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UNIVERSITY LIBRARY
UNIVERSITY OF CALIFORNIA
SAN DIEGO
by
Douglas Warren
LIBRARY
UNIVERSITY OF
CALIFORNIA
SAN DIEGO
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THE
DIVINE COMEDY
OF
DANTE ALIGHIERI.
TRANSLATED BY
HENRy WADSWORTH LONGFELLOW.
I follow here the footing of thy feete
That with thy tneaning so I may the rather meete.
Spenser.
BOSTON:
HOUGHTON, MIFFLIN AND COMPANY.
New York: 11 East Seventeenth Street.
\
Entered, according to Act of Congress, in the year 1867, by
HENRY WADSWORTH LONGFELLOW,
In the Clerk's Office of the District Court of tlie District of Massachusetts.
CONTENTS.
INFERNO.
CANTO I. P
„ „. "orest. — The Hill of
Difficulty. — The Panther, the
Lion, and the Wolf. — Virgil
CANTO II.
Dante's Protest and Virgil's Ap-
peal.— The Intercession of the
Three Ladies Benedight .
CANTO III.
The Gate of Hell.— The Inefficient
or Indifferent. — Pope Celes-
tineV. — The Shores of Acheron.
— Charon. — The Earthquake
and the Swoon
CANTO IV.
The First Circle. — Limbo, or the
Border Land of the Unbaptized.
— The Four Poets, Homer,
Horace, Ovid, and Liican. — The
Noble Castle of Philosophy
CANTO V.
The Second Circle. — Minos. — The
Wanton. — The Infernal Hurri-
cane.— Francesca da Rimini
CANTO VI.
The Third Circle. — Cerberus. —
The Gluttonous. — The Eternal
Rain. — Ciacco ....
CANTO VII.
The Fourth Circle. — Plutus. — The
Avaricious and the Prodigal. —
Fortune and her Wheel. — The
Fifth Circle.— Styx —The Iras-
cible and the Sullen .
i6
19
CANTO VIII. PAGE
Phlegyas. — Philippo Argenti. —
The Gate of the City of Dis . 25
CANTO IX.
The Furies. — The Angel. — The
City of Dis. — The Sixth Circle.
— Heresiarchs .... 28
CANTO X.
Farinata and Cavalcante de' Ca-
valcanti . . . . -31
CANTO XL
Pope Anastasius. — General De-
scription of the Inferno and its
Divisions ..... 34
CANTO XIL
The Minotaur. --The Seventh Cir-
cle. — The Violent. — Phlege-
thon. — The Violent against their
Neighbours. — The Centaurs. —
Tyrants . . . . -37
CANTO XIIL
The Wood of Thorns.— The Har-
pies.— The Violent against them-
selves. — Suicides. — Pier della
Vigna. — Lano and Jacopo da
Sant' Andrea . . . -4°
CANTO XIV.
The Sand Waste.— The Violent
against God.— Capaneus. — The
Statue of Time, and the Four
Infernal Rivers • • • 43
CONTENTS.
CANTO XV. PAGE
The Violent against Nature. —
Brunetto Latini ... 47
CANTO XVI.
Guidoguerra, Aldobrandi, and
Rusticucci. — Cataract of the
River of Blood ... 50
CANTO XVII.
Geiyon. — The Violent against Art.
— Usurers. — Descent into the
Abyss of Malebolge . . . 53
CANTO XVIII.
The Eighth Circle : Malebolge. —
The Fraudulent. — The First
Bolgia: Seducers and Panders. —
Venedico Caccianimico. — Jason.
— The Second Bolgia : Flatterers.
— Allessio Interminelli. — Thais 56
CANTO XIX.
The Third Bolgia: the Simoniacs.
— Pope Nicholas III. . . 59
CANTO XX.
The Fourth Bolgia: Soothsayers.
— Amphiaraus, Tiresias, A runs,
Manto, Eryphylus, Michael
Scott,GuidoBonatti,andAsdente 62
CANTO XXI.
The Fifth Bolgia: Peculatoi-s. —
The Elder of Santa Zita. —
Malebranche .... 65
CANTO XXII.
Ciampolo, Friar Gomita, and Mi-
chael Zanche .... 68
CANTO XXIII
The Sixth Bolgia: Hypocrites. —
Catalano and Loderingo. — Cai-
aphas 72
CANTO XXIV.
The Seventh Bolgia: Thieves. —
Vanni Fucci .... 75
CANTO XXV. PAGE
Agnello Brunelleschi, Buoso degli
Abati, Puccio Sciancato, Cianfa
de' Donati, and Guercio Caval-
canti ..... 79
CANTO XXVI.
The Eighth Bolgia: Evil Counsel-
lors.— Ulysses and Diomed . 82
CANTO XXVII,
Guido da Montefeltro ... 85
CANTO XXVIII.
The Ninth Bolgia: Schismatics.—
Mahomet and Ali. — Pier da
Medicina, Curio, Mosca, and
Bertrand de Born ... 89
CANTO XXIX.
The Tenth Bolgia: Alchemists. —
Griffolino d' Arezzo and Capoc-
chio ..... 92
CANTO XXX.
Other Falsifiers or Forgers. —
Gianni Schicchi, Myrrha, Adam
of Brescia, Potiphar's Wife, and
Sinon of Troy .... 95
CANTO XXXI.
The Giants, Nimrod, Ephialtes,
and Antaeus .... 99
CANTO XXXII.
The Ninth Circle : the Frozen
Lake of Cocytus. — First Divi-
sion, Ca'i'na: Traitors to their
Kindred. — Camicion de' Pazzi. '
— Second Division, Antenora:
Traitors to their Country. —
Bocca degli Abati and Buoso da
Duera 102
CANTO XXXIII.
Count Ugolino and the Archbishop
Ruggieri. — Third Division of the
Ninth Circle, Ptolomaea: Traitors
to their Friends. — Friar Albe-
rigo, Branco d' Oria . . loj
CONTENTS.
CANTO XXXIV.
PAGE
1 LLUSTRATIONS — (continued).
PAGE
Fourth Division of the Nir
th
Portraits of Dante . . .
200
Circle, thejudecca: Traitors
to
Boccaccio's Account of the Corn-
their Lords and Benefactors.
—
media . . . . .
205
207
Lucifer, Judas Iscariot, Brutus,
The Posthumous Dante . .
and Cassias
■
109
The Scholastic Philosophy
Homer's Odyssey, Book XI.
Virgil's yEneid, Book VI.
209
210
218
NOTES ....
•
"3
Cicero's Vision of Scipio .
Hell, Purgatory, and Heaven .
228
232
ILLUSTRATIONS:
The Vision of Fraie Alberico .
234
L'Ottinio Comento .
198
The Vision of Walkelin . .
236
Villani's Notice of Dante
198
From the Life of St. B randan .
240
Letter of Frate Ilario
199
Icelandic Vision
243
Passage from the Convito
200
Anglo-Saxon Description of Pa-
Dante's Letter to a Friend
200
radise
244
PURGATORIO.
CANTO L
The Shores of Purgatory. —Cato
of Utica ..... 249
CANTO II.
The Celestial Pilot. — Casella . 252
CANTO III.
The Foot of the Mountain. — Those
who have died in Contumacy of
Holy Church. — Manfredi . . 255
CANTO IV.
Farther Ascent of the Mountain. —
The Negligent, who postponed
Repentance till the last Hour. —
Belacqua ..... 258
CANTO V.
Those who died by Violence, but
repentant. ~ Buonconte di Mon-
feltro. — La Pia , . . 262
CANTO VL
Soidello
265
CANTO VH.
The Valley of the Princes
268
CANTO VIH.
The Guardian Angels and the Ser-
pent.—Nino di Gallura. — Cur-
rado Malaspina . . . 271
CANTO IX.
Dante's Dream of the Eagle.— The
Gate of Purgatory . . . 275
CANTO X.
The First Circle. — The Proud. —
The Sculptures on lli£ Wall . 278
CANTO XL
Ombertodi Santafiore. — Oderisi d'
Agobbio. — Provenzan Salvani . 281
CANTO XIL
The Sculptures on the Pavement.
— Ascent to the Second Circle . 284
CONTENTS.
CANTO XIII. TAG 7.
The Second Circle. — The Envious.
— Sapia of Siena , . . 288
CANTO XIV.
fiuido del Duca and Renter da
Calboli .....
Forese
CANTO XXIII.
CANTO XXIV.
Buonagiunta da Lucca. — Pope
Martin IV., and others
CANTO XXV.
Discourse of Statius on Generation.
—The Seventh Circle. - The
Wanton ....
291
CANTO XV.
The Third Circle. — The Irascible.
295
CANTO XVI.
Marco Lombardo
298
CANTO XVII.
Dante's Dream of Anger. —The
Fourth Circle. —The Slothful . 301
CANTO XVIII.
Virgil's Discourse of Love. — The
Abbot of San Zeno . . . 305
CANTO XIX.
Dante's Dream of the Siren. — The
Fifth Circle. — The Avaricious
and Prodigal. — Pope Adrian V. 308
CANTO XX.
Hugh Capet,— The Earthquake . 311
CANTO XXI.
The Poet Statius .... 315
CANTO xxn.
The Sixth Circle. — The Gluttonous
— The Mystic Tree . . .318
321
325
328
CANTO XXVI.
Guido Guinicelli and Amaldo Da-
niello . . .
CANTO XXVIIL
The Terrestrial Paradise. — The
River Lethe. — Matilda
CANTO XXIX.
The Triumph of the Church
Beatrice
CANTO XXX.
CANTO XXXL
Reproaches of Beatrice and Con-
fession of Dante. — The Passage
of Lethe .....
CANTO XXXIL
The Tree of Knowledge
CANTO XXXIII.
The River Eunoe
NOTES
331
CANTO XXVIL
Dante's Sleep upon the Stairway,
and his Dream of Leah. — Arrival
at the Terrestrial Paradise . 335
338
342
345
349
352
356
363
ILLUSTRATIONS:
The Hero as Poet
458
Dante
464
Dante and Milton .
469
The Italian Pilgrim's Progress
471
Dante and Tacitus
475
Dante's Landscapes .
478
Dante's Creed
482
The Divina Commedia
483
cox TENTS.
PARADISO.
CANTO I. PAGE
The Ascent to the First Heaven . 493
CANTO II.
The First Heaven, or that of the
Moon, in which are seen the
Spirits of those who, having
taken Monastic Vows, were
forced to violate them . . 496
CANTO III.
Piccarda and Constance . . .
CANTO IV.
Questionings of the Soul and of
Broken Vows ....
CANTO V.
Compensations. Ascent to the
Second Heaven, or that of Mer-
cury, where are seen the Spirits
of those who for the Love of
Fame achieved great Deeds
500
503
Jiislinian.-
Romeo
CANTO VI.
-The Roman Eagle. -
CANTO VII.
Beatrice's Discourse of the Incar-
nation, the Immortality of the
Soul, and the Resurrection of
the Body
CANTO VIII.
Ascent to the Third Heaven, or
that of Venus, where are seen
the Spirits of levers. — Charles
Martel
CANTO IX.
Cunizza, Folco of Marseilles, and
506
509
512
5»6
CANTO X. pa(;e
The Fourth Heaven, or that of the.
Sun, where are seen the Spirits
of Theologians and Fathers of the
Church. — St. Thomas Aquinas. 522
CANTO XI.
St. Thomas Aquinas recounts the
Life of St. Francis . . . 526
CANTO XII.
St. Buenaventura recounts the Life
of St. Dominic , . . 529
CANTO XIII.
Of the Wisdom of Solomon .
CANTO XIV.
The Fifth Heaven, or that of Mars,
where are seen the Spirits of
Martyrs, and of Crusaders who
died fighting for the true Faith.
— The Celestial Cross
Cacciag^iida. -
Olden Time
CANTO XV.
— Florence
the
CANTO XVL
Cacciaguida's Discourse of the
Great Florentines
CANTO XVII.
Cacciaguida's Prophecy of Dante's
Banishment ....
CANTO XVIII.
The Sixth Heaven, or that of Ju-
piter, where are Seen the Spirits
of Righteous Kings and Rulers.
532
Rahab 519 — The Celestial Eagle
536
539
542
546
549
CONTENTS.
CANTO XIX. PAGE
The Eagle discourses of Salvation
by Faith 552
CANTO XX.
The Eagle praises the Righteous
Kings of old . . . .
m
CANTO XXT.
The Seventh Heaven, or that of
Saturn, where are seen the
Spirits of the Contemplative. —
The Celestial Stairway. — St.
Peter Damiano. - His Invectives
against the Luxury of the Prelates
CANTO XXII.
St. Benedict. — His Lamentation
Corruption of the
Eighth Heaven,
over the
Monks. — The
or that of the Fixed Stars
556
559
562
566
CANTO XXIII.
The Triumph of Christ
CANTO XXIV.
St. Peter examines Dante upon
Faith . . ... 569
CANTO XXV.
St. James examines Dante upon
Hope
CANTO XXVL
St John examines Dante upon
Charity
CANTO XXVH.
St. Peter's reproof of bad Popes. —
The Ascent to the Ninth Heaven,
or the Primtim Mobile
CANTO XXVIII.
God and the Celestial Hierarchies
573
576
579
CANTO XXIX. PAGE
Beatrice's Discourse of the Creation
of the Angels, and of the Fall
of Lucifer. — Her Reproof of
the Ignorance and Avarice of
Preachers, and the Sale of Indul-
gences 586
CANTO XXX.
The Tenth Heaven, or Empyrean.
— The River of Light. — The
Two Courts of Heaven. — The
White Rose of Paradise . .589
CANTO XXXT.
The Glory of Paradise. — St. Ber-
nard 593
CANTO XXXII.
St. Bernard points out the Saints
in the White Rose . . . 596
CANTO XXXIH.
Prayer to the Virgin. — The Three-
fold Circle of the Trinity. —
Mystery of the Divine and Hu-
man Nature . . . . 600
NOTES 607
ILLUSTRATIONS :
I-e Dante 716
La Divine Comedie . . • 7^7
Notes sur le Dante . . . 720
La Comedie Divine . .721
La Philosophie Italienne . . 727
La Divine Comedie . . . 729
Dante, Imitateur et Createur . 732
Cabala 738
. • . . 743
583 INDEX
INFERNO.
I
Oft have I seen at some cathedral door
A laborer, pausing in the dust and heat,
Lay down his burden, and with reverent feet
Enter, and cross himself, and on the floor
Kneel to repeat his paternoster o'er ;
Far off the noises of the world retreat ;
The loud vociferations of the street
Become an undistinguishable roar.
So, as I enter here from day to day.
And leave my burden at this minster gate,
Kneeling in prayer, and not ashamed to pray.
The tumult of the time disconsolate
To inarticulate murmurs dies away.
While the eternal ages watch and wait.
How strange the sculptures that adorn these towers !
This crowd of statues, in whose folded sleeves
Birds build their nests ; while canopied with leaves
Parvis and portal bloom like trellised bowers,
And the vast minster seems a cross of flowers !
But fiends and dragons on the gargoyled eaves
Watch the dead Christ between the living thieves,
And, underneath, the traitor Judas lowers !
Ah ! from what agonies of heart and brain.
What exultations trampling on despair,
What tenderness, what tears, what hate of wrong,
What passionate outcry of a soul in pain.
Uprose this poem of the earth and air,
This mediaeval miracle of song !
INFERNO.
CANTO I.
Midway upon the journey of -our life
I found myself within a forest dark,
For the straightforward- pathway had been lost
Ah me ! how hard a thing it is to say
What was this forest savage, rough, and stem,
Which in the very thought renews the fear.
So bitter is it, death is little more ;
But of the good to treat, which there I found,
Speak will I of the other things I saw there.
I cannot well repeat how there I entered,
So full was I of slumber at the moment
In which I had abandoned the true way.
But after I had reached a mountain's foot,
At that point where the valley terminated.
Which had with consternation pierced my heart,
Upward I looked, and I beheld its shoulders,
Vested already with that planet's rays
Which leadeth others right by every road-
Then was the fear a little quieted
That in my heart's lake had endured throughout
The night, which I had passed so piteously.
And even as he, who, with distressful breath,
Forth issued from the sea upon the shore,
Turns to the water perilous and gazes ;
So did my soul, that still was fleeing onward,
Turn itself back to re-behold the pass
Which never yet a living person left.
After my weary body I had rested,
The way resumed I on the desert slope,
So that the firm foot ever was the lower.
THE DIVJNE COMEDY.
And lo \ almost where the ascent began,
A panther Hght and swift exceedingly,
Which with a spotted skin was covered o'er !
And never moved she from before my face,
Nay, rather did impede so much my way, js
That many times I to return had turned.
The time was the beginning of the morning,
And up the sun was mounting with those stars
That with him were, what time the Love Divine
At first in motion set those beauteous things ; 40
So were to me occasion of good hope,
Tl>e variegated skin of that wild beast.
The hour of time, and the deUcious season ;
But not so much, that did not give me fear
A Hon's aspect v.'hich appeared to me. 45
He seemed as if against me he were coming
With head upHfted, and with ravenous hunger,
So that it seemed the air was afraid of him ;
And a she-wolf, that with all hungerings
Seemed to be laden in her meagreness, 5°
And many folk has caused to live forlorn !
She brought upon me so much heaviness,
With the affright that from her aspect came,
That I the hope relinquished of the height.
And as he is who willingly acquires, ss
And the time comes that causes him to lose,
Who weeps in all his thoughts and is despondent,
E'en such made me that beast withouten peace,
Which, coming on against me by degrees
Thrust me back thither where the sun is silent. 60
While I was rushing downward to the lowland,
Before mine eyes did one present himself.
Who seemed from long-continued silence hoarse.
When I beheld him in the desert vast,
" Have pity on me," unto him I cried, «s
" Whiche'er thou art, or shade or real man I "
He answered me : "Not man ; man once I was,
And both my parents were of Lombardy,
And Mantuans by country both of them.
Sub Julio was I born, though it was late, 70
And lived at Rome under the good Augustus,
During the time of false and lying gods.
A poet was I, and I sang that just
Son of Anchises, who came forth from Troy,
After that I lion the superb was burned. I'
INFERNO, I. 5
But thou, why goest thou back to such annoyance ?
Why climb'st thou not the Mount Delectable,
Which is the source and cause of every joy ?"
" Now, art thou that VirgiHus and that fountain
Which spreads abroad so wide a river of speech ? " 80
I made response to him with bashful foreliead.
" O, of the other poets honour and hght.
Avail me the long study and great love
That have impelled me to explore thy volume J
Thou art my master, and my author thou, *
Thou art alone the one from whom I took
The beautiful style that has done honour to me.
liehold the beast, for which I have turned back ;
Do thou protect me from her, famous Sage,
For she doth make my veins and pulses tremble." 9c
" Thee it behoves to take another road,"
Responded he, when he beheld me weeping,
" If from this savage place thou wouldst escape;
Because this beast, at which thou criest out,
Suffers not any one to pass her way, 9s
But so doth harass him, that she destroys him ;
And has a nature so malign and ruthless.
That never doth she glut her greedy will.
And after food is hungrier than before.
Many the animals with whom she weds, 100
And more they shall be still, until the Greyhound
Comes, who shall make her perish in her pain.
He shall not feed on either earth or pelf,
But upon wisdom, and on love and virtue ;
'Twixt Feltro and Feltro shall his nation be .; 10%
Of that low Italy shall he be the saviour,
On whose account the maid Camilla died,
Euryalus, Turnus, Nisus, of their wounds ;
Through every city shall he hunt her down,
Until he shall have driven her back to Hell, »»c
There from whence envy first did let her loose.
Therefore I think and judge k for thy best
Thou follow me, and I will be thy guide.
And lead thee hence through the eternal place,
Where thou shalt hear the desperate lamentations, «»
Shalt see the ancient spirits disconsolate,
Who cry out each one for the second death ;
And thou shalt see those who contented are
Within the fire, because they hope to come,
Whene'er it may be, to the blessed people ; »'•
THE DIVINE COMEDY.
To whom, then, if thou wishest to ascend,
A soul shall be for that than I more worthy ;
With her at my departure I will leave thee ;
Because that Emperor, who reigns above,
In that I was rebellious to his law,
Wills that through me none come into his city.
He governs everywhere, and there he reigns ;
There is his city and his lofty throne ;
O happy he whom thereto he elects !"
And I to him : " Poet, I thee entreat,
By that same God whom thou didst never know,
So that I -may escape this woe and worse,
Thou wouldst conduct me there where thou hast said.
That I may see the portal of Saint Peter,
And those thou makest so disconsolate."
Then Ke moved on, and I behind him followed.
CANTO II.
Day was departing, and the embrowned air
Released the animals that are on earth
From their fatigues ; and I the only one
Made myself ready to sustain the war.
Both of the way and likewise of the woe,
Which memory that errs not shall retrace.
O Muses, O high genius, now assist me !
O memory, that didst write down what I saw,
Here thy nobility shall be manifest !
And I began : " Poet, who guidest me,
Regard my manhood, if it be sufficient,
Ere to the arduous pass thou dost confide me.
Thou sayest, that of Silvius the parent,
While yet corruptible, unto the world
Immortal went, and was there bodily.
But if the adversary of all evil
Was courteous, thinking of the high effect
That issue would from him, and who, and what.
To men of intellect unmeet it seems not ;
For he was of great Rome, and of her empire
In the empyreal heaven as father chosen ;
The which and what, wishing to speak the truth,
W^ere stablished as the holy place, wherein
Sits the successor of the greatest Peter.
JArFERNO, If.
Upon this journey, whence thou givest him vaunt, 25
Things did he hear, which the occasion were
Roth of his victory and the papal mantle.
Thither went afterwards the Chosen Vessel,
To bring back comfort thence unto that Faith,
Which of salvation's way is the beginning. 30
But I, why thither come, or who concedes it?
I not iEneas am, I am not Paul,
Nor I, nor others, think me worthy of it.
Therefore, if I resign myself to come,
I fear the coming may be ill-advised ; 35
Thou'rt wise, and knovvest better than I speak,"
And as he is, who unwills what he willed,
And by new thoughts doth his intention change,
So that from his design he quite withdraws.
Such I became, upon that dark hillside, 40
Because, in thinking, I consumed the emprise.
Which was so very prompt in the beginning,
" If I have well thy language understood,"
Replied that shade of the Magnanimous,
" Thy soul attainted is with cowardice, 4S
Which many times a man encumbers so,
It turns him back from honoured enterprise.
As false sight doth a beast, when he is shy.
That thou mayst free thee from this apprehension,
I'll tell thee why I came, and what I heard so
At the first moment when I grieved for thee.
Among those was I who are in suspense.
And a fair, saintly Lady called to me
In such wise, I besought her to command me.
Her eyes where shining brighter than the Star ; ss
And she began to say, gentle and low.
With voice angelical, in her own language :
' O spirit courteous of Mantua,
Of whom the fame still in the world endures.
And shall endure, long-lasting as the world ; fc
A friend of mine, and not the friend of fortune.
Upon the desert slope is so impeded
Upon his way, that he has turned through terror,
And may, I fear, alreaily be so lost,
That I too late have risen to his succour, 6s
From that v/hich I have heard of him in Heaven.
Bestir thee now, and with thy speech ornate,
And with what needful is for his release.
Assist him so, that I may be consoled.
THE DIVINE COMEDY.
Beatrice am I, who do bid thee go ; ?o
I come from there, where I would fain return ;
Love moved me, which compelleth me to speak.
When I shall be in presence of my Lord,
Full often will I praise thee unto him.'
Then paused she, and thereafter I began : ?:•
• O Lady of virtue, thou alone through whom
The human race exceedeth all contained
Within the heaven that has the lesser circles,
So grateful unto me is thy commandment,
To obey, if 'twere already done, were late ; so
No farther need'st thou ope to me thy wish.
But the cause tell me why thou dost not shun
The here descending down into this centre.
From the vast place thou burnest to return to.'
' Since thou wouldst fain so inwardly discern, 85
Briefly will I relate,' she answered me,
' Why I am not afraid to enter here.
Of those things only should one be afraid
Which have the power of doing others harm ;
Of the rest, no ; because they are not fearful. 90
God in his mercy such created me
That misery of yours attains me not,
Nor any flame assails me of this burning.
i\ gentle Lady is in Heaven, who grieves
At this impediment, to which I send thee, 9s
So that stern judgment there above is broken.
In her entreaty she besought Lucia,
And said, "Thy faithful one now stands in need
Of thee, and unto thee I recommend him."
Lucia, foe of all that cruel is, 100
Hastened away, and came unto the place
Where I was sitting with the ancient Rachel.
" Beatrice," said she, " the true praise of God,
Why succourest thou not him, who loved thee so,
For thee he issued from the vulgar herd ? »o5
Dost thou not hear the pity of his plaint?
Dost thou not see the death that combats him
Beside that flood, where ocean has no vaunt ? "
Never were persons in the world so swift
To work their weal and to escape their woe, ««
As I, after such words as these were uttered,
Came hither downward from my blessed seat,
Confiding in thy dignified discourse.
Which honours thee, and those who've listened to it'
INFERNO, III.
After she thus had spoken unto me,
Weeping, her shining eyes she turned away ;
Whereby she made me swifter in my coming ;
And unto thee I came, as she desired ;
I have dehvered thee from that wild beast,
Which barred the beautiful mountain's short ascent.
What is it, then ? Why, why dost thou delay ?
Why is such baseness bedded in thy heart ?
Daring and hardihood why hast thou not,
Seeing that three such Ladies benedight
Are caring for thee in the court of Heaven,
And so much good my speech doth promise thee ? "
Even as the flowerets, by nocturnal chill,
Bowed down and closed, when the sun whitens them,
Uplift themselves all open on their stems ;
Such I became with my exhausted strength,
And such good courage to my heart there coursed,
That I began, like an intrepid person :
" O she compassionate, who succoured me,
And courteous thou, who hast obeyed so soon
The words of truth which she addressed to thee !
Thou hast my heart so with desire disposed
To the adventure, with these words of thine.
That to my first intent I have returned.
Now go, for one sole will is in us both.
Thou Leader, and thou Lord, and Master thou."
Thus said I to him ; and when he had moved,
I entered on the deep and savage way.
CANTO in.
" Through me the way is to the city dolent ;
Through me the way is to eternal dole ;
Through me the way among the people lost
Justice incited my sublime Creator ;
Created me divine Omnipotence,
The highest Wisdom and the primal Love.
Before me there were no created things,
Only eterne, and I eternal last.
All hope abandon, ye who enter in ! "
These words in sombre colour I beheld
Written upon the summit of a gate ;
Whence I : *' Their sense is, Master, hard to me !
THE DIVINE COMEDY.
And he to me, as one experienced :
" Here all suspicion needs must be abandoned,
All cowardice must needs be here extinct.
We to the place have come, where I have told thee
Thou shalt behold the people dolorous
Who have foregone the good of intellect."
And after he had laid his hand on mine
With joyful mien, whence I was comforted,
He led me in among the secret things.
There sighs, complaints, and ululations loud
Resounded through the air without a star,
Whence I, at the beginning, wept thereat.
Languages diverse, horrible dialects.
Accents of anger, words of agony.
And voices high and hoarse, with sound of hands.
Made up a tumult that goes whirling on
For ever in that air for ever black.
Even as the sand doth, when the whirlwind breathes.
And I, who had my head with horror bound.
Said : " Master, what is this which now T hear?
What folk is this, which seems by pain so vanquished ? "
And he to me : " This miserable mode
Maintain the melancholy souls of those
Who lived withouten infamy or praise.
Commingled are they with that caitiff choir
Of Angels, who have not rebellious been,
Nor faithful were to God, but were for self.
The heavens expelled them, not to be less fair ;
Nor them the nethermore abyss receives,
For glory none the damned would have from them."
And I : " O Master, what so grievous is
To these, that maketh them lament so sore ?"
He answered : " I will tell thee very briefly.
These have no longer any hope of death ;
And this blind life of theirs is so debased,
They envious are of every other fate.
No fame of them the world permits to be ;
Misericord and Justice both disdain them.
Let us not speak of them, but look, and pass."
And I, who looked again, beheld a banner,
Which, whirling round, ran on so rapidly,
That of all pause it seemed to me indignant ;
And after it there came so long a train
Of people, that I ne'er would have believed
That ever Death so many had undone.
INFERNO, in.
When some among them I had recognised,
I looked, and I beheld the shade of him
Who made through cowardice the great refusal. 60
Forthwith I comprehended, and was certain,
That this the sect was of the caitiff wretches
Hateful to God and to his enemies.
These miscreants, who never were alive,
Were naked, and were stung exceedingly 65
By gadflies and by hornets that were there.
These did their faces irrigate with blood.
Which, with their tears commingled, at their feet
By the disgusting worms was gathered up.
And when to gazing farther I betook me. 70
People I saw on a great river's oanK ;
Whence said I : " Master, now vouchsafe to me,
That I may know who these are, and what law
Makes them appear so ready to pass over,
As I discern athwart the dusky light." 7S
And he to me : " These things shall all be known
To thee, as soon as we our footsteps stay
Upon the dismal shore of Acheron."
Then with mine eyes ashamed and downward cast,
Fearing my words might irksome be to him, 80
From speech refrained I till we reached the river.
And lo ! towards us coming in a boat
An old man, hoary with the hair of eld,
Crying : " Woe unto you, ye souls depraved !
Hope nevermore to look upon the heavens ; 85
I come to lead you to the other shore,
To the eternal shades in heat and frost.
And thou, that yonder standest, living soul,
Withdraw thee from these people, who are dead 1 "
But when he saw that I did not withdraw, 9°
He said : " By other ways, by other ports
Thou to the shore shalt come, not here, for passage ;
A lighter vessel needs must carry thee."
And unto him the Guide : " Vex thee not, Charon ;
It is so willed there where is power to do 9S
That which is willed; and farther question not."
Thereat were quieted the fleecy cheeks
Of him the ferryman of the livid fen,
Who round about his eyes had wheels of flame.
But all those souls who weary were and naked 'o"
Their colour changed and gnashed their teeth together.
As soon as they had heard those cruel words.
THE DIVINE COMEDY.
God they blasphemed and their progenitors,
The human race, the place, the time, the seed
Of their engendering and of their birth ! »<«
Thereafter all together they drew back.
Bitterly weeping, to the accursed shore,
Which waiteth every man who fears not God.
Charon the demon, with the eyes of glede,
Beckoning to them, collects them all together, ""
Beats with his oar whoever lags behind.
As in the autumn-time the leaves fall off.
First one and then another, till the branch
Unto the earth surrenders all its spoils ;
In similar wise the evil seed of Adam "s
Throw themselves from that margin one by one,
At signals, as a bird unto its lure.
So they depart across the dusky wave,
And ere upon the other side they land.
Again on this side a new troop assembles. lao
" My son," the courteous Master said to me,
" All those who perish in the wrath of God
Here meet together out of every land ;
And ready are they to pass o'er the river.
Because celestial Justice spurs them on, 125
So that their fear is turned into desire.
This way there never passes a good soul ;
And hence if Charon doth complain of thee,
Well mayst thou know now what his speech imports."
This being finished, all the dusk champaign 130
Trembled so violently, that of that terror
The recollection bathes me still with sweat.
The land of tears gave forth a blast of wind,
And fulminated* a vermilion light,
Which overmastered in me every sense, »35
And as a man whom sleep hath seized I fell.
CANTO IV.
Broke the deep lethargy within my head
A heavy thunder, so that I upstarted,
Like to a person who by force is wakened ;
And round about I moved my rested eyes,
Uprisen erect, and steadfastly I gazed,
To recognise the place wherein I was.
INFERNO, IV. 13
True is it, that upon the verge I found me
Of the abysmal valley dolorous,
That gathers thunder of infinite ululations.
Obscure, profound it was, and nebulous, w>
So that by fixing on its depths my sight
Nothing whatever I discerned therein.
'* Let us descend now into the blind world,"
Began the Poet, pallid utterly ;
" I will be first, and thou shalt second be." 15
And I, who of his colour was aware,
Said : " How shall I come, if thou art afraid,
Who'rt wont to be a comfort to my fears ? "
And he to me : " The anguish of the people
Who are below here in my face depicts *o
That pity which for terror thou hast taken.
Let us go on, for the long way impels us."
Thus he went in, and thus he made me enter
The foremost circle that surrounds the abyss.
There, ?s it seemed to me from listenijig, «s
Were Uimentations none, but only sighs,
That tremble made the everlasting air.
And this arose from sorrow without torment,
Which the crowds had, that many were and great,
Of infants and of women and of men. 3c
To me the Master good : " Thou dost not ask
What spirits these, which thou b boldest, are?
Now will I have thee know, ere thou go farther,
That they sinned not ; and if they merit had,
'Tis not enough, because they had not baptism 35
Which is the portal of the Faith thou boldest ;
And if they were before Christianity,
In the right manner they adored not God ;
And among such as these am I myself.
For such defects, and not for other guilt, 40
Lost are we. and are only so far punished,
That without hope we live on in desire."
Great grief seized on my heart when this I heard,
Because some people of much worthiness
I knew, who in that Limbo were suspended. 45
" Tell me, my Master, tell me, thou my Lord,"
Began L with desire of being certain
Of that Faith which o'ercometh every error,
" Came any one by his own merit hence,
Or by another's, who was blessed thereafter? " s<»
And he, who understood ray covert speech,
14 THE DIVINE COMEDY.
Replied : " I was a novice in this state,
When I saw hither come a Mighty One,
With sign of victory incoronate.
Hence he drew forth the shade of tlie First Parent, ss
And that of his son Abel, and of Noah,
Of Moses the lawgiver, and the obedient
Abraham, patriarch, and David, king,
Israel Avith his father and his children,
And Rachel, for whose sake he did so much, 60
And others many, and he miade them blessed ;
And thou must know, that earlier than these
Never were any human spirits saved."
We ceased not to advance because he spake.
But still were passing onward through the forest, «5
I'he forest, say I, of thick-crowded ghosts.
Not very far as yet our way had gone
This side the summit, when I saw a fire
That overcame a hemisphere of darkness.
W^e were a little distant from it still, 70
But not so far that I in part discerned not ,
That honourable people held that place.
" O thou who honourest every art and science,
Who may these be, which such great honour have,
That from the fashion of the rest it parts them ? " 75
And he to me : " The honourable name,
That sounds of them above there in thy life,
Wins grace in Heaven, that .so advances them."
In the mean time a voice was heard by me :
" All honour be to the pre eminent Poet ; 80
His shade returns again, that was departed."
After the voice had ceased and quiet was,
Four mighty shades I saw approaching us ;
Semblance liad they nor sorrowful nor glad.
To say to me began my gracious Master : 85
" Him with that falchion in his hand behold,
Who comes before the three, even as their lord.
That one is Homer, Poet sovereign ;
He who comes next is Horace, the satirist ;
The third is Ovid, and the last is Lucan. 9^
Because to each of these with me applies
The name that solitary voice proclaimed.
They do me honour, and in that do well."
Thus I beheld assemble the fair school
Of that lord of the song pre-eminent,
Who o'er the others like an ea^le soars. **
INFERNO, TV. 15
When they together had discoursed somewhat,
They turned to me with signs of salutation,
And on beholding this, my Master smiled ;
And more of honour still, much more, they did me, icc
In that they made me one of their own band ;
So that the sixth was I, 'mid so much wit.
Thus we went on as far as to the light.
Things saying 'tis becoming to keep silent.
As was the saying of them where I was. '05
We came unto a noble castle's foot.
Seven times encompassed with lofty walls,
Defended round by a fair rivulet ;
This we passed over even as firm ground ;
Through portals seven I entered with these Sages ; no
We came into a meadow of fresh verdure.
People were there with solemn eyes and slow,
Of great authority in their countenance ;
They spake but seldom, and with gentle voices. .
Thus we withdrew ourselves upon one side ns
Into an opening luminous and lofty,
So that they all of them were visible.
There opposite, upon the green enamel.
Were pointed out to me the mighty spirits.
Whom to have seen I feel myself exalted. i»
I'saw Electra with companions many,
'Mongst whom I knew both Hector and ^neas,
Caesar in armour with gerfalcon eyes \
I saw Camilla and Penthesilea
On the other side, and saw the King Latinus, i?5
Who with Lavinia his daughter sat ;
I saw that Brutus who drove Tarquin forth,
Lucreda, Julia, Marcia, and Cornelia, ^'^^v.-^^
And saw alone, apart, the Saladin.
When I had lifted up my brows a little, »3»
The Master I beheld of those who know,
Sit with his philosophic family.
All gaze upon him, and all do him honour.
There 1 beheld both Socrates and Plato,
Who nearer him before the others stand ; 135
Democritus. who puts the world on chance,
Diogenes, .\naxagor3s, and Thales,
Zeno, Empedocles, and Heraclitus ;
Of qualities I saw the good collector,
Hight Dioscorides ; and Orpheus saw 1, 140
Tully and Livy, and moral Seneca,
l6 7 HE DIVINE COMEDY.
Euclid, geometrician, and Ptolemy,
Galen, Hippocrates, and Avicenna,
Averroes, who the great Comment made,
I cannot all of them pourtray in full, i4S
Because so drives me onward the long theme,
That many times the word comes short of fact.
The sixfold company in two divides ;
Another way my sapient Guide conducts me
Forth from the quiet to the air that trembles ; ijo
And to a place I come where nothing shines.
CANTO V.
Thus I descended out of the first circle
Down to the second, that less space begirds.
And so much greater dole, that goads to wailing.
There standeth Minos horribly, and snarls ;
Examines the transgressions at the entrance ; 5
Judges, and sends according as he girds him,
I say, that when the spirit evil-born
Cometh before him, wholly it confesses ;
And this discriminator of transgressions
Seeth what place in Hell is meet for it ; m
Girds himself with his tail as many times
As grades he wishes it should be thrust down.
Always before him many of them stand ;
They go by turns each one unto the judgment ;
They speak, and hear, and then are downward hurled. 15
" O thou, that to this dolorous hostelry
Comest," said Minos to me, when he saw me,
Leaving the practice of so great an office,
" Look how thou enterest, and in whom thou trustest;
Let not the portal's amplitude deceive thee." 20
And unto him my Guide : " Why criest thou too ?
Do not impede his journey fate-ordained ;
It is so willed there where is power to 00
That which is willed ; and ask no further question,"
And now begin the dolesome notes to grow as
Audible unto me ; now am I come
There where much lamentation strikes upon me.
I came into a place mute of all light.
Which bellows as the sea does in a tempest,
If by opposing winds 't is combated. 30
INFERNO, V. 17
The infernal hurricane that never rests
Hurtles the spirits onward in its rapine ;
Whirling them round, and smiting, it molests them.
AVhen they arrive before the precipice,
There are the shrieks, the plaints, and the laments.
There they blaspheme the puissance divine.
I understood that unto such a torment
The carnal malefactors were condemned.
Who reason subjugate to appetite.
And as the wings of starlings bear them on
In the cold season in large band and full.
So doth that blast the spirits maledict ;
It hither, thither, downward, upward, drives them ;
No hope doth comfort them for evermore,
Not of repose, but even of lesser pain.
And as the cranes go chanting forth their lays,
Making in air a long line of themselves,
So saw I coming, uttering lamentations,
Shadows borne onward by the aforesaid stress.
Whereupon said I : " Master, who are those
People, whom the black air so castigates ? "
" The first of those, of whom intelligence
Thou fain wouldst have," then said he unto me,
*• The empress was of many languages.
To sensual vices she was so abandoned.
That lustful she made licit in her law,
To remove the blame to which she had been led.
She is Semiramis, of whom we read
That she succeeded Ninus, and was his spouse ;
She held the land which now the Sultan rules.
The next is slie who killed herself for love, p \^.
And broke faith with the ashes of Sichaeus ; "^
Then Cleopatra the voluptuous."
Helen I saw, for whom so many ruthless
Seasons revolved ; and saw the great Achilles,
Who at the last hour combated with Love.
Paris I saw, Tristan ; and more than a thousand
Shades did he name and point out with his finger,
Whom Love had separated from our life.
After that I had listened to my Teacher,
Naming the dames of eld and cavaliers.
Pity prevailed, and I was nigh bewildered.
And I began : " O Poet, willingly
Speak would I to those two, who go together,
And seem upon the wind to be so light"
l8 THE DIVINE COMEDY.
And he to me : " Thou'lt mark, when they shall be
Nearer to us ; and then do thou implore them
By love which leadeth them, and they will come."
Soon as the wind in our direction sways them,
My voice uplift I : " O ye weary. souls ! 8t
Come speak to us, if no one interdicts it."
As turtle-doves, called onward by desire,
With open and steady wings to the sweet nest
Fly through the air by their volition borne,
So came they from the bp.nd where Dido is, «5
Approaching us athwart the air malign,
So strong was the affectionate appeal.
" O living creature gracious and benignant,
Who visiting goest through the purple air
Us, who have stained the world incarnadine, a*
If were the King of the Universe our friend.
We would pray unto him to give thee peace,
Since thou hast pity on our woe perverse.
Of what it pleases thee to hear and speak,
That will we hear, ?.nd we will speak to you, 95.
While silent is the wind, as it is now.
Sitteth the city, wherein I was born.
Upon the sea-shore where the Po descends
To rest in peace with all his retinue.
Love, that on gentle heart doth swiftly seize, «*
Seized this man for the person beautiful
That was ta'en from me, and still the mode offends me.
Love, that exempts no one beloved from loving,
Seized me with pleasure of this man so strongly,
That, as thou seest, it doth not yet desert me ; 105
Love has conducted us unto one death ;
Caina waiteth him who quenched our life ! "
These words were borne along from them to us.
As soon as I had heard those souls tormented,
I bowed my face, and so long held it down no
Until the Poet said to me : " What thinkest ?."
When I made answer, I began : "Alas !
How many pleasant thoughts, how much desire,
Conducted these unto the dolorous pass ! "
Then unto them I turned me, and I spake, mi
And I began : " Thine agonies, Francesca,
Sad and compassionate to weeping make me.
But tell me, at the time of those sweet sighs,
By what and in what manner Love conceded,
That you should know your dubious desires ? " "•
INFERNO, VI. 19
And she to me : " There is no greater sorrow
Than to be mindful of the happy time
In misery, and that thy Teacher knows.
But, if CO recognise the earliest root
Of love in us thou hast so great desire, ms
I will do even as he who weeps and speaks.
One day we reading were for our delight
Of Launcelot, how Love did him enthral.
Alone we were and without any fear.
Full many a time our eyes together drew 130
That reading, and drove the colour from our faces ;
But one point only was it that o'ercame us.
When as we read of the much-longed-for smile
Being by such a noble lover kissed,
This one, who ne'er from me shall be divided, 13s
Kissed me upon the mouth all palpitating.
Galeotto was the book and he who wrote it.
That day no farther did we read therein."
And all the while one spirit uttered this,
The other one did weep so, that, for pity, X4»
I swooned away as if I had been dying,
And fell, even as a dead body falls.
CANTO VI.
At the return of consciousness, that closed
Before the pity of those two relations.
Which utterly with sadness had confused me,
New torments I behold, and new tormented
Around me, whichsoever way I move,
And whichsoever way I turn, and gaze.
In the third circle am I of the rain
Eternal, maledict, and cold, and heavy ;
Its law and quality are never new.
Huge hail, and water sombre-hued, and snow,
Athwart the tenebrous air pour down amain ;
Noisome the earth is, that receireth this.
Cerberus, monster cruel and uncouth,
With his three gullets like a dog is barking
Over the people that are there submerged.
Red eyes he has, and unctuous beard and black.
And belly large, and armed with claws his hands ;
He rends the spirits, flays, and quarters them.
c 2
to THE DIVINE COMEDY.
Howl the rain maketh them Uke unto dogs ;
One side they make a shelter for the other ; ao
Oft turn themselves the wretched reprobates.
When Cerberus perceived us, the great worm !
His mouths he opened, and displayed his tusks ;
Not a limb had he that was motionless.
And my Conductor, with his spans extended, a*.
Took of the earth, and with his fists well filled.
He threw it into those rapacious gullets.
Such as that dog is, who by barking craves,
And quiet grows soon as his food he gnaws.
For to devour it he but thinks and struggles, 30
The hke became those muzzles filth-begrimed
Of Cerberus the demon, who so thunders
Over the souls that they would fain be deaf.
We passed across the shadows, which subdues
The heavy rain-storm, and we placed our feet 35
Upon their vanity that person seems.
They all were lying prone upon the earth.
Excepting one, who sat upright as soon
As he beheld us passing on before him.
" O thou that art conducted through this Hell," 40
He said to me, " recall me, if thou canst ;
Thyself wast made before I was unmade."
And I to him : " The anguish which thou hast
Perhaps doth draw thee out of my remembrance.
So that it seems not I have ever seen thee. 45
But tell me who thou art, that in so doleful
A place art put, and in such punishment.
If some are greater, none is so displeasing."
And he to me : " Thy city, which is full
Of envy so that now the sack runs over, 50
Held me within it in the life serene.
You citizens were wont to call me Ciacco ;
For the pernicious sin of gluttony
I, as thou seest, am battered by this rain.
And I, sad soul, am not the only one, S5
For all these suffer the like penalty
For the like sin ; " and word no more spake he.
I answered him : " Ciacco, thy wretchedness
Weighs on me so that it to weep invites me ;
But tell me, if thou knowest, to what shall come *•
The citizens of the divided city ;
If any there be just ; and the occasion
Tell me why so much discord has assailed it."
INFERNO, VI.
And he to me : " They, after long contention,
Will come to bloodshed ; and the rustic party 6s
Will drive the other out with much offence.
Then afterwards behoves it this one fall
Within three suns, and rise again the other
By force of him who now is on the coast.
High will it hold its forehead a long while, v
Keeping the other under heavy burdens,
Howe'er it weeps thereat and is indignant.
The just are two, and are not understood there ;
Envy and Arrogance and Avarice
Are the three sparks that have all hearts enkindled." n
Here ended he his tearful utterance ;
And I to him : " I wish thee still to teach me,
And make a gift to me of further speech.
Farinata and Tegghiaio, once so worthy,
Jacopo Rusticucci, Arrigo, and Mosca, 8c
And others who on good deeds set their thoughts,
Say where they are, and cause that I may know them ;
For great desire constraineth me to learn
If Heaven doth sweeten them, or Hell envenom."
And he : " They are among the blacker souls ; t^
A different sin downweighs them to the bottom ;
If thou so far descendest, thou canst see them.
But when thou art again in the sweet world,
I pray thee to the mind of others bring me ;
No more I tell thee and no more I answer." <^
Then his straightforward eyes he turned askance,
Eyed me a little, and then bowed his head ;
He fell therewith prone like the other blind.
And the Guide said to me : " He wakes no more
This side the sound of the angelic trumpet ; 9S
When shall approach the hostile Potentate,
Each one shall find again his dismal tomb,
Shall reassume his flesh and his own figuie,
Shall hear what through eternity re-echoes."
So we passed onward o'er the filthy mixture loc
Of shadows and of rain with footsteps slow,
Touching a little on the future life.
Wherefore I said : " Master, these torments here,
Will they increase after the mighty sentence,
Or lesser be, or will they be as burning ? " 105
And he to me : " Return unto thy science,
Which wills, that as the thing more perfect is,
The more it feels of pleasure and of pain.
THE DIVINE COMEDY.
Albeit that this people maledict
To true perfection never can attain,
Hereafter more than now they look to be."
Round in a circle by that road we went,
Speaking much more, which I do not repeat ;
VVe came unto the point where the descent is ;
There we found Plutus the great enemy.
CANTO VII.
" Pape Satkn, Pape Satkn, Aleppe ! "
Thus Plutus with his clucking voice began ;
And that benignant Sage, who all things knew.
Said, to encourage me : " Let not thy fear
Harm thee ; for any power that he may have s
Shall not prevent thy going down this crag."
Then he turned round unto that bloated lip.
And said : " Be silent, thou accursed wolf;
Consume within thyself with thine own rage.
Not causeless is this journey to the abyss ; «o
Thus is it willed on high, where Michael wrought
Vengeance upon the proud adultery."
Even as the sails inflated by the wind
Involved together fall when snaps the mast,
So fell the cruel monster to the earth. »5
Thus we descended into the fourth chasm,
Gaining still farther on the dolesome shore
Which all the woe of the universe insacks.
Justice of God, ah ! who heaps up so many
New toils and sufferings as I beheld ? ao
And why doth our transgression waste us so ?
As doth the billow there upon Charybdis,
That breaks itself on that which it encounters,
So here the folk must dance their roundelay.
Here saw I people, more than elsewhere, many, «i
On one side and the other, with great howls,
Rolling weights forward by main force of chest.
They clashed together, and then at that point
Each one turned backward, rolling retrograile.
Crying, " Why keepest ? " and, " Why squanderest thou ? " 30
Thus they returned along the lurid circle
On either hand unto the opposite point.
Shouting their shameful metre evermore.
INFERNO, VIL 23
Then each, when he arrived there, wheeled about
Through his half-circle to another joust ; 3S
And I, who had my heart pierced as it were,
Exclaimed : " My Master, now declare to me
What people these are, and if all were clerks,
These shaven crowns upon the left of us."
And he to me : " All of them were asquint ♦<:
In intellect in the first life, so much
That there with measure they no spending made.
Clearly enough their voices bark it forth,
Whene'er they reach the two points of the circle,
Where sunders them the opposite defect. 45
Clerks those were who no hairy covering
Have on the head, and Popes and Cardinals,
In whom doth Avarice practise its excess."
And I : " My Master, among such as these
I ought forsooth to recognise some few, 90
Who were infected with these maladies."
And he to me : " Vain thought thou entertainest ;
The undiscerning life which made them sordid
Now makes them unto all discernment dim.
Forever shall they come to these two buttings ; 55
These from the sepulchre shall rise again
With the fist closed, and these with tresses shorn.
II giving and ill keeping the fair world
Have taen from them, and placed them in this scufllle ;
Whate'er it be, no words adorn I for it. 6c
Now canst thou. Son, behold the transient farce
Of goods that are committed unto Fortune,
For which the human race each other buffet ;
For all the gold that is beneath the moon,
Or ever has been, of these weary souls «s
Could never make a single one repose."
" Master," I said to him, " now tell me also
What is this Fortune which thou speakest of,
That has the world's goods so within its clutches?"
And he to me : " O creatures imbecile, 70
What ignorance is this which doth beset you ?
Now will I have thee learn my judgment of her.
He whose omniscience everything transcends
The heavens created, and gave who should guide them,
That every part to every part may shine.
Distributing the light in equal measure ; 75
He in like manner to the mundane splendours
Ordained a general ministress and guide,
24 THE DIVINE COMEDY.
Tliat she might change at times the empty treasures
From race to race, from one blood to another, so
Beyond resistance of all human wisdom.
Therefore one people triumphs, and another
Languishes, in pursuance of her judgment,
Which hidden is, as in the grass a ser])ent.
Your knowledge has no counterstand against her ; ' sj
She makes provision, judges, and pursues
Her governance, as theirs the other gods.
Her permutations have not any truce ;
Necessity makes her precipitate,
So often Cometh who his turn obtains. go
And this is she who is so crucified
Even by those who ought to give her praise,
Giving her blame amiss, and ba<i repute.
But she is blissful, and she hears it not ;
Among the other primal creatures gladsome 95
She turns her sphere, and blissful she rejoices.
Let us descend now unto greater woe ;
Already sinks each star that was ascending
When I set out, and loitering is forbidden."
We crossed the circle to the other bank, 100
Near to a fount that boils, and pours itself
Along a gully that runs out of it.
The water was more sombre far than perse ;
And we, in company with the dusky waves,
Made entrance downward by a path uncouth. 105
A marsh it makes, which has the name of Styx,
This tristful brooklet, when it has descended
Down to the foot of the malign gray shores.'
And I, who stood intent upon beholding.
Saw people mud-besprent in that lagoon, hc
All of them naked and with angry look.
They smote each other not alone with hands,
But with the head and with the breast and feet.
Tearing each other piecemeal with their teeth.
Said the good Master : " Son, thou now beholdest "s
The souls of those whom anger overcame ;
And likewise I would have thee know for certain
Beneath the water people are who sigh
And make this water bubble at the surface.
As the eye tells thee wheresoe'er it turns. "o
Fixed in the mire they say, ' We sullen were
In the sweet air, which by the sun is gladdened.
Bearing within ourselves the sluggish reek ]
INFERNO, VJIl. 25
Now we are sullen in this sable mire.'
This hymn do they keep gurgling in their throats,
For with unbroken words they cannot say it."
Thus we went circling round the filthy fen
A great arc 'twixt the dry bank and the swamp,
With eyes turned unto those who gorge the mire ;
Unto the foot of a tower we came at last.
CANTO VIII.
I SAY, continuing, that long before
We to the foot of that high tower had come,
Our eyes went upward to the summit of it.
By reason of two flamelets we saw placed there,
And from afar another answer them, s
So far, that hardly could the eye attain it.
And, to the sea of all discernment turned,
I said : " What sayeth this, and what respondeth
That other fire ? and who are they that made it ? "
And he to me : " Across the turbid waves 10
What is expected thou canst now discern.
If reek of the morass conceal it not."
Cord never shot an arrow from itself
That sped away athwart the air so swift.
As I beheld a very little boat «6
Come o'er the water tow'rds us at that moment.
Under the guidance of a single pilot,
Who shouted, " Now art thou arrived, fell soul ? "
" Phlegyas, Phlegyas, thou criest out in vain
For this once," said my Lord ; " thou shalt not have us 90
Longer than in the passing of the slough."
As he who listens to some great deceit
That has been done to him, and then resents it,
Such became Phleg)'as, in his gathered wrath.
My Guide descended down into the boat, «
And then he made me enter after him,
And only when I entered seemed it laden.
Soon as the Guide and I were in the boat, v^i^. A
The antique prow goes on its way, dividing \
More of the water than 'tis wont with others. 90
While we were running through the dead canal.
Uprose in front of me one full of mire,
And said, " Who 'rt thou that comest ere the hour ? "
26 THE DIVINE COMEDY.
And I to him : " Although I come, I stay not ;
But who art thou that hast become so squahd ? "
" Thou seest that I am one who weeps," he answered.
And I to him : " With weeping and with waiHng,
Thou spirit maledict, do thou remain ;
For thee I know, though thou art all denied."
Then stretched he both his hands unto the boat ;
Whereat my wary Master thrust him back,
Saying, " Away there with the other dogs ! "
Tnereafter with his arms he clasped my neck ;
He kissed my face, and said : " Disdainful soul.
Blessed be she who bore thee in her bosom.
That was an arrogant person in the world ;
Goodness is none, that decks his memory;
So likewise here his shade is furious.
How many are esteemed great kings up there.
Who here shall be like unto swine in mire.
Leaving behind them horrible dispraises ! "
And I : " My Master, much should I be pleased,
If I could see him soused into this broth,
Before we issue forth out of the lake."
And he to me : " Ere unto thee the shore
Reveal itself, thou shalt be satisfied ;
Such a desire 'tis meet thou shouldst enjoy."
A little after that, I saw such havoc
Made of him by the people of the mire,
That still I praise and thank my God for it.
They all were shouting. " At Philippo Argenti ! "
And that exasperate spirit Florentine
Turned round upon himself with his own teeth.
We left him there, and more of him I tell not ;
But on mine ears there smote a lamentation.
Whence forward I intent unbar mine eyes.
And the good Master said : " Even now, my Son,
The city draweth near whose name is Dis,
With the grave citizens, with the great throng."
And I : " Its mosques already, Master, clearly
Within there in the valley I discern
Vermilion, as if issuing from the fire
They were." And he to me: "The fire eternal
That kindles them within makes them look rerl,
As thou beholdest in this nether Hell."
Then we arrived within the moats profound.
That circumvallate that disconsolate city ;
The walls appeared to me to be of iron.
INFERNO, VIII. 27
Not without making first a circuit' wide,
We came unto a place where loud the pilot 80
Cried out to us, " Debark, here is the entrance."
More than a thousand at the gates I saw
Out of the Heavens rained down, who angrily
Were saying, " Who is this that without death
Goes through the kingdom of the people dead ? " 8s
And my sagacious Master made a sign
Of wishing secretly to speak with them.
A little then they quelled their great disdain,
And said : " Come thou alone, and he begone
Who has so boldly entered these dominions, jk
Let him return alone by his mad road ;
Try, if he can ; for thou shalt here remain,
Who hast escorted him through such dark regions."
Think, Reader, if I was discomforted
At utterance of the accursed words ; 95
For never to return here I believed.
*' O my dear Guide, who more than seven times
Hast rendered me security, and drawn me
From imminent peril that before me stood,
Do not desert me," said I, " thus undone ; »»
And if the going farther be denied us.
Let us retrace our steps together swiftly."
And that Lord, who had led me thitherward.
Said unto me : " Fear not ; because our passage
None can take from us, it by Such is given. ws
But here await me, and thy weary spirit
Comfort and nourish with a better hope ;
For in this nether world I will not leave thee."
So onward goes and there abandons me
My Father sweet, and I remain in doubt, * mo
For No and Yes within my head contend.
I could not hear what he proposed to them ;
But with them there he did not linger long,
Ere each within in rivalry ran back.
They closed the portals, those our adversaries, ns
On my Lord's breast, who had remained without
And turned to me with footsteps far between.
His eyes cast down, his forehead shorn had he
Of all its boldness, and he said, with sighs,
" Who has denied to me the dolesome houses ? " »o
And unto me : " Thou, because I am angry,
Fear not, for I will conquer in the trial.
Whatever for defence within be planned.
28 THE DIVINE COMEDY.
This arrogance of theirs is nothing new ;
For once they used it at less secret gate,
Which finds itself without a fastening still.
O'er it didst thou behold the dead inscription ;
And now this side of it descends the steep,
Passing across the circles without escort,
One by whose means the city shall be opened."
CANTO IX.
That hue which cowardice brought out on me,
Beholding my Conductor backward turn,
Sooner repressed within him his new colour.
He stopped attentive, like a man who listens,
Because the eye could not conduct him far
Through the black air, and through the heavy fog.
** Still it behoveth us to win the fight,"
Began he ; " Else . . . Such offered us herself . . .
O how I long that some one here arrive ! "
Well I perceived, as soon as the beginning
He covered up with what came afterward,
That they were words quite different from the first ;
But none the less his saying gave me fear.
Because I carried out the broken phrase.
Perhaps to a worse meaning than he had.
" Into this bottom of the doleful conch
Doth any e'er descend from the first grade.
Which for its pain has only hope cut off"?"
This question put I ; and he answered me :
" Seldom it comes to pass that one of us
Maketh the journey upon which I go.
True is it, once before I here below
Was conjured by that pitiless Erictho,
Who summoned back the shades unto their bodies.
Naked of me short while the flesh had been,
Before within that wall she made me enter.
To bring a spirit from the circle of Judas ;
That is the lowest region and the darkest.
And farthest from the heaven which circles alL
Well know I the way ; therefore be reassured.
This fen, which a prodigious stench exhales,
Encompasses about the city dolent,
Where now we cannot enter without anger."
TNFERNO, IX. 39
And more he said, but not in mind I have it ;
Because mine eye had altogether drawn me 35
Tow'rds the high tower with the red-flaming summit,
Where in a moment saw I swift uprisen
The three infernal Furies stained with blood,
Who had the limbs of women and their mien,
And with the greenest hydras were begirt ; 4«
Small serpents and cerastes were their tresses, a>--.-\,c^ '-^
Wherewith their horrid temples were entwined.
And he who well the handmaids of the Queen
Of everlasting lamentation knew,
Said unto me : " Behold the fierce Erinnys. 45
This is Megaera, on the left-hand side ; . . -^.^^
She who is weeping on the right, Alecto ;
Tisiphone is between-; " and then was silent
Each one her breast was rending with her nails ;
They beat them with their palms, and cried so loud, so
That I for dread pressed close unto the Poet.
" Medusa come, so we to stone will change him ! "
All shouted looking down ; " in evil hour
Avenged we not on Theseus his assault ! "
" Turn thyself round, and keep thine eyes close shut, ss
For if the Gorgon appear, and thou shouldst see it,
No more returning upward would there be."
Thus said the Master ; and he turned me round
Himself, and trusted not unto my hands
So far as not to blind me with his own, &>
O ye who have undistempered intellects.
Observe the doctrine that conceals itself
Beneath the veil of the mysterious verses !
And now there came across the turbid waves
The clangour of a sound with terror fraught, 6s
Because of which both of the margins trembled ;
Not otherwise it was than of a wind
Impetuous on account of adverse heats,
That smites the forest, and, without restraint.
The branches rends, beats down, and bears away ; 70
Right onward, laden with dust, it goes superb.
And puts to flight the wild beasts and the shepherds.
Mine eyes he loosed, and said : " Direct the nerve
Of vision now along that ancient foam,
'here yonder where that smoke is most intense." 71
Eve as the frogs before the hostile serpent
Across the water scatter all abroad.
Until each one is huddled in the earth.
30 THE DIVINE COMEDY.
More than a thousand ruined souls I saw,
Thus fleeing from before one who on foot 80
Was passing o'er the Styx with soles unwet.
From off his face he fanned that unctuous air,
Waving his left hand oft in front of him,
And only with that anguish seemed he weary.
Well I perceived one sent from Heaven was he, 85
And to the Master turned ; and he made sign
That I should quiet stand, and bow before him.
Ah ! how disdamful he appeared to me !
He reached the gate, and with a little rod
He opened it, for there was no resistance. 9°
"0 banished out of Heaven, people despised !"
Thus he began upon the horrid threshold ;
"Whence is this arrogance within you couche4?
Wherefore recalcitrate against that will, \^) ■\-^j^U(> .lt^j^^^sj^^
From which the end can never be cut off, /, g$
And which has many times increased your pain ?
What helpeth it to butt against the fates ?
Your Cerberus, if you remember well,
For that still bears his chin and gullet peeled."
Then he returned along the miry road, 100
And spake no word to us, but had the look
Of one whom other care constrains and goads
Than that of him vvho in his presence is ;
And we our feet directed towrds the city,
After those holy words all confident. 105
Within we entered without any contest ;
And I, who inclination had to see
What the condition such a fortress holds,
Soon as I was within, cast round mine eye,
And see on every hand an ample plain, wo
Full of distress and torment terrible.
Even as at Aries, where stagnant grows the Rhone,
Even as at Pola near to the Quarnaro,
That shuts in Italy and bathes its borders,
The sepulchres make all the place uneven ; "5
So likewise did they there on every side,
Saving that there the manner was more bitter ;
For flames between the sepulchres were scattered,
By which they so intensely heated were,
That iron more so asks not any art. m
All of their coverings uplifted were,
And from them issued forth such dire laments,
Sooth seemed they of the wretched and tormented.
INFERNO, X. 31
And I : " My Master, what are all those people
Who, having sepulture within those tombs, 135
Make themselves audible by doleful sighs ? " . 1 - ^
And he to me : " Here are the Heresiarchs, c^av^caa - iy^-^^r-^ v.^^xy\
With their disciples of all sects, and much
More than thou thinkest laden are the tombs.
Here like together with its Hke is buried ;
And more and less the monuments are heated."
And when he to the right had turned, we passed
Between the torments and high parapets.
CANTO X.
Now onward goes, along a narrow path
Between the torments and the city wall.
My Master, and I follow at his back.
" O power supreme, that through these impious circles
Turnest me," I began, " as pleases thee, 5
Speak to me, and my longings satisfy ;
The people who are lying in these tombs.
Might they be seen ? already are uplifted
The covers all, and no one keepeth guard."
And he to me : " They all will be closed up ^ h J^
When from Jehoshaphat they shall return ■- — ^.-^ ) '^^^
Here with the bodies they have left above.
Their cemetery have upon this side
With Epicurus all his followers,
Who with the body mortal make the soul ; >s
But in the question thou dost put to me.
Within here shalt thou soon be satisfied,
And likewise in the wish thou keepest silent."
And I : " Good Leader, I but keep concealed
From thee my heart, that I may speak the less, -^
Nor only now hast thou thereto disposed me."
" O Tuscan, thou who through the city of fire
Goest alive, thus speaking modestly,
Be pleased to stay thy footsteps in this place.
Thy mode of speaking makes thee manifest ^5
A native of that noble fatherland.
To which perhaps I too molestful was."
Upon a sudden issued forth this sound
From out one of the tombs ; wherefore I pressed,
Fearing, a little nearer to my Leader. *>
32 THE DIVINE COMEDY.
And unto me he said : " Turn thee ; what dost thou ?
Behold there Farinata who has risen ;
From the waist upwards wholly shalt thou see him."
I had already fixed mine eyes on his,
And he uprose erect with breast and front 35
E'en as if Hell he had in great despite.
And with courageous hands and prompt my Leader
Thrust me between the sepulchres towards him,
Exclaiming, " Let thy words explicit be."
As soon as 1 was at the foot of his tomb, 4c
Somewhat he eyed me, and, as if disdainful,
Then asked of me, "Who were thine ancestors?"
I, who desirous of obeying was,
Concealed it not, but all revealed to him ;
Whereat he raised his brows a little upward. 4S
Then said he : " Fiercely adverse have they been
To me, and to my fathers, and my party ;
So that two several times I scattered them."
*' If they were banished, they returned on all sides,"
I answered him, " the first time and the second ; sc
But yours have not acquired that art aright."
Then there uprose upon the sight, uncovered
Down to the chin, a shadow at his side j
I think that he had risen on his knees.
Round me he gazed, as if solicitude 55
He had to see if some one else were with me ,
But after his suspicion was all spent,
Weeping, he said to me : " If through this blind
Prison thou goest by loftiness of genius,
Where is my son ? and why is he not with thee ? " 60
And I to him : " I come not of myself ;
He who is waiting yonder leads me here.
Whom in disdain perhaps your Guido had."
His language and the mode of punishment
Already unto me had read his name j 65
On that account my answer was so full.
Up starting suddenly, he cried out : " How
Saidst thou, — he had ? Is he not still alive ?
Does not the sweet light strike upon his eyes?"
When he became aware of some delay, 70
Which I before my answer made, supine
He fell again, and forth appeared no more.
But the other, niagnanimous, at whose desire
I had remained, did not his aspect change,
Neither his neck he moved, nor bent his side. n
INFERNO, X. 33
" And if," continuing his first discourse,
" They have that art," he said, " not learned aright,
That more tormenteth me, than doth this bed.
But fifty times shall not rekindled be
The countenance of the Lady who reigns here, Sc
Ere thou shalt know how heavy is that art ;
And as thou wouldst to the sweet world return,
Say why that people is so pitiless
Against my race in each one of its laws?"
Whence I to him : " The slaughter and great carnage ss
Which have with crimson stained the Arbia, cause
Such orisons in our temple to be made."
After his head he with a sigh had shaken,
" There i was not alone," he said, " nor surely
Without a cause had with the others moved. 90
But there I was alone, where every one
Consented to the laying waste of Florence,
He who defended her with open face."
"Ah ! so hereafter may your seed repose,"
I him entreated, " solve for me that knot, 95
Which has entangled my conceptions here.
It seems that you can see, if I hear rightly.
Beforehand whatsoe'er time brings with it,
And in the present have another mode."
" We see, like those who have imperfect sight, »<»
The things," he said, " that distant are from us ;
So much still shines on us the Sovereign Ruler.
When they draw near, or are, is wholly vain
Our intellect, and if none brings it to us,
Not anything know we of your human state. '05
Hence thou canst understand, that wholly dead
Will be our knowledge from the moment when
The portal of the future shall be closed."
Then I, as if compunctious for my fault,
Said : " Now, then, you will tell that fallen one, "c
That still his son is with the living joined.
And if just now, in answering, I was dumb,
Tell him I did it because I was thinking
Already of the error you have solved me."
And now my Master was recalling me, "S
Wherefore more eagerly I prayed the spirit ,
That he would tell me who was with him there.
He said : " With more than a thousand here I lie ;
Within here is the second Frederick,
And the Cardinal, and of the rest I speak not." '«>
34 THE DIVINE COMEDY.
Thereon he hid himself ; and I towards
The ancient poet turned my steps, reflecting
Upon that saying, which seemed hostile to me.
He moved along ; and afterv^ard, thus going,
He said to me, " Why art thou so bewildered ? '
And I in his inquiry satisfied him.
" Let memory preserve what thou hast heard
Against thyself," that Sage commanded me,
"And now attend here ; " and he raised his finger.
" When thou shalt be before the radiance sweet
Of her whose beauteous eyes all things behold.
From her thou'lt know the journey of thy life."
Unto the left hand then he turned his feet ;
We left the wall, and went towards the middle,
Along a path that strikes into a valley,
Which even up there unpleasant made its stench.
CANTO XL
Upon the margin of a lofty bank
Which great rocks broken m a circle made,
We came upon a still more cruel throng ;
And there, by reason of the horrible
Excess of stench the deep abyss throws out,
We drew ourselves aside behind the cover
Of a great tomb, whereon I saw a writing.
Which said : " Pope Anastasius I hold,
Whom out of the right way Photinus drew."
" Slow it behoveth our descent to be.
So that the sense be first a little used
To th(j sad blast, and then we shall not heed it."
The Master thus ; and unto liim I said,
" Some compensation find, tha*: the time pass not
Idly ; " and he : " Thou seest I think of that.
My son, upon the inside of these rocks,"
Began he then to say, " are three small circles,
From grade to grade, like those which thou art leaving.
They all are full of spirits raaledict ;
But that hereafter sight alone suffice thee.
Hear how and wherefore they are in constraint
Of every malice that wins hate in Heaven,
Injury is the end ; and all such end
Either by force or fr ud aflSlicteth others.
INFERNO, XL 35
But because fraud is man's peculiar vice, 25
More it displeases God ; and so stand lowest
The fraudulent, and greater dole assails them.
All the first circle of the Violent is ;
But since force may be used against three persons,
In three rounds 'tis divided and constructed. 30
To God, to ourselves, and to our neighbour can we
Use force ; I say on them and on their things,
As thou shalt hear with reason manifest
A death by violence, and painful wounds,
Are to our neighbour given ; and in his substance as
Ruin, and arson, and injurious levies ;
Whence homicides, and he who smites unjustly,
Marauders, and freebooters, the first round
Tormenteth all m companies diverse.
Man may lay violent hands upon himself 40
And his own goods ; and therefore in the second
Round must perforce without avail repent
Whoever of your world deprives himself.
Who games, and dissipates his property.
And weepeth there, where he should jocund be. 4S
Violence can be done the Deity,
In heart denying and blaspheming Him,
And by disdaining Nature and her bounty.
And for this reason doth the smallest round
Seal with its signet Sodom and Cahors, sc
And who, disdaining God, speaks from the heart
Fraud, wherewithal is every conscience stung,
A man may practise upon him who trusts.
And him who doth no confidence imburse.
This latter mode, it would appear, dissevers s
Only the bond of love which Nature makes ;
Wherefore within the second circle nestle
Hypocrisy, flattery, and who deals in magic,
Falsification, theft, and simony.
Panders, and barrators, and the like filth. €0
By the other mode, forgotten is that love
Which Nature makes, and what is after added,
From which there is a special faith engendered.
Hence in the smallest circle, where the point is
Of the Universe, upon which Dis is seated, 65
Whoe'er betrays for ever is consumed."
And I : " My Master, clear enough proceeds
Thy reasoning, and full well distinguishes
This cavern and the people who possess it
r 2
36 THE DIVINE COMEDY.
But tell me, those within the fat lagoon, 70
Whom the wind drives, and whom the rain doth beat,
And who encounter with such bitter tongues,
Wherefore are they inside of the red city
Not punished, if God has them in his wrath,
And if he has not, wherefore in such fashion ? " 75
And unto me he said : " Why wanders so
Thine intellect from that which it is wont ?
Or, sooth, thy mind where is it elsewhere looking ?
Hast thou no recollection of those words
With which thine Ethics thoroughly discusses 80
The dispositions three, that Heaven abides not, —
Incontinence, and Malice, and insane
Bestiality ? and how Incontinence
Less God offendeth, and less blame attracts ?
If thou regardest this conclusion M^ell, 85
And to thy mind recallest who they are
That up outside are undergoing penance,
Clearly wilt thou perceive why from these felons
They separated are, and why less wroth
Justice divine doth smite them with its hammer." 90
" O Sun, that healest all distempered vision,
Thou dost content me so, when thou resolvest,
That doubting pleases me no less than knowing !
Once more a little backward turn thee," said I,
" There where thou sayest that usury offends 95
Goodness divine, and disengage the knot."
" Philosophy," he said, " to him who heeds it,
Noteth, not only in one place alone.
After what manner Nature takes her course
From Intellect Divine, and from its art ; 100
And if thy Physics carefully thou notest,
After not many pages shalt thou find,
That this your art as far as possible
Follows, as the disciple doth the master;
So that your art is, as it were, God's grandchild. los
From these two, if thou bringest to thy mind
Genesis at the beginning, it behoves
Mankind to gain their life and to advance ;
And since the usurer takes another way.
Nature herself and in her follower wo
Disdains he. for elsewhere he puts his hope.
But follow, now, as I would fain go on.
For quivering are the Fishes on the horizon,
And the Wain wholly over Caurus lies,
And far beyond there we descend the crag:." nj
INFERNO, XII. ■ 37
CANTO XII.
The place where to descend the bank we came
Was alpine, and from what was there, moreover,
Of such a kind that every eye would shun it
Such as that ruin is which in the flank
Smote, on this side of Trent, the Adige,
Either by earthquake or by failing stay,
For from the mountain's top, from which it moved,
Unto the plain the cliff is shattered so,
Some path 'twould give to him who was above ;
Even such was the descent of that ravine,
And on the border of the broken chasm
The infamy of Crete was stretched along,
Who was conceived in the fictitious cow ;
And when he us beheld, he bit himself.
Even as one whom anger racks within.
My Sage towards him shouted : " Peradventure
Thou think'st that here may be the Duke of Athens,
Who in the world above brought death to thee ?
Get thee gone, beast, for this one cometh not
Instructed by thy sister, but he comes
In order to behold your punishments."
As is that bull who breaks loose at the moment
In which he has received the mortal blow,
Who cannot walk, but staggers here and there,
The Minotaur beheld I do the like ;
And he, the wary, cried : " Run to the passage ;
While he is wroth, 'tis well thou shouldst descend."
Thus down we took our way o'er that discharge
Of stones, which oftentimes did move themselves
Beneath my feet, from the unwonted burden.
Thoughtful I went ; and he said : " Thou art thinking
Perhaps upon this ruin, which is guarded
By that brute anger which just now I quenched,
Now will I have thee know, the other time
I here descended to the nether Hell,
This precipice had not yet fallen down-
But truly, if I well discern, a little
Before His coming who the mighty spoil
Bore off from Dis, in the supernal circle,
THE DIVINE COMEDY.
Upon all sides the deep and loathsome valley 40
Trembled so, that I thought the Universe
Was thrilled with love, by which there are who think
The world ofttimes converted into chaos ;
And at that moment this primeval crag
Both here and elsewhere made such overthrow. ^5
But fix thine eyes below; for draweth near
The river of blood, within which boiling is
Whoe'er by violence doth injure others."
0 blind cupidity, O wrath insane,
That spurs us onward so in our short life, 5°
And in the eternal then so badly steeps us !
1 saw an ample moat bent like a bow,
As one which all the plain encompasses.
Conformable to what my Guide had said.
And between this and the embankment's foot ss
Centaurs in file were running, armed with arrows,
As in the world they used the chase to follow.
Beholding us descend, each one stood still,
And from the squadron three detached themselves,
With bows and arrows in advance selected ; 60
And from afar one cried : " Unto what torment
Come ye, who down the hillside are descending ?
Tell us from there ; if not, I draw the bow."
My Master said : " Our answer will we make
To Chiron, near you there ; in evil hour, 65
That will of thine was evermore so hasty."
Then touched he me, and said : " This one is Nessus,
Who perished for the lovely Dejanira,
And for himself, himself did vengeance take.
And he in the midst, who at his breast is gazing, 7°
Is the great Chiron, who brought up Achilles ;
That other Pholus is, who was so wrathful.
Thousands and thousands go about the moat
Shooting with shafts whatever soul emerges
Out of the blood, more than his crime allots." 7s
Near we approached unto those monsters fleet ;
Chiron an arrow took, and with the notch
Backward upon his jaws he put his beard.
After he had uncovered his great mouth,
He said to his companions : " Are you ware 80
That he behind moveth whate'er he touches?
Thus are not wont to do the feet of dead men."
And my good (}uide, who now was at his breast,
Where the two natures are together joined,
INFERNO, XII. 39
Replied : " Indeed he lives, and thus alone 85
Me it behoves to show him the dark valley ;
Necessity, and not delight, impels us.
Some one withdrew from singing Halleluja,
Who unto me committed this new office ;
No thief is he, nor I a thievish spirit. 90
But by that virtue through which I am moving
My steps along this savage thoroughfare,
Give us some one of thine, to be with us.
And who may show us where to pass the ford.
And who may carry this one on his back ; 95
For 'tis no spirit that can walk the air."
Upon his right breast Chiron wheeled about.
And said to Nessus : " Turn and do thou guide them,
And warn aside, if other band may meet you."
We with our faithful escort onward moved, too
Along the brink of the vermilion boiling,
Wherein the boiled were uttering loud laments.
People I saw within up to the eyebrows.
And the great Centaur said : " Tyrants are these,
Who dealt in bloodshed and in pillaging. ««
Here they lament their pitiless mischiefs ; here
Is Alexander, and fierce Dionysius
Who upon Sicily brought dolorous years.
That forehead there which has the hair so black
Is Azzolin ; and the other who is blond, "o
Obizzo is of Esti, who, in truth,
Up in the world was by his stepson slain."
Then turned I to the Poet ; and he said,
" Now he be first to thee, and second I."
A little farther on the Centaur stopped "S
Above a folk, who far down as the throat
Seemed from that boiling stream to issue forth.
A shade he showed us on one side alone.
Saying : " He cleft asunder in God's bosom
The heart that still upon the Thames is honoured." »«>
Then people saw I, who from out the river
Lifted their heads and also all the chest ;
And many among these I recognised.
Thus ever more and more grew shallower
That blood, so that the feet alone it covered ; 125
And there across the moat our passage was.
" Even as thou here upon this side beholdest
The boiling stream, that aye diminishes,"
The .Centaur said, " I wish thee to believe
40 THE DIVINE COMEDY.
That on this other more and more decHnes
Its bed, until it reunites itself
Where it behoveth tyranny to groan.
Justice divine, upon this side, is goading
That Attila, who was a scourge on earth,
And Pyrrhus, and Sextus ; and for ever milks
The tears which with the boiling it unseals
In Rinier da Corneto and Rinier Pazzo,
Who made upon the highways so much war."
Then back he turned, and passed again the ford.
CANTO XIII.
Not yet had Nessus reached the other side,
When we had put ourselves within a wood,
That was not marked by any path whatever.
Not foliage green, but of a dusky colour.
Not branches smooth, but gnarled and intertangled,
Not apple-trees were there, but thorns with poison.
Such tangled thickets have" not, nor so dense,
Those savage wild beasts, that in hatred hold
'Twixt Cecina and Corneto the tilled places.
There do the hideous Harpies make their nests,
Who chased the Trojans from the Strophades,
With sad announcement of impending doom ;
Broad wings have they, and necks and faces human,
And feet with claws, and their great bellies fledged ;
They make laments upon the wond'ous trees.
And the good Master : " Ere thou enter farther.
Know that thou art within the second round,"
Thus he began to say, " and shalt be, till
Thou comest out upon the horrible sand ;
Therefore look well around, and thou shalt see
Things that will credence give unto my speech."
I heard on all sides lamentations uttered,
And person none beheld I who might make them,
Whence, utterly bewildered, I stood still.
I think he thought that I perhaps might think
So many voices issued through those trunks
From people who concealed themselves from us ;
Therefore the Master said : " If thou break ofif
Some little spray from any of these trees.
The thoughts thou hast will wholly be made vain."
INFERNO, XIII. 4»
Then stretched I forth my hand a little forward,
And plucked a branchlet off from a great thorn ;
And the tmnk cried, " Why dost thou mangle me ? "
After it had become embrowned with blood.
It recommenced its cry : " Why dost thou rend me ? 35
Hast thou no spirit of pity whatsoever ?
Men once we were, and now are changed to trees ;
Indeed, thy hand should be more pitiful,
Even if the souls of serpents we had been."
As out of a green brand, that is on fire 40
At one of the ends, and from the other drips
And hisses with the wind that is escaping ;
So from that splinter issued forth together
Both words and blood ; whereat I let the tip
Fall, and stood like a man who is afraid. ■♦s
*• Had he been able sooner to believe,"
My Sage made answer, " O thou wounded soul,
What only in my verses he has seen,
Not upon thee had he stretched forth his hand ;
Whereas the thing incredible has caused me so
To put him to an act which grieveth me.
But tell him who thou wast, so that by way
Of some amends thy fame he may refresh
Up in the world, to which he can return."
And the trunk said : " So thy sweet words allure me, ss
I cannot silent be ; and you be vexed not,
That I a little to discourse am tempted.
I am the one who both keys had in keeping
Of Frederick's heart, and turned them to and fro
So softly in unlocking and in locking, 60
That from his secrets most men I withheld ;
Fidelity I bore the glorious office
So great, I lost thereby my sleep and pulses.
The courtesan who never from the dwelling
Of Cassar turned aside her strumpet eyes, 65
Death universal and the vice of courts.
Inflamed against me all the other minds,
And they, inflamed, did so inflame Augustus,
That my glad honours turned to dismal mournings.
My spirit, in disdainful exultation, 70
Thinking by dying to escape disdain.
Made me unjust against myself, the just
I, by the roots unwonted of this wood.
Do swear to you that never broke I faith
Unto my lord, who was so worthy of honour ; n
42 THE DIVINE COMEDY.
And to the world if one of you return,
Let him my memory comfort, which is lying
Still prostrate from the blow that envy dealt it."
Waited awhile, and then : " Since he is silent,"
The Poet said to me, " lose not the time, so
But speak, and question him, if more may please thee."
Whence I to him : " Do thou again inquire
Concerning what thou thinks't will satisfy me ;
For I cannot, such pity is in my heart"
Therefore he recommenced : "So may the man 8s
Do for thee freely what thy speech implores,
Spirit incarcerate, again be pleased
To tell us in what way the soul is bound
* Within these knots ; and tell us, if thou canst,
If any from such members e'er is freed." 90
Then blew the trunk amain, and afterward
The wind was into such a voice converted :
" With brevity shall be replied to you.
When the exasperated soul abandons
The body whence it rent itself away, 9S
Minos consigns it to the seventh abyss.
It falls into the forest, and no part
Is chosen for it ; but where Fortune hurls it,
There like a grain of spelt it germinates.
It springs a sapling, and a forest tree ; joo
The Harpies, feeding then upon its leaves,
Do pain create, and for the pain an outlet.
Like others for our spoils shall we return ;
But not that any one may them revest,
For 'tis not just to have what one casts off. jos
Here we shall drag them, and along the dismal
Forest our bodies shall suspended be,
Each to the thorn of his molested shade."
We were attentive still unto the trunk,
Thinking that more it yet might wish to tell us, no
When by a tumult we were overtaken,
In the same way as he is who perceives .
The boar and chase approaching to his stand.
Who hears the crashing of the beasts and branches ;
And two behold ! upon our left-hand side, us
Naked and scratched, fleeing so furiously,
That of the forest every fan they broke.
He who was in advance : " Now help. Death, help ! "
And the other one, who seemed to lag too much.
Was shouting : " Lano, were not so alert »•
INFERNO, XIV. 43
Those legs of thine at joustings of the Toppo !"
And then, perchance because his breath was faihng,
He grouped himself together with a bush.
Behind them was the forest full of black
She-mastiffs, ravenous, and swift of foot us
As greyhounds, who are issuing from the chain.
On him who had crouched down they set their teeth,
And him they lacerated piece by piece,
Thereafter bore away those aching members.
Thereat my Escort took me by the hand, 130
And led me to the bush, that all in vain
Was weeping from its bloody lacerations.
" O Jacopo," it said, " of Sant' Andrea,
What helped it thee of me to make a screen ?
What blame have I in thy nefarious life ? " 13s
When near him had the Master stayed his steps.
He said : " Who wast thou, that through wounds so many
Art blowing out with blood thy dolorous speech ?"
And he to us : " O souls, that hither come
To look upon the shameful massacre i4<»
That has so rent away from me my leaves,
Gather them up beneath the dismal bush ;
I of that city was which to the Baptist
Changed its first patron, wherefore he for this
Forever with his art will make it sad. 145
And were it not that on the pass of Amo
Some glimpses of him are remaining still,
Those citizens, who afterwards rebuilt it
Upon the ashes left by Attila,
In vain had caused their labour to be done. »s«
Of my own house I made myself a gibbet."
CANTO XIV.
Because the charity of my native place
Constrained me, gathered I the scattered leaves,
And gave them back to him, who now was hoarse.
Then came we to the confine, where disparted
The second round is from the third, and where
A horrible form of Justice is beheld.
Clearly to manifest these novel things,
I say that we arrived upon a plain,
Which from its bed rejecteth every plant ;
u
THE DTVTNE COMEDY.
The dolorous forest is a garland to it
All round about, as the sad moat to that ;
There close upon the edge we stayed our feet
The soil was of an arid and thick sand,
Not of another fashion made than that
Which by the feet of Cato once was pressed.
Vengeance of God, O how much oughtest thou
By each one to be dreaded, who doth read
That which was manifest unto mine eyes !
Of naked souls beheld I many herds,
Who all were weeping very miserably,
And over them seemed set a law diverse.
Supine upon the ground some folk were lying ;
And some were sitting all drawn up together,
And others went about continually.
Those who were going round were far the more.
And those were less who lay down to their torment,
But had their tongues more loosed to lamentation.
O'er all the sand-waste, with a gradual fall.
Were raining down dilated flakes of fire,
As of the snow on Alp without a wind.
As Alexander, in those torrid parts
Of India, beheld upon his host
Flames fall unbroken till they reached the ground,
Whence he provided with his phalanxes
To trample down the soil, because the vapour
Better extinguished was while it was single ;
Thus was- descending the eternal heat.
Whereby the sand was set on fire, like tinder
Beneath the steel, for doubling of the dole.
Without repose forever was the dance
Of miserable hands, now there, now here,
Shaking away from off them the fresh gleeds.
" Master," began I, " thou who overcomest
All things except the demons dire, that issued
Against us at the entrance of the gate,
Who is that mighty one who seems to heed not
The fire, and lieth lowering and disdainful,
So that the rain seems not to ripen Inm ?"
And he himself, who had become aware
That I was questioning my Guide about him,
Cried : " Such as I was living, am I, dead
If Jove should weary out his smith, from whom
» He seized in anger the sharp thunderbolt.
Wherewith upon the last day I was smitten,
INFERNO, XIV. 45
And if he wearied out by turns the others ss
In Mongibello at the swarthy forge,
Vociferating, ' Help, good Vulcan, help ! '
Even as he did there at the fight of Phlegra,
And shot his bolts at me with all his might,
He would not have thereby a joyous vengeance." 6«
Then did my Leader speak with such great force,
That I had never heard him speak so loud :
" O Capaneus, in that is not extinguished
Thine arrogance, thou punished art the more ;
Not any torment, saving thine own rage, 6s
Would be unto thy fury pain complete."
Then he turned round to me with better lip,
Saying : " One of the Seven Kings was he
Who Thebes besieged, and held, and seems to hold
God in disdain, and little seems to prize him ; 70
But, as I said to him, his own despites
Are for his breast the fittest ornaments.
Now follow me, and mind thou do not place
As yet thy feet upon the burning sand.
But always keep them close unto the wood." n
Speaking no word, we came to where there gushes
Forth from the wood a little rivulet,
Whose redness makes my hair still stand on end.
As from the Bulicame springs the brooklet.
The sinful women later share among them, 8e
So downward through the sand it went its way.
The bottom of it, and both sloping banks,
Were made of stone, and the margins at the side ;
Whence I perceived that there the passage was.
" In all the rest which I have shown to thee 85
Since we have entered in within the gate
Whose threshold unto no one is denied,
Nothing has been discovered by thine eyes
So notable as is the present river.
Which all the little flames above it quenches." 9«
These words were of my Leader ; whence I prayed him
That he would give me largess of the food,
For which he had given me largess of desire.
" In the mid-sea there sits a wasted land,"
Said he thereafterward, "whose name is Crete, Ml
Under whose king the world of old was chaste.
There is a mountain there, that once was glad
With waters and with leaves, which was called Ida ;
Now 'tis deserted, as a thing worn out.
46 THE DIVINE COMEDY.
Rhea once chose it for the faithful cradle loo
Of her own son ; and to conceal him better,
Whene'er he cried, she there had clamours made.
A grand old man stands in the mount erect.
Who holds his shoulders turned tovv'rds Damietta,
And looks at Rome as if it were his mirror. «o5
His head is fashioned of refined gold,
And of pure silver are the arms and breast ;
Then he is brass as far down as the fork.
From that point downward all is chosen iron,
Save that the right foot is of kiln -baked clay, nc
And more he stands on that than on the other.
Each part, except the gold, is by a fissure
Asunder cleft, that dripping is with tears,
Which gathered together perforate that cavern.
From rock to rock they fall into this valley ; ««5
Acheron, Styx, and Phlegethon they form ; ^^r^sfj^v J J^/^M
Then downward go along this narrow sluice \ \
Unto that point where is no more descending.
They form Cocytus ; what that pool may be
Thou shalt behold, so here 'tis not narrated." oo
And I to him : " If so the present runnel
Doth take its rise in this way from our world,
Why only on this verge appears it to us ? "
And he to me : " Thou knowest the place is round,
And notwithstanding thou hast journeyed far, las
Still to the left descending to the bottom,
Thou hast not yet through all the circle turned.
Therefore if something new appear to us,
It should not bring amazement to thy face."
And I again : " Master, where shall be found 130
Lethe and Phlegethon, for of one thou'rt silent,
And sayest the other of this rain is made ? "
" In all thy questions truly thou dost please me,"
Replied he ; " but the boiling of the red
Water might well solve one of them thou makest. J35
Thou shalt see Lethe, but outside this moat.
There where the souls repair to lave themselves.
When sin repented of has been removed."
Then said he : " It is time now to abandon
The wood ; take heed that thou come after me ; mo
A way the margins make that are not burning,
And over them all vapours are extinguished."
INFERNO, XV. 47
0^^
CANTO XV.
Now bears us onward one of the hard margins,
And so the brooklet's mist o'ershadows it,
From fire it saves the water and the dikes.
Even as the Flemings, 'twixt Cadsand and Bruges,
Fearing the flood that tow'rds them hurls itself.
Their bulwarks build to put the sea to flight ;
And as the Paduans along the Brenta,
To guard their villas and their villages,
Or ever Chiarentana feel the heat ;
In such similitude had those been made,
Albeit not so lofty nor so thick,
Whoever he might be, the master made them.
Now were we from the forest so remote,
I could not have discovered where it was.
Even if backward I had turned myself.
When we a company of souls encountered.
Who came beside the dike, and every one
Gazed at us, as at evening we are wont
To eye each other under a new moon.
And so towards us sharpened they their brows
As an old tailor at the needle's eye.
Thus scrutinised by such a family.
By some one I was recognised, who seized
My garment's hem, and cried out, '' What a marvel ' "
And I, when he stretched forth his arm-to me.
On his baked aspect fastened so mine eyes,
That the scorched countenance prevented not
His recognition by my intellect ;
And bowing down my face unto his own,
I made reply, "Are you here, Ser Brunetto?"
And he : " May't not displease thee, O my son.
If a brief space with thee Brunetto Latini
Backward return and let the trail go on."
I said to him : " With all my power I ask it ;
And if you wish me to sit down with you,
I will, if he please, for I go with him."
" O son," he said, " whoever of this herd
A moment stops, lies then a hundred years,
Nor fans himself when smiteth him the fire.
THE DIVINE COMEDY.
Therefore go on ; I at thy skirts will come,
And afterward will I rejoin my band,
Which goes lamenting its eternal doom."
I did not dare to go down from the road
Level to walk with him ; but my head bowed
I held as one who goeth reverently.
And he began : " What fortune or what fate
Before the last day leadeth thee down here ?
And who is this that showeth thee the way ? "
" Up there above us in the life serene,"
I answered him, " I lost me in a valley.
Or ever yet my age had been completed.
But yestermom I turned my back upon it ;
This one appeared to me, returning thither,
And homeward leadeth me along this road."
And he to me : " If thou thy star do follow.
Thou canst not fail thee of a glorious port,
If well I judged in the life beautiful.
And if I had not died so prematurely.
Seeing Heaven thus benignant unto thee,
I would have given thee comfort in the work.
But that ungrateful and malignant people,
• Which of old time from Fesole descended,
And smacks still of the mountain and the granite,
Will make itself, for thy good deeds, thy foe ;
And it is right; for among crabbed sorbs
It ill befits the sweet fig to bear fruit.
Old rumour in the world proclaims them blind ;
A people avaricious, envious, proud ;
Take heed that of their customs thou do cleanse thee.
Thy fortune so much honour doth reserve thee,
One party and the other shall be hungry
For thee ; but far from goat shall be the grass.
Their litter let the beasts of Fesole
Make of themselves, nor let them touch the plant,
If any still upon their dunghill rise.
In which may yet revive the consecrated
Seed of those Romans, who remained there when
The nest of such great malice it became."
" If my entreaty wholly were fulfilled,"
Replied I to him, " not yet would you be
In banishment from human nature placed ;
For in my mind is fixed, and touches now
My heart the dear and good paternal image
Of you, when in the world from hour to hour
INFERNO, XV. ^
You taught me how a man becomes eternal ; 85
And how much I am grateful, while I live
Behoves that in my language be discerned.
What you narrate of my career I write,
And keep it to be glossed with other text
By a Lady who can do it, if I reach her. 9*
This <nuch will I have manifest to you ;
Provided that my conscience do not chide me,
For whatsoever Fortune I am ready.
Such handsel is not new unto mine ears ;
Therefore let Fortune turn her wheel around 95
As it may please her, and the churl his mattock."
My Master thereupon on his right cheek
Did backward turn himself, and looked at me ;
Then said : -" He listeneth well who noteth it."
Nor speaking less on that account, I go »<»
With Ser Brunetto, and I ask who are
His most known and most eminent companions.
And he to me : " To know of some is well ;
Of others it were laudable to be silent,
For short would be the time for so much speech. 105
Know then, in sum, that all of them were clerks,
And men of letters great and of great fame,
In the world tainted with the selfsame sin.
Priscian goes yonder with that wretched crowd,
And Francis of Accorso ; and thou hadst seen there, no
If thou hadst had a hankering for such scurf.
That one, who by the Servant of the Servants
From Arno was transferred to Bacchiglione,
Where he has left his sin-excited nerves.
More would I say, but coming and discoursing ns
Can be no longer ; for that I behold
New smoke uprising yonder from the sand.
A people comes with whom I may not be ;
Commended unto thee be my Tesoro,
In which I still live, and no more I ask." t»
Then he turned round, and seemed to be of those
Who at Verona run for the Green Mantle
Across the plain ; and seemed to be among them
The one who wins, and not the one who loses.
50 THE DIVINE COMEDY.
\
CANTO XVI.
Now was I where was heard the reverberation
Of water falling into the next round,
Like to that humming which the beehives make.
When shadows three together started forth,
Running, from out a company that passed
Beneath the rain of the sharp martyrdom.
Towards us came they, and each one cried out :
" Stop, thou ; for by thy garb to us thou seem6st
To be some one of our depraved city."
Ah me ! what wounds I saw upon their limbs,
Recent and ancient by the flames burnt in !
It pains me still but to remember it.
Unto their cries my Teacher paused attentive ;
He turned his face towards me, and " Now wait,"
He said ; " to these we should be courteous.
And if it were not for the fire that darts
The nature of this region, I should say
That haste were more becoming thee than them."
As soon as we stood still, they recommenced
The old refrain, and when they overtook us,
Formed of themselves a wheel, all three of them.
As champions stripped and oiled are wont to do,
Watching for their advantage and their hold,
Before they come to blows and thrusts between them,
Thus, wheeling round, did every one his visage
Direct to me, so that in opposite wise
His neck and feet continual journey made.
And, " If the misery of this soft place
Bring in disdain ourselves and our entreaties,"
Began one, "and our aspect black and blistered,
Let the renown of us thy mind incline
To tell us who thou art, who thus securely
Thy living feet dost move along through Hell.
He in whose footprints thou dost see me treading,
Naked and skinless though he now may go,
Was of a greater rank than thou dost think ;
He was the grandson of the good Gualdrada ;
His name was Guidoguerra, and in life
Much did he with his wisdom and his sword.
INFERNO, XVI. 51
The other, who close by me treads the sand, 40
Tegghiaio Aldobrandi is, whose fame
Above there in the world should welcome be.
And I, who with them on the cross am placed,
Jacopo Rusticucci was ; and truly
My savage wife, more than aught else, doth harm me." 4S
Could I have been protected from the fire,
Below I should have thrown myself among them,
And think the Teacher would have suffered it ;
But as I should have burned and baked myself,
My terror overmastered my good will, 5°
Which made me greedy of embracing them.
Then I began : " Sorrow and not disdain
Did your condition fix within me so.
That tardily it wholly is stripped off.
As soon as this my Lord said unto me S3
Words, on account of which I thought within me
That people such as you are were approaching.
I of your city am ; and evermore
Your labours and your honourable names
I with affection have retraced and heard. 60
I leave the gall, and go for the sweet fruits
Promised to me by the veracious Leader;
But to the centre first I needs must plunge."
" So may the soul for a long while conduct
Those limbs of thine," did he make answer then, 65
" And so may thy renown shine after thee,
Valour and courtesy, say if they dwell
Within our city, as they used to do.
Or if they wtloUy have gone out of it ;
For Guglielmo Borsier, who is in torment 70
With us of late, and goes there with his comrades,
Doth greatly mortify us with his words."
'' The new inhabitants and the sudden gains.
Pride and extravagance have in thee engendered,
Florence, so that thou weep'st thereat already ! " n
In this wise I exclaimed with face uplifted ;
And the three, takmg that for my reply.
Looked at each other, as one looks at truth.
*' If other times so little it doth cost thee,"
Replied they all, " to satisfy another, 80
Happy art thou, thus speaking at thy will !
Therefore, if thou escape from these dark places.
And come to rebehold the beauteous stars.
When it shall pleasure thee to say, * I was,'
E 2
52 THE DIVINE COMEDY.
See that thou speak of us unto the people." 85
Then they broke up the wheel, and in their flight
It seemed as if their agile legs were wings.
Not an Amen could possibly be said
So rapidly as they had disappeared ;
Wherefore the Master deemed best to depart 9°
I followed him, and little had we gone,
Before the sound of water was so near us,
That speaking we should hardly have been heard.
Even as that stream which holdeth its own course
The first from Monte Veso tow'rds the East, 9s
Upon the left-hand slope of Apennine,
Which is above called Acquacheta, ere
It down descendeth into its low bed,
And at Forli is vacant of that name.
Reverberates there above San Benedetto 100
From Alps, by falling at a single leap,
Where for a thousand there were room enough ;
Thus downward from a bank precipitate,
We found resounding that dark-tinted water.
So that it soon the ear would have offended. lo^
I had a cord around about me girt.
And therewithal I whilom had designed
To take the panther with the painted skin.
After I this had all from me unloosed.
As my Conductor had commanded me, "o
I reached it to him, gathered up and coiled,
Whereat he turned himself to the right side,
And at a little distance from the verge.
He cast it down into that deep abyss.
" It must needs be some novelty respond," "S
I said within myself, " to the new signal
The Master with his eye is following so."
Ah me ! how very cautious men should be
With those who not alone behold the act,
But with their wisdom look into the thoughts ! iw
He said to me : " Soon there will upward come
What I await ; and what thy thought is dreaming
Must soon reveal itself unto thy sight."
Aye to that truth which has the face of falsehood,
A man should close his lips as far as may be, »2S
Because without his fault it causes shame ;
But here I cannot ; and, Reader, by the notes ^
Of this my Comedy to thee I swear,
So may they not be void of lasting favour,
INFERNO, XVIT. 53
Athwart that dense and darksome atmosphere »3<»
I saw a figure swimming upward come.
Marvellous unto every steadfast heart,
Even as he returns who goeth down
Sometimes to clear an anchor, which has grappled
Reef, or aught else that in the sea is hidden, 135
Who upward stretches, and draws in his feet.
CANTO XVII.
" Behold the monster with the pointed tail,
Who cleaves the hills, and breaketh walls and weapons,
Behold him who infecteth all the world."
Thus unto me my" Guide began to say,
And beckoned him that he should come to shore,
Near to the confine of the trodden marble ;
And that uncleanly image of deceit
Came up and thrust ashore its head and bust,
But on the border did not drag its tail.
The face was as the face of a just man,
Its semblance outwardly was so benign.
And of a serpent all the trunk beside.
Two paws it had, hairy unto the armpits ;
The back, and breast, and both the sides it had
Depicted o'er with nooses and with shields.
With colours more, groundwork or broidery
Never in cloth did Tartars make nor Turks,
Nor were such tissues by Arachne laid.
As sometimes wherries lie upon the shore,
That part are in the water, part on land ;
And as among the guzzling Germans there,
The beaver plants himself to wage his war ;
So that vile monster lay upon the border.
Which is of stone, and shutteth in the sand.
His tail was wholly quivering in the void.
Contorting upwards the envenomed fork,
That in the guise of scorpion armed its point.
The Guide said : " Now perforce must turn aside
Our way a little, even to that beast
Malevolent, that yonder coucheth him."
We therefore on the right side descended.
And made ten s'teps upon the outer verge.
Completely to avoid the sand and flame ;
54 THE DIVINE COMEDY.
And after we are come to him, I see
A little farther off upon the sand 35
A people sitting near the hollow place.
Then said to me the Master : " So that full
Experience of this round thou bear away,
Now go and see what their condition is.
There let thy conversation be concise ; 40
Till thou returnest I will speak with him,
That he concede to us his stalwart shoulders."
Thus farther still upon the outermost
Head of that seventh circle all alone
I went, where sat the melancholy folk. 4S
Out of their eyes was gushing forth their woe ;
This way, that way, they helped them with their hands
Now from the flames and now from the hot soil.
Not otherwise in summer do the dogs,
Now with the foot, now with the muzzle, when 5°
By fleas, or flies, or gadflies, they are bitten.
When I had turned mine eyes upon the faces
Of some, on whom the dolorous fire is falling,
Not one of them I knew ; but I perceived
That from the neck of each there hung a pouch, ss
Which certain colour had, and certain blazon ;
And thereupon it seems their eyes are feeding.
And as I gazing round me come among them,
Upon a yellow pouch I azure saw
That had the face and posture of a lion. 60
Proceeding then the current of my sight.
Another of them saw I, red as blood.
Display a goose more white than butter is.
And one, who with an azure sow and gravid
Emblazoned had his litde pouch of white, 65
Said unto me : " What dost thou in this moat ?
Now get thee gone ; and since thou'rt still alive.
Know that a neighbour of mine, Vitaliano,
Will have his seat here on my left-hand side.
A Paduan am I with these Florentines ; 7°
Full many a time they thunder in mine ears,
Exclaiming, ' Come the sovereign cavalier,
He who shall bring the satchel with three goats ;' "
Then twisted he his mouth, and forth he thrust
His tongue, like to an ox that licks its nose. 75
And fearing lest my longer stay might vex
Him who had warned me not to tarry long.
Backward I turned me from those weary souls,
INFERNO. XVII. 55
I found my Guide, who had already mounted
Upon the back of that wild animal, 80
And said to me : " Now be both strong and bold.
Now we descend by stairways such as these ;
Mount thou in front, for I will be midway,
So that the tail may have no power to harm thee."
Such as he is who has so near the ague 8s
Of quartan that his nails are blue already,
And trembles all, but looking at the shade ;
Even such became I at those proffered words ;
But shame in me his menaces produced.
Which maketh servant strong before good master. 9«
I seated me upon those monstrous shoulders ;
I wished to say, and yet the voice came not
As I believed, " Take heed that thou embrace me."
But he, who other times had rescued me
In other peril, soon as I had mounted, 95
Within his arms encircled and sustained me,
And said : '' Now, Geryon, bestir thyself;
The circles large, and the descent be little ;
Think of the novel burden which thou hast."
Even as the little vessel shoves from shore, 100
Backward, still backward, so he thence withdrew;
And when he wholly felt himself afloat,
There where his breast had been he turned his tail.
And that extended like an eel he moved.
And with his paws drew to himself the air. 105
A greater fear I do not think there was
What time abandoned Phaeton the reins,
Whereby the heavens, as still appears, were scorched \
Nor when the wretched Icarus his flanks
Felt stripped of feathers by the melting wax, no
His father crying, "An ill way thou takest ! "
Than was my own, when I perceived myself
On all sides in the air, and saw extinguished
The sight of everything but of the monster.
Onward he goeth, swimming slowly, slowly ; ns
Wheels and descends, but I perceive it only
By wind upon my face and from below.
I heard already on the right the whirlpool
Making a horrible crashing under us ;
Whence I thrust out my head with eyes cast downward. 120
Then was I still more fearful of the abyss ;
Because I fires beheld, and heard laments.
Whereat I, trembling, all the closer cling.
$ft THE DIVINE COMEDY.
I saw then, for before I had not seen it,
The turning and descending, by great liorrors 125
That were approaching upon divers sides.
As falcon who has long been on the wing.
Who, without seeing either lure or bird,
Maketh the falconer say, " Ah me, thou stoopest,"
Descendeth weary, whence he started swiftly, 13c
Thorough a hundred circles, and alights
Far from his master, sullen and disdainful ;
Even thus did Geryon place us on the bottom,
Close to the bases of the rough-hewn rock,
And being disencumbered of our persons, 135
He sped away as arrow from the string.
CANTO XVIII.
There is a place in Hell called Malebolge,
Wholly of stone and of an iron colour,
As is the circle that around it turns.
Right in the middle of the field malign
There yawns a well exceeding wide and deep,
Of which its place the structure will recount.
Round, then, is that enclosuie which remains
Between the well and foot of the high, hard bank,
And has distinct in valleys ten its bottom.
As where for the protection of the walls
Many and many moats surround the castles,
The part in which they are a figure forms.
Just such an image those presented there ;
And as about such strongholds from their gates
Unto the outer bank are little bridges.
So from the precipice's base did crags
Project, which intersected dikes and moats,
Unto the well that truncates and collects them.
Within this place, down shaken from the back
Of Geryon, we found us; and the Poet
Held to the left, and I moved on behind.
Upon my right hand I beheld new anguish.
New torments, and new wielders of the lash.
Wherewith the foremost Bolgia was replete.
Down at the bottom were the sinners naked ;
This side the middle came they facing us.
Beyond it, with us, but with greater steps ;
INFERNO. XVriL 57
Even as the Romans, for the mighty host,
The year of Jubilee, upon the bridge,
Have chosen a mode to pass the people over ; 30
For all upon one side towards the Castle . a
Their faces have, and go unto St. Peter's ; ^"\ j^
On the other side they go towards the Mountain. '^\J'^^^^^
This side and that, along the livid stone
Beheld I horned demons with great scourges, 3.'
Who cruelly were beating them behind.
Ah me ! how they did make them lift their legs
At the first blows ! and sooth not any one
The second waited for, nor for the third.
While I was going on, mine eyes by one 4°
Encountered were ; and straight I said : " Already
With sight of this one I am not unfed."
Therefore I stayed my feet to make him out,
And with me the sweet Guide came to a stand.
And to my going somewhat back assented ; 4S
And he, the scourged one. thought to hide himself,
Lowering his face, but litde it availed him ;
For said I : "Thou that castest down thine eyes,
If false are not the features which thou bearest.
Thou art Venedico Caccianimico ; so
But what doth bring thee to such pungent sauces ? "
And he to me : " Unwillingly I tell it ;
But forces me thine utterance distinct.
Which makes me recollect the ancient world.
I was the one who the fair Ghisola ' «:5
Induced to grant the wishes of the Marquis,
Howe'er the shameless story may be told.
Not the sole Bolognese am I who weeps here ;
Nay, rather is this place so full of them.
That not so many tongues to-day are taught 60
'Twixt Reno and Savena to say sipa ;
And if thereof thou wish est pledge or proof,
Bring to thy mind our avaricious heart."
While speaking in this manner, with his scourge
A demon smote him, and said : " Get thee gone, *>i
Pander, there are no women here for coin."
I joined myself again unto mine Escort ;
Thereafterward with footsteps few we came
To where a crag projected from the bank.
This very easily did we ascend, 70
And turning to the right along its ridge.
From those eternal circles we departed.
S8 THE DIVINE COMEDY.
When we were there, where it is hollowed out
Beneath, to give a passage to the scourged.
The Guide said : " Wait, and see that on thee strike 75
The vision of those others evil-born,
Of whom thou hast not yet beheld the faces,
Because together with us they have gone."
From the old bridge we looked upon the train
Which tow'rds us came upon the other border, 80
And which the scourges in like manner smite.
And the good Master, without my inquiring,
Said to me : " See that tall one who is coming,
And for his pain seems not to shed a tear ;
Still what a royal aspect he retains ! 8s
That Jason is, who by his heart and cunning
The Colchians of the Ram made destitute.
He by the isle of Lemnos passed along
After the daring women pitiless
Had unto death devoted all their males. 90
There with his tokens and with ornate words
Did he deceive Hypsipyle, the maiden
Who first, herself, had all the rest deceived.
There did he leave her pregnant and forlorn ;
Such sin unto such punishment condemns him, 95
And also for Medea is vengeance done.
With him go those who in such wise deceive ;
And this sufficient be of the first valley
To know, and those that in its jaws it holds."
We were already where the narrow path 100
Crosses athwart the second dike, and forms
Of that a buttress for another arch.
Thence we heard people, who are making moan
In the next Bolgia, snorting with their muzzles,
And with their palms beating upon themselves 105
The margins were incrusted with a mould
By exhalation from below, that sticks there,
And with the eyes and nostrils wages war.
The bottom is so deep, no place suffices
To give us sight of it, without ascending "o
The arch's back, where most the crag impends.
Thither we came, and thence down in the moat
I saw a people smothered in a filth
That out of human privies seemed to flow ;
And whilst below there with mine eye I search, "s
I saw one with his head so foul with ordure.
It was not clear if he were clerk or laymaru
INFERNO, XIX. 59
He screamed to me : *' Wherefore art thou so eager
To look at me more than the other foul ones ?"
And I to him : " Because, if I remember, lao
I have already seen thee with dry hair,
And thou'rt Alessio Interminei of Lucca ;
Therefore I eye thee more than all the others."
And he thereon, belabouring his pumpkin :
" The flatteries have submerged me here below, tas
Wherewith my tongue was never surfeited."
Then said to me the Guide : "See that thou thrust
Thy visage somewhat farther in advance,
That with thine eyes thou well the face attain
Of that uncleanly and dishevelled drab, i3«»
Who there doth scratch herself with filthy nails.
And crouches now, and now on foot is standing.
Thais the harlot is it, who replied
Unto her paramour, when he said, * Have I
Great gratitude from thee ?' — ' Nay, marvellous ;' 13s
And herewith let our sight be satisfied."
CANTO XIX.
0 Simon Magus, O forlorn disciples,
Ye who the things of God, which ought to be
The brides of holiness, rapaciously
For silver and for gold do prostitute,
Now it behoves for you the trumpet sound,
Because in this third Bolgia ye abide.
We had already on the following tomb
Ascended to that portion of the crag
Which o'er the middle of the moat hangs plumb.
Wisdom supreme, O how great art thou showest
In heaven, in earth, and in the evil world,
And with what justice doth thy power distribute !
1 saw upon the sides and on the bottom
The livid stone with perforations filled.
All of one size, and every one was round.
To me less ample seemed they not, nor greater
Than those that in my beautiful Saint John
Are fashioned for the place of the baptisers,
And one of which, not many years ago,
I broke for some one, who was drowning in it ;
Be this a seal all men to undeceive.
6o THE DIVINE COMEDY.
Out of the mouth of each one there protruded
The feet of a transgressor, and the legs
Up to the calf, the rest within remained.
In all of them the soles were both on fire ; 95
Wherefore the joints so violently quivered,
They would have snapped asunder withes and bands.
Even as the flame of unctuous things is wont
To move upon the outer surface only,
So likewise was it there from heel to point. 30
" Master, who is that one who writhes himself.
More than his other comrades quivering,"
I said, " and whom a redder flame is sucking ?"
And he to me : " If thou wilt have me bear thee
Down there along that bank which lowest lies, ss
From him thou'It know his errors and himself"
And I : " What pleases thee, to me is pleasing ;
Thou art my Lord, and knowest that I depart not
From thy desire, and knowest what is not spoken."
Straightway upon the fourth dike we arrived ; 40
We turned, and on the left-hand side descended
Down to the bottom full of holes and narrow.
And the good Master yet from off his haunch
Deposed me not, till to the hole he brought me
Of him who so lamented with his shanks. 4S
*' Whoe'er thou art, that standest upside down,
O doleful soul, implanted like a stake,"
To say began I, " if thou canst, speak out."
1 stood even as the friar who is confessing
The false assassin, who, when he is fixed, 50
Recalls him, so that death may be delayed.
And he cried out : " Dost thou stand there already,
Dost thou stand there already, Boniface ?
By many years the record lied to me.
Art thou so early satiate with that wealth, ss
For which thou didst not fear to take by fraud
The beautiful Lady, and then work her woe ?"
Such I became, as people are who stand.
Not comprehending what is answered them,
As if bemocked, and know not how to answer. 6»
Then said Virgilius : " Say to him straightway,
' I am not he, I am not he thou thinkest.' "
And I replied as was imposed on me.
Whereat the spirit writhed with both his feet, v
Then, sighing, with a voice of lamentation 4
Said to me : " Then what wantest thou of me ?
INFERNO, XIX. 6 1
If who I am thou carest so much to know,
That thou on that account hast crossed the bank,
Know that I vested was with the great mantle ;
And truly was I son of the She-bear, 7»
So eager to advance the cubs, that wealth
Above, and here myself, I pocketed.
Beneath my head the others are dragged down
Who have preceded me in simony,
Flattened along the fissure of the rock. •»
Below there I shall likewise fall, whenever
That one shall come who I believed thou wast.
What time the sudden question J proposed.
But longer I my feet already toast,
And here have been in this way upside down, fc
Than he will planted stay with reddened feet ;
For after him shall come of fouler deed
From tow'rds the west a Pastor without law.
Such as befits to cover him and me.
New Jason will he be, of whom we read s^
In Maccabees ; and as his king was pliant.
So he who governs France shall be to this one."
I do not know if I were here too bold,
That him I answered only in this metre :
" I pray thee tell me now how great a treasure «9«
Our Lord demanded of Saint Peter first,
Before he put the keys into his keeping ?
Truly he nothing asked but ' Follow me.'
Nor Peter nor the rest asked of Matthias
Silver or gold, when he by lot was chosen «5
Unto the place the guilty soul had lost.
Therefore stay here, for thou art justly punished,
And keep safe guard o'er the ill-gotten money,
Which caused thee to be valiant against Charles.
And were it not that still forbids it me a«»
The reverence for the keys superlative
Thou hadst in keeping in the gladsome life,
I would make use of words more grievous still ;
Because your avarice afflicts the world,
Trampling the good and lifting the depraved. «<«
The Evangelist you Pastors had in mind,
When she who sitteth upon many waters
To fornicate with kings by him was seen ;
The same who with the seven heads was bom,
And power and strength from the ten horns received, ««
So long as virtue to her spouse was pleasing.
62 THE DIVINE COMED Y.
Ye have made yourselves a god of gold and silver ;
And from the idolater how differ ye,
Save that he one, and ye a hundred worship?
Ah, Constantine ! of how much ill was mother, 115
Not thy conversion, but that marriage dower
Which the first wealthy Father took from thee ! "
And while I sang to him such notes as these.
Either that anger or that conscience stung him,
He struggled violently with both his feet. xao
I think in sooth that it my Leader pleased,
With such contented hp he Hstened ever
* Unto the sound of the true words expressed.
Therefore with both his arms he took me up.
And when he had me all upon his breast, ««
Remounted by the way where he descended.
Nor did he tire to have me clasped to him ;
But bore me to the summit of the arch
Which from the fourth dike to the fifth is passage.
There tenderly he laid his burden down, 130
Tenderly on the crag uneven and steep.
That would have been hard passage for the goats :
Thence was unveiled to me another valley.
CANTO XX.
Of a new pain behoves me to make verses
And give material to the twentieth canto
Of the first song, which is of the submerged.
I was already thoroughly disposed
To peer down into the uncovered depth.
Which bathed itself with tears of agony ;
And people saw I through the circular valley,
Silent and weeping, coming at the pace
Which in this world the Litanies assume.
As lower down my sight descended on them,
Wondrously each one seemed to be distorted
From chin to the beginning of the chest ;
For tow rds the reins the countenance was turned,
And backward it behoved them to advance,
As to look forward had been taken from them.
Perchance indeed by violence of palsy
Some one has been thus wholly turned awry ;
But I ne'er saw it, nor believe it can be.
INFERNO, XX. 63
As God may let thee, Reader, gather fruit
From this thy reading, think now for thyself 20
How I could ever keep my face unmoistened,
When our own image near me I beheld
Distorted so, the weeping of the eyes
Along the fissure bathed the hinder parts.
Truly I wept, leaning upon a peak 25
Of the hard crag, so that my Escort said
To me : " Art thou, too, of the other fools ?
Here pity lives when it is wholly dead ;
Who is a greater reprobate than he
Who feels compassion at the doom divine ? 33
Lift up, lift up thy head, and see for whom
Opened the earth before the Thebans' eyes ;
Wherefore they all cried : ' Whither rushest thou,
Amphiaraus ? Why dost leave the war ? '
And downward ceased he not to fall amain 3s
As far as Minos, who lays hold on all.
See, he has made a bosom of his shoulders !
Because he wished to see too far before him
Behind he looks, and backward goes his way :
Behold Tiresias, who his semblance changed, 40
When from a male a female he became,
His members being all of them transformed ;
And afterwards was forced to strike once more
The two entangled serpents with his rod.
Ere he could have again his manly plumes. 45
That Aruns is, who backs the other's belly.
Who in the hills of Luni, there where grubs
The Carrarese who houses underneath,
Among the marbles white a cavern had
For his abode ; whence to behold the stars 50
And sea, the view was not cut off from him.
And she there, who is covering up her breasts,
Which thou beholdest not, with loosened tresses,
And on that side has all the hairy skin.
Was Manto, who made quest through many lands, 55
Afterwards tarried there where I was born ;
Whereof I would thou list to me a little.
After her father had from life departed.
And the city of Bacchus had become enslaved.
She a long season wandered through the world. «<»
Above in beauteous Italy lies a lake
At the Alp's foot that shuts in Germany
Over Tyrol, and has the name Benaco.
64 'J'JiE DIVINE COMEDY.
By a thousand springs, I think, and more, is bathed,
'Twixt Garda and Val Camonica, Pennino, 6s
With water that grows stagnant in that lake.
Midway a place is where the Trentine Pastor,
And he of Brescia, and the Veronese
Might give his blessing, if he passed that way.
Sitteth Peschiera, fortress fair and strong, 79
To front the Brescians and the Bergamasks,
Where round about the bank descendeth lowest.
There of necessity must fall whatever
In bosom of Benaco cannot stay,
And grows a river down through verdant pastures. 75
Soon as the water doth begin to run,
No more Benaco is it called, but Mincio,
Far as Governo, where it falls in Po.
Not far it runs before it finds a plain
In which it spreads itself, and makes it marshy, *>
And oft 'tis wont in summer to be sickly.
Passing that way the virgin pitiless
Land in the middle of the fen descried,
Untilled and naked of inhabitants ;
There to escape all human intercourse, »5
She with her servants stayed, her arts to practise
And lived, and left her empty body there.
The men, thereafter, who were scattered round,
Collected in that place, which was made strong
By the lagoon it had on every side ; 90
They built their city over those dead bones.
And, after her who first the place selected,
Mantua named it, without other omen.
Its people once within more crowded were,
Ere the stupidity of Casalodi 95
From Pinamonte had received deceit.
Therefore I caution thee, if e'er thou hearest
Originate my city otherwise.
No falsehood may the verity defraud."
And I : " My Master, thy discourses are «»
To me so certain, and so take m^ faith.
That unto me the rest would be spent coals.
But tell me of the people who are passing.
If any one note-worthy thou beholdest,
For only unto that my mind reverts." loj
Then said he to me : " He who from the cheek
Thrusts out his beard upon his swarthy shoulders
Was, at the time when Greece was void of males,
INFERNO, XXI. 6s
So that there scarce remained one in the cradle,
An augur, and with Calchas gave the moment,
In Aulis, when to sever the first cable.
Eryphylus his name was, and so sings
My lofty Tragedy in some part or other ;
That knowest thou well, who knowest the whole of it.
The next, who is so slender in the flanks,
Was Michael Scott, who of a verity
Of magical illusions knew the game.
Behold Guido Bonatti, behold Asdente,
Who now unto his leather and his thread
Would fain have stuck, but he too late repents.
Behold the wretched ones, who left the needle.
The spool and rock, and made them fortune-tellers ;
They wrought their magic spells with herb and image.
But come now, for already holds the confines
Of both the hemispheres, and under Seville
Touches the ocean-wave, Cain and the thorns,
And yesternight the moon was round already ;
Thou shouldst remember well it d'd not harm thee
From time to time within the fore it deep."
Thus spake he to me, and we walked the while.
CANTO XXI.
From bridge to bridge thus, speaking other things
Of which my Comedy cares not to sing.
We came along, and held the summit, when
We halted to behold another fissure
Of Malebolge and other vain laments ;
And I beheld it marvelloi'sly dark.
As in the Arsenal of the Venetians
Boils in the winter the tenacious pitch
To smear their unsound vessels o'er again,
P'or sail they cannot ; and instead thereof
One makes his vessel new, and one recaulks
The ribs of that which many a voyage has made ;
One hammers at the prow, one at the stem.
This one makes oars, and that one cordage twists,
Another mends the mainsail and the mizzen ;
Thus, not by fire, but by the art divine.
Was boiling down below there a dense pitch
Which upon ever)' side the bank belimed.
66 THE DIVINE COMEDY.
I saw it, but I did not see within it
Aught but the bubbles that the boiling raised, ■«>
And all swell up and resubside compressed.
The while below there fixedly I gazed,
My Leader, crying out : " Beware, beware : "
Drew me unto himself from where I stood.
Then I turned round, as one who is impatient n
To see what it behoves him to escape.
And whom a sudden terror doth unman,
Who, while he looks, delays not his departure ;
And I beheld behind us a black devil.
Running along upon the crag, approach. 30
Ah, how ferocious was he in his aspect !
And how he seemed to me in action ruthless.
With open wings and light upon his feet !
His shoulders, which sharp-pointed were and higli,
A sinner did encumber with both haunches, 35
And he held clutched the sinews of the feet.
From off our bridge, he said : " O Malebranche,
Behold one of the elders of Saint Zita ;
Plunge him beneath, for I return for others
Unto that town, which is well furnished with them, 40
All there are barrators, except Bonturo ;
No into Yes for money there is changed."
He hurled him down, and over the hard crag
Turned round, and never was a mastiff loosened
In so much hurry to pursue a thief 45
The other sank, and rose again face downward ;
But the demons, under cover of the bridge,
Cried : " Here the Santo Volto has no place !
Here swims one otherwise than in the Serchio \
Therefore, if for our gaffs thou wishest not, 50
Do not uplift thyself above the pitch."
They seized him then with more than a hundred rakes ;
They said : " It here behoves thee to dance covered,
That, if thou canst, thou secretly mayest pilfer."
Not otherwise the cooks their scullions make 55
Immerse into the middle of the caldron
The meat with hooks, so that it may not float.
Said the good Master to me : " That it be not
Apparent thou art here, crouch thyself down
Behind a jag, that thou mayest have some screen ; 6«
And for no outrage that is done to me
Be thou afraid, because these things I know,
For once before was I in such a scuffle."
INFERNO, XXI. 67
Then he passed on beyond the bridge's head,
And as upon the sixth bank he arrived, 65
Need was for him to have a steadfast front.
With the same fury, and the same uproar.
As dogs leap out upon a mendicant,
Who on a sudden begs, where'er he stops.
They issued from beneath the httle bridge, 7*
And turned against him all their grappling-irons ;
But he cried out : " Be none of you malignant !
Before those hooks of yours lay hold of me,
Let one of you step forward, who may hear me,
And then take counsel as to grappling me." n
They all cried out : " Let Malacoda go ;"
Whereat one started, and the rest stood still.
And he came to him, saying : " What avails it ?"
" Thinkest thou, Malacoda, to behold me
Advanced into this place," my Master said, 80
" Safe hitherto from all your skill of fence,
Without the will divine, and fate auspicious ?
Let me go on, for it in Heaven is willed
That I another show this savage road."
Then was his arrogance so humbled in him, 8s
That he let fall his grapnel at his feet,
And to the others said : " Now strike him not."
And unto me my Guide : " O thou, who sittest
Among the splinters of the bridge crouched down>
Securely now return to me again." ' 90
Wherefore I started and came swiftly to him ;
And all the devils forward thrust themselves,
So that I feared they would not keep their compact.
And thus beheld I once afraid the soldiers
Who issued under safeguard from Caprona, 95
Seeing themselves among so many foes.
Close did I press myself with all my person
Beside my Leader, and turned not mine eyes
From off their countenance, which was not good.
They lowered their rakes, and " Wilt thou have me hit him," 100
They said to one another, " on the rump ?"
And answered: '* Yes; see that thou nick him with it."
But the same demon who was holding parley
With my Conductor turned him very quickly,
And said : " Be quiet, be quiet, Scarmiglione ;" 10$
Then said to us : " You can no farther go
Forward upon this crag, because is lying
All shattered, at the bottom, the sixth arch.
r a
68 : HE DIVINE COMEDY.
And if it still doth please you to go onward,
Pursue your way along upon this rock ;
Near is another crag that yields a path.
Yesterday, five hours later than this hour,
One thousand and two hundred sixty-six
Years were complete, that here the way was broken.
I send in that direction some of mine
To see if any one doth air himself ;
Go ye with them ; for they will not be vicious.
Step forward, Alichino and Calcabrina,"
Began he to cry out, " and thou, Cagnazzo ;
And Barbariccia, do thou guide the ten.
Come forward, Libicocco and Draghignazzo,
And tusked Ciriatto and Graffiacane,
And Farfarello and mad Rubicante ;
Search ye all round about the boiling pitch;
Let these be safe as far as the next crag.
That all unbroken passes o'er the dens."
*' O me ! what is it, Master, that I see ?
Pray let us go," I said, " without an escort,
If thou knowest how, since for myself I ask none.
If thou art as observant as thy wont is,
Dost thou not see that they do gnash their teeth,
And with their brows are threatening woe to us?"
And he to me : "I will not have thee fear ;
Let them gnash on, according to their fancy,
' Because they do it for those boiling wretches."
Along the left-hand dike they wheeled about ;
But first had each one thrust his tongue between
His teeth towards their leader for a signal ;
And he had made a trumpet of his rump.
CANTO xxn.
1 HAVE erewhile seen horsemen moving camp,
Begin the storming, and their muster make,
And sometimes starting off for their escape \
Vaunt-couriers have I seen upon your land,
O Aretines, and foragers go forth,
Tournaments stricken, and the joustings run.
Sometimes with trumpets and sometimes with bells.
With kettle-drums, and signals of the castles,
And with our own, and with outlandish things,
INFERNO, XXIT. 69
But never yet with bagpipe so uncouth
Did I see horsemen move, nor infantry,
Nor ship by any sign of land or star.
We went upon our way with the ten demons :
Ah, savage company ! but in the church
With saints, and in the tavern with the gluttons!
Ever upon the pitch was my intent.
To see the whole condition of that Bolgia,
And of the people who therein were burned-
Even as the dolphins, when they make a sign
To mariners by arching of the back,
That they should counsel take to save their vessel.
Thus sometimes, to alleviate his pain.
One of the sinners would display his back.
And in less time conceal it than it lightens.
As on the brink of water in a ditch
The frogs stand only with their muzzles out.
So that they hide their feet and other bulk.
So upon every side the sinners stood ;
But ever as Barbariccia near them came,
Thus underneath the boiling they withdrew-
I saw, and still my heart doth shudder at it.
One waiting thus, even as it comes to pass
One frog remains, and down another dives;
And Graffiacan. who most confronted him.
Grappled him by his tresses smeared with pitch.
And drew him up, so that he seemed an otter.
I knew, before, the names of all of them,
So had I noted them when they were chosen.
And when they called each other, listened how.
*' O Rubicante, see that thou do lay
Thy claws upon him, so that thou mayst flay him,"
Cried all together the accursed ones.
And I : " My Master, see to it, if thou canst.
That thou mayst know who is the luckless wight,
Thus come into his adversaries' liands."
Near to the side of him my Leader drew.
Asked of him whence he was ; and he repEed :
" I in the kingdom of Navarre was bom ;
My mother placed me servant to a lord.
For she had borne me to a ribald knave.
Destroyer of himself and of his things.
Then I domestic was of good King Thibault ;
I set me there to practise barratry,
For which I pay the reckoning in this heat."
70 THE DIVINE COMEDY.
And Ciriatto, from whose mouth projected, ss
On either side, a tusk, as in a boar,
Caused him to feel how one of them could rip.
Among maHcious cats the mouse had come ;
But Barbariccia clasped him in his arms,
And said : " Stand ye aside, while I enfork him." 6<j
And to my Master he turned round his head;
" Ask him again," he said, " if more thou wish
To know from him, before some one destroy him."
The Guide : " Now tell then of the other culprits ;
Knowest thou any one who is a Latian, 65
Under the pitch ?" And he : "I separated
Lately from one who was a neighbour to it ;
Would that I still were covered up with him,
For I should fear not either claw nor hook ! "
And Libicocco : " We have borne too much ; " 70
And with his grapnel seized him by the arm,
So that, by rending, he tore off a tendon.
Eke Draghignazzo wished to pounce upon him
Down at the legs ; whence their Decurion
Turned round and round about with evil look. 7s
When they again somewhat were pacified.
Of him, who still was looking at his wound,
Demanded my Conductor without stay :
*' Who was that one, from whom a luckless parting
Thou sayest thou hast made, to come ashore ? " 80
And he replied : " It was the Friar Gomita,
He of Gallura, vessel of all fraud,
Who had the enemies of his Lord in hand,
And dealt so with them each exults thereat ;
Money he took, and let them smoothly off, 8s
As he says ; and in other offices
A barrator was he, not mean but sovereign.
Foregathers with him one Don Michael Zanche
Of Logodoro ; and of Sardinia
To gossip never do their tongues feel tired. 90
O me ! see that one, how he grinds his teeth ;
Still farther would I speak, but am afraid
Lest he to scratch my itch be making ready."
And the grand Provost, turned to Farfarello,
Who rolled his eyes about as if to strike, 95
Said : " Stand aside there, thou malicious birtl."
** If you desire either to see or hear,"
The terror-stricken recommenced thereon,
" Tuscans or Lombards, I will make thera come.
IMFERNO, XXII. 71
But let the Malebranche cease a little, 100
So that these may not their revenges fear,
And I, down sitting in this very place,
For one that I am will make seven come,
When I shall whistle, as our custom is
To do whenever one of us comes out." 105
Cagnazzo at these words his muzzle Hfted,
Shaking his head, and said : " Just hear the trick
Which he has thought of, down to throw himself I
Whence he, who snares in great abundance had,
Responded : " I by far too cunning am, "»
When I procure for mine a greater sadness."
Alichin held not in, but running counter
Unto the rest, said to him : " If thou dive,
I will not follow thee upon the gallop.
But I will beat my wings above the pitch ; 115
The height be left, and be the bank a shield
To see if thou alone dost countervail us."
O thou who readest, thou shalt hear new sport !
Each to the other side his eyes averted ;
He first, who most reluctant was to do it. no
The Navarrese selected well his time ;
Planted his feet on land, and in a moment
Leaped, and released himself from their design.
Whereat each one was suddenly stung with shame,
But he most who was cause of the defeat ; us
Therefore he moved, and cried : " Thou art o'ertaken."
But little it availed, for wings could not
Outstrip the fear ; the other one went under.
And, flying, upward he his breast directed.
Not otherwise the duck upon a sudden 190
Dives under, when the falcon is approaching,
And upward he retumeth cross and weary.
Infuriate at the mockery, Calcabrina
Flying behind him followed close, desirous
The other should escape, to have a quarrel. . 13s
And when the barrator had disappeared.
He turned his talons upon his companion.
And grappled with him right above the moat.
But sooth the other was a doughty sparhawk
To clapperclaw him well ; and both of them 14*
Fell in the middle of the boiling pond.
A sudden intercessor was the heat ;
But ne'ertheless of rising there was naught,
To such degree they had their wings belimed.
72 THE DIVINE COMEDY.
Lamenting with the others, Barbariccia ms
Made four of them fly to the other side
With all their gaffs, and very speedily
This side and that they to their posts descended ;
They stretched their hooks towards the pitch-ensnared,
Who were already baked within the crust, >5»
And in this manner busied did we leave them.
CANTO XXIII.
Silent, alone, and without company
We went, the one in front, the other after.
As go the Minor Friars along their way.
Upon the fable of ^sop was directed
My thought, by reason of the present quarrel.
Where he has spoken of the frog and mouse ;
For mo and issa are not more alike
Than this one is to that, if well we couple
End and beginning with a steadfast mind.
And even as one thought from another springs.
So afterward from that was born another,
Which the first fear within me double made.
Thus did I ponder : " These on our account
Are laughed to scorn, with injury and scoff
So great, that much I think it must annoy them.
If anger be engrafted on ill-will,
They will come after us more merciless
Than dog upon the leveret which he seizes/'
I felt my hair stand all on end already
With terror, and stood backwardly intent.
When said I : " Master, if thou hidest not
Thyself and me forthwith, of Malebranche
I am in dread ; we have them now behind us ;
I so imagine them, I already feel them."
And he : " If I were made of leaded glass
Thine outward image I should not attract
Sooner to me than I imprint the inner.
J ust now thy thoughts came in among my own.
With similar attitude and similar face.
So that of both one counsel sole I made.
If peradventure the right bank so slope
That we to the next Bolgia can descend,
We shall escape from the imagined chase."
INFERA'O, XXIII 73
Not yet he finished rendering such opinion,
When I beheld them come with outstretched wings, as
Not far remote, with will to seize upon us.
My Leader on a sudden seized me up.
Even as a mother who by noise is wakened,
And close beside her sees the enkindled flames,
Who takes her son, and flies, and does not stop, 40
Having more care of him than of herself,
So that she clothes her only with a shift ;
And downward from the top of the hard bank
Supine he gave him to the pendent rock,
That one side of the other Bolgia walls. 45
Ne'er ran so swiftly water through a sluice
To turn the wheel of any land-built mill,
When nearest to the paddles it approaches,
As did my Master down along that border,
Bearing me with him on his breast away, 5«
As his own son, and not as a companion.
Hardly the bed of the ravine below
His feet had reached, ere they had reached the hill
Right over us ; but he was not afraid ;
For the high Providence, which had ordained it
To place them ministers of the fifth moat.
The power of thence departing took from all.
A painted people there below we found.
Who went about with footsteps very slow.
Weeping and in their semblance tired and vanquished. «o
They had on mantles with the hoods low down
Before their eyes, and fashioned of the cut
That in Cologne they for the monks are made.
Without, they gilded are so t lat it dazzles ;
But inwardly all leaden and so*lieavy «s
That Frederick used to put them on of straw.
O everlastingly fatiguing mantle !
Again we turned us, still to the left hand
Along with them, intent on their sad plaint;
But owing to the wei.crht, that weary folk jo
Came on so tardily, that we were new
In company at each motion of the haunch.
Whence I unto my Leader : " See thou find
Some one who may by deed or name be known.
And thus in going move thine eye about." 75
And one, who understood the Tuscan speech,
Cried to us fron? behind : '' Stay ye your feet,
Ye, who so run athwart the dusky air !
74 THE DIVINE COMED Y
Perhaps thou'lt have from me what thou demandest."
Whereat the Leader turned him, and said : " Wait, •<>
And then according to his pace proceed."
I stopped, and two beheld I show great haste
Of spirit, in their faces, to be with me ;
But the burden and the narrow way delayed them.
When they came up, long with an eye askance S'
They scanned me without uttering a word.
Then to each other turned, and said together :
" He by the action of his throat seems living ;
And if they dead are, by what privilege
Go they uncovered by the heavy stole ? " 90
Then said to me : " Tuscan, who to the college
Of miserable hypocrites art come.
Do not disdain to tell us who thou art."
And I to them : *' Born was I, and grew up
In the great town on the fair river of Amo, 9S
And with the body am I've always had.
But who are ye, in whom there trickles down
Along your cheeks such grief as I behold ?
And what pain is upon you, that so sparkles? "
And one replied to me : " These orange cloaks «»
Are made of lead so heavy, that the weights
Cause in this way their balances to creak.
Frati Gaudenti were we, and Bolognese ;
I Catalano, and he Loderingo
Named, and together taken by thy city, los
As the wont is to take one man alone,
For maintenance of its peace ; and we were such
That still it is apparent round Gardingo."
" O Friars," began I, " your iniquitous . . ."
But said no more ; for to mine eyes there rushed xio
One crucified with three stakes on the ground.
When me he saw, he writhed himself all over,
Blowing into his beard with suspirations ;
And the Friar Catalan, who noticed this.
Said to me : " This transfixed one, whom thou seest, ti-
Counselled the Pharisees that it was meet
To put one man to torture for the people.
Crosswise and naked is he on the path,
As thou perceivest ; and he needs must feel,
Whoever passes, first how much he weighs ; xm
And in like mode his father-in-law is punished
Within this moat, and the others of the council,
Which for the Jews was a malignant seed."
INFERNO, XXIV. 7!?
And thereupon I saw Virgilius marvel
O'er him who was extended on the cross ws
So vilely in eternal banishment.
Then he directed to the Friar this voice :
" Be not displeased, if granted thee, to tell us
If to the right hand any pass slope down
By which we two may issue forth from here, «3b
Without constraining some of the black angels
To come and extricate us from this deep."
Then he made answer . " Nearer than thou hopest
There is a rock, that forth from the great circle
Proceeds, and crosses all the cruel valleys, 13s
Save that at this 'tis broken, and does not bridge it ;
You will be able to mount up the ruin,
That sidelong slopes and at the bottom rises."
The Leader stood awhile with head bowed down ;
Then said : *' The business badly he recounted mo
Who grapples with his hook the sinners yonder."
And the Friar : *' Many of the Devil's vices
Once heard I at Bologna, and among them,
That he's a liar and the father of lies."
Thereat my Leader with great strides went on, 145
Somewhat disturbed with anger in his looks j
Whence from the heavy-laden I departed
After the prints of his beloved feet.
CANTO XXIV.
In that part of the youthful year wherein
The Sun his locks beneath Aquarius tempers,
And now the nights draw near to half the day,
What time the hoar-frost copies on the ground
The outward semblance of her sister white.
But little lasts the temper of her pen.
The husbandman, whose forage faileth him,
Rises, and looks, and seeth the champaign
All gleaming white, whereat he beats his flank.
Returns in doors, and up and down laments.
Like a poor wretch, who knows not what to do ;
Then he returns, and hope revives again,
Seeing the world has changed its countenance
In little time, and takes his shepherd's crook,
And forth the little lambs to pasture drives.
76 THE DIVINE COMEDY.
Thus did the Master fill me with alarm,
When I beheld his forehead so disturbed,
And to the ailment came as soon the plaster.
For as we came unto the ruined bridge,
The Leader turned to me with that sweet look «»
Which at the mountain's foot I first beheld.
His arms he opened, after some advisement
Within himself elected, looking first
Well at the ruin, and laid hold of me.
And even as he who acts and meditates, 35
For aye it seems that he provides beforehand,
So upward lifting me towards the summit
Of a huge rock, he scanned another crag,
Saying : " To that one grapple afterwards.
But try first if 'tis such that it will hold thee." ' 30
This was no way for one clothed with a cloak ;
For hardly we, he light, and I pushed upward,
Were able to ascend from jag to jag.
And had it not been, that upon that precinct
Shorter was the ascent than on the other, 3S
He I know not, but I had been dead beat.
But because Malebolge tow'rds the mouth
Of the profoundest well is all inclining,
The structure of each valley doth import
That one bank rises and the other sinks. -4«
Still we arrived at length upon the point
Wherefrom the last stone breaks itself asunder.
The breath was from my lungs so milked away,
When I was up, that I could go no farther,
Nay, I sat down upon my first arrival. 4S
" Now it behoves thee thus to put off sloth,"
My Master said ; " for sitting upon down.
Or under quilt, one cometh not to fame,
Withouten which whoso his life consumes
Such vestige leaveth of himself on earth. 5c
As smoke in air or in the water foam.
And therefore raise thee up, o'ercome the anguish
With spirit that o'ercometh every battle,
If with its heavy body it sink not.
A longer stairway it behoves thee mount ; ss
'Tis not enough from these to have departed ;
Let it avail thee, if thou understand me."
Then I uprose, showing myself provided
Better with breath than I did feel myself,
And said : " Go on, for I am stiong and bold." «>
INFERNO, XXIV. 77
Upward we took our way along the crag,
Which jagged was, and narrow, and difficult,
And more precipitous far than that before.
Speaking I went, not to appear exhausted ;
Whereat a voice from the next moat came forth, t%
Not well adapted to articulate words.
I know not what it said, though o'er the back
I now was of the arch that passes there ;
But he seemed moved to anger who was speaking.
I was bent downward, but my living eyes 7«
Could not attain the bottom, for the dark ;
Wherefore I : " Master, see that thou arrive
At the next round, and let us descend the wall;
For as from hence I hear and understand not.
So I look down and nothing I distinguish." 73
" Other response," he said, " I make thee not.
Except the doing ; for the modest asking
Ought to be followed by the deed in silence."
We from the bridge descended at its head.
Where it connects itself with the eighth bank, to
And then was manifest to me the Bolgia ;
And I beheld therein a terrible throng
Of serpents, and of such a monstrous kind,
That the remembrance still congeals my blood
Let Libya boast no longer with her sand ; Ss
For if Chelydri, Jaculi, and Phareae
She breeds, with Cenchri and with Amphisbaena,
Neither so many plagues nor so malignant
E er showed she with all Ethiopia,
Nor with whatever on the Red Sea is ! 9c
Among this cruel and most dismal throng
People were running naked and affrighted.
Without the hope of hole or heliotrope.
They had their hands with serpents bound behind them ;
These riveted upon their reins the tail 9S
And head, and were in front of them entwined.
And lo ! at one who was upon our side
There darted forth a serpent, which transfixed him
There where the neck is knotted to the shoulders.
Nor O so quickly e'er, nor / was written, m«
As he took fire, and burned ; and ashes wholly
Behoved it that in falling he became.
And when he on the ground was thus destroyed.
The ashes drew together, and of themselves
Into himself tViey instantly returned. «••
7S THE DIVINE COMEDY.
Even thus by the great sages 'tis confessed
The phcenix dies, and then is born again,
When it approaches its five-hundredth year ;
On herb or grain it feeds not in its hfe,
But only on tears of incense and amomum, no
And nard and myrrh are its last winding-sheet.
And as he is who falls, and knows not how,
By force of demons who to earth down drag him,
Or other oppilation that binds man,
When he arises and around him looks, m5
Wholly bewildered by the mighty anguish
Which he has suffered, and in looking sighs ;
Such was that sinner after he had risen.
Justice ot God ! O how severe it is,
That blows like these in vengeance poureth down ! i»o
The Guide thereafter asked him who he was ;
Whence he replied : " I rained from Tuscany
A short time since into this cruel gorge.
A bestial life, and not a human, pleased me.
Even as the mule I was ; I'm Vanni Fucci, las
Beast, and Pistoia was my worthy den."
And I unto the Guide : " Tell him to stir not,
And ask what crime has thrust him here below.
For once a man of blood and wrath I saw him."
And the sinner, who had heard, dissembled not, 130
But unto me directed mind and face.
And with a melancholy shame was painted.
Then said : " It pains me more that thou hast caught me
Amid this misery where thou seest me,
Than when I from the other life was taken. 135
What thou demandest I cannot deny ;
So low am I put down because I robbed
The sacristy of the fair ornaments.
And falsely once 'twas laid upon another ;
But that thou mayst not such a sight enjoy, mo
If thou shalt e'er be out of the dark places,
Thine ears to my announcement ope and hear :
Pistoia first of Neri groweth meagre ;
Then Florence doth renew her men and manners ;
Mars draws a vapour up from Val di Magra, ms
Which is with turbid clouds enveloped round,
And with impetuous and bitter tempest
Over Campo Picen shall be the battle ;
When it shall suddenly rend the mist asunder.
So that each Bianco shall thereby be smitten. «s«
And this I've said that it may give thee pain."
INFERNO, XXV, 79
CANTO XXV.
At the conclusion of his words, the thief
Lifted his hands aloft with both the figs,
Crying : " Take that, God, for at thee I aim them."
From that time forth the serpents were my friends ;
For one entwined itself about his neck
As if it said : " I will not thou speak more ; "
And round his arms another, and rebound him.
Clinching itself together so in front.
That with them he could not a motion make.
Pistoia, ah, Pistoia ! why resolve not
To burn thyself to ashes and so perish.
Since in ill-doing thou thy seed excellest ?
Through all the sombre circles of this Hell,
Spirit I saw not against God so proud.
Not he who fell at Thebes down from the walls !
He fled away, and spake no further word ;
And I beheld a Centaur full of rage
Come crying out : " Where is, where is the scoffer ? "
I do not think Maremma has so many
Serpents as he had all along his back,
As far as where our countenance begins.
Upon the shoulders, just behind the nape.
With wings wide open was a dragon lying,
And he sets fire to all that he encounters.
My Master said : " That one is Cacus, who
Beneath the rock upon Mount Aventine
Created oftentimes a lake of blood.
He goes not on the same road with his brothers,
By reason of the fraudulent theft he made
Of the great herd, which he had near to him ;
Whereat his tortuous actions ceased beneath
The mace of Hercules, who peradventure
Gave him a hundred, and he felt not ten."
While he was speaking thus, he had passed by.
And spirits three had underneath us come,
Of which nor I aware was, nor my Leader,
Until what time they shouted : " Who are you ? "
On which account our story made a halt,
And then we were intent on them alone.
8o THE DIVINE COMEDY.
I did not know them ; but it came to pass, 40
As it is wont to happen by some chance,
That one to name the other was compelled,
Mxclaiming : " Where can Cianfa have remained ? "
Whence I, so that the Leader might attend,
Upward from chin to nose my finger laid. 45
If thou art, Reader, slow now to believe
What I shall say, it will no marvel be,
For I who saw it hardly can admit it.
As I was holding raised on them my brows,
Behold ! a serpent with six feet darts forth 5*
In front of one, and fastens wholly on him.
With middle feet it bound him round the paunch,
And with the forward ones his arms it seized ;
Then thrust its teeth through one cheek and the other ;
The hindermost it stretched upon his thighs, ss
And put its tail through in between the two,
And up behind along the reins outspread it.
Ivy was never fastened by its barbs
Unto a tree so, as this horrible reptile
Upon the other's limbs entwined its own. ^
Then they stuck close, as if of heated wax
They had been made, and intermixed their colour ;
Nor one nor other seemed now what he was ;
E'en as proceedeth on before the flame
Upward along the paper a brown colour, 6s
Which is not black as yet, and the white dies.
The other two looked on, and each of them
Cried out : " O me, Agnello, how thou changest !
Behold, thou now art neither two nor one."
Already the two heads had one become, 70
When there appeared to us two figures mingled
Into one face, wherein the two were lost
Of the four lists were fashioned the two arms,
The thighs and legs, the belly and the chest
Members became that never yet were seen. 75
Every original aspect there was cancelled ;
Two and yet none did the perverted image
Appear, and such departed with slow pace.
Even as a lizard, under the great scourge
Of days canicular, exchanging hedge, 80
Lightning appeareth if the road it cross ;
Thus did appear, coming towards the bellies
Of the two others, a small fiery serpent,
Livid and black as is a peppercorn.
INFERNO, XXV. 81
And in that part whereat is first received 85
Our aliment, it one of them transfixed ;
Then downward fell in front of him extended.
The one transfixed looked at it, but said naught ;
Nay, rather with feet motionless he yawned,
Just as if sleep or fever had assailed him. 90
He ^t the serpent gazed, and it at him ;
One through the wound, the other through the mouth
Smoked violently, and the smoke commingled.
Henceforth be silent Lucan, where he mentions
Wretched Sabellus and Nassidius, 95
And wait to hear what now shall be shot forth.
Be silent Ovid, of Cadmus and Arethusa ;
For if him to a snake, her to a fountain.
Converts he fabling, that I grudge him not ;
Because two natures never front to front 100
Has he transmuted, so that both the forms
To interchange their matter ready were.
Together they responded in such wise,
That to a fork the serpent cleft his tail.
And eke the wounded drew his feet together. »s
The legs together with the thighs themselves
Adhered so, that in little time the juncture
No sign whatever made that was apparent
He with the cloven tail assumed the figure
The other one was losing, and his skin ik
Became elastic, and the other's hard.
I saw the arms draw inward at the armpits,
And both feet of the reptile, that were short,
Lengthen as much as those contracted were.
Thereafter the hind feet, together twisted, -«.
Became the member that a man conceals.
And of his own the wretch had two created.
While both of them the exhalation veils
With a new colour, and engenders hair
On one of them and depilates the other, no
The one uprose and down the other fell.
Though turning not away their impious lamps,
• Underneath which each one his muzzle changed.
He who was standing drew it tow'rds the temples,
And from excess of matter, which came thither, ws
Issued the ears from out the hollow cheeks ;
What did not backward run and was retained
Of that excess made to the face a nose.
And the lips thickened far as was befitting.
o
82 THE DIVINE COMEDY.
He who lay prostrate thrusts his muzzle forward, 130
And backward draws the ears into his head,
In the same manner as the snail its horns ;
And so the tongue, which was entire and apt
For speech before, is cleft, and the bi-forked
In the other closes up, and the smoke cease.?, 13s
The soul, which to a reptile had been changed, *
Along the valley hissing takes to flight.
And after him the other speaking sputters.
Then did he turn upon him his new shoulders.
And said to the other : " I'll have Buoso run, uo
Crawling as I have done, along this road."
In this way I beheld the seventh ballast
Shift and reshift, and here be my excuse
The novelty, if aught my pen transgress.
And notwithstanding that mine eyes might be ^45
Somewhat bewildered, and my mind dismayed.
They could not flee away so secretly
But that I plainly saw Puccio Sciancato ;
And he it was who sole of three companions.
Which came in the beginning, was not changed ; is*
The other was he whom thou, Gaville, weepest.
CANTO XXVI.
Rejoice, O Florence, since thou art so great.
That over sea and land thou beatest thy wings.
And throughout Hell thy name is spread abroad !
Among the thieves five citizens of tiiine
Like these I found, whence shame comes unto me,
And thou thereby to no great honour risest.
But if when morn is near our dreams are true.
Feel shalt thou in a little time from now
What Prato, if none other, craves for thee.
And if it now were, it were not too soon ;
Would that it were, seeing it needs must be.
For 'twill aggrieve me more the more I age.
We went our way, and up along the stairs
The bourns had made us to descend before,
Remounted my Conductor and drew me.
And following the solitary path
Among the rocks and ridges of the crag.
The foot without the hand sped not at all.
INFERNO, XXVI.
Then sorrowed I, and sorrow now again,
When I direct my mind to what I saw, ac
And more my genius curb than I am wont.
That it may run not unless virtue guide it ;
So that if some good star, or better thing,
Have given me good, I may myself not grudge it.
As many as the hind (who on the hill »s
Rests at the time when he who lights the world
His countenance keeps least concealed from us,
While as the fly gives place unto the gnat)
Seeth the glow-worms down along the valley.
Perchance there where he ploughs and makes his vintage ;
With flames as manifold resplendent all 3>
Was the eighth Bolgia, as I grew aware
As soon as- 1 was where the depth appeared.
And such as he who with the bears avenged him
Beheld Elijah's chariot at departing, 3S
What time the steeds to heaven erect uprose,
For with his eye he could not follow it
So as to see aught else than flame alone,
Even as a little cloud ascending upward.
Thus each along the gorge of the intrenchment 4«
Was moving ; for not one reveals the theft,
And every flame a sinner steals away.
I stood upon the bridge uprisen to see.
So that, if I had seized not on a rock,
Down had I fallen without being pushed. 45
And the Leader, who beheld me so attent,
Exclaimed : " Within the fires the spirits are ;
Each swathes himself with that wherewith he bums."
' My Master," I replied, " by hearing thee
I am more sure ; but I surmised already 50
It might be so, and already wished to ask thee
Who is within that fire, which comes so cleft
At top, it seems uprising from the pyre
Where was Eteocles with his brother placed."
He answered me : " Within there are tormented 55
Ulysses and Diomed, and thus together
They unto vengeance run as unto wrath.
And there within their flame do they lament
The ambush of the horse, which made the door
Whence issued forth the Romans' gentle seed ; &>
Therein is wept the craft, for which being dead
Deidamia still deplores Achilles,
And pain for the Palladium there is borne."
84 THE DIVINE COMEDY.
*' If they within those sparks possess the power
To speak," I said, " thee, Master, much I pray, 6s
And re-pray, that the prayer be worth a thousand.
That thou make no denial of awaiting
Until the horned flame shall hither come ;
Thou seest that with desire I lean towards it." ,
And he to me : " Worthy is thy entreaty 70
Of much applause, and therefore I accept it ;
But take heed that thy tongue restrain itself
Leave me to speak, because I have conceived
That which thou wishest ; for they might disdain
Perchance, since they were Greeks, discourse of thine." n
When now the flame had come unto that point,
Where to my Leader it seemed time and place,
After this fashion did I hear him speak :
" O ye, who are twofold within one fire,
If I deserved of you, while I was living, 80
If I deserved of you or much or little
When in the world I wrote the lofty verses,
Do not move on, but one of you declare
Whither, being lost, he went away to die."
Then of the antique flame the greater horn, 8s
Murmuring, began to wave itself about
Even as a flame doth which the wind fatigues.
Thereaftervvard, the summit to and fro
Moving as if it were the tongue that spake.
It uttered forth a voice, and said : " When I 90
From Circe had departed, who concealed me
More than a year there near unto Gaeta,
Or ever yet ^neas named it so.
Nor fondness for my son, nor reverence
For my old father, nor the due affection 9S
Which joyous should have made Penelope,
Could overcome within me the desire
I had to be experienced of the world.
And of the vice and virtue of mankind ;
But I put forth on the high open sea ««>
With one sole ship, and that small company
By which I never had deserted been.
Both of the shores I saw as far as Spain,
Far as Morocco, and the isle of Sardes,
And the others which that sea bathes round about loj
I and my company were old and slow
When at that narrow passage we arrived
Where Hercules his landmarks set as signals,
INFERNO, XXVII. 85
That man no farther onward should adventure.
On the right hand behind me left I Seville, »»«
And on the other already had left Ceuta.
* O brothers, who amid a hundred thousand
Perils,' I said, ' have come unto the West,
To this so inconsiderable vigil
Which is remaining of your senses still "j
Be ye unwilling to deny the knowledge,
Following the sun, of the unpeopled world.
Consider ye the seed from which ye sprang ;
Ye were not made to live like unto brutes.
But for pursuit of virtue and of knowledge.' "•
So eager did I render my companions,
With this brief exhortation, for the voyage.
That then I hardly could have held them back.
And having turned our stern unto the morning,
We of the oars made wings for our mad flight, «a
Evermore gaining on the larboard side.
Already all the stars of the other pole
The night beheld, and ours so very low
It did not rise above the ocean floor.
Five times rekindled and as many quenched 133
Had been the splendour underneath the moon,
Since we had entered into the deep pass,
When there appeared to us a mountain, dim
From distance, and it seemed to me so high
As I had never any one beheld. «M
Joyful were we, and soon it turned to weeping ;
For out of the new land a whirlwind rose.
And smote upon the fore part of the ship.
Three times it made her whirl with all the waters.
At the fourth time it made the stern uplift, «4o
And the prow downward go, as pleased Another,
Until the sea above us closed again."
CANTO xxvn.
Already was the flame erect and quiet,
To speak no more, and now departed from us
With the permission of the gentle Poet ;
When yet another, which behind it came.
Caused us to turn our eyes upon its top
By a confused sound that issued from it.
^6 THE DIVINE COMED^Y.
As the Sicilian bull (that bellowed first
With the lament of him, and that was right,
Who with his file had modulated it)
Bellowed so with the voice of the afflicted,
That, notwithstanding it was made of brass,
Still it appeared with agony transfixed ;
Thus, by not having any way or issue
At first from out the fire, to its own language
Converted were the melancholy words.
But afterwards, when they had gathered way
Up through the point, giving it that vibration
The tongue had given them in their passage out,
We heard it said : " O thou, at whom I aim
My voice, and who but now wast speaking Lombard,
Saying, ' Now go thy way, no more I urge thee,'
Because I come perchance a little late.
To stay and speak with me let it not irk thee ;
Thou seest it irks not me, and I am burning.
If thou but lately into this blind world
Hast fallen down from that sweet Latian land,
Wherefrom I bring the whole of my transgression,
Say, if the Romagnuols have peace or war,
For I was from the mountains there between
Urbino and the yoke whence Tiber bursts."
I still was downward bent and listening.
When my Conductor touched me on the side,
Saying : " Speak thou : this one a Latian is."
And I, who had beforehand my reply
In readiness, forthwith began to speak :
" O soul, that down below there art concealed,
Romagna thine is not and never has been
Without war in the bosom of its tyrants ,
But open war I none have left there now.
Ravenna stands as it long years has stood ;
The Eagle of Polenta there is brooding.
So that she covers Cervia with her vans.
The city which once made the long resistance.
And of the French a sanguinary heap,
Beneath the Green Paws finds itself again ;
Verrucchio's ancient Mastiff and the new,
Who made such bad disposal of Montagna,
Where they are wont make wimbles of their teeth.
The cities of Lamone and Santemo
Governs the Lioncel of the white lair,
Who changes sides 'twixt summer-time and winter;
INFERNO, XXVII. 8;
And that of which the Savio bathes the flank,
Even as it lies between the plain and mountain,
Lives between tyranny and a free state.
Now I entreat thee tell us who thou art ; 55
Be not more stubborn than the rest have been,
So may thy name hold front there in the world."
After the fire a little more had roared
In its own fashion, the sharp point it moved
This way and that, and then gave forth such breath : 60
" If I believed that my reply were made
To one who to the world would e'er return,
This flame without more flickering would stand still ;
But inasmuch as never from this depth
Did any one return, if I hear true, 65
Without the. fear of infamy I answer,
I was a man of arms, then Cordelier,
Believing thus begirt to make amends ;
And truly my belief had been fulfilled
But for the High Priest, whom may ill betide, v>
Who put me back into my former sins ;
And how and wherefore I will have thee hear.
While I was still the form of bone and pulp
My mother gave to me, the deeds I did
Were not those of a lion, but a fox. 75
The machinations and the covert ways
I knew them all, and practised so their craft.
That to the ends of earth the sound went forth.
When now imto that portion of mine age
I saw myself arrived, when each one ought 80
To lower the sails, and coil away the ropes.
That which before had pleased me then displeased me ;
And penitent and confessing I surrendered.
Ah woe is me ! and it would have bestead me ;
The Leader of the modern Pharisees 85
Having a war near unto Lateran,
And not with Saracens nor with the Jews,
For each one of his enemies was Christian,
And none of them had been to conquer Acre,
Nor merchandising in the Sultan's land, 90
Nor the high office, nor the sacred orders.
In him regarded, nor in me that cord
Which used to make those girt with it more meagre ;
But even as Constantine sought out Sylvester
To cure his leprosy, within Soracte, 9S
So this one sought me out as an adept
88 THE DIVINE COMEDY.
To cure him of the fever of his pride.
Counsel he asked of me, and I was silent,
Because his words appeared inebriate.
And then he said : ' Be not thy heart afraid : "oo
Henceforth I thee absolve ; and thou instruct me
How to raze Palestrina to the ground.
Heaven have I power to lock and to imlock,
As thou dost know; therefore the keys are two,
The which my predecessor held not dear.' los
Then urged me on his weighty arguments
There, where my silence was the worst advice ;
And said I : ' Father, since thou washest me
Of that sin into which I now must fall,
The promise long with the fulfilment short "•
Will make thee triumph in thy lofty seat.'
Francis came afterward, when I was dead,
For me ; but one of the black Cherubim
Said to him : ' Take him not ; do me no wrong ;
He must come down among my servitors, "S
Because he gave the fraudulent advice
From which time forth I have been at his hair ;
For who repents not cannot be absolved.
Nor can one both repent and will at once,
Because of the contradiction which consents not. no
O miserable me ! how I did shudder
When he seized on me, saying : ' Peradventure
Thou didst not think that I was a logician ! '
He bore me unto Minos, who entwined
Eight times his tail about his stubborn back, ^s
And after he had bitten it in great rage,
Said : ' Of the thievish fire a culprit this ;'
Wherefore, here where thou seest, am I lost,
And vested thus in going I bemoan me."
When it had thus completed its recital, 130
The flame departed uttering lamentations.
Writhing and flapping its sharp-pointed horn.
Onward we passed, both I and my Conductor,
Up o'er the crag above another arch.
Which the moat covers, where is paid the fee 135
By those who, sowing discord, win their burden.
INFERNO, XXVIII. 89
CANTO XXVIII.
Who ever could, e'en with untrammelled words,
Tell of the blood and of the wounds in full
Which now I saw, by many times narrating?
Each tongue would for a certainty fall short
By reason of our speech and memory, s
That have small room to comprehend so much.
If were again assembled all the people
Which formerly upon the fateful land
Of Puglia were lamenting for their blood
Shed by the Romans and the lingering war w
That of the rings made such illustrious spoils,
As Livy has recorded, who errs not,
With those who felt the agony of blows
By making counterstand to Robert Guiscard,
And all the rest, whose bones are gathered still . «5
At Ceperano, where a renegade
Was each Apulian, and at Tagliacozzo,
Where without arms the old Alardo conquered,
And one his limb transpierced, and one lopped off.
Should show, it would be nothing to compare 20
With the disgusting mode of the ninth Bolgia.
A cask by losing centre-piece or cant
Was never shattered so, as I saw one
Rent from the chin to where one breaketh wind.
Between his legs were hanging down his entrails ; »s
His heart was visible, and the dismal sack
That maketh excrement of what is eaten.
While I was all absorbed in seeing him.
He looked at me, and opened with his hands
His bosom, saying : " See now how I rend me ; 30
How mutilated, see, is Mahomet ;
In front of me doth Ali weeping go,
Cleft in the face from forelock unto chin ;
And all the others whom thou here beholdest,
Disseminators of scandal and of schism 3S
While living were, and therefore are cleft thus.
A devil is behind here, who doth cleave us
Thus cruelly, unto the falchion's edge
Putting again each one of all this ream,
'9<> THE DIVINE COMEDY.
When we have gone around the doleful road ; 40
By reason that our wounds are closed again
Ere any one in front of him repass.
But who art thou, that musest on the crag,
Perchance to postpone going to the pain
That is adjudged upon thine accusations?" 45
" Nor death hath reached him yet, nor guilt doth bring him,"
My Master made reply, " to be tormented ;
But to procure him full experience,
Me, who am dead, behoves it to conduct him
Down here through Hell, from circle unto circle ; 50
And this is true as that I speak to thee."
More than a hundred were there when they heard him,
Who in the moat stood still to look at me,
Through wonderment obHvious of their torture.
" Now say to Fra Dolcino, then, to arm him, ss
Thou, wbo perhaps wilt shortly see the sun,
If soon he wish not here to follow me,
So with provisions, that no stress of snow
May give the victory to the Novarese,
Which otherwise to gain would not be easy." 60
After one foot to go away he lifted,
This word did Mahomet say unto me.
Then to depart upon the ground he stretched it.
Another one, who had his throat pierced through,
And nose cut off close underneath the brows, 6s
And had no longer but a single ear.
Staying to look in wonder with the others,
Before the others did his gullet open.
Which outwardly was red in every part,
And said : " O thou, whom guilt doth not condemn, 7°
And whom I once saw up in Latian land.
Unless too great similitude deceive me.
Call to remembrance Pier da Medicina,
If e'er thou see again the lovely plain
That from Vercelli slopes to Marcabo, 75
And make it known to the best two of Fano,
To Messer Guido and Angiolello likewise,
That if foreseeing here be not in vain.
Cast over from their vessel shall they be.
And drowned near unto the Cattolica, 80
By the betrayal of a tyrant fell.
Between the isles of Cyprus and Majorca
Neptune ne'er yet beheld so great a crime
Neither of pirates nor Argolic people.
INFERNO, XX VIII. 9'
That traitor, who sees only with one eye, 8s
And holds the land, which some one here with me
Would fain be fasting from the vision of,
Will make them come unto a parley with him ;
Then will do so, that to Focara's wind
They will not stand in need of vow or prayer." 90
And I to him : " Show to me and declare,
If thou wouldst have me bear up news of thee,
Who is this person of the bitter vision."
Then did he lay his hand upon the jaw
Of one of his companions, and his mouth 95
Oped, crying : " This is he, and he speaks not.
This one, being banished, every doubt submerged
In Caesar by affirming the forearmed
Always with detriment allowed delay."
0 how bewildered unto me appeared, 100
With tongue asunder in his windpipe slit.
Curio, who in speaking was so bold !
And one, who both his hands dissevered had,
The stumps uplifting through the murky air,
So that the blood made horrible his face, 105
Cried out: "Thou shalt remember Mosca also,
Who said, alas ! ' A thing done has an end ! '
Which was an ill seed for the Tuscan people • "
" And death unto thy race," thereto I added ;
Whence he, accumulating woe on woe, nc
Departed, like a person sad and crazed.
But I remained to look upon the crowd ;
And saw a thing which I should be afraid,
Without some further proof, even to recount,
If it were not that conscience reassures me, »»s
That good companion which emboldens man
Beneath the hauberk of its feeling pure.
1 truly saw, and still I seem to see it,
A trunk without a head walk in like manner
As walked the others of the mournful herd. "o
And by the hair it held the head dissevered.
Hung from the hand in fashion of a lantern.
And that upon us gazed and said : " O me ! "
It of itself made to itself a lamp,
And they were two in one, and one in two ; ns
How that can be, He knows who so ordains it.
When it was come close to the bridge's foot.
It lifted high its arm with all the head,
To bring more closely unto us its words,
92 THE DIVINE COMEDY.
Which were : " Behold now the sore penalty,
Thou, who dost breathing go the dead beholding ;
Behold if any be as great as this.
And so that thou may carry news of me,
Know that Bertram de Born am I, the same
Who gave to the Young King the evil comfort.
I made the father and the son rebellious ;
Achitophel not more with Absalom
And David did with his accursed goadings.
Because I parted persons so united,
Parted do I now bear my brain, alas !
From its beginning, which is in this trunk.
Thus is observed in me the counterpoise."
CANTO XXIX.
The many people and the divers wounds
These eyes of mine had so inebriated,
That they were wishful to stand still and weep ;
But said Virgilius : " What dost thou still gaze at ?
Why is thy sight still riveted down there
Among the mournful, mutilated shades ?
Thou hast not done so at the other Bolge ;
Consider, if to count them thou believest,
That two-and-twenty miles the valley winds,
And now the moon is underneath our feet ;
Henceforth the time allotted us is brief,
And more is to be seen than what thou seest."
" If thou hadst," I made answer thereupon,
" Attended to the cause for which I looked,
Perhaps a longer stay thou wouldst have pardoned."
Meanwhile my (iuide departed, and behind him
I went, already making my reply,
And superadding : " In that cavern where
I held mine eyes with such attention fixed,
I think a spirit of my blood laments
The sin which down below there costs so much."
Then said the Master : " Be no longer broken
Thy thought from this time forward upon him ;
Attend elsewhere, and there let him remain ;
For him I saw below the little bridge.
Pointing at thee, and threatening with his finger
Fiercely, and heard him called Geri del Bello.
INFERNO, XXIX. 93
So wholly at that time wast thou impeded
By him who formerly held Altaforte,
Thou didst not look that way; so he departed." 30
*' O my Conductor, his own violent death,
Which is not yet avenged for him," I said,
" By any who is sharer in the shame,
Made him disdainful ; whence he went away,
As I imagine, without speaking to me, 3S
And thereby made me pity him the more."
Thus did we speak as far as the first place
Upon the crag, which the next valley shows
Down to the bottom, if there were more light.
When we were now right over the last cloister 40
Of Malebolge, so that its lay-brothers
Could manifest themselves unto our sight,
Divers lamentings pierced me through and through.
Which with compassion had their arrows barbed,
Whereat mine ears I covered with my hands. 45
What pain would be, if from the hospitals
Of Valdichiana, 'twixt July and September,
And of Maremma and Sardinia
All the diseases in one moat were gathered,
Such was it here, and such a stench came fi"om it 50
As from putrescent limbs is wont to issue.
We had descended on the furthest bank
From the long crag, upon the left hand still,
And then more vivid was my power of sight
Down tow'rds the bottom, where the ministress 55
Of the high Lord, Justice infallible,
Punishes forgers, which she here records.
I do not think a sadder sight to see
Was in ^Egina the whole people sick,
(When was the air so full of pestilence, *»
The animals, down to the little worm,
All fell, and afterwards the ancient people.
According as the poets have affirmed,
W^ere from the seed of ants restored again,)
Than was it to behold through that dark valley cs
The spirits languishing in divers heaps.
This on the belly, that upon the back
One of the other lay, and others crawling
Shifted themselves along the dismal road.
We step by step went onward without speech, 70
Gazing upon and listening to the sick
Who had not strength enough to lift their bodies.
94 THE DIVINE COMEDY.
I saw two sitting leaned against each other,
As leans in heating platter against platter,
From head to foot bespotted o'er with scabs ; n
And never saw T plied a currycomb
By stable-boy for whom his master waits,
Or him who keeps awake unwillingly,
As every one was plying fast the bite
Of nails upon himself, for the great rage 80
Of itching which no other succour had.
And the nails downward with them dragged the scab,
In fashion as a knife the scales of bream,
Or any other fish that has them largest.
" O thou, that with thy fingers dost dismail thee," 8s
Began my Leader unto one of them,
" And makest of them pincers now and then,
Tell me if any Latian is with those
Who are herein ; so may thy nails suffice thee
To all eternity unto this work." 90
" Latians are we, whom thou so wasted seest.
Both of us here," one weeping made reply ;
" But who art thou, that questionest abouc us? "
And said the Guide : " One am I who descends
Down with this living man from cliff to cliff, «
And I intend to show Hell unto him."
Then broken was their mutual support.
And trembling each one turned himself to me,
With others who had heard him by rebound.
Wholly to me did the good Master gather, too
Saying : " Say unto them whate'er thou wishest."
And I began, since he would have it so :
" So may your memory not steal away
In the first world from out the minds of men,
But so may it survive 'neath many suns, iflS
Say to me who ye are, and of what people ;
Let not your foul and loathsome punishment
Make you afraid to show yourselves to me."
** I of Arezzo was," one made reply,
" And Albert of Siena had me burned ; «»
But what I died for does not bring me here.
'Tis true I said to him, speaking in jest,
That I could rise by flight into the air.
And he who had conceit, but little wit,
Would have me show to him the art ; and only m
Because no Daedalus I made him, made me
Be burned by one who held him as his son.
INFERN-O, XXX. 95
But unto the last Bolgia of the ten,
For alchemy, which in the world I practised,
Minos, who cannot err, has me condemned."
And to the Poet said I : " Now was ever
So vain a people as the Sienese ?
Not for a certainty the French by far."
Whereat the other leper, who had heard me,
Replied unto my speech : " Taking out Stricca,
Who knew the art of moderate expenses,
And Niccolo, who the luxurious use
Of cloves discovered earliest of all
Within that garden where such seed takes root ;
And taking out the band, among whom squandered
Caccia d'Ascian his vineyards and vast woods.
And where his wit the Abbagliato proffered !
But, that thou know who thus doth second thee
Against the Sienese, make sharp thine eye
Tow'rds me, so that my face well answer thee,
And thou shalt see I am Capocchio's shade,
Who metals falsified by alchemy ;
Thou must remember, if I well descry thee,
How I a skilful ape of nature was."
CANTO XXX.
'TwAS at the time when Juno was enraged.
For Semele, against the Theban blood,
As she already more than once had. shown,
So reft of reason Athamas became.
That, seeing his own wife with children twain
Walking encumbered upon either hand,
He cried : " Spread out the nets, that I may take
The lioness and her whelps upon the passage ; "
And then extended his unpitying claws,
Seizing the first, who had the name Learchus,
And whirled him round, and dashed him on a rock ;
And she, with the other burthen, drowned herself; —
And at the time when fortune downward hurled
The Trojan's arrogance, that all things dared,
So that the king was with his kingdom crushed,
Hecuba sad, disconsolate, and captive.
When lifeless she beheld Polyxena,
And of her Polydorus on the shore
96 THE DIVINE COMEDY.
Of ocean was the dolorous one aware,
Out of her senses Hke a dog she barked, jo
So'much the anguish had her mind distorted ;
But not of Thebes the furies nor the Trojan
Were ever seen in any one so cruel
In goading beasts, and much more human members,
As I beheld two shadows pale and naked, =5
Who, biting, in the manner ran along
That a boar does, when from the sty turned loose. ■''
One to Capocchio came, and by the nape
Seized with its teeth his neck, so that in dragging
It made his belly grate the solid bottom. 30
And the Aretine, who trembling had remained.
Said to me : " That mad sprite is Gianni Schicchi,
And raving goes thus harrying other people."
" O," said I to him, " so may not the other
Set teeth on thee, let it not weary thee 35
To tell us who it is, ere it dart hence."
And he to me : " That is the ancient ghost
Of the nefarious Myrrha, who became
Beyond all rightful love her father's lover.
She came to sin with him after this manner, 40
By counterfeiting of another's form ;
As he who goeth yonder undertook,
That he might gain the lady of the herd,
To counterfeit in himself Buoso Donati,
Making a will and giving it due form." 4S
And after the two maniacs had passed
On whom I held mine eye, I turned it back
To look upon the other evil-born.
I saw one made in fashion of a lute.
If he had only had the groin cut off s"
Just at the point at wl.ich a man is forked.
The heavy dropsy, that so dispioportions
The limbs with humours, which it ill concocts,
That the face corresponds not to the belly,
Compelled him so to hold his lips apart ss
As does the hectic, who because of thirst
One tow'rds the chin, the other upward turns.
" O ye, who without any torment are,
And why I know not, in the world of woe,"
He said to us, " behold, and be attentive «o
Unto the misery of Master Adam ;
I had while living much of what I wished,
And now, alas ! a drop of water crave.
JNFERNO, XXX. 97
The rivulets, that from the verdant hills
Of Cassentin descend down into Arno, 65
Making their channels to be cold and moist,
Ever before me stand, and not in vain ;
For far more doth their image dry me up
Than the disease which strips my face of flesh.
The rigid justice that chastises me ^
Draweth occasion from the place in which
I sinned, to put the more my sighs in flight.
There is Romena, where I counterfeited
The currency imprinted with the Baptist,
For which I left my body burned above. 75
But if I here could see the tristful soul
Of Guido, or Alessandro, or their brother,
For Branda's fount I would not give the sight.
One is within already, if the raving
Shades that are going round about speak truth ; 80
But what avails it me, whose limbs are tied ?
If I were only still so light, that in
A hundred years I could advance one inch,
I had already started on the way,
Seeking him out among this squahd folk, 85
Although the circuit be eleven miles, .
And be not less than half a mile across.
For them am I in such a family ;
They did induce me into coining florins.
Which had three carats of impurity." 90
And I to him : " Who are the two poor wretches
That smoke like unto a wet hand in winter,
Lying there close upon thy right hand confines ? "
" I found them here," replied he, " when I rained
Into this chasm, and since they have not turned, 95
Nor do I think they will for evermore.
One the false woman is who accused Joseph,
The other the false Sinon, Greek of Troy ;
From acute fever they send forth such reek."
And one of them, who felt himself annoyed 100
At being, peradventure, named so darkly.
Smote with the fist upon his hardened pauncli.
It gave a sound, as if it were a drum ;
And Master Adam smote him in the face.
With arm that did not seem to be less hard, 1=5
Saying to him : "Although be taken from me
All motion, for my limbs that heavy are,
I have an arm unfettered for such need."
98 THE DIVINE COMEDY.
Whereat he answer made : " Whea thou didst go
Unto the fire, thou hadst it not so ready : "o
But hadst it so and more when thou wast coinmg."
The dropsical : " Thou sayest true in that ;
But thou wast not so true a witness there,
Where thou wast questioned of the truth at Troy."
" If I spake false, thou falsifiedst the coin," «5
Said Sinon ; " and for one fault I am here,
And thou for more than any other demon."
" Remember, perjurer, about the horse,"
He made reply who had the swollen belly,
" And rueful be it thee the whole world knows it." i-'o
" Rueful to thee the thirst be wherewith cracks
Thy tongue," the Greek said, " and the putrid water
That hedges so thy paunch before thine eyes."
Then the false-coiner : " So is gaping wide
Thy mouth for speaking evil, as 'tis wont ; "s
Because if I have thirst, and humour stuff me
Thou hast the burning and the head that aches,
And to lick up the mirror of Narcissus
Thou wouldst not want words many to invite thee."
In listening to them was I wholly fixed, ijf
When said the Master to me : " Now just look,
For little wants it that J quarrel with thee."
When him I heard in anger speak to me,
I turned me round towards him with such shame
That still it eddies through my memory. 135
And as he is who dreams of his own harm,
Who dreaming wishes it mny be a dream.
So that he craves what is, as if it were not ;
."Such I became, not having power to speak,
For to excuse myself I wished, and still 14c
Excused myself, and did not think I did it.
■" Less shame doth wash away a greater fault,"
The Master said, " than this of thine has been ;
Therefore thyself disburden of all sadness.
And make account that I am aye beside thee, 145
If e'er it come to pass that fortune bring thee
Where there are people in a like dispute ;
For a base wish it is to wish to hear it"
INFERNO, XXXI. 99
CANTO XXXI.
One and the selfsame tongue first wounded me,
So that it tinged the one cheek and the other,
And then held out to me the medicine ;
Thus do I hear that once Achilles' spear,
His and his father's, used to be the cause
First of a sad and then a gracious boon.
We turned our backs upon the wretched valley,
Upon the bank that girds it round about,
Going across'it without any speech.
There it was less than night, and less than day,
So that my sight went little in advance ;
But I could hear the blare of a loud horn.
So loud it would have made each thunder faint,
Which, counter to it following its way.
Mine eyes directed wholly to one place.
After the dolorous discomfiture
When Charlemagne the holy emprise lost,
So terribly Orlando sounded not.
Short while my head turned thitherward I held
When many lofty towers I seemed to see.
Whereat I : " Master, say, what town is this ?
And he to me : " Because thou peerest forth
Athwart the darkness at too great a distance,
It happens that thou errest in thy fancy.
Well shalt thou see, if thou arrivest there,
How much the sense deceives itself by distance ;
Therefore a little faster spur tinee on."
Then tenderly he took me by the hand,
And said : " Before we farther have advanced.
That the reality may seem to thee
Less strange, know that these are not towers, but giants.
And they are in the well, around the bank,
From navel downward, one and all of them. "
As, when the fog is vanishing away,
Little by little doth the sight refigure
Whate'er the misV that crowds the air conceals.
So, piercing through the dense and darksome air.
More and more near approaching tow'rd the verge,
My error fled, and fear came over me ;
THE DIVINE COMEDY.
Because as on its circular parapets 4*
Montereggione crowns itself with towers,
E'en thus the margin which surrounds the well
With one half of their bodies turreted
The horrible giants, whom Jove menaces
E'en now from out the heavens when he thunders. «s
And I of one already saw the face.
Shoulders, and breast, and great part of the belly.
And down along his sides both of the arms.
Certainly Nature, when she left the making
Of animals like these, did well indeed, S"
By taking such executors from Mars ;
And if of elephants and whales she doth not
Repent her, whosoever looketh subtly
More just and more discreet will hold her for it ;
For where the argument of intellect ss
Is added unto evil will and power.
No rampart can the people make against it.
H^is face appeared to me as long and large
As is at Rome the pine-cone of Saint Peter's,
And in proportion were the other bones ; 60
$0, that the margin, which an apron was
Down from the middle, showed so much of him
Above it, that to reach up to his hair
Three Frieslanders in vain had vaunted them ;
For I beheld thirty great palms of him 65
Down from the place where man his mantle buckles.
" Raphael mai amech izabi almi,"
Began to clamour the ferocious mouth.
To which were not befitting sweeter psalms.
And unto him my Guide : " Soul idiotic, 70
Keep to thy horn, and vent thyself with that,
When wrath or other passion touches thee. *
Search round thy neck, and thou wilt find the belt
Which keeps it fastened, O bewildered soul,
And see it, where it bars thy mighty breast." i%
Then said to me : " He doth himself accuse ; -
This one is Nimrod, by whose evil thought
One language in the world is not still used.
Here let us leave him and not speak in vain ;
For even such to him is every language 8«
As his to others, which to none is known."
Therefore a longer journey did we make,
Turned to the left, and a crossbow-shot oft
We found another far more fierce and large.
INFERNO, XXXI.
In binding him, who might the master be ss
I cannot say ; but he had pinioned close
Behind the right arm, and in front the other,
With chains, that held him so begirt about
From the neck down, that on the part uncovered
It wound itself as far as the fifth gyre. 90
" This proud one wished to make experiment
Of his own power against the Supreme Jove,"
My Leader said, " whence he has such a guerdon.
Ephialtes is his name ; he showed great prowess.
What time the giants terrified the gods ; 95
The arras he wielded never more he moves."
And I to him : " If possible, I should wish
That of the measureless Briareus
These eyes of mine might have experience."
Whence he replied : " Thou shalt behold Antaeus ia>
Close by here, who can speak and is unbound.
Who at the bottom of all crime shall place us.
Much farther yon is he whom thou wouldst see.
And he is bound, and fashioned like to this one,
Save that he seems in aspect more ferocious." 105
There never was an earthquake of such might
That it could shake a tower so violently.
As Ephialtes suddenly shook himself.
Then was I more afraid of death than ever.
For nothing more was needful than the fear, ««
If I had not beheld the manacles.
Then we proceeded farther in advance,
And to Antaeus came, who, full five ells
Without the head, forth issued from the cavern.
" O thou, who in the valley fortunate, m5
Which Scipio the heir of glory made.
When Hannibal turned back with all his hosts.
Once brought'st a thousand lions for thy prey.
And who, jiadst thou been at the mighty war
Among thy brothers, some it seems still think »o
The sons of Earth the victory would have gained :
Place us below, nor be disdainful of it.
There where the cold doth lock Cocytus up.
Make us not go to Tityus nor Typhoeus ;
This one can give of that which here is longed for ; iq
Therefore stoop down, and do not curl thy lip.
Still in the world can he restore thy fame.;
Because he lives, and still expects long life,
If to itself Grace call him not untimely."
THE DIVINE COMEDY.
So said the Master ; and in haste the other
His hands extended and took up my Guide, —
Hands whose great pressure Hercules once felt.
Virgilius, when he felt himself embraced,
Said unto me : " Draw nigh, that I may take thee ; "
Then of himself and me one bundle made.
As seems the Carisenda, to behold
Beneath the leaning side, when goes a cloud
Above it so that opposite it hangs ;
Such did Antaeus seem to me, who stood
Watching to see him stoop, and then it was
I could have wished to go some other way.
But lightly in the abyss, which swallows up
Judas with Lucifer, he put us down ;
Nor thus bowed downward made he there delay,
But, as a mast does in a ship, uprose.
CANTO XXXII.
If I had rhymes both rough and stridulous.
As were appropriate to the dismal hole
Down upon which thrust all the other rocks,
I would press out the juice of my conception
More fully ; but because I have them not,
Not without fear I bring myself to speak ;
For 'tis no enterprise to take in jest,
To sketch the bottom of all the universe,
Nor for a ton-ue that cries Mamma and Babbo.
But may those Ladies help this verse of mine.
Who helped Amphion in enclosing Thebes,
That from the fact the word be not diverse.
O rabble ill-begotten above all,
Who're in the place to speak of which is hard,
'Twere better ye hud here been sheep (5r goats I
When we were down within the darksome well,
Beneath the giant's fee , but lower far.
And I was scanning still the lofty wall,
i. heard it said to me : " Look hovv thou steppest i
Take heed thou do not trample with thy feet
The heads of the tired, miserable brothers ! "
Whereat I turned me round, and saw before me
And underfoot a lake, that from the frost
The semblance had of glass, and not of water.
INFERNO, XXXir.
So thick a veil ne'er made upon its current
In winter-time Danube in Austria,
Nor there beneath the frigid sky the Don,
As there was here ; so that if Tambemich I
Had fallen upon it, or Pietrapana,
E'en at the edge 'twould not have given a creak. 3«
And as to croak the frog doth place himself
With muzzle out of water, — when is dreaming
Of gleaning oftentimes the peasant-girl, —
Livid, as far down as where shame appears,
Were the disconsolate shades within the ice, 35
Setting their teeth unto the note of storks.
Each one his countenance held downward bent ;
From mouth the cold, from eyes the doleful heart
Among them .witness of itself procures.
When round about me somewhat I had looked, 40
I downward turned me, and saw two so close.
The hair upon their heads together mingled.
" Ye who so strain your breasts together, tell me,"
I said, "who are you;" and they bent their necks.
And when to me their faces they had lifted, 45
Their eyes, which first were only moist within.
Gushed o'er the eyelids, and the frost congealed
The tears between, and locked them up again.
Clamp never bound together wood with wood
So strongly ; whereat they, like two he-goats, 50
Butted together, so much wrath o'ercame then^
And one, who had by reason of the cold
Lost both his ears, still with his visage downward,
Said : " Why dost thou so mirror thyself in us ?
If thou desire to know who these two are, ss
The valley whence Bisenzio descends
Belonged to them and to their father Albert
They from one body came, and all Caina
Thou shalt search through, and shalt not find a shade
More worthy to be fixed in gelatine ; 6c
Not he in whom were broken breast and shadow
At one and the same blow by Arthur's hand ;
Focaccia not ; not he who me encumbers
So with his head I see no farther fonvard,
And bore the name of Sassol Mascheroni ; fij
Well knowest thou who he was, if thou art Tuscan.
And that thou put me not to further speech.
Know that I Camicion de' Pazzi was.
And wait Carlino to exonerate me."
I04 THE DIVINE COMEDY.
Then I beheld a thousand faces, made 79
Purple with cold ; whence o'er me comes a shudder,
And evermore will come, at frozen ponds.
And while we were advancing tow'rds the middle.
Where everything of weight unites together,
And I was shivering in the eternal shade, 7S
Whether 'twere will, or destiny, or chance,
I know not; but in walking 'mong the heads
I struck my foot hard in the face of one.
Weeping he growled : " Why dost thou trample me ?
Unless thou comest to increase the vengeance
Of Montaperti, why dost thou molest me ? "
And I : " My Master, now wait here for me,
That I through him may issue from a doubt ;
Then thou mayst hurry me, as thou shalt wish."
The Leader stopped ; and to that one I said Ss
Who was blaspheming vehemently still:
" Who art thou, that thus reprehendest others ? "
" Now who art thou, that goest through Antenora
Smiting," replied he, " other people's cheeks,
So that, if thou wert living, 'twere too much ? " g«
" Living I am, and dear to thee it may be,"
Was my response, " if thou demandest fame.
That 'mid the other notes thy name I place."
And he to me : " For the reverse I long ;
Take thyself hence, and give me no more trouble ; 9s
For ill thou knowest to flatter in this hollow."
Then by the scalp behind I seized upon him.
And said : " It must needs be thou name thyself,
Or not a hair remain upon thee here."
Whence he to me : " Though thou strip off my hair, 100
I will not tell thee who I am, nor show thee.
If on my head a thousand times thou fall."
I had his hair in hand already twisted.
And more than one shock of it had pulled out,
He barking, with his eyes held firmly down, 105
When cried another : " What doth ail thee, Bocca ?
Is't not enough to clatter with thy jaws,
But thou must bark ? what devil touches thee ? "
" Now," said I, " I care not to have thee speak.
Accursed traitor ; for unto thy shame vt
I will report of thee veracious news."
'^' Begone," replied he, " and tell what thou wilt,
But be not silent, if thou issue hence,
Of him who had just now his tongue so prompt ;
INFERNO, XXXIH. 105
He weepeth here the silver of the French ;
' I saw,' thus canst thou phrase it, ' him of l^uera
There where the sinners stand out in the cold.'
If thou shouldst questioned be who else was there,
Thou hast beside thee him of Beccaria,
Of whom the gorget Florence slit asunder ;
Gianni del Soldanier, I think, may be
Yonder with Ganellon, and Tiibaldello
Who oped Faenza when the people slep
Already we had gone away from him,
When I beheld two frozen in one hole.
So that one head a hood was to the other ;
And even as bread through hunger is devoured.
The uppermost on the other set his teeth.
There where .the brain is to the nape united.
Not in another fashion Tydeus gnawed
The temples of Menalippus in disdain,
Than that one did the skull and the other things.
" O thou, who showest by such bestial sign
Thy hatred against him whom thou art eating,
Tell me the wherefore," said I, " with this compact,
That if thou rightfully of him complain,
In knowing who ye are, and his transgression,
I in the world above repay thee for it.
If that wherewith I speak be not dried up."
CANTO XXXIII.
His mouth uplifted from his grim repast,
That sinner, wiping it upon the hair
Of the same head that he behind had wasted.
Then he began : " Thou wilt that I renew
The desperate grief, which wrings my heart already
To think of only, ere I speak of it ;
But if my words be seed that may bear fruit
Of infamy to the traitor whom I gnaw.
Speaking and weeping shalt thou see together.
I know not who thou art, nor by what mode
Thou hast come down here ; but a Florentine
Thou seemest to me truly, when I hear thee.
Thou hast to know I was Count Ugolino,
And this one was Ruggieri the Archbishop ;
Now I will tell thee why I am such a neighbour.
io6 THE DIVINE COMEDY.
That, by effect of his maUcious thoughts.
Trusting in him I was made prisoner,
And after put to death, I need not say ;
But ne'ertheless what thou canst not have heard,
That is to say, how cruel was my death, «>
Hear shalt thou, and shalt know if he has wronged me.
A narrow perforation in the mew,
Which bears because of me the title of P'amine,
And in which others still must be locked up,
Had shown me through its opening many moons ss
Already, when I dreamed the evil dream
Which of the future rent for me the veil.
This one appeared to me as lord and master,
Hunting the wolf and whelps upon the mountain
For which the Pisans cannot Lucca see. 30
With sleuth-hounds gaunt, and eager, and well trained,
Gualandi with Sismondi and Lanfranchi
He had sent out before him to the front.
After brief course seemed unto me forespent
The father and the sons, and with sharp tushes 35
It seemed to me I saw their flanks ripped open.
When I before the morrow was awake.
Moaning amid their sleep I heard my sons
Who with me were, and asking after bread.
Cruel indeed art thou, if yet thou grieve not, 40
Thinking of what my heart foreboded me,
And weep'st thou not, what art thou wont to weep at ?
They were awake now, and the hour drew nigh
At which our food used to be brought to us,
And through his dream was each one apprehensive ; 4S
And I heard locking up the under door
Of the horrible tower ; whereat without a word
I gazed into the faces of my sons.
I wept not, I within so turned to stone ;
They wept ; and darling little Anselm mine so
Said : ' Thou dost gaze so, father, what doth ail thee ? '
Still not a tear I shed, nor answer made
All of that day, nor yet the night thereafter,
Until another sun rose on the world.
As now a little glimmer made its way 55
Into the dolorous prison, and I saw
Upon four faces my own very aspect,
Both of my hands in agony I bit ;
And, thinking that I did it from desire
Of eating, on a sudden they uprose, «>o
INFERNO, XXXIII. 107
And said they : ' Father, much less pain 'twill give us
If thou do eat of us ; thyself didst clothe us
With this poor flesh, and do thou strip it oft'.'
I calmed me then, not to make them more sad.
That day we all were silent, and the next. 65
Ah ! obdurate earth, wherefore didst thou not open ?
When we had come unto the fourth day, Gaddo
Threw himself down outstretched before my feet.
Saying, ' My father, why dost thou not help me ? '
And there he died ; and, as thou seest me, , t
I saw the three fall, one by one, between
The fifth day and the sixth ; whence I betook me,
Already blind, to groping over each,
And three days called them after they were dead ;
Then hunger, did what sorrow could not do." 75
When he had said this, with his eyes distorted.
The wretched skull resumed he with his teeth,
Which, as a dog's, upon the bone were strong.
Ah ! Pisa, thou opprobrium of the people
Of the fair land there where the S% doth sound, 80
Since slow to punish thee thy neighbours are,
Let the Capraia and Gorgona move.
And make a hedge across the mouth of Arno
That every person in thee it may drown !
For if Count Ugolino had the fame «5
Of having in thy castles thee betrayed.
Thou shouldst not on such cross have put his sons.
Guiltless of any crime, thou modern Thebes !
Their youth made Uguccione and Brigata,
And the other two my song doth name above ! 90
We passed still farther onward, where the ice
Another people ruggedly enswathes.
Not downward turned, but all of them reversed.
Weeping itself there does not let them weep,
And grief that finds a barrier in the eyes 95
Turns itself inward to increase the anguish ;
Because the earliest tears a cluster form.
And, in the manner of a crystal visor,
Fill all the cup beneath the eyebrow full.
And notwithstanding that, as in a callus, 100
Because of cold all sensibility
Its station had abandoned in my face,
Still it appeared to me I felt some wind ;
Whence I : " My Master, who sets this in motion ?
Is not below here every vapour quenched ? " 105
i^'i THE DIVINE COMEDY.
Whence he to me : " Full soon shalt thou be where
Thine eye shall answer make to thee of this,
Seeing the cause which raineth down the blast."
And one of the wretches of the frozen crust
Cried out to us : " O souls so merciless " ' no
That the last post is given unto you,
Lift from mine eyes the rigid veils, that I
May vent the sorrow which impregns my heart
A little, e'er the weeping recongeal."
Whence I to him : " If thou wouldst have me help thee ni
Say who thou wast ; and if I free thee not,
May I go to the bottom of the ice."
Then he replied : " I am Friar Alberigo :
He am I of the fruit of the bad garden.
Who here a date am getting for my fig." mo
" O," said I to him, "now art thou, too, dead ?"
And he to me : " How may my body fare
Up in the world, no knowledge I possess.
Such an advantage has this Ptolomgea,
That oftentimes the soul descendeth here ■s X X "*
Sooner than Atropos in motion sets it. K-j n'^ ■''^'-'-
And, that thou mayest more willingly remove ';
From off my countenance these glassy tears,
Know that as soon as any soul betrays
As T have done, his body by a demon 130
Is taken from him, who thereafter rules it,
Until his time has wholly been revolved.
Itself down rushes into such a cistern ;
And still perchance above appears the body
Of yonder shade, that winters here behind me. 13s
This thou shouldst know, if thou hast just come down :
It is Ser Branca d' Oria, and many years
Have passed away since he was thus locked up."
" I think," said I to him, " thou dost deceive me ;
For Branca d' Oria is not dead as yet, ho
And eats, and drinks, and sleeps, and puts on clothes."
" In moat above," said he, " of Malebranche,
There where is boiling the tenacious pitch,
As yet had Michel Zanche not arrived,
When this one left a devil in liis stead 145
In his own body and one near of kin,
Who made together with him the betrayal.
But hitherward stretch out thy hand forthwith.
Open mine eyes :" — and open them I did not,
And to be rude to him was courtesy. 150
INFERNO, XXXIV. 109
Ah, Genoese ! ye men at variance
With every virtue, full of every vice
Wherefore are ye not scattered from the world ?
For with the vilest spirit of Romagna
I found of you one such, who for his deeds 159
In soul already in Cocytus bathes,
And still above in body seems alive !
CANTO XXXIV.
^^Vexilla Regis prodeunt Inferni -A^j^'^ v> -y ^^ V -» ^^-^ -^
Towards us ; therefore look in front of thee," •
My Master said, "if thou discernest him."
As, when there breathes a heavy fog, or when
Our hemisphere is darkening into night, S
Appears far off a mill the wind is turning,
Methought that such a building then I saw ;
And, for the wind, I drew myself behind
My Guide, because there was no other shelter.
Now was I, and with fear in verse I put it, i«
There where the shades were wholly covered up.
And glimmered through like unto straws in glass.
Some prone are lying, others stand erect,
This with the head, and that one with the soles ;
Another, bow-like, face to feet inverts. >5
When in advance so far we had proceeded,
That it my Master pleased to show to me
The creature who once had the beauteous semblance.
He from before me moved and made me stop.
Saying : " Behold Dis, and behold the place 2«
Where thou with fortitude must arm thyself."
How frozen I became and powerless then,
Ask it not. Reader, for I write it not,
Because all language would be insufficient.
I did not die, and I aHve remained not ; ay
Think for thyself now, hast thou aught of wit,
What I became, being of both deprived.
The Emperor of the kingdom dolorous
From his mid-breast forth issued from the ice j
And better with a giant I compare 3«
Than do the giants with those arms of his ;
Consider now how great must be that whole,
Which unto such a part conforms itself.
THE DIVINE COMEDY.
Were he as fair once, as he now is foul,
And lifted up his brow against his Maker, 33
Well may proceed from him all tribulation.
O, what a marvel it appeared to me,
When I beheld three faces on his head !
The one in front, and that vermilion was ;
Two were the others, that were joined with this 40
Above the middle part of either shoulder.
And they were joined together at the crest ;
And the right-hand one seemed 'twixt white and yellow ;
The left was such to look upon as those
Who come from where the Nile falls valley-ward. 45
Underneath each came forth two mighty wings,
Such as befitting were so great a bird ;
Sails of the sea I never saw so large.
No feathers had they, but as of a bat
Their fashion was ; and he was waving them, so
So that three winds proceeded forth therefrom.
Thereby Cocytus wholly was congealed.
With six eyes did he weep, and down three chins
Trickled the tear-drops and the bloody diivel.
At every mouth he with his teeth was crunching 55
A sinner, in the manner of a brake,
So that he three of them tormented thus.
To him in front the biting was as naught
Unto the clawing, for sometimes the spine
Utterly stripped of all the skin remained. 60
" That soul up there which has the greatest pain,"
The Master said, " is Judas Iscariot ;
With head inside, he plies his legs without.
Of the two others, who head downward are.
The one who hangs from the black jowl is Brutus ; 6s
See how he writhes himself, and speaks no word.
And the other, who so stalwart seems, is Cassius.
But night is reascending, and 'tis time
That we depart, for we have seen the whole."
As seemed him good, I clasped him round the neck, 70
And he the vantage seized of time and place,
And when the wings were opened wide apart,
He laid fast hold upon the shaggy sides ;
From fell to fell descended downward then
Between the thick hair and the frozen crust 75
When we were come to where the thigh revolves
Exactly on the thickness of the haunch,
The Guide, with labour and with hard-drawn breath,
INFERNO, XXXIV.
Turned round his head where he had had his legs,
And grappled to the hair, as one who mounts, so
So that to Hell I thought we were returning.
" Keep fast thy hold, for by such stairs as these,"
The Master said, panting as one fatigued,
" Must we perforce depart from so much evil."
Then through the opening of a rock he issued, 85
And down upon the margin seated me ;
Then tow'rds me he outstretched his Avary step.
I lifted up mine eyes and thought to see
Lucifer in the same way I had left him ;
And I beheld him upward hold his legs. 90
And if I then became disquieted,
Let stolid people think who do not see
What the point is beyond which I had passed.
" Rise up," the Master said, " upon thy feet ;
The way is long, and difficult the road, 9S
And now the sun to middle-tierce returns."
It was not any palace corridor
There where we were, but dungeon natural,
With floor uneven and unease of light.
" Ere from the abyss I tear myself away, '«
My Master," said I when I had arisen,
" To draw me from an error speak a little ;
Where is the ice ? " and how is this one fixed
Thus upside down ? and how in such short time
From eve to mom has the sun made his transit ? ' '05
And he to me : " Thou still imaginest
Thou art beyond the centre, where I grasped
The hair of the fell worm, who mines the world.
That side thou wast, so long as I descended ;
When round I turned me, thou didst pass the point "c
To which things heavy draw from every side.
And now beneath the hemisphere art come
Opposite that which overhangs the vast
Dry-land, and 'neath whose cope was put to death
The Man who without sin was bom and lived. "s
Thou hast thy feet upon the little sphere
Which makes the other face of the Judecca.
Here it is morn when it is evening there ;
And he who with his hair a stairway made us
Still fixed remaineth as he was before. '»
Upon this side he fell down out of heaven ;
And all the land, that whilom here emerged,
For fear of him made of the sea a veil,
112 THE DIVINE COMEDY.
And came to our hemisphere ; and peradventure
To flee from him, what on this side appears 125
Left the place vacant here, and back recoiled."
A place there is below, from Beelzebub
As far receding as the tomb extends,
Which not by sight is known, but by the sound
Of a small rivulet, that there descendeth 130
Through chasm within the stone, which it has gnawed
With course that winds about and slightly falls.
The Guide and I into that hidden road
Now entered, to return to the bright world ;
And without care of having any rest 135
We mounted up, he first and I the second,
Till I beheld through a round aperture
Some of the beauteous things that Heaven doth bear j
Thence we came forth to rebehold the stars.
NOTES TO INFERNO.
NOTES TO INFERNO.
The Divine Comedy. — The Vita
Nuova of Dante closes with these words :
" After this sonnet there appeared to me
a wonderful vision, in which I beheld
things that made me propose to say no
more of this blessed one, until I shall be
able to treat of her mora worthily. And
to attain thereunto, truly I strive with all
my power, as she knowcth. So that if
it shall be the pleasure of Him, through
whom all things live, that my life con-
tinue somewhat longei", I hope to say
of her what never yet was said of any
woman. And then may it please Him,
who is the Sire of courtesy, that my soul
may depart to look upon the glory of
its Lady, that is to say, of the Blessed
Beatrice, who in glory gazes into the face
of Him, giii est per omnia scecula bene-
dict us. "
In these lines we have the earliest
glimpse of the Divine Comedy, as it
rose in the author's mind.
Whoever has read the Vita N'uova will
remember the stress which Dante lays
upon the mystic numbers Nine and
Three ; his first meeting with Beatrice
at the beginning of her ninth year, and
the end of his ; his nine days' illness,
and the thought of her death which came
to him on the ninth day ; her death on
the ninth day of the ninth month, " com-
puting by the Syrian method," and in
that year of our lx)rd " when the jjerfect
numl)er ten was nine times completed in
that century" which was the thirteenth.
Moreover, he says the number nine was
friendly to her, because the nine heavens
were in conjunction at her birth ; and
that she was herself the number nine,
" that is, a miracle whose root is the
wonderful Trinity."
Following out this idea, we find the
Divine Comedy written in tema 7-ima,
or threefold rhyme, divided into three
parts, and each part again subdivided
in its structure into three. The whole
number of cantos is one hundred, the
perfect number ten multiplied into itself;
but if we count the first canto of the In-
ferno as a Prelude, which it really is,
each part will consist of thirty-three
cantos, making ninety-nine in all ; and so
the favourite mystic numbers rea]>pcar.
The three divisions of the Inferno are
minutely described and explamed by
Dante in Canto XI. .They are sepa-
rated from each other by great spaces in
the infernal abyss. The sins punished
in them are, — I. Incontinence. II.
Malice. III. Bestiality.
I. Incontinence: r. The Wanton.
2. The Gluttonous. 3. The Avaricious
and Prodigal. 4. The Irascible and the
Sullen.
II. Malice: i. The Violent against
their neighbour, in person or property.
2. The Violent against themselves, in
person or property. 3. The Violent
against God, or against Nature, the
daughter of God, or against Art, the
daughter of Nature.
• HI. Bestiality: first subdivision :
I. Seducej-s. 2. Flatterers. 3. Simoni-
acs. 4. Soothsayers. 5. Barrators. 6.
Hypocrites. 7. Thieves. 8. Evil coun-
sellors. 9. Schismatics. 10. Falsifiers.
Second subdivision : I. Traitors to
their kindred. 2. Traitors to their
country. 3. Traitors to their friends.
4. Traitors to their lords and benefac-
tors.
The Divine Comedy is not strictly an
allegorical poem in the sense in wliich
the Faerie Queene is ; and yet it is fidl
of allegorical symbols and figurative
meanings. In a letter to Can Grande
della Scala, Dante writes : " It is to be
remarked, that the sense of this work
is not simple, but on the contrary one
t 2
Ii6
NOTES TO INFERNO.
may say manifold. For one sense is
that which is derived from the letter,
and another is that which is derived
from the things signified by the letter.
The first is called literal, the second
allegorical or moral The subject,
then, of the whole work, taken literally,
is the condition of souls after death,
simply considered. For on this and
around this the whole action of the work
turns. But if the work be taken alle-
gorically, the subject is man, how by
actions of merit or demerit, through free-
dom of the will, he justly deserves reward
or punishment."
It may not be amiss here to refer to
what are sometimes called the sources of
the Divine Comedy. Foremost among
them must be placed the Eleventh Book
of the Odyssey, and the Sixth of the
^neid ; and to the latter Dante seems
to point significantly in choosing Virgil
for his Guide, his Master, his Author,
from whom he took "the beautiful style
that did him honour."
Next to these may be mentioned
Cicero's Vision of Scipio, of which
Chaucer says : —
" Chapiters seven it had, of Heaven, and Hell,
And Earthe, and soules that therein do dwell."
Then follow the popular legends which
were current in Dante's age ; an age
when the end of all things was thought
to be near at hand, and the wonders of
the invisible world had laid fast hold on
the imaginations of men. Prominent
among these is the " Vision of Frate Al-
berico," who calls himself "the humblest
servant of the servants of the Lord ; ''
and who
" Saw in dreame at point-devyse
Heaven, Earthe, Hell, and Paradyse."
This vision was written in Latin in tlie
latter half of the twelfth century, and
contains a description of Hell, Purga-
tory, and Paradise, with its Seven
Heavens. It is for the most part a
tedious tale, and bears evident marks of
having been written by a friar of some
monastery, when the aftemoon sun was
shining into his sleepy eyes. He seems,
however, to have looked upon his own
work with a not unfavourable opinion ;
for he concludes the Epistle Introduc-
tory with the words of St. John : " If
any man shall add unto these things,
God shall add unto him the plagues that
are written in this book ; and if any man
shall take away from these things, God
shall take away his part from the good
things written in this book."
It is not impossible that Dante may
have taken a few hints also from the Teso-
retto of his teacher, Ser Brunetto Latini.
See Canto XV. Note 30.
See upon this subject, Cancellieri,
Osservazioni SopraV Originalitd di Dante;
— Wright, St. Patrick'' s Purgatory, an
Essay on the Legends of Purgatory, Hell,
ami Paradise, current during the Middle
Ages ; — Ozanam, Dante et la Philosophie
Catholique aic Treizihne Siecle ; — Labitte,
La Divine Comedie avant Dante, pub-
lished as an Introduction to the transla-
tion of Brizeux ; - and Delepierre, Le
Livre des Visions, ou V Enfer et le del
decri/s far ceux qui les ont vus. See also
the Illustrations at the end of this volume.
CANTO I.
1. The action of the poem begins on
Good Friday of the year 1300, at which
time Dante, who was bom in 1265, had
reached the middle of the Scriptural
threescore years and ten. It ends on the
first Sunday after Easter, making in all
ten days.
2. The dark forest of human life,
with its passions, vices, and perplexities
of all kinds ; politically the state of
Florence with its factions Guelph and
Ghibelline. Dante, Convito, IV. 25,
says : — " Thus the adolescent, who enters
into the erroneous forest of this life,
would not know how to keep the right
way if he were not guided by his elders."
Brunetto Latini, Tesoretto, IT. 75 : —
" Pensando a capo chino
Perdei il gran cammino,
E tenni alia traversa
D' una selva diversa."
Spenser, Faerie Queene, IV. ii. 45 : —
" Seeking adventures in the salvage wood."
13. Bimyan, in his Pilgrim's Pro-
gress, which is a kind of Divine Comedy
in prose, says : "I beheld then that they
all went on till they came to the foot
of the hill Difficulty But the
narrow way lay right up the hill, and the
NOTES TO INFERNO.
117
name of the going up the side of the hill
is called Difficulty They went
then till they came to the Delectable
Mountains, which mountains belong to
the Lord of that hill of which we have
spoken before."
14. Bunyan, Pilgrivi's Progress: —
" But now in this valley of Humiliation
poor Christian was hard put to it ; for he
had gone but a little way before he spied
a foul fiend coming over the field to meet
him ; his name is Apollyon. Then did
Christian begin to be afraid, and to cast
in his mind whether to go back or stand
his ground. . . . Now at the end of this
valley was another, called the valley of
the Shadow of Death ; and Christian
must needs go through it, because the
way to the Celestial City lay through the
midst of it."
17. The sun, with all its symbolical
meanings. This is the morning of Good
Friday.
In the -Ptolemaic system the sun was
one of the planets.
20. The deep mountain tarn of his
heart, dark with its own depth, and the
shadows hanging over it.
27. Jeremiah ii. 6: "That led us
through the wilderness, through a land
of deserts and of pits, through a land of
drought, and of the shadow of death,
through a land that no man passed
through, and where no man dwelt."
In his note upon this passage Mr.
Wright quotes Spenser's lines, Faerie
Queene, I. v. 31, —
" there creature never passed
That back returned without heavenly grace."
30. Climbing the hillside slowly, so
that he rests longest on the foot that is
lowest.
31. Jeremiah v. 6: "Wherefore a
lion out of the forest shall slay them, a
wolf of the evenings shall spoil them, a
leopard shall watch over their cities :
every one that goeth out thence shall be
torn in pieces."
32. Worldly Pleasure ; and politi-
cally Florence, with its factions of
Bianchi and Neri.
36. Piit, volte volto. Dante delights
in a play upon words as much as Shake-
speare.
38. The stars of Aries. Some philo-
sophers and fathers think the world was
created in Spring.
45. Ambition ; and politically the
royal house of France.
48. Some editions read temesse, others
tremesse.
49. Avarice ; and politically the
Court of Rome, or temporal power ot
the Popes.
60. Dante as a Ghibelline and Im-
perialist is in opposition to the Guelphs,
Pope Boniface VIII., and the King of
France, Philip the Fair, and is banished
from Florence, out of the sunshine, and
into "the dry wind that blows from
dolorous poverty."
Cato speaks of the "silent moon" in
De Ke Kustica, XXIX., Evehito lima
siletiti; and XL., V ites insa't luiia
silenli. Also Pliny, XVI. 39, has Silens
luna ; and Milton, in Samson Agonistes,
" Silent as the moon."
63. The long neglect of classic studies
in Italy before Dante's time.
70. Bom under Julius Caesar, but too
late to grow up to manhood during his
Imperial reign. He flourished later under
Augustus.
79. In this passage Dante but ex-
presses the universal veneration felt for
Virgil during the Middle Ages, and
especially in Ittdy. Petrarch's copy of
Virgil is still preserved in the Ambrosian
Library at Milan ; and at the beginning
of it he has recorded in a Latin note the^
time of his first meeting with Laura, and
the date of her death, which, he says,
" I write in this book, rather than else-
where, because i^ comes often under my
eye."
In the popular imagination Virgil be-
came a mythical personage and a mighty
magician. See the story of Virgilius in
Thom's Early Prose Romances, li. Dante
selects him for his guide, as symbolizing
human science or Philosophy. "I say
and affirm," he remarks, Cotwito, V. 16,
"that the lady with whom I became
enamoured after my first love was the
most beautiful and modest daughter of
the Em; eror of the Universe, to whom
Pythagoras gave the name of Philo-
sophy."
87. Dante seems to have been al-
ready conscious of the fame which his
Vita Nuova and Catizoni had given him.
II«
NOTES TO INFERNO.
loi. The greyhound is Can Grande
della Scala, Lord of Verona, Imperial
Vicar, Ghibelline, and friend of Dante.
Verona is between Feltro in the Marca
Trivigiana, and Montefellro in Romagna.
Boccaccio, Decameron, I. 7, spealcs of
him as "one of the most notable and
magnificent lords that had been known
in Italy, since the Emperor Frederick the
Second." To him Dante dedicated the
Paradiso. Some commentators think
the Veltro is not Can Grande, but Ug-
guccione della Faggiola. See Troya,
Del Veltro Allegorico di Dante.
106. The plains of Italy, in contra-
distinction to the mountains; the hiani-
lemque Ilaliam of Virgil, yEneid III.
522: "And now the stars being chased
away, blushing Aurora appeared, when
far off we espy the hills obscure, and
lowly Italy."
116. I give preference to the read-
ing, Vedrai gli antichi spiriti dolenti.
122. Beatrice.
CANTO II.
I. The evening of Good Friday.
Dante, Conrito, III. 2, says : "Man is
called by philosopher the divine ani-
mal." Chancer' s Assemble of Foitles: —
' ' The daie gan fallen, a'nd the darke night
That reveth bestes from hir businesse
Berafte me my boke for lacke of light."
Mr. Ruskin, Modern Painters, III.
240, speaking of Dante's use of the word
^^ brtino,'' says: — '■
" In describing a simple twilight — not
a Hades twilight, but an ordinarily fair
evening — (Inf. ii. i), he says, the 'brown'
air took the animals away from their
fatigues ; — the waves under Charon's
boat are 'brown' (Inf iii. 117); and
Lethe, which is perfectly clear and yet
dark, as with oblivion, is ' bruna-bnma,'
' brown, exceeding brown. ' Now, clearly
in all these cases no warmth is meant to
be mingled in the colour. Dante had
never seen one of our bog-streams, with
its porter-coloured foam ; and there can
be no doubt that, in calling Lethe brown,
he means that it was dark slate-gray, in-
clining to i)!ack ; as, for instance, our clear
Cumberland lakes, which, looked straight
down upon where they are deep, seem
to be lakes of ink. I am sure this is the
colour he means ; because no clear stream
or lake on the Continent ever looks
brown, but blue or green ; and Dante,
by merely taking away the pleasant colour,
would get at once to this idea of grave
clear gray. So, when he was talking of
twilight, his eye for colour was far too
good to let him call it brawn in our sense.
Twilight is not brown, but purple,
golden, or dark gray; and this last was
what Dante meant. Farther, I find that
this negation of colour is always the means
by which Dante subdues his tones. Thus
the fatal inscription on the Hades gate
is written in 'obscure colour,' and the air
which torments the passionate spirits is
'aer nero,' black air (Inf. v. 51), called
presently afterwards (line 81) malignant
air, just as th? gray cliffs are called ma-
lignant cliffs."
13. .^neas, founder of the Roman
Empire. Virgil, Aineid, B. VI.
24. "That is," says Boccaccio, Co-
mento, "St. Peter the Apostle, called
the greater on account of his papal dig-
nity, and to distinguish him from many
other holy men of the same name."
28. St. Paul. Acts, ix. 15: " He is
a chosen vessel unto me." Also 2 Co-
rinthians, xii. 3, 4: " And 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 Para-
dise, and heard unspeakable words,
which it is not lawful for a man to
utter."
42. Shakespeare, Macbeth, IV. i :
" The flighty purpose never is o'ertook,
Unless the deed go with it."
52. Suspended in Limbo ; neither in
pain nor in glory.
55. Brighter than tli« star ; than "that
star which is brightest," comments Boc-
caccio. Others say the Sun, and refer
to Dante's Canzone, beginning:
" The star of beauty which doth measi;re time.
The lady seems, who has enamoured me,
Placed in the heaven of Love."
56. Shakespeare, King Lear, V , 3: —
" Her voice was ever soft.
Gentle, and low ; an excellent thing in woman."
67. This passage will recall Minerva
transmitting the message of Juno to
Achilles, Iliad, II. : " Go thou forthwith
to the army of the Achaeans, and hesi-
NOTES TO INFERNO.
"9
late not ; but restrain each man with thy
persuasive words, nor suffer them to drag
to the sea their double-oared ships. "
70. Beatrice Portinari, Dante's first
love, the inspiration of his song, and in
his mind the symbol of the Divine. He
says of her in the Vita Nuova: — " This
most gentle lady, of whom there has
been discourse in what precedes, reached
such favour among the people, that when
she passed along the way jiersons ran to
see her, which gave me wonderful de-
light. And when she was near any one,
such modesty took possession of his
heart, that he did not dare to raise his
eyes or to return her salutation ; and to
this, should any one doubt it, many, as
having experienced it, could, bear witness
for me. She, crowned and clothed with
humility, took her way, displaying no
pride in that which she saw and heard.
Many, when she had passed, said, 'This
is not a woman, rather is she one of the
most beautiful angels of heaven.' Others
said, ' She is a miracle. Blessed be the
Lord who can perform such a marvel. '
I say, that she showed herself so gentle
and so full of all beauties, that those who
looked on her felt within themselves a
pure and sweet delight, such as they
could not tell in words." — C. E. Norton,
The New Life, 51, 52.
78. The heaven of the moon, which
contains or encircles the earth.
84. The ampler circles of P&radise.
94. Divine Mercy.
97. St. Lucia, emblem of enlighten-
ing Grace.
102. Rachel, emblem of Divine Con-
templation. See Par. XXXIL 9.
108. Beside (hat flood, where ocean has
no vaunt; "That is," says Boccaccio,
Comento, " the sea cannot boast of being
more impetuous or more dangerous than
that."
127. This simile has been imitated
by Chaucer, Spenser, and many more.
Jeremy Taylor says: —
" So have I seen the sun kiss the
frozen earth, which was bound up with
the images of death, and the colder breath
of the north ; and then the waters break
from their enclosures, and melt with joy
and run in useful channels ; and the flies
do rise again from their little graves in
walls, and dance awhile in the air, to tell
that there is joy within, and that the
great mother of creatures will open the
stock of her new refreshment, become
useful to mankind, and sing praises to
her Redeemer."
Rossetti, Spirito Antipapale del Secolo
di Dante, translated by Miss Ward, IL
216, makes this political application of
the lines : " The Florentines, called Sons
of Flora, are compared \.o flowers ; and
Dante calls the two parties who divided
the city white and black flffivas, and him-
self white-flower, — the name by which
he was called by many. Now he makes
use of a very abstruse comparison, to
express how he became, from a Guelph
or Black, a Ghibelline or White. He
describes himself as ^flmver, first bent
and closed by the night frosts, and then
blanched or whitened by the sun (the
symbol of reason), which opens its leaves;
and what produces the effect of the sun
on him is a speech of Virgil's, persuad-
ing him to follow his guidance."
CANTO III.
I. This canto begins with a repeti-
tion of sounds like the tolling of a funeral
bell : dolente . . . dolore !
Ruskin, Modern Painters, III. 215,
speaking of the Inferno, says : —
" Milton's effort, in all that he tells
us of his Inferno, is to make it indefi-
nite; Dante's, to make it a'^w/Vi?. Both,
indeed, describe it as entered through
gates; but, within the gate, all is wild
and fenceless with Milton, having indeed
its four rivers, — the last vestige of the
mediaeval tradition, — but rivers which
flow through a waste of mountain and
moorland, and by ' many a frozen, many
a fiery Alp.' But Dante's Inferno is
accurately separated into circles drawn
with well-pointed compasses ; mapped
and properly surveyed in every direc-
tion, trenched in a thoroughly good
style of engineering from depth to depth,
and divided, in the ' accurate middle '
(dritto mezzo) of its deepest abyss, into a
concentric series of ten moats and em-
bankments, like those about a castle,
with bridges from each embankment
to the next ; precisely in the manner
of those bridges over Hiddekel and
Eu])hrates, which Mr. Macaulay thinks
NOTES TO INFERNO.
so innocently designed, apparently not
aware that he is also laughing at Dante.
These larger fosses are of rock, and the
bridges also ; but as he goes further into
detail, Dante tells us of various minor
fosses and embankments, in which he
anxiously points out to us not only the
formality, but the neatness and perfect-
ness, of the stonework. For instance,
in describing the river Phlegethon, he
tells us that it was ' paved with stone at
the bottom, and at the sides, and over the
edges of the sides,'' just as the water is at
the baths of Bulicame ; and for fear we
should think this embankment at all
larger than it really was, Dante adds,
carefully, that it was made just like the
embankments of Ghent or Bruges against
the sea, or those in Lombardy which
bank the Brenta, only ' not so high, nor
so wide,' as any of these. And besides
the trenches, we have two well-built
castles ; one like Ecbatana, with seven
circuits of wall (and surrounded by a
fair stream), wherein the great poets and
sages of antiquity live ; and another, a
great fortified city with walls of iron,
red-hot, and a deep fosse round it, and
full of 'grave citizens,' — the city of
Dis.
"Now, whether this be in what we
modems call 'good taste,' or not, I do
not mean just now to inquire, — Dante
having nothing to do with taste, but
with the facts of what he had seen ;
only, so far as the imaginative faculty of
the two poets is concerned, note that
Milton's vagueness is not the sign of
imagination, but of its absence, so far as
it is significative in the matter. For it
does not follow, because Milton did not
map out his Inferno as Dante did, that
he could not have done so if he had
chosen; only it was the easier and less
imaginative process to leave it vague than
to define it. Imagination is always the
seeing and asserting faculty ; that which
obscures or conceals may be judgment,
or feeling, but not invention. The in-
vention, whether good or bad, is in the
accurate engineering, not in the fog and
uncertainty.
i8. Aristotle says: "The good of
the intellect is the highest beatitude ; "
and Dante in the Conviio : "The True
is the good of the intellect. " In other
words, the knowledge of God is intel-
lectual good.
"It is a most just punishment," says
St. Aug[ustine, "that man should lose
that freedom which man could not use,
yet had power to keep if he would,
and that he who had knowledge to do
what was right, and did not do it,
should be deprived of the knowledge
of what was right ; and that he who
would not do righteously, when he had
the power, should lose the power to do
it when he had the will. "
22. The description given of the
Mouth of Hell by Frate Alberico, I i-
sio, 9, is in the grotesque spirit of the
Mediaeval Mysteries.
" After all these things, I was led to
the Tartarean Regions, and to the mouth
of the Infernal Pit, which seemed like
unto a well ; regions full of horrid
darkness, of fetid exhalations, of shrieks
and loud bowlings. Near this Hell
there was a Worm of immeasurable
size, bound with a huge chain, one end
of which seemed to be fastened in Hell.
Before the mouth of this Hell there
stood a gri 2C multitude of souls, which
he absorbed at once, as if they were
flies ; so that, drawing in his breath,
he swallowed them all together; then,
breathing, exhaled them all on fire, like
sparks."
36. The reader will here be re-
minded* of Bunyan's town of Fair-
speech.
" Christian. Pray who are your kin-
dred there, if a man may be so bold ?
''^By-ends. Almost the whole town;
and in particular my Lord Turnabout,
my Lord Timeserver, my Lord Fair-
speech, from whose ancestors that town
first took its name ; also Mr. Smooth-
man, Mr. Facing-both-ways, Mr. Any-
thing,— and the parson of our parish,
Mr. Two-tongues, was my mother's own
brother by father's side
"There Christian stepped a little
aside to his fellow Hopeful, saying,
* It runs in my mind that this is one
By-ends of Fair-speech ; and if it be
he, we have as very a knave in our
company as dwelleth in all these
parts.'"
42. Many commentators and trans-
lators interpret alcuna in its usual signifi-
NOTES TO INFERNO.
I2t
cation of some: " For some glory the
damned would have from them." This
would be a reason why these pusillani-
mous ghosts should not be sent into the
profounder abyss, but no reason why
they should not be received there. This
is strengthened by what comes after-
wards, 1. 63. These souls were " hate-
ful to God, and to his enemies." They
were not good enough for Heaven, nor
bad enough for Hell. *' So then, be-
cause thou art lukewarm, and neither
cold nor hot, I will spew thee out of my
mouth." Ra>elation iii. 16.
Macchiavelli represents this scorn of
inefficient mediocrity in an epigram on
I'eter Soderini : —
" TTie night that Peter Soderini "died
He at the mouth of Hell himself presented.
' What, you come into Hell ? poor ghost de-
mented,
Go to the babies' Limbo ! ' Pluto cried."
The same idea is intensified in the old
ballad of Carle of Kelly-Burn Brees,
Cromek, p. 37 : —
" She's nae fit for heaven, an' she'll ruin a*
hell."
52. This restless flag is an emblem
of the shifting and unstable minds of its
followers.
59. Generally supposed to be Pope
Celestine V. whose great refusal, or ab-
dication, of the papal office is thus de-
scribed by Boccaccio in his Comento : —
'• Being a simple man and of a holy
life, living as a hermit in the moun-
tains of Morrone in Abruzzo, above Sel-
mona. he was elected Poi>e in Perugia
after ihe death of Pope Nicola d'As-
coli ; and his name being Peter, he was
called Celestine. Considering liis sim-
plicity, Cardinal Messer Benedetto Ga-
tano, a very cunning man, of great
courage and desirous of being Pope,
managing astutely, began to show him
that he held this high office much to
the prejudice of his own soul, inasmuch
as he did not feel himself competent
for it ; — others pretend that he con-
trived with some private servants of
his to have voices heard in the chamlier
of the aforesaid Pope, which, as if they
were voices of angels sent from heaven,
said, ' Resign, Celestine ! Resign, Ce-
lestine ! '— moved by which, and being
an idiotic man, he took counsel with
Messer Benedetto aforesaid, as to the
best method of resigning. "
Celestine having relinquished the
papal office, this " Messer Benedetto
aforesaid " was elected Pope, under the
title of Boniface VHI. His greatest
misfortune was that he had Dante for an
adversary.
Gower gives this legend of Pojie Ce-
lestine in his Confessio A mantis. Book H.,
as an example of " the vice of supplanta-
cion." He says : —
"This clerk, when he hath herd the form.
How he the pope shuld enform,
Toke of the cardinal his leve
And goth him home, till it was eve.
And prively the trompe he hadde
Til that the pope was abedde.
And at midnight when, he knewe
The pope slepte, than he blewe
Within his trompe through the w.ill
And tolde in what maner he shall
His papacie leve, and take
His first estate."
Milman, Hist, Latin Christianity, VI.
194, speaks thus upon the subject : —
" The abdication of Celestine V. was
an event unprecedented in the annals of
the Church, and jarred harshly against
some of the first principles of the Papal
authority. It was a confession of com-
mon luumanity, of weakness below the
ordinary standard of men in him whom
the Conclave, with more than usual cer-
titude, as guided by the special inter-
position of the Holy Ghost, had raised
to the spiritual throne of the world.
The Conclave had been, as it seemed,
either under an illusion as to this de-
clared manifestation of the Holy Spirit,
or had been permitted to deceive itself.
Nor was there less incongruity in a
Pope, whose office invested him in
something at least approaching to in-
fallibility, acknowledging before the
world his utter incapacity, his undeni-
able fallibility. That idea, fomied out
of many conflicting conceptions, yet
forcibly harmonized by long tradi-
tionary reverence, of unerring wisdom,
oracular tnith, authority which it was
sinful to question or limit, was strangely
disturbed and confused, not as before by
too overweening ambition, or even awful
yet still unacknowledged crime, but by
avowed weakness, bordering on imbeci-
NOTES TO INFERNO.
lity. His profound piety hardly recon-
ciled the confusion. A saint after all
made but a bad Pope.
" It was viewed, in his own time, in a
different light by different minds. The
monkish writers held it up as the most
noble example of monastic, of Christian
perfection. Admirable as was his elec-
tion, his abdication was even more to
be admired. It was an example of
humility stupendous to all, imitable by
few. The divine approval was said to
be shown by a miracle which followed
directly on his resignation ; but the
sconi of man has been expressed by
the undying verse of Dante, who con-
demned him who who was guilty of the
baseness of the 'great refusal' to that
circle of hell where are those disdained
alike by mercy and j; slice, on whom
the poet will not condescend to look.
This sentence, sf) accordant with the
stirring and passionate soul of the great
Florentine, has been feebly counter-
acted, if counteracted, by the praise of
Petrarch in his declamation on the
beauty of a solitary life, for which the
lyrist professed a somewhat hollow
and poetic admiration. Assuredly there
was no magnanimity contemptuous of
the Papal greatness in the abdication
of Celestine ; it was the weariness, the
conscious inefficiency, the regret of a
man suddenly wrenched away from all
his habits, pursuits, and avocations, and
unnaturally compelled or tempted to
assume an uncongenial dignity. It was
the cry of passionate feebleness to be
released from an insupportable burden.
Compassion is the highest emotion of
sympathy which it would have desired or
could deserve."
75. .Spenser's " misty dampe of mis-
conceyving night."
82. Virgil, .Eneid, VI., Davidson's
translation : —
" A grim ferryman guards these floods
and rivers, Charon, of frightful sloven-
liness ; on whose chin a load of gray
hair neglected lies ; his eyes are flame :
his vestments hang from his shoulders
by a knot, with filth overgrown. Him-
self thrusts on the barge with a pole,
and tends the sails, and wafts over the
")odies in his iron-coloured boat, now in
jars : but the god is of fresh and green
old age. Hither the whole tribe in
swarms come pouring to the banks,
matrons and men, the souls of magnani-
mous heroes who had gone through life,
boys and unmarried maids, and young
men who had been stretched on the fune-
ral pile before the eyes of their parents ;
as numerous as withered leaves fall in the
woods with the first cold of autumn, or
as numerous as birds flock to the land
from deep ocean, when the chillinfr year
drives them beyond sea, and sends them
to sunny climes. They stood praying to
cross the flood the first, and were stretch-
ing forth their hands with fond uesire to
gain the further bank : but the sullen
boatman admits sometimes these, some-
times those ; while others to a great
distance removed, he debars from the
banks. "
And Shakespeare. Richard III., I.
4:-
" I passed, methought, the melancholy flood
With that grim ferryman which poets write of,
Unto the kingdom of perpetual night."
87. Shakespeare, Measure for Mea-
siij-e, III., I : —
" This sensible warm motion to become
A kneaded clod ; and the delighted spirit
To bathe in fiery floods, or to reside
In thtilling regions of thick-ribbed ice ;
To be imprisoned in the viewless winds,
And blown with restless violence round about
The pendent world ; or to be worse than worst
Of those that lawless and incertain thoughts
Im.igine howling."
89. Virgil, ^ueid, VI. : " This is
the region of Ghosts, of Sleep and
drowsy Night ; to waft over the bodies
of the living in my Stygian boat is not
permitted."
93. The souls that were to be saved
assembled at the mouth of the Tiber,
where they were received by the celestial
pilot, or ferryman, who transported them
to the shores of Purgatory, as described
in Purg. II.
94. Many critics, and foremost among
them Padre Pompeo Venturi, blame
Dante for mingling together things Pa-
gan and Christian. But they should
remember how through all the Middle
Ages human thought was wrestling with
the old traditions ; how many Pagan
observances passed into Christianity \x
those early days ; what reverence Dante
had foi Virgil and the classics ; and how
NOTES TO INFERNO.
manj Christian nations still preserve
some traces of Paganism in the names of
the stars, the months, and the days.
Padre Pompeo should not have forgotten
that he, though a Christian, bore a Pagan
name, which perhaps is as evident a /t;///^
miscuglio in a learned Jesuit, as any which
he has pointed out in Dante.
Upon him and other commentators of
the Divine Poem, a very amusing chap-
ter might be written. While the great
Comedy is going on upon the scene
above, with all its pomp and music, these
critics in the pit keep up such a per-
petual wrangling among themselves, as
seriously to disturb the performance.
Biagioli is the most violent of all, parti-
cularly against Venturi, whom he calls
an " infamous dirty dog," sozzo canvihi-
perato, an epithet hardly permissible in
the most heated literary controversy.
Whereupon in return Zani de' Ferranti
calls Biagioli "an inurbane grammarian,"
and a "most ungrateful ingrate," — guel
grammatico inurbano . . . ingrato in-
gratissimo.
Any one who is desirous of tracing
out the presence of Paganism in Chris-
tianity will find the subject amply dis-
cussed by Middleton in his Letter from
Home.
109. Dryden's Aeneis, B. VI. : —
" His eyes like hollow furnaces on fire."
112. Homer, Iliad, VI. : " As is the
race of leaves, such is that of men ;
some leaves the wind scatters upon the
ground, and others the budding wood
produces, for they come again in the
season of Spring. So is the race of
men, one springs up and the other
dies,"
See also Note 82 of this canto.
Mr. Ruskin, Modern Painters, III.
160, says : —
" When Dante describes the spirits
falling from the bank of Acheron 'as
dead leaves flutter from a bough,' he
gives the most perfect image possible
of their utter lightness, feebleness, pas-
siveness, and scattering agony of despair,
without, however, for an instant losing
his own clear perception that these are
souls, and those are leaves : he makes no
confusion of one with the other."
Shelley in his Ode to the West Wind
inverts this image, and compares the
dead leaves to ghosts : —
" O wild West Wind ! thou breath of Autumn's
being!
Thou from whose presence the leaves dead
Are driven like ghosts, from an enchanter
fleeing,
Yellow, and black, and pale, and hectic red.
Pestilence-stricken multitudes."
CANTO IV.
I. Dante is borne across the river
Acheron in his sleep, he does not tell
us how, and awakes on the brink of
"the dolorous valley of the abyss. "
He now enters the First Circle of the
Inferno ; the Liml)o of the Unbaptized,
the border land, as the name denotes.
Frate Alberico in § 2 of his Vision
says, that the divine punishments are
tempered to extreme youth and old
age.
" Man is first a little child, then grows
and reaches adolescence, and attains to
youthful vigour ; and, little by little
growing weaker, declines into old age ;
and at every step of life the sum of his
sins increases. So likewise the little
children are punished least, and more
and more the adolescents and the youths;
until, their sins decreasing with the long-
continued torments, punishment also be-
gins to decrease, as if by a kind of old
age (I'eluti qjiadam senecttite)."
10. Frate Alberico, in § 9: ''The
darkness was so dense and impenetrable
that it was impossible to see anything
there. "
28. Mental, not physical pain ; what
the French theologians call la peine du
dam, the privation of the sight of God.
30. Virgil, yEtteid, VI. : "Forth-
with are heard voices, loud wailings,
and weeping ghosts of infants, in the first
opening of the gate ; whom, bereave<l
of sweet life out of the course of nature,
and snatched from the breast, a black
day cut off, and buried in an untimely
grave."
53. The descent of Christ into
Limbo. Neither here nor elsewhere
in the Inferno does Dante mention the
name of Christ.
72. The reader will not fail to ob-
serve how Dante makes the word honour,
in it« various form.>, ring and reverberate
124
NOTES TO INFERNO.
through these \xne.%,—orrevol, onori, or-
ranza, onrata, onorata!
86. Dante puts the sword into the
hand of Homer as a symbol of his war-
like epic, which is a Song of the Sword.
93. Upon this line Boccaccio, Co-
mento, says : "A proper thing it is to
honour every man, but especially those
who are of one and the same profession,
as these were with Virgil."
100. Another assertion of Dante's
consciousness of his own power as a poet.
106. This is the Noble Castle of
human wit and learning, encircled with
its seven scholastic walls, the Trivium,
Logic, Grammar, Rhetoric, and the
Quadrivium, Arithmetic, Astronomy,
Geometry, Music.
The fair rivulet is Eloquence, which
Dante does not seem to consider a very
profound matter, as he and Virgil pass
over it as if it were dry ground.
118. Of this word "enamel" Mr.
Ruskin, Modern Painters, III. 227, re-
marks : —
"The first instance I know of its
right use, though very probably it had
been so employed before, is in Dante.
The righteous spirits of the pre-Chris-
tian ages are seen by him, though in
the Inferno, yet in a place open, lumi-
nous and high, walking upon the ' green
enamel. '
" I am very sure that Dante did not
use this phrase as we use it. He knew
well what enamel was ; and his readers,
in order to understand him thoroughly,
must remember what it is, —a vitreous
paste, dissolved in water, mi.xed with
metallic oxides, to give it the opacity
and the colour required, spread in a moist
state on metal, and afterwards hard-
ened by fire, so as never to change. And
Dante means, in using this metaphor of
the grass of the Inferno, to mark that it
is laid as a tempering and cooling sub-
stance over the dark, metallic, gloomy
ground ; but yet so hardened by the fire,
that it is not any more fresh or living
grass, but a smooth, silent, lifeless bed
of eternal green. And we know how
hard Dante's idea of it was ; because
afterwards, in what is perhaps the most
awful passage of the whole Inferno,
when the three furies rise at the top of
the burning tower, and, catching sight
of Dante, and not being able to get at
him, shriek wildly for the Gorgon to
come up, too, that they may turn him
into stone, the word stone is not hard
enough for them. Stone might cmmble
away after it was made, or something
with life might grow upon it ; no, it
shall not be stone ; they will make enamel
of him ; nothing can grow out of that ;
it is dead for ever. "
And yet just before, line iii, Dante
speaks of this meadow as a " meadow
of fresh verdure."
Compare Brunetto's Tesoretto, XIII.
" Or va mastro Brunetto
Per lo cammino stretto,
Cercando di vedere,
E toccare, e sapere
Ci6, che gli fe destinato.
E non fui giian andato,
Ch' i' fui nella diserta,
Dov' i' non trovai certa
Nfe strada, nfe sentiero.
Deh che paese fero
Trovai in quelle parti !
Che s' io sapessi d' arti
Quivi mi bi? )gnava,
Chfe quan..o pitl mirava,
Pili mi parea selvaggio.
Quivi non ha viaggio,
Quivi non ha persone,
Quivi non ha magione,
Non bestia, non uccello,
Non fiume, non ruscello,
Non formica, nfe mosca,
Nfe cosa, ch' i' conosca.
E io pensando forte,
Dottai ben della morte.
E non fe maraviglia ;
Chfe ben trecento miglia
Girava d' ogni lato
Quel paese sna^iato.
Ma si m' assicurai
Quando mi ricordai
Del sicuro segnale,
Che contra tutto male
Mi dU securamento :
E io presi ardimento,
Quasi per avventura
Per una valle scura,
Tanto, ch' al terzo giorno
r mi trovai d' intomo
Un grande pian giocondo,
Lo piti gaio del mondo,
E lo pitl dilettoso.
Ma ricontar non oso
Ci6, ch' io trovai, e vidi,
Se Dio mi guardi, e guidL
Io non sarei crediito
Di ci6, ch' i' ho veduto ;
Ch' i' vidi Imperadori,
E Re, e gran signori,
E mastri di scienze,
Che dittavan sentenze ;
E vidi tante cose,
Che gi& 'n rime, nfe 'd prOM
Non le poria ritrar*.
NOTES TO INFERNO.
I2S
128. In the Convito, IV. 28, Dante
makes Marcia, Cato's wife, a symbol of
the noble soul : "/Vr la ijuale Alarzia
j' intende la nobile atiima."
129. The Saladin of the Crusades.
See Gibbon, Chap. LIX. Dante also
makes mention of him, as worthy of
affectionate remembrance, in the Con-
vito, IV. 2. Mr. Cary quotes the fol-
lowing passage from Knolles's History
of the Turks, page 57 : —
"About this time (1193) died the
great Sultan Saladin, the greatest terror
of the Christians, who, mindful of man's
fragility and the vanity of worldly
honours, commanded at tKe time of his
death no solemnity to be used at his
burial, but only his shirt, in manner of
an ensign, made fast unto the point of
a lance, to be carried before his dead
body as an ensign, a plain priest going
before, and crying aloud unto the peo-
ple in this sort, ' Saladin, Conqueror
of the East, of all the greatness and
riches he had in his life, carrieth not
with him anything more than his shirt.'
A sight worthy so great a king, as
wanted nothing to his eternal commen-
dation more than the true knowledge
of his salvation in Christ Jesus. He
reigned about sixteen years with great
honour. "
The following story of Saladin is
from the Cento Ncrvelle Antiche. Ros-
coe's Italiau Novelists, I. 18 : —
"On another occasion the great .Sa-
kdin, in the career of victory, pro-
claimed a trace between the Christian
armies and his own. During this in-
terval he visited the camp and the cities
belonging to his enemies, with the de-
sign, should he ajiprove of the customs
and manners of the p)eople, of embra-
cing the Christian faith. He observed
their tables spread with the finest da-
mask coverings ready prepared for the
feast, and he praised their magnificence.
On entering the tents of the king of
France during a festival, he was much
pleased with the order and ceremony
with which everything was conducted,
and the courteous manner in which he
feasted his nobles ; but when he ap-
proached the residence of the poorer
class, and perceived them devouring
their miserable pittance upon the
ground, he blamed the want of grati-
tude which permitted so many faithful
followers of their chief to fare so much
worse than the rest of their Christian
brethren".
" Afterwards, several of the Chris
tian leadei^s returned with the Sultan to
observe the manners of the Saracens.
They appeared much shocked on see-
ing all ranks of people take their meals
sitting upon the ground. The Sultan
led them into a grand pavilion where
he feasted his court, surrounded with
the most beautiful tapestries, and rich
foot-cloths, on which were wrought
large embroidered figures of the cross.
The Christian chiefs trampled them
under their feet with the utmost indif-
ference, and even rubbed their boots,
and spat upon them.
"On perceiving this, the Sultan
turned towards them in the greatest
anger, exclaiming: 'And do you who
pretend to preach the cross treat it
thus ignominiously ? Gentlemen, I am
shocked at your conduct. Am I to
suppose from this that the worship of
your Deity consists only in words, not
in actions ? Neither your manners nor
your conduct please me.' And on this
he dismissed them, breaking off the
truce and commencing hostilities more
warmly than before."
143. Avicenna, an Arabian physi-
cian of Ispahan in the eleventh century.
Born 980, died 1036.
144. Averrhoes, an Arabian scholar
of the twelfth century, who translated
the works of Aristotle, and wrote a
commentary upon them. He was bom
in Cordova in 1149, and died in Mo-
rocco, about 1200. He was the head
of the Western School of philojsophy,
as Avicenna was of the Eastern.
CANTO V.
In the Second Circle are fbtmd the
souls of carnal sinners, whose punish-
ment is
" To be imprisoned in the viewless winds,
And blown with restless violence round about
The pendent world."
2. The circles grow smaller and
smaller as they descend.
4, Minos, the king of Crete, so liP
liB'
NOTES TO INFERNO.
nowned for justice as to be called the
Favourite of the Gods, and after death
made Supreme Judge in the Infernal
Regions. Dante furnishes him with a
tail, thus converting him, after the
mediaeval fashion, into a Christian de-
mon.
21. Thou, too, as well as Charon, to
whom Virgil has already made the same
reply. Canto VI. 22.
28. In Canto I. 60, the sun is silent;
here the light is dumb.
51. Govver, Confessio Amantis,'S\\\.,
g;ives a similar list " of gentil folke that
whilom were lovers," seen by him as
he lay in a swound and listened to the
music
" Of bombarde and of clarionne
With cornerause and shalmele."
61. Queen Dido.
65. Achilles, being in love with
Polyxena, a daughter of Priam, went
unarmed to the temple of Apollo, where
he was put to death by Paris.
Cower, Confessio Atnantis, IV.,
says : —
" For I have herde tell also
Achilles left his armes so,
Both of himself and of his men.
At Troie for Polixenen
Upon her love when he felle,
That for no chaunce that befelle
Among the Grekes or up or down
He wolde nought ayen the town
Ben armed for the love of her."
" I know not how," says Bacon in his
Essay on Love, "but martial men are
given to love ; I think it is but as they
are given to wine ; for perils commonly
ask to be paid in pleasure."
67. Piiris of Troy, of whom Spenser
says, Fa-crie Queene, III. ix. 34 ; —
" Most famous Worthy of the world, by whome
That warre was kindled which did Troy in-
flame
And stately towres of Ilion whilome
Brought imto balefuU ruine, was by name
Sir Paris, far renown 'd through noble fame."
Tristan is the Sir Tristram of the
Romances of Chivalry. See his adven-
tures in the Mart d^Arthure. Also
Thomas of Ercildoune's Sir Tristram, a
Metrical Romance. His amours with
Yseult or Ysonde bring him to this
circle of the Inferno.
71. Shakespeare, Sonnet CVI. ; —
" When in the chronicle of wasted time
I see descriptions of the fairest wights
And beauty making beautiful old rhyme
In praise of 'adies dead and lovely knights."
See also the " wives and daughters of
chieftains " that appear to Ulysses, in
the Odyssey, Book XI.
Also Milton, Paradise Regained, IL
357:—
"And ladies of the H';spf;rides, that seemed
Fairer then feigned of old, or fabled since
Of fairy damsels met in forest wide
By knights of Lngres, or of I.yones,
Lancelot, or Palleas, or Pellenore."
89. In the original raer pcrso, the
perse air. Dante, Convito, IV. 20, de-
fines perse as " a colour mixed of purple
and black, but the black jjredominates."
Chaucer's " Doctour of Pliisike" in the
Canterbury Tales, Prologue 441, wore
this colour : —
" In sanguin and in perse he clad was alle,
Lined with taffata and with sendalle."
The Glossary defines it, "skie-coloured,
of a bluish gray." The word is again
used, VII. 103, and Purg. IX. 97.
97. The city of Ravenna. " One
reaches Ravenna," says Ampere, Voyage
Dantesque, Y>- 31 1, " by journeying along
the borders of a pine forest, which is
seven leagues in leneth, and which
seemed to me an immense funereal wood,
serving as an avenue to the common
tomb of those two great powers, Dante
and the Roman Empire in the West.
There is hardly room for any other
memories than theirs. But other poetic
names are attached to the Pine Woods
of Ravenna. Not long ago Lord Byron
evoked there the fantastic tales borrowed
by Dryden from Boccaccio, and now he
is himself a figure of the past, wandering
in this melancholy place. I thought, in
traversing it, that the singer of despair
had ridden along this melancholy shore,
trodden before him by the graver and
slower footstep of the poet of the
Inferno. "
99. Quoting this line, Amj)ere re-
marks, Voyage Dantesqne, p. 312 : "Wt
have only to cast our eyes upon the map
to recognize the topographical exactitude
of this last expression. In fact, in all the
upper part of its course, the Po receives
a multitude of affluents, which converge
towards its bed. They are the Tessinci
NOTES TO INFERNO.
the Adda, the Olio, the Mincio, the
Trebbia, the Bormida, the Taro ; —
names which recur so often in the history
of the wars of the fifteenth and sixteenth
centuries. "
103. Here the word love is repeated,
as the word honour was in Canto IV. 72.
The verse murmurs with it, hke the
" moan of doves in immemorial elms."
St. Augustine says in his Confessions,
III. I : I loved not yet, yet I loved to
love. ... I sought what I might love,
in love witii loving."
104. I think it is Coleridge who
says : " The desire of man is for the
woman, but the desire of woman is for
the desire of man."
107. Ca'ina is in the lowest circle
of the Inferno, where fratricides are
punished.
116. Francesca, daughter of Guido
da Polenta, Lord of Ravenna, and wife
of Gianciotto Malaiesta, son of the Lord
of Rimini. The lover, Paul Malatesta,
was the brother of the husband, who,
discovering their amour, put them both
to death with his own hand.
Carlyle, Heroes and Hero Worship,
Lect. III., says :—
*' Dante's paintmg is not graphic only,
brief, true, and of a vividness as of fire
in dark night ; taken on the wider scale,
it is every way noble, and the outcome
of a great soul. Francesca and her
Lover, what qualities in that! A thing
woven as out of minbows, on a ground
of eternal black. A small flute- voice of
infinite wail speaks there, into our very
heart of hearts. A touch of woman-
hood in it too : della bella persona, che
mi fu toita; and how, even in the Pit of
woe, it is a solace that he will never part
from her ! Saddest tragedy in these alli
guai. And the racking winds, in that
aer bruno, whirl them away again, to
wail for ever ! — Strange to think ; Dante
was the friend of this poor Y rancesca's
father; Francesca herself may have sat
upon the Poet's knee, as a bright, inno-
cent little child. Infinite pity, yet also
infinite rigour of law : it is so Nature is
made; it is so Dante discerned that she
was made."
Later commentators assert that Dante's
friend Guido was not the father of Fran-
cesca, but her nephew.
Boccaccio's account, translated from his
Commentary by Leigh Hunt, Stories
from the Italian Poets, Appendix II., is
as follows: —
" You must know that this lady, Ma-
donna Francesca, was daughter of Messer
Guido the Eider, lord of Ravenna and
of Cervia, and that a long and grievous
war having been waged between him
and the lords Malatesta of Rimini, a
treaty of peace by certain mediators was
at length concluded between them ; the
which, to the end that it might be the
more firmly established, it pleased both
parties to desire to fortify by relation-
ship ; and the matter of this relationship
was so discoursed, that the said Messer
Guido agreed to give his young and fair
daughter in marriage to Gianciotto, the
son of Messer Malatesta. Now, this
being made known to certain of the
friends of Messer Guido, one of them
said to him : ' Take care what you do ;
for if you contrive not matters discreetly,
such relationship will beget scandal.
You know what manner of pei^on you.
daughter is, and of how lofty a spirit ;
and if she see Gianciotto before the bond
is tied, neither you nor any one else will
have power to persuade her to marry
him ; therefore, if it so please you, it
seems to me that it would be good tn
conduct the matter thus: namely, that
Gianciotto should not come hither him-
self to marry her, but that a brother of
his should come and espouse her in his
name.'
" Gianciotto was a man of great spirit,
and hoped, after his father's death, to
become lord of Rimini ; in the contem-
plation of which event, albeit he was
rude in appcaiance and a cripple, Messer
Guido desirod him for a son-in-law above
any one of his brothers. Discerning,
therefore, the reasonableness of what liis
friend counselled, he secretly disposed
matters according to his device; and a
day being appointed, Polo, a brother of
Gianciotto, came to Ravenna with full
authority to espouse Madonna Francesca.
Polo was a handsome man, very plea-
sant, and of a courteous breeding ; and
passing with other gentlemen over the
court-yard of the palace of Messer Guido,
a damsel who knew him pointed him out
to Madonna Francesca through an open-
C2S
NOTES TO INFERNO.
ing in the caoemeiit, saying, ' That is he
that is to be your husband;' and so
indeed the poor lady believed, and incon-
tinently placed in him her whole affec-
tion ; and the ceremony of the marriage
having been thus brought about, and the
lady conveyed to Rimini, she became
not aware of the deceit till the morning
ensuing the marriage, when she beheld
Gianciotto rise from her side ; the which
discovery moved her to such disdain,
that she became not a whit the less
rooted in her love for Polo. Neverthe-
less, that it grew to be unlawful I never
heard, except in what is written by this
author (Dante), and possibly it might so
have become ; albeit I take what he says
to have been an invention framed on the
possil)ility, rather than anything which
he knew of his own knowledge. Be
this as it may. Polo and Madonna Fran-
cesca living in the same house, and
Gianciotto being gone into a certain
neighbouring district as governor, thev
fell into great companionship with one
another, suspecting nothing ; but a ser-
vant of Gianciotto's, noting it, went to
his master and told him how matters
looked ; with the which Gianciotto being
fiercely moved, secretly returned to
Rimini ; and seeing Polo enter the room
of Madonna Francesca the while he him-
self was arriving, went straight to the
door, and finding it locked inside, called
to his lady to come out ; for, Madonna
Francesca and Polo having descried him,
Polo thought to escape suddenly through
an opening in the wall, by means of
which there was a descent into another
room ; and therefore, thinking to conceaJ
his fault either wholly or in part, he
threw himself into the opening, telling
the lady to go and open the door. But
his hope did not turn out as he expected ;
lor the hem of a mantle which he had on
caught upon a nail, and the lady open-
ing tiie door meantime, in the belief that
all would be well by reason of Polo's
not being there, Gianciotto caught sight
of Polo as he was detained by the hem
of the mantle, and straightway ran with
his dagger in his hand to kill him ; where-
upon the lady, to prevent it, ran between
them ; but Gianciotto having lifted the
dagger, and put the whole force of his
luin into the blow, there came to pass
what he had not desired, — namely, that
he struck the dagger into the bosom ol
the lady before it could reach Polo ; bj
which accident, being as one who had
loved the lady better than himself, he
withdrew the dagger and again struck at
Polo, and slew him ; and so leaving
them both dead, he hastily went his way
and betook him to his wonted affairs ;
and the next morning the two lovers,
with many tears, were buried together in
the same grave. "
121. This thought is from Boethius,
De Consolat. Philos., Lib. II. Prosa 4:
"/« omni adversitate forluna, mfelicis-
simum genus est infortunii ftiisse felkem
et non esse."
In the CoHvito, II. 16, Dante speaks
of Boethius and Tully as having directed
him "to the love, that is to the study,
of this most gentle lady Philosophy."'
From this Venturi and Biagioli infer
that, by the Teacher, Boethius is meant,
not Virgil.
This mterpretation, however, can
hardly be accepted, as not in one place
only, but throughout the Inferno and
the Purgatorio, Dante proclaims Virgil
as his Teacher, il mio Doltore. Lombardi
thinks tliat Virgil had experience of this
"greatest sorrow," finding himself also
in " the infernal prison ;" and that it is
to this, in contrast with liis happy life on
earth, that Francesca alludes, and not to
anything in his writings.
128. The Ro-nance of Launcelot of
the Lake. See Delvan, Biblioteque
Bleiie : —
"Chap. 39. Comment Launcelot et la
Reine Genievre deviserent de choses et
d'autres, et surtout de choses amou-
reuses
" La Reine, voyant qu'il n'osait plus
rien faire ni dire, le prit par le menton
et le baisa assez longuement en pre-
sence de Gallehault."
The Romance was to these two lovers
what Galleotto (Galleliault or Sir Gala-
had) had been to Launcelot and Queen
Guenever.
Leigh Hunt speaks of the episode of
Francesca as standing in the Infemc
"like a lily in the mouth of Tartams. "
142. Chaucer, Knightes Tale: —
" The colde death, with mouth
gaping upright."
NOTES TO INFERNO.
129
CANTO VI.
2. The sufferings of these two, and
the pity it excited in him. As in Sliake-
speare, Othello, IV. i : "But yet the
fiity of it, lago ! — O lago, the pity of it,
ago!"
7. In this third circle are punished
the Gluttons. Instead of the feasts of
former days, the light, the warmth, the
comfort, the luxury, and " the frolic
wine " of dinner tables, they have the
murk and the mire, and the "rain eter-
nal, maledict, and cold, and heavy " ;
and are l)arked at and bitten by the dog
in the yard.
Of Gluttony, Chaucer says in The
Persones Tale, p. 239 : —
" He that is usant to this sinne of
glotonie, he ne may no sinne withstond,
he must be in servage of all vices, for it
is the devils horde, ther he hideth him
and resteth. This sinne hath many
spices. The first is dronkennesse, that
is the horrible sepulture of mannes
reson : and therefore whan a man is
dronke, he hath lost his reson : and this
is dedly sinne. But sothly, whan that a
man is not wont to strong drinkes, and
peraventure ne knoweth not the strength
of the drinke, or hath feblenesse in his
hed, or hath travailled, thurgh which he
drinketh the more, al be he sodenly
caught with drinke, it is no dedly sinne,
but venial. The second spice of glo-
tonie is, that the spirit of a man wexeth
all trouble for dronkennesse, and be-
reveth a man the discretion of his wit.
The thridde spice of glotonie is, whan a
man devoureth his mete, and hath not
rightful maner of eting. The fourthe is,
whan thurgh the gret abundance of his
mete, the humours in his body ben dis-
tempered. The fifthe is, foryetfulnesse
by to moche drinking, for which some-
time a man forgeteth by the r.iorwe,
what he did over eve."
52. It is a question whether Ciacco,
Hog, is the real name of this person, or
a nickname. Boccaccio gives him no
other. He speaks of him, Comento,V\.,
as a noted diner-out in Florence, " who
frequented the gentry and the rich, and
particularly those who ate and drank
sumptuously and delicately ; and when
he was invited by them to dine, he
went ; and likewise when he was not
invited by them, he invited himself ;
and for this vice he was well known to
all Florentines ; though apart from this
he was a well-bred man according to his
condition, eloquent, affable, and of good
feeling; on account of which he was
welcomed by every gentleman."
The following story from the Decame-
rone, Gior. IX., Nov. viii., translation
of 1684, presents a livs'y picture of
social life in Florence in Dante's time,
and is interesting for the glimpse it gives,
not only of Ciacco, but of Philippe Ar-
genti, who is spoken of hereafter, Canto
VIII. 61. The Corso Donati here men-
tioned is the Leader of the Neri. His
violent death is predicted, Piirg. XXIV.
82:—
"There dwelt somtime in Florence
one that was generally called by the
name of Ciacco, a man being the greatest
Gourmand and grossest Feeder as ever
was seen in any Countrey, all his means
and procurements meerly unable to main-
tain expences for filling his belly. But
otherwise he was of sufficient and com-
mendable carriage, fairly demeaned, and
well discoursing on any Argument: yet
not as a curious and spruce Courtier, but
rather a frequenter of rich mens Tables,
where choice of good chear is seldom
wanting, and such should have his Com-
pany, albeit not invited, he had the
Courage to bid himself welcome.
" At the same time, and in our City
of Florence also, there was another man
named Biondello, very low of stature,
yet comely formed, quick witted, more
neat and brisk than a Butterflie, always
wearing a wrought silk Cap on his head,
and not a hair standing out of order, but
the tuft flourishing above the forehead,
and he such another trencher file for ihe
Table, as our forenamed Ciacco was.
It so fell out on a morning in the Lent
time, that he went into the Fish-market,
where he bought two goodly Lampreys
for Messer Viero de Cerchi, and was
espyed by Ciacco, who, coming to Bion-
dello, said, ' What is the meaning of
this cost, and for whom is it?' Whereto
Biondello thus answered, ' Yesternight
three other Lampreys, far fairer than
these, and a whole Sturgeon, were sent
unto Messer Corso Donati, and being
I30
NOTES TO INFERNO.
not sufficient to feed divers Gentlemen,
whom he hath invited this day to dine
with him, he caused me to buy these two
beside : Dost not thou intend to make
one of them?' ' Yes, I warrant thee,'
replyed Ciacco, * thou knowest I can
invite my self thither, without any other
bidding. '
"So parting, about the hour of dinner
time Ciacco went to the house of Messer
Corso, whom he found sitting and talking
with certain of his Neighbours, but din-
ner was not as yet ready, neither were
they come thither to dinner. Messer
Corso demanded of Ciacco, what news
with him, and whether he went ? ' Why,
Sir,' said Ciacco, ' I come to dine with
you, and your good Company.' Whereto
Messer Corso answered. That he was
welcome : and his other friends being
gone, dinner was served in, none else
thereat present but Messer Corso and
Ciacco : all the diet being a poor dish
of Pease, a little piece of Tunny, and a
few small fishes fryed, without any other
dishes to follow after. Ciacco seeing no
better fare, but being disappointed of
his expectation, as longing to feed on
the Lampreys and Sturgeon, and so to
have made a full dinner indeed, was of
a quick apprehension, and apparently
perceived that Biondello had meerly
gull'd him in a knavery, which did not
a little vex him, and made him vow to
be revenged on Biondello, as he could
compass occasion afterward.
" Before many days were past, it was
his fortune to meet with Biondello, who
having told his jest to divers of his
friends, and much good merryment
made thereat : he saluted Ciacco in a
kind manner, saying, ' How didst thou
like the fat Lampreys and Sturgeon
which thou fed'st on at the house of
Messer Corso ? ' 'Well, Sir,' answered
Ciacco, ' perhaps before Eight days
pass over my head, thou shalt meet with
as pleasing a dinner as I did.' So, part-
ing away from Biondello, he met with a
Porter, such as are usually sent on
Errands ; and hyring him to do a mes-
sage for him, gave him a glass Bottle,
and bringing him near to the Hall-house
of Cavicciuli, shewed him there a
Knight, called Signior Philippo Argenti,
a man of huge stature, very cholerick,
and sooner moved to Anger than any
other man. ' To him thou must go
with this Bottle in thy hand, and say
thus to him. Sir, Biondello sent me to
you, and courteously entreateth you,
that you would erubinate this glass
Bottle with your best Claret Wine;
because he would make merry with a
few friends of his. But beware he lay
no hand on thee, because he may be
easily induced to misuse thee, and so
my business be disappointed.' ' Well,
Sir,' said the Porter, ' shall I say any
thing else unto him ?' ' No,' quoth
Ciacco, * only go and deliver this mes-
sage, and when thou art returned, I'll
pay thee for thy pains.' The Porter
being gone to the house, delivered his
message to the Knight, who, being a
man of no great civil breeding, but very
furious, presently conceived that Bion-
dello, whom he knew well enough, sent
this message in mere mockage of him,
and, starting up with fierce looks, said,
' What erubination of Claret should T
send him ? and what have 1 to do with
him or his drunken friends ? Let him
and thee go hang your selves together.'
So he stept to catch hold on the Porter,
but he being nimble and escaping from
him, returned to Ciacco and told him
the answer of Philippo. Ciacco, not a
little contented, payed the Porter, and
tarried in no place till he met Biondello,
to whom he said, ' When wast thou at
the Hall of Cavicciuli ?' 'Not a long
while,' answered Biondello; 'but why
dost thou demand such a question?'
' Because,' quoth Ciacco, ' Signior Phi-
lippo hath sought about for thee, yet
know not I what he would have with
thee.' ' Is it so,' replied Biondello,
' then I will walk thither presently, to
understand his pleasure.'
" When Biondello was thus parted
from him, Ciacco followed not far off
behind him, to behold the issue of this
angry business ; and Signior Philippo,
because he could not catch the Porter,
continued much distempered, fretting
and fuming, because he could not com-
prehend the meaning of the Porter's
message, but only surmised that Bion-
dello, by the procurement of some body
else, had done this in sconi of hinrv
While he remained thus deeply discoiv
NOTES TO INFERNO.
»3«
tented, he espyed Biondello coming
towards him, and meeting liim by the
way, he slept close to him and gave him
a cruel blow on the Face, causing his
Nose to fall out a bleeding. 'Alas, Sir,'
said Biondello, ' wherefore do you strike
me?' Signior Philippo, catching him
by the hair of the head, trampled his
Night Cap in the dirt, and his Cloak
also, when, laying many violent blows
Dn him, he said, ' Villanous Traitor as
, thou art, I'll teach thee what it is to
erubinate with Claret, either thy self or
any of thy cupping Companions. Am I
a Child to be jested withal ?'
" Nor was he more ffirious in words
than in stroaks also, beating him about
the Face, hardly leaving any hair on his
head, and dragging him along in the
mire, spoiling all his Garments, and he
not able, from the first blow given, to
f speak a word in defence of himself. In
the end Signior Philippo having ex-
treamly beaten him, and many people
gathering about them, to succour a man
so much misused, the matter was at
large related, and manner of the message
sending. For which they all did greatly
reprehend Biondello, considering he
knew what kind of man Philippo was,
not any way to be jested withal. Bion-
dello in tears maintained that he never
sent any such message for Wine, or in-
tended it in the least degree ; so, when
the tempest was more mildly calmed,
and Biondello, thus cruelly beaten and
durtied, had gotten home to his own
house, he could then remember that
(questionless) this was occasioned by
Ciacco.
"After some few days were passed
over, and the hurts in his face indiffer-
ently cured, Biondello beginning to walk
abroad again, chanced to meet with
Ciacco, who, laughing heartily at him,
said, ' Tell me, Biondello, how dost
thou like the erubinating Claret of
Signior Philippo?' 'As well,' quoth
Biondello, ' as thou didst the Sturgeon
and Lampreys at Messer Corso Dona-
ties.' ' Why then,' said Ciacco, ' let
these tokens continue familiar between
thee and me, when thou wouldest be-
stow such another dinner on me, then
will I erubinate thy Nose with a Bottle
of the same Claret.' But Biondello
perceived to his cost tliat he had met
with the worser bargain, and Ciacco got
cheer without any blows ; and therefore
desired a peacefull attonement, each of
them always after abstaining from flout-
ing one another. "
Ginguene, hist. Lit. de VHalie, II.
53, takes Dante severely to task for
wasting his pity upon poor Ciacco, but
probably the poet had pleasant memo-
ries of him at Florentine banquets in
the olden time. Nor is it remarkable
that he should be mentioned only by his
nickname. Mr. Forsyth calls Italy
" the land of nicknames." He says in
continuation, Jtaly, p. 145 : —
" Italians have suppressed the sur-
names of their principal artists under
various designations. Many are known
only by the names of their birthplace, as
Correggio, Bassano, etc. Some by
those of their masters, as II Salviati,
Sansovino, etc. Some by their father's
trade, as Andrea del Sarto, Tintoretto,
etc. Some by their bodily defects, as
Guercino, Cagnacci, etc. Some by the
subjects in which they excelled, as M.-
Angelo delle battaglie, Agostino delle
perspettive. A few (I can recollect only
four) are known, each as the prince of
his respective school, by their Christian
names alone : Michael Angelo, Raphael,
Guido, Titian."
65. The Bianchi are called the Parte
selvaggia, because its leaders, the Cerchi,
came from the forest lands of Val di
Sieve. The other party, the Neri, were
led by the Donati.
The following account of these fac-
tions is from Giovanni Fiorentino, a
writer of the fourteenth century ; // Pe-
corone, Gior. XIII. Nov. i., in Roscoe's
Italian Novelists, I. 327.
"In the city of Pistoia, at the time of
its greatest splendour, there flourished
a noble family, called the Cancellieri,
derived from Messer Cancelliere, who
had enriched himself with his commer-
cial transactions. He had numerous
sons by two wives, and they were all
entitled by their wealth to assume the
title of Cavalieri, valiant and worthy
men, and in all their actions magnani-
mous and courteous. And so fast did
the various branches of this family
spread, that in a short time they num-
K 2
132
NOTES TO INFERNO.
bered a hundred men at arms, and being
superior to every other, both in wealth
and power, would have still increased,
but that a cruel division arose between
them, from some rivalship in the affec-
tions of a lovely and enchanting girl,
and from angry words they proceeded to
more angry blows. Separating into two
parties, those descended from the first
wife took the title of Cancellieri Bianchi,
and the others, who were the offspring
of the second marriage, were called Can-
cellieri Neri.
" Having at last come to action, the
Neri were defeated, and wishing to
adjust the affair as well as they yet could,
they sent their relation, who had offended
the opposite party, to entreat forgiveness
on the part of the Neri, expecting that
such submissive conduct would meet
with the compassion it deserved. On
arriving in the presence of the Bianchi,
who conceived themselves the offended
party, the young man, on bended knees,
appealed to their feelings for forgiveness,
observing, that he had placed himself in
their power, that so they might inflict
what punishment they judged proper :
when several of the younger members
of the offended party, seizing on him,
dragged him into an adjoining stable,
and ordered that his right hand should
be severed from his body. In the ut-
most terror the youth, with tears in his
eyes, besought them to have mercy, and
to take a gjreater and nol)ler revenge, by
pardoning one whom they had it in their
power thus deeply to injure. But heed-
less of his prayers, they bound his hand
by force upon the manger, and struck it
off; a deed which excited the utmost
tumult throughout Pistoia, and such
indignation and reproaches from the
injured party of the Neri, as to impli-
cate the whole city in a division of
interests between them and the Bian-
chi, which led to many desperate en-
counters.
"The citizens, fearful lest the faction
might cause insurrections throughout
the whole territory, in conjunction with
the Guelfs, applied to the Florentines
in order to reconcile them ; on which
the Florentines took possession of the
place, and sent the partisans on both
sides to the confines of Florence, whence
it happened that the Neri sought refuge
in the house of the Frescobaldi, and the
Bianchi in that of the Cerchi nel Garbo,
owing to the relationship which existed
between them. The seeds of the same
dissension being thus sown in Florence,
the whole city became divided, the Cerchi
espousing the interests of the Bianchi,
and the Donati those of the Neri.
"So rapidly did this pestiferous spirit
gain ground in Florence, as frequently to
excite the greatest tumult ; and from a
peaceable and flourishing state, it speedily
became a scene of rapine and devastation.
In this stage Pope Boniface VIII. was
made acquainted with the state of this
ravaged and unhappy city, and sent the
Cardinal Acqua Sparta on a mission to
reform and pacify the enraged parties.
But with his utmost efforts he was unable
to make any impression, and accord-
ingly, after declaring the place excommu-
nicated, departed. Florence being thus
exposed to the greatest perils, and in a
continued state of insurrection, Messer
Corso Donati, with the Spini, the Pazzi,
the Tosinghi, the Cavicciuli, and the
populace attached to the Neri faction,
applied, with the consent of their lead-
ers, to Pope Boniface. They entreated
tiiat he would employ his interest with
the court of France to send a force to
allay these feuds, and to quell the party
of the Bianchi. As soon as this was
reported in the city, Messer Donati was
banished, and his property forfeited, and
the other heads of the sect were pro-
portionally fined and sent into exile.
Messer Donati, arriving at Rome, so far
prevailed with his Holiness, that he sent
an embassy to Charles de Valois, bro-
ther to the king of France, declaring his
wish that he should be made Emperor,
and King of the Romans ; under which
persuasion Charles passed into Italy, re-
instating Messer Donati and the Neri
in the city of Florence. From this there
only resulted worse evils, inasmuch as all
the Bianchi, being the least powerful,
were universally oppressed and robbed,
and Charles, becoming the enemy of
Pope Boniface, conspired his death, be-
cause the Pope had not fulfilled his pro-
mise of presenting him with an imj)erial
crown. From which events it may b<;
seen that this vile faction was the causfl
NOTES TO INFERNO.
>33
of discord in the cities of Florence and
Pistoia, and of the other states of Tus-
cany ; and no less to the same source
was to be attributed the death of Pope
Boniface VIII."
69. Charles de Valois, called Senza-
terra, or Lackland, brother of Philip the
Fair, king of France.
73. The names of these two remain
unknown. Probably one of them was
Dante's friend Guido Cavalcanti.
80. Of this Arrigo nothing whatever
seems to be known, hardly even his
name ; for some commentators call him
Arrigo dei Fisanti, and others Arrigo dei
Fifanti. Of these other men of mark
•'who set their hearts on doing good,"
Farinata is among the Heretics, Canto
■ X. ; Tegghiaio and Rusticucci among
the Sodomites, Canto XVI. ; and Mosca
among the Schismatics, Canto XXVIII.
106. The philosophy of Aristotle. The
same doctrine is taught by St. Augus-
tine : ' ' Cum fiet resiirredio carnis, et
bonorum gaudia et tornienta malorum
majora erunl."
115, Plutus, the God of Riches, of
which Lord Bacon says in his Essays : —
" I cannot call riches better than the
baggage of virtue ; the Roman word is
better, 'impedimenta'; for as the bag-
gage is to an army, so is riches to virtue ;
it cannot be spared nor left behind, but
it hindereth the march ; yea, and the
care of it sometimes loseth or disturbeth
the victory; of great riches there is no
real use, except it be in the distribution ;
the rest is but conceit The per-
sonal fruition in any man cannot reach
to feel great riches : there is a custody of
them ; or a power of dole and donative
of them ; or a fame of them ; but no solid
use to the owner."
CANTO VII.
I. In this Canto is described the pun-
ishment of the Avaricious and the Pro-
digal, with Plutus as their jailer. His
outcry of alarm is differently interpreted
by different commentators, and by none
very satisfactorily. The curious student,
groping among them for a meaning, is
like Gowcr's young king, of whom he
says, in his Confasio Amantis : —
" Of deepe ymaginations
And straunge interpretations,
Problemes and demaundes eke
His wisedom was to finde and sekc,
Whereof he woldc in sondry wise
Opposen hem, that weren wise ;
But none of hem it mighte bere
Upon his word to give answcre.'
But nearly all agree, I believe, in con-
struing the strange words into a cry of
alann or warning to Lucifer, that his
realm is invaded by some unusual appa-
rition.
Of all the interpretations given, the
most amusing is that of Ben venuto Cellini,
in his description of the Court of Justice
in Paris, Roscoe's Memoirs of Benvenuto
Cellini, Chap. xxii. : —
' ' I stooped down several times to ob-
serve what passed : the words which I
heard the judge utter, upon seeing two
gentlemen who wanted to hear the trial,
and whom the porter was endeavouring
to keep out, were these : ' Be quiet, be
quiet, Satan, get hence, and leave off
disturbing us.' The terms were, Paix,
paix, Satan, allez, paix. As I had by
this time thoroughly learnt the French
language, upon hearing these words, I
recollected what Dante said, when he
with his master, Virgil, entered the gates
of hell ; for Dante and Giotto the painter
were together in F" ranee, and visited Paris
with particular attention, where the court
of justice may be considered as hell.
Hence it is that Dante, who was like-
wise perfect master of the French, made
use of that expression ; and I have often
been surprised, that it was never under-
stood in that sense ; so that I cannot
help thinking, that the commentators on
this author have often made him say
things which he never so much as dreamed
Dante himself hardly seems to have
understood the meaning of the words,
though he suggests that Virgil did.
II. The overthrow of the Reljel Angels.
St. Augustine says, ^^Idolatria et qiuelibet
noxia sttperstitio fornicntio est^
24. Must dance the RiJda, a round
dance of the olden time. It was a Roun-
delay, or singing and dancing together.
Boccaccio's Monna Belcolore " knew
better than any one how to play the
tambourine and lead the Ridda. '
«34
NOTES TO INFERNO.
27. As the word honour resounds in
Canto IV.,and the word /(W^ in Canto V.,
so here the words rolling and turning are
the burden of the song, as if to suggest
the motion of Fortune's wheel, so beau-
tifully described a little later.
39. Clerks, clerics, or clergy. Boc-
caccio, Comento, remarks upon this pas-
sage : "Some maintain, that the clergy
wear the tonsure in remembrance and
reverence of St. Peter, on whom, they
say, it was made by certain evil-minded
men as a mark of madness ; because not
comprehending and not wishing to com-
prehend his holy doctrine, and seeing
him fervently preaching before princes
and people, who held that doctrine in
detestation, they thought he acted as one
out of his senses. Others maintain that
the tonsure is worn as a mark of dignity,
as a sign that those who wear it are more
worthy than those who do not ; and they
call it corona, because, all the rest of the
head being shaven, a single circle of hair
should be left, which in form of a crown
surrounds the whole head."
58. In like manner Chaucer, Persones
Tale, pp. 227, 337, reproves ill-keeping
and ill-giving.
"Avarice, after the description of Seint
Augustine, is a likerousnesse in herte to
have erthly thinges. Som other folk sayn,
that avarice is for to purchase many erthly
thinges, and nothing to yeve to hem that
ban nede. And understond wel, that
avarice standeth not only in land ne
catel, but som time in science and in
glorie, and in every maner outrageous
thing is avarice
" Ikit for as moche as som folk ben
umnesurable, men oughten for to avoid
an;i osclnie fool- largesse, the whiche men
clepen waste. Certes, he that is fool-
large, lie yeveth not his catel, but he
le.s-"tii his catel. Sothly, what thing that
he yeveth for vaine-glory, as to minstr'-.ls,
an,! lo folk that here his renome ir the
world, iie hath do sinne thereof, and non
almesse : certes, he leseth foule his good,
th:.t ne seketh with the yefte <>f his good
nothing but sinne. He is like to an hoi's
that seketh rather to drink drovy or
troubled water, than for to drink water
of the clere well. And for as moche as
they yevcn ther as tiiey shuld nat yeven,
to hem aope: teineth thilke malison, that
Crist shal yeve at the day of dome to hem
that shul be dampned. "
68. The Wheel of Fortune was one of
the favourite subjects of art and song in
the Middle Ages. On a large square of
white marble set in the pavement of the
nave of the Cathedral at Siena, is the
representation of a revolving wheel.
Three boys are climbing and clinging at
the sides and below; above is a dignified
figure with a stern countenance, holding
the sceptre and ball. At the four comers
are inscriptions from Seneca, Euripides,
Aristotle, and Epictetus. The same
symbol may be seen also in the wheel-of-
fortune windows of many churches ; as,
for example, that of San Zeno at Verona.
.See Knight, Ecclesiaslical Architecture,
II. plates v., vi.
In the following poem Guido Caval-
canti treats this subject in very much the
same way that Dante does ; and it is
curious to observe how at particular
times certain ideas seem to float in the
air, and to become the property of every
one who chooies to make use of them.
From the similarity between this poem
and the lines of Dante, one might infer
that the two friends had discussed the
matter in conversation, and afterwards
that each had written out their common
thought.
Cavalcanti's Song of Fortune, as trans-
lated by Rossetti, Early Italian Poets,
p. 366, runs as follows : —
" Lo ! I am she who makes the wheel to turn ;
Lo ! I am she who gives and takes away ;
Blamed idly, day by day,
In all mine acts by you, ye humankind.
For whoso smites his visage and doth mourn,
What time he renders b..ck my gifts to me,
Learns then that I decree
No state which mine own arrows may not find.
Who clomb must fall : — this bear ye well in
mind.
Nor say, because he fell, I did him wrong.
Yet mine is a vain song :
For truly ye may find out wisdom when
King Arthur's resting-place is found of men.
" Ye make great marvel and astonishment
What time ye see the sluggard lifted up
And the just man to drop,
And ye complain on God and on my sway.
O humankmd, ye sin in your complaint :
For He, that Lord who made the world U
live.
Lets me not take or give
By mine own act, but .i-^ he wills I may.
Vet IS the mind of man so castaway.
That it discerns not t)ij supreme behest
ArOTKS TO IMFERNO.
135
Alas ! ye wretchedest,
And chide ye at God also Shall not He
Judge between good and evil righteously ?
' Ah ! had ye knowledge how God evennore,
With agonies of soul and grievous heats,
As on an anvil beats
On them that in thio earth hold high estate, —
Ye would choose little rather than much store.
And solitude than spacious palaces ;
Such is the sore disease
( >f anguish that on all their days doth wait.
Behold if they be not unfortunate.
When oft the father dares not trust the son !
0 wealth, with thee is won
A worm to gnaw forever on his soul
Whose abject life is laid in thy control !
' If also ye take note what piteous death
They ofttimes make, whose hoards were mani-
fold.
Who cities had and gold
And multitudes of men beneath their hand ;
Then he among you that most angereth
Shall bless me saying, " Lo ! I worship thee
That I was not as he
Whose death is thus accurst throughout the
land.'
But now your living souls are held in band
Of avarice, shutting you from the true light
Which shows how sad and sliffht
Are this world's treasured ricnes and array
lliat still change hands a hundred times a
day.
' For me,— could envy enter in my sphere.
Which of all human taint is clean and quit, —
1 well might harbour it
When I behold the peasant at his toil.
Guiding his team, untroubled, free from fear,
He leaves his perfect furrow as he goes.
And gives his field repose
From thorns and tares and weeds that vex the
soil :
Thereto he labours, and without turmoil
Entrusts his work to God, content if so
Such guerdon from it grow
That in that year his family shall live :
Nor care nor thought to other things will
give. ,
■ But now ye may no more have speech of me,
For this mine office craves continual use :
Ye therefore deeply muse
Upon those things which ye have heard the
while :
Yea, and even yet remember heedfully
How this my wheel a motion hath so fleet,
That in an eyelid's beat
Him whom it raised it maketh low and vile.
None was, nor is, nor shall be of such guile.
Who could, or can, or shall, I say, at length
Prevail against my strength.
But still those men that are my questioners
In bitter torment own their hearts perverse.
' Song, that wast made to carry high intent
Dissembled in the garb of humbleness, —
With fair and open face
To Master Thomas let thy course be bent.
Say that a great thine scarcely may be pent
In little room : yet always pray that he
Commend us, thee and me, *
To them that are more apt in lofty speech :
For truly one must learn ero he can teach."
74. This old Rabbinical tradition of
the " Regents of the Planets" has been
painted by Raphael, in the Capella Chi-
giana of the Church of Santa Maria del
Popolo in Rome. See Mrs. Jameson,
Sacred and J^egendary Art, I. 45. She
says: " As a perfect example of grand
and poetical feeling I may cite the angels
as ' Regents of the Planets ' in the
Capella Chigiana. The Cupola repre-
sents in a circle the creation of the solar
system, according to the theological (or
rather astrological) notions which then
prevailed, — a hundred years before 'the
stariy Galileo and his woes.' In the
centre is the Creator ; around, in eight
compartments, we have, first, the angel
of the celestial sphere, who seems to be
listening to the divine mandate, ' Let
there be lights in the firmament of
heaven ' ; then follow, in their order, the
Sun, the Moon, Mercury, Venus, Mars,
Jupiter, and Saturn. The name of each
planet is expressed by its mythological
representative ; the Sun by Apollo, the
Moon by Diana ; and over each presides
a grand, colossal winged spirit, seated or
reclining on a portion of the zodiac as on
a throne."
The old tradition may be found in
Stehelin, Rabbinical Literature, I. 157.
See Purgatorio, XVI. 69.
98. Past midnight.
103. Perse, purple-black. See Canto
v., Note 89.
115. " Is not this a cursed vice ?" says
Chaucer in The Fersones Tale, p. 202,
speaking of wrath. " Yes, certes. Alas!
it benimmeth fro man his witte and hii
reson, and all his debonaire lif spirituel,
that shulde keepe his soule. Certes it
benimmeth also Goddes due lordsliip (and
that is mannes soide) and the love of his
neighbours ; it reveth him the quiet of
his herte, and subverteth liis soule."
And farther on he continues : " After
the sinne of wrath, now wolle I speke
of the sinne of accidie, or slouth ; for
envie blindeth the herte of a man, and
ire troubleth a man, and accidie maketh
him hevy, thoughtful, and wrawe. Envie
and ire maken bittemesse in herte,
which bittemesse is mother of accidie,
and benimmeth him the love of alle
goodnesse ; than is accidie the anguish
of a trouble herte. "
i36
NOTES TO INFERNO.
And Burton, Auatoviy of I\lelaucholy,
I. 3. i. 3, speaking of that kind of melan-
choly which proceeds from " humors
adust," says: "For example, if it pro-
seeds from flegm (which is seldom, and
mot so frequent as the rest) it stirs up
dull symptomes, and a kind of stupidity,
or impassionate hurt ; they are sleepy,
saith Savanarola, dull, slow, cold, block-
ish, ass -like, asininam melancholiam
Melancthon calls it, they are much given
to weeping, and delight in waters, ponds,
pools, rivers, fishing, fowling, &c. They
are pale of colour, slothful, apt to sleep,
heavy, much troubled with the head-
ache, continual meditation and muttering
to themselves, they dream of waters, that
they are in danger of drowning, and fear
such things."
See also Ptirg. XVII. 85.
CANTO VIII.
I. Boccaccio and some other com-
mentators think the words "I say, con-
tinuing," are a confirmation of the theory
that the first seven cantos of the Inferno
were written before Dante's banishment
from Florence. Others maintain that the
words suggest only the continuation of
the subject of the last canto in this.
4. These two signal fires announce the
arrival of two persons to be ferried over
the wash, and the other in the distance is
on the watch-tower of the City of Dis,
answering these.
19. Phlegyas was the father of Ixion
and Coronis. He was king of the La-
pithae, and burned the temple of Apollo
at Delphi to avenge the wrong done by
the god to Coronis. His punishment in
the infernal regions was to stand beneath
a huge impending rock, always about to
fall upon him. Virgil, A^lncid, VI., says
of him : " Phlegyas, most wretched, is
a monitor to all, and with loud voice
proclaims through the shades, ' Being
warned, learn righteousness, and not to
cc-ntemn the gods.'"
27. Virgil, Aineid, VI, : "The boat
of sewn hide groaned under the weight,
and, being leaky, took in much water
from the lake."
49. Mr. Wright here quotes Spenser,
jRuins of Time : —
" How many great ones may remembered be,
Who in their days most famously did flourish.
Of whom no word we have, nor sign now see,
But as things wiped out with a sponge do
perish."
51. Chaucer's "sclandre of his dif-
fame. "
61. Of PhilippoArgenti little isknown,
and nothing to his credit. Dante seems
to have an especial personal hatred of
him, as if in memory of some disagree-
able passage between them in the streets
of Florence. Boccaccio says of him in
his Comento : "This Philippo Argenti,
as Coppo di Borghese Domenichi de'
Cavicciuli was wont to say, was a very
rich gentleman, so rich that he had the
horse he used to ride shod with silver,
and from this he had his surname ; he
was in person large, swarthy, muscular,
of marvellous strength, and at the slightest
provocation the most irascible of men ;
nor are any more known of his qualities
than these two, each in itself very blame-
worthy." He was of the Adimari family,
and of the Neri faction ; while Dante was
of the Bianchi party, and in banishment.
Perhaps this fact may explain the bitter-
ness of his invective.
This is the same Philippo Argenti who
figures in Boccaccio's tale. See/;//! VI.,
note 52. The Ottivto Comento says of
him: "He was a man of great pomp,
and great ostentation, and much expen-
diture, and little virtue and worth; and
therefore the author says, ' Goodness is
none that decks his memory.' "
And this is all that is known of the
^'- Fiorentino spirito bizzaro," forgotten
by history, and immortalized in sor.g.
"What a barbarous strength and con-
fusion of ideas," exclaims Leigh Hunt,
Italian Poets, p. 60, " is there in this
whole passage about him ! Arrogance
punished i)y arrogance, a Christian
mother blessed for the unchristian dis-
dainfulness of her son, revenge boasted
of and enjoyed, passion arguing in a
circle."
70. The word "mosques" paints at
once to the imagination the City of Un-
belief.
78. Virgil, yEneid, VI., Davidson's
Translation : —
'^ y^neas on a sudden looks back, and
under a rock on the left sees vast pris'
NOTES TO INFERNO.
m
ons inclosed with a triple wall, which
Tartarean Phlegethon's rapid flood en-
virons with torrents of flame, and whirls
loaring rocks along. Fronting is a huge
gate, with columns of solid adamant,
that no strength of men, nor the gods
themselves, can with steel demolish. An
iron tower rises aloft ; and there wakeful
Tisiphone, with her bloody robe tucked
up around her, sits to watch the vestible
both night and day."
124. Tliis arrogance of theirs; tra-
cotanza, oltracotanza ; Brant ome's oittre-
cuidance; and Spenser's surqitedrie.
i?.5. The gate of the Inferno.
130. The coming of the Angel,
whose approach is described in the next
canto, beginning at line 64.
CANTO IX.
I. The flush of anger passes from
Virgil's cheek on seeing the pallor of
Dante's, and he tries to encourage him
with assurances of success; but betrays
his own apprehensions in the broken
phrase, " If not,'' which he immediately
covers with words of cheer.
8. Such, or so great a one, is Bea-
trice, the "fair and saintly Lady" of
Canto II. 53.
9. The Angel who will open the
gates of the City of Dis.
16. Dante seems to think that he has
already reached the bottom of the in-
fernal conch, with its many convolu-
tions.
52. Gower, Confessio Amantts, I. : —
" Cast not ihin eye upon Meduse
That thou be turned into stone."
Hawthorne has beautifully told thestory
of " Tiie Gorgon's Head," as well as
many more of the classic fables, in his
IVi'iitfer-Boo/:.
54. The attempt which Theseus and
Pirlthous made to rescue Proserpine from
the infeiTial regions.
62. The hidden doctrine seems to
be, that Negation or Unbelief is the
Gorgon's head which changes the heart
to stone; after which there is " no more
returning upward." The Furies display
it from the walls of the City of Heretics.
112. At Aries lie buried, according
to old tradition, the Peers of Charle-
magne and their ten thousand men at
arms. Archbishop Turpin, in his fa-
mous History of Charles the Great,
XXX., Rodd's Translation, I. 52,
says : —
" After this the King and his army
proceeded by the way of Gascony and
Thoulouse, and came to Aries, where
we found the army of Burgundy, whicli
had left us in the hostile valley, bring-
ing their dead by the way of Morbihan
and Thoulouse, to bury them in the
plain of Aries. Here we performed the
rites of Estolfo, Count of Champagne ;
of Solomon; Sampson, Duke of Burgundy;
Arnold of Berlanda; Albericof Burgundy ;
Gumard, Esturinite, Hato, Juonius, Ber-
ard, Berengaire, and Naaman, Duke of
Bourbon, and of ten thousand of their
soldiers. "
Boccaccio comments upon these tombs
as follows: —
" At Aries, somewhat out of the city,
are many tombs of stone, made of old
for sepulchres, and some are large, and
some are small, and some are better
sculptured, and some not so well, perad-
venture according to the means of those
who had them mr.de ; and upon some of
them appear inscriptions after the ancient
custom, I suppose in indication of those
who are buried within. The inhabitants
of the country repeat a tradition of them,
affirming that in that place there was
once a great battle between William of
Orange, or some other Christian prince,
with his forces on one side, and infidel
barbarians from Africa [on the other] ;
and that many Christians were slain in
it ; and that on the following night, by
divine miracle, those tombs were brought
there for the burial of the Christians, and
so on the following morning all the dead
Christians were buried in them."
113. Pola is a city in Istria. "Near
Pola," says Benvenuto da Imola, "are
seen many tombs, about seven hundred,
and of various forms."
Quamaro is a gulf of the northern
extremity of the Adriatic.
CANTO X.
I In this Canto is described the
punishment of Heretics.
Brunetto Latini, Tesoretto, XIII.:-
«38
NOTES TO INFERNO.
" Or va mastro Bninetto
Per lo caminino stretto."
14. Sir Thomas Browne, ^Vw^wrMi/,
Chap. IV., says : " They may sit in the
orchestra and noblest seats of heaven
who have held up shaking hands in the
fire, and himianly contended for glory.
Meanwhile Epicurus lies deep in Dante's
hell, wherein we meet with tombs en-
closing souls, which denied their im-
mortalities. But whether the virtuous
heathen, who lived better than he spake,
or, ening in the principles of himself,
yet lived above philosophers of more
specious maxims, lie so deep as he is
placed, at least so low as not to rise
against Christians, who, believing or
knowing that truth, have lastingly de-
nied it in their practice and conversa-
tion,— were a query too sad to insist on."
Also Burton, Anatomy of Melancholy,
Part II. Sec. 2, Mem. 6. Subs, i, thus
vindicates the memory of Epicurus: " A
quiet mind is that volnptas, or summtim
bonum of Epicums ; 7ion dolere, curis
vacareanimo tranqiiillo esse, not to grieve,
but to want cares, and have a quiet soul,
is tlie only pleasure of the world, as
Seneca truly recites his opinion, not
that of eating and drinking, which in-
jurious Aristotle maliciously puts upon
him, and from which he is still mistaken,
mala audit et vapulat, slandered without
a cause, and lashed by all posterity."
32. Farinata degli Uberti was the
most valiant and renowned leader of the
Ghibellines in Florence. Boccaccio,
Comento, says: " He was of the opinion
of Epicurus, that the soul dies with the
body, and consequently maintained that
human happiness consisted in temporal
pleasures ; but he did not follow these in
the way that Epicurus did, that is by
making long fasts to have afterwards
pleasure in eating dry bread : but was
fond of good and delicate viands, and
ate them without waiting to be hungry ;
and for this sin he is damned as a Heretic
in this place."
Farinata led the Ghibellines at the
famous battle of Monte Aperto in 1260,
where the Guelfs were routed, and
driven out of Florence. He died in
1264,
46. The ancestors of Dante, and
Dante himself, were Guelfs. He did
not become a Ghibelline till after his
banishment. Boccaccio in his Life of
Dante makes the following remarks upon
his party spirit. I take the passage as
given in Mrs. Bunbury's translation of
Balbo's Life and Tunes of Dante, II.
227.
" He was," says Boccaccio, "a most
excellent man, and most resolute in ad-
versity. It was only on one subject
that he showed himself, I do not know
whether I ought to call it impatient, or
spirited. — it was regarding anything re-
lating to Party ; since in his exile he was
more violent in this respect than suited
his circumstances, and more than he was
willing that others should believe. And
in order that it may be seen for what
party he was thus violent and pertina-
cious, it appears to me I must go further
back in my story. I believe that it was
the just anger of God that permitted, it
is a long time ago, almost all Tuscany
and Lombardy to be divided into two
parties; I do not know how they
acquired those names, but one party
was called Guelf and the other part;
Ghibelline. And these two names were
so revered, and had such an effect on tlie
folly of many minds, that, for the sake
of defending the side any one had chosen
for his own against the opposite party,
it was not considered hard to lose pro-
perty, and even life, if it were necessary.
And under these names the Italian citie?
many times suffered serious grievances
and changes; and among the rest our
city, which was sometimes at the head
of one party, and sometimes of the other,
according to the citizens in power; so
much so that Dante's ancestors, being
Guelfs, were twice expelled by the
Ghibellines from their home, and he
likewise under the title of Guelf held the
reins of the Florentine Republic, from
which he was expelled, as we have shown,
not by the Ghibellines, but by the Guelfs;
and seeing that he could not return, he
so much altered his mind that there
never was a fiercer Ghibelline, or a
bitterer enemy to the Guelfs, than he
was. And that which I feel mosf
ashamed at for the sake of his memory
is, that it was a well-known thing in
Romagna, that if any boy or girl, talk-
ing to him on party matters, condemned
NOTES TO INFERNO.
n^^
the Gliibelline side, he would become
filaiuic, so that if they did not be silent
he would have been induced to throw
stones at them; and with this violence
of party feeling he lived until his death.
I am certainly ashamed to tarnish with
any fault the fame of such a man ; but
the order of my subject in some degree
demands it, because if I were silent in
those things in which he was to blame,
I should not be believed in those things
I have already related in his praise.
Therefore I excuse myself to himself,
who perhaps looks dowp from heaven
with a disdainful eye on me writing."
51. The following account of the
Guelfs and Ghibellines is from the
Pecorone of Giovanni Fiorentino, a
writer of the fourteenth century. It
forms the first Novella of the Eighth
Day, and will be found in Roscoe's
Ilalian Novelists, I. 322.
" There formerly resided in Germany
two wealthy and well-bom individuals,
whose names were Guelfo and Ghibel-
lino, very near neighbours, and greatly
attached to each other. But returning
together one day from the chase, there
unfortunately arose some difference of
opinion as to the merits of one of their
hounds, which was maintained on both
sides so very warmly, that, from being
almost inseparable friends and com-
panions, they became each other's dead-
liest enemies. This unlucky division
between them still increasing, they on
either side collected parties of their
followers, in order more effectually to
annoy each other. Soon extending its
malignant influence among the neigh-
bouring lords and barons of Germany,
who divided, according to their motives,
either with the Guelf or the Ghibelline,
it not only produced many serious affrays,
but several persons fell victims to its rage.
Ghibellino, finding himself hard pressed
by his enemy, and unable longer to keep
the field against him, resolved to apply
for assistance to Frederick the First,
the reigning Emperor. Upon this,
Guelfo, perceiving that his adversary
sought the alliance of this monarch,
applied on his side to Pope Honorius
II., who being at variance with the
former, and hearing how the affair stood,
immediately joined the cause of the
Guelfs, the Emperor having already em-
braced that of the Ghibellines. It is
thus that the apostolic see became con-
nected with the former, and the empire
with the latter faction ; and it was thus
that a vile hound became the origin of a
deadly hatred between the two noble
families. Now it happened that in the
year of our dear Lord and Redeemer
1215, the same pestiferous spirit spread
itself into parts of Italy, in the following
manner. Messer Guido Orlando being
at that time chief magistrate of Florence,
there likewise resided in that city a noble
and valiant cavalier of the family oJ
Buondelmonti, one of the most distin-
guished houses in the state. Our young
Buondelmonte having already plighted
his troth to a lady of the Amidei family,
the lovers were considered as betrothed,
with all the solemnity usually observed
on such occasions. But this unfortu-
nate young man, chancing one day to
pass by the house of the Donati, was
stopped and accosted by a lady of the
name of Lapaccia, who moved to him
from her door as he went along, say-
ing : ' I am surprised that a gentleman
of your appearance, Signor, should think
of taking for his wife a woman scarcely
worthy of handing him his boots. There
is a child of my own, whom, to speak
sincerely, I have long intended for you,
and whom I wish you would iust venture
to see.' And on this she called out for
her daughter, whose name was Ciulla,
one of the prettiest and most enchanting
girls in all Florence. Introducing her to
Messer Buondelmonte, she whis])ered,
' This is she whom I have reserved for
you'; and the young Florentine, sud-
denly becoming enamoured of her. thus
replied to her mother, 'I am quite
ready. Madonna, to meet your wishes' ;
and before stirring from the spot he
placed a ring upon her finger, and,
wedding her, received her there as his
wife,
" The Amidei, hearing that young
Buondelmonte had thus espoused an-
other, immediately met together, and
took counsel with other friends and re-
lations, how they might best avenge
themselves for such an insult offered to
their house. There were present amo ng
the rest Larabertuccio Amidei, Schiaita
I40
NOTES TO IN.ERNO.
Ruberti, and Mosca Lamberti, one of
whom proposed to give him a box on
the ear, another to strike him in th
face; yet they were none of them able to
agree about it among themselves. On
observing this, Mosca hastily rose, in a
great passion, saying, * Cosa fatta capo
ha,' wishing it to be understood that a
dead man will never strike again. It
was therefore decided that he should be
put to death, a sentence which they pro-
ceeded to execute in the following manner.
" M. Buondelmonte returning one
Easter morning from a visit to the Casa
Bardi, beyond the Arno, mounted upon
a snow-white steed, and dressed in a
mantle of the same colour, had just
reached the foot of the Ponte Vecchio,
or old bridge, where formerly stood a
statue of Mars, whom the Florentines
in their Pagan state were accustomed
to worship, when the whole party issued
out upon him, and, dragging him in the
scuffle from his horse, in spite of the
gallant resistance he made, despatchetl
him with a thousand wounds. The
tidings of this affair seemed to throw all
Florence into confusion; the chief per-
sonages and noblest families in the place
everywhere meeting, and dividing them-
selves into parties in consequence ; the
one party embracing the cause of the
Buondelmonti, who placed themselves at
the head of the Guelfs; and the other
taking part with the Amidei, who sup-
ported the Ghibellines.
" In the same fatal manner, nearly
all the seigniories and cities of Italy
were involved in the original quarrel
between these two German families :
the Guelfs still supporting the interest
of the Holy Church, and the Ghibel-
lines those of the Emperor. And thus
I have made you ac<iuainted with the
origin of the Germanic faction, between
two noble houses, for the sake of a vile
cur, and have shown how it afterwards
disturbed the peace of Italy for the sake
of a beautiful woman."
For an- account of the Bianchi and
Neri factions see Canto XXIV. note 143.
53. Cavalcante de' Cavalcanti, father
of Dante's friend, Guido Cavalcanti.
He was of the Guelf party; so that here
are Guelf and GhiWline buried in the
same tomb.
60. This question recalls the scene
in the Odyssey, where the shade of
Agamemnon appears to Ulysses and
asks for Orestes. Book XI. in Chap-
man's translation, line 603: —
" Doth my son yet survive
In Orchomen or Pylos? Or doth live
In Sparta with his uncle? Yet I see
Divine Orestes is not here with me."
63. Guido Cavalcanti, whom Ben-
venuto da Imola calls "the other eye
of Florence," — alter ociilus Florentiie
tempore Dantis. It is to this Guido
that Dante addresses the sonnet, which
is like the breath of Spring, begin-
ning :—
" Guido, I wish that Lapo, thou, and I
Could be by spells conveyed, as it were now,
Upon a barque, w»th all the winds that blow.
Across all seas at our good will to hie."
He was a poet of decided mark, as
may be seen by his " Song of Fortune,"
quoted in Note 68, Canto VII., and the
Sonnet to Dante, Note 136, Pin-gatorio,
XXX. But he seems not to have
shared Dante's admiration for Virgil,
and to have been more given to the study
of philosophy than of poetry. Like
Lucentio in "The Taming of the Shrew"
he is
" So devote to Aristotle's ethics
As Ovid be an outcast quite abjured."
Boccaccio, Decameron, VI. 9, praises
him for his learning and other good
qualities; "for over and beside his
being one of the best Logitians, as those
times not yielded a better," so runs the
old translation, "he was also a most
absolute Natural Philosopher, a very
friendly Gentleman, singularly well
spoken, and whatsoever else was com-
mendalile in any man was no way want-
ing in him." In the same Novella he
tells this anecdote of him : —
"It chanced uj^on a day that Signior
Guido, departing from the Church of
Saint Michael d' Horta, and passing
along by the Adamari, so far as to Saint
John's Church, which evermore was his
customary walk: many goodly Marble
Tombs were then about the said Church,
as now adays are at Saint Reparata, and
divers more beside. He entring among
the Columns of Porphiry, and the other
Sepulchers being there, because the dooi
NOTES TO INFERNO.
141
of the Church was shut: Signior Betto
and hib company came riding from Saint
Reparala, and es])ying Signior Guido
amon.i; the Graves- and Tombs, said,
' Come, let us go make some jests to
anger him.' So putting the Spurs to
their Morses they rode apace towards
him ; and being upon him before hee per-
ceived them, one of them said, ' Guido,
thou refusest to be one of our society,
and soekest for that which never was:
when thou hast found it, tells us, what
wilt thou do with it ?"
"Guido seeing himself round engirt
with them, su.'denly thus replyed :
'Gentlemen, you luay use 'me in your
own House as you please.' And set-
ting his hand upon one of the Tombs
(which was somewhat great) he took
his rising, and leapt quite over it on the
further side, as being of an agile and
sprightly body, and being thus freed
from tliem, he went away to his own
lodging.
"They stood all like men amazed,
strangely hwking one upon another, and
began afterward to murmur among
themselves : That Guido was a man
without any understanding, and the
answer which he had made unto them
was to no purpose, neither savoured of
any discretion, but meerly came from an
empty Brain, because they had no more
to do in the place where now they were,
than any of the other Citizens, and
Signior Guido (iiimself) as little as any
of them ; whereunto Signior Betto thus
replyed : ' Alas, Gentlemen, it is you
your selves that are void of understand-
ing: for, if you had but observed the
answer which he made unto us : he did
honestly, and (in very few words) not
only notably express his own wisdom,
but also deservedly reprehend us. Be-
cause, if we observe things as we ought
to do. Graves and Tombs are the Houses
of the dead, ordained and prepared to be
the latest dwellings. He told us more-
over that although we have here (in this
life) our habitations and abidings, yet
these (or the like) must at last be our
Houses. To let us know, and all other
foolish, indiscreet, and unlearned men,
that we are worse than dead men,
in comparison of him, and other men
equal to him in skill and learning. And
therefore, while we are here among the
Graves and Monuments, it may be well
said, that we are not far from our own
Houses, or how soon we shall be pos-
sessors of them, in regard of the frailty
attending on us.' "
Napier, Florentine History, I. 368,
speaks of Guido as " a bold, melan-
choly man, who loved solitude and
literature; but generous, brave, and
courteous, a poet and philosopher, and
one that seems to have had the respect
and admiration of his age."' He then
adds this singular picture of the times : —
" Corso Donati, by whom- he was
feared and hated, wpuld have had him
murdered while on a pilgrimage to Saint
James of Galicia ; on his return this
became known and gained him many
supporters amongst the Cerchi and other
youth of Florence; he took no regular
measures of vengeance, but, accidentally
meeting Corso in the street, rode
violently towards him, casting his javelin
at the same time; it missed by the trip-
ping of his horse, and he escaped with a
sligjit wound from one of Donati's
attendants."
Sacchetti, Nov. 68, tells a pleasant
story of Guido's having his cloak naileu
to the bench by a roguish boy, while he
was playing chess in one of the streets
of Florence, which is also a curious
picture of Italian life.
75. Farinata pays no attention to
this outburst of paternal tenderness on
the part of his Guelfic kinsman, but
waits, in stem indifference, till it is ended,
and then calmly resumes his discourse.
80. The moon, called in the heavens
Diana, on earth Luna, and in the in-
fernal regions Proserpina.
86. In the great battle of Monte
A pert o. The river Arbia is a few miles
south of Siena. The traveller crosses it
on his way to Rome. In this battle the
banished Ghibellines of Florence, join-
ing the Sienese, gained a victory over
the Guelfs, and retook the city of
Florence, Before the battle Buonaguida,
.Syndic of Siena, presented the keys o{
the city to the Virgin Mary in the Cathe
dral, and made a gift to her of the city
and the neighbouring country. After
the battle the standard of the vanquished
Florentines, together with their battle-
142
NOTES TO INFERNO.
bell, the Martinella, was tied to the tail
of a jackass and dragged in the dirt. See
Ampere, Voyage Danlesque, 254.
94. After the battle of Monte Aperto
a diet of the Ghibellines was held at
Empoli, in which the deputies from
Siena and Pisa, prompted no doubt by
provincial hatred, urged the demolition
of Florence. Farinata vehemently op-
posed the project in a speech, thus given
in Napier, Florentine History, I. 257 : —
" ' It would have been better,' he
exclaimed, ' to have died on the Arbia,
than survive only to hear such a propo-
sition as that which they were then dis-
cussing. There is no happiness in
victory itself, that must ever be sought
for amongst the companions who helped
us to gain the day, and the injury we
receive from an enemy inflicts a far
more trifling wound than the wrong that
comes from the hand of a friend. If I
now complain, it is not that I fear the
destruction of my native city, fortas long
as I have life to wield a sword Florence
shall never be destroyed : but I cannot
suppress my indignation at the dis-
courses I have just been listening to :
we are here assembled to discuss the
wisest means of maintaining our in-
fluence in Florence, not to debate on its
destruction, and my country would in-
deed be unfortunate, and I and my com-
panions miserable, mean-spirited crea-
tures, if it were true that the fate of our
city depended on the fiat of the present
assembly. I did hope that all former
hatred would have been banished from
such a meeting, and that our mutual
destruction would not have been trea-
cherously aimed at from under the false
colours of general safety ; I did hope
that all here were convinced that counsel
dictated by jealousy could never be ad-
vantageous to the general good ! But
to what does your hatred attach itself?
To the ground on which the city stands ?
To its houses and insensible walls ? To
the fugitives who have abandoned it ?
Or to ourselves that now possess it ?
Who is he that thus advises? Who is
the bold bad man that dare thus give
voice to the malice he hath engendered
in his soul ? Is it meet then that all
your cities should exist unhai-med, and
ours alone be devoted to destruction ?
That you should return in triumph to
your hearths, and we with whom you
have conquered should have nothing in
exchange but exile and the ruin of our
country ? Is there one of you who can
believe that I could even hear such
things with patience? Are you indeed
ignorant that if I have carried arms, if I
have persecuted my foes, I still havenever
ceased to love my country, and that I
never will allow what even our enemies
have respected to be violated by your
hanfls, so that posterity may call them the
saviours, us the destroyers of ourcountry ?
Here then I declare, that, although I
stand alone amongst the Florentines, I
will never permit my native city to be de-
stroyed, and if it be necessary for her sake
to die a thousand deaths, I am ready to
meet them all in her defence.'
"Farinata then rose, and with angry
gestures quitted the assembly ; but left
such an impression on the mind of his
audience that the project was instantly
dropped, and the only question for the
moment was how to regain a chief of
such talent and influence."
119. Frederick II., son of the Em-
peror Heniy VI., sumamed the Severe,
and grandson of Barbarossa. He reigned
from 1220 to 1250, not only as Em-
peror of Germany, but also as King ot
Naples and Sicily, where for the most
part he held his court, one of the most
brilliant of the Middle Ages. Villani,
Cronica, V. I, thus sketches his cha-
racter: " This Frederick reigned thirty
years as Emperor, and was a man of
great mark and great worth, learned in
letters and of natural ability, universal
in all things ; he knew the Latin lan-
guage, the Italian, the German, French,
Greek, and Arabic ; was copiously en-
dowed with all virtues, liberal and
courteous in giving, valiant and skilled
in arms, and was much feared. And he
was dissolute and voluptuous in many
ways, and had many concubines and
mamelukes, after the Saracenic fashion ;
he was addicted to all sensual delights,
and led an Epicurean life, taking no
accoiint of any other ; and this was one
principal reason why he was an enemy
to the clergy and the Holy Church. "
Milman, Lat. Christ., B. X., Chap,
I iii., says of him: "Frederick's pr©>
NOTES TO INFERNO.
M3
dilection for his native kingdom, for
the bright cities reflected in the blue
Mediterranean, over the dark barbaric
towns of Germany, of itself characte-
rizes the man. Tlie summer skies, the
more polished manners, the more ele-
gant luxuries, the knowledge, the arts,
the poetry, the gayety, the beauty, the
romance of the South, weie throughout
his life more congenial to his mind, than
the heavier and more chilly climate,
the feudal barbarism, the ruder pomp,
the coarser habits of his German liege-
men And no doubt that deli-
cious climate and lovely land, so highly
appreciated by the gay sovereign, was
not without influence on the state, and
even the manners of his court, to which
other circumstances contributed to give
a peculiar and romantic character. It
resembled probably (though its full
splendour was of a later period) Grenada
in its glory, more than any other in
Europe, though more rich and pictu-
resque from the variety of races, of
manners, usages, even dresses, which
prevailed within it."
Gibbon also. Decline and Fall, Chap,
lix., gives this graphic picture : —
" l-rederick the Second, the grandson
v)f Barbarossa, was successively the pu-
"il, the enemy, and the victim of the
<,'hurch. At the age of twenty-one
years, and in obedience to his guardian
Innocent the Third, he assumed the
cross ; the same promise was repeated
at his royal and imperial coronations ;
and his marriage with the heiress of
Jerusalem forever bound him to defend
the kingdom of his son Conrad. But
as Fretlcrick advanced in age and au-
thority, he repented of the rash engage-
ments of his youth : his liberal sense
and knowledge taught him to despise
the phantoms of superstition and the
crowns of Asia : he no longer enter-
tainea the same reverence for the suc-
cessors of Innocent ; and his ambition
was occupied by the restoration of the
Italian monarchy, from Sicily to the
Alps. But the success of this project
would have reduced- the Pojies to their
f)rimitive simplicity ; and, after the da-
ays and excuses of twelve years, they
jrged the Emperor, with entreaties and
threats, to fix the time and place of hb
departure for Palestine. In the harbours
of Sicily and Apulia he prepared a fleet
of one hundred galleys, and of one
hundred vessels, that were framed to
transport and land two thousand five
hundred knights, with horses and at-
tendants ; his vassals of Naples and Ger-
many formed a powerful army ; and
the number of English crusaders was
magnified to sixty thousand by the re-
port of fame. But the inevitable, or
affected, slowness of these mighty pre-
parations consumed the strength and
provisions of the more indigent pil-
grims ; the multitude was thinned by
sickness and desertion, and the sultry
summer of Calabria anticipated the
mischiefs of a Syrian campaign. At
length the Emperor hoisted sail at
Brandusium with a fleet and army of
forty thousand men ; but he kept the
sea no^nore than three days ; and his
hasty retreat, which was ascribed by
his friends to a grievous indisposition,
was accused by his enemies as a volun-
tary and obstinate disobedience. For
suspending his vow was Frederick ex
communicated by Gregory the Ninth;
for presuming, the next year, to ac-
complish his vow, he was again excom-
municated by the same Pope. While
he served under the banner of the cross,
a crasade was preached against him in
Italy ; and after his return he was
compelled to ask pardon for the injuries
which he had suffered. The clergy
and military orders of Palestine were
previously instructed to renounce his
communion and dispute his commands ;
and in his own kingdom the Emperor
was forced to consent that the orders
of the camp should be issued in the
name of God and of the Christian re-
public. Frederick entered Jerusalem
in triumph ; and with his own hands
(for no priest would perfonn the office)
he took the crown from the altar of the
holy sepulchre."
Matthew Paris, A.D. 1239, gives a
long letter of Pope Gregory IX. in
which he calls the Emperor some very
hard names; "a beast, full of the
words of blasphemy," "a wolf in
sheep's clothing," "a son of lies," "a
staff" of the impious," and "hammer of
the eaith"; and finally accuses him of
144
NOTES TO INFERNO.
being the author of a work De Tribus
Impostorihus, which, if it ever existed,
is no longer to be found. " There is
one thing," he says in conclusion, "at
which, although we ought to mourn for
a lost man, you ought to rejoice greatly,
and for which you ought to return
thanks to God, namely, that this man,
who delights in being called a fore-
runner of Antichrist, by God's will, no
longer endures to be veiled in darkness ;
not expecting that his trial and disgrace
are near, he with his own hands under-
mines the wall of his abominations,
and, by the said letters of his, brings
his works of darkness to the light,
boldly setting forth in them, that he
could not be excommunicated by us,
although the Vicar of ChrisI ; thus af-
firming that the Church had not the
power of binding and loosing, which
was given by our Lord to St. P?ter and
his successors But as it may not
be easily believed by some jieople that
he has ensnared himself by the words
of his own mouth, proofs are ready,
to the triumph of the faith ; for this
king of pestilence openly asserts that
the wliole world was deceived by
three, namely Christ Jesus, Moses, and
Mahomet ; that, two of them having
died in glory, the said Jesus was sus-
pended on the cross ; and he, more-
over, presumes plainly to affirm (or
rather to lie), that all are foolish who
believe that God, who created nature,
and could do all things, was born of the
Virgin. " '
I20. This is Cardinal Ottaviano degli
Ubaldini, who is accused of saying,
" If there be any soul, I have lost mine
for the Ghibellines." Dante takes him
at his word.
CANTO XI.
8. Some critics and commentators
accuse Dante of confounding Pope Anas-
tasius with the Emperor of that name.
Is is liowever highly probable that Dante
knew best whom he meant. Both were
accused of heresy, though the heresy
of the Pope seems to have been of a
mild type. A few years previous to
his time, namely, in the year 484, Pope
Felix III, and Acacius, Bishop of Con-
stantinople, mutually excommunicated
each other. When Anastasius II. be-
came Pope in 496, "he dared,'' says
Milman, Hist. Lat. Christ., I. 349, "to
doubt the damnation of a bishop ex-
communicated by the See of Rome :
' Felix and Acacius are now both be-
fore a higher tribunal ; leave them to
that unerring judgment.' He would
have the name of Acacius passed over
in silence, quietly dropped, rather than
publicly expunged from the diptychs.
This degenerate successor of St. Peter
is not admitted to the rank of a saint.
The Pontifical book (its authority on
this point is indignantly repudiated)
accuses Anastasius of having commu-
nicated with a deacon of Thessalonica,
who had kept up communion with
Acacius ; and of having entertained
secret designs of restoring the name
of Acacius in the services of the
Church."
9. Photinus is the deacon of Thes-
salonica alluded to in the preceding
note. His heresy was, that the Holy
Ghost did not proceed from the Father,
and that the Father was greater than
the Son. The writers who endeavour
to rescue the Pope at the expense of the
Emperor say that Photinus died before
the days of Pope Anastasius.
50. Cahors is the cathedral town
of the Department of the Lot, in the
South of France, and the birthplace of
the poet Clement Marot and of the
romance-writer, Calprenede. In the
Middle Ages it seems to have been a
nest of usurers. Matthew Paris, in his
Historic Major, under date of 1235, has
a chapter entitled. Of the Usury of the
Caiirsiiies, which in the translation of
Rev. J. A. Giles runs as follows •.'—
"In these days prevailed the horrible
nuisance of the Caursines to such a de-
gree that there was hardly any one
in all England, especially among the
bishops, who was not caught in theii
net. Even the king himself was held
indebted to them in an incalculable sum
of money. For they circumvented the
needy in their necessities, cloaking their
usury under the show of trade, and pre-
tending not to know that whatever is
added to the principal is usury, undei
whatever name it may be called. Foi
NOTES ro INFERNO.
145
it is manifest that their loans lie not in
the path of charity, inasmuch as they do
not hold out a helping hand to the poor
to relieve them, but to deceive them ;
not to aid others in their starvation, but
to gratify their own covetousness ; seeing
that the motive stamps our every deed."
70. Those within the fat lagoon, the
Irascible, Canto VII., VIII.
71. Whom the wind drives, the Wan-
ton, Canto v., and whom the rain doth
beat, the Gluttonous, Canto VI.
72. And who encounter with such bitter
tongues, the Prodigal and Avaricious,
Canto VII.
80. The Ethics of Aiistotle, VII. i.
" After these things, making another
beginning, it must be observed by us
that there are three species of things
which are to be avoided in manners,
viz.. Malice, Incontinence, and Bestial-
ity."
loi. The Physics of Aristotle, Book
II.
107. Genesis, i. 28: "And God said
unto them, Be fruitful, and multiply,
and replenish the earth, and subdue it."
109. Gabrielle Rossetti, in the Co-
mento Analitico of his edition of the
Divina Commedia, quotes here the lines
of Florian : —
" Nous ne recevons I'existence
Qu'afin de travailler pour nous, ou pour
autrui :
De ce devoir sacr^ quiconque se dispense
Est puni par la Providence,
Par le besoin, ou par I'ennui."
1 10. The constellation Pisces pre-
cedes Aries, in which the sun now is.
This indicates the time to be a little
before sunrise. It is Saturday morning.
114. The Wain is the constellation
Charles's Wain, or Bootes ; and Caurus
is the Northwest, indicated by the Latin
name of tlic northwest wind.
CANTO XII.
1. With this Canto begins the Se-
venth Circle of the Inferno, in which the
Violent are punished. In the first Girone
or round are the Violent against their
neighbours, plunged more or less deeply
in the river of boiling blood.
2. Mr. Kuskin, Modern Painters, III
242, has the following remarks upon
Dante's idea of rocks and mountains : —
"At the top of the. abyss of the se-
venth circle, appointed for the 'violent,'
or souls who had done evil by force,
we are told, first, that the edge of it was
composed of ' great broken stones in a
circle;' then, that the place was 'Al-
pine ' ; and, becoming hereupon atten-
tive, in order to hear what an Alpine
place is like, we find that it was 'like
the place beyond Trent, where the rock,
either by earthquake, or failure of sup-
port, has broken down to the plain, so
that it gives any one at the top some
means of getting down to the bottom.'
This is not a very elevated or enthusiastic
description of an Alpine scene; and it
is far from mended by the following
verses, in which we are told that Dante
'began to go down by this great un-
loading of stones, ' and that they moved
often under his feet by reason of the new
weight. The fact is that Dante, by
many expressions throughout the poem,
shows himself to have been a notably
bad climber ; and being fond of sitting
in the sun, looking at his fair Baptistery,
or walking in a dignified manner on flat
pavement in a long robe, it puts him
seriously out of his way when he has to
take to his hands and knees, or look to
his feet ; so that the first strong impres-
sion made upon him by any Alpine
scene whatever is, clearly, that it is bad
walking. When he is in a fright and
hurry, and has a very steep place to go
down, Virgil has to carry him alto-
gether. "
5. Speaking of the region to which
Dante here alludes, Eustace, Classical
Tour, I. 7 1, says : —
"The descent becomes more rapid
between Roveredo and Ala ; the river,
which glided gently through the valley
of Trent, assumes the roughness of a
torrent ; the defiles become narrower ;
and the mountains break into rocks and
precipices, which occasionally approach
the road, sometimes rise perpendicular
from it, and now and then hang over it
in terrible majesty."
In a note he adds : —
" Amid these wilds the traveller can-
not fail to notice a vast tract called the
Slavini di Marco, covered with frag-
146
NOTES TO INFERNO.
ments of rock torn from the sides of the
neighbouring mountains by an earth-
quake, or perliaps by their own unsup-
ported weight, and hurled down into the
plains below. They spread over the
whole valley, and in some places con-
tract the road to a very narrow space.
A few firs and cypresses scattered in the
intervals, or sometimes rising out of the
crevices of the rocks, cast a partial and
melancholy shade amid the surrounding
nakedness and desolation. This scene
of ruin seems to have made a deepim-
pression upon the wild imagination of
Dante, as he has introduced it into the
twelfth canto of the Inferno, in order to
give the reader an adequate idea of one
of his infernal ramparts."
12. The Minotaur, half bull, half man.
See the infamous story in all the classical
dictionaries.
1 8. The Duke of Athens is Theseus.
Chaucer gives him the same title in The
Knightes Tale: —
Whilom, as olde stories tellen us,
Ther was a duk that highte Theseus.
Of Athenes he was lord and govemour,
That greter was ther non under the sonne.
Ful many a rich contree had he wonne
What with his wisdom and his chevalrie.
He C0M()uerd all the regne of Feminie,
That whilom was ycleped Scythia ;
And wedded the freshe quene Ipolita,
And brought hire home with him to his
contree
With niochel glorie and great solempnitee
And eke hire yonge su.ster Emelie.
And thus with victorie and with melodie
Let I this worthy duk to Athenes ride,
And all his host, in armes him beside."
Shakespeare also, in the Midsummer
Nii^hfs Dream, calls him the Duke of
Athens.
20, Ariadne, who gave Theseus the
silken thread to guide him back through
the Cretan labyrinth after slaying the
Minotaur, Hawthome has beautifully
tdld the old story in his Taiiglerwood
Tales. "Ah, the bull - headed vil-
lain!" he says. "And O my good
little people, you will perhaps see, one
of tiiese days, as I do now, that every
human being who suffers anything evil
to get into his nature, or to remain there,
is a kind of Minotaur, an enemy of his
t'ellow-creatures, and separated from all
good companionship, as this poor mon-
ster was, "
39. Christ's descent into Limbo,
and the earthquake at the Crucifix-
ion.
42. This is the doctrine of Empedo-
cles and other old philosophers. See
Ritter, History of Ancient Philosophy,
Book v.. Chap. vi. The following
passages are from Mr. Morrison's trans-
lation : —
" Empedocles proceeded from the
Eleatic principle of the oneness of ah
truth. In its unity it resembles a ball ;
he calls it the sphere, wherein the an-
cients recognized the God of Empedo-
cles
" Into the unity of the sphere all
elementary things are coml)ined by
love, without difference or distinction :
within it they lead a happy life, replete
with holiness, and remote from dis-
cord : —
" They know no god of war nor the spirit of
battles,
Nor Zeus, the sovereign, norChronos, nor yet
Poseidon,
But Cypris the queen. . . .
" The actual separation of the ele-
ments one from another is produced by
discord ; for originally they were bound
together in the sphere, and therein con-
tinued perfectly unmovable. Now in
this Empedocles posits different periods
and different conditions of the world ;
for, according to the above position,
originally all is united in love, and then
subsequently the elements and living
essences are separated
"His assertion of certain mundane
periods was taken by the ancients liter-
ally ; for they tell us that, according to
his theory. All was originally one by
love, but afterwards many and at en-
mity with itself through discord."
56. The Centaurs are set to guard
this Circle, as symbolizing violence,
with some form of which the classic
poets usually associate them.
68. Chaucer, l^he Monkes Tale .•—
" A lemman had this noble champion.
That highte Deianire, as fresh as May ;
And as thise clerkes maken mention,
She hath him sent a sherte fresh and gay;
Alas ! this therte, alas and wala wa !
Envenimed was sotilly withalle.
That or that he had wered it half a day.
It made his flesh all from his bones fallc."
NOTES TO INFERNO.
«47
Chiron was a son of Saturn ; Pholus, of
Silenus ; and Nessus, of Ixion and the
Cloud.
71. Homer, Jliad, XI. 832, "Whom
Chiron instructed, the most just of the
Centaurs." Hawthorne gives a humor-
ous turn to the fable of Chiron, in the
Tangleivood Tales, p. 273 : —
" I have sometimes suspected that
Master Chiron was not really very dif-
ferent from other people, but that, be-
ing a kind-hearted and meriy old fel-
low, he was in the habit of making
believe that he was a horse, and scram-
bling about the school-room on all fours,
and letting the little boys ride upon
his back. And so, when his scholars
had grown up, and grown old, and
were trotting their grandchildren on
their knees, they told them about the
sports of their school days ; and these
young folks took the idea that their
grandfathers had been taught their let-
ters by a Centaur, half man and half
horse
"Be that as it may, it has always
been told for a fact, (and always will
be told, as long as the world lasts,)
that Chiron, with the head of a school-
master, had the body and legs of a horse.
Just imagine the grave old gentleman
clattering and stamping into the school-
room on his four hoofs, perhaps tread-
ing on some little fellow's toes, flou-
rishing his switch tail instead of a rod,
and, now and then, trotting out of
doore to eat a mouthful of grass ! "
77. Mr. Ruskin refers to this line
in confirmation of his theory that " all
great art represents something that it
sees or believes in ; nothing unseen or
uncredited." The passage is as fol-
lows. Modem Painters, HI. 83 :—
" And just because it is always some-
thing that it sees or believes in, there
is the jieculiar character above noted,
almost unmistakable, in all high and
true ideals, of having been as it were
studied from the life, and involving
pieces of sudden familiarity, and close
specific painting which never would
have been admitted or even thought
of, had not the painter drawn e'ther
from the bodily life or from the life of
faith. For instance, Dante's Centaur,
Chiron, dividing his beard with his
arrow before he can speak, is a thing
that no mortal would ever have thought
of, if he had not actually seen the Cen-
taur do it. They might have com-
posed handsome bodies ot men and
horses in all jX)ssible ways, through a
whole life of pseudo-idealism, and yet
never dreamed of any such thing. But
the real living Centaur actually trotted
across Dante's brain, and he saw him
do it."
107. Alexander of Thessaly and
Dionysius of Syracuse.
no. Azzolino, or Ezzolino di Ro-
mano, tyrant of Padua, nicknamed the
Son of the Devil. Ariosto, Orlando
Furioso, HI. 33, describes him as
" Fierce Ezelin, that most inhuman lord,
Who shall be deemed by men a child of hell."'
His story may be found in Sismondi's
Histoire des Rcpubliques Italiennes, Ciiap.
XIX. He so outraged the religious
sense of the people by his cruelties,
that a crusade was preached against
him, and he died a prisoner in 1259,
tearing the bandages from his wounds,
and fierce and defiant to the last.
" Ezzolino was small of stature," says
Sismondi, " but the whole aspect of his
person, all his movements, indicatad
the soldier. His language was bitter,
his countenance proud ; and by a single
look, he made the boldest tremble.
His soul, so greedy of all crimes, felt
no attraction for sensual pleasures.
Never had Ezzolino loved women ; and
this perhaps is the reason why in his
punishments he was as pitiless against
them as against men. He was in his
sixty-sixth year when he died ; and his
reign of blood had lasted thirty-four
years."
Many glimpses of him are given in
the Cento Novelle Antiche, as if his
memory long haunted the minds of
men. Here are two of them, from
Novella 83.
" (Jnce upon a time Messer Azzolino
da Romano made proclamation, through
his own territories and elsewhere, that
he wished to do a great charity, and
therefore that all the beggai-s, both
men and women, should assemble in his
meadow, on a certain day, and to each
he would give a new gown, and abun-
1. %
148
NOTES TO INFERNO.
dance of food. The news spread among
the servants on all hands. When the
day of assembling came, his seneschals
went among them with the gowns and
the food, and made them strip naked
one by one, and then clothed them with
new clothes, and fed them. They
asked for their old rags, but it was all
in vain ; for he put them into a heap
and set fire to them. Afterwards he
found there so much gold and silver
melted, that it more than paid the ex-
pense, and then he dismissed them with
his blessing
"To tell you how much he was
feared, would be a long stoiy, and
many people know it. But I will re-
call how he, being one day with the
Emperor on horseback, with all their
people, they laid a wager as to which
of them had the most beautiful sword.
The Emperor drew from its sheath his
own, which was wonderfully garnished
with gold and precious stones. Then
said Messer Azzolino : ' It is very
beautiful ; but mine, without any great
ornament, is far more beautiful;' — and
he drew it forth. Then six hundred
knights, who were with him, all drew
theirs. When the Emperor beheld this
cloud of swords, he said : ' Yours is the
most beautiful.' "
III. Obizzo da Esti, Marquis of
Ferrara. He was murdered by Azzo,
" whom he thought to be his son," says
Boccaccio, ' ' though he was not. " The
Ottimo Comento remarks: "Many call
themselves sons, and are step-sons."
119. Guido di Monforte, who mur-
dered Prince Henry of England " in
the bosom of God," that is, in the
'hurch, at Viterbo. The event is thus
narrated by Napier, Florentine History,
1.283:-
" Another instance of this revenge-
ful sjnrit occurred in the year 1271 at
Viterbo, where the cardinals had as-
semhled to elect a successor to Clement
the Fourth, about whom they had been
long disputing: Charles of Anjou and
Philip of France, with Edward and
Henry, sons of Richard, Duke of Corn-
wall, had repaired there, the two first
to hasten the election, which they
finally accomplished by the elevation
of Gregory the Tenth. During these
proceedings Prince Henry, while tak-
ing the sacrament in the church of San
Silvestro at Viterbo, was stabbed to
the heart by his own cousin, Guy de
Montfort, in revenge for the Earl of
Leicester's death, although Henry was
then endeavouring to procure his par-
don. This sacrilegious act threw Vi-
terbo into confusion, but Montfort had
many supporters, one of whom asked
him what he had done. '7 have taken
my revenge, ' said he. ' But your father's
body was trailed!^ At this reproach,
De Montfort instantly re-entered the
church, walked straight to the altar,
and, seizing Henry's body by the hair,
dragged it through the aisle, and left it,
still bleeding, in the open street : he
then retired unmolested to the castle
of his father-in-law. Count Rosso of
the Maremma, and there remained in
security!"
"The body of the Prince," says
Barlow, Study 0/ Dante, p. 125, "was
brought to England, and interred at
Hayles, in Gloucestershire, in the Ab-
bey which his father had there built
for monks of the Cistercian order ; but
his heart was put into a golden vase,
and placed on the tomb of Edward
the Confessor, in Westminster Abbey;
most probably, as stated by some writers,
in the hands of a statue. "
123. Violence in all its forms was
common enough in Florence in the age
of Dante.
134. Attila, the Scourge of God.
Gibbon, Decline and Eall, Chap. 39,
describes him thus : —
" Attila, the son of Mundzuk, de-
duced his noble, perhaps his regal, de-
scent from the ancient Huns, who had
formerly contended with the monarchs
of China. His features, according to
the observation of a Gothic historian,
bore the stamp of his national origin ;
and the portrait of Attila exhibits the
genuine deformity of a modern Cal-
muk ; a large head, a swarthy com-
plexion, small, deep-seated eyes, a flat
nose, a few hairs in the place of a
beard, broad shoulders, and a shoii.,
square body, of nervous strength,
though of a disproportioned form.
The haughty step and demeanour of
the King of the Huns expressed the
NOTES TO INFERNO.
149
consciousness 01 his sujjeriority above
the rest of mankind ; and he had a
custom of fiercely rolling his eyes, as
if he wished to enjoy the terror which
he inspired."
135. Which Pyrrhus and which
Sextus, the commentators cannot de-
termine ; but incline to Pyrrhus of
Epirus, and Sextus Pompey, the cor-
^ir of the Mediterranean.
137. Nothing more is known of these
nighwaymen than that the first infested
the Reman sea-shore, and that the second
wa;> of a noble family of Floi ence.
CANTO XIII.
1. In this Canto is described the
punishment of those who had laid vio-
lent hands on themselves or their pro-
l)erty.
2. Ch&ViCtT, Knightes Tale, 1977: —
" First on the wall was peinted a forest,
In which ther wonneth ncyther man ne best.
With knotty knarry barrein trees old
Of stubbes sh irpe and hidoiis to behold ;
In which there ran a romblc and a swough
As though -a stornie shuld bresten every
bough."
9. The Cecina is a small river run-
ning into the Mediterranean not many
miles south of Leghorn; Corneto, a
village in the Papal States, north of
Civita Vecchia. The country is wild
and thinly peopled, and studded with
thickets, the haunts of the deer and the
wild boar. This region is the fatal
Maremma, thus described by Forsyth,
Italy, p. 156: —
" Farther south is the Maremma, a
region which, though now worse than
a desert, is supposed to have been an-
ciently both fertile and healthy. The
Maremma certainly formed part of that
Ktruria which was called from its har-
vests the annonaria. Old Roman cis-
terns may still be traced, and the ruins
of Populonium are still visible in the
worst part of this tract : yet both na-
ture and man seem to have conspired
against it.
" Sylla threw this maritime part of
Tuscany into enormous latifundia for
his disbanded soldiers. Similar distri-
butions continued to lessen its popula-
tion during the Empire. In the younger
Pliny's time the climate was pestilen-
tial. The Lombards gave it a new as-
pect of misery. Wherever they found
culture they built castles, and to each
castle they allotted a 'bandita ' or mili-
tary fief. Hence baronial wars which
have left so many picturesque ruins on
the hills, and such desolation round
them. Whenever a baron was con-
quered, his vassals escaped to the cities,
and the vacant fief was annexed to the
victorious. Thus stripped of men, the
lands returned into a state of nature:
some were flooded by the rivers, others
grew into horrible forests, which enclose
and concentrate the pestilence of the
lakes and marshes.
" In some parts the water is brackish,
and lies lower than the sea : in others it
oozes full of tartar from beds of traver-
tine. At the iottom or on the sides of
hills are a multitude of hot springs,
which form pools, called Lagotti. A
few of these are said to produce borax :
some, which are called fumache, exhale
sulphur; others, called bulicami, boil
with a mephitic gas. The very air
above is only a pool of vapours, which
sometimes undulate, but seldom flow off.
It draws corruption from a rank, un-
shorn, rotting vegetation, from reptiles
and fish both living and dead.
" All nature conspires to drive man
away from this fatal region; but man
will ever return to his bane, if it be well
baited. The Casentine peasants still
migrate hither in the winter to feed their
cattle: and here they sow corn, make
charcoal, saw wood, cut hoops, and
peel cork. When summer returns they
decamp, but often too late; for many
leave their corpses on the road, or bring
home the Maremmian disease."
II. ^tieid, 111., Davidson's Tr. : —
" The shores of the Strophades first
receive me rescued from the waves.
The Strophades, so called by a Greek
name, are islands situated in the great
Ionian Sea; which direful Celaeno and
the other Harpies inhabit, from what
time Phineus' palace was closed against
them, and they were frighted from his
table, which they formerly haunted.
No monster more fell than they, no
plague and scourge of the gods more
cruel, ever issued from the Stygian
»5o
NOTES TO INFERNO.
waves. They are fowls with virgin
faces, most loathsome is their bodily
discharge, hands hooked, and looks
ever pale with famine. Hither con-
veyed, as soon as we entered tlie port,
lo ! we observe joyous herds of cattle
roving up and down the plains, and
flocks of goats along the meadows with-
out a keeper. We rush upon them with
our swords, and invoke the gods and
Jove himself to share the booty. Then
along the winding shore we raise the
couches, and feast on the rich repast.
But suddenly, with direful swoop, the
Harpies are upon us from the mountains,
shake their wings with loud din, prey
upon our banquet, and defile everything
with their touch : at the same time, toge-
ther with a rank smell, hideous screams
arise."
21. His words in t||e Mndd, HI.,
Davidson's Tr. : —
" Near at hand there chanced to be a
rising ground, on whose top were young
cornel-trees, and a myrtle rough with
thick, spear-like branches. I came up
to it, and attempting to tear from the
earth the verdant wood, that I might
cover the altars with the leafy boughs, I
observe a dreadful prodigy, and won-
drous to relate. For from that tree
which first is torn from the soil, its
rooted fibres being burst asunder, drops
of black blood distil, and stain the
ground with gore: cold terror shakes
my limbs, and my chill blood is con-
gealed with fear. I again essay to tear
off a limber bough from another, and
thoroughly explore the latent cause: and
from the rind of that other the purple
blood descends. Raising in my mind
many an anxious thought, I with reve-
rence besought tbe rural nymphs, and
father Mars, who presides over the
Thracian territories, kindly to prosper
the vision and avert evil from the omen.
But when I attempted the boughs a
third time with a more vigorous effort,
and on my knees straggled against the
opposing mould, (shall I speak, or shall
I forbear?) a piteous groan is heard
from the bottom of the rising ground,
and a voice sent forth reaches my ears :
'yEneas, why dost thou tear an un-
happy wretch ? Spare me, now that I
am in my grave ; forbear to pollute
with guilt thy pious hands : Troy
brought me forth no stranger to you ;
nor is it from the trunk this blood
distils.' "
40. Chaucer, Knightes Tale, 2339: —
" And as it queinte, it made a whistelin^
As don these brondes wet in hir brennmg,
And at the brondes ende outran anon
As it were blody dropes many on."
See also Spenser, Faerie Queene, I. ii. 30.
58. Pietro della Vigna, Chancellor
of the Emperor Frederick H. Napier's
account of him is as follows, Florenttne
History, I. 197 : —
"The fate of his friend and minister,
Piero delle Vigne of Capua, if truly
told, would nevertheless impress us with
an unfavourable idea of his mercy and
magnanimity : Piero was sent with
Taddeo di Sessa as Frederick's advocate
and representative to the Council of
Lyons, which was assembled by his
triend Innocent tlie Fourth, nominally
to reform the Church, but really to im-
part more force and solemnity to a fresh
sentence of excommunication and depo-
sition. There Taddeo spoke with force
and boldness for his master; but Piero
was silent ; and hence he was accused of
being, like several others, bribed by the
Pope, not only to desert the Emperor,
but to attempt his life ; and whether he
were really culpable, or the victim of
court intrigue, is still doubtful. Fre-
derick, on apparently good evidence,
condemned him to have his eyes burned
out, and the sentence was executed at
San Miniato al Tedesco: being after-
wards sent on horseback to Pisa, where
he was hated, as an object for popular
derision, he died, as is conjectured, from
the effects of a fall while thus craelly
exposed, and not by his own h.tnd, as
Dante believed and sung."
Milman, LM-lin Christianity, V. 499,
gives the story thus: —
" Peter de Vinea had been raised by
the wise choice of Frederick to the
highest rank and influence. All the
acts of Frederick were attributed to his
Chancellor. De Vineft, like his master,
was a poet ; he was one of the coun-
sellors in his great scheme of legislation.
Some rumours spread abroad that at the
Council of Lyons, though Frederick had
forbidden all his representatives from
NOTES TO INFERNO.
151
holding private intercourse with the
Pope, De VineS, had many secret con-
ferences with Innocent, and was accused
of betraying his master's interests. Yet
there was no seeming diminution in the
trust placed in De Vinea. Still, to the
end the Emperor's letters concerning
the disaster at Parma are by the same
hand. Over the cause of his disgrace
and death, even in his own day, there
was deep doubt and obscurity. The
popular rumour ran that Frederick was
ill ; the physician of De Vine& prescribed
for him; the Emperor having received
some warning, addressed De Vine^ :
' My friend, in thee I have full tnist ;
art thou sure that this is medicine, not
poison ? ' De Vine^ replied : ' How
often has my physician ministered health-
ful medicines ! — why are you now afraid ? '
Frederick took the cup, sternly com-
manded the physician to drink half of it.
The physician threw himself at the
King's feet, and, as he fell, overthrew
the liquor. But what was left was
administered to some criminals, who
died in agony. The Emperor wrung
his hands and wept bitterly : ' Whom
can I now trust, betrayed by my own
familiar friend ? Never can I know
security, never can I know joy more.'
By one account Peter de VineS, was led
ignominiously on an ass through Pisa,
and thrown into prison, where he dashed
his brains out against the wall. Dante's
immortal verse has saved the fame of
De VineS. : according to the poet he was
the victim of wicked and calumnious
jealousy."
Sej also Giuseppe de Blasiis, Vita et
Opere di Pietro delta Vigiia.
112. Iliad, XII. 146: "Like two
wild boars, which catch the coming
tumult of men and dogs in the moun-
tains, and, advancing obliquely to the
attack, break down the wood about
them, cutting it off at the roots."
Chaucer, I^gende of Goode Women : —
" Envie ys lavendere of the court alway ;
For she ne parteth neither nyght ne day
Out of the house of Cesar, thus saith Daunte."
120. " Lano," says Boccaccio, Co-
mento, " was a young gentleman of
Siena, who had a large patrimony, and
^'-'ociating himself with a club of other
/(mng Sienese, called the .Spendthrift
Club, they also being all rich, together
with them, not spending but squander-
ing, in a short time he consumed all
that he had and became very poor."
Joining some Florentine troops sent
out against the Aretines, he was in a
skirmish at the parish of Toppo, whicli
Dante calls a joust ; "and notwithstand-
ing he might have saved himself," con-
tinues Boccaccio, "remembering his
wretched condition, and it seeming to
him a grievous thing to bear poverty, as
he had been very rich, he rushed into the
thick of the enemy and was slain, as
perhaps he desired to be."
125. Some commentators interpret
these dogs as poverty and despair, still
pursuing their victims. The Ottimo
Comento calls them "poor men who,
to follow pleasure and the kitchens of
other people, ^abandoned their homes
and families, and are therefore trans-
formed into hunting dogs, and pursue
and devour their masters."
133. Jacopo da St. Andrea was a
Paduan of like character and life as
Lano. " Among his other squander-
ings," says the Ottimo Comento, "it is
said that, wishing to see a grand and
beautiful fire, he had one of his own
villas burned." '
143. Florence was first under the
protection of the god Mars; afterwards
under that of St. John the Baptist. But
in Dante's time the statue of Mars was
still standing on a column at the head
of the Ponte Vec«.hio. It was over-
thrown by an inundation of the Amo in
1333- See Canto XV. Note 62.
149. Florence was destroyed by To-
tila in 450, and never by Attila. In
Dante's time the two seem to have been
pretty generally confounded. The Ottimo
Comento remarks upon this point, ' ' Some
say that Totila was one person and At-
tila another ; and some say that he was
one and the same man."
150. Dante does not mention the
name of this suicide ; Boccaccio thinks,
for one of two reasons ; " either out
of regard to his surviving relatives, who
peradventure are honourable men, and
therefore he did not wish to stain them
with the infamy of so dishonest a death,
or else (as in those times, as if by a
malediction sent by God upon our dty,
152
NOTES TO INFERNO.
many hanged themselves) that each one
might apply it to either he pleased of
these many. "
CANTO XIV.
I. In this third round of the seventh
circle are punished the Violent against
God,
" In heart denying and blaspheming him,
And by disdai'iing N^iture and her bounty."
15. When he retreated across the
l^ibyan desert with the remnant of Pom-
pey's army after the battle of Pharsalia.
Lucan, Pharsalia, Book IX. : —
" Foremost, behold, I lead you to the toil.
My feet shall foremost print the dusty soil."
31. Boccaccio confesses that he does
not know where Dante found this tradi-
tion of Alexander. Benvenuto da Imola
says it is in a letter which Alexander
wrote to Aristotle. He quotes the
passage as follows : " In India ignited
vapours fell from heaven like snow. I
commanded my soldiers to trample them
under foot."
Dante perhaps took the incident from
the old metrical Romance of Aiexatnier,
which in some form or other was current
tri his time. In the English version of
it. published by the Roxburghe Club, we
find the rain of fire, and a fall of snow ;
hut it is the snow, and not the fire, that
the soldiers trample down. So likewise
in the French version. The English runs
as follows, line 4164 : —
" Than fandis he fnrth as I finde five and
twenti days.
Come to a velanus vale thare was a vile cheele,
Quare flaggis of the fell snawe fell fra the
heven,
'J hat was a brade, sais the buke, as battes ere
of woUe.
Than bett he many brigt fire and lest it bin
nold,
And made his folk with thaire feete as flores it
to trede.
« • « *
Than fell ther fra the firmament as it ware fell
sparkes,
Kopand doune o rede fire, than any rayne
thikir."
45. Canto VIII. 83.
55. Mount Etna, tmder which, with
his Cyclops, Vulcan forged the thun-
derbolts of Jove.
63. Capaneus was one of the seven
kings who besieged Thebes. Euripi-
des, Phcenisso', line 1188, thus describes
his death : —
" While o'er the battlements sprang Capaneus,
Jove struck him with his thunder, and the
earth
Resounded with the crack ; meanwhile man-
kind
Stood all aghast ; from off the ladder's heighi
His limbs were far asunder hurled, his hair
Flew to'ards Olympus, to the ground his blond.
His hands and feet whirled like Ixion^s wheel,
And to the earth his flaming body fell."
Also Gower, Confes. Amant., I. : —
" As he the cite wolde .assaile,
God toke him selfe the bataile
Ayen his pride, and fro the sky
A firy thonder sudeinly
He sende and him to pouder smote. "
72. Like Hawthorne's scarlet letter,
at once an ornament and a punishment.
79. The Bulicame or Hot Springs
of Viterbo. Villani, Cronica, Book I.
Ch. 51, gives the following brief ac-
count of these springs, and of the ori-
gin of the name of Viterbo : —
"The city of Viterbo was built by
the Romans, and in old times was called
Vigezia, and the citizens Vigentians.
And the Romans sent the sick there
on account of the baths which flow from
the Bulicame, and therefore it was called
Vila Erbo, that is, life of the sick, or city
of life."
80. ' ' The building thus appropri-
ated," says Mr. Barlow, Contributions
to the Study of the Divine Comedy, p.
129, "would appear to have been the
large ruined edifice known as the Bagno
di Ser Paolo Benigno, situated between
the Bulicame and Viterbo. About half
a mile beyond the Porta di Faule,
which leads to Toscanella, we come to
a way called Riello, after which we
arrive at the said ruined edifice, which
received the water from the Bulicame
by conduits, and has popularly been
regarded as the Bagno delle Meretrici
alluded to by Dante ; there is no other
building here found, which can dispute
with it the claim to this distinction.'
102. The shouts and cymbals of the
Corybantes, drowning the ciies of the
infant Jove, lest Saturn should find him
and devour him.
103. The statue of Time, turning its
NOTES TO INFERNO.
153
back upon the East and looking towards
Rome. Compare Daniel ii. 31.
105. The Ages of Gold, Silver,
Brass, and Iron. See Ovid, Meta-
morph. I.
See also Don Quixote's discourse to
the goatherds, inspired by the acorns
they gave him. Book II. Chap. 3 ; and
Tasso's Ode to the Golden Age, in the
Aminta.
113. The Tears of Time, forming
the infernal rivers that flow into Co-
cytus.
Milton, Farad. Lost, IT. 577 :—
" Abhorred Styx, the flood of <\eajly hate ;
Sad Acheron of sorrow, black and deep ;
CocytiiR, named of lamentation loud
Heard on the rueful stream ; fierce Phlegeton,
Whose waves of torrent fire inflame with rage.
Far oft" from these a slow and silent stream,
Lethfe, the river of oblivion, rolls
Her watery labyiinth, whereof who drinks
Forthwith his former state and being forgets.
Forgets both joy and griff, plea.sure and
pain."
136. See Fur^atorio, XXVIII.
CANTO XV.
I. In this Canto is described the
punishment of the Violent against Na-
ture : —
" And for this reason does the smallest round
Seal with its signet Sodom and Cahors."
4. Guizzante is not Ghent, but Cad-
sand, an island opposite L'Ecluse, where
the great canal of Bruges enters the sea.
A canal thus flowing into the sea, the
dikes on either margin uniting with the
sea-dikes, gives a perfect image of this
part of the Inferno
Lodovico Guicciardini in his Descrit-
Hone di tutti i Paesi Bassi ( 1 5 8 1 ), p. 416,
speaking of Cadsand, says : " This is
the very place of which our great poet
Dante makes mention in the fifteenth
chapter of the Inferno, calling it incor-
rectly, perhaps by error of the press,
Guizzante ; where still at the present
day great repairs are continually made
upon the dikes, because here, and in
the environs towards Bruges, the flood,
or I should rather say the tide, on
account of the situation and lowness
of the land, has very great power, par-
ticularly during a north-west wind. *
5. These lines recall Goldsmith's de-
scription in the Traveller : —
" Methinks her patient sons before me stand,
Where the broad ocean leans against the land.
And sedulous to stop the coming tide,
Lift the tall rampire's artificial pride.
Onward, methinks, and diligently slow
The firm connected bulwark seems to grow ;
Spreads its long arms amidst the watery roar.
Scoops out an empire and usurps the shore."
9. That part of the Alps in which the
Brenta rises.
29. The reading la mia seems pre-
ferable to la inano, and is justified by
line 45.
30. Brunette Latini, Dante's friend
and teacher. Villani thus speaks of
him, Cronka, VIII. 10 : " In this year
1294 died in Florence a worthy citizen,
whose name was Sir Brunetto Latini,
who was a great philosopher and per-
fect master of rhetoric, both in speaking
and in writing. He commented the
Rhetoric of Tully, and made the good
and useful book called the Tesoro, and
the Tesoretto, and the Keys of the Tesoro,
and many other books of philosophy,
and of vices and of virtues, and he was
Secretary of our Commune. He was a
worldly man, but we have made men-
tion of him because he was the first
master in refining the Florentines, and in
teaching them how to speak correctly,
and how to guide and govern our Re-
public on political principles."
Boccaccio, Comento, speaks of him
thus : " This Ser Brunetto Latini was
a Florentine, and a very able man in
some of the liberal arts, and in phi-
losophy ; but his principal calling was
that of Notary ; and he held himself
and his calling in such great esteem,
that, having made a mistake in a con-
tract drawn up by him, and having
been in consequence accused of fraud,
he preferred to be condemned for it
rather than to confess that he had made
a mistake ; and afterwards he quitted
Florence in disdain, and leaving in
memory of himself a book composed
by him, called the Tesoretto, he went
to Paris and lived there a long time,
and composed a book there which is
in French, and in which he treats of
many matters regarding the liberal arts,
and moral and natural philosophy, and
metaphysics, which he called the Te-
>54
NOTES TO INFERNO.
wro ; and finally, I believe, he died in
Paris."
He also wrote a short poem, called
the Favoletto, and perhaps the Pataffio,
a satirical poem in the Florentine dia-
lect, " a jargon," says Nardini, "which
cannot be understood even with a com-
mentary." But his fame rests upon the
J'tsoretto and the Tesoro, and more than
ail upon the fact that he was Dante's
teacher, and was put by him into a very
disreputable place in the Inferno. He
died in Florence, not in Paris, as Boc-
caccio supposes, and was buried in
Santa Maria Novella, where his tomb
still exists. It is strange that Boccaccio
should not have known this, as it was
In this church that the " seven young
gentlewomen " of his Decameron met
" on a Tuesday morning," and resolved
to go together into the country, where
they " might hear the birds sing, and see
the verdure of the hills and plains, and
the fields full of grain undulating like
the sea."
The poem of the Tesoretto, written
in a jingling metre, which reminds one
of the V isioii of Piers Ploughman, is it-
self a Vision, witVi the customary alle-
gorical personages of the Virtues and
Vices. Ser Bnmetto, returning from
an embassy to King Alphonso of Spain,
meets on the plain of Roncesvalles a
student of Bologna, riding on a bay
mule, who informs him that the Guelfs
have been banished from Florence.
Whereupon Ser Brunetto, plunged in
meditation and sorrow, loses the high-
road and wanders in a wondrous forest.
Here he discovers the august and gi-
gantic figure of Nature, who relates to
him the creation of the world, and gives
him a banner to protect him on his
pilgrimage through the forest, in which
he meets -with no adventures, but with the
Virtues and Vices, Philosophy, Fortune,
Ovid, and the God of Love, and sundry
other characters, which are sung at large
through eight or t n chapters. He then
emerges from the forest, and confesses
himself to the monks of Montpiellier ;
after which he goes back into the forest
again, and suddenly finds himself on the
summit of Olympus ; and the poem ab-
ruptly leaves him discoursing about the
elements with Ptolemy,
" Mastro di storlomia
£ di iilosofia."
It has been supposed by some com-
mentators that Dante was indebted to
the Tesoretto for the first idea of the
Commedia. " If any one is pleased to
imagine this," says the Abbate Zannoni
in the Preface to his edition of the
Tesoretto, (Florence, 1824,) "he must
confess that a slight and almost invisible
spark served to kindle a vast conflagra-
tion."
The Tesoro, which is written in
French, is a much more ponderous and
pretentious volume. Hitherto it has
been known only in manuscript, or in
the Italian translation of Giamboni, but
at length appears as one of the volumes
of the Collection de Documents Inidits
siir r Histoire de France, under the title
of Li Livres doii Tresor, edited by P.
Chabaille, Paris, 1863 ; a stately quarto
of some seven hundred pages, which it
would assuage the fiery torment of Ser
Brunetto to look upon, and justify him
in saying
" Commended unto thee be my Tesoro,
In which I still live, and no more I ask."
The work is quaint and curious, but
mainly interesting as being written by
Dante's schoolmaster, and showing what
he knew and what he taught his pupil.
I cannot better describe it than in the
author's own words. Book I. ch. I :—
" The smallest part of this Treasure
is like unto ready money, to be ex-
pended daily in things needful ; that is,
it treats of the beginning of time, of
the antiquity of old histories, of the
creation of the world, and in fine of
the nature of all things
" The second part, which treats of
the vices and virtues, is of precious
stones, which give unto man delight
and virtue ; that is to say, what things
a man should do, and what he should
not, and shows the reason why
" The third part of the Treasure is
of fine gold ; that is to say, it teaches a
man to speak according to the rules of
rhetoric, and how a ruler ought ta
govern those beneath him
" And I say not that this book is ex-
tracted from my own poor sense and mj
own naked knowledge, but, on the ooi>
NOTES TO INFERNO.
155
trary, it is like a honeycomb gathered
from diverse flowers ; for this book is
wholly compiled from the wonderful
sayings of the authors who before our
time have treated of philosophy, each
one according to his knowledge
" And if any one should ask why
this book is written in Romance, ac-
cording to the language of the French,
since we are Italian, I should say it is
for two reasons ; one, because we are
in France, and the other, because this
speech is more delectable, and more
common to all people. "
62. " Afterwards," sayS Brunetto
Latini, Tresor, Book I. Ft. I. ch. 37,
" the Romans besieged Fiesole, till at
last they conquered it and brought it
into subjection. Then they built upon
the plain, which is at the foot of the
high rocks on which that city stood,
another city, that is now called Florence.
And know that the spot of ground
where Florence stands was formerly
called the House of Mars, that is to say
the House of War; for Mars, who is
one of the seven planets, is called the
God of War, and as such was wor-
shipped of old. Therefore it is no won-
der that the Florentines are always in
war and in discord, for that planet reigns
over them. Of this Master Brunez
Latins ought to know the truth, for he
\\ as bom there, and was in exile on ac-
count of war with the Florentines, when
he composed this book. "
See also Villani, I. 38, who assigns
a different reason for the Florentine dis-
sensions, "And observe, that if the
Florentines are always in war and dis-
sension among themselves it is not to be
wondered at, they being descended from
two nations so contrary and hostile and
different in customs, as were the noble
and virtuous Romans and the rude and
warlike fiesolans."
Again, IV. 7, he attributes the Flor-
entine dissensions to both the above-
mentioned causes.
67. Villani, IV. 31, tells the story of
certain columns of porphyry given by
the Pisans to the Florentines for guard-
ing their city while the Pisan army had
gone to the conquest of Majorca. The
columns were cracked by fire, but being
covered with crimson cloth, the Floren-
tines did not perceive it. Boccaccio re-
peats the story with variations, but does
not think it a sufficient reason for calling
the Florentines blind, and confesses that
he does not know what reason there can
be for so calling them.
89. The "other text" is the predic-
tion of his banishment, Canto X. 81, and
the lady is Beatrice.
96. Boileau, Epitre, V. : —
" QuTl son gr^ d^sormais la fortune me joue.
On me verra dormir au branle de sa roue."
And Tennyson's song of "Fortune
and her Wheel " : —
" Turn, Fortune, turn thy wheel and lower the
proud ;
Turn thy wild wheel thro' suRshine, storm,
and cloud ;
Thy wheel and thee we neither love nor hate.
" Turn, Fortune, turn thy wheel with smile 01
frown ;
With that wild wheel we go not up or down ;
Our hoard is little, but our hearts are great.
" Smile and we smile, the lords of many lands ;
Frown and we smile, the lords of Our own
hands ;
For man is man and master of his fate.
" Turn, turn thy wheel above the staring crowd ;
Thy wheel and thou are shadows in the clo\id ;
Thy wheel and thee we neither love nor ha^e."
109. Priscian, the grammarian of
Constantinople in the sixth century.
no. Francesco d'Accorso, a distin-
guished jurist and Professor at Bologna
in the thirteenth century, celebrated for
his Commentary upon the Code Jus-
tinian.
113. Andrea de' Mozzi, Bishop of
Florence, transferred by the Pope, the
" Servant of Servants," to Vicenza; the
two cities being here designated by the
rivers on which they are respectively
situated.
119. See Note 3a
122. The Corsa del Pallio, or foot
races, at Verona; in which a green
mantle or Pallio, was the prize. But-
tura says that these foot-races are still
continued (1823), and that he has seen
them more than once ; but certainly not
in the nude state in which Boccaccio
describes them, and which renders
Dante's comparison more complete and
striking.
fsfi
NOTES TO INFERNO.
CANTO XVI.
I. In this Canto the subject of the
preceding is continued.
4. Guidoguerra, Tegghiajo Aklo-
brandi, and Jacopo Rusticucci.
37. The good Gilaldrada was a
(laughter of Bellincion Berti, the sim-
ple citizen of P'lorence in the olden
time, who used to walk the streets
"begirt with bone and leather," as
mentioned in the Faradiso, XV. 1 12.
Villani, I. 37, reports a story of her
with all the brevity of a chronicler.
Boccaccio tells the same story, as if he
were writing a page of the Deca-
meron. In his version it runs as fol-
lows.
"The Emperor Otho IV., being by
chance in Florence and having gone to
the festival of St. John, to make it
more gay with his presence, it hap-
pened that to the church with the other
city dames, as our custom is, came the
wife of Messer Berto, and brought with
her a daughter of hers called Gualdrada,
who was still unmarried. And as they
sat there with the others, the maiden
being beautiful in face and figure, nearly
all present turned round to look at her,
and among the rest the Emperor. And
having much commended her beauty
and manners, he asked Messer Berto,
who was near him, who she was. To
which Messer Berto smilingly answered :
' She is the daughter of one who, I dare
say, would let you kiss her if you
wished.' These words the young lady
heard, being near the speaker ; and
somewhat troubled by the opinion her
father seemed to have of her, that, if he
wished it, she would suffer herself to be
kissed by any one in this free way, ris-
ing, and looking a moment at her father,
and blushing with shame, said: 'Father,
do not make such courteous promises at
Ihe expense of my modesty, for certainly,
unless by violence, no one shall ever kiss
me, except him whom you shall give me
us my husband.' The Emperor, on
hearing this, much commended the
words and the young lady. .... And
calling forward a noble youth named
Guide Beisangue, who was afterwards
ealled Guido the I'^lder, who as yet had
no wife, he insisted upon his marrying
her ; and gave him as her dowry a large
territory in Cassentino and the Alps, and
made him Count thereof."
Ampere says in his Voyage Dantesque,
page 242 : " Near the battle-field ol
Campaldino stands the little town of
Poppi, whose castle was built in 1230
by the father of the Aniolfo who built
some years later the Palazzo Vecchio of
Florence. In this castle is still shown
the bedroom of the beautiful and modest
Gualdrada."
Francesco Sansovino, an Italian nov-
elist of the sixteenth century, has made
Gualdrada the heroine of one of his tales,
but has strangely perverted the old tra-
dition. His story may be found in
Roscoe's Italian Novelists, III. p. 107.
41. Tegghiajo Aldobrandi was a dis-
tinguished citizen of Florence, and op-
posed what Malespini calls "the ill
counsel of the people," that war should
be declared against the Sienese, which
war resulted in the battle of Monte
Aperto and the defeat of the Floren-
tines.
44. Jacopo Rusticucci was a rich
Florentine gentleman, whose chief mis-
fortune seems to have been an ill-as-
sorted marriage. Whereupon the ami-
able Boccaccio in his usual Decameron
style remarks: "Men ought not then to
be over- hasty in getting married ; on thn
contrary, they should come to it with
much precaution." And then he in-
dulges in five octavo pages against
matrimony and woman in general.
45. See Macchiavelli's story oi Bel-
fagor, wherein Minos and Rhadaman-
thus, and the rest of the infernal judges,
are greatly surprised to hear an infinite
number of condemned souls " lament
nothing so bitterly as their folly in ha^ -
ing taken wives, attributing to them th"*
whole of their misfortune. "
70. Boccaccio, in his Comento, speak ;
of Guglielmo Borsiere as " a oourteou;
gentleman of good breeding and excel-
lent manners ; and in the Decameron,
Gior. I. Nov. 8, tells of a sharp rebuke
administered by him to Messer Ermino
de' Grimaldi, a miser of Genoa.
"It came to pass that, whilst by
spending nothing he went on accumu-
lating wealth, there came to Genoa a
well-bred and witty gentleman called
NOTES TO INFERNO.
m
Gulielmo Borsiere, one nothing like the
courtiers of the present day ; who, to
the great reproach of the debauched dis-
positions of such as would now be re-
puted fine gentlemen, should more pro-
perly style themselves asses, brought up
amidst the filthiness and sink of man-
kind, rather than in courts
" This Gulielmo, whom I before men-
tioned, was much visited and respected
by the better sort of people at Genoa ;
when having made some stay here, and
hearing much talk of Ermino's sordid-
ness, he became desirous of seeing him.
Now Ermino had been informed of Gu-
lielmo's worthy character, and having,
however covetous he was, some small
sparks of gentility, he received him in a
courteous manner, and, entering into
discourse together, he took him, and
some Genoese who came along with him,
to see a fine house which he had lately
built ; and when he had shown every
part of it, he said : ' Pray, sir, can you,
who have heard and seen so much, tell
me of something that was never yet seen,
to have painted in my hall ? ' To whom
Gulielmo, hearing him speak so simply,
replied : ' Sir, I can tell you of nothing
which has never yet been seen, that I
know of; unless it be sneezing, or some-
thing of that sort ; but if you please, I
can tell you of a thing which, I believe,
you never saw.' Said Ermino (little
expecting such an answer as he received),
' I beg you would let me know what
that is.' Gulielmo immediately replied,
• Paint Liberality.' When Ermino heard
this, such a sudden shame seized him, as
quite changed his temper from what it
had hitherto been ; and he said : ' Sir,
I will have her painted in such a man-
ner that neither you, nor any one else,
shall be able to say, hereafter, that I am
unacquainted with her.' And from that
time such effect had Gulielmo's words
uj)on him, he became the most liberal
and courteous gentleman, and was the
most respeqted, both by strangers and
his own citizens, of any in Genoa. "
95. Monte Veso is among the Alps,
between Piedmont and Savoy, where
the Po takes its rise. From this point
eastward to the Adriatic, all the rivers
on the left or northern slope of the
Apennines are tributaries to the Po,
until we come to the Montone, which
above Forli is called Acquacheta. This
is the first which flows directly into the
Adriatic, and not into the Po. At least
it was so in Dante's time. Now, by
some change in its course, the Lamone,
farther north, has opened itself a new
outlet, and is the first to make its own
way to the Adriatic. See Barlow, Con-
tributions to the Study of the Divine Co-
medy, p. 131. This comparison shows
the delight which Dante took in the
study of physical geography. To reach
the waterfall of Acquacheta he traverses
in thought the entire valley of the Po,
stretching across the whole of Northern
Italy.
102. Boccaccio's interpretation of
this line, which has been adopted by
most of the commentators since his time,
is as follows : " I was for a long time
in doubt concerning the author's mean-
ing in this line ; but being by chance at
this monastery of San Benedetto, in
company with the abbot, he told me
that there had once been a discussion
among the Counts who owned the
mountain, about building a village near
the waterfall, as a convenient place for
a settlement, and bringing into it their
vassals scattered on neighbouring farms ;
but the leader of the project dying, it
was not carried into effect ; and that is
what the author says, Oz^e dovea per mille,
that is, for many, esser ricetto, that is,
home and habitation."
Doubtless grammatically the words
will bear this meaning. But evidently
the idea in the author's mind, and which
he wished to impress upon the reader's,
was that of a waterfall plunging at a
single leap down a high precipice. To
this idea, the suggestion of buildings
and inhabitants is wholly foreign, and
adds neither force nor clearness. Where-
as, to say that the river plunged at one
bound over a precipice higli enough for
a thousand cascades, presents at once a
vivid picture to the imagination, and I
have interpreted the line accordingly,
making the contrast between una scesa
and mille. It should not be foi^otten
that, while some editions read dtrvea,
others read dovria, and even potria.
106. This cord has puzzled the
commentators exceedingly. Boccaccio^
158
NOTES TO INFERNO.
Volpi, and Veiituri do not explain it.
The anonymous author of the Ottiino,
Benvenuto da Imola, Buti, Landino, Vel-
lutello, and Daniello, all think it means
fraud, which Dante had used in the
pursuit of pleasure, — "the panther with
the painted skin." Lombardi is of opi-
nion that, " by girding himself with the
Franciscan cord, he had endeavoured to
restrain his sensual appetites, indicated
by the panther ; and still wearing the
cord as a Tertiary of the Order, he
makes it serve here to deceive Geiyon,
and bring him up." Biagioli under-
stands by it " the humility with which
a man should approach Science, because
it is she that humbles the proud." Fra-
ticelli thinks it means vigilance ; Tom-
maseo, "the good faith with which he
hoped to win the Florentines, and now
wishes to deal with their fraud, so that
it may not harm him ; " and Gabrielli
Rossetti says, ' ' Dante flattered himself,
ajcting as a sincere Ghibelline, that he
should meet with good faith from his
Guelf countrymen, and met instead with
horrible fraud."
Dante elsewhere speaks of the cord in
a good sense. In Purgatorio, VII. 114,
Peter of Aragon is "girt with the cord
of every virtue." In Inferno, XXVII.
92, it is mortification, "the cord that
used to make those girt with it more
meagre;" and in Paradise, XI. 87, it
is humility, "that family which had
already girt the humble cord. "
It will be remembered that St. Fran-
cis, the founder of the Cordeliers (the
wearers of the cord), used to call his
body asino, or ass, and to subdue it with
the capestro, or halter. Thus the cord
is made to symbolise the subjugation of
the animal nature. This renders Lom-
bardi's interpretation the most intelli-
gible and satisfactory, though Virgil
seems to have thrown the cord into
the abyss simply because he had nothing
else to throw, and not with the design
of deceiving.
112. As a man does naturally in the
act of throwing.
131. That Geryon, seeing the cord,
ascends, expecting to find some nioine
difroqui, and carry him down, as Lom-
bardi suggests, is hardly admissible ; for
that was not his office. The spirits were
hurled down to their appointed places,
as soon as Minos doomed them. In-
ferno, V. 15.
132. Even to a steadfast heart.
CANTO XVII.
I. In this Canto is described the
punishment of Usurers, as sinners
against Nature and Art See Inf. XI.
109 : —
" And since the usurer takes another way.
Nature herself and in her follower
Disdains he, for elsewhere he puts his hope."
The monster Geryon, here used as
the symbol of Fraud, was born of Chry-
saor and Callirrhoe, and is generally
represented by the poets as having three
bodies and three heads. lie was in
ancient times King of Hesperia or Spain,
living on Erytheia, the Red Island oi
sunset, and was slain by Hercules,
who drove away his beautiful oxen.
The nimble fancy of Hawthorne thus
depicts him in his Wonder -Book, p.
148:—
" But was it really and truly an old
man ? Certainly at first sight it looked
very like one ; but, on closer inspection,
it rather seemed to be some kiml of a
creature that lived in the sea. For on
his legs and arms there were scales, such
as fishes have ; he was web-footed and
web-fingered, after the fashion of a duck;
and his long beard, being of a greenish
tinge, had more the appearance of a
tuft of sea- weed than of an ordinary
beard. Have you never seen a stick of
timber, that has been long tossed about
by the waves, and has got all oveigrown
with barnacles, and at last, drifting
ashore, seems to have been thrown up
from the very deepest bottom of the sea ?
Well, the old man would have put you in
mind of just such a wave-tost spar."
The three bodies and three heads,
which old poetic fable has' given to the
monster Geryon, are interpreted by
modern prose as meaning the three
Balearic Islands, Majorca, Minorca, and
Ivica, over which he reigned.
ID. Ariosto, Orlando Fnrioso, XIV.
87, Rose's Tr., thus depicts Fraud : —
A/OTES TO INFERNO.
>59
" With pleasing mien, grave walk, and decent
vest,
Fraud rolled her eyeballs humbly in her head ;
And such benign and modest speech possest.
She might a Gabriel seem who Ati said.
Foul was she and deformed in all the rest ;
But with a mantle, long and widely spread.
Concealed her hideous parts ; and evermore
Beneath the stole a poisoned dagger wore."
The Gabriel saying Avi: is from Dante,
Purgatory, X. 40 : — ^
"One would have sworn that he was saying
Ave."
17. Tartars nor Turks, "who are
most perfect masters therein," says Boc-
caccio, " as we can clearly, see in Tar-
tarian cloths, which truly are so skil-
fully woven, that no painter with his
brush could equal, much less surpass
them. The Tartars are . . . ." And
with this unfinished sentence close the
Lectures upon Dante, begun by Giovanni
Boccaccio on Sunday, August 9, 1373,
in the church of San Stefano, in Flo-
rence. That there were some critics
among his audience is apparent from
this sonnet, which he addressed " to one
who had censured his public Exposition
of Dante." See D. G. Rosetti, Early
Italian Poets, p. 447 : —
" If Dante mourns, there wheresoe'er he be.
That such high fancies of a soul so proud
Should be laid open to the vulgar crowd,
(As, touching my Discourse, I'm told by
theej)
This were my grievous pain ; and certainly
My proper blame should not be disavowed ;
Though hereof somewhat, I declare aloud.
Were due to others, not alone to me.
False hopes, true poverty, and therewithal
Thi blinded judgment of a host of friends,
And their entreaties, made that I did thus.
^ut of all this there is no gain at all
Unto the thankless souls with whose base ends
Nothing agrees that's great or generous."
18. Ovid, Metamorph. VI. :—
" One at the loom so excellently skilled
That to the Goddess she refused to yield. "
57. Their love of gold stili haunting
them in the other world.
59. The arms of the Gianfigliacci of
Florence.
63. The arms of the Ubbriachi of
Florence.
64. The Scrovigni of Padua.
68. Vitaliano del Dente of Padua.
73. Giovarmi Bujamonte, who seems
\o have had the ill repute of being the
greatest usurer of his day, called here
in irony "the sovereign cavalier."
74. As the ass-driver did in the
streets of Florence, when Dante beat
him for singing his verses amiss. See
Sacchetti, Nov. CXV.
78. Dante makes as short work with
these usurers as if he had been a curious
traveller walking through the Ghetto of
Rome, or the Judengasse of Frankfort.
107. Ovid, Metamorph. II., Addi-
son's Tr. : —
" Half dead with sudden fear he dropt tht
reins ;
The horses felt "en; loose upon their manes.
And, flying out through all the plains above.
Ran uncontrolled where'er their fury drove ;
Rushed on the stars, and through a pathles.^
way
Of unknown regions hurried on the day.
And now above, and now below they flew.
And near the earth the burning chariot drew.
At once from life and from the chariot driv'n,
I'h' ambitious boy fell thunder-struck from
hcav'n.
The horses started with a sudden bound.
And flung the reins and chariot to the ground:
The studded harness from their necks th-y
broke.
Here fell a wheel, and here a silver spoke.
Here were the beam and axle torn away ;
And, scatter'd o'er the earth, the shining frag-
ments lay.
The breathless Phaeton, with flaming hair,
Shot from the chariot, like a falling star.
That in a summer's ev'ning from the top
Of heav'n drops down, or seems at least to
drop:
Till on the Po his blasted corpse was hurled.
Far from his country, in the Western World."
108. The Milky Way. In Spanish
El camino de Santiago ; in the Northern
Mythology the pathway of the ghosts
going to Valhalla.
109. Ovid, Metamorph. VIII., Crox-
all's Tr. :—
" The soft'ning wax, that felt a nearer sun,
Dissolv'd apace, and soon began to rtin.
The youth in vain his melting pinions shakes.
His feathers gone, no longer air he takes
O father, father, as he strove to cry,
Down to the sea he tumbled from on high.
And found his fate : yet still subsists by fame^
Among those waters that retain his name.
The father, now no more a father! cries.
Ho, Icarus ! where are you ? as he flies :
Where shall I "seek my boy ? he cries again.
And saw his feathers scattered on the main."
136. L\ican, Pharsal. I. : —
" To him the Balearic sling is slow.
And the shaft loiters fion: the Parthian bo'.A"
i6o
NOTES TO INFERNO.
CANTO XVIII.
1. Here begins the third division of
the Inferno, embracing the Eighth and
Ninth Circles, in which the Fraudulent
are punished.
" But because fraud is man's peculiar vice
More it displeases God ; and so stand lowest
The fraudulent, and greater dole assails
them."
The Eighth Circle is called Male-
bolge, or Evil-budgets, and consists of
ten concentric ditches, or Bolge, of
stone, with dikes between, and rough
bridges running across them to the
centre like the spokes of a wheel.
In the First Bolgia are punished Se-
ducers, and in the second Flatterers.
2. Mr. Ruskin, Modern Painters, III.
p. 237, says : —
" Our slates and granites are often
of very lovely colours ; but the Apen-
nine limestone is so gray and toneless,
that I know not any mountain dis-
trict so utterly melancholy as those
which are composed of this rock, when
tmwooded. Now, as far as I can disco-
ver from the internal evidence in his
poem, nearly all Dante's mountain wan-
derings had been upon this ground. He
had journeyed once or twice among the
Alps, indeed, but seems to have been
impressed chiefly by the road from Garda
to Trent, and that along the Cornice,
1)0th of which are either upon those
limestones, of a dark serpentine, which
shows hardly any colour till it is po-
lished. It is not ascertainable that he
had ever seen rock scenery of the finely
coloured kind, aided by the Alpine
mosses : I do not know the fall at Forli
{Inferno^ XVI. 99), but every other
scene to which he alludes is among
these Apennine limestones ; and when
he wishes to give the idea of enormous
mountain size he names Tabernicch and
Pietra-pana, — the one clearly chosen
only for the sake of the last syllable of
its name, in order to make a sound as
of crackling ice, with the two sequent
rhymes of the stanza, — and the other
is an Apennine near Lucea.
" His idea, therefore, of rock colour,
founded on these experiences, is that of
a dull or ashen gray, more or less stained
by the brown of iron ochie, precisely as
the Apennine limestones nearly always
are ; the gray being peculiarly cold and
disagreeable. As we go down the very
hill which stretches out from Pietra-pana
towards Lucca, the stones laid by the
road-side to mend it are of this ashen
gray, with efflorescences of manganese
and iron in the fissures. The whole of
Malebolge is made of this rock, ' All
wrought in stone of iron-coloured grain.'
29. The year of Jubilee 1300. Mr.
Norton, in his Notes of Travel and Study
in Italy, p. 255, thus describes it : —
"The beginning of the new century
brought many pilgrims to the Papal
city, and the Pope, seeing to what
account the treasury of indulgences pos-
sessed by the Church might now be
turned, hit upon the plan of promising
plenary indulgence to all who, during
the year, should visit with fit dispositions
the holy places of Rome. He, accord-
ingly, in the most solemn manner, pro-
claimed a year of Jubilee, to date from
the Christmas of 1299, and appointed a
similar celebration for each hundredth
year thereafter. The report of the mar-
vellous promise spread rapidly through
Europe ; and, as the year advanced,
pilgrims poured into Italy from remote
as well as from neighbouring lands
The roads leading to Rome were dusty
with bands of travellers pressing forward
to gain the unwonted indulgence. The
Crusades had made travel familiar to
men, and a journey to Rome seemed
easy to those who had dreamed of the
Farther East, of Constantinople, and
Jerusalem. Giovanni Villani, who was
among the pilgrims from Florence, de-
clares that there were never less than
two hundred thousand strangers at Rome
during the year ; and Guglielmo Ven-
tura, the chronicler of Asti, reports the
total number of pilgrims at not less than
two millions. The picture which he
draws of Rome during the Jubilee is a
curious one. ' Mirandum est quod pas-
sim ibant viri et mulieres, qui anno illo
Noma fuerunt quo ego ihi fui et per dies
XV. steti. De pane, vino, carnibus, pis-
cibus, et avena, bonum mercatum ibi erat;
foenum carissimum ibi fuit ; hospitia ca-
rissima ; taliter quod lectus mens et equi
viei super fittto et avena constabat mihi
tornesium unum grossum, Exiens dt
NOTES TO INFERNO.
iti
Noma in Vi^iia Nath'itatis Christi, vidi
tiirbam magnam, quam dinunierare nemo
poterat ; et fama erat inter Romanos,
qtwd ihi fiiemnt plusquam vigenti centum
millia virarnm et miilierum. Pluries ego
vidi ibi tarn vivos quam mulieres concul-
(^atos sub pedibus aliornm ; et etiam ego-
met in eodem periailo plures vices evasi.
Papa innumerabilem pecuniam ab eisdem
recepit, quia die ac nocte duo clerici sta-
hant ad altare Sancti Pauli tenentes in
eorum manibus rastellos, rastellantes pe-
cuniam infinitam.'' To accommodate
the throng of pilgrims, and to protect
them as far as possible from the danger
which Ventura feelingly " describes, a
barrier was erected along the middle of
the bridge, under the Castle of Sant'
Angelo, so that those going to St.
Peter's and those coming from the
church, passing on opposite sides,
might not interfere with each other.
It seems not unlikely that Dante him-
self was one of the crowd who thus
crossed the old bridge, over whose
arches, during this year, a flood of men
was flowing almost as constantly as the
river's flood ran through below."
31. The castle is the Castle of St.
Angelo, and the mountain Monte Gia-
nicolo. See Barlow, Study of Dante, p.
126. Others say Monte Giordano.
5a " This Caccianimico," says Ben-
venuto da Imola, "was a Bolognese ;
a liberal, noUe, pleasant, and very
powerful man." Nevertheless, he was
so utterly corrupt as to sell his sister,
the fair Ghisola, to the Marquis of Este.
51. In the original the word is salse.
" In Bologna," says Benvenuto da Imo-
la, " the name of Salse is given to a
certain valley outside the city, and near
to Santa Maria in Monte, into which the
mortal remains of desperadoes, usurers,
and other infamous persons are wont to
be thrown. Hence I have sometimes
heard boys in Bologna say to each other,
by way of insult, ' Your father was
thrown into the Salse. ' "
61. The two rivers between which
Bologna is situated. In the Bolognese
dialect sipa is used for si.
72. They cease going round the cir-
cles as heretofore, and now go straight
forward to the centre of the abyss.
86. For the story of Jason, Medea,
and the Golden Fleece, see Ovid, Me-
tamorph. VII. Also Chaucer, Legendt
of Goode Women : —
" Thou roote of fals loveres, duke Jason I
Thou slye devourer and confusyon
Of gentil wommen, gentil creatures ! "
92. When the women of Lemnos
put to death all the male inhabitants
of the island, Hypsipyle concealed her
father Thoas, and spared his life.
Apollonius Rhodius, Argonautics, II.,
Fawkes's Tr. : —
" Hipsipyle alone, illustrious maid,
Spared her sire Thoas, who the sceptre
swayed. "
122. "Allessio Interminelli," says
Benvenuto da Imola, "a soldier, a no-
bleman, and of gentle manners, was of
Lucca, and from him descended that
tyrant Castruccio who filled all Tuscany
with /ear, and was lord of Pisa, Lucca,
and Pistoja, of whom Dante makes no
mention, because he became illustrious
after the author's death. Allessio took
such delight in flattery, that he could
not open his mouth without flattering.
He besmeared everybody, even the low-
est menials."
The Ottimo says, that in the dialect of
Lucca, the head "was facetiously called
a pumpkin."
133. Thais, the famous courtesan of
Athens. Terence, The Eunuch, Act
III. Sc. I :—
" Thraso. Did Thais really return
me many thanks ?
" Gnat ho. Exceeding thanks.
" Thraso. Was she delighted, say
you?
" Gnatho. Not so much, indeed, at
the present itself, as because it was given
by you; really, in right earnest, she does
exult at that."
136. "The filthiness of some pas-
sages," exclaims Landor, Pentameron,
p. 15, " would disgrace the drunkenest
horse-dealer ; and the names of such
criminals are recorded by the poet, as
would be forgotten by the hangman in
six months. "
CANTO XIX.
I. The Third Bolgia is devoted to
the Simoniacs, so called from Simon
Magus, the Sorcerer mentioned in Acts
1 62
NOTES TO INFERNO
i8. See Tar. XXX. Note
viii. 9,
147.
Brunette I>atini touches lightly upon
them in the Tesordto, XXI. 259, on
account of their high ecclesiastical dig-
nity. His pupil is less reverential in
this particular.
" Altri per simonia
Si getta in mala via,
E Dio e' Santi offende
E vende le prebende,
E Sante Sagramente,
E mette 'nfra la gente
Assempri di mal fare.
Ma questo lascio stare,
Che tocca a ta' persone,
Che non e mia ragione
Di dime lungamente."
Chaucer, Persones Tale, speaks thus
of Simony : —
" Certes simonie is cleped of Simon
Magus, that wold have bought for tem-
porel catel the yefte that God had yeven
by the holy gost to Seint Peter, and to
the Apostles : and therfore understond
ye, that both he that selleth and he that
byeth thinges spirituel ben called Simoni-
ackes, be it by catel, be it by procuring,
or by fleshly praier of his frendes, fleshly
frendes, or spirituel frendes, fleshly in
two maners, as by kindrede or other
frendes : sothly, if they pray for him
that is not worthy and able, it is simonie,
if he take the benefice : and if he be
worthy and able, ther is non."
5. Gower, Confer. Amant. I. : —
" A irompe with a steme breth.
Which was cleped the trompe of deth.
He shall this dredfull trompe blowe
To-fore his gate and make it knowe.
How that the jugement is yive
Of deth, which shall nought be foryive."
19. Lami, in his DelicicB Eniditorum,
makes a strange blunder in reference to
this passage. He says : " Not long ago
the baptismal font, which stood in the
middle of Saint John's at Florence, was
removed ; and in the pavement may
still be seen the octagonal shape of its
ample outline. Dante says, that, when
a boy, he fell into it and was near
drowning ; or rather he fell into one of
the circular basins of water, which sur-
rounded the principal font." Upon this
Arrivabeni, Comento Storico, p. 588,
where I find this extract, remarks : "Not
Dante, but Lami, staring it the moon,
fell into the hole. "
20. Dante's enemies had accused
him of committing this act through im-
piety. He takes this occasion to vindi-
cate himself
33. Probably an allusion to the red
stockings worn by the Popes.
50. Burying alive with the head
downward and the feet in the air was
the inhuman punishment of hired assas-
sins, "according to justice and the mu-
nicipal law in Florence," says the Ot-
Hmo. It was called Propagginare, to
plant in the manner of vine-stocks.
Dante stood bowed down like the
confessor called back by the criminal
in order to delay the moment of his
death.
53. Benedetto Gaetani, Pope Boni-
face VIII. Gower, Conf. Amant. II.,
calls him
" Thou Boneface, thou proude clerke,
Misleder of the papacie."
This is the Boniface who frightened
Celestine from the papacy, and perse-
cuted him to death after his resignation.
" The lovely Lady " is the Church.
The fraud was his collusion with Charles
II. of Naples. " He went to King
Charles by night, secretly, and with few
attendants," says Villani, VIII. ch. 6,
" and said to him : ' King, thy Pope
Celestine had the will and the power to
serve thee in thy Sicilian wars, but did
not know how : but if thou wilt contrive
with thy friends the cardinals to have
me elected Pope, I shall know how, and
shall have the will and the power ; '
promising upon his faith and oath to
aid him with all the power of the
Church." Farther on he continues:
"He was very magnanimous and lordly,
and demanded great honour, and knew
well how to maintain and advance the
cause of the Church, and on account of
his knowledge and power was much
dreaded and feared. He was avaricious
exceedingly in order to aggrandize the
Church and his relations, not being over-
scrupulous about gains, for he said that
all tilings were lawful which were of the
Church."
He was chosen Pope in 1294. "The
inauguration of Boniface." says Milmai^
NOTES TO INFERNO.
163
Latin Christ., Book IX., ch. 7, "was
the most magnificent which Rome had
ever beheld. In his procession to St.
Peter's and back to the Lateran palace,
where he was entertained, he rode not a
humble ass, but a noble white horse,
richly caparisoned : he had a crown on
his head ; the King of Naples held the
bridle on one side, his son, the King of
Hungary, on the other. The nobility
of Rome, the Orsinis, the Colonnas, the
Savellis, the Stefaneschi, the Annibaldi,
who had not only welcomed him to
Rome, but conferred on him the Sena-
torial dignity, followed in .a body : the
procession could hardly force its way
through the masses of the kneeling
people. In the midst, a furious hurri-
cane burst over the city, and extin-
guished every lamp and torch in the
church. A darker orama followed : a
riot broke out among the populace, in
which forty lives were lost. The day
after, the Pope dined in pubiic in the
Lateran ; the two Kings waited behind
his chair."
Dante indulges towards him a fierce
Ghibelline hatred, and assigns him his
place of torment before he is dead. In
Canto XXVII. 85, he calls him "the
Prince of the new Pharisees;" and, after
many other bitter allusions in various
parts of the poem, puts into the mouth
of St. Peter, Par. XXVII. 22, the ter-
rible invective that makes the whole
heavens red with anger.
" He who usurps upon the earth my place,
My place, my place, which vacant has be-
come
^ Now in the presence of the Son of God,
Has of my cemetery made a sewer
Of blood and fetor, whereat the Perverse,
Who fell from here, below there is ap-
peased."
He died in 1303. See Note 87,
Purg. XX.
70. Nicholas III., of the Orsini (the
Bears) of Rome, chosen Pope in 1277.
" He was the first Pope, or one of the
first," says Villani, VII. ch. 54, "in
whose court simony was openly prac-
tised." On account of his many accom-
plishments he was sumamed // Compiuto. \
Milman, Lat. Christ., Book XI. ch. 4,
says of him : "At length the election
fell on John Gaetano, of the noble
Roman house, the Orsini, a man of re-
markable beauty of person and de-
meanour. His name, ' the Accom-
plished,' implied that in him met all
the graces of the handsomest clerks in
the world, but he was a man likewise of
irreproachable morals, of vast ambition,
and of great ability." He died in 1280.
83. The French Pope Clement V.,
elected in 1305, by the influence ol
Philip the Fair of France, with sundry
humiliating conditions. He transferred
the Papal See from Rome to Avignon,
where it remained for seventy-one years
in what Italian writers call its " Baby-
lonian captivity." He died in 1 3 14, on
his way to Bordeaux. " He had hardly
crossed the Rhone," says Milman, Lat.
Christ., Book XII. ch. 5, "when he
was seized with mortal sickness at
Roquemaure. The Papal treasure was
seized by his followers, especially his
nephew ; his remains were treated with
such utter neglect, that the torches set
fire to the catafalque under which he
lay, not in state. His body, covered
only with a single sheet, all that his ra-
pacious retinue had left to shroud their
forgotten master, was half burned . . .
before alarm was raised. His ashes were
borne back to Carpentras and solemnly
interred."
85. Jason, to whom Antiochus Epi-
phanes granted a ' ' license to set him up
a place for exercise, and for the train-
ing up of youth in the fashions of the
heathen."
2 Maccabees iv. 13: " Now such was
the height of Greek fashions, and in-
crease of the heathenish manners,
through the exceeding profaneness of
Jason, that ungodly wretch and not
high priest, that the priests had no cou-
rage to serve any more at the altar, but,
despising the temple, and neglecting the
sacrifices, hastened to be partakers of
the unlawful allowance in the place of
exercise, after the game of Discus called
them forth."
87. Philip the Fair of France See
Note 82, "He was one of the hand-
somest men in the world," says Villani,
IX. 66, "and one of the largest in
person, and well proportioned in every
limb, — a wise and good man for a lay-
man."
M S
Jr64
NOTES rO INFERNO.
94. Matthew, chosen as an Apostle
in the place ol Judas.
99. According to Villani, VII. 54,
Pope Nicholas III. wished to marry his
"liece to a nephew of Charles of Anjou,
King of Sicily. To this alliance the
King would not consent, saying : " Al-
though he wears the red stockings, his
lineage is not worthy to mingle with
ours, and his power is not hereditary."
This made the Pope indignant, and to-
gether with the bribes of John of Procida
led him to encourage the rebellion in
Sicily, which broke out a year after the
Pope's death in the "Sicilian Vespers,"
1282.
107. The Church of Rome under
Nicholas, Boniface, and Clement. Reve-
lation xvii. I — 3 : —
" And there came one of the seven
atigels which had the seven vials, and
talked with me, saying unto me. Come
hither ; I will show unto thee the judg-
ment of the great whore that sitteth upon
many waters ; with whom the kings of j
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, hav-
ing seven heads and ten horns."
The seven heads are interpreted to
mean the Seven Virtues, and the ten
horns the Ten Commandments.
no. Revelation x\\\. 12, 13: —
" And the ten horns which thou sawest
are ten kings, .... and shall give their
power and strength unto the beast."
117. Gower, Confes. Amant., Pro-
logus : —
" The patrimonie and the richesse
Which to Silvester in pure alraesse
The firste Constantinus lefte."
Upon this supposed donation of im-
mense domains by Constantine to the
Pope, called the " Patrimony of St.
Peter," Milman, Lat. Christ., Book I.
ch. 2, remarks : —
" Silvester has become a kind of hero
of religious fable. But it was not so
much the genuine mythical spirit which
unconsciously transmutes history into
legend ; it was rather deliberate inven-
tion, with a specific aim and design,
which, in direct defiance of history, acce-
lerated the baptism of Constantine, and
sanctified a porphyry vessel as appropri-
ated to, or connected with, that holy
use : and at a later period produced the
monstrous fable of the Donation.
" But that with which Constantine
actually did invest the Church, the right
of holding landed property, and receiving
it by bequest, was far more valuable to
the Christian hierarchy, and not least to
the Bishop of Rome, than a prematura
and prodigal endowment."
CANTO XX.
I. In the Fourth Bolgia are punished
the Soothsayers : —
" Because they wished to see too far before
them,
Backward they look, and backward make
their way."
9. Processions chanting prayers and
supplications.
13. Ignaro in Spenser's Faerie Queene,
I. viii. 31 : —
" But very uncouth sight was to behold.
How he did fashion his untoward pace ;
For as he forward moved his footing old.
So backward still was turned his wrinkled
face."
34. Amphiaraus was one of the seven
kings against Thebes. Foreseeing his
own fate, he concealed himself, to avoid
going to the war ; but his wife Eriphyle,
bribed by a diamond necklace (as famous
in ancient story as the Cardinal de
Rohan's in modern), revealed his hiding-
place, and he went to his doom with the
others.
./^schylus. The Seven against Thebes :
" I will tell of the sixth, a man most
prudent and in valour the best, the seer,
the mighty Amphiaraus And
through his mouth he gives utterance to
this speech ' I, for my part, in
very truth shall fatten this soil, seer as I
am, buried beneath a hostile earth.' "
Statius, Thebaid, VIII. 47, Lewis'*
Tr. :—
" Bought of my treacherous wife for cursed
And in the list of Argive chiefs enrolled,
Resigned to fate I sought the Theban plain ;
Whence flock the shades that scarce tfaf
realm contain ; ' •
NOTES TO INFERNO.
I6S
When, how my soul yet dreads 1 an earth-
quake came,
Big with destruction, and my trembling
frame.
Rapt from the midst of gaping thousands
hurled
To night eternal in thy nether world."
40. The Theban soothsayer. Ovid,
H/rf., III., Addison's Tr. : —
"It happen'd.once, within a shady wood.
Two twisted snakes he in conjunction view'd,
When with his staff their slimy folds he broke,
And lost his manhood at the fatal stroke.
But, after seven revolving years he view'd
The self-same serpents in the self-same wood :
' And if,' says he, ' such virtue m you lie,
That he who dares your slimy folds untie
Must change his kind, a second stroke I'll
Again he struck the snakes, and stood again
New-sex'd, and straight recovered into man.
When Juno fired,
More than so trivial an affair required,
Deprived him, in her fury, of his sight.
And left him groping round in sudden night.
But Jove (for so it is in heav'n decreed
That no one god repeal another's deed)
Irradiates all his soul with inward light.
And with the prophet's art relieves the want
of sight."
45. His beard. The word " plumes"
is used by old English writers in this
sense. Ford, Lady's Trial : —
" Now the down
Of softness is exchanged for plumes of age."
See also Ping. I. 42.
46. An Etrurian soothsayer. Lucan,
Pkarsaliaf I., Rowe's Tr. : —
" Of these the chief, for learning famed and
age,
Aruns by name, a venerable sage.
At Luna lived."
Ruskin, Modem Painters, III. p. 246,
says : —
" But in no part of the poem do we
find allusion to mountains in any other
than a stern light ; nor the slightest evi-
dence that Dante cared to look at them.
From that hill of San Miniato, whose
steps he knew so well, the eye com-
mands, at the farther extremity of the
Val d'Amo, the whole purple range of
the mountains of Carrara, peaked and
mighty, seen always against the sunset
light in silent outline, the chief forms
that rule the scene as twilight fades
away. By this vision Dante seems to
have been wholly unmoved, and, but
for Lucan's mention of Aruns at Luna,
would seemingly not have spoken of the
Carrara hills in the whole course of his
poem : when he does allude to them, he
speaks of their white marble, and their
command of stars and sea, but has
evidently no regard for the hills them-
selves. There is not a single phrase or
syllable throughout the poem which in-
dicates such a regard. Ugolino, in his
dream, seemed to himself to be in the
mountains, ' by cause of which the Pisan
cannot see Lucca ;' and it is impossible
to look up from Pisa to that hoary slope
without remembering the awe that there
is in the passage ; nevertheless it was as
a hunting-ground only that he remem-
bered these hills. Adam of Brescia,
tormented with eternal thirst, remembers
the hills of Romena, but only for the
sake of their sweet waters. "
55. Manto, daughter of Tiresias, who
fled from Thebes, the "City of Bacchus,"
when it became subject to the tyranny of
Cleon.
63. Lake Benacus is now called the
Lago di Garda. It is pleasantly alluded
to by Claudian in his "Old Man of
Verona," who has seen " the grove grow
old coeval with himself "
" Verona seems
To him remoter than the swarthy Ind,
He deems the Lake Benacus as the shore
OftheRedSea."
65. The Pennine Alps, or Alpes Pceme,
watered by the brooklets flowing into
the Sarca, which is the principal tribu-
tary of Benaco.
69. The place where the three dioceses
of Trent, Brescia, and Verona meet.
70. At the outlet of the lake.
77. ^neid, X. : —
" MinciuK crowned witli sea-green reeds."
Milton, Lycidas : —
" Smooth-sliding Mincius, crowned with voca*
reeds."
82. Manto. Benvenutodalmola says:
" Virgin should here be rendered Vi-
rago."
93. Aitteid, X. : " Ocnus, .... son
of the prophetic Manto, and of the Tus-
can river, who gave walls and the name
of his mother to thee, O Mantua !"
95. Pinamonte dei Buonacossi, a bold,
ambitious man, persuaded Alberto, Count
of Casalodi and Lord of Mantua, to
i66
NOTES TO INFERNO.
banish to their estates the chief nobles of
the city, and then, stirring up a popular
tumult, fell upon the rest, laying waste
their houses, and sending them into exile
or to prison, and thus greatly depopu-
lating the city.
no. Iliad, 1. (x) '. "AndCalchas, the
son of Thestor, arose, the best of augurs,
a man who knew the present, the future,
and the past, and who had guided the
ships of the Achaeans to Ilium, by that
power of prophecy which Phoebus Apollo
gave him."
112. yEneid, IT. 114: "In suspense
we send Eurypylus to consult the oracle
of Apollo, and he brings back from the
shrine these mournful words : ' O Greeks,
ye appeased the winds with blood and a
virgin slain, when first ye came to the
Trojan shores ; your return is to be
sought by blood, and atonement made
by a Grecian life.' "
Dante calls Virgil's poem a Tragedy,
to mark its sustained and lofty style, in
contrast with that of his own Comedy,
of which he has already spoken once,
Canto XVI. 138, and speaks again,
Canto XXI. 2 ; as if he wished the
reader to bear in mind that he is wear-
ing the sock, and not the buskin.
116. "Michael Scott, the Magician,"
says Benvenuto da Imola, " practised
divination at the court of Frederick II.,
and dedicated to him a book on natural
history, which I have seen, and in which
among other things he treats of Astro-
logy, then deemed infallible It
is said, moreover, that he foresaw his
own death, but could not escape it. He
had prognosticated that he should be
killed by the falling of a small stone
upon his head, and always wore an iron
skiiil-cap under his hood, to prevent this
disaster. But entering a church on the
festival of Corpus Domini, he lowered
his liood in sign of veneration, not of
Christ, in whom he did not believe, but
to deceive the common people, and a
small stone fell from aloft on his bare
head."
The reader will recall the midnight
scene of the monk of St. Mary's and
William of Deloraine in Scott's Lay of
the Last Minstrel, Canto II. : —
" In these far climes it was my lot
To meet tbe wondrous Michael Scott;
A wizard of such dreaded fame
That when, in Salamanca's cave,
Him listed his magic wand to wave.
The bells would ring in Notre Dame !
Some of his skill he taught to me ;
And, warrior, I could say to thee
The words that cleft Eildon hills in three,
And bridled the Tweed with a curb of stone ;
But to speak them were a deadly sin ;
And for having but thought them my heart
within,
A treble penance must be done."
And the opening of the tomb to recover
the Magic Book : —
" Before their eyes the wizard lay.
As if he had not been dead a day.
His hoary beard in silver rolled,
He seemed some seventy winters old ;
A palmer's amice wrapped him round.
With a wrought Spanish baldric bound.
Like a pilgrim from beyond the sea ;
His left hand held his book of might ;
A silver cross was in his right ;
The lamp was placed beside his knee ;
High and majestic was his look.
At which the fellest fiends had shook.
And all unruffled was his face : —
They trusted his soul had gotten grace."
See also Appendix to the Lay of the Last
Minstrel.
118. Guido Bonatti, a tiler and astro-
loger of Forli, who accompanied Guido
di Montefeltro when he marched out of
Forli to attack the French " under the
great oak." Villani, VII. 81, in a pas-
sage in which the he and him get-a little
entangled, says : " It is said that the
Count of Montefeltro was guided Vjy
divination and the adviceof Guido Bonatti
(a tiler who had become an astrologer),
or some other strategy, and he gave the
orders ; and in this enterprise he gave
him the gonfalon and said, ' So long as a
rag of it remains, wherever thou bearest
it, thou shall be victorious ; ' but I rather
think his victories were owing to his own
wits and his mastery in war."
Benvenuto da Imola reports the fol-
lowing anecdote of the same personages.
" As the Count was standing one day in
the large and beautiful square of Forli,
there came a rustic mountaineer and gave
him a basket of pears. And when the
Count said, ' Stay and sup with me,' the
rustic answered, ' My Lord, I wish to go
home before it rains ; for infallibly there
will be much rain to-day.' The Count,
wondering at him, sent for Guido Bonatti,
as a great astrologer, and said to him,
NOTES TO INFERNO.
167
'Dost thou hear what this man says?'
Guide answered, ' He does not know
what he is saying; but wait a little.'
Guido went to his study, and, having
taken his astrolabe, observed the aspect
of the heavens. And on returning he
said that it was impossible it should rain
that day. But the rustic obstinately
affirming what he had said, Guido asked
him, ' How dost then know?' The rus-
tic answered, ' Because to-day my ass, in
coming out of the stable, shook his head
and pricked up his ears, and whenever
he does this, it is a certain sign that the
weather will soon change.' ,Then Guido
replied, ' Supposing this to be so, how
dost thou know there will be much rain ?'
'Because,' said he, 'my ass, with his
ears pricked up, turned his head aside,
and wheeled about more than usual.'
Then, with the Count's leave, the rustic
departed in haste, much fearing the rain,
though the weather was very clear.
And an hour afterwards, lo, it began to
thunder, and there was a great down-
pouring of waters, like a deluge. Then
Guido began to cry out, with great indig-
nation and derision, ' Who has deluded
me? Who has put me to shame?' And
for a long time this was a great source of
merriment among the people."
Asdente, a cobbler of Parma. " I
think he must have had acuteness of
mind, although illiterate ; some having
the gift of prophecy by the inspiration
of Heaven." Dante mentions him in the
Convito, IV. 16, where he says that, if
nobility consisted in being known and
talked about, " Asdente the shoemaker
of Parma would be more noble than any
of his fellow-citizens."
126. The moon setting in the sea west
of Seville. In the Italian popular tradi-
tion to which Dante again alludes. Par.
II. 51, the Man in the Moon is Cain
with his Thorns. This belief seems to
have been current too in England, Mid-
summer N^ight^s l3ream. III. i : "Or
else one must come in with a bush of
thorns and a lantern, and say he comes
to disfigure, or to present, the person of
moon-shine." And again, V. i: "The
man should be put into the lantern.
How is it else the man i' the moon ?
All that I have to say is to tell
you, that the lantem is the moon ; I, the
man in the moon ; this thorn-bush, my
thorn-bush ; and this dog, my dc^."
The time here indicated is an hour
after simrise on Saturday morning.
CANTO XXI.
1. The Fifth Bolgia, and the punish-
ment of Barrators, or " Judges who take
bribes for giving judgment."
2. Having spoken in the preceding
Canto of Virgil's " lofty Tragedy," Dante
here speaks of his own Comedy, as if to
prepare the reader for the scenes which
are to follow, and for which he apolo-
gises in Canto XXII. 14, by repeating
the proverb,
" In the church
With saints, and in the tavern with carousers. "
7. Of the Arsenal of Venice Mr. Hil-
lard thus speaks in his Six Months in
Italy, I. 63 :—
" No reader of Dante will fail to pay
a visit to the Arsenal, from which, m
order to illustrate the terrors of his
' Inferno, ' the great poet drew one of
these striking and picturesque images,
characteristic alike of the boldness and
the power of his genius, which never
hesitated to look for its materials among
the homely details and familiar incidents
of life. In his hands, the boiling of
pitch and the calking of seams ascend to
the dignity of poetry. Besides, it is the
most impressive and characteristic spot
in Venice. The Ducal Palace and the
Church of St. Mark's are symbols of
pride and power, but the strength of
Venice resided here. Her whole his-
tory, for six hundred years, was here
epitomized, and as she rose and sunk,
the hum of labouriiere swelled and sub-
sided. Here was the index-hand which
marked the culmination and decline of
her greatness. Built upon several small
islands, which are united by a wall of
two miles in circuit, its extent and com-
pleteness, decayed as it is, show what
the naval power of Venice once was, as
the disused armour of a giant enables us
to measure his stature and strength.
Near the entrance are four marble lions,
brought by Morosini from the Pelopon-
nesus in 1685, two of which are striking
works of art. Of these two, one is by
l68
NOTES TO INFERNO.
far the oldest thing in Venice, being not
much younger than the battle of Mara-
thon ; and thus, from the height of
twenty-three centuries, entitled to look
down upon St. Mark's as the growth of
yesterday. The other two are nonde-
script animals, of the class commonly
called heraldic, and can be styled lions
only by courtesy. In the armoury are
some very interesting objects, and none
more so than the great standard of the
Turkish admiral, made of crimson silk,
taken at the battle of I^epanto, and
which Cervantes may have grasped with
his unwounded hand. A tew fragments
of some of the very galleys that were
engaged in that memorable fight are also
preserved here."
37. Malebranche, Evil-claws, a general
HMie for the devils.
38. Santa Zita, the Patron Saint of
Lucca, where the magistrates were called
Elders, or Aldermen. In Florence they
bore the name of Priors.
41. A Barrator, in Dante's use of the
word, is to the State what a Simoniac is
to the Church ; one who sells justice,
office, or employment.
Benvenuto says that Dante includes
Bontura with the rest, " because he is
speaking ironically, as who should say,
' Bontura is the greatest barrator of all. '
For Bontura was an arch-barrator, who
sagaciously led and managed the whole
commune, and gave offices to whom he
wished. He likewise excluded whom he
wished."
46. Bent down in the attitude of one
in prayer ; therefore the demons mock
him with the allusion to the Santo Volto.
48. The Santo Volto, or Holy Face,
is a crucifix still preserved in the Cathe-
dral of Lucca, and held in great venera-
tion by the people. The tradition is
that it is the work of Nicodemus, who
sculptured it from memory.
See also Saccbetti, Nov. 73, in which
a preacher mocks at the Santo Volto in
the church of Santa Croce at Florence.
49. The Serchio flows near Lucca.
Shelley, in a poem called The Boat, on
the Serchio, describes it as a "torrent
fierce,"
" Which fervid from its mountain source,
Shallow, smooth, and strong, doth come ;
Swift as fire, tempestuously
It sweeps into the affrighted sea.
In morning's smile its eddies coil,
Its billows sparkle, toss, and boil,
Torturing all its quiet light
Into columns fierce and bright."
63. Canto IX. 22 : —
" True is it once before I here below
Was conjured by that pitiless Erictho,
Who summoned back the shades unto then
bodies."
95. A fortified town on the Amo, in
the Pisan territory. It was besieged by
the troops of Florence and Lucca in
1289, and capitulated. As the garrison
marched out under safe-guard, they were
terrified by the shouts of the crowd,
crying: "Hang them! hang them!"
In this crowd was Dante, ' ' a youth of
twenty-five," says Benvenuto da Imola.
no. Along, the circular dike that
separates one Bolgia from another.
111. This is a falsehood, as all the
bridges over the next Bolgia are broken.
See Canto XXIII, 140.
112. At the close of the preceding
Canto the time is indicated as being an
hour after sunrise. Five hours later
would be noon, or the scriptural sixth
hour, the hour of the Crucifixion. Dante
understands St. Luke to say that Christ
died at this hour. Convito, IV. 23 :
' ' Luke says that it was about the sixth
hour when he died ; that is, the culmina-
tion of the day." Add to the "one
thousand and two hundred sixty-six
years," the thirty-four of Christ's life on
earth, and it gives the year 1300, the
date of the Infernal Pilgrimage.
114. Broken by the earthquake at
the time of the Crucifixion, as the rock
leading to the Circle of the Violent,
Canto XII. 45 :—
" And at that moment this primeval rock
Both here and elsewhere made such over-
throw."
ft
As in the next Bolgia Hypocrites are
punished, Dante couples them with the
Violent, by making the shock of the
earthquake more felt near them than
elsewhere.
125. The next crag or bridge, tra-
versing the dikes and ditches.
137. See Canto XVIL 75.
NOTES TO INFERNO.
169
CANTO XXII.
I. The subject of the preceding
Canto is continued in this.
5. Aretino, P'ita di Dante, says that
Dante in his youth was present at the
"great and memorable battle, which
befell at Campaldino, fighting valiantly
on horseback in the front rank." It was
there he saw the vaunt-couriers of the
Aretines, who began the battle with
such a vigorous charge, that they routed
the Florentine cavalry, and drove them
back upon the infantry.
7. Napier, Florentine Hist. , I. 2 14 —
2I7» gives this description of the Car-
roccio and the Martinella of the Floren-
tines : —
"In order to give more dignity to the
national army and form a rallying point
for the troops, there had been established
a great car, called the Carroccio, drawn
by two beautiful oxen, which, carrying
the Florentine standard, generally accom-
panied them into the field. This car was
painted vermilion, the bullocks were
covered with scarlet cloth, and the driver,
a man of some consequence, was dressed
in crimson, was exempt from taxation,
and served without pay ; these oxen
were maintained at the public charge in
a public hospital, and the white and red
banner of the city was spread above the
car between two lofty spars. Those
taken at the battle of Monteaperto are
still exhibited in Siena Cathedral as
trophies of that fatal day.
"Macchiavelli erroneously places the
adoption of the Carroccio by the Floren-
tines at this epoch, but it was long before
in use, and probably was copied from
the Milanese, as soon as Florence be-
came strong and independent enough to
equip a national army. Eribert, -Arch-
bishop of Milan, seems to have been its
author, for in the war between Conrad I.
and that city, besides other arrange-
ments for military organisation, he is
said to have finished by the invention of
the Carroccio; it was a pious and not
impolitic imitation of the ark as it was
carried before the Israelites. This vehicle
is described, and also represented in
ancient paintings, as a four-wheeled ob-
long car, drawn by two, four, or six
bullocks : the car was always red, and
the bullocks, even to their hoofs, ctivered
as above described, but with red or white
according to the faction ; the ensign staff
was red, lofty, and tapering, and sur-
mounted by a cross or golden ball : on
this, between two white fringed veils,
hung the national standard, and half-
way down the mast, a crucifix. A plat-
form ran out in front of the car, spacious
enough for a few chosen men to defend
it, while behind, on a corresponding
space, the musicians with their military
instruments gave spirit to the combat :
mass was said on the Carroccio ere it
quitted the city, the surgeons were
stationed near it, and not unfrequently a
chaplain also attended it to the field.
The loss of the Carroccio was a great
disgrace, and betokened utter discom-
fiture* it was given to the most distin-
guished knight, who had a public salary
and wore conspicuous armour and a
golden belt : the best troops were sta-
tioned round it, and there was frequently
the hottest of the fight
"Besides the Carroccto,\}n& Florentine
army was accompanied by a great bell,
called Martinella or Campana deglt
Asini, which, for thirty days before hos-
tilities began, tolled continually day and
night from the arch of Porta Santa
Maria, as a public declaration of war,
and, as the ancient chronicle hath it,
' for greatness of mind, ihat the enemy
might have full time to prepare himself.'
At the same time also, the Carroccit was
drawn from its place in the offices of
.San Giovanni by the most distinguished
knights and noble vassals of the republic,
and conducted in state to the Alercaio
Nuot'o, where it was placed upon the
circular stone still existing, and remained
there until the army took the field.
Then also the Martinella was removed
from its station to a wooden tower placed
on another car, and with the Carroccio
served to guide the troops by night and
day. 'And with these two pomps, of
the Carroccio and Campana, 'says Males-
pini. the pride of the old citizens, our
ancestors, was ruled.' "
15. Equivalent to the proverb, "Do
in Rome as the Romans do."
48. Giampolo, or Ciampolo, say all
the commentators ; but nothing more is
I70
NOTES TO INFERNO.
known of him than his name, and what
he tells us here of his history.
52. It is not very clear which King
Thibault is here meant, but it is proba-
l)ly King Thibault IV., the crusader and
poet, born 1201, died 1253. His^poems
have been published by Leveque de la
Ravalliere, under the title of Les Poisies
(ill Roi de Navarre; and in one of his
songs (Chanson 53) he makes a clerk
address him as the Boris Rots Thiebaut.
Dante cites him two or three times in
his Volg. Eloq., and may have taken
this expression from his song, as he does
afterwards, Canto XXVIII. 135, lo Re
jozrs, the Re Giovane, or Young King,
from the songs of Bertrand de Born.
65. A Latian, that is to say, an
Italian.
82. This Frate Gomita was a Sar-
dinian in the employ of Nino d)!* Vis-
conti, judge in the jurisdiction of Gallura,
the "gentle Judge Nino" of Pitrg,
VIII. 53. The frauds and peculations
of the Friar brought him finally to the
gallows. Gallura is the north-eastern
jurisdiction of the island.
88. Don Michael Zanche was Senes-
chal of King Enzo of Sardinia, a natural
,son of the Emperor Frederick II. Dante
gives him the title of Don, still used in
Sardinia for Signore. After the death of
Enzo in prison at Bologna, in 1271, Don
Vlichael won by fraud and flattery his
vidow Adelasia, and became himself
Lord of Logodoro, the north-western
•urisdiction, adjoining that of Gallura.
The gossip between the Friar and the
Seneschal, which is here described by
Ciampolo, recalls the Vision of the
Sardinian poet Araolla, a dialogue be-
tween himself and Gavino Sambigucci,
written in the soft dialect of Logodoro,
a mixture of Italian, Spanish, and Latin,
and beginning : —
" Dulche, amara raeraoria de giornadas
f'uggitivas cun dopjiia peiia mia,
Qui quanto plus Tistringo sunt passadas."
See Valery, V^oyages en Corse el en
Sardaigne, II. 410.
CANTO xxin.
I. In this Sixth Bolgia the Hypo-
crites are punished.
"A painted people there below we found,
Who went about with footsteps very slow,
Weeping and in their looks subdued and
weary."
Chaucer, Knightes Tale, 2780 : —
" In his colde grave
Alone, withouten any compagnie."
And Gower, Conf. Amant. : —
" To muse in his philosophic
Sole withouten corapaignie "
4. The Fables of ^sop, by Sir Roger
L'Estrange, IV.: "There fell out a
bloody quarrel once betwixt the Frogs
and the Mice, about the sovereignty of
the Fenns ; and whilst two of their
champions were disputing it at swords
point, down comes a kite powdering
upon them in the interim, and gobbles
up both together, to part the fray. "
7. Both words signifying "now;"
mo, from the Latin modo ; and issa, from
the Latin ipsa; meaning ipsa hora.
" The Tuscans say mo," remarks Ben-
venuto, " the Lombards issa"
37. *' When he is in a fright and
hurry, and has a very steep place to go
down, Virgil has to carry him alto-
gether," says Mr. Ruskin. See Canto
XII., Note 2.
63. Benvenuto speaks of the cloaks
of the German monks as " ill-fitting and
shapeless. "
66. The leaden cloaks which Frede-
rick put upon malefactors were straw in
comparison. The Emperor Frederick II.
is said to have punished traitors by
wrapping them in lead, and throwing
them into a heated cauldron. I can find
no historic authority for this. It rests
only on tradition ; and on the same
authority the same punishment is said to
have been inflicted in Scotland, and is
thus <lescribed in the ballad of "Lord
Soulis," Scott's Minstrelsy of the Scottish
Border, IV. 256 :—
" On a circle of stones they placed the pot,
On a circle of stones but barely nine ;
They heated it red and fiery hot.
Till the burnished brass did glimmer and
shine.
" They roU'd him up in a sheet of lead,
A sheet of lead for a funeral pall,
And plunged him into the cauldron rod,
And melted him, — lead, and bones, ani
all."
NOTES TO INFERNO.
171
We get also a glimpse of this punish-
ment in Ducange, Glos. Capa Plinnbea,
where he cites the case in which one
man tells another : " If our Holy Father
the Pope knew the life you are leading,
he would have you put to death in a
cloak of lead. "
67. Comedy of Errors, IV. 2 : —
"A devil in an everlasting garment hath him."
91. Bologna was renowned for its
University ; and the speaker, who was
a Bolognese, is still mindful of his
college.
95. Florence, the Mlissima e famo-
sissimafiglia di Boma, as Dante calls it,
Convitc, I. 3,
103. An order of knighthood, esta-
blished by Pope Urban IV. in 1261,
under the title of " Knights of Santa
Maria." The name Frati Gandenti, or
"Jovial Friars," was a nickname, be-
cause they lived in their own homes and
were not bound by strict monastic rules.
Napier, Flor. Hist. I. 269, says : —
" A short time before this a new
order of religious knighthood under the
name of Frati Gandenti began in Italy :
it was not bound by vows of celibacy,
or any very severe regulations, but took
the usual oaths to defend widows and
orphans and make peace between man
and man : the founder was a Bolognese
gentleman, called Loderingo di Liandolo,
who enjoyed a good reputation, and
along with a brother of the same order,
named Catalano di Malavolti, one a
Guelf and the other a Ghibelline, was
now invited to Florence by Count Guide
to execute conjointly the office of Podesti.
It was intended by thus dividing the
supreme authority between two magis-
trates of different politics, that one
should correct the other, and justice be
equally administered ; more especially
as, in conjunction with the people, they
were allowed to elect a deliberative
council of thirty-six citizens, belonging
to the principal trades without distinction
of party."
Farther on he says that these two
Frati Gaudenti " forfeited all public
confidence by their peculation and hypo-
crisy." And Villani, VII. 13 : "Although
they were of different parties, under
cover of a false hyixjcrisy, they were of
accord in seeking rather their own pri-
vate gains than the common good. "
108. A street in Florence, laid waste
by the Guelfs.
113. Hamlet, I, 2. :—
" Nor windy suspiration of forced breath.'
115. Caiaphas, the High-Priest, who
thought "expediency" the best thing.
121. Annas, father-in-law of Caia-
phas.
134. The great outer circle surround-
ing this division of the Inferno.
142. He may have heard in the lec-
tures of the University an exposition of
'John viii 44: "Ye are of your father
the devil, and the lusts of your father ye
will do : he was a murderer from the
beginning, and abode not in the truth,
because there is no truth in him. When
he speaketh a lie, he speaketh of his
own ; for he is a liar, and the father
of it."
CANTO XXIV.
1. The Seventh Bolgia, in which
Thieves are punished.
2. The sun enters Aquarius during
the last half of January, when the Equi-
nox is near, and the hoar-frost in the
morning looks like snow on the fields,
but soon evaporates. If Dante had been
a monk of Alonte Casino, illuminating a
manuscript, he could not have made a
more clerkly and scholastic flourish with
his pen than this, nor have painted a
more beautiful picture than that which
follows. The mediaeval poets are full of
lovely descriptions of Spring, whiih seems
to blossom and sing through all their
verses ; but none is more beautiful or
suggestive than this, though serving only
as an illustration.
21. In Canto I.
43. See what Mr. Ruskin says of
Dante as "a notably bad climber," Canto
XII. Note 2.
55. The ascent of the Mount of Pur-
gatory.
73. The next circular dike, dividing
the fosses.
86. This list ol serpents is from Lucan,
Phars. IX 711, Rowe'sTr. :—
179
NOTES TO INFERNO.
' Slimy Chelyders the parched earth distain
And trace a reeking furrow on the plain.
The spotted Cenchrls, rich in various dyes,
Shoots in a Hne, and forth directly flies.
ITie Swimmer there the crystal stream pol-
lutes,
And swift thro' air the flying Javelin shoots.
The Amphisbaena doubly armed appears
At either end a threatenmg head she rears ;
Raised on his active tail Pareas stands,
And as he passes, furrows up the sands."
Milton, Parad. Lost, X. 521 : —
" Dreadful was the din
Of hissing through the hall, thick-swarming
now
With complicated monsters head and tail.
Scorpion, and asp, and amphisbsena dire.
Cerastes horned, hydrus, and elops drear.
And dipsas.
Of the Phareas, Peter Comestor, Hist.
Scholast., Gloss of Genesis iii. i, ftys :
"And this he (Lucifer) did by means of
the serpent ; for then it was erect like
man ; being afterwards made prostrate
by the curse ; and it is said the Phareas
walks erect even to this day."
Of the Amphisbaena, Brunetto La-
tini, Tresorl. v. 140, says: "The Am-
phimenie is a kind of serpent which has
two heads ; one in its right place, and
the other in the tail ; and with each she
can bite ; and she runs swiftly, and her
eyes shine like candles."
93. Without a hiding-place, or the
heliotrope, a precious stone of great
virtue against poisons, and supposed to
render the wearer invisible. Upon this
latter vulgar error is founded Boccaccio's
comical story of Calandrino and his
friends Bruno and Buffulmacco, Decant.,
Gior. VIII., Nov. 3.
107. Brunetto Latini, Tresorl. v. 164,
says of the Phcenix : " He goeth to a
good tree, savoury and of good odour, and
maketh a pile thereof, to which he set-
teth fire, and entereth straightway into
it toward the rising of the sun."
And Milton, Samson Agonistes, 1697 ;
" So Virtue, given for lost,
Depressed and overthrown, as seemed,
Like that self-begotten bird
In the Arabian woods cmbost,
That no second knows nor third.
And lay erewhile a holocaust.
From out her ashy womb now teemed,
Revives, reflourishes, then vigorous most
When most unactive deemed ;
And, though her body die, her fame sur-
vives
A secular bird ages of lives. "
114. Any obstruction, "such as the
epilepsy," says Benvenuto. "Gouts and
dropsies, catarrhs and oppilations," says
Jeremy Taylor.
125. Vanni Fucci, who calls himself a
mule, was a bastard son of Fuccio de'
Lazzari. All the commentators paint
him in the darkest colours. Dante had
known him as "a man of blood and
wrath," and seems to wonder he is here,
and not in the circle of the Violent, or
of the Irascible. But his great crime
was the robbery of a sacristy. Benve-
nuto da Imola relates the story in detail.
He speaks of him as a man of depraved
life, many of whose misdeeds went un-
punished, because he was of noble family.
Being banished from Pistoia for his
crimes, he returned to the city one night
of the Carnival, and was in company
with eighteen other revellers, among
whom was Vanni della Nona, a notary ;
when, not content with their insipid
diversions, he stole away with two com-
panions to the church of San Giacomo,
and, finding its custodians absent, or
asleep with feasting and drinking, he
entered the sacristy and robbed it of all its
precious jewels. These he secreted in
the house of the notary, which was close
at hand, thinking that on account of his
honest repute no suspicion would fall
upon him. A certam Rampino was
arrested for the theft, and put to the
torture ; when Vanni Fucci, having
escaped to Monte Carelli, beyond the
Florentine jurisdiction, sent a messenger
to Rampino's father, confessing all the
circumstances of the crime. Hereupon
the notary was seized "on the first Mon-
day in Lent, as he was going to a sermon
in the church of the Minorite Friars,"
and was hanged for the theft, and Ram-
pino set at liberty.
No one has a good word to say for
Vanni Fucci, except the Canonico Cres-
cimbeni, who, in the Comeniarj to the
/slo'ia della Volg. Poesia, II. ii., p. 99,
counts him among the Italian Poets,
and speaks of him as a man of great
courage and gallantry, and a leader o'
the Neri party of Pistoia, in 1300. He
smooths over Dante's invectives bj
NOTES TO INFERNO.
173
remarking that Dante " makes not too
honourable mention of him in the Come-
dy ;" and quotes a sonnet of his, which
is pathetic from its utter despair and
self-reproach : —
" For I have lost the good 1 might have had
Through little wit, and not of mine own will."
It is like the wail of a lost soul, and the
same in tone as the words which Dante
here puts into his mouth. Dante may
have heard him utter similar self-accusa-
tions while living, and seen on his face
the blush of shame, which covers it
here.
143. The Neri were banished from
Pistoia in 1301 ; the Bianchi, from
Florence in 1302.
145. This vapour or lightning flash
from Val di Magra is the Marquis Mala-
spini, and the " turbid clouds" are the
banished Neri of Pistoia, whom he is to
gather about him to defeat the Bianchi
at Campo Piceno, the old battle-field of
Catiline. As Dante was of the Bianchi
party, this prophecy of impending dis-
aster and overthrow could only give him
pain. See Canto VI. Note 65.
CANTO XXV.
1. The subject of the preceding Canto
is continued in this.
2. This vulgar gesture of contempt
consists in thrusting the thumb between
the first and middle fingers. It is the
same that the ass-driver made at Dante
in the street ; Sacchetti, Nov. CXV. :
" When he was a little way off, he
turned round to Dante, and, thrusting
out his tongue and making a fig at him
with his hand, said, ' Take that.'"
Villani, VI. 5, says: "On the Rock
of Carmignano there was a tower seventy
yards high, and upon it two marble arms,
the hands of which were making the figs
at Florence." Others say these hands
were on a finger-post by the road-side.
In the Merry Wives of Windsor, I. 3,
PistOi says : ' ' Convey, the wise it call ;
Steal ! foh ; a fico for the phrase ! " And
Martino, in Beaumont and Fletcher's
Widow, V. I :—
" The fig of everlasting obloquy
Go with him."
10. Pistoia is supposed to have been
founded by the soldiers of Catiline.
Brunetto Latini, Tresor, I. i. 37, says :
" They found Catiline at the foot of the
mountains and he had his army and his
people in that place where is now the
city of Pestoire. There was Catiline
conquered in battle, and he and his
were slain ; also a great part of the
Romans were killed. And on account
of the pestilence of that great slaughter
the city was called Pestoire."
The Italian proverb says, Pistoia la
ferrigna, iron Pistoia, or Pistoia the
pitiless.
15. Capaneus, Canto XIV. 44.
19. See Canto XIII. Note 9. '
25. Cacus was the classic Giant
Despair, who had his cave in Mount
Aventine, and stole a part of the herd
of Geryon, which Hercules had brought
to Italy. Virgil, ^neid, VIII., Dry-
den's Tr. : —
" See yon huge cavern, yawning wide around,
Where still the shattered mountain spreads the
ground :
That spacio\is hold grim Cacus once possessed,
Tremendous fiend ! half human, half a beast :
Deep, deep as hell, the dismal dungeon lay,
Dark and impervious to the beams of day.
With copious slaughter smoked the purple
floor,
Pale heads hung horrid on the lofty door.
Dreadful to view ! and dropped with crimson
gore."
28. Dante makes a Centaur of Cacus,
and separates him from the others be-
cause he was fraudulent as well as
violent. Virgil calls him only a mon-
ster, a half-man, Scmihominis Caci
fades.
35. Agr.ello Brunelleschi, Buoso degli
Abati, and Puccio Sciancato.
38. The story of Cacus, which Virgil
was telling.
43. Cianfa Donati, a Florentine noble-
man. He appears immediately, as a
serpent with six feet, and fastens upon
Agnello Brunelleschi.
65. Some commentators contend that
in this line papiro does not mean paper,
but a lamp- wick made of papyrus. This
destroys the beauty and aptness of the
image, and rather degrades
" The leaf of the reed,
Which has grown through the clefts in the
ruins of ages."
73. These four lists, or hands, art
'74
NOTES TO INFERNO.
the fore feet of the serpent and the arms
of Agnello.
76. Shakespeare, in the "Additional
Poems to Chester's Love's Martyrs,"
Knight's Shakespeare, VII. 193, speaks
of "Two distincts, division nonej" and
continues : —
" Property was thus appalled
That the self was not the same.
Single nature's double name
Neither two nor one was called.
" Reason, in itself confounded,
Saw division grow together ;
To themselves yet either neither,
Simple were so well compounded."
83. This black serpent is Guercio
Cavalcanti, who changes form with
Buoso degli Abati.
95. Lucan, Phars., IX., Rowe's
Tr. :—
" But soon a fate more sad with new surprise
From the first object turns their wondering
eyes.
Wretched Sabellus by a Seps was stung :
Fixed on his leg with deadly teeth it hung.
Sudden the soldier shook it from the wound,
Transfixed and nailed it to the barren ground.
Of all the dire, destructive serpent race,
None have so much of death, though none
are less.
For straight around the part the skin with-
drew.
The flesh and shrinking sinews backward
flew,
And left the naked bones exposed to view.
The spreading poisons all the parts confound.
And the whole body sinks within the wound.
Small relics of the mouldering mass were left.
At once of substance as of form bereft ;
Dissolved, the whole in liquid poison ran.
And to a nauseous puddle shrunk the man.
So snows dissolved by southern breezes run.
So melts the wax before the noonday sun.
Nor ends the wonder here ; though flames are
known
To waste the flesh, yet still they spare the
oone :
Here none were left, no least remains were
seen.
No marks to show that once the man had
been.
A fate of different kind Nasidius found, —
A burning Prester gave the deadly wound,
And straight a sudden flame began to spread,
And paint his visage with a glowing red.
With swift expansion swells the bloated
skin, —
Natight but an undistinguished mass is seen,
While the fair human form lies lost within ;
The puffy poison spreads and heaves around.
Till all the man is ui the monster drowned.
No more the steejy plate his breast can stay,
But yields, and gives the bursting poison way.
Not waters so, when fire the rage supplies,
Bubbling on heaps, in boiling cauldrons rise ;
Nor swells the stretching canvas half so fast,
When the sails gather all the driving blast.
Strain the tough yards, and bow the loftj
mast.
The various parts no longer now are known.
One headless, formless heap remains alone."
97. Ovid, Metamorpk., IV., Eus-
den's Tr. : —
" ' Come, my Harmonia, come, thy face recline
Down to my face : still touch what still is
mine.
O let these hands, while hands, be gently
pressed,
While yet the serpent has not all possessed.'
More he had spoke, but strove to speak in
vain, —
The forky tongue refused to tell his pain.
And learned in hissings only to complain.
" Then shrieked Harmonia, ' Stay, my
Cadmus, stay !
Glide not in such a monstrous shape away !
Destruction, like impetuous waves, rolls on.
Where are thy feet, thy legs, thy shoulders
gone?
Changed is thy visage, changed is all thy
frame,
Cadmus is only Cadmus now in name.
Ye gods ! my Cadmus to himself restore.
Or me like him transform, — I ask no more.' "
And v., Maynwaring's Tr. : —
" The god so near, a chilly sweat possessed
My fainting limbs, at every pore expressed ;
My strength distilled in drops, my hair in
dew,
My form was changed, and all my substance
new :
Each motion was a stream, and my whole
frame
Turned to a fount, which still preserves my
name."
See also Shelley's Arethum : —
" Arethusa arose
From her couch of snows
In the Acroceraunian mountains, —
From cloud and from crag
With many a jag
Shepherding her bright fountains.
She leapt down the rocks.
With her rainbow locks
Streaming among the streams :
Her steps paved with green
The downward ravine
Which slopes to the western gleams ;
And gliding and springing.
She went, ever singing,
In murmurs as soft as sleep.
ITie Earth seemed to love her,
And Heaven smiled above her.
As she lingered towards the deep."
144. Some editions read /a penna,
the pen, instead of la lingua, the tongue.
151. Gaville was a village in the
Valdamo, where Guercio Cavalcanti
NOTES TO INFERNO.
rs
was murdered. The family took ven-
geance upon the inhabitants in the old
Italian style, thus causing Gaville to
lament the murder.
CANTO XXVI.
I. The Eighth Bolgia, in which
Fraudulent Counsellors are punished.
4. Of these five Florentine nobles,
Cianfa Donati, Agnello Brunelleschi,
Buoso degli Abati, Puccio Sciancato,
and Guercio Cavalcanti, .nothing is
known but what Dante tells us. Per-
haps that is enough.
7. See Purg. IX. 13 : —
" Just at the hour when her sad lay begins
The little swallow, near unto the morning.
Perchance in memory of her former woes.
And when the mind of man, a wanderer
More from the flesh, and less by thought
imprisoned.
Almost prophetic in its visions is."
9. The disasters soon to befall Flor-
ence, and in which even the neighbour-
ing town of Prato would rejoice, to
mention no others. These disasters
vi^ere the fall o*" the wooden bridge of
Carraia, with a crowd upon it, witness-
ing a Miracle Play on the Amo; the
strife of the Bianchi and Neri; and the
great fire of 1304. See Villani, VIII.,
70, 71. Napier, Florentine History, I.
394, gives this account: —
" Battles first began between the
Cerchi and Giugiii at their houses in
the Via del Garbo ; they fought day
and night, and with the aid of the Ca-
valcanti and Antellesi the former sub-
dued all that quarter: a thousand rural
adherents strengthened their bands, and
that day might have seen the Neri's
destruction if an unforseen disaster had
not turned the scale. A certain dis-
solute priest, called Neri Abati, prior
of San Piero Scheraggio, false to his
family and in concert with the Black
chiefs, consented to set fire to the dwell-
ings of his own kinsmen in Orto-san-
Michele; the flames, assisted by faction,
spread rapidly over the richest and most
crowded part of Florence: shops, ware-
houses, towers, private dwellings and
palaces, from the old to the new market-
place, from Vacchereccia to Porta Santa
Maria and the Ponte Vecchio, all was
one broad sheet of fire : more than nine-
teen hundred houses were consumed;
plunder and devastation revelled un-
checked aniongst the flames, whole races
were reduced in one moment to beggary,
and vast magazines of the richest mer-
chandise were destroyed. The Caval-
canti, one of the most opulent families
in Florence, beheld their whole property
consumed, and lost all courage; they
made no attempt to save it, and, after
almost gaining possession of the city,
were finally overcome by the opposite
faction. "
10. Macbeth, I. 7: —
" If it were done when 'tis done, then 'twere
well
It were done quickly."
23. See /VjsrW. XII. 112: —
" O glorious stars ! O light impregnated
With mighty virtue, from which I acknow-
ledge
All of my genius, whatsoe'er it be."
24. I may not bauiK or deprive my-
self of this good.
34. The Prophet Elisha, 2 Kings
ii. 23:—
"And he went up from thence unto
Bethel; and as he was going up by the
way, there came forth little children
out of the city, and mocked him, and
said unto him. Go up, thou bald head;
go up, thou bald head. And he turned
back, and looked on them, and cursed
them in the name of the Lord: and
there came forth two she-bears out of
the wood, and tare forty and two chil-
dren of them."
35. Z Kings \\. II: —
" And it came to pass, as they still
went on and talked, that, behold, there
appeared a chariot of fire, and horses
of fire, and parted them both asunder;
and Elijah went up by a whirlwind into
heaven. "
54. These two sons of CEdipus, Ete-
ocles and Polynices, were so hostile to
each other, that, when after death their
bodies were burned on the same funeral
piia, the flames swayed apart, and the
ashes separated. Statius, Thebaid, XII
43a Lewis's Tr. : —
r
176
A'OTES TO INFERNO.
" Again behold the brothers ! When the fire
Pervades their limbs in many a curling spire,
The vast hill trembles, and the intruder's corse
Is driven from the pile with sudden force.
The flames, dividing at the point, ascend
And at each other adverse rays extend.
I'hus when the ruler of the infernal state,
Pale-visaged Dis, commits to stern debate
The sister-fiends, their brands, held forth to
fight.
Now clash, then part, and shed a transient
light."
56. The most cunning of the Greeks
at the siege of Troy, now united in
their punishment, as before in warlike
wrath.
59- As Troy was overcome by the
fraud of the wooden horse, it was in
a poetic sense the gateway by which
.^neas went forth to establish the Ro-
man empire in Italy.
62. Deidamia was a daughter of Ly-
comedes of Scyros, at whose court
Ulysses found Achilles, disguised in
woman's attire, and enticed him away
to the siege of Troy, telling him that,
according to the oracle, the city could
not be taken without him, but not
telling him thatf according to the same
oracle, he would lose his life there.
63. Ulysses and Diomed together
stole the Palladium, or statue of Pallas,
at Troy, the safeguard and protection of
the city.
75. The Greeks scorned all other
nations as "outside barbarians." Even
Virgil, a Latin, has to plead with
Ulysses the merit of having praised him
in the y^neid.
108. The Pillars of Hercules at the
straits of Gibraltar; Abyla on the African
shore, and Gibraltar on the Spanish ; in
which the popular mind has lost its faith,
except as symbolized in the columns on
the .Spanish dollar, with the legend, Pltis
ultra.
Brunette Latini, Tesor. IX. 119: —
" Appres.so questo mare,
Vidi diritto stare
Gran colonne, le quali
Vi mise per segnali
Ercuies il potente.
Per mostrare alia gente
Che loco sia finata
La terra e tcrminata."
125. Odyssey, XI. 155: "Well-fitted
ftars, which are also wings to ships."
127. Humboldt, Personal Narratwe,
II. 19, Miss Willi.ams's Tr., has this
passage : ' ' From the time we entered
the torrid zone, we were never wearied
with admiring, every night, the beauty
of the Southern sky, which, as we ad-
vanced towards the south, opened new
constellations to our view. We feel
an indescribable sensation, when, on
approaching the equator, and particu-
larly on passing from one hemisphere to
the other, we see those stars, which we
have contemplated from our infancy,
progressively sink, and finally disappear.
Nothing awakens in the traveller a live-
lier remembrance of the immense distance
by which he is separated from his
country, than the aspect of an un-
known firmament. The grouping of
the stars of the first magnitude,
some scattered nebulae, rivalling in
splendour the milky way, and tracks oi
space remarkable for their extreme
blackness, give a particular physiog-
nomy to the Southern sky. This sight
fills with admiration even those who,
uninstructed in the branches of accurate
science, feel the same emotion of delight
in the contemplation of the heavenly
vault, as in the view of a beautiful land-
scape, or a majestic site. A traveller
has no need of being a botanist, to recog-
nize the torrid zone on the mere aspect
of its vegetation; and without havitig
acq'nred any notions of astronom.y, with-
out iny acquaintance with the celestial
charts of Flamstead and De la Caille, he
feels he is not in Europe, when he sees
the immense constellation of the Ship, or
the phosphorescent clouds of Magellan,
arise on the horizon."
142. Compare Tennyson's 67)'.fj« ; —
" There lies the port ; the vessel puflTs her sail :
There gloom the dark broad seas. My ma-
nners.
Souls that have toiled, and wrought, and
thought with me, —
That ever with a frolic welcome took
The thunder and the sunshine, and opposed
Free hearts, free foreheads, — you and I are
old:
Old age hath yet his honour and his toil ;
Death closes all : but something ere the end,
Some work of noble note, may yet be done,
Not unbecoming men that strove with Gods.
The lights begin to twinkle from the rocks :
The long day wanes : the slow moon climbs
the deep
Moans round with many voices. Come, mj
friends,
NOTES TO INFERNO.
177
Tis not too late to seek a newer world.
Push off, and, sitting well in order, smite
The sounding furrows ; for my purpose holds
To sail beyond the sunset, and the baths
Of all the western stars, until I die.
It may be that the gulfs will wash us down :
It may be we shall touch the Happy Isles,
And see the great Achilles, whom we knew.
ITio' much is taken, much abides ; and tho'
We are not now that strength which in old
days
Moved earth and heaven, that which we are,
we are ;
One equal temjier of heroic hearts.
Made weak by time and fate, but strong in
will
To strive to seek, to find, and not to yield."
CANTO XXVII.
I. The subject of the preceding
Canto is continued in this.
7. The story of the Brazen Bull of
Perillus is thus told in the Gesta Roma-
norum. Tale 48, Swan's Tr. : —
" Dionysius records, that when Perillus
desired to become an artificer of Phalaris,
a cruel and tyrannical king who depopu-
lated the kingdom, and was guilty of
many dreadful excesses, he presented to
him, already too well skilled in cruelty,
a brazen bull, which he had just con-
structed. In one of its sides there was
a secret door, by which those who were
sentenced should enter and be burnt to
death. The idea was, that the sounds
produced by the agony of the sufferer
confined within should resemble the
roaring of a bull ; and thus, while no-
thing human struck the ear, the mind
should be unimpressed by a feeling of
mercy. The king highly applauded the
invention, and said, ' Friend, the value
of thy industry is yet untried : more
cruel even than the people account me,
thou thyself shalt be the first victim.' "
Also in Gower, Confts. Atnant.^
VII. :—
" He had of counseil many one,
Among the whiche there was one.
By name which Berillus hight.
And he bethought him how he might
Unto the tirant do liking.
And of his own ymaginuig
Let forge and make a bulle of bras.
And on the side cast there was
A dore, where a man may inne.
Whan he his peine shall bcginne
Through fire, which that men put under
And all this did he for a wonder.
That whan a man for peine cride.
The bull of bras, which gapetb wide.
It shulde seme, as though it were
A bellewing in a mannes ere
And nought the cricng of a man.
But he, which alle sleightes can.
The devil, that lith in helle fast,
Him that it cast hath overcast.
That for a trespas, which he dede.
He was put in the same stede.
And was himself the first of alle.
Which was into that peine falle
That he for other men ordeigneth."
21. Virgil "being a Lombard, Dante
suggests that, in giving Ulysses and
Diomed license to depart, he had used
the Lombard dialect, saying, "/r.fa ^' en
va." See Canto XXIII. Note 7.
28. The inhabitants of the province
of Romagna, of which Ravenna is the
capital.
29. It is the spirit of Guido da
Montefeltro that speaks. The city of
Montefeltro lies between Urbino and
that part of the Apennines in which the
Tiber rises. Count Guido was a famous
warrior, and one of the great Ghibelline
leaders. He tells his own story suffi-
ciently in detail in what follows.
40. Lord Byron, Don Jtmn, III. 105,
gives this description of Ravejina, with
an allusion to Boccaccio's Tale, versified
by Dryden under the title of Theodore
and Honoria : —
" Sweet horn- of twilight ! — in the solitude
Of the pine forest, and the silent shore
Which bounds Ravenna's immemorial wood.
Rooted where once the Adrian wave flow'd
o'er.
To where the last Csesarean fortress stood.
Ever-green forest ! which Boccaccio's lore
And Dryden's lay made haunted ground to me,
How have I lovesl the twilight hour and thee !
" The shrill cicalas, people of the pine,
Making their summer lives one ceaseless
song,
Were the sole echoes, save my steed's and
mine,
And vesper-bell's that rose the bougos along ;
The spectre huntsman of Onesti's line.
His hell-dogs, and their chase, and the fair
throng.
Which learned from this example not to fly
From a true lover, shadowed my mind's eye."
Dryden's Tkeodore and //onoria begins
with these words :-
" Of all the cities in Romanian lands.
The chief, and most renowned, Ravenna
stands,
Adorned in ancient times with arms and arts.
And rich inhabitants, with generous hearts."
It was at Ravenna that Dante passed
178
NOTES TO INFERNO.
the last years of his life, and there he
died and was buried.
41. The arms of Guido da Polenta,
Lord of Ravenna, Dante's friend, and
father (or nephew) of Francesca da Ri-
mini, were an eagle half white in a field
of azure, and half red in a field of gold.
Cervia is a small town some twelve miles
from Ravenna.
43. The city of ForR, where Guido
da Montefeltro defeated and slaughtered
the French in 1282. See Canto XX.
Note 118.
45. A Green Lion was the coat of
arms of the Ordelaffi, then Lords of
ForlL
46. Malatesta, father and son, ty-
rants of Rimini, who murdered Mon-
tagna, a Ghibelline leader. Verrucchio
■was their castle, near the city. Of
this family were the husband and lover
of Francesca. Dante calls them mas-
tiflFs, because of their fierceness, making
" wimbles of their teeth " in tearing and
devouring.
49. The cities of Faenza on the La-
mone, and Imola on the Santerno. They
were ruled by Mainardo, surnamed ' ' the
Demon," whose coat of arms was a lion
azure in a white field.
52. The city of Cesena.
67. Milton, Parad. Lost, III. 479 : —
" Dying put on the weeds of Dominic,
Or in Franciscan think to pass disguised."
70. Boniface VIIL, who in line 85
is called "the Prince of the new Phari-
sees. "
81. Dante, Comnto, IV. 28, quoting
Cicero, says : " Natural death is as it
were a haven and rest to us after long
navigation. And the noble soul is like
a good mariner ; for he, when he draws
near the port, lowers his sails, and enters
it softly with feeble steerage."
86. This Papal war, which was waged
against Christians, and not against pagan
Saracens, nor unbelieving Jews, nor
against the renegades who had helped
them at the si(>ge of Acre, or given them
aid and comfort by traffic, is thus de-
scribed by Mr. Norton, Travel and Study
in Italy, p. 263 : -
" This ' war near the Lateran ' was a
war with the great family of Colonna.
Two of the house were Cardinals, They
had been deceived in the election, and
were rebellious under the rule of Boni-
face. The Cardinals of the great Ghi-
belline house took no pains to conceal
their ill-will toM'ard the Guelf Pope.
Boniface, indeed, accused them of plot-
ting with his enemies for his overthrow.
The Colonnas, finding Rome unsafe, had
withdrawn to their strong town of Pales-
trina, whence they could issue forth at
will for plunder, and where they could
give shelter to those who shared in their
hostility toward the Pope. On the other
hand, Boniface, not trusting himself in
Rome, withdrew to the secure height of
Orvieto, and thence on the 14th of De-
cember, 1297, issued a terrible bull for a
crusade against them, granting plenary
indulgence to all (such was the Christian
temper of the times, and so literally were
the violent seizing upon the kingdom of
heaven, ) who would take up arms against
these rebellious sons of the Church and
march against their chief stronghold, their
^alfo seggio ' of Palestrina. They and their
adherents had already been excommuni-
cated and put under the ban of the
Church } they had been stripped of all
dignities and privileges ; their property
had been confiscated ; and they were now
by this bull placed in the position of ene-
mies, not of the Pope alone, but of the
Church Universal. Troops gathered
against them from all quarters of Papal
Italy. Their lands were ravaged, and
they themselves shut up within their
stronghold ; but for a long time they held
out in their ancient high-walled moun-
tain-town. It was to gain Palestrina that
Boniface 'had war near the Lateran.'
The great church and palace of the La-
teran, standing on the summit of the
Coelian Hill, close to the city wall, over-
looks the Campagna, which, in broken
levels of brown and green and pvrple
fields, reaches to the base of the encir-
cling mountains. Twenty miles away,
crowning the top and clinging to the
side of one of the last heights of the Sa-
bine range, are the gray walls and roofs
of Palestrina. It was a far more con-
spicuous place at the close of the thir-
teenth century than it is now ; for the
great columns of the famous temple of
Fortune still rose above the town, and
the an(.ieiit citadel kept watch over it
NOTES TO INFERNO.
179
from its high rock. At length, in Sep-
tember, 1298, the Colonnas, reduced to
the hardest extremities, became ready
for peace. Boniface promised largely.
The two Cardinals presented themselves
before him at Rieti, in coarse brown
dresses, and with ropes around their
necks, in token of their repentance and
submission. The Pope gave them not
only pardon and absolution, but hope of
being restored to their titles and posses-
sions. This was the ' lunga promessa
con r atiender corlo ; ' for, while the Co-
lonnas were retained near him, and these
deceptive hopes held out tp them, Boni-
face sent the Bishop of Orvieto to take
possession of Palestrina, and to destroy
It utterly, leaving only the church to
stand as a monument «bove its ruins.
The work was done thoroughly ; — a
plough was drawn across the site of the
imhappy town, and salt scattered in the
furrow, that the land might thenceforth
be desolate. The inhabitants were re-
moved from the mountain to the plain,
and there forced to build new homes for
themselves, which, in their turn, two
years afterwards, were thrown down and
burned by order of the implacable Pope.
This last piece of malignity was accom-
plished in 1300, the year of the Jubilee,
the year in which Dante was in Rome,
and in which he saw Guy of Montefeltro,
the counsellor of Boniface in deceit,
burning in Hell. "
94. The story of Sylvester and Con-
stantine is one of the legends of the
Legenda Aurea. The part of it relating
to the Emperor's baptism is thus con-
densed by Mrs. Jameson in her Sacred
and Ltgatdary Art, II, 313 :—
" Sylvester was bom at Rome of vir-
tuous parents ; and at a time when Con-
stantine was still in the darkness of idola-
try and persecuted the Christians, Syl-
vester, who had been elected Bishop of
Rome, fled Irom the persecution, and
dwelt for some time in a cavern, near the
summit of Monte Calvo. While he lay
there concealed, the Emperor was at-
tacked by a horrible leprosy : and having
called to him the priests of his false gods,
they advised that he should bathe himself
in a bath of children's blood, and three
thousand children were collected for this
purpose. And as he proceedetl in his cha-
riot to the place where the bath was to
be prepared, the mothers of these chil-
dren threw themselves in his way with
dishevelled hair, weeping, and crying
aloud for mercy. Then Constantine was
moved to tears, and he ordered his cha-
riot to stop, and he said to his nobles anil
to his attendants who were around him,
' Far better is it that I should die, than
cause the death of these innocents ! '
And then he commanded that the chil-
dren should be restored to their mothers
with great gifts, in recompense of what
they had suffered ; so they went away
full of joy and gratitude, and the Empe-
ror returned to his palace.
" On that same night, as he lay asleep,
St. Peter and St. Paul appeared at his
bedside : and they stretched their hands
over him and said, * Because thou hast
feared to spill the innocent blood, Jesus
Christ has sent us to bring thee good
counsel. Send to Sylvester, who lies
hidden among the mountains, and he
shall show thee the pool in which, hav-
ing washed three times, thou shall be
clean from thy leprosy ; and henceforth
thou shalt adore the God of the Chris-
tians, and thou shalt cease to persecute
and to oppress them.' Then Constan-
tine, awaking from this vision, sent his
soldiers in search of Sylvester. And
when they took him, he supposed that it
was to lead him to death ; nevertheless
he went cheerfully ; and when he ap-
peared before the Emperor, Constaytine
arose and saluted him, and said, ' I would
know of thee who are those two gods
who appeared to me in the visions of
the night ? ' And Sylvester replied,
' They were not gods, but the apostles of
the Lord Jesus Christ.' Then Constan-
tine desired that he would show him the
effigies of these two apostles ; and Syl-
vester sent for two pictures of St. Peter
and St. Paul, which were in the posses-
sion of certain pious Christians. Con-
stantine, having beheld them, saw that
they were the same who had appeared
to him in his dream. Then Sylvester
baptized him, and he came out of the
font cured of his malady."
Gower also, Covfes. AnMtttis, XL, tells
the story at length : —
" And in the while it was bcgunne
A light, as though it were a suano.
N 2
i8o
NOTES TO INFERNO.
Fro heven into the place come
Where that he toke his christendome.
And ever amonge the holy tales
Lich as they weren fisches scales
They fellen from him now and efte.
Till that there was nothing belefte
Of all this grete maladie. "
96. Montefeltro was in the Francis-
can monastery at Assisi.
102. See Note 86 of this Canto.
Dante calls the town Penestrino from its
Livtin name Prseneste.
105. Pope Celestine V., who made
" the great refusal," or abdication of the
papacy. See Canto III. Note 59.
118. Gower, Confes. Amantis, II. : —
" For shrifte slant of no value
To him, that woU him nought vertue.
To leve of vice the folic,
For worde is wind, but the maistrie
Is, that a man himself defende
of thing whiche is nought to coiiimende,
Wherof ben fewe now a day."
CANTO XXVIII.
I. The Ninth Bolgia, in which are
punished the Schismatics, and
" where is paid the fee
By those who sowing discord win their bur-
den ; "
a burden difficult to describe even with
untrammelled words, or in plain prose,
free from the fetters of rhyme.
9. Apulia, or La Puglia, is in the
south-eastern part of Italy, " between the
spur and the heel of the boot."
I©. The people slain in the conquest
of Apulia by the Romans. Of the battle
of Maleventum, Livy, X. 15, says : —
" Here likewise there was more of
flight than of bloodshed. Two thousand
of the Apulians were slain, and Decius,
despising such an enemy, led his legions
into Samnium."
II. Hannibal's famous battle at Can-
nae, in the second Punic war. Accord-
ing to Livy, XXII. 49, "The number
of the slain is computed at forty thou-
sand foot, and two thousand seven hun-
dred horse."
He continues, XXII. 51, Baker's Tr. :
" On the day following, as soon as light
appeared, his troops applied themselves
to the collecting of the spoils, and view-
ing the carnage made, which was such
as shocked even enemies ; so many thou-
•and Romans, horsemen and footmen,
lay promiscuously on the field, as chance
had thrown them together, either in the
battle, or flight. ' Some, whom their
wounds, being pinched by the morning
cold, had roused from their posture, were
put to death by the enemy, as they were
rising up, all covered with blood, from
the midst of theheaps of carcasses. Some
they found lying alive, with their thighs
and hams cut, who, stripping their necks
and throats, desired them to spill what
remained of their blood. Some were
found, with their heads buried in the
earth, in holes which it appeared they
had made for themselves, and covering
their faces with earth thrown over them,
had thus been suffocated. The attention
of all was particularly attracted by a
living Numidian with his nose and ears
mangled, stretched under a dead Roman,
who lay over him, and who, when his
hands had been rendered unable to hold
a weapon, his rage being exasperated to
madness, had expired in the act of tear-
ing his antagonist with his teeth. "
When Mago, son of Hamilcar, car-
ried the news of the victory to Carthage,
"in confirmation of his joyful intelli-
gence," says the same historian, XXIII.
12, "he ordered the gold rings taken
from the Romans to be poured down in
the porch of the senate-house, and of
these there was so great a heap that, ac-
cording to some writers, on being mea-
sured, they filled three pecks and a half ;
but the more general account, and like-
wise the more probable, is, that they
amounted to no more than one peck.
He also explained to them, in order to
show the greater extent of the slaughter,
that none but those of equestrian rank,
and of these only the principal, wore
this ornament."
14. Robert Guiscard, the renowned
Norman conqueror of southern Italy.
Dante places him in the Fifth Heaven
of Paradise, in the planet Mars. For
an account of his character and achieve-
ments see Gibbon, Ch. LVI. See also
Parad. XVIIL Note 20.
Matthew Paris, Giles's Tr. I. 171,
A.D. 1239, gives the following account
of the manner in which he captured the
monastery of Monte Cassino : —
" In the same year, the monks ol
Monte Cassino (where St, Benedict had
NOT£S TO INFERNO.
l8i
planted a monastery), to the number of
thirteen, came to the Pope in old and
torn garments, with dishevelled hair and
unshorn beards, and with tears in their
eyes ; and on being introduced to the
presence of his Holiness, they fell at his
feet, and laid a complaint that the Em-
f>eror had ejected them from their house
at Monte Cassino. This mountain was
impregnable, and indeed inaccessible to
any one unless at the will of the monks
and others who dwelt on it ; however, R.
Guiscard, by a device, pretending that
he was dead and being carried thither on
a bier, thus took possession 'of the monks'
castle. When the Pope heard this, he
concealed his grief, and asked tlie reason ;
to which the monks replied, ' Because, in
obedience to you, we excommunicated
the Emperor.' The Pope then said,
'Your obedience shall save you;' on
which the monks went away without
receiving anything more from the Pope."
1 6. The battle of Ceperano, near
Monte Cassino, was fought in 1265, be-
tween Charles of Anjou and Manfred,
king of Apulia and Sicily. The Apu-
lians, seeing the battle goingagainst them,
deserted their king and passed over to
the enemy.
17. The battle of Tagliacozzo in
Abruzzo was fought in 1268, between
Charles of Anjou and Curradinoor Con-
radin, nephew of Manfred. Charles
gained the victory by the strategy of
Count Alardo di Valleri, who,
" weaponless himself.
Made arms ridiculous."
This valiant but wary crusader persuaded
the king to keep a third of his forces in
reserve ; and when the soldiers of Cur-
Tadino, thinking they had won the day,
were scattered over the field in pursuit
cf plunder, Charles fell upon them, and
routed them.
Alanlo is mentioned in the Cento N'o-
7-dh-Antiche, Nov. LVII., as "celebrated
for his wonderful prowess even among the
chief nobles, and no less esteemed for his
singular virtues than for his courage."
31. Gibbon, Ch. L., says : " At the
conclusion of the Life of Mahomet, it
may perhaps be expected that I should
i>alance his faults and virtues, that I
should decide whether the title of en-
thusiast or impostor jnore properly be-
longs to that extraordinary man. Had
I been intimately conversant with the
son of Abdallah, the task would still be
difficult, and the success uncertain ; at
the distance of twelve centuries, I dai kly
contemplate his shade through a cloud of
religious incense ; and could I truly deli-
neate the portrait of an hour, the fleet-
ing resemblance would not equally apply
to the solitary of Mount Hera, to the
preacher of Mecca, and to the conqueror
of Arabia From enthusiasm
to imposture the step is perilous and
slippery ; the daemon of Socrates af-
fords a memorable instance how a wise
man may deceive hirnself, how a good
man may deceive others, how the con-
science may slumber in a mixed and
middle state between self-illusion and
voluntary fraud."
Of Ali, the son-in-law and faithful fol-
lower of Mahomet, he goes on to say:
" He united the qualifications of a poet,
a soldier, and a saint ; his wisdom still
breathes in a collection of moral and re-
ligious sayings ; and every antagonist, in
the combats of the tongue or of the
sword, was subdued by his eloquence and
valour. From the first hour of his mis-
sion to the last rites of his funeral, the
apostle was never forsaken by a generous
friend, whom he delighted to name his
brother, his vicegerent, and the faithful
Aaron of a second Moses."
55. Fra Dolcino was one of the early
social and religious reformers in the North
of Italy. His sect bore the name of
"Apostles," and its chief, if not only,
heresy was a desire to bring back the
Church to the simplicity of the apostolic
times. In 1305 he withdrew with his
followers to the mountains overlooking
the Val Sesia in Piedmont, where he was
pursued- and besieged by the Church
party, and, after various fortunes of vic-
tory and defeat, being reduced by " stress
of snow " and famine, was taken prisoner,
together with his companion, the beau-
tiful Margaret of Trent. Both were
burned at Vercelli on the ist of June,
1307. This "last act of the tragedy "
is thus described by Mr. Mariotti, Ifts-
tot teal Memoir of Fra Dolcino and his
Times, p. 290 : —
" Margaret of Trent enjoyed the pre
iSi
NO TBS TO INFERNO.
cedence due to her sex. She was first
led out into a spot near Vercelli, bearing
the name of ' Arena Servi,' or more
properly ' Arena Cervi,' in the sands,
that is, of the torrent Cei"vo, which has
its confluent with the Sesia at about one
mile above the city. A high stake had
been erected in a conspicuous part of the
place. To this she was fastened, and a
pile of wood was reared at her feet.
The eyes of the inhabitants of town and
country were upon her. On her also
were the eyes of Dolcino. She was
burnt alive with slow fire.
"Next came the turn of Dolcino : he
was seated high on a car drawn by oxen,
and thus paraded from street to street all
over Vercelli. His tormentors were all
around him. Beside the car, iron pots
were carried, filled with burning char-
coals; deep in the charcoals were iron
pincers, glowing at white heat. These
pincers were continually applied to the
various parts of Dolcino's naked body,
all along his progress, till all his flesh
was torn piecemeal from his limbs : when
every bone was bare and the whole town
was perambulated, they drove the still
living carcass back to the same arena,
and threw it on the burning mass in
which Margaret had been consumed."
Farther on he adds : —
" Divested of all fables which igno-
rance, prejudice, or open calumny in-
volved it ill, Dolcino's scheme amounted
to nothing more than a reformation,
not of religion, but of the Church ; his
aim was merely the destruction of the
temporal power of the clergy, and he
died for his country no less than for his
God. The wealth, arrogance, and cor-
ruption of the Pa])al See appeared to
him, as it appeared to Dante, as it ap-
peared to a thousand other patriots before
and after him, an eternal hindrance to
the union, peace, and welfare of Italy,
us it was a perpetual check upon the
progress of the human race, and a source
of infinite scandal to the piety of earnest
believers
"To this clear mission of Italian Pro-
testantism Dolcino was true throughout.
If we bring the light of even the clumsiest
criticism to bear on his creed, even such
as it has been summed up by the igno-
iance or malignity of men who never
utter his name without an imprecation,
we have reason to be astonished at the
little we find in it that may be construed
into a wilful deviation from the strictest
orthodoxy. Luther and Calvin would
equally have repudiated him. He was
neither a Presbyterian nor an Episco-
palian, but an uncompromising, stanch
Papist. His was, most eminently, the
heresy of those whom we have designated
as ' literal Christians. ' He would have
the Gospel strictly — perhaps blindly —
adhered to. Neither was that, in the
abstract, an unpardonable offence in the
eyes of the Romanism of those times —
witness St. Francis and his early flock —
provided he had limited himself to make
Gospel-law binding upon liimself and his
followers only. But Dolcino must needs
enforce it upon the whole Christian com-
munity, enforce it especially on those who
set up as teachers of the Gospel, on those
who laid claim to Apostolical succession.
That was the error that damned him."
Of Margaret he still further says,
referring to some old manuscript as
authority: —
"She was known by the emphatic
appellation of Margaret the Beautiful.
It is added, that she was an orphan,
heiress of noble parents, and had been
placed for her education in a monastery
of St. Catherine in Trent ; that there
Dolcino— who had also been a monk, or
at least a novice, in a convent of the
Order of the Humiliati, in the same
town, and had been expelled in conse-
quence either of his heretic tenets, or of
immoral conduct— succeeded, neverthe-
less, in becoming domesticated in the
nunnery of St. Catherine, as a steward
or agent to the nuns, and there accom-
plished the fascination and abduction of
the wealthy heiress."
59. Val Sesia, among whose moun-
tains Fra Dolcino was taken prisoner, is
in the diocese of Novara.
7J. A Bolognese, who stirred up
dissensions among the citizens.
74. The plain of Lombardy .sloping
down two hundred miles and more, from
Vercelli in Piedmont to Marcabo, a
village near Ravenna.
76. Guido del Cassero and Angio-
lello da Cagnano, two honourable citizeni
of Fano, going to Rimini by invite tioi
NOTES TO INFERNO.
183
of Malatestino, were by his order thrown
into the sea and drowned, as here pro-
phesied or narrated, near the village of
Cattolica on the Adriatic.
85. Malatestino had lost one eye.
86. Rimini.
89. Focara is a headland near Cat-
tolica, famous for dangerous winds, to
be preserved from which mariners offered
up vows and prayers. These men will
not need to do it ; they will not reach
that cape.
102. Curio, the banished Tribune,
who, fleeing to Caesar's camp on the
Rubicon, urged him to advance upon
Rome. Lucan, Pharsalia, I., Rowe's
Tr. :—
" To Caesar'^ camp the busy Curio fled ;
Curio, a speaker turbulent and bold,
Of venal eloquence, that served for gold.
And principles that might be bought and sold.
To CcBsar thus, while thousand cares infest.
Revolving round the warrior's anxious breast,
His speech the ready orator addressed.
' Haste, then, thy towering eagles on their
way ;
When fair occasion calls, 'tis fatal to delay.' "
106. Mosca degl' Uberti, or dei
Lamberti, who, by advising the murder
of Buondelmonte, gave rise to the
parties of Guelf and Ghibelline, which
so long divided Florence. See Canto
X. Note 51.
134. Bertrand de Bom, the turbulent
Troubadour of the last half of the twelfth
century, was alike skilful with his pen
and his sword, and passed his life in
alternately singing and fighting, and in
stirring up dissension and strife among
his neighbours. He is the author of
that spirited war-song, well known to all
readers of Troubadour verse, b^inning
" The beautiful spring delights me well,
When flowers and leaves are growing ;
And it pleases my heart to hear the swell
Of the birds' sweet chorus flowing
In the echoing wood ;
And I love to see, all scattered around,
Pavilions and tents on the martial ground ;
And my spirit finds it good.
To see. Oil the level plains beyond.
Gay knights and steeds capanson'd ; " —
and ending whh a challenge to Richard
Cceur de Lion, telling his minstrel Pa-
piol to go
" And tell the Lord of ' Yes and No '
That peace already too long has been."
" Bertrand de Bom," says the old
Provencal Ijiography, published by Ray-
nouard, Choix de Poisks Origitiales Jei
Troubadours, V. 76, " was a chatelain
of the bishopric of Perigueux, Viscount
of Hautefort, a castle with nearly a
thousand retainers. He had a brother,
and would have dispossessed him of his
inheritance, had it not been for the King
of England. He was always at war with
all his neighbours, with the Count of
Perigueux, and with the Viscount of
Limoges, and with his brother Constan-
tine, and with Richard, when he was
Count of Poitou. He was a good
cavalier, and a good warrior, and a
good lover, and a good troubadour ; and
well informed and well spoken ; and
knew well how to bear good and evil
fortune. Whenever he wished, he was
master of King Heniy of England and of
his son ; but always desired that father
and son should be at war with each other,
and one brother with the other. And
he always wished that the King of France
and the King of England should be at
variance ; and if there were either peace
or truce, straightway he sought and
endeavoured by his satires to undo the
peace, and to show how each was dis-
honoured by it. And he had great ad-
vantages and great misfortunes by thus
exciting feuds between them. He wrote
many satires, but only two songs. The
King of Aragon called the songs of
Giraud de Borneil the wives of Bertrand
de Bom's satires. And he who sang for
him bore the name of Papiol. And he
was handsome and courteous ; and called
the Count of Britany, Rassa ; and the
King of England, Yes and No ; and his
son, the young king, Marinier. And he
set his whole heart on fomenting war ;
and embroiled the father and son of
England, until the young king was killed
by an arrow in a castle of Bertrand de
Bom.
" And Bertrand used to boast that he
had more wits than he needed. And
when the King took him prisoner, he
asked him, * Have you all your wits, for
you will need them now?' And he
answered, '1 lost them all when tht
young king died.' Then the king wept,
and pardoned him, and gave him
robes, and lands, and honours. And hr
184
iVOTES TO INFERNO.
lived long and became a Cistercian
monk."
Fauriel, FHstoire de la Poisie Proven-
^ale, Adler's Tr. , p. 483, quoting part of
this passage, adds ; —
" In this notice the old biographer
indicates the dominant trait of Bertrand's
character very distinctly ; it was an un-
bridled passion for war. lie loved it
not only as the occasion for exhibiting
proofs of valour, for acquiring power,
and for winning glory, but also, and even
more, on account of its hazards, on ac-
count of the exaltation of courage and of
life which it produced, nay, even for the
sake of the tumult, the disorders, and
the evils which are accustomed to follow
in its train. Bertrand de Born is the
ideal of the undisciplined and adventure-
some warrior of the Middle Age, rfither
than that of the chevalier in the proper
sense of the term."
See also Millot, Hist. Lift, des Trou-
badours, I. 210, and Hist. Lift, de la
France par des Bbtedictins de St. Maur,
continuation, XVII. 425.
Bertrand de Born, if not the best of
the Troubadours, is the most prominent
and striking character among them.
His life is a drama full of romantic
interest ; beginning with the old. castle
in Gascony, " the dames, the cavaliers,
the arms, the loves, the courtesy, the
bold emprise ;" and ending in a Cister-
cian convent, among friars and fastings,
and penitence and prayers.
135. A vast majority of manuscripts
and printed editions read in this line,
Re Gtavanni, King John, instead of Re
Giovane, the Young King. Even Boc-
caccio's copy, which he wrote out with
his own hand for Petrarca, has Re Gio-
vanni. Out of seventy-nine Codici
examined by Barlow, he says. Study of
the Divina Commedia, p. 153, "Only
five were found with the correct reading
— re giovane The reading re gio-
iiane is not found in any of the early
editions, nor is it noticed by any of the
early commentators." See also Gin-
guene, Hist. Litt. de PItalie, II. 586,
where the subject is elaborately dis-
cussed, and the note of Biagioli, who
takes the opposite side of the question.
Henry II. of England had four sons,
all of wlioni were more or less rebellious
against him. They were, Henry, sur-
named Curt-Mantle, and called by the
Troubadours and novelists of his time
" The Young King," because he was
crowned during his father's life ; Richard
Cceur-de-Lion, Count of Guienne and
Poitou ; Geoffroy, Duke of Brittany ;
and John Lackland. Henry was the
only one of these who bore the title of
king at the time in question. Bertrand
de Born was on terms of intimacy with
him, and speaks of him in his poems
as lo Reys joves, sometimes lauding and
sometimes reproving him. One of the
best of these poems is his Complainte,
on the death of Henry, which took place
in 1 183, from disease, say some accounts,
from the bolt of a crossbow say others.
He complains that he has lost " the best
king that was ever bom of mother ;" and
goes on to say, " King of the courteous,
and emperor of the valiant, you would
have been Seigneur if you had lived
longer ; for you bore the name of the
Young King, arid were the chief and
peer of youth. Ay ! hauberk and sword,
and beautiful buckler, helmet and gon-
falon, and purpoint and sark, and joy
and love, there is none to maintain
them ! " See Raynouard, Choix de
Poesies, IV. 49.
Iii the Bihle Guiot de Provins, Bar-
bazan. Fabliaux et Contes, II., 518, he
is spoken of as
"li Jones Rois,
Li proux, li saiges, li cortois."
In the Cento Novelle Anttche, XVIII.,
XIX., XXXy., he is called // Re Gio-
vane ; and in Roger de Wendover's
Flowers of History, A.D. II 79 — 1183,
" Henry the Young King."
It was to him that Bertrand de Bom
"gave the evil counsels," embroiling
him with his father and his brothers.
Therefore, when the commentators chal-
lenge us as Pistol does Shallow, " Under
which king, Bezonian ? speak or die !" I
think we must answer as Shallow does,
"Under King Harry. "
137. See 2 Samuel xvii. I, 2 : —
" Moreover, Ahithojjhel said unto
Absalom, let me now choose out twelve
thousand men. and I will arise and pur-
sue after David this niglit. And I will
come upon him while he is weary and
weak-handed, and will make him afraid ;
NOTES TO INFERNO.
185
an>l all the people that are with him
shall flee ; and 1 will smite the King
only."
Dryden, in his poem of Absalom and
Achitophel, gives this portrait of the
latter :—
" Of these the false Achitophel was first ;
A name to all succeeding ages curst ;
For close designs and crooked counsels fit ;
Sagacious, bold, and turbulent of wit ;
kestless, unfix'd in principles and place ;
In power unpleas'd, impatient of disgrace :
A fiery soul, which, working out its way,
Fretted the pigmy body to decay.
And o'er inform d the tenement of clay."
Then he puts into the mouth of Achi-
tophel the following description of Absa-
lom : —
" Auspicious prince, at whose nativity
Some royal planet rul'd the southern slty ;
Thy longing coimtry's darling and desire ;
Their cloudy pillar and their guardi:m fire ;
Their second Moses, whose extended wand
Divides the seas, and shows the promised
land ;
Whose dawning day, in every distant age.
Has exerci.sed the sacred prophet's rage ;
The people's prayer, the glad diviner's theme,
The young men's vision, and the old men's
dream."
CANTO XXIX.
I. The Tenth and last "cloister of
Malebolge," where
" Justice infa'Iible
Punishes forgers."
and falsifiers of all kinds. This Canto
is devoted to the alchemists.
27. Geri del Bello was a disreputable
member of the Alighieri family, and was
murdered by one of the Sacchetti. His
death was afterwards avenged by his
brother, who in turn slew one of the
Sacchetti at the door of his house.
29. Bertrand de Bom.
35. Like the ghost of Ajax in the
Odyssey, XI. " He answered me not
at all, Init went to Erebus amongst the
other souls of the dead."
36. Dante seems to share the feeling
of the Italian vendetta, which required
retaliation from some member of the
injured family.
"Among the Italians of this age,"
says Napier, Florentine Hist , I. Ch.
VII., "and for centuries after, j)rivate
offence was never forgotten until re-
venged, and generally involved a suc-
cession of mutual injuries ; vengeance
was not only considered lawful and just,
but a positive duty, dishonourable to
omit ; and, as may be learned from
ancient private journals, it was some-
times allowed to %\ee\) for five-and-
thirty years, and then suddenly struck a
victim who perhaps had not yet seen the
light when the original injury was in-
flicted."
46. The Val di Chiana, near Arezzo,
was in Dante's time marshy and pesti-
lential. Now, by the effect of drainage,
it is one of the most beautiful and fruitful
of the Tuscan valleys. The Maremma
was and is notoriously unhealthy ; see
Canto XIII. Note 9, and Sardinia would
seem to have shared its ill repute.
57. Forgers or falsifiers in a general
sense. The ' ' false semblaunt " of Gower,
Confes. Amant,, II : —
" Offals semblaunt if I shall telle.
Above all other it is the welle
Out of the which deceipte floweth."
They are registered here on earth to be
punished hereafter.
59. The plague of Mgmsi is descril>ed
by Ovid, Metamorph. VII., Stone-
street's Tr. : —
" Their black dry tongues are swelled, and
scarce can move,
And short thick sighs from panting lungs are
drove.
They gape for air, with flatt'ring hopes t'abate
Their raging flames, but that augments their
heat.
No bed, no cov'ring can the wretches bear.
But on the ground, exposed to open air.
They lie, and hope to find a pleasing coolness
there.
The suflTring earth, with that oppression curst^
Returns the heat which they imparted first.
" Here one, with fainting steps, does slowly
creep
O'er heaps of dead, and straight augments the
heap ;
Another, while his strength and tongue pre-
vailed.
Bewails his friend, and falls himself bewailed ;
This with imploring looks surveys the skies.
The l.xst dear office of his closing eyes.
But finds the Heav'ns implacable, and dies."
The birth of the Myrmidons, "who
still retain the thrift of ants, though now
transformed to men," is thus given in
the same book :—
" As many ants the num'rous branches bear.
The same their labour, and their frugal care :
iS6
NOTES TO INFERN-0.
The branches too alike commotion found,
And shook th' industrious creatures on the
ground,
Who by degrees (what's scarce to be believed)
A nobler form and larger bulk received,
And on the earth walked an unusual pace.
With manly strides, and an erected face ;
Their num'rous legs, and former colour lost,
The insects could a human figure boast."
88. Latian, or Italian ; any one of
the Latin race.
109. The speaker is a certain Grif-
folino, an alchemist of Arezzo, who
practised upon the credulity of Albert,
a natural son of the Bishop of Siena.
For this he was burned ; but was " con-
demned to the last Bolgia of the ten for
alchemy."
116. The inventor of the Cretan
labyrinth. Ovid, Metainorph. VIII. : —
" Great Usedalus of Athens was the man
Who made the draught, and formed the won-
drous plan.''
Not being able to find his way out of
the labyrinth, he made wings for him-
self and his son Icarus, and escaped by
flight.
122. Speaking ot the people of Sie-
na, Forsyth, Italy, 532, says: "Vain,
flighty, fanciful, they want the judgment
and penetration of their Florentine neigh-
bours ; who, nationally severe, call a nail
without a head chiodo Sanese. The ac-
complished Signora Rinieri told me, that
her father, while Governor of Siena, was
once stopped in his carriage by a crowd
at Florence, where the mob, recognizin^ij^
him, called out: *■ Lasciate passare il Go-
vernatorede' matti.'' A native of Siena is
presently known at Florence ; for his very
walk, being formed to a hilly town, de-
tects him on the ])lain."
125. The persons here mentioned
gain a kind of immortality from Dante's
verse. The Stricca, or Baldastricca,
was a lawyer of Siena; and Niccolo dei
Salimbeni, or Bonsignori, introduced
the fashion of stuffing pheasants with
cloves, or, as Benvenuto says, of roast-
ing them at a fire of cloves. Though
Dante mentions them apart, they seem,
like the two others named afterwards,
to have been members of the Rrigata
Spetidereccia, or Prodigal Club, of Siena,
whose extravagances are recorded by
Benvenuto da Imola. This club con-
sisted of "twelve very rich young gen-
tlemen, who took it into their heads
to do things that would make a great
part of the world wonder." Accord-
ingly each contributed eighteen thon-
sand golden florins to a common fund,
amounting in all to two hundred and
sixteen thousand florins. They built
a palace, in which each member had a
splendid chamber, and they gave sump-
tuous dinners and suppers ; ending their
banquets sometimes by throwing all the
dishes, table-ornaments, and knives of
gold and silver out of the window.
"This silly institution," continues Ben-
venuto, "lasted only ten month.s, the
treasury being exhausted, and the
wretched members became the fable
and laughing-stock of all the world."
In honour of this club, Folgore da
San Geminiano, a clever poet of the
day (1260), wrote a series of twelve
convivial sonnets, one for each month
of the year, with Dedication and Con-
clusion. A translation of these sonnets
may be found in D. G. Rossetti's Early
Italian Poets. The Dedication runs as
follows : —
" Unto the blithe and lordly Fellowship,
(1 know not where, but wheresoe'er, I know.
Lordly and blithe,) be greeting ; and thereto.
Dogs, hawks, and a full purse wherein to dip ;
Quails struck i' the flight ; nags mettled to the
whip ;
Hart-hounds, hare-hounds, and blood-hounds
even so ;
And o'er that realm, a crown for Niccolii,
Whose praise in Siena springs from lip to lip,
Tingoccio, Atuin di Togno, and Ancai&n,
Eartolo, and Mugaro, and FaSnot,
Who well might pass for children of King
Ban,
Courteous and valiant more than Lancelot, —
'I'o each, God speed ! How worthy every
man
To hold high tournament in Camelot."
136. "This Capocchio," says the
Ottimo, "was a very subtle alchemist ;
and because he was burned for prac-
tising alchemy in Siena, he exhibits his
hatred to the Sienese, and gives us to
understand that the author knew him."
CANTO XXX.
I. In this Canto the same Bolgia is
continued, with different kinds of Falsi-
fiers.
4. Athamas, king of Thebes and
husband of I no, daughter of Cadmus
NOTES TO INFERNO.
187
His madness is thus described by Ovid,
Metamorph. IV. Eusden's Tr. : —
" Now Athamas cries out, his reason fled,
' Here, fellow-hunters, let the toils be spread.
I saw a lioness, in quest of food.
With her two young, run roaring in this wood.'
Again the fancied savages were seen.
As thro' his palace still he chased his queen ;
Then tore Learchus from her breast : the child
Stretched little arms, and on its father
smiled, —
A father now no n: — who now begun
Around his head to whirl his giddy son,
And, quite insensible to nature's call,
The helpless infant flung against the wall.
The same mad poison in the mother wrought ;
Young Melicerta in her arms she caught.
And with disordered tresses, hojvling, flies,
' O Bacchus, Ev6e, Bacchus ! ' loud she cries.
The name of Bacchus Juno laughed to hear.
And said, 'Thy foster-god has cost thee dear.'
A rock there stood, whose side the beating
waves
Had long consumed, and hollowed into caves.
The head shot forwards in a bending steep,
And cast a dreadful covert o'er the deep.
The wretched Ino, on destruction bent.
Climbed up the cliflF, — such strength her fury
lent :
Thence with her guiltless boy, who wept in
vain.
At one bold spring she plunged into the
16. Hecuba, wife of Priam, of Troy,
and mother of Polyxena and Polydorus.
Ovid. XHL, Stanyan's Tr. :—
" When on the banks her son in ghastly hue
Transfixed with Thracian arrows strikes her
view.
The matrons shrieked : her big swoln grief
surpassed
The power of utterance ; she stood aghast ;
She had nor speech, nor tears to give relief :
Excess of woe suppressed the rising grief.
Lifeless as stone, on earth she fix'd her eyes ;
And then look'd up to Ileav'n with wild sur-
prise,
Now she contemplates o'er with sad delight
Her son's pale visage ; then her aking sight
Dwells on his wounds : she varies thus by
turns.
Till with collected rage at length she bums.
Wild as the mother-lion, when among
The haunts of prey she seeks her ravished
young :
Swift flies the ravisher ; she marks his trace,
And by the print directs her anxious chase.
So Hecuba with mingled grief and rage
Pursues the king, regardless of her age.
Fastens her forky fingers in his eyes ;
Tears out the rooted tails ; her rage pursues,
And in the hollow orbs her hand imbrues
" The Thracians, fired at this inhuman
scene.
With darts and stones assail the frantic queen.
She snarls and growls, nor in an human tone ;
Then bites impatient at the bounding stone ;
Extends her jaws, as she her voice would mis';
To keen invectives in her wonted phrase ;
But barks, and thence the yelping brute be-
trays."
31. Griffolino d'Arezzo, mentioned
in Canto XXIX. 109.
42. The same " mad sprite," Gianni
Schicchi, mentioned in line 32. "Buoso
Donati of Florence," says Benvenuto,
"although a nobleman and of an illus-
trious house, was nevertheless like other
noblemen of his time, and by means of
thefts had greatly increased his patri-
mony. When the hour of death drew
near the sting of conscience caused him
to make a will in which he gave fit
legacies to many people ; whereupon his
son Simon, (the Ottimo sTiys his nephew,)
thinking himself enormously aggrieved,
suborned Vanni Schicchi dei Cavalcanti,
who got into Buoso's bed, and made
a will in opposition to the other.
Gianni much resembled Buoso." In
this will Gianni Schicchi did not for-
get himself while making Simon heir ;
for, according to the Otlimo, he put
this clause into it: "To Gianni Schic-
chi I bequeath my mare." This was
the "lady of the herd," and Benvenuto
adds, "none more beautiful was to be
found in Tuscany ; and it was valued at
a thousand florins."
61. Messer Adamo, a false-coiner
of Brescia, who at the instigation of
the Counts Guido, Alessandro, and
Aghinolfo of Romena, counterfeited the
golden florin of Florence, which bore on
one side a lily, and on the other the
figure of John the Baptist.
64. Tasso, Gerusalemme, XIII. 60,
Fairfax's Tr. : —
" He that the gliding rivers erst had seen
Adown their verdant channels gently rolled.
Or falling streams, which to the valleys green.
Distilled from tops of Alpine mountains cold.
Those he desired in vain, new torments been
Augmented thus with wish of comforts old ;
Those waters cool he drank in vain conceit.
Which more increased his thirst, increased his
heat."
65. The upper valley of the Amo 15
in the province of Cassentino. Quoting
these three lines, Ampere, Voyage Dan'
tesque, 2^6, says j '' In these untrans-i
latabl? verses, there is a feeling of humic^
freshness, which almost makes one shudi
der, I owe it tq tfuth te sf>y, that \h^
Ik
i88
NOTES TO INFERNO.
Cassentine was a great deal less fresh
and less verdant in reality than in the
poetry of Dante, and that in the midst
of the aridity which surrounded me, this
poetry, by its very perfection, made one
feel something of the punishment of
Master Adam."
73. Forsyth, Italy, 116, says: "The
castle of Romena, mentioned in these
veises, now stands in ruins on a pre-
cipice about a mile from our inn, and
not far off is a spring which the peasants
call Fonte Branda. Might I presume
to differ from his commentators, Dante,
in my opinion, does not mean the great
fountain of Siena, but rather this ob-
scure spring ; which, though less known
to the world, was an object more fami-
liar to the poet himself, who took refuge
here from proscription, and an image
more natural to the coiner who was
burnt on the spot."
Ampere is of the same opinion,
Voyage Dantesqiie, 246: "The Fonte
Branda, mentioned by Master Adam,
is assuredly the fountain thus named,
which still flows not far from the
tower of Romena, between the place
of the crime and that of its punish-
ment."
On the other hand, Mr. Barlow, Con-
tributions, remarks: "This little fount
was known only to so few, that Dante,
who wrote for the Italian people gene-
rally, can scarcely be thought to have
meant this, when the famous Fonte
Branda at Siena was, at least by name,
familiar to them all, and formed an
image more in character with the in-
satiable thirsit of Master Adam."
Poetically the question is of slight im-
portance ; for, as Fluellen says, " There
is a river in Macedon, and there is also
moreover a river at Monmouth, ....
and there is salmons in both."
86. This line and line 1 1 of Canto
XXIX. are cited by Gabrielle Rossetti
in confirmation of his theory of the
"Principal Allegory of the Inferno,"
that the city of Dis is Rome. He says,
Spirito Antipapale, I. 62, Miss Ward's
Tr. :—
" This well is surrounded by a high
wall, and the wall by a vast trench ;
the circuit of the trench is twenty-two
miles, and that of the wall eleven miles.
Now the outward trench of the walls of
Rome (whether real or imaginary we
say not) was reckoned by Dante's con-
temporaries to be exactly twenty-two
miles ; and the walls of the city were
then, and still are, eleven miles round.
Hence it is clear, that the wicked timi
which looks into Rome, as into a mirror,
sees there the corrupt place which is the
final goal to its waters or people, that
is, the figurative Rome, 'dread seat of
Dis.'"
The trench here spoken of is the last
trench of Malebolge. Dante mentions
no wall about the well ; only giants
standing round it like towers.
97. Potiphar's wife.
98. Virgil's "perjured Sinon," the
Greek who persuaded the Trojans to
accept the wooden horse, telling them it
was meant to protect the city, in lieu of
the statue of Pallas, stolen by Diomed
and Ulysses.
Chaucer, Nonnes Precstes Tale: —
" O false dissimilour, O Greek Sinon,
That broughtest Troye at utterly to sorwe."
103. The disease of tympanites is so
called "because the abdomen is dis-
tended with wind, and sounds like a
drum when struck."
128. Ovid, Metamorph. III. : —
" A fountain in a darksome wood.
Nor stained with falling leaves nor rising
mud."
CANTO XXXI.
I. This Canto describes the Plain of
the Giants, between Malebolge and the
mouth of the Infernal Pit.
4. Iliad, XVI.: "A Pelion ash,
which Chiron gave to his ^ Achilles')
father, cut from the top of Mount
Pelion, to be the death of heroes. "
Chaucer, Squieres Tale: —
" And of Achilles for his queintc spere,
For he coude with it bothe hele and drere."
And Shakspeare, in King Ileniy thl
Sixth, V. i. : —
" Whose smile and frown, like to Achilles' spear,
Is able with the change to kill and cure."
16. The battle of Roncesvalles,
" When Charlemain with all his peerage fell
By Kontarabia."
18. Archbishop Turpin, Chronicle
NOTES TO INFERNO.
XXIII., Rodd's Tr., thus describes the
blowing of Orlando's horn : —
" He now blew a loud blast with his
horn, to summon any Christian con-
cealed in the adjacent woods to his as-
sistance, or to recall his friends beyond
the pass. This horn was endued with
such power, that all other horns were
split by its sound ; and it is said that
Orlando at that time blew it with such
vehemence, that he burst the veins and
nerves of his neck. The sound reached
the king's ears, who lay encamped in
the valley still called by his name,
about eight miles fiom Ronceval, to-
wards Gascony, being carrie'd so far by
su{)ematural power. Charles would
have flown to his succour, but was pre-
vented by Ganalon, who, conscious of
Orlando's sufferings, insinuated it was
usual with him to sound his honi on
light occasions. ' He is, perhaps,' said
he, ' pursuing some wild beast, and the
sound echoes through the woods ; it
will be fruitless, therefore, to seek him.'
O wicked traitor, deceitful as Judas !
What dost thou merit ? "
Walter Scott in Marmion, VI. 33,
makes allusion to Orlando's horn : —
" O 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 ! "
Orlando's horn is one of the favourite
fictions of old romance, and is surpassed
in power only by that of Alexander,
which took sixty men to blow it and
could be heard at a distance of sixty
miles !
41. Montereggione is a picturesque
old castle on an eminence near Siena.
Ampere, Voyage Dantesque, 251, re-
marks : " This fortress, as the com-
mentators say, was furnished with
towers all round about, and had none
in the centre. In its present state it is
still very faithfully described by the
verse, —
' Montereggion di torri si corona.' "
59. This pine-cone of bronze, which
is now in the gardens of the Vatican,
was found in the mausoleum of Hadrian,
and is supposed to have crowned its
summit. "I have looked daily," says
Mrs. Kemble, Year of Consolation, 152,
" over the lonely, sunny gardens, open
like the palace halls to me, where the
wide - sweeping orange- walks end in
some distant view of the sad and noble
Campagna, where silver fountains call
to each other through the silent, over-
arching cloisters of dark and fragrant
green, and where the huge bronze pine,
by which Dante measured his great
giant, yet stands in the midst of graceful
vases and bas-reliefs wrought in former
ages, and the more graceful blossoms
blown within the very hour."
And Ampere, Voyage Dantesque, 277,
remarks : "Here Dante takes as a point
of comparison an object of determinate
size ; the pigtia is eleven feet high, the
giant then must be seventy ; it performs,
in the description, the office of those
figures which are placed near monu-
ments to render it easier for the eye to
measure their height."
Mr. Norton, Travel and Study in
Italy, 253, thus speaks of the same ob-
ject : —
"This pine-cone, of bronze, was set
originally upon the summit of the
Mausoleum of Hadrian. After this
imperial sepulchre had undergone many
evil fates, and as its ornaments were
stripped one by one from it, the cone
was in the sixth century taken down,
and carried off to adorn a fountain,
whicji had been constructed for the
use of dusty and thirsty pilgrims, in a
pillared enclosure, called the Paradise,
in front of the old basilica of St. Peter.
Here it remained for centuries ; and
when the old church gave way to the
new, it was put where it now stands,
useless and out of place, in the trim and
formal gardens of the Papal palace."
And adds in a note : —
" At the present day it serves the
bronze-workers of Rome as a model
for an inkstand, such as is seen in the
shop-windows every winter, and is sold
to travellers, few of whom know the
history and the poetry belonging to its
original."
67, "The gaping monotony of this
jargon," says Leigh Hunt, "fiUl of the
vowel a, is admirably suited to the
mouth of the vast half-stupid speaker.
IQO
NOTES TO INFERNO.
It is like a babble of the gigantic infancy
of the world."
77. Nimrod, the "mighty hunter be-
fore the Lord," who built the tower of
Babel, which, according to the Italian
popular tradition, was so high that who-
ever mounted to the top of it could hear
the angels sing.
Cory, Ancient Fragments, 51, gives
this extract from the Sibylline Oracles: —
" But when the judgments of the Almighty God
Were ripe for execution ; when the Tower
Rose to the skies upon Assyria's plain,
And all mankind one language only knew ;
A dread commission from on high was given
To the fell whirlwinds, which with dire alarms
Beat on the Tower, and to its lowest base
Shook it convulsed. And now all intercourse,
By some occult and overruling power,
Ceased among men : by utterance they strove
Perplexed and anxious to disclose their mind ;
But their lip failed them, and in lieu of words
Produced a painful babbling sound : the place
Was thence called Babel ; by th' apostate
crew
Named from the event. Then severed far
away
They sped uncertain into realms unknown ;
Thus kingdoms rose, and the glad world was
filled."
94. Odyssey, XI., Buckley's Tr. :
" God-like Otus and far-famed Ephialtes;
whom the faithful earth nourished, the
tallest and far the most beautiful, at least
after illustrious Orion. For at nine
years old they were also nine cubits in
width, and in height they were nine fa-
thoms. Who even threatened the im-
mortals that they would set up a strife of
impetuous war in Olympus. They at-
tempted to place Ossa upon Olympus,
and upon Ossa leafy Pelion, that heaven
might be accessible. And they would
have accomplished it, if they had reached
fhe measure of youth; but the son of
Jove, whom fair-haired Latona bore,
destroyed them both, before the down
flowered under their temples and thick-
ened upon their cheeks with a flowering
beard."
98. The giant with a hundred hands.
/lineid, X. : " /Egseon, who, they say,
had a hundred arms and a hundred hands,
and flashed fire from fifty mouths and
breasts; when against the thunderbolts
of Jove he on so many equal buck-
lers clashed ; unsheathed so many
swords. "
He is supposed to have been a famous
pirate, and the fable of the hundred
hands arose from the hundred sailors
that manned his ship.
100. The giant Antaeus is here un-
bound, because he had not been at " the
mighty war" against the gods.
115. The valley of the Bagrada, one
of whose branches flows by Zama, the
scene of Scipio's great victory over Han-
nibal, by which he gained his greatest
renown and his title of Africanus.
Among the neighbouring hills, accord-
ing to Lucan, Pharsalia, I V. , the giant
Antaeus had his cave. Speaking of
Curio's voyage, he says : —
" To Afric's coast he cuts the foamy way.
Where low the once victorious Carthage lay.
There landing, to the well-known camp he
hies,
Wliere from afar the distant seas he spies ;
Where Bagrada's dull waves the sands divide,
And slowly downward roll their sluggish tide.
From thence he seeks the heights renowned
by fame.
And hallowed by the great Cornelian name :
The rocks and hills which long, traditions say,
Were held by huge Antseus' horrid sway.
But greater deeds this rising mountain grace,
And Scipio's name ennobles much the place.
While, fixing here his famous camp, he calls
Fierce Hannibal from Rome's devoted walls.
As yet the mouldering works remain in view.
Where dreadful once the Latian eagles flew."
124. ^neid, VI.: "Here too you
might have seen Tityus, the foster-child
of all-bearing earth, whose body is ex-
tended over nine whole acres ; and a
huge vulture, with her hooked beak,
pecking at his immortal liver." Also,
Odyssey, XI., in similar words.
Typhoeus was a giant with a hundred
heads, like a dragon's, who made wai
upon the gods as soon as he was born.
He was the father of Geryon and Cer-
berus.
132. The battle between Hercules
and Antaeus is described by Lucan, Phar-
salia, IV. : —
" Bright in Olympic oil Alcides shone,
Antaius with his mother's dust is sirown,
And seeks her friendly force to aid his own."
136. One of the leaning towers of
Bologna, which Eustace, Classical Tour,
I. 167, thinks are "remarkable only for
their unmeaning elevation and dangerous,
deviation from the perpendicular."
NOTES TO INFERNO.
191
CANTO XXXII.
I. In this Canto begins the Ninth
and last Circle of the Inferno, where
Traitors are punished.
" Hence in the smallest circle, at the point
Of all the universe, where Dis is seated.
Whoe'er betrays forever is consumed."
3. The word thrust is here used in its
architectural sense, as the thrust of a
bridge against its abutments, and the
like.
9. Still using the babble of child-
hood.
II. The Muses; the poetic tradition
being that Amphion built the walls of
Thebes l>y the sound of his lyre ; and the
prosaic interpretation, that he did it by
his persuasive eloquence.
15. Matthew xxvi. 24: "Woe unto
that man by whom the Son of man is
betrayed ! it had been good for that man
if he had not been bom. "
28. Tambemich is a mountain of Scla-
vonia, and Pietrapana another near
Lucca.
55. These two. "miserable brothers"
are Alessandro and Napoleone, sons of
Alberto degli Alberti, lord of Falterona
in the valley of the Bisenzio. After
their father's death they quarrelled, and
one treacherously slew the other.
58. Caina is the first of the four di-
visions of this circle, and takes its name
from the first fratricide.
62. Sir Mordred, son of King Arthur.
See La Mart iV Arthure, III. ch. 167 :
"And there King Arthur smote Sir
Mordred under the shield with a foine
of his speare throughout the body more
than a iadom."
Nothing is said here of the sun's
shining through the wound, so as to
break the shadow on the ground, but
that incident is mentioned in the Italian
version of the Romance of Launcelot of
the lake, Z' illustre e famosa istoria lii
Lancillotto del Lago, III. ch. 162: "Be-
hind the opening made by the lance
there passed through the wound a ray
of the sun so manifestly, that Girflet
saw it."
63. Focaccia was one of the Cancel-
lieri Bianchi, of Pistoia, and was engaged
in the affair of cutting off the hand of his
half-brother. See Note 65, Canto VI.
He is said also to have killed his uncle.
65. .Sassol Mascheroni, according to
Benvenuto, was one of the Toschi family
of Florence. He murdered his nephew
in order to get possession of his property ;
for which crime he was carried through
the streets of Florence, nailed up in a
cask, and then beheaded.
68. Camicion de' Pazzi of Valdamo,
who murdered his kinsman Ubertino,
But his crime will seem small and ex-
cusable when compared with that of
another kinsman, Carlino de' Pazzi, who
treacherously surrendered the castle of
Piano in Valdamo, wherein many Flo-
rentine exiles were taken and put to
death.
81. The speaker is Bocca degli Abati,
whose treason caused the defeat of the
Guelfs at the famous battle of Monta-
perti, in 1260. See Note 86, Canto X.
" Messer Bocca degli Abati, the trai-
tor," says Malispini, Storia, ch. 171,
" with his sword in hand, smote and cut
off the hand of Messer Jacopo de' Pazzi
of Florence, who bore the standard of
tiie cavalry of the Commune of Florence.
And the knights and the people, seeing
the standard down, and the treachery,
were put to rout."
88. The second division of the Circle,
called Antenora, from Antenor, the Tro-
jan prince, who l>etrayed his country by
keeping up a secret correspondence with
the Greeks. Virgil, /Eneid, I. 242,
makes him founder of Padua.
106. See Note 81 of this Canto.
116. Buoso da Duera of Cremona,
being bribed, suffered the French cavalry
under Guido da Monforte to pass through
Lombardy on their way to Apulia, with-
out opposing them as he had been com-
manded.
117. There is a double meaning in
the Iialian expression sta fresco, which
is well rendered by the vulgarism, left
out in the cold, so familiar in American
politics.
1 19. Beccaria of Pavia, Abbot of
Vallombrosa, and Papal Legate at Flo-
rence, where he was beheaded in 1258
for plotting against the Guelfs.
121. Gianni de' Soldanieri, of Flor-
ence, a Ghibelline, who betrayed his
party. Villani, VII. 14, says : " Messei
192
NOTES TO INFERNO.
Gianni de' Soldanieii put himself at the
head of the populace from motives of
ambition, regardless of consequences
which were injurious to the Ghibelline
party, and to his own detriment, which
seems always to have been the case in
Florence with those who became popular
leaders."
122. The traitor Ganellon, or Gana-
lon, who betrayed the Christian cause at
Koncesvalles, persuading Charlemagne
not to go to the assistance of Orlando.
See Canto XXXI. Note i8.
Tebaldello de' Manfredi treacherously
opened the gates of Faenza to the French
in the night.
130. Tydeus, son of the king of Ca-
lydon, slew Menalippus at the siege
of Thebes, and was himself mortally
wounded. Statins, Thehaid, VIII., thus
describes what followed : —
" O'ercome with joy and anger, Tydeus tries
To raise himself, and meets with eager eyes
The deathful object, pleased as he surveyed
His own condition in his foe's pourtrayed.
The severed head impatient he demands,
And grasps with fervour in his trembling
hands.
While he remarks the restless balls of sight
That sought and shunned alternately the light.
Contented now, his wrath began to cease,
And the fierce warrior had expired in peace ;
But the fell fiend a thought of vengeance
bred.
Unworthy of himself and of the dead.
Meanwhile, her sire unmoved, Tritonia came.
To crown her hero with immortal fame ;
But when she saw his jaws besprinkled o'er
With spattered brains, and tinged with living
, .sol's!
Whilst his imploring friends attempt in vain
To calm his fury, and his rage restrain.
Again, recoiling from the loathsome view,
The sculptur'd target o'er her face she threw."
CANTO XXXIII.
I. In this Canto the subject of the
preceding is continued.
13. Count Ugolino della Gherardesca
was Podesta of Pisa. " Raised to the
highest offices of the republic for ten
years," says Napier, Florentiite History,
I. 318, "he would soon have become
absolute, had not his own nephew, Nino
Visconte, Judge of Gallura, contested
this supremacy and forced himself into
conjoint and equal authority; this could
not continue, and a sort of compromise
was lor the moment eflfected, by which
Visconte retired to the absolute govern-
ment of Sardinia. But Ugolino, still
dissatisfied, sent his son to disturb the
island ; a deadly feud was the conse-
quence, Guelph against Guelph, while
the latent spirit of Giiibellinism, which
filled the breasts of the citizens and was
encouraged by priest and friar, felt its
advantage; the Archbishop Ruggiero
Rubaldino was its real head, but he
worked with hidden caution as the appa-
rent friend of either chiefta n. In 1287,
after some sharp contests, both of them
abdicated, for the sake, as it was alleged,
of public tranquillity ; but, soon perceiv-
ing their error, again united, and, scour-
ing the streets with all their followers,
forcibly re-established their authority.
Ruggieri seemed to assent quietly to this
new outrage, even looked without emo-
tion on the bloody corpse of his favourite
nephew, who had been stabbed by Ugo-
lino ; and so deep was his dissimulation,
that he not only refused to believe the
murdered body to be his kinsman's, but
zealously assisted the Count to establish
himself alone in the government, and
accomplish Visconte's ruin. The design
was successful ; Nino was overcome and
driven from the town, and in 1288 Ugo-
lino entered Pisa in triumph from his
villa, where he had retired to await the
catastrophe. The Archbishop had ne-
glected nothing, and Ugolino found him-
self associated with this prelate in the
public government ; events now began
to thicken ; the Count could not brook
a competitor, much less a Ghibelline
priest ; and in the month of July both
parties flew to arms, and the .Archbishop
was victorious. After a feeble attempt
to rally in the public palace. Count Ugo-
lino, his two sons, Uguccione and Gad-
do, and two young grandsons, Ansel-
muccio and Brigata, surrendered at
discretion, and were immediately im-
prisoned in a tower, afterwards called
the Torre della fame, and there perished
by starvation. Count Ugolino della
Gherardesca, whose tragic story after
five hundred years still sounds in awful
numbers from the lyre of Dante, was
stained with the ambition and darker
vices of the age; like other potent chiefs,
he sought to enslave his country, and
checked at nothing in his impetuous
/VOTES TO INFERNO.
193
career. He was accused of many crimes ;
of poisoning his own nephew, of failing
in war, making a disgraceful peace, of
flying shamefully, perhaps traitorously,
at Meloria, and of obstructing all nego-
tiations with Genoa for the return of
his imprisoned countrymen. Like most
others of his rank in those frenzied times,
he belonged more to faction than his
country, and made the former subser-
vient to his own ambition; but all these
accusations, even if well founded, would
not draw him from the general stand-
ard ; they would only prove that he
shared the ambition, the cruelty, the
ferocity, the recklessness of human life
and suffering, and the relentless pursuit
of power in common with other chief
tains of his age and country. Ugolino
was overcome, and suffered a cruel death ;
his family was dispersed, and his me-
mory has perhaps been blackened with a
darker colouring to excuse the severity
of his punishment; but his sons, who
naturally followed their parent's fortune,
were scarcely implicated in his crimes,
although they shared his fate; and his
grandsons, though not children, were
still less guilty, though one of these was
not imstained with blood. The Arch-
bishop had public and private wrongs to
revenge, and had he fallen, his sacred
character alone would probably have
procured for him a milder destiny."
Villani, VII. 128, gives this account
of the imprisonment : —
" The Pisans, who had imprisoned
Count Ugolino and his two sons and two
grandsons, children of Count Guelfo, as
we have before mentioned, in a tower on
!he Piazza degli Anziani, ordered the
door of the tower to be locked, and the
keys to be thrown into the Amo, and
forbade any food should be given to the
prisoners, who in a few days died of
hunger. And the five dead bodies, being
taken together out of the tower, were
ignominiously buried ; and from that day
forth the tower was called the Tower of
lamine, and shall be for evermore.
For this cruelty the Pisans were much
blamed through all the world where it
was known ; not so much for the Count's
sake, as on account of his crimes and
treasons he perhaps deserved such a
death, but for the sake of bis children
and grandchildren, who were young and
innocent boys ; and this sin, committed
by the Pisans, did not remain un-
punished. "
Chaucer's version of the story in the
Menkes Tale is as follows : —
" Of the erl Hugelin of Pise the langour
Ther may no tonge tellen for pitee.
But litel out of Pise stant a tour,
In whiche tour in prison yput was he,
And with him ben his litel children three,
The eldest scarsely five yere was of age :
Alas ! fortune, it was gret crueltee
Swiche briddes for to put in swiche a cage.
Dampned was he to die in that prison.
For Roger, which that bishop of Pise,
Had on him made a false suggestion,
Thurgh which the peple gan upon him rise,
And put him in prison, in swiche a wise,
As ye han herd ; and mete and drinke he had
So smale, that wel unntehe it may suflfise,
And therwithal it was ful poure and bad.
And on a day befell, that in that houre,
Whan that his mete wont was to be brought.
The gailer shette the dores of the toure ;
He hered it wel, but he spake right nought.
And in his herte anon ther fell a thought,
That they for hunger wolden do him dien ;
Alas ! quod he, alas that I was wrought !
Therwith the teres fellen fro his eyen.
His yonge sone, that three yere was of age.
Unto him said, fader, why do ye wepe ?
Whan will the gailer bringen our potage ?
Is ther no morsel bred that ye do kepe?
I am so hungry, that I may not slepe.
Now wolde God that I might slef>en ever,
Than shuld not hunger in my wombe crepe ;
Ther n'is no thing, sauf bred, that me were
lever.
Thus day by day this childe began to one.
Til in his fadres barme adoun it lay,
And saide, farewel, fader, I mote die ;
And kist his fader, and dide the same day.
And whan the woful fader did it sey.
For wo his armes two he gan to bite.
And saide, alas ! fortune, and wala wa !
Thy false whele my wo aJl may I wite.
His children wenden, that for hunger it was
That he his amies gnowe, and not for wo.
And sayden : fader, do not so, alas !
But rather etc the flesh upon us two.
Our flesh thou yaf us, take our flesh us fro.
And ete ynough : right thus they to him seide.
And after that, within a day or two,
I'hey laide hem in his lapp: adoun, and deide.
Himself dispeired eke for hunger starf.
Thus ended is this mightj- Erl of Pise :
From high estat fortune away him carf.
Of this tragedie it ought ynough suffice
Who so wol here it in a longer wise,
Redeth the grete poete of Itaille,
That highte Dante, for he can it devise
Fro point to point, not o word wol he faille."
Buti, Cotnmenio, says : " After eight
days they were removed from prisor
194
NOTES TO INFERNO.
and carried wrapped in matting to the
church of the Minor Friars at San
Francesco, and buried in the monu-
ment, which is on the side of the steps
leading into the church near the gate of
the cloister, with irons on their legs,
which irons I myself saw taken out of
the monument."
22. "The remains of this tower,"
says Napier, Florentine History, I. 319,
note, "still exist in the Piazza de' Cava-
lieri, on the right of the archway as the
spectator looks toward the clock." Ac-
cording to Buti it was called the Mew,
"because the eagles of the Commune
were kept there to moult."
Shelley thus sings of it, Poems, III.
91:—
" Amid the desolation of a city,
Which was the cradle, and is now the grave
Of an extinguished people, so that pity
Weeps o'er the shipwrecks of oblivion's wave.
There stands the Tower of Famine. It is
built
Upon some prison-homes, whose dwellers rave
For bread, and gold, and blood : pain, linked
to guilt.
Agitates the light flame of their hours.
Until its vital oil is spent or spilt ;
There stands the pile, a tower amid the towers
And sacred domes ; each marble-ribbed roof,
The brazen-gated temples, and the bowers
Of solitary wealth I The tempest-proof
Pavilions of the dark Italian air
Are by its presence dimmed, — they stand
aloof.
And are withdrawn, — so that the world is
bare.
As if a spectre, wrapt in shapeless terror,
Amid a company of ladies fair
Should glide and glow, till it became a mirror
Of all their beauty, and their hair and hue.
The life of their sweet eyes, with all its error.
Should be absorbed till they to marble grew."
30. Monte San Giuliano, between
Pisa and Lucca.
Shelley, Poems, Til. i66 : —
'' It was that hill whose intervening brow
Screens Lucca from the Pisan's envious eye.
Which the circumfluous plain waving below.
Like a wide lake of green fertility,
With streams and fields and marshes bare,
Divides from the far Apennine, which lie
Islanded in the immeasurable air."
31. The hounds are the Pisan mob ;
the hunters, the Pisan noblemen here
mentioned ; the wolf and whelps, Ugo-
lino and his sons.
46. It is a question whether in this
line citinvnr is to be rendered nailed up
%x locked. Villani and Benvenuto say the
tower was locked, and the keys thrown
into the Arno ; and I believe most ol
the commentators interpret the line in
this way. But the locking of a prison
door, which must have been a daily oc-
currence, could hardly have caused the
dismay here pourtrayed, unless it can be
shown that the lower door of the tower
was usually left unlocked.
"The thirty lines from Ed io sentt
are unequalled," says Landor, Penta-
meron, 40, "by any other continuous
thirty in the whole dominions of poetry."
80. Italy ; it being an old custom to«
call countries by the affirmative particle
of the language.
82. Capraia and Gorgona are two
islands opposite the mouth of the Arno.
Ampere, Voyage Dantesqiie, 217, re-
marks: "This imagination may appear
grotesque and forced if one looks at the
map, for the isle of Gorgona is at some
distance from the mouth of tlie Arno,
and I had always thought so, until the
day when, having ascended the tower of
Pisa, I was struck with the aspect which
the Gorgona presented from that point.
It seemed to shut up the Arno. I then
understood how Dante might naturally
have had this idea, which had seemed
strange to me, and his imagination was
justified in my eyes. He had not seen the
Gorgona from the Leaning Tower, which
did not exist in his time, but from some
one of the numerous towers which pro-
tected the ramparts of Pisa. This fact
alone would be sufficient to show what
an excellent interpretation of a poet tra-
velling is."
86, Napier, Florentine History, I.
313 : " He without hesitation surren-
dered Santa Maria a Monte, Fuccechio,
Santa Croce, and Monte Calvole to
Florence ; exiled the most zealous Ghi-
bellines from Pisa, and reduced it to a
purely Guelphic republic ; he was ac-
cused of treachery, and certainly his own
objects were admirably forwarded by the
continued captivity of so many of his
countrymen, by the banishment of the
adverse faction, and by the friendship
and support of Florence."
87. Thebes was renowned for its
misfortunes and grim tragedies, from the
days of the sowing of the dragon's teeth
by Cadmus, down to the destruction 0/
NOTES TO INFERNO.
195
the city by Alexander, who commanded
it to be utterly demolished, excepting
only the house in which the poet Pindar
was born. Moreover, the tradition runs
that Pisa was founded by Pelops, son of
King Tantalus of Thebes, although it
derived its name from " the Olympic
Pisa on the banks of the Alpheus."
1 1 8. Friar Alberigo, of the family of
tlie Manfredi, Lords of Faenza, was one
of the Irati Gandenti, or Jovial Friars,
mentioned in Canto XX III. 103. The
account which the Ollimo gives of his
treason is as follows : " Having made
})eace with certain hostile fellow-citizens,
he betrayed them in this wise. One
evening he invited them to supper, and
had armed retainers in the chambers
round the supper room. It was in sum-
mer-time, and he gave orders to his
servants that, when after the meats he
should order the fruit, the ciiambers
should be opened, and the armed men
should come forth and should murder all
the guests. And so it was done. And
he did the like the year before at Cas-
tello delle Mura at Pistoia. These are
the fruits of the Garden of Tieason, of
which he speaks. " Benvenuto says that
his guests were his brother Manfred and
his (Manfred's) son. Other commen-
tators say they were certain members of
the Order of Frati Gaiideitti. In 1300,
the date of the poem, Alberigo was still
living.
1 20. A Rowland for an Oliver.
124. This division of Cocytus, the
Lake of Lamentation, is called Ptolo-
msea from Ptolomeus, I Maccabees, xvi.
II, where "the captain of Jericho in-
viteth Simon and two of his sons into
his castle, and there treacherously mur-
dereth them ;" for " when Simon and
his sons had drunk largely, Ptolomee and
his men rose up, and took their wea-
pons, and came upon Simon into the
f)anqueting-place, and slew him, and
his two sons, and certain of his ser-
vants."
Or perhaps from Ptolemy, who mur-
dered Pompey after the battle of Phar-
salia.
126. Of the three Fates, Clothe held
the distaff, Lachesis spun the thread, and
Atropos cut it.
Odyssey, XI. : " After him I per-
ceived the might of Hercules, an image ;
for he himself amongst the immortal
gods is delighted with banquets, and has
the fair-legged Hebe, daughter of mighty
Jove, and golden-sandalled Juno. "
137. Ser Branca d'Oria was a
Genoese, and a member of the cele-
brated Doria family of that city. Never-
theless he murdered at table his father-
in-law, Michel Zanche, who is men-
tioned Canto XXII. 88.
151. This vituperation of the Genoese
reminds one of the bitter Tuscan pro-
verb against them: "Sea without fish;
mountains without trees ; men without
faith ; and women without shame."
1 54. Friar Alberigo.
CANTO XXXIV.
I. The fourth and last division of the
Ninth Circle, the Judecca, —
" the smallest circle, at the poin-.
Of all the Universe, where Dis is seated."
The first line, " The banners of the
king of Hell come forth," is a parody of
the first line of a Latin hymn of the
sixth century, sung in the churches du-
ring Passion week, and written by For-
tunatus, an Italian by birth, but who
died Bishop of Poitiers in 600. The first
stanza of this hymn is, —
" Vexilla regis prodeunt,
Fulget cnicis mysterium, '
Quo came carnis conditor,
Suspensus est patibulo."
See Konigsfeld, Lateiuische Hymnen
tind Gesdnge aits dem Mitlelalter, 64.
18. Milton, Farad. Lost, V. 708 :—
" His countenance as the morning star, that
guides
The starrj' flock."
28. Compare Milton's descriptions of
Satan, Farad. Lost, I. 192, 589, II. 636,
IV. 985 :—
" Thus Satan, talking to his nearest matie,
With head uplift above the wave, and eyes
That sparkling blazed : his other parts besides
Prone on the flood, extended long and large.
Lay floating many a rood, in bulk as huge
As whom the fables name of monstrous size,
Titanian, or Earth-bom, that warred on Jove,
Briareiis, or Typhon, whom the den
By ancient Tarsus held, or that sea-beast
Leviathan, which God of all hU works
Created hugest that swim the ocean stream :
Him, haply, slumbering on the Norway foam,
The pilot of some small night-foundered skilf,
C. t
196
NOTES TO INFERNO.
Deeming some island, oft, as seamen tell,
With fixed anchor in his scaly rind,
Moors by his side under the lee, while night
Invests the sea, and wished morn delays.
So stretched out huge in length the Arch-fiend
lay
Chained on the burning lake."
" He, above the rest
In shape and gesture proudly eminent,
Stood like a tower : his form had yet not lost
All her original brightness, nor appeared
Less than archangel ruined, and the excess
Of glory obscured : as when the sun new-risen
Looks through the horizontal misty air.
Shorn of his beams ; or from behind the moon.
In dim eclipse, disastrous twilight sheds
On half the nations, and with fear of change
Perplexes monarchs : darkened so, yet shone
Above them all the Archangel."
" As when far off at sea a fleet descried
Hangs in the clouds, by equinoctial winds
Close sailing from Bengala or the isles
Of Ternate and Jidore, whence merchants bring
Their .spicy drugs : they on the trading flood
I'hrough the wide .(Ethiopian to the Cape
Ply, stemming nightly toward the pole : so
seemed
Far off the flying fiend."
" On the other side, Satan, alarmed,
Collecting all his might, dilated stood,
Like Teneriff or Atlas, unremoved :
His stature reached the sky, and on his crest
Sat horror plumed ; nor wanted in his grasp
What seemed both spear and shield."
38. Tlie Ottimo and Benvenuto both
interpret the three faces as symbolizing
Ignorance, Hatred, and Impotence.
Others interpret them as signifying the
three quarters of the then known world,
liuroije, Asia, and Africa.
45. yEtliiopia; the region about the
Cataracts of the Nile.
48. Milton, Parad. Lost, II. 527:—
" At last his sail-broad vans
He .spreads for flight, and in the surging smoke
Uplifted spurns the ground."
55. Landor in his Petttanieroit, 527,
makes Petrarca say: "This is atro-
cious, not terrific nor grand. Alighieri
is grand by his lights, not by his shadows ;
by his human affections, not by his in-
fernal. As the minutest sands are the
labours of some profound sea, or the
spoils of some vast mountain, in like
manner his horrid wastes and wearying
minutenesses are the chafings of a turbu-
lent spirit, grasping the loftiest things,
and penetrating the deepest, and moving
and moaning on the earth in loneliness
and sadness."
62. Gabriele Rossetti, Spiiito Aiiti-
papale, I. 75, Miss Ward's Tr., says:
" The three spirits, who hang from the
mouths of his Satan, are Judas, Brutus,
and Cassius. The poet's reason for se-
lecting those names has never yet been
satisfactorily accounte 1 for ; but we have
no hesitation in pronouncing it to have
been this, — he considered the Pope not
only a betrayer and seller of Christ, —
' Where gainful merchandise is made of
Christ throughout the livelong day,'
(Parad. 17,) and for that reason put Judas
into his centre mouth ; but a traitor and
rebel to Ceesar, and therefore placed
Brutus and Cassius in the other two
mouths; for the Pope, who was ori-
ginally no more than Crcsar's vicar, be-
came his enemy, and usurped the capital
of his empire, and the supreme autho-
rity. His treason to Christ was not dis-
covered by the world in general ; hence
the face of Judas is hidden, — ' He that
hath his head within, and plies the
feet without' (Inf. 34); his treason tc
Caesar was open and manifest, there-
fore Brutus and Cassius show their
faces."
He adds in a note : " The situation of
Judas is the same as that of the Popes
who were guilty of simony."
68. The evening of Holy Saturday.
77. Iliad, V. 305 : " With this he
struck the hip of /Eneas, where the
thigh turns on the hip."
95. The canonical day, from sunrise
to sunset, was divided into four equal
parts, called in Italian Ta-za, Sesta,
Nona, and Vcspro, and varying in length
with the change of season. "These
hours," says Dante, Conviio, III. 6,
" are short or long according as
day and night increase or diminish."
Terza was the first division after sunrise ;
and at the equinox would be from six
till nine. Consequently mezza terza,
or middle tierce, would be half-past
seven,
114. Jerusalem.
125. TheMountainof Purgatory, rising
out of the sea at a point directly oppo-
site Jerusalem, upon the other side o^
the globe. It is an island in the South
Pacific Ocean.
130. Tills brooklet is Lethe, whose
source is on the summit of the Mountain
of Purgatory, flowing down to mingle
NOTES TO INFERNO.
197
with Acheron, Styx, and Phlegethon,
and form Cocytus. See Canto XIV.
136. ^
138. It will be observed that each of
the three divisions of the Divine Comedy
ends with the word " Stars," suggesting
and symbolizing endless aspiration. At
the end of the Inferno Dante "re-beholds
the stars; " at the end of the Purgatorio
he is " ready to ascend to the stars;" at
the end of the Paradiso he feels the
power of "that Love which moves the
sun and other stars." He is now look-
ing upon the morning stars of Easter
Sunday.
ILLUSTRATIONS.
L' OTTIMO COMENTO.
Inferno, X. 8.5.
I, the writer, heard Dante say that
never a rhyme had led him to say other
than he would, but that many a time and
oft he had made words say in his rhymes
what they were not wont to express for
other poets.
VILLA-Nl'S NOTICE OF DANTE.
Cronica, Lib. IX cap ,^36. Tr. in Napier's
Florentine History,' Book I. ch. 16.
In the month of July,, 1 321, died the
Poet Dante Alighieri of Florence, in the
city of Ravenna in Romagna, after his
return from an embassy to Venice for
the Lords of Polenta with whom he re-
sided ; and in Ravenna before the door
of the principal church he was interred
with high honour, in the habit of a poet
and great philosopher. He died in
banishment from the community of
Florence, at the age of about fifty-six.
This Dante was an honourable and
ancient citizen of Porta San Piero at
Florence, and our neighbour ; and his
exile from Florence was on the occasion
of Charles of Valois, of the house of
France, coming to Florence in 1301, and
the expulsion of the White party, as has
already in its place been mentioned.
The said Dante was of the supreme
governors of our city, and of that party
although a Guelf ; and therefore with-
out any other crime was with the said
White party expelled and banished from
Florence ; and he went to the University
of Bologna, and into many parts of the
world. This was a great and learned
person in almost every science, although
a layman ; he was a consummate poet
and philosopher, and rhetorician ; as
perfect in prose and verse as he was in
public speaking a most noble orator ; in
rhyming excellent, with the most polished
and beautiful style that ever apjieared in
our language up to this time or since.
He wrote in his youth the book of The
Early Life of Lm>e, and afterwards when
in exile made twenty moral and amorous
canzonets very excellent, and amongst
other things three noble epistles : one he
sent to the Florentine Government, com-
plaining of his undeserved exile ; another
to the Emperor Henry when he was at
the siege of Brescia, reprehending him
for his delay, and almost prophesying ;
the third to the Italian cardinals during
the vacancy after the death of Pope
Clement, urging them to agree in elect-
ing an Italian Pope ; all in Latin, with
noble precepts and excellent sentences
and authorities, which were much com-
mended by the wise and leanied. And
he wrote the Commedia, where, in
polished verse and with great and subtile
arguments, moral, natural, astrological,
philosophical, and theological, with new
and beautiful figures, similes, and poeti-
cal graces, he composed and treated in a
hundred chapters or cantos of the exist-
ence of hell, purgatory, and paradise ;
so loftily as may be said of it, that who-
ever is of subtile intellect may by his said
treatise perceive and understand. He
was well j^leased in this poem to blame
and cry out, in the manner of poets, in
some places perhaps more than he ought
to have done ; but it may be that his
exile made him do so. He also wrote
the Moiiarchia, where he treats of the
office of popes and emperors. And he
began a comment on fourteen of the
above-named moral canzonets in the
vulgar tongue, which in consequence of
his death is found imperfect except on
three, which, to judge from what is seen.
LETTER OF ERA TE ILARIO.
iqq
would have proved a lofty, beautiful,
subtile, and most important work ; be-
cause it is equally ornamented with noble
opinions and fine philosophical and astro-
logical reasoning. Besides these he com-
posed a little book which he entitled De
Vuli^ari Eloquentia, of which he pro-
mised to make four books, but only two
are to be found, perhaps in consequence
of his early death ; where, in powerful
and elegant Latin and good reasoning,
he rejects all the vulgar tongues of Italy.
This Dante, from his knowledge, was
somewhat presumptuous, harsh, and dis-
dainful, like an ungracious philosopher ;
he scarcely deigned to converee with lay-
men ; but for his other virtues, science,
and worth as a citizen, it seems but
reasonable to give him perpetual re-
membrance in this our chronicle ; never-
theless, his noble works, left to us in
writing, bear true testimony of him, and
honourable fame to our city.
LETTER OF FRATE ILARIO.
Arrivabene, Comento Storico, p. 379.
Hither he came, passing through
the diocese of Luni, moved either by
the religion of the place, or by some
other feeling. And seeing him, as yet
unknown to me and to all my brethren,
I questioned him of his wishings and
his seekings there. He moved not; but
stood silently contemplating the columns
and arches of the cloister. And again I
asked him what he wished, and whom
he sought. Then, slowly turning his
head, and looking at the friars and at
me, he answered " Peace ! " Thence
kindling more and more the wish to
know him and who he might be, I led
hini aside somewhat, and, having spoken
a few words with him, I knew him ; for
although I had never seen him till that
hour, his fame had long since reached
me. And when he saw that I hung upon
his countenance, and listened to him with
strange affection, he drew from his bosom
a l»ok, did gently open it, and offered it
to me, saying: "Sir P'riar, here is a
portion of my work, which perad venture
tiiou hast not seen. This remembrance
I leave with thee. Forget me not. " And
when he had given me the book, I
pressed it gratefully to my bosom, and in
his presence fixed my eyes upon it with
great love. But I beholding there the
Vulgar tongue, and showing by the fashion
of my countenance my wonderment there-
at, he asked the reason of the same. I
answered, that I marvelled he should
sing in that language ; for it seemed a
difficult thing, nay, incredible, that those
most high conceptions could be expressed
in common language ; nor did it seem to
me right that such and so worthy a sci-
ence should be clothed in such plebeian
garments. " You think aright," he said,
" and I myself have th'^ught so. And
when at first the seeds of these matters,
perhaps inspired by Heaven, began to
bud, I chose that language which was
most worthy of them : and not alone
chose it, but began forthwith to poetize
therein, after this wise :
' Ultima regna canam fluidocontermina inundo,
Spiritibus quae lata patent ; quae praemia sol-
vunt
Pro mentis cuicumque suis.'
But when I recalled the condition of the
present age, and saw the songs of the
illustrious poets esteemed almost as
naught, and knew that the generous men,
for whom in better days these things
were written, had abandoned, ah me !
the liberal arts unto vulgar hands, I
threw aside the delicate lyre, which had
armed my flank, and attuned another
more befitting, the ear of moderns ; — for
the food that is hard we hold in vain to
the mouths of sucklings."
Having said this, he added with emo-
tion, that if the occasion served, I should
make some brief annotations upon the
work, and, thus apparailed, should for-
ward it to you. Which task in truth,
although I may not have extracted all tl.e
marrow of his words, I have neverthe-
less performed with fidelity ; and the
work required of nie I frankly send you,
as was enjoined upon me by that most
friendly man ; in which work, if it ap-
pear that any ambiguity still remains,
you must impute it to my insufficiency,
for there is no doubt that the text is per-
fect in all points
ILLUSTRA rWNS.
PASSAGE FROM THE CONVITO,
I. iii.
Leigh Hunt, Stories from the Italian Poets, p. 12.
Ah ! would it had pleased the Dis-
penser of all things that this excuse had
never been needed ; that neither others
had done me wrong, nor myself under-
gone penalty undeservedly, — the penalty,
1 say, of exile and of poverty. For it
pleased the citizens of the fairest and
most renowned daughter of Rome — Flo-
rence— to cast me out of her most sweet
bosom, where I was bom, and bred, and
passed half of the life of man, and in
which, with her good leave, I still desire
with all my heart to repose my weary
spirit, and finish the days allotted me ;
and so I have wandered in almost every
place to which our language extends, a
stranger, almost a beggar, exposing
against my will the wounds given me by
fortune, too often unjustly imputed to the
sufferer's fault. Truly I have been a
vessel without sail and without rudder,
driven about upon different ports and
shores by the dry wind that springs out
of dolorous poverty ; and hence have I
appeared vile in the eyes of many, who,
perhaps, by some better report had con-
ceived of me a different impression, and
in whose sight not only has my person
become thus debased, but an unworthy
opinion created of everything which I
did, or which I had to do.
DANTE'S LETTER TO A
FRIEND.
Leigh Hunt, Stories from the Italian Poets, p. 13.
From your letter, which I received
with due respect and affection, I observe
how much you have at heart my restora-
tion to my country. I am bound to you
the more gratefully, inasmuch as an exile
rarely finds a friend. But after mature
consideration I must, by my answer, dis-
appoint the wishes of some little minds ;
and I confide in the judgment to which
your impartiality and prudence will lead
you. Your nephew and mine has written
to me, what indeed had been mentioned
by many other friends, that by a decree
concerning the exiles I am allowed to
return to Florence, provided I pay a
certain sum of money, and submit to
the humiliation of asking and receiving
absolution : wherein, my father, I see
two propositions that are ridiculous and
impertinent. I speak of the imperti-
nence of those who mention such con-
ditions to me; for in your letter, dic-
tated by judgment and discretion, there
is no such thing. Is such an invita-
tion, then, to return to his country
glorious to Dante Alighieri, after suffer-
ing in exile almost fifteen years? Is it
thus they would recompense innocence
which all the world knows, and the
labour and fatigue of unremitting study ?
Far from the man who is familiar with
philosophy be the senseless baseness of
a heart of earth, that could act like a
little sciolist, and imitate the infamy of
some others, by offering himself up as
it were in chains : far from the man
who cries aloud for justice, this com-
promise by his money with his perse-
cutors. No, my father, this is not the
way that shall lead me back to my
countiy. I will return with hasty
steps, if you or any other can open to
me a way that shall not derogate from
the fame and honour of Dante ; but if
by no such way Florence can be en-
tered, then Florence I shall never enter.
What ! shall I not everywhere enjoy
the hght of the sun and stars ? and may
I not seek and contemplate, in every
corner of the earth, under the canopy of
heaven, consoling and delightful truth,
without first rendering myself inglorious,
nay infamous, to the people and rejjuljlic
of Florence? Bread, I hope, will not
fail me.
PORTRAITS OF DANTE.
By Charles E. Norton.
In his Life of Dante, Boccaccio, the
earliest of the biographers of the poet,
describes him in these words : " Our
poet was of middle height, and after
reaching mature years he went somewhat
stooping ; his gait was grave and se-
date ; always clothed in most becoming
garments, his dress was suited to the
ripeness of his years ; his face was long,
his nose aquiline, his eyes rather large
than small, his jaw heavy, and his
PORTRAITS OF DANTE.
ander lip prominent ; his complexion
was dark, and his hair and beard thick,
black, and crisp, and his countenance
was always sad and thoughtful.
His manners, whether in public or at
home, were wonderfully composed and
restrained, and in all his ways he was
more courteous and civil than any one
else."
Such was Dante as he appeared in
his later years to those from whose re-
collections of him Boccaccio drew this
description.
But Boccaccio, had he chosen so to
do, might have drawn another portrait
of Dante, not the author of the Divine
Comedy, but the author of the Nexv
Life. The likeness of the youthful
Dante was familiar to those Florentines
who had never looked on the living
presence of their greatest citizen.
On the altar-wall of the chapel of
the Palace of the Podesta (now the Bar-
gello) Giotto had painted a grand re-
ligious composition, in which, after the
fashion of the times, he exalted the
glory of Florence by the introduction
of some of her most famous citizens
into the assembly of the blessed in
Paradise. "The head of Christ, full
of dignity, appears above, and lower
down, the escutcheon of Florence, sup-
ported by angels, with two rows of
saints, male and female, attendant to
the right and left, in front of whom
stand a company of the magnates of the
city, headetl by two crowned person-
ages, close to one of whom, to the
right, stands Dante, a pomegranate in
his hand, and wearing the graceful fall-
ing cap of the day."* The date when
this picture was painted is uncertain,
but (jiotto represented his friend in it
as a youth, such as he may have been
in the first flush of early fame, at the
season of the beginning of their memor-
able friendship.
Of all the portraits of the revival of
Art, there is none comparable in in-
terest to this likeness of the supreme
poet by the supreme artist of mediaeval
Eurojje. It was due to no accident of
fortune that these men were contem-
poraries, and of the same country ; but it
• Lord Lindsay's History of Christian Art,
Vol. IL p. 174.
was a fortunatt and delightful incident,
that they were so brought together
by sympathy of genius and by favour-
ing circumstance as to become friends,
to love and honour each other in life,
and to celebrate each other through all
time in their respective works. The
story of their friendship is known only
in its outline, but that it begar. when
they were young is certain, and that
it lasted till death divided them is a tra-
dition which finds ready acceptance.
It was probably between 1290 and
1300, when Giotto was just rising to
unrivalled fame, that this painting was
executed. There is no contemporary
record of it, the earliest known refer-
ence to it being that by Filippo Vil-
lani, who died about 1404. Gianozzo
Manetti, who died in 1459, also men-
tions it, and Vasari, in his Life of Giotto^
published in 1550, says, that Giotto
" became so good an imitator of nature,
that he altogether discarded the stiff
Greek manner, and revived the modem
and good art of painting, introducing
exact drawing from nature of living
persons, which for more than two hun-
dred years had not been practised, or
if indeed any one had tried it, he had
not succeeded very happily, nor any-
thing like so well as Giotto. And he
portrayed among other persons, as may
even now be seen, in the chapel of the
Palace of the Podesta in Florence,
Dante Alighieri, his contemporary and
greatest friend, who was not less fa-
mous a poet than Giotto was painter
in those days. ... In the same chapel
is the portrait by the same hand of Ser
Brunetto Latini, the master of Dante,
and of Messer Corso Donati, a great
citizen of those times."
One might have supposed that such
a picture as this would have been
among the most carefully protected and
jealously prized treasures of Florence.
But such was not the case. The
shameful neglect of many of the best
and most interesting works of the ear-
lier period of Art, which accompanied
and was one of the symptoms of the
moral and political decline of Italy
during the sixteenth and seventeenth
centuries, extended to this as to other
of the noblest paintings of Giotto.
ILLUSTRA TIONS.
Florence, in losing consciousness of
present worth, lost care for the me-
. morials of her past honour, dignity, and
distinction. The Palace of the Po-
desta, no longer needed for the dwell-
ing of the chief magistrate of a free
city, was turned into a jail for common
criminals, and what had once been its
beautiful and sacred chapel was occu-
pied as a larder or store-room. The
walls, adorned with paintings more
precious than gold, were covered witli
whitewash, and the fresco of Giotto
was swept over by the brush of the
plasterer. It was not only thus hidden
from the sight of those unworthy in-
deed to behold it, but it almost disap-
peared from memory also ; and from
the time of Vasari down to that of
Moreni, a Florentine antiquary, in the
early part of the present century, hardly
a mention of it occurs. In a note
found among his papers, Moreni la-
ments that he had spent two years of
his life in unavailing efforts to recover
the portrait of Dante, and the other
portions of the fresco of Giotto in the
Bargello, mentioned by Vasari ; that
others before him had made a like
effort, and had failed in like manner ;
and that he hoped that better times
would come, in which this painting,
of such historic and artistic interest,
would again be sought for, and at
length recovered. Stimulated by these
words, three gentlemen, one an Ame-
rican, Mr. Richard Henry Wilde, one
an Englishman, Mr. Seymour Kirkup,
and one an Italian, Signor G. Aubrey
Bezzi, all scholars devoted to the study
of Dante, undertook new researches,
in 1840, and, after many hindrances
on the jwrt of the government, which
were at length successfully overcome,
the work of removing the crust of
plaster from the walls of the ancient
chapel was intrusted to the Florentine
painter, Marini. This new and well-
directed search did not fail. After
some months' labour the fresco was
found, almost uninjured, under the
whitewash that had protected while
concealing it, and at length the likeness
of Dante was uncovered.
" But," says Mr. Kirkup, in a letter
-published in the Spectator (London),
May II, 1850, "the eye of the beauti-
ful profile was wanting. There was a
hole an inch deep, or an inch and a
half Marini said it was a nail. It
did seem precisely the damage of a nail
drawn out. Afterwards Marini
filled the hole, and made a new eye,
too little and ill designed, and then he
retouched the whole face and clothes,
to the great damage of the expression
and character. The likeness of the
face, and the three colours in wliich
Dante was dressed, the same with
those of Beatrice, those of young Italy,
white, green, and red, stand no more ;
the green is turned to chocolate-colour ;
moreover, the form of the cap is lost and
confounded.
"I desired to make a drawing. . . .
It was denied to me But I ob-
tained the means to be shut up in the
prison for a morning ; and not only
did I make a drawing, but a tracing
also, and with the two I then made a
fac-simile sufificiently careful. Luckily
it was Ijefore the rifachnento."
This fac-simile afterwards passed into
the hands of Lord Vernon, well known
for his interest in all Dantesque studies,
and by his permission it has been admi-
rably reproduced in chromo-lithography
under the auspices of the Arundel
Society. The reproduction is entirely
satisfactory as a presentation of the au-
thentic portrait of the youthful Dante,
in the state in which it was when Mr.
Kirkup was so fortunate as to gain ad-
mission to it
This portrait by Giotto is the only
likeness of Dante known to have l)een
made of the poet during his life, and is
of inestimable value on this account.
But there exists also a mask, concern-
ing which there is a tradition that it
was taken from the face of the dead
poet, and which, if its genuineness
could be established, would not be of
inferior interest to the early portrait.
But there is no trustworthy historic
testimony concerning it, and its autiio-
rity as a likeness depends upon tlie
evidence of truth which its own cha-
racter affords. On the very threshold of
the inquiry concerning it, we are met
witli tlie doubt whether the art of taking
casts was practised at the time of Dante's
PORTRAITS OF DANTE.
203
death. In his Life of Andrea de Ver-
rocchio, Vasari says that this art began
to come into use in his time, that
is, about the middle of the fifteenth
century : and Bottari refers to the Hke-
ness of Brunelleschi, who died in 1446,
whicli was taken in this manner, and
was preserved in the office of the Works
of the Cathedral at Florence. It is not
impossible that so simple an art may
have been sometimes practised at an
earlier period ; and if so, there is no
inherent improbability in the supposi-
tion that Guido Novello, the friend
and protectrjr of Dante at Ravenna,
may, at the time of the poet's death,
have had a mask taken to serve as a
model for the head of a statue intended
to form part of the monument which
he proposed to erect in honour of Dante.
And it may further be supposed, that,
this desiijn failing, owing to the fall of
Guido from power before its accom-
plishment, the mask may have been
preserved at Ravenna, till we first
catch a trace of it nearly three centuries
later.
There is in the Magliabecchiana Li-
brary at Florence an autograph manu-
script by Giovanni Cinelli, a Florentine
antiquary who died in 1706, entitled
La Toscana letlerata, owero Istoria degli
Scrittori Fiorentini, which contains a
life of Dante. In the course of the
biography Cinelli states that the Arch-
bishop of Ravenna caused the head
of the poet which had adorned his
sepulchre to be taken therefrom, and
that it came into the possession of the
famous sculptor, Gian Bologna, who
left it at his death, in 1606, to his
pupil Pietro Tacca. " One day Tacca
showed it, with otjier curiosities, to
the Duchess Sforza, who, having wrap-
ped it in a scarf of green cloth, carried
it away, and God knows into whose
hands tlie precious object has fallen, or
where it is to l>e found On ac-
count of its singular l)eauty, if had often
been drawn by the scholars of Tacca."
It has been supjwsed that this head
was the original mask from which the
casts now existing are derived. Mr.
Seymour Kirkup, in a npte on this pas-
sage from Cinelli, says that " there are
three masks of Dante at Florenrr, all
of which have been judged" by the
first Roman and Florentine sculptors
to have been taken from life, [that is,
from the face after death,] — the slight
differences noticeable between them
being such as might occur in casts
made from the original mask." One
of these casts was given to Mr. Kirkup
by the sculptor Bartolini, another be-
longed to the late sculptor Professor
Ricci, and the third is in the possession
of the Marchese Torrigiani
In the absence of historical evidence
in regard to this mask, some support is
given to the belief in its genuineness by
the fact that it appears to be the type of
the greater number of the portraits of
Dante executed from the fourteenth to
the sixteenth century, and was adopted
by Raffaelle as the original from which
he drew the likeness which has done
most to make the features of the poet
familiar to the world.
The character of the mask itself af-
fords, however, the only really satisfac-
tory ground for confidence in the truth
of the tradition concerning it. It was
plainly taken as a cast from a face after
death. It has none of the character-
istics which a fictitious and imaginative
representation of the sort would be
likely to present. It bears no trace of
being a work of skilful and deceptive
art. The difference in the fall of the
two half-closed eyelids, the difference
between the sides of the face, the slight
deflection in the line of the nose, the
droop of the corners of the mouth, and
other delicate, but none the less con-
vincing indications, combine to show
that it was in all probability taken di-
rectly from nature. The countenance,
moreover, and expression, are worthy of
Dante ; no ideal forms could so answer
to the face of him who had letl a life apart
from the world in which he dwelt, and
had been conducted by love and faith
along hard, painful, and solitary ways, to
behold
" L' alto trionfo del regno veracc."
The mask conforms entirely to the
description by Boccaccio of the poet's
countenance, save tha? it is beardless,
and this difference is to be accounted for
«04
ILLUSTRA TIONS.
by the fact that to obtain the cast the
beard must have been removed.
The face is one of the most pathetic
upon which human eyes ever looked, for
it exhibits in its expression the conflict
betw^een the strong nature of the man
and the hard deahngs of fortune, — be-
tween the idea of his Hfe and its prac-
tical experience. Strength is the most
striking attribute of the countenance,
displayed alike in the broad forehead,
the masculine nose, the firm lips, the
heavy jaw and wide chin ; and this
strength, resulting from the main forms
of the features, is enforced by the
strength of the lines of expression. The
look is grave and stern almost to grim^
ness ; there is a scornful lift to the eye-
brow, and a contraction of the forehead
as from painful thought ; but obscured
under this look, yet not lost, are the
marks of tenderness, refinement, and
self-mastery, which, in combination with
more obvious characteristics, give to the
countenance of the dead poet an inef-
fable dignity and melancholy. There is
neither weakness nor failure here. It is
the image of the strong fortress of a strong
soul " buttressed on conscience and im-
pregnable will," battered by the blows of
enemies without and within, bearing upon
its walls the dints of many a siege, but
standing firm and unshaken against all
attacks until the warfare was at end.
The intrinsic evidence for the truth of
this likeness, from its correspondence,
not only with the description of the poet,
but with the imagination that we form of
him from his life and works, is strongly
confirmed by a comparison of the mask
with the portrait by Giotto. So far as I
am aware, this comparison has not
hitherto been made in a manner to ex-
hibit effectively the resemblance between
the two. A direct comparison between
the painting and the mask, owing to the
difficulty of reducing the forms of the
latter to a plain surface of light and
shade, is unsatisfactory. But by taking
a photograph from the mask, in the
same position as that in which the face
is painted by Giotto, and placing it
alongside of the fac-simile from the paint-
ing, a very remarkable similarity be-
comes at once apparent
The differences are only such as must
exist between the portrait of a man in
the freshness of a happy youth, and the
portrait of him in his age, after much
experience and many trials. Dante was
fifty-six years old at the time of his
death, when the mask was taken ; the
portait by (iiotto represents him as not
much past twenty. There is an interval
of at least thirty years between the two.
And what years they had been for
him !
The interest of this comparison lies
not only in the mutual support which
the portraits afford each other, in the
assurance each gives that the other is
genuine, but also in their joint illustra-
tion of the life and character of Dante.
As Giotto painted him, he is the lover of
Beatrice, the gay companion of princes,
the friend of poets, and himself already
the most famous writer of love verses in
Italy, There is an almost feminine
softness in the lines of the face, with a
sweet and serious tenderness well be-
fitting the lover, and the author of the
sonnets and canzoni which were in a
few years to be gathered into the incom-
parable record of his Neiu Life. It is
the face of Dante in the May-time of
youthful hope, in that serene season of
promise and of joy, which was so soon
to reach its fore-ordained close in the
death of her who had made life new and
beautiful for him, and to the love and
honour of whom he dedicated his soul
and gave all his future years. It is the
same face with that of the mask ; but
the one is the face of a youth, '' with
all triumphant splendour on his brow,"
the other of a man, burdened with "the
dust and injury of age." The forms
and features are alike, but as to the
later face,
" That time of year thou mayst in it behold
When yellow leaves, or none, or few, do hang
Upon those boughs which shake against the
cold,
. Bare ruined choirs, where late the sweet birds
sang."
The face of the youth is grave, as
with the shadow of distant sorrow ; the
face of the man is solemn, as of one
who had gone
" Per tutti i eerchj del dolente regno.
The one is the young poet of Flor
BOCCACCIO'S ACCOUNT OF THE COMMEDIA.
20S
ence, the other the supreme poet of the
world, —
" che al divino dall' umano.
Air eterno dal tempo era venuto."
BOCCACCIO'S ACCOUNT OF
THE COMMEDIA.
Balbo, Life of Dante. Tr. by Mrs. Bunbury, II.
6i, 269, 290.
It should be known that Dante had
a sister, who was mairied to one of our
citizens, called Leon Poggi, by whom
she had several children. Among these
was one called Andrew, who wonder-
fully resembled Dante in the outline of
his features, and in his height and figure ;
and he also walked rather stooping, as
Dante is said to have done. He was a
weak man, but with naturally good feel-
ings, and his language and conduct were
regular and praiseworthy. And I having
become intimate \vith him, he often
spoke to me of Dante's haj)i^ and ways ;
but among those things which I delight
most in recollecting, is what he told me
relating to that of which we are now
speaking. He said then, that Dante
belonged to the party of Messer Vieri
de' Cerchi, and was one of its great
leaders ; and when Messer Vieri and
many of his followers left Florence,
Dante left that city also and went to
Verona. And on account of this depar-
ture, through the solicitation of the op-
posite party, Messer Vieri and all who
had left Florence, especially the prin-
cipal ])ei-sons, were considered as rebels,
£nd had their persons condemned and
their property confiscated. When the
people heard this, they ran to the houses
of those proscribed, and plundered all
that was within them. It is tnie that
Dante's wife. Madonna Gemma, fearing
this, and by the advice of some of her
friends and relations, had withdrawn
from his house some chests containing
certain precious things, and Dante's
writings along with them, and had put
them in a place of safety. And not
satisfied with having plundered the
houses of the proscribed, the most pow-
erful partisans of the opposite faction
occupied their possessions, — some taking
one and some another, — and thus Dante's
house was occupied.
But after five years or more had
elapsed, and the city was more ration-
ally governed, it is said, than it was
when Dante was sentenced, persons
began to question their rights, on dif-
ferent grounds, to what had been the
property of the exiles, and they were
heard. Therefore Madonna Gemma
was advised to demand back Dante's
property, on the ground that it was her
dowry. She, to prepare this business,
required certain writings and documents
which were in one of the chests, which,
in the violent plunder of the effects she
had sent away, nor had she ever since
removed them from the place where she
had deposited them. For this pui-pose,
this Andrew said, she had sent for him,
and as Dante's nephew had entrusted
Kim with the keys of these chests, and
had sent him with a lawyer to search for
the required papers ; while the lawyer
searched for these, he, Andrew, among
other of Dante's writings, found many
sonnets, canzoni, and such similar pieces.
But among them what pleased him the
most was a sheet in which, in Dante's
handwriting, the seven preceding cantos
were written ; and therefore he took it
and carried it off with him, and read it
over and over again ; and although he
understood but little of it, still it ap-
peared to him a very fine thing ; and
therefore he determined, in order to
know what it was, to carry it to an es-
teemed man of our city, who in those
times was a much celebrated reciter of
verses, whose name was Dino, the son
of Messer I^mbertuccio Frescobaldi.
It pleased Dino marvellously ; and
having made copies of it for several of
his friends, and knowing that the com-
position was merely begun, and not
completed, he thought that it would be
best to send it to Dante, and at the
same time to beg him to follow up his
design, and to finish it ; and having in-
quired, and ascertained that Dante was
at this time in the Lunigiana, with a
noble man of the family of Malaspina,
called the Marquis Moroello, who was
a man of understanding, and who had a
singular friendship for him, he thought
of sending it, not to Dante himself, but
to the Marquis, in order that he should
show it to him : and so Dino did, beg-
206
ILLUSTRA TIONS.
ging him that, as far as it lay in his
power, he would exert his good offices
to induce Dante to continue and finish
his work.
The seven aforesaid cantos having
reached the Marquis's hands, and hav-
ing marvellously pleased him, he showed
them to Dante ; and having heard from
him that they were his composition, he
entreated him to continue the work.
To this it is said that Dante answered :
" I really supposed that these, along
with many of my other writings and
effects, were lost when my house was
plundered, and therefore I had given
up all thoughts of them. But since it
has pleased God that they should not
be lost, and He has thus restored them
to me, I shall endeavour, as far as I am
able, to proceed with them according
to my first design." And recalling his
old thoughts, and resuming his inter-
rupted worK, he speaKS rnus in me oe-
ginning of the eighth canto : " My won-
drous history I here renew."
Now precisely the same story, almost
without any alteration, has been related
to me by a Ser Dino I'erino, one of our
citizens and an intelligent man, who,
according to his own account, had been
on the most friendly and familiar terms
with Dante ; but he so far alters the
story, that he says, " It was not Andrea
Leoni, but I myself, who was sent by
the lady to the chests for the papers,
and that found these seven cantos and
took them to Dino, the son of Messer
Lambertuccio." I do not know to
which of these I ought to give most
credit, but whichever of them spoke the
truth, still a doubt occurs to me in what
they say, which I cannot in any manner
solve to my satisfaction ; and my doubt
is this. The poet introduces Ciacco
into the sixth canto, and makes him
prophesy, that before three years had
elapsed from the moment he was speak-
ing, the party to which Dante belonged
should fall, and so it happened. But
we know the removal of the Bianchi
from office, and their departure from
Florence, all happened at once ; and
therefore, if the author departed at that
time, how could he have written this,
— and not only this, but another canto
after it ? . , , .
And those friends he left behind him,
his sons and his disciples, having searched
at many times and for several months
everything of his writing, to see whether
he had left any conclusion to his work,
could find in nowise any of the remain-
ing cantos; his friends generally being
much mortified that God had not at
least lent hiir. so long to the world, that
he might have been able to complete
the small remaining part of his work ;
and having sought so long and never
found it, they remained in despair.
Jacopo and Piero were sons of Dante,
and each of them being rhymers, they
were induced by the persuasions of their
friends to endeavour to complete, as far
as they were able, their father's work,
in order that it should not remain im-
perfect ; when to Jacopo, who was more
eager about it than his brother, there
appeared a wonderful vision, which not
omy mduced him to abandon such pre-
sumptuous fblly, but showed him where
the thirteen cantos were which were
wanting to the Divina Commedia, and
which they had not been able to
find
A worthy man of Ravenna, whose
name was Pier Giardino, and who had
long been Dante's disciple, grave in his
manner and worthy of credit, relates
that, after the eighth month from the
day of his master's death, there came to
his house before dawn Jacopo di Dante,
who told him that that night, while he
was asleep, his father Dante had ap-
peared to him, clothed in the whitest
garments, and his face resplendent with
an extraordinary light ; that he, Jacopo,
asked him if he lived, and that Dante
replied : " Yes, but in the true life, not
our life." Then he, Jacopo, asked him
if he had completed his work before
passing into the true life, and, if he had
done so, what had become of that part
of it which -was missing, which they
none of them had been able to find.
To this Dante seemed to answer, "Yes,
I finished it ;" and then took him,
Jacopo, by the hand, and led him into
that chamber in which he, Dante, had
been accustomed to sleep when he lived
in this life, and, touching one of the
walls, he said, " What you have sought
for so much, is here;" and at these
THE POSTHUMOUS DANTE.
207
words both Dante and sleep fled from
Jacopo at once. For which reason
Jacopo said he could not rest without
coming to explain what he had seen
to Pier Giardino, in order that they
should go together and search out the
place thus pointed out to him, which he
had retained excellently in his memory,
and to see whether this had been pointed
out by a true spirit, or a false delusion.
For which purpose, although it was still
far in the night, they set off together,
and went to the house in wliich Dante
resided at the time of his death. Hav-
ing called up its present owner, he
admitted them, and they went to the
place thus pointed out ; there they
found a blind fixed to the wall, as they
had always been used to see it in past
days ; they lifted it gently up, when
they found a little window in the wall,
never before seen by any of them, nor
did they even know it was there. In it
they found several writings, all mouldy
from the dampness of the walls, and had
they remained there longer, in a little
while they would have crumbled away.
Having thoroughly cleared away the
mould, they found them to be the
thirteen cantos that had been wanting
to complete the Coinmedia.
THF POSTHUMOUS DANTE.
Bv J R Lov.ft!l in the American Cyclopxdia,
VI. 251.
Looked at outwardly, the life of Dante
seem« to have l>een an utter and disas-
t'ous failure. What its inward satis-
faction must have been, we, with the
Paradise, open before us, can form some
fain* conception. To him, longing with
an intensity which only the word Dan-
te.ufitf will express to realize an ideal
upon earth, and continually baffled and
misunderstoo<l, the far greater part of
his mature life must have been labour
and sorrow. We can see how essential
all tliat sad experience was to him, can
understand why all the fairy stories hide
the luck in the ugly black casket ; but
to him, then and there, how seemed it?
* Thou sh.ilt reHnquish everything of thee
Beloved most dearly ; this that arrow is
Shot from the bow of exile first of all ;
And thou shalt prove how salt a savour hath
The bread of others, and how hard a path
To climb and to descend the stranger's stairs ! '
Parad. xvii.
Come sa di sale! Who never wet his
bread with tears, says Goethe, knows
ye not, ye heavenly powers! Our
nineteenth century made an idol of the
noble lord who broke his heart m verse
once every six months, but the fourteenth
was lucky enough to produce and not to
make an idol of that rarest earthly phe-
nomenon, a man of genius who could
hold heart-break at bay for twenty years,
and would not lei himself die till he had
done his task. At the end of the Vita
Niiova, his first work, Dante wrote down
that remarkable aspiration that God
would lake him to himself after he had
written of Beatjice such things as were.
never yet written of woman. It was
literally fulfilled when the Commedia
was finished, twenty- five years later.
Scarce was Dante at rest in his grave
when Italy felt instinctively that this
was her great man. Boccaccio tells us
that in 1329 Cardinal Poggetto (du Poiet)
caused Dante's treatise De MonarchiA to
be publicly burned at Bologna, and pro-
posed further to dig up and burn the
bones of the poet at Ravenna, as having
been a heretic ; but so much opposition
was roused that he thought better of it.
Yet this was during the pontificate of
the Frenchman, John XXII., the reproof
of whose simony Dante puts in the
mouth of St. Peter, who declares his
scat vacant (Parad. xxvii.), whose dam-
nation the poet himself seems to pro-
phesy {Iiif. xi. ), and against whose
election he had endeavoured to persuade
the cardinals, in a vehement letter. In
1350 the republic of Florence voted the
sum of ten golden florins to be paid by
the hands of Messer Giovanni Boccaccio
to Dante's daughter Beatrice, a nun in
the convent of Santa Chiara at Ravenna.
In 1396 Florence voted a monument,
and begged in vain for the metaphorical
ashes of the man of whom she had
threatened to make literal cinders if she
could catch him alive. In 1429 she
begged again, but Ravenna, a dead city,
was tenacious of the dead poet. In
1 5 19 Michael Angelo would have built
the monument, but Leo X. refused to
allow the sacred dust to be removed.
208
ILL USTRA TIONS.
Finally, in 1829, five hundred and eight
years after the death of Dante, Florence
got a cenotaph fairly built in Santa
Croce (by Ricci), ugly beyond even the
usual lot of such, with three colossal
figures on it, Dante in the middle, with
Italy on one side and Poesy on the
other. The tomb at Ravenna, built
originally in 1483, by Cardinal "Bembo,
was restored by Cardinal Corsi in 1692,
and finally rebuilt in its present form by
Cardinal Gonzaga, in 1780, all three of
whom commemorated themselves in
Latin inscriptions. It is a little shrine
covered with a dome, not unlike the
tomb of a Moliammedan saint, and is
now the chief magnet which draws
foreigners and their gold to Ravenna.
The valet de place says that Dante is not
buried under it, but beneath the pave-
ment of the street in front of it, where
also, he says, he saw my Lord Byron
kneel and weep. Like everything in
Ravenna, it. is dirty and neglected. In
1373 (A-Ug. 9) Florence instituted a chair
of the Divina Commedia, and Boccaccio
was named fii-st professor. He accord-
ingly began his lectures on Sunday,
Oct. 3, following, but his comment was
broken off abruptly at the seventeentli
verse of the seventeenth canto of the
Inferno, by the illness which ended in
his death, Dec. 21, 1375. Among his
successors was Filippo Villani and
Filelfo. Bologna was the first to follow
the example of Florence, Benvenuto da
Imola having begun his lectures, accord-
ing to Tiraboschi, as early as 1375.
Chairs were established also at Pisa,
Venice, Piacenza, and Milan before the
close of the century. The lectures were
delivered in the churches and on feast
days, which shows their popular cha-
racter. Balbo reckons (but tiiat is guess-
work) that the manuscript copies of the
Divina Commedia made during the four-
teenth century, and now existing in the
libraries of Europe, are more numerous
than those of all other works, ancient
and modern, made during the same
period. Between the invention of print-
ing and the year I5CK>, more than twenty
editions were published in Italy, the
earliest in 1472. During the sixteenth
century there were forty editions ; during
ihe seventeenth, a period, for Italy,
of sceptical dilettantism, only three;
during the eighteenth, thirty-four; and
already, during the first half of the
nineteenth, at least eighty. The first
translation was into Spanish, in 1428.
M. St. Rene Taillandier says that the
Commedia was condemned by the In-
quisition in Spain, but this seems too
general a statement, for, according to
Foscolo ("Dante," Vol. IV. p. 116),
it was the commentary of Landino and
Vellutello, and a few verses in the In-
ferno and Paradise, which were con-
demned. The first French translation
was that of Grangier, 1596, but the
study of Dante struck no root there till
the present century, Rivarol, who
translated the Inferno in 1783, was the
first Frenchman who divined the won-
derful force and vitality of the Commedia.
The expressions of Voltaire represent
very well the average opinion of culti-
vated persons in respect of Dante in the
middle of the eighteenth century. He
says: "The Italians call him divine;
but it is a hidden divinity; few people
understand his oracles. He has com-
mentators, which, perhaps, is another
reason for his not being understood.
His reputation will go on increasing,
because scarce anybody reads him.'
{Did. Phil., art. "Dante.") To Father
IJettinelli he writes : " I estimate highly
the courage with which you have dared
to say that Dante was a madman and
his work a monster." But he adds,
what shows that Dante had his admirers
even in that flippant century: "There
are found among us, and in the eighteenth
century, people who strive to admire
imaginations so stupidly extravagant and
barbarous." {Corresp. gen., CEuvres,
Tom. LVII. pp. 80, 81.) Elsewhere
he says that the Commedia was "an odd
poem, but gleaming with natural beau-
ties, a work in which the author rose in
parts above the bad taste of his age and
his subject, and full of passages written
as purely as if tliey had been of the
time of Ariosto and Tasso." (Essai sur
les Mceitrs, CEuvres, Tom. XVII., pp.
371, 372.) It is curious to see this
antipathetic fascination which Dante
exercised over a nature so opposite to
his own. At the beginning of this
century Chateaubriand speaks of Danto
THE SCHOLASTIC PHILOSOPHY.
209
with vague commendation, evidently
from a very superficial acquaintance,
and that only with the Inferno.
THE
SCHOLASTIC PHILOSOPHY.
From Milman's History of Latin Christianity,
Book XIV. Ch. III.
Now came the great age of the
Schoolmen. Latin Christianity raised up
those vast monuments of Theolog)' which
amaze and appall the mind with the
enormous accumulation of intellectual
industry, ingenuity, and t^il ; but of
which the sole result to posterity is this
barren amazement. The tomes of Scho-
lastic Divinity may be compared with
the Pyramids of Egypt, which stand in
that rude majesty which is commanding
from the display of immense human
power, yet oppressive from the sense of
the waste of that power for no disco-
verable use. Whoever penetrates within
finds himself bewildered and lost in a
labyrinth of small, dark, intricate pas-
sages and chambers, devoid of grandeur,
devoid of solemnity : he may wander
without end, and find nothing! It was
not indeed the enforced labour of a slave
population : it was rather voluntary
slavery, submitting in its intellectual am-
bition and its religious patience to mon-
astic discipline : it was the work of a
small intellectual oligarchy, monks, of
necessity, in mind and habits ; for it
imperiously required absolute seclusion
either in the monasteiy or in the imiver-
sity, a long life under monastic rule.
No Schoolman could be a great man but
as a Schoolman. William of Ockham
alone was a powerful demagogue — scho-
laslic even in his political writings, but
still a demagogue. It is singular to see
every kingdom in Latin Christendom,
every order in the social state, furnishing
the great men, not merely to the succes-
sive lines of Doctors, who assumed the
splendid titles of the Angelical, the Se-
raphic, the Irrefragable, the most Pro-
found, the most Subtile, the Invincible,
even the Perspicuous, but to whaf may
be called the supreme Pentarchy of Scho-
lasticism. Italy sent Thomas of Aquino
and Bonaventura ; Germany, All^ert the
Great ; the British Isles (they boasted
also of Alexander Hales and Bradwar-
dine) Duns Scotus and William of Ock-
ham ; France alone must content herself
with names somewhat inferior (she had
already given Abelard, Gilbert de la
Poree, Amauri de Bene, and other
famous or suspected names), now Wil-
liam of Auvergne, at a later time Dii-
randus. Albert and Aquinas were of
noble houses, the Counts of Bollstadt
and Aquino ; Bonaventura of good pa-
rentage at Fidenza ; of Scotus the birth
was so obscure as to be untraceable ;
Ockham was of humble parents in the
village of that name in Surrey. But
France may boast that the University of
Paris was the great scene of their studies,
their labours, their instruction : the Uni-
versity of Paris was the acknowledged
awarder of the fame and authority
obtained by the highest Schoolmen. It
is no less remarkable that the New
Mendicant Orders sent forth these five
Patriarchs, in dignity, of the science.
Albert and Aquinas were Dominicans ;
Bonaventura, Dims Scotus, Ockham,
Franciscans. It might have been sup-
posed that the popularising of religious
teaching, which was the express and
avowed object of the Friar Preachers
and of the Minorites, would have left
the higher places of abstrase and learned
Theology to the older Orders, or to the
more dignified secular ecclesiastics. Con-
tent with being the vigorous antagonists
of heresy in all quarters, they would not
aspire also to become the aristocracy of
theologic erudition. But the dominant
religious imjiulse of the times could not
but seize on all the fervent and powerful
minds which sought satisfaction for their
devout yearnings. No one who had
strong religious ambition could be any-
thing but a Dominican or a Franciscan ;
to be less was to be below the highest
standard. Hence on one hand tho
Orders aspired to rule the Universities,
contested the supremacy with all the
great established authorities in the
schools ; and having already drawn into
their vortex almost all who united
powerful abilities with a devotional tem-
perament, never wanted men who could
enter into this dreary but highly reward-
ing service, — men who could rule the
schools, as others of their brethren haJ
ILLUSTRA TIONS.
begun to rule the Councils and the
minds of kings. It may be strange to
contrast the popular simple preaching —
for such must have been that of St.
Dominic and St. Francis, such that of
their followers, in order to contend with
success against the plain and austere
sermons of the heretics — with the Sum
of Theology of Aquinas, which of itself
(and it is but one volume in the works
of Thomas) would, as it might seem,
occupy a whole life of the most secluded
study to write, almost to read. The
unlearned, unreasoning, only profoundly
passionately loving and dreaming St.
Francis, is still more oppugnant to the
intensely subtile and dry Duns Scotus,
at one time carried by his severe logic
into Pelagianism ; or to William of Ock-
ham, perhaps the hardest and severest
intellectualist of all, — a political fanatic,
not like his visionary brethren, who
brooded over the Apocalypse and their
own prophets, but for the Imperial
against the Papal sovereignty.
As, then, in these five men culminates
the age of genuine Scholasticism, the
rest may be left to be designated and
described to posterity by the names
assigned to them by their own wondering
disciples.
We would change, according to our
notion, the titles which discriminated
this distinguished pentarchy. Albert the
Great would be the Philosopher, Aquinas
the Theologian, Bonaventura the Mystic,
Duns Scotus the Dialectician, Ockham
the Politician. It may be said of Scho-
lasticism, as a whole, that whoever takes
delight in what may be called gymnastic
exercises of the reason or the reasoning
powers, efforts which never had, and
hardly cared to have, any bearing on
the life, or even on tiie sentiments and
opinions of mankind, may study these
works, the crowning effort of Latin, of
Sacerdotal, and Monastic Christianity,
and may acquire something like respect
for these forgotten athletes in the intel-
lectual games of antiquity. They are
not of so much moment in the history of
religion, for their theology was long
before rooted in the veneration and awe
of Christendom ; nor in that of philoso-
phy, for except what may be called
mythological subtilties, questions relat-
ing to the world of angels and spirits,
of which, according to them, we might
suppose the revelation to man as full
and perfect as that of God or of the
Redeemer, there is hardly a question
which has not been examined in other
language and in less dry and syllogistic
form. There is no acute observation on
the workings of the human mind, no
bringing to bear extraordinary facts on
the mental, or mingled mental and cor-
poreal, constitution of our being. With
all their researches into the unfathom-
able they have fathomed nothing ; with
all their vast logical apparatus, they
have proved nothing to the satisfaction
of the inquisitive mind. Not only have
they not solved any of the insoluble
problems of our mental being, our pri-
mary conceptions, our relations to God,
to the Infinite, neither have they (a
more possible task) shown them to be
insoluble.
HOMER'S ODYSSEY.
Book XI. Buckley's Translation.
But when we were come down to the
ship and the sea, we first ot all drew the
ship into the divine sea ; and we placed
a mast and sails in the black ship. And
taking the sheep, we put them on board ;
and we ourselves also embaiked griev-
ing, shedding the warm tear. And
fair-haired Circe, an awful goddess,
possessing human speech, sent behind
our dark-blue-prowed ship a moist v/ind
that filled the sails, an excellent compa-
nion. And we sat down, making use of
each of the instruments in the ship ; and
the wind and the pilot directed it. And
the sails of it passing over the sea were
stretched out the whole day ; and the
sun set, and all the ways were over-
shadowed. And it reached the extreme
boundaries of the deep-flowing ocean ;
where are the people and city of the
Cimmerians, covered with shadow and
vapour, nor does the shining sun behold
them with his beams, neither when he
goes towards the starry heaven, nor
when he turns back again from heaven
to earth ; but pernicious night is spread
over hapless mortals. Having come
there, we drew up our ship ; and we
took out the sheep ; and we ourselves
HOMER'S ODYSSEY.
went again to the stream of the ocean,
until we came to the place which Circe
mentioned. There Perimedes and Eury-
lochiis made sacred offerings ; but I,
drawing my sharp sword from my thigh,
dug a trench, the width of a cubit each
way ; and around it we poured libations
to all the dead, first with mixed honey,
then with sweet wine, again a third time
with water; and I sprinkled white
meal over it. And I much besought
the unsubstantial heads of the dead,
promising that, when I came to Ithaca,
I would offer up in my palace a barren
heifer, whichever is the best, and would
fill a pyre with excellent things; and
that I would sacrifice separately to
Tiresias alone a sheep all black, which
excels amongst our sheep.
But when I had besought them, the
nations of the dead, with vows and
prayers, then taking the sheep, I cut off
their heads into the trench, and the
black blood flowed : and the souls of the
perished dead were assembled forth from
Erebus, betrothed girls and youths, and
much-enduring old men, and tender
virgins, having a newly-grieved mind,
and many Mars-renowned men wounded
with brass-tipped spears, possessing gore-
smeared arms, who, in great numbers,
were wandering about the trench on
different sides with a divine clamour:
and pale fear seized upon me. Then
at length exhorting my companions, I
commanded them, having skinned the
sheep which lay there, slain with the
cniel brass, to bum them, and to. invoke
the gods, both Pluto and dread Proser-
pine. But I, having drawn my sharp
sword from my thigh, sat down, nor did
I suffer the powerless heads of the dead
to draw nigh the blood, before I inquired
of Tiresias. And first the soul of my
companion Elpenor came; for he was
not yet buried beneath the wide-wayed
earth; for we left his body in the palace
of Circe unwept for and unburied, since
another toil then urged us. Beholding
him, I wept, and pitied him in my mind,
and addressing him, spoke winged words:
"() Elpenor, how didst thou come
under the dark west? Thou hast come
sooner, being on foot, than I with a
black ship."
Thus 1 spoke ; but he, groaning, an-
swered me in discourse, "O Jove-bom
son of Laertes, much-contriving Ulysses,
the evil destiny of the deity and the
abundant wine hurt me. Lying down
in the palace of Circe, I did not think to
go down backwards, having come to the
long ladder, but I fell downwards from
the roof; and my neck was broken from
the vertebrre, and my soul descended to
Hades. Now, I entreat thee by those
who are left behind, and not present, by
thy wife and father, who nurtured thee
when little, and Telemachus, whom
thou didst leave alone in thy palace ; for
I know that, going hence from the house
of Pluto, thou wilt moor thy well-
wrought ship at the island of JExs. :
there then, O king, I exhort thee to
be mindful of me, nor, when thou de-
partest, leave me behind, unwept for,
unburied, going at a distance, lest I
should become some cause to thee of
the wrath of the gods : but burn me
with whatever arms are mine, and build
on the shore of the hoary sea a monu-
ment for me, a wretched man, to be
heard of even by posterity ; perform
these things for me, and fix upon the
tomb the oar with which I rowed
whilst alive, being with my compa-
nions."
Thus he spoke ; but I, answering,
addressed him: "O wretched one, I
will perform and do these things for
thee. "
Thus we sat answering one another
with bitter words ; I indeed holding my
s\\'Oid off over the blood, but the image
of my companion on the other side
spoke many things. And afterwards
there came on the soul of my deceased
mother, Anticlea, daughter of magnani-
mous Autolycus, whom I left alive, on
going to sacred Ilium. I indeed wept
l)eholding her, and pitied her in my
mind ; but not even thus, although
grieving very much, did I suffer her to
go forward near to the blood, before I
inquired of Tiresias. But at length the
soul of Theban Tiresias came on, hold-
ing a golden sceptre, but me he knew
and addressed: "O Jove-born son of
Laertes, why, O wretched one, leaving
the light of the sun, hast thou come,
that thou mayest see the dead and this
joyless region ? but go back from the
p 2
212
ILLUSTRATIONS.
trench, and hold off thy sharp sword,
that I may drink the blood and tell thee
what is unerring."
Thus he spoke ; but I, retiring back,
fixed my silver-hilted sword in the
sheath ; but when he had drunk the
black blood, then at length the blame-
less prophet addressed me with words :
"Thou seekest a pleasant return, O
illustrious Ulysses ; but the deity will
render it difficult for thee ; for I do not
think that thou wilt escape the notice of
Neptune, who has set wrath in his mind
against thee, enraged because thou hast
blinded his dear son. But still, even
so, although suffering ills, thou mayest
come, if thou art willing to restrain thy
longing, and that of thy companions,
when thou shalt first drive thy well-
wrought ship to the Trinacrian island,
escaping from the azure main, and find
the beeves pasturing, and the fat cattle
of the sun, who beholds all things, and
hears all things ; if indeed thou shalt
leave those unhanned, and art careful of
thy return, even then thou mayest come
to Ithaca, although suffering ills : but if
thou harmest them, then I foretell to
thee destruction for thy ship and thy
companions ; but even if thou shouldst
thyself escape, thou wilt return late, in
calamity, having lost all thy companions,
in a foreign ship ; and thou wilt find
troubles in thine house, overbearing
men, who consume thy livelihood, woo-
ing thy goddess-like wife, and offering
thyself for her dowry gifts. But cer-
tainly when thou comest thou wilt re-
venge their violence ; but when thou
slayest the suitors in thy palace, either
by deceit, or openly with sharp brass,
then go, taking a well-fitted oar, until
thou comest to those men, who are not
acquainted with the sea, nor eat food
mixed with salt, nor indeed are ac-
quainted with crimson-cheeked ships,
nor well-fitted oars, which also are
wings to ships. But I will tell thee a
very manifest sign, nor will it escape
thee : when another traveller, now
meeting thee, shall say that thou hast
a winnowing-fan on thine illustrious
shoulder, then at length having fixed
thy well-fitted oar in the earth, and hav-
ing offered beautiful sacrifices to King
Neptune, a r?.\\\, and bull, and boar,
the mate of swine, return home, and
offer up sacred hecatombs to the im-
mortal gods, who possess the wide
heaven, to all in order : but death will
come upon thee away from the sea,
gentle, very much such a one, as will
kill thee, taken with gentle old age ,
and the people around thee will be happy :
these things I tell thee true."
Thus he spoke : but I, answering,
addressed him : " O Tiresias, the gods
themselves have surely decreed these
things. But come, tell me this, and
relate it truly. I behold this the soul
of my deceased mother ; she sits near
the blood in silence, nor does she dare
to look openly at her son, nor to speak
to him. Tell me, O king, how she can
know me, being such a one."
Thus I spoke ; but he, immediately
answering, addressed me : " I will tell
thee an easy word, and will place it in
thy mind ; whomever of the deceased
dead thou sufferest to come near the
blood, he will tell thee the truth ; but
whomsoever thou grudgest it, he will go
back again."
Thus having spoke, the soul of King
Tiresias went within the house of Pluto,
when he had spoken the oracles : but I
remamed there firmly, until my mother
came and drank of the blood ; but she
immediately knew me, and, lamenting,
addressed to me winged words : "My
son, how didst thou come under the
shadowy darkness, being alive ? but it
is diflicult for the living to behold these
things ; for in the midst there are
mighty rivers and terrible streams, first
indeed the ocean, which it is not pos-
sible to pass, being on foot, except any
one having a well-built ship. Dost thou
now come here wandering from Troy,
with thy ship and companions, after a
long time ? nor hast thou yet reached
Ithaca ? nor hast thou seen thy wife u\
thy palace ? "
Thus she spoke ; but I, answering,
addressed her : " O my mother, neces-
sity led me to Hades, to consult the
soul of Theban Tiresias. For I have
not yet come near Achaia, nor have I
ever stept upon my own land, but I still
wander about, having grief, since first I
followed divine Agamemnon to steed-
exceliing Ilium, that I might fight with
HOMER'S ODYSSEY,
213
the Trojans. But come, tell me this,
and relate it truly, what fate of long-
sleeping death subdued thee? Whether
a long disease ? or did shaft-rejoicing
Diana, coming upon thee with her mild
weapons, slay thee ? And tell me of
my father and my son, whom I left,
whether my property is still with them,
or does some other of men now possess
it, ancj do they think that I shall not
any more return ? And tell me the
counsel and mind of my wooed wife,
whether does she remair. with her son,
and guard all things safe ? or now has
one of the Grecians, whoever is the best,
wedded her?"
Thus I spoke ; but my venerable
mother immediately answered me :
"She by all means remains with an
enduring mind in thy palace : and her
miserable nights and days are continu-
ally spent in tears. But no one as yet
possesses thy noble property : but Te-
lemachus manages thy estates in quiet,
and feasts upon equal feasts, which it is
fit for a man who is a prince to prepare ;
for all invite him : but thy father remains
there in the country, nor does he come
to the city ; nor has he beds, and
couches, anfl clothes, and variegated
rugs. I3ut he sleeps indeed, during the
winter, where the servants sleep, in the
house, in the dust, near the fire, and he
puts sad garments about his body : but
when summer arrives, and flourishing
autumn, his bed is strewn on the ground,
of the leaves that fall on every side of
his wine-producing vineyard. Here he
lies sorrowing, and he cherishes great
grief in his mind, lamenting thy fate ;
and severe old age conies upon him : for
so I also perished and drew on my fate.
Nor did the well-aiming, shaft-delight-
ing goddess, coming upon me with her
mild weapons, slay me in the palace.
Nor did any disease come upon me,
which especially takes away the mind
from the limbs with hateful consump-
tion. But regret for thee, and cares for
thee, O illustrious Ulysses, and kindness
for thee, deprived me' of my sweet life."
Thus she spoke ; but I, meditating
in my mind, wished to lay hold of the
soul of my departed mother. Thrice
indeed I essayed it, and my mind urged
me to lay hold of it, but thrice it new
from my hands, like unto a shadow, or
even to a dream : but sharp grief arose
in my heart still more ; and addressing
her, I spoke winged words : *' Mother
mine, why dost thou not remain for me,
desirous to take hold of thee, that even
in Hades, throwing around our dear
hands, we may both be satiated with
sad grief? Has illustrious Proserpine
sent forth this an image for me, that I
may lament still more, mourning?"
Thus I spoke ; my venerable mother
immediately answered me : "Alas ! my
son, unhappy above all mortals, Proser-
pine, the daughter of Jove, by no means
deceives thee, but this is the condition
of mortals, when they are dead. For
their nerves no longer have flesh and
bones, but the strong force of burning
fire subdues them, when first the mind
leaves the white bones, but the soul,
like as a dream, flittering, flies away.
But hasten as quick as possible to the
light ; and know all these things, that
even hereafter thou mayest tell them to
thy wife."
Thus we twain answered each other
with words ; but the women came, —
for illustrious Proserpine excited them,
— as many as were the wives and
daughters of chiefs. Aud they were
assembled together around the black
blood. And I took counsel how I
might inquire of each ; and this plan in
my mind appeared to me to be the best :
having drawn my long sword from my
stout thigh, I did not suffer them all to
drink the black blood at the same time.
But they came one after another, and
each related her race ; but I inquired oi
all. There then I saw Tyro first, bom
of a noble father, who said that she was
the offspring of blameless Salmoneus.
And she said that she was the wife of
Cretheus, son of .^olus. She loved the
divine river Enipeus, which flows far the
fairest of rivers upon the earth ; and she
was constantly walking near the beau-
tiful streams of the Enipeus. Earth-
shaking Neptune, therefore, likened unto
him, lay with her at the mouth of the
eddying river : and the purple wave sur-
rounded them, like unto a mountain,
arched, and concealed the god, and the
mortal woman ; and he loosed her
virgin zone, and shed sleep over her.
214
ILL USTRA TIONS.
But when the god had accomplished
the deeds of love, he laid hold of her
hand, and spoke and addressed her :
" Rejoice, O woman, on account of our
love ; for when a year has rolled round,
thou shalt bring forth illustrious chil-
dren ; since the beds of the immortals
are not in vain ; but do thou take Care
of them, and bring them up, but now
go to thine house, and restrain thyself,
nor mention it ; but I am Earth-shaking
Neptune."
Thus having spoke, he dived beneath
the billowy sea ; but she, having con-
ceived, brought forth Pelias and Neleus,
who both became noble servants of Jove.
Pelias, indeed, abounding in cattle, dwelt
in spacious lolcus; but the other in sandy
Pylos. And the queen of women brought
forth the others to Cretheus, ^son, and
Pheres, and steed-rejoicing Amithaon.
After her I beheld Antiope, the
daughter of Asopus, who also boasted
to have slept in the arms of Jove ; and
she brought forth two sons, Amphion
and Zethus, who first laid the founda-
tions of seven-gated Thebes, and sur-
rounded it with turrets ; since they were
not able, although they were strong, to
dwell in spacious Thebes without turrets.
After Ker I beheld Alcmene, the wife
of Amphitr}'on, who, mingled in the
arms of great Jove, brought forth bold,
lion-hearted Hercules. And Megara,
daughter of high-minded Creon, whom
the son of Amphitryon, ever unwasted
in strength, wedded.
And I beheld the mother of CEdipus,
beautiful Epicaste, who committed a
dreadful deed in the ignorance of her
mind, having married her own son ; and
he, having slain his father, married her :
but the gods immediately made it public
amongst men. Then he, suffering grief
in delightful Thebes, ruled over the Cad-
meians, through the pernicious counsels
of the gods ; but she went to the dwel-
lings of strong-gated Hades, suspending
the cord on high from the lofty house,
held fast by her own sorrow; but she
left behind for him very many griefs,
as many as the Furies of a mother accom-
plish.
And I saw the very beautiful Chloris,
whom Neleus once married on account
of her beauty, when he had given her
countless dowries, the youngest daughter
of Amphion, son of lasus: who once
ruled strongly in Minyean Orchomenus ;
and he reigned over Pylos ; and she bore
to him noble children, Nestor and Chro-
mius, and proud Periclymenus; and be-
sides these she brought forth strong Pero,
a marvel to mortals, whom all the neigh-
bouring inhabitants wooed ; nor did
Neleus at all offer her to any one, who
could not drive away from Phylace the
crumple-horned oxen of mighty Iphicles,
with wide foreheads, and troublesome; a
blameless seer alone promised that he
would drive these away ; but the severe
Fate of the gods hindered him, and diffi-
cult fetters, and rustic herdsmen. But
when the months and days were now com-
pleted, a year having again gone round,
and the hours came on, then at length
the mighty Iphicles loosed him, having
told all the oracles ; and the counsel of
Jove was fulfilled.
And I beheld Leda, the wife of Tyn-
dareus, who brought forth two noble-
minded sons from Tyndareus, steed-sub-
duing Castor, and Pollux who excelled
in pugilism ; both of these the fruitful
earth detains alive ; who, even beneath
the earth, having honour from Jove,
sometimes live on alternate days, and
sometimes again are dead, and they
have obtained by lot honour equally with
the gods.
After her I beheld Iphimedia, wife of
Aloeus, who said that she had been
united to Neptune : and bore two sons,
but they were short-lived, god-like Otus,
and far-famed Flphialtes ; whom the
fruitful earth nourished, the tallest, and
far the most beautiful, at least after
illustrious Orion. For at nine years old
they were also nine cubits in width, but
in height they were nine fathoms. Who
even threatened the immortals that they
would set up a strife of impetuous war
in Olympus: they attempted to place
Ossa upon Olympus, and upon Ossa
leafy Pelion, that heaven might be acces-
sible. And they would have accom-
plished it, if they had reached the mea-
sure of youth : but the son of Jove, whom
fair-haired Latona bore, destroyed them
both, before the down flowered undei
their temples, and thickened upon theif
cheek with a flowering beard.
HOMER'S ODYSSEY.
215
And I beheld Phnedra and Procris,
and fair Ariadne, the daughter of wise
Minos, whom Theseus once led from
Crete to the soil of sacred Athens, but
he did not enjoy her; for Diana first
slew her in the island Dia, on account of
the testimony of Bacchus.
And I beheld Masra and Clymene,
and hateful Eri hyle, .who received pre-
cious gold for her dear husband. But I
cannot relate nor name all, how many
wives and daughters of heroes I beheld :
for even the immortal night would first
waste away.
When chaste Prosperine had dispersed
the souls of women in different places,
the soul of Agamemnon, son of Atreus,
came up, sorrowing: and the rest were
assembled around him, as many as died,
and drew on their fate in the house of
^gisthus together with him ; and he
immediately knew me, when he had
drunk the black blood ; and he wept
shrilly, shedding the warm tear, holding
out his hands to me, desiring to lay hold
of me. But he had no longer firm
strength, nor power at all, such as was
before in his bending limbs. I wept in-
deed, beholding him, and pitied him in
my mind, and addressing him I spoke
winged words: "O most glorious son of
Atreus, Agamemnon, king of men, what
fate of long-sleeping death subdued thee?
Did Neptune subdue thee in thy ships,
raising an immense blast of cniel winds ?
Or did unjust men injure thee on land,
while thou wert cutting off their oxen,
and beautiful flocks of sheep, or contend-
ing for a city, or for women?"
Thus I spoke ; but he immediately
addressed me, answering: "O Jove-bom
son of Laertes, much-planning Ulysses,
neither did Neptune subdue me in my
ships, raising an immense blast of cruel
winds, nor did unjust men injure me on
land; but /Egisthus, having contrived
death and Fate for me, slew me, con-
spiring with my pernicious wife, having
invited me to his house, entertaining me
at a feast, as any one has slain an ox at
the stall. Thus I died by a most piteous
death ; and my other companions were
cruelly slain around me, as swine with
white tusks, which are slain either at the
marriage, or collation, or splendid ban-
quet of a wealthy, very powerful man.
Thou hast already been ]iresent at the
slaughter of many men, slain separately,
and in hard battle; but if thou hadst
seen those things, thou wouldst have
especially lamented in thy mind, how we
lay in the palace about the cups and full
tables ; and the whole ground reeked with
blood. And I heard the most piteous
voice of the daughter of Priam, Cassan-
dra, whom deceitful Clytemnestra slew
near me; but I, raising my hands from
the earth, dying, laid them on my sword ;
but she, impudent one, went away, nor
did she endure to close my eyes with
her hands, and shut my mouth, although
I was going to I lades. .So there is no-
thing else more terrible and impudent
than a woman, who indeed casts about
such deeds in her mind : what an un-
seemly deed has she indeed contrived,
having prepared murder for her husband,
whom she lawfully married ! I thought
indeed that I should return home welcome
to my children and my servants ; but she,
above all acquainted with wicked things,
has shed disgrace over herself, and fe-
male women about to be hereafter, even
upon one who is a worker of good."
Thus he spoke ; but I addressed him,
answering: "Ogods! of a truth wide-
thundering Jove most terribly hates the
race of Atreus, on account of women's
plans, from the beginning: many of us
indeed perished for the sake of Helen ;
and Clytemnestra has contrived a strata-
gem for thee when thou wast at a dis-
tance."
Thus I spoke ; but he immediately ad-
dressed me in answer: "Now therefore
do not thou ever be mild to thy wife, nor
inform her of everything with which
thou art well acquainted: but tell one
thing, and let another be concealed. But
for thee indeed there will not be murder
at the hands of thy wife, O Ulysses:
for prudent Penelope, the daughter of
Icarus, is very wise, and is well ac-
quainted with counsels in her mind.
We left indeed her, when we came to
the war, a young bride ; and she had an
infant boy at her breast, who now pro-
bably sits amongst the number of men,
happy one ; for his dear father will surely
behold him, when returning, and he will
embrace his sire, as is right ; but she my
2l6
ILL USTRA TIONS.
wife did not sufifer me to be satiated in
mine eyes with my son, for she first slew
even me myself. But I will tell thee
something else, and do thou lay it up in
thy mind ; hold thy ship towards thy
dear paternal land secretly, not openly ;
since confidence is ' no longer to be
placed upon women. But come, tell
me this and relate it truly ; if thou hear-
est of my son anywhere yet alive, either
somewhere in Orchomenus, or in sandy
Pylos, or somewhere near Menelaus in
wide Sparta? for divine Orestes has not
yet died upon the earth."
Thus he spoke ; but I addressed him
in answer : " O son of Atreus, why dost
thou inquire these things of me ? I do
not know at all whether he is alive or
dead ; and it is wrong to utter vain
words. "
We twain stood thus mourning, an-
swering one another with sad words,
shedding the waiin tear. And the soul
of Achilles, son of Peieus, came on, and
of Patroclus, and spotless Antilochus,
and Ajax, who was the most excellent as
to his form and person of all the Danaans
after the blameless son of Peieus. And
the soul of the swift -footed descendant of
.(^iacus knew me, and, lamenting, ad-
dressed me in winged words : " O Jove-
born son of Laertes, much-contriving
Ulysses, wretched one, why dost thou
meditate a still greater work in thy
mind ? how didst thou dare to descend
to Orcus, where dwell the witless dead,
the images of deceased mortals ?"
Thus he spoke ; but I addressed him
in answer: " Achilles, son of Peieus, by
far the most excellent of the Grecians, I
came for the advice of Tiresias, if he
could tell me how by any plan I may
come to craggy Ithaca. For I have not
yet come anywhere near Greece, nor
have I ever gone on my land anywhere,
but I still have troubles : but there was
no man before more blessed than thou,
O Achilles, nor will there be hereafter.
For formerly we Argives honoured thee
when alive equally with the gods, and
now again, when thou art here, thou
hast great power amongst the deceased ;
do not therefore when dead be sad, O
Achilles."
Thus I spoke ; but he immediately
addiessed me in answer: "Do not, O
illustrious Ulysses, speak to me of death ;
I would wish, being on earth, to serve
for hire with another man of no estate,
who had not much livelihood, rather
than rule over all the departed dead.
But come, tell me an account of my noble
son ; did he follow to the war so as to
be a chief or not ? and tell me if thou
hast heard anything of blameless Peieus;
whether has he still honour amongst the
many Myrmidonians ? or do they dis-
honour him in Greece and Phthia, be-
cause old age possesses his hands and
feet ? for I am not assistant to him under
the beams of the sun, being such a one
as when I slew the best of the people in
wide Troy, fighting for the Grecians. If
I should come as such a one even for a
short time to the house of my father, so
I would make my strength and uncon-
querable hands terrible to any who treat
him with violence and keep him from
honour."
Thus he spoke ; but I, answering,
addressed him : "I have not indeed
heard anything of blameless Peieus.
But I will tell thee the whole truth, as
thou biddest me, about thy dear son
Neoptolemus ; for I myself led him in
an equal hollow ship from Scyros to the
well-greaved Grecians. Of a truth, when
we were taking counsels concerning the
city Troy, he always spoke first, and did
not err in his words : and godlike Nestor
and myself alone contended with him.
But when we were fighting about the
city of the Trojans, he never remained in
the number of men, nor in the crowd,
but ran on much before, yielding to no
one in his might ; and many men he
slew in the terrible contest : but I could
not tell nor name all, how great a people
he slew, defending the Greeks. But 1
will relate how lie slew the hero Eury-
pylus, son of Telephus, with the brass,
and many Cetean companions were slain
around him, on account of gifts to a
woman: him certainly I beheld as the
most beautiful, after divine Memnon.
But when we, the chieftains of the
Grecians, ascended into the horse which
Epeus made, and all things were com-
mitted to me, both to open the thick
ambush and to shut it, there the other
leaders and rulers of the Greeks both
wiped away their tears, and the limbs ol
HOMER'S ODYSSEY.
217
each trembled under them ; but him I
never saw at all with my eyes, either
turning pale as to his beauteous com-
plexion, or wiping away the tears from
his cheeks ; but he implored me very
much to go out of the horse ; and
grasped the hilt of his sword, and his
brass-heavy spear, and he meditated evil
against the Trojans. But when we had
sacked the lofty city of Priam, having
his share and excellent reward, he em-
barked unhurt on a ship, neither stricken
with the sharp brass, nor wounded in
fighting hand to hand, as oftentimes hap-
pens in war ; for Mars confusedly raves."
Thus I spoke ; but the soul of the
swift-footed son of ^acus went away,
taking mighty steps through the meadow
of aspliodel, in joyfulness, because I had
said that his son was very illustrious.
But the other souls of the deceased dead
stood sorrowing, and each related their
griefs. But the soul of Ajax, son of
Telamon, stood afar off, angry on ac-
count of the victory in which I conquered
him, contending in trial at the ships con-
cerning the arms of Achilles; for his
venerable mother proposed them : but
the sons of the Trojans and Pallas
Minerva adjudged them. How I wish
that I had not conquered in such a con-
test ; for the earth contained such a person
on account of them, Ajax, who excelled
in form and in deeds the other Greeks,
after the blameless son of Peleus ; him
indeed I addressed with mild words :
"O Ajax, son of blameless Telamon,
art thou not about, even when dead, to
forget thine anger towards me, on ac-
count of the destructive arms? for the
gods made them a harm unto the
Grecians, For thou, who was such a
fortress to them, didst perish ; for
thee, when dead, we Greeks altogether
mourned, equally as for the person of
Achilles, the son of Peleus ; nor was
any one else the cause ; but Jupiter
venemently hated the army of the
warrior Greeks ; and he laid fate upon
you. But come hither, O king, that
thou mayest hear our word and speech ;
and subdue thy strength and haughty
mind."
Thus I spoke ; but he answered me
not at all, but went to Erebus amongst
the other souls of the deceased dead.
There however, although angry, he
would have spoken to me, or I to him,
but my mind in my breast wished to
behold the souls of the other dead.
There then I beheld Minos, the il-
lustrious son of Jove, having a golden
sceptre, giving laws to the dead, sitting
down ; but the others around him, the
king, pleaded their causes, sitting ami
standing through the wide-gated house
of Pluto.
After him I beheld vast Orion, hunt-
ing beasts at the same time, in the
meadow of asphodel, which he had him-
self killed in the desert mountains, having
an all-brazen club in his hands, for ever
unbroken.
And I beheld Tityus, the son of the
very renowned earth, lying on the
ground ; and he lay stretched over nine
acres ; and two vultures sitting on each
side of him were tearing his liver, diving
into the caul : but he did not ward them
off with his hands ; for he had dragged
Latona, the celebrated wife of Jove, as
she was going to Pythos, through tlie
delightful Panopeus.
And I beheld Tantalus suffering severe
griefs, standing in a lake ; and it ap-
proached his chin. But he stood thirst-
ing, and he could not get anything to
drink ; for as often as the old man
stooped, desiring to drink, so often the
water, being sucked up, was lost to him ;
and the black earth appeared around his
feet, and the deity dried it up. And
lofty trees shed down fruit from the top,
pear-trees, and apples, and pomegranates
producing glorious fruit, and sweet figs,
and flourishing olives : of which, when
the old man raised himself up to pluck
some with his hands, the wind kept
casting them away to the dark clouds.
And I beheld Sisyphus, having violent
griefs, bearing an enormous stone with
both his hands : he indeed leaning with
his hands and feet kept thrusting the
stone up to the top : but when it was
about to pass over the summit, then
strong force began to drive it back again,
then the impudent stone rolled to the
plain ; but he, striving, kept thrusting it
back, and the sweat flowed down from
his limbs, and a dirt arose from bis
head.
After him I perceived the might of
2l8
ILL USTRA TIONS.
Hercules, an image ; for he himself
amongst the immortal gods is delighted
with banquets, and has the fair-legged
Hebe, daughter of mighty Jove and
golden-sandalled Juno. And around him
there was a clang of the dead, as of
birds, frighted on all sides ; but he, like
unto dark night, having a naked bow,
and an arrow at the string, looking about
terribly, was always like unto one about
to let fly a shaft. And there was a
fearful belt around his breast, the thong
was golden : on which wondrous forms
were wrought, bears, and wild boars, and
terrible lions, and contests, and battles,
and slaughters, and slayings of men ; he
who devised that thong with his art,
never having wrought such a one before,
could not work any other such. But he
immediately knew me, when he saw me
with his eyes, and, pitying me, addressed
winged words: "O Jove-born son of
Laertes, much-contriving Ulysses, ah !
wretched one, thou too art certainly pur-
suing some evil fate, which I also endured
under the beams of the sun. I was in-
deed the son of Jove, the son of Saturn,
but I had infinite labour; for I was sub-
jected to a much inferior man, who en-
joined upon me difficult contests: and
once he sent me hither to bring the dog,
for he did not think that there was any
contest more difficult than this. I indeed
brought it up and led it from Pluto, but
Mercury and blue-eyed Minerva escorted
me."
Thus having spoken, he went again
within the house of Phito. But I re-
mained there firmly, if by chance any
one of the heroes, who perished in former
times, would still come; and 1 should
now still have seen former men, whom I
wished, Theseus, and Pirithoiis, glorious
children of the gods ; but first myriads
of nations of the dead were assembled
around me with a fine clamour ; and pale
fear seized me, lest to me illustrious Pro-
serpine should send a Gorgon head of a
terrific monster from Orcus. Going then
immediately to my ship, I ordered my
comjjanions to go on board themselves,
and to loose the halsers. But they
quickly embarked, and sat down on the
benches. And the wave of the stream
carried it through the ocean river, first
the rowing and afterwards a fair wind.
VIRGIL'S ^NEID.
Book VI. Davidson's Tr., revised by Buckley.
Ye gods, to whom the empire
of ghosts belongs, and ye silent shades,
and Chaos, and Phlegethon, places where
silence reigns around in night ! permit
me to utter the secrets I have heard ; may
I by your divine will disclose things
buried in deep earth and darkness. They
moved along amid the gloom under the
solitary night through the shade, and
through the desolate halls and empty
realms of Pluto ; such as is a journey in
woods beneath the unsteady moon, under
a faint, glimmering light, when Jupiter
hath wrapped the heavens in shade, and
sable night had stripped objects of
colour.
Before the vestibule itself, and in the
first jaws of hell. Grief and vengeful
Cares have placed their couches, and pale
Diseases dwell, and disconsolate Old
Age, and Fear, and the evil counsellor
Famine, and vile, deformed Indigence,
forms ghastly to the sight ! and l3eath,
and Toil ; then Sleep, akin to Death,
and criminal Joys of the mind ; and in
the opposite threshold murderous War,
and the iron bedchambers of the Furies,
and frantic Discord, having her viperous
locks bound with bloody fillets.
In the midst a gloomy elm displays its
boughs and aged arms, which seat vain
Dreams are commonly said to haunt, and
under every leaf they dwell. Many mon-
strous savages, moreover, of various
forms, stable in the gates, the Centaurs
and double-formed Scyllas, and Briareus
with his hundred hands, and the enor-
mous snake of Lerma hissing dreadful, and
Chimoera armed with flames ; Gorgons,
Harpies, and the form of Geryon's three-
bodied ghost. Here .^neas, discon-
certed with sudden fear, grasps his sword,
and presents the naked point to each ap-
proaching shade : and had not his skilful
guide put him in mind that they were
airy unbodied phantoms, fluttering about
under an empty form, he had rushed in
and with his sword struck at the ghosts
in vain.
Hence is a path which leads to the
floods of Tartarean Acheron : here a guh
turbid and impure boils up with mire
VIRGWS MNEID.
219
and vast whirpools, and disgoi^es all its
sand into Cocytus. A grim ferryman
g.tards these floods and rivers, Charon,
of frightful slovenliness ; on whose
chin a load of gray hair neglected lies ;
his eyes are flame : his vestments hang
from his shoulders by a knot, with filth
overgrown. Himself thrusts on the
barge with a pole, and tends the sails,
and wafts over the bodies in his iron-
coloured boat, now in years : but the
god is of fresh and green old age. Hither
the whole tribe in swarms come pouring
to the banks, matrons and men, the souls
of magnanimous heroes who had gone
through life, boys and unmarried maids,
and young men who had been stretched
on the funeral pile before the eyes of
their parents ; as numerous as withered
leaves fall in the woods with the first
cold of autumn, or as numerous as birds
flock to the land from the deep ocean,
when the chilling year drives them beyond
sea, and sends them to sunny climes.
They stood praying to cross the flood
the firr.t, and were stretching forth their
hands with fond desire to gain the farther
bank ; but the sullen boatman admits
sometimes these, sometimes those ; while
others to a great distance removed, he de-
bars from the banks.
.(^ncas (for he was amazed and moved
with the tumult) thus speaks : O virgin,
say, what means that flocking to the
river? what do the ghosts desire? or by
what distinction must these recede from
the banks, those sweep with oars the
livid flood ? To him the aged priestess
thus briefly replied : Son of Ancliises,
undoubted offspring of the gods, you see
the deep pools of Cocytus, and the Sty-
gian lake, by whose divinity tlie gods
dread to swear and violate their oath.
All that crowd which you see consists of
naked and unburied persons : that ferry-
man is Charon : these, whom the stream
carries, are interred ; for it is not per-
mitted to transport them over the horrid
banks, and hoarse waves, before their
bones are quietly lodged in a final abode.
They wander a hundred years, and flut-
ter about these shores : then, at length
admitted, they visit the wished-for lakes.
The offspring of Anchises paused and
repressed his steps, deeply musing, and
pitying from his soul their unkind lot.
There he espies Leucaspis, and Orontes,
the commander of the Lycian fleet,
mournful, and bereaved of the honours
of the dead : whom as they sailed from
Troy, over the stormy seas, the south
wind sunk together, whelming both ship
and crew in the waves. Lo ! the pilot
Palinurus slowly advanced, who lately
in his Libyan voyage, while he was ob-
serving the stars, had fallen from the
stem, plunged in the midst of the waves.
When with difficulty, by reason of the
thick shade, ^neas knew him in this
mournful mood, he thus first accosts
him : What god, O Palinurus, snatched
you from us, and overwhelmed you in
the middle of the ocean? Come, tell
me. For Apollo, whom I never before
found false, in this one response de-
ceived my mind, declaring that you
should be safe on the sea, and arrive at
the Ausonian coasts. Is this the amount
of his plighted faith ?
But he answers : Neither the oracle of
Phoebus beguiled you, prince of the line
of Anchises, nor a god plunged me in
the sea ; for, falling headlong, I drew
along with me the helm, which I
chanced with great violence to tear
away, as I clung to it and steered our
course, being appointed pilot. By the
rough seas I swear that I was not so
seriously apprehensive for myself, as that
thy ship, despoiled of her rudder, dis-
possessed of her pilot, might sink while
such high billows were rising. The south
wind drove me violently on the water
over the spacious sea, three wintry
nights : on the fourth day I descried
Italy from the high ridge of a wave
whereon I was raised aloft. I was
swimming gradually, toward land, and
should have been out of danger, had not
the cruel people fallen upon me with the
sword (encumbered with my wet gar-
ment, and grasping with crooked hands
the rugged tops of a mountain), and
ignorantly taking me for a rich prey.
Now the waves possess me, and the
winds toss me about the shore. But by
the pleasant light of heaven, and by the
vital air, by him who gave thee birth,
liy the hope of rising liilus, I thee im-
plore, invincible one, release me from
these woes : either throw on me some
earth (for thou canst do so), and seek
ILLUSTRA TIONS.
out the Veline port ; or, if there be any
means, if thy goddess mother point out
any, (for thou dost not, I presume, with-
out the will of the gods, attempt to cross
such mighty rivers and the Stygian lake,)
lend your hand to an unhappy wretch,
and bear me with you over the waves,
that in death at least I may rest in
peaceful seats.
Thus he spoke, when thus the pi'o-
phetess began : Whence, O Palinurus,
rises in thee this so impious desire ?
Shall you unburied behold the Stygian
floods, and the grim river of the Furies,
or reach the bank against the command
of heaven ? Cease to hope that the
decrees of the gods are to be altered by
prayers ; but mindful take these predic-
tions as the solace of your hard fate.
For the neighbouring people, compelled
by portentous plagues from heaven,
shall through their several cities far and
wide offer atonement to thy ashes, erect
a tomb, and stated anniversary offerings
on that tomb present ; and the place
shall for ever retain the name of Pali-
nurus. By these words his cares were
removed, and grief was for a time
banished from his disconsolate heart :
he rejoices in the land that is to bear his
name.
They therefore accomplish their jour-
ney begun, and approach the river :
whom when the boatman soon from
the Stygian wave beheld advancing
through the silent grove, and stepping
forward to the bank, thus he first accosts
them in words, and chides them un-
provoked : Whoever thou mayest be,
who art now advancing armed to our
rivers, say quick for what end thou
comest ; and from that very spot repress
thy step. This is the region of Ghosts,
of Sleep, and drowsy Night : to waft
over the bodies of the living in my
Stygian boat is sot permitted. Nor
indeed was it joy to me that I received
Alcides on the lake when he came, or
Theseus and PirithoUs, though they
were the offspring of the gods, and in-
vincible in might. One with his hand
put th» keeper of Tartarus in chains,
and dragged him trembling from the
throne of our king himself ; the others
attempted to carry off our queen from
Pluto s bedchamber.
In answer to which the Amphrysian
prophetess spoke : No such plots are
here, be not disturbed : nor do these
weapons bring violence : the huge porter
may bay in his den for ever, terrifying
the incorporeal shades : chaste Proser-
pine may remain in her uncle's palace.
Trojan ^neas, illustrious for piety and
arms, descends to the deep shades
of Erebus to his sire. If the image
of such piety makes no impression on
you, own a regard at least to this branch
(she shows the branch that was con-
cealed under her robe). Then his heart
from swelling rage is stilled : nor passed
more words than these. He, with
wonder gazing on the hallowed present
of the fatal branch, beheld after a long
season, turns towards them his lead-
coloured barge, and approaches the
bank. Thence he dislodges the other
souls that sat on the long benches, and
clears the hatches ; at the same time
receives into the hold the mighty /Eneas.
The boat of sewn hide groaned under
the weight, and, being leaky, took in
much water from the lake. At length
he lands the hero and the prophetess safe
on the other side of the river, on the
foul, slimy strand and sea-green weed.
Huge Cerberus makes these realms to
resound with barking from his triple
jaws, stretched at his enormous length
in a den that fronts the gate. To whom
the prophetess, seeing his neck now
bristle with horrid snakes, flings a sopo-
rific cake of honey and medicated grain.
He, in the mad rage of hunger, opening
his three mouths, snatches the offered
morsel, and, spread on the ground, re-
laxes his monstrous limbs, and is extended
at vast length over all the cave. yEneas,
now that the keeper of hell is buried in
sleep, seizes the passage, and swift over-
passes the bank of that flood whence
there is no return.
Forthwith are heard voices, loud
wailings, and weeping ghosts of infants,
in the first opening of the gate : whom,
bereaved of sweet life out of the course
of nature, and snatched from the breast,
a black day cut off, and buried in an
untimely grave.
Next to those are such as had been
condemned to death by false accusations.
Nor yet were those seats assigned them
VIRGWS MNEID.
221
without a trial, without a judge. Minos,
as inquisitor, shakes the urn : he con-
vokes the council of the silent, and
examines their lives and crimes.
The next places in order those mourn-
ful ones possess who, though free from
crime, procured death to themselves
with their own hands, and, sick of the
light, threw away their lives. How
gladly would they now endure poverty
and painful toils in the upper regions !
Fate opposes, and the hateful lake im-
prisons them with its dreary waves, and
Styx, nine times rolling between, con-
fines them.
Not far from this part, "extended on
every side, are shown the fields of
mourning : so they call them by name.
Here by-paths remote conceal, and myr-
tle-groves cover those around, whom
unrelenting love, with his cruel venom,
consumed away. Their cares leave
them not in death itself. In these
places he sees Phaedra and Procris, and
disconsolate Eriphyle pointing to the
wounds she had received from her cruel
son ; Evadne also, and Pasiphae : these
Laodamia accompanies, and Cseneus,
once a youth, then a woman, and again
by fate transformed into his pristine
shape. Among wliom Phoenician Dido,
fresh from her wound, was wandering
in a spacious wood ; whom as soon as
the Trojan hero approached, and dis-
covered faintly through the shades, (in
like martner as one sees, or thinks he
sees, the moon rising through the clouds
in the beginning of her monthly course,)
he dropped tears, and addressed her in
love's sweet accents : Hapless Dido, was
it then a true report I had of your being
dead, and that you had finished your
own destiny by the sword ? Was I,
alas ! the cause of your death ? I swear
by the stars, by the powers above, and
by whatever faith may be under the
deep earth, that against my will, O
queen, I departed from your coast. But
the mandates of the gods, which now
compel me to travel through" these
shades, through noisome dreary regions
and deep night, drove me from you by
their authority ; nor could I believe that
I should bring upon you such deep
anguish by my departure. Stay your
steps, and withdraw not yourself from
my sight. Whom do you fly? Thisis
the last time fate allows me to address
you. With these words /tneas thought
to soothe her soul inflamed, and eying
him with stern regard, and provoked his
tears to flow. She, turned away, kept
her eyes fixed on the ground ; nor alters
her looks more, in consequence of the
conversation he had begun, than if she
were fixed immovable like a stubborn
flint or rock of Parian marble. At
length she abruptly retired, and in de-
testation fled into a shady grove, where
Sichaeus, her first lord, answers her with
amorous cares, and returns her love for
love, ^neas, nevertheless, in commo-
tion for her disastrous fate, with weeping
eyes, pursues her far, and pities her as
she goes.
Hence he holds on his destined way ;
and now they had reached the last fields,
which by themselves apart renowned
warriors frequent. Here Tydeus ap-
pears to him, here Parthenopoeus illus-
trious in arms, and the ghost of pale
Adrastus. Here appear those Trojans
who had died in the field of battle,
much lamented in the upper world :
whom when he beheld all together in a
numerous body, he inwardly groaned ;
Glaucus, Medon, Thersilochus, the three
sons of Antenor, and Polyboetes de-
voted to Ceres, and Idseus still hand-
ling his chariot, still his armour. The
ghosts in crowds around him stand on
the right and left : nor are they satisfied
with seeing him once ; they wish to de-
tain him long, to come into close con-
ference with him, and learn the reasons
of his visit. But as soon as the Grecian
chiefs and Agamemnon's battalions saw
the hero, and his arms gleaming through
the shades, they quaked with dire dis-
may : some turned their backs, as when
they fled once to their ships ; some raise
their slender voices ; the scream begun
dies in their gasping throats.
And here he espies Deiphobus, the
son of Priam, mangled in every limb,
his face and both his hands cruelly torn,
his temples bereft of the ears cropped
off, and his nostrils slit with a hideously
deformed wound. Thus he hardly knew
him, quaking for agitation, and seeking
to hide the marks of his dreadful punish-
ment ; and he first accosts him with well<
323
ILL USTRA TIOMS.
known accents : Deiphobus, great in
arms, sprung from Teucer's noble blood,
who copld choose to inflict such cruel-
ties ? Or who was allowed to exercise
such power over you ? To me, in that
last night, a report was brought that
you, tired with the vast slaughter of the
Greeks, had fallen at last on a heap of
mingled carcasses. Then, with my own
hands, I raised to you an empty tomb
on the Rhoetean shore, and thrice with
loud voice I invoked your manes. Your
name and arms possess the place. Your
body, my friend, I could not find, or, at
my departure, deposit in your native
land. And upon this the son of Priam
said : Nothing, my friend, has been
omitted by you ; you have discharged
every duty to Deiphobus, and to the
shadow of a corpse. But my own fate,
and the cursed wickedness of Helen,
plunged me in these woes : she hath
left me these monuments of her love.
For how we passed that last night amid
ill-grounded joys you know, and must
remember but too well, when the fatal
horse came bounding ovsr our lofty
walls, and pregnant brought armed in-
fantry in its womb. She, pretending
a dance, led her train of Phrygian
matrons yelling around the orgies : her-
self in the midst held a large flaming
torch, and called to the Greeks from the
lofty tower. I, being at that time op-
l^ressed with care, and overpowered with
sleep, was lodged in my unfortunate
bedchamber : rest, balmy, profound, and
the perfect image of a calm, peaceful
death, pressed me as I lay. Meanwhile
my incomparable spouse removes all
arms from my palace, and had with-
drawn my tnisty sword from my head :
she calls Menelaus into the palace, and
throws open the gates ; hoping, no
doubt, that would be a mighty favour
to her amorous husband, and that thus
the infamy of her former wicked deeds
might be extinguished. In short, they
burst into my chamber : that traitor of
the race of yEolus, the promoter of vil-
lany, is joined in company with them.
Ye gods, requite these cruelties to the
Greeks, if 1 supplicate vengeance with
pious lips ! But come now, in your
turn, say what adventure hath brought
you hither alive. Do you come driven
by the casualties of the main, or by the
direction of the gods? or what fortune
compels you to visit these dreary man-
sions, troubled regions where the sun
never shines ?
In this conversation the sun in his
rosy chariot had now passed the meri-
dian in his ethereal course ; and they
perhaps would in this manner have
passed the whole time assigned them ;
but the Sibyl, his companion, put him
in mind, and thus briefly spoke : .^neas,
the night comes on apace, while we
waste the hours in lamentations. This
is the place where the path divides it-
self in two : the right is what leads
beneath great Pluto's walls ; by this
our way to Elysium lies : but the left
carries on the punishments of the
wicked, and conveys to cursed Tar-
tarus. On the other hand, Deiphobus
said : Be not incensed, great priestess ;
I shall be gone ; I will fill up the
number of the ghosts and be rendered
back to darkness. Go, go, tliou glory
of our nation ; mayest thou find fates
more kind ! This only he spoke, and
at the word turned his steps.
yEneas on a sudden looks back, and
under a rock on the left sees vast pri-
sons enclosed with a triple wall, which
Tartarean Phlegethon's rapid flood
environs with . •-'ents of flame, and
whirls roaring rocks along. Fronting
is a huge gate, with columns of solid
adamant, that no strength of men, nor
the gods themselves, can with steel
demolish. An iron tower rises aloft ;
and there wakeful Tisiphone, with her
bloody robe tucked up around her, sits
to watch the vestibule both night and
day. Hence groans are heard ; the
cruel lashes resound ; the grating too
of iron, and clank of dragging chains,
.(tineas stopped short, and, starting, lis-
tened to the din. What scenes of
guilt are these ? O virgin, say ; or with
what pains are they chastised ? what
hideous yelling ascends to the skies !
Then ' thus the prophetess began : Re-
nowned leader of the Trojans, no holy
person is allowed to tread the accursed
threshold ; but Hecate, when she se*
me over the groves of Avenuis, herseU
taught me the punishments appointee}
by the gods, and led me through every
VIRGIVS MNEID.
223
part. Cretan Rhadamanthus possesses
these most ruthless realms ; examines
and punishes frauds ; and foices every
one to confess what crimes committed
in the upper world he had left un-
atoned till the late hour of death,
hugging himself in secret crime of no
avail. Forthwith avenging Tisiphone,
armed with her whip, scourges the
guilty with cruel insult, and in her left
hand shaking over them her grim
snakes, calls the fierce troops of her
sister Furies.
Then at length the accursed gates,
grating on their dreadful-sounding hinges,
are thrown open. See you what kind
of watch sits in the entry ? what figure
guards the gate? An overgrown Hy-
dra, more fell than any Fury, with
fifty black gaping mouths, has her seat
within. Then Tartarus itself sinks
deep down, and extends toward the
shades twice as far as is the pros-
pect upward to the ethereal throne of
Heaven. Here Earth's ancient pro-
geny, the Titanian youth, hurled down
with thunderbolts, welter in the pro-
found aj5ys9. Here too I saw the two
sons of Aloeus, gigantic bodies, who
attempted with their might to overturn
the spacious heavens, and thrust down
Jove from his exalted kingdom. Sal-
moneus likewise I beheld suffering se-
vere punishment, for having imitated
Jove's flaming bolts, and the sounds of
heaven. He, drawn in his chariot by
four horses, and brandishing a torch,
rode triumphant among the nations of
Greece, and in the midst of the city
Elis, and claimed to himself the honour
of the gods : infatuate ! who, with
brazen car, and the prancing of his
horn-hoofed steeds, would needs coun-
terfeit the storms and inimitable thun-
der. But the almighty Sire amid the
thick clouds threw a bolt (not fire-
brands he, nor smoky light from
torches), and hurled him down head-
long in a vast whirlwind. Here too
you might have seen Tityus, the foster-
child of all-bearing Earth : whose body
is extended over nine whole acres ; and
a huge vulture, with her hooked beak,
pecking at his immortal liver, and his
bowels, the fruitful source of punish-
ment, both searches them for her ban-
quet, and dwells in the deep recesses:
of his breast ; nor is any respite given
to his fibres still springing up afresh.
Why should I mention that Lapithae,
Ixion, and Pirithoiis, over whom hangs
a black flinty rock, every moment
threatening to tumble down, and seem-
ing to be actually falling? Golden
pillars supporting lofty genial couches
shine, and full in their view are ban-
quets furnished out with regal magnifi-
cence ; the chief of the Furies sits by
them, and debars them from touching
the provisions with their hands; and
starts up, lifting her torch on high, and
thunders over them with her voice.
Here are those who, while life re-
mained, had been at enmity with their
brothers, had beaten a parent, or
wrought deceit against a client ; or
who alone brooded over their acquired
wealth, nor assigned a portion to their
own, which class is the most nume-
rous : those too who were slain for
adultery, who joined in impious wars,
and did not scruple to violate the faith
they had plighted to their masters :
shut up, they await their punishment.
But what kind of punishment seek not
to be informed, in what shape of misery,
or in what state they are involved.
Some roll a huge stone, and hang fast
bound to the spokes of wheels. There
sits, and to eternity shall sit, the un-
happy Theseus : and Phlegyas most
wretched is a monitor to all, and with
loud voice proclaims through the shades :
" Warned by example, learn righteous-
ness, and not to contemn the gods."
One sold his country for gold, and im-
posed on it a domineering tyrant ; made
and unmade laws for money. Another
invaded his daughter's bed, and an
unlawful wedlock : all of them dare.l
some heinous crime, and accomplished
what they dared. Had I a hundred
tongues, and a hundred mouths, a voice
of iron, I could not comprehend all
the species of their crimes, nor enu-
merate the names of all their punish-
ments.
When the aged priestess of Phcebus
had uttered these words, she adds. But
come now, set forward, and finish the
task you have undertaken ; let us haste
on : I see the walls of Pluto, wrought
224
ILLUSTRATIONS.
in the forges of the Cyclops, and the
gates with their arch full in our view,
where our instructions enjoin us to de-
posit this our offering. She said ; and,
with equal pace advancing through the
gloomy path, they speedily traverse the
intermediate space, and approach the
gates, ^neas springs forward to the
entry, sprinkles his body with fresh
water, and fixes the bough in the front-
ing portal.
Having finished these rites, and per-
formed the offering to the goddess, they
came at length to the regions of joy,
delightful green retreats, and blessed
abodes in groves, where happiness
abounds. A freer and purer sky here
clothes the fields with sheeny light :
they know their own sun, their own
stars. Some exercise their limbs on
the grassy green, in sports contend, and
wrestle on the tawny sand : some strike
the ground with their feet in the dance,
and sing hymns. Orpheus, too, the
Thracian priest, in his long robe, re-
plies in melodious numbers to the seven
distinguished notes ; and now strikes
the same with his fingers, now with
his- *ivory quill. Here may be seen
Teucer's ancient race, a most illustri-
ous line, magnanimous heroes, born in
happier times, — Ilus, Assaracus, and
Dardanus, the founder of Troy. From
afar, ^neas views with wonder the
arms and empty chariots of the chiefs.
Their spears stand fixed in the ground,
and up and down their horses feed at
large through the plain. The same
fondness they had when alive for cha-
riots and arms, the same concern for
training up shining steeds, follows them
when deposited beneath the earth.
Lo ! he beholds others on the right
and left feasting upon the grass, and
singing the joyful ptean to Apollo in
concert, amid a fragrant grove of laurel ;
Afhence from on high the river Erida-
nus rolls in copious streams through the
wood. Here is a band of those who
sustained wounds in fighting for their
country ; priests who preterved them-
selves pure and holy, while life re-
mained ; pious poets, wlio sang in strains
worthy of Apollo ; those who improved
life by the invention of arts, and who
by their worthy deeds made others
remember them : all these have their
temples crowned with a snow-white
fillet. Whom, gathered around, the
Sibyl thus addressed, Musseus chiefly ;
for a numerous crowd had him in their
centre, and looked up with reverence to
him, raised above them by the height of
his shoulders : Say, blessed souls, and
thou, best of poets, what region, what
place contains Anchises ? on his account
we have come, and crossed the great
rivers of hell. And thus the hero briefly
returned her an answer : None of us
have a fixed abode ; in shady groves we
dwell, or lie on couches all along the
banks, and on meadows fresh with rivu-
lets : but do you, if so your heart's in-
clination leads, overpass this eminence,
and I will set you in the easy path. He
said, and advances his steps on before,
and shows them from a rising ground
the shining plains ; then they descend
from the summit of the mountain. But
Father Anchises, deep in a verdant dale,
was surveying with studious care the
souls there enclosed, who were to revisit
the light above ; and happened to be
reviewing the whole number of his race,
his dear descendants, their fates and
fortunes, their manners and achieve-
ments. As soon as he beheld ^'Eneas
advancing toward him across the meads,
he joyfully stretched out both his hands,
and tears poured down his cheeks, and
these words dropped from his mouth :
Are you come at length, and has that
piety, experienced by your sire, sur-
mounted the arduous journey ? Am I
permitted, my son, to see your face, to
hear and return the well-known accents ?
So indeed I concluded in my mind, and
reckoned it would happen, computing
the time ; nor have my anxious hopes
deceived me. Over what lands, O son,
and over what immense seas have you,
I hear, been tossed ! with what dangers
harassed ! how I dreaded lest you had
sustained harm from Libya's realms !
But he said : Your ghost, your sorrow-
ing ghost, my sire, oftentimes appearing,
compelled me to set forward to these
thresholds. My fleet rides in the Tyrr-
hene Sea. Permit me, father, to joiu
my right hand with yours ; and with-
draw not yourself from my embrace.
So saying, he at the same time bedew e<l
VIRGWS ^NETD.
225
his cheeks with a flood of tears. There
thrice he attempted to throw his arms
around his neck ; thrice the phantom,
grasped in vain, escaped his hold, like
the fleet gales, or resembling most a
fugitive dream.
Meanwhile ^neas sees in the retired
vale a grove situate by itself, shrubs
rustling in the woods, and the river
Lethe, which glides by those peaceful
dwellings. Around this, unnumbered
tribes and nations of ghosts were flutter-
ing ; as in meadows on a serene sum-
mer's day, when the bees sit on the
various blossoms, and swarm around the
snow-white lilies, all the plain buzzes
with their humming noise. .^neas,
confounded, shudders at the unexpected
sight, and asks the causes,— what are
those rivers in the distance, or what
ghosts have in such crowds fiUecI the
banks ? Then Father Anchises said :
Those souls, for whom other bodies are
destined by fate, at the stream of Lethe's
flood quaff care-expelling draughts and
lasting oblivion. Long indeed have I
wished to give you a detail of these, and
to point them out before you, and enu-
merate this my future race, that you
may rejoice the more with me in the
discovery of Italy. O father, is it to be
imagined that any souls of an exalted
nature will go hence to the world above,
and enter again into inactive bodies ?
What direful love of the light possesses
the miserable beings? I, indeed, re-
plies Anchises, will inform you, my son,
nor hold you longer in suspense : and
thus he unfolds each particular in
©rder.
In the first place, the spirit within
nourishes the heavens, the earth, and
watery plains, the moon's enlightened
orb, and the Titanian stars; and the
mind, diffused through all the members,
actuates the whole frame, and mingles
with the vast body of the universe.
Thence the race of men and beasts, the
vital principles of the flying kind, and
the monsters which the ocean breeds
under its smooth plain. These prin-
ciples have the active force of fire, and
are of a heavenly original, so far as they
are not clogged by noxious bodies,
blunted by earth-bom limbs and dying
members. Hence they fear and desire,
grieve and rejoice ; antl, shut up in
darkness and a gloomy prison, lose sight
of their native skies. Even when with
the last beams of light their life is gone,
yet not every ill, nor all corporeal stains,
are quite removed from the unhappy
beings; and it is absolutely necessary
that many imperfections which have
long been joined to the soul should be
in marvellous ways increased and riveted
therein. Therefore are they afflicted
with punishments, and pay the penalties
of their former ills. Some, hung on
high, are spread out to the empty winds ;
in others, the guilt not done away is
washed out in a vast watery abyss, or
burned away in fire. We each endure
his own manes, thence are we conveyed
along the spacious Elysium, and we, the
happy few, possess the fields of bliss;
till_ length of time, after the fixed period
is elapsed, hath done away the inherent
stain, and hath left the pure celestial
reason, and the fiery energy of the
simple spirit. All these, after they have
rolled away a thousand years, are sum-
moned forth by the god in a great body
to the river Lethe; to the intent that,
losing memory of the past, they may re-
visit the vaulted realms above, and again
become willing to return into bodies.
Anchises thus spoke, and leads his son,
together with the Sibyl, into the midst
of the assembly and noisy throng ; thence
chooses a rising ground, whence he may
survey them all as they stand opposite
to him in a long row, and discern their
looks as they approach.
Now come, I will explain to you what
glory shall henceforth attend the Trojan
race, what descendants await them of
the Italian nation, distinguished souls,
and who shall succeed to our name ;
yourself too I will instruct in your par-
ticular fate. See you that youth who
leans on his pointless spear? He by
destiny holds a station nearest to the
light ; he shall ascend to the upper
world the first of your race who shall
have a mixture of Italian blood in his
veins, Silvius, an Alban name, your last
issue ; whom late your consort Lavinia
shall in the woods bring forth to you in
your advanced age, himself a king, and
the father of kings; in whom our line
shall -eign over Alba Longa. The next
o
226
ILL USTRA TIONS.
is Procas, the glory of the Trojan nation ;
then Capys and Numitor follow, and
^neas Silvius, who shall represent thee
in name, equally distinguished for piety
and arms, if ever he receive the crown
of Alba. See what youths are these,
what manly force they show ! and bear
their temples shaded with civic oak ;
these to thy honour shall build Nomen-
tum, Gabii, and the city Fidena; these
on the mountains shall raise the Colla-
tine towers, Pometia, the fort of Inuus,
Bola, and Cora, These shall then be
famous names; now they are lands
without names. Further, martial Ro-
mulus, whom Ilia of the line Assaracus
shall bear, shall add himself as com-
panion to his grandsire Numitor. See
you not how the double plumes stand
on his head erect, and how the father
of the gods himself already marks him
out with his distinguished honours ! Lo,
my son, imder his auspicious influence,
Rome, that city of renown, shall mea-
sure her dominion by the earth, and her
valour by the skies, and that one city
shall for herself wall around seven strong
hills, happy in a race of heroes; like
Mother Kerecynthia, when crowned with
turrets she rides in her chariot through
the Phrygian towns, joyful in a progeny
of gods, embracing a hundred grand-
children, all inhabitants of heaven, all
seated in the high celestial abodes. This
way now bend both your eyes; view
this lineage, and your own Romans.
This is Cresar, and these are the whole
race of lUlus, who shall one day rise to
the spacious axle of the sky. This, this
is the man whom you have often heard
promised to you, Augustus Caesar, the
offspring of a god ; who once more shall
establish the golden age in Latium,
through those lands where Saturn reigned
of old, and shall extend his empire uver
the Garamantes and Indians: their land
lies without the signs of the zodiac,
beyond the sun's annual course, where
Atlas, supporting heaven on his shoul-
ders, turns the axle studded with flaming
stars. Against his approach, even now
both the Caspian realms and the land
about the Palus Mseotis are dreadfully
dismayed at the responses of the gods,
and the quaking mouths of seven-fold
Nile hurry on their troubled waves.
Even Hercules did not run over so many
countries, though he transfixed the
brazen-footed hind, quelled the forests
of Erymanthus, and make Lerna tremble
with his bow : nor Bacchus, who in
triumph drives his car with reins wrapped
about with vine-leaves, driving the tigers
from Nyssa's lofty top. And doubt we
yet to extend our glory by our deeds?
or is fear a bar to our settling in the
Ausonian land?
But who is he at a distance, distin-
guished by the olive boughs, bearing the
sacred utensils ? I know the locks and
hoary beard of the Roman king, who
first shall establish the city by laws, sent
from little Cures and a poor estate to
vast empire. Whom Tulhis shall next
succeed, who shall break the peace of
his (;puntry, and rouse to arms his in-
active subjects, and troops now unused
to triumphs. Whom follows next vain-
glorious Ancus, even now too much re-
joicing in the breath of popular applause.
Will you also see the Tarquin kings,
and the haughty soul of Brutus, the
avenger of his country's wrongs, and the
recovered fasces ? Pie first shall receive
the consular power, and the axe of jus-
tice inflexibly severe ; and the sire shall,
for the sake of glorious liberty, summon
to death his own sons, raising an un-
known kind of war. Unhappy he !
however posterity shall interpret that
action, love to his country, and the un-
bounded desire of praise, will prevail
over paternal affection. See besides at
some distance the Decii, Drusi, Torqua-
tus, inflexibly severe with the axe, and
Camillus recovering the standards. But
those two ghosts whom you observe to
shine in equal arms, in perfect friend-
ship now, and while they remain shut
up in night, ah ! what war, what bat-
tles and havoc, will they between them
raise, if once they have attained to tiie
light of life ! the father-in-law descend-
ing from the Alpine hills, and the tower
of Moncecus ; the son-in-law furnished
with the troops of the East to oppose
him. Make not, my sons, make not
such unnatural wars familiar to your
minds ; nor turn the powerful strength
of your country against its bowels. And
thou, Coesar, first forbear, thou who de-
rivest thy origin from heaven ! fling
VIRGinS ^NEID.
227
those arms out of thy hand, O thou,
my own blood ! That one, having
triumphed over Corinth, shall drive
his chariot victorious to the lofty Capi-
tol, illustrious from the slaughter of
Greeks. The other shall overthrow
Argos, and Mycenae, Agamemnon's
seat, and Eacides himself, the descend-
ant of valorous Achilles ; avenging his
Trojan ancestors, and the violated
temple of Minerva. Who can in silence
pass over thee, great Cato, or thee,
Cossus? who the family of Gracchus,
or both the Scipios, those two thunder-
bolts of war, the bane of Africa, and.
Fabricius in low fortune exalted ? or
thee, Serranus, sowing in the furrow
which thy own hands had made ?
Whither, ye Fabii, do you hurry me
tired ? Thou art that Fabius justly
styled the Greatest, who alone shall
repair our state by delay. Others, I
grtmt indeed, shall with more delicacy
mould the breathing brass ; from marble
draw the features to the life ; plead
causes better ; describe with the rod
the courses of the heavens, and explain
the rising stars : to rule the nations with
imperial sway be your care, O Romans ;
these shall be your arts ; to impose
terms of peace, to spare the humbled,
and crush the proud.
Thus Father Anchises, and, as they
are wondering, subjoins : Behold how
adorned with triumphal spoils Marcel-
lus stalks along, and shines victor above
the heroes all ? He, mounted on his
steed, shall prop the Roman state in
the rage of a formidable insurrection;
the Carthaginians he shall humble, and
the rebellious Gaul, and dedicate to
Father Quirinus the third spoils. And
upon this ./Eneas says ; for he beheld
marching with him a youth distinguished
by his beauty and shining arms, but his
countenance of little joy, and his eyes
sunk and dejected: What youth is he,
O father, who thus accompanies the hero
as he walks ? is he a son, or one of the
illustrious line of his descendants ? What
bustling noise of attendants round him !
How great resemblance in him to the
other ! but sable Night with her dreary
shade hovers aroimd his head. Then
Father Anchises, while tears gushed
forth, b^;an : Seek not, my son, to know
the deep disaster of thy kindred ; him
the Fates shall just show on earth, nor
suffer long to exist. Ye gods, Rome's
sons had seemed too powerful in your
eyes, had these your gifts been per-
manent. What groans of heroes shall
that field near the imperial city of
Mars send forth ! what funeral pomp
shall you, O Tiberinus, see, when you
glide by his recent tomb ! Neither
shall any youth of the Trojan line in
hope exalt the Latin fathers so high ;
nor shall the Land of Romulus evei
glory so much in any of her sons. Ah
piety ! ah that faith of ancient times !
and that right hand invincible in war !
none with impunity had encountered
him in arms, either when on foot he
rushed upon the foe, or when he pierced
with his spur his foaming courser's
flanks. Ah youth, meet subject for pity !
if by any means thou canst burst rigorous
fate, thou shalt be a Marcellus. Give
me lilies in handfuls; let me strew the
blooming flowers; these offerings at
least let me heap upon my descendant's
shade, and discharge this unavailing
duty. Thus up and down they roam
through all the Elysian regions in
spacious airy fields, and survey every
object: through each of which when
Anchises had conducted his son, and
fired his soul with the love of coming
fame, he next recounts to the hero
what wars he must hereafter wage, in-
forms him of the Laurentine people,
and of the city of Latinus, and by what
means he may shun or surmount every
toil.
Two gates there are of Sleep, where-
of the one is said to be of horn ; by
which an easy egress is given to true
visions; the other shining, wrought of
white ivory ; but through it the infernal
gods send up false dreams to the upper
world. When Anchises had addressed
this discourse to his son and the Sibyl
together, and dismissed them by the
ivory gate, the hero speeds his way to
the ships, and revisits his friends; then
steers directly along the coast for the
port of Caieta: where, when he had
arrived, the anchor is thrown out from
the forecastle, the stems rest upon the
shore.
Q 2
228
ILL USTRATIONS.
CICERO'S VISION OF SCIPIO.
Translated by Cyrus R. Edmonds.
When I had arrived in Africa as
military tribune of the fourth legion,
as you know, under the Consul Lucius
Manlius, nothing was more delightful
to me than having an interview with
Massinissa, a prince who, for good rea-
sons, was most friendly to our family.
When I arrived, the old man shed tears
as he embraced me. Soon after, he
raised his eyes up to heaven and said,
I thank thee, most glorious sun, and ye
the other inhabitants of heaven, that
before I depart from this life I see in
my kingdom, and under this roof, Pub-
lius Cornelius Scipio, by whose very
name I am refreshed, for never does the
memory of that greatest, that most in-
vincible of men vanish from my mind.
After this I informed myself from him
about his kingdom, and he from me
about our government ; and that day was
consumed in much conversation on both
sides.
Afterward, having been entertained
with royal magnificence, we prolonged
■>ur conversation to a late hour of the
night ; while the old man talked of
nothing but of Africanus, and remem-
bered not only all his actions, but all
his sayings. Then, when we departed
to bed, owing to my journey and my
sitting up to a late hour, a sleep sounder
than ordmary came over me. In this,
(1 suppose from the subject on which
we had been talking, for it commonly
happens that our thoughts and conver-
sations beget something analogous in
our sleep, just as Ennius writes about
Homer, of whom assuredly he was ac-
customed most frequently to think and
talk when awake,) Africanus presented
himself to me in that form which was
more known from his statue than from
Ills own person.
No sooner did I know him than I
shuddered. " Draw near," said he,
" with confidence, lay aside your dread,
and commit what I say to your memory.
You see that city, which by me was
forced to submit to the people of Rome,
but is now renewing its former wars,
and cannot remain at peace," (he spoke
these words pointing to Carthage from
an eminence that was full of stars, bright
and glorious,) "which you are now
come, before you are a complete soldier,
to attack. Within two years you shall
be Consul, and shall overthrow it ; and
you shall acquire for yourself that sur-
name that you now wear, as bequeathed
by me. After you have destroyed Car-
thage, performed a triumph, and been
censor ; after, in the capacity of legate,
you have visited Egypt, Syria, Asia,
and Greece, you shall, in your absence,
be chosen a second time Consul ; then
you shall finish a most dreadful war,
and utterly destroy Numantia. But
when you shall be borne into the capi-
tol in your triumphal chariot, you shall
find the government thrown into con-
fusion by the machinations of my grand-
son ; and here, my Africanus, you must
display to your country the lustre of
your spirit, genius, and wisdom.
" But at this period I perceive that the
path of your destiny is a doubtful one ;
for when your life has passed through
seven times eight oblique journeys and
returns of the sun, and when these two
numbers (each of which is regarded as a
complete one — one on one account and
the other on another) shall, in their
natural circuit, have brought you to the
crisis of your fate, then will the whole
state turn itself toward you and your
glory ; the Senate, all virtuous men, our
allies, and the Latins, shall look up to
you. Upon your single person the pre-
servation of your country will depend ;
and, in short, it is your part, as dictator,
to settle the government, if you can but
escape the imi)ious hands of your kins-
men." (Here, when Laehus uttered an
exclamation, and the rest groaned with
great excitement, Scipio said, with a
gentle smile, "I beg that you will not
waken me out of my dream, give a little
time and listen to the sequel. )
" But that you may be more earnest
in the defence of your country, know
from me, that a certain place in heaven
is assigned to all who have preserved,
or assisted, or improved their country,
where they are to enjoy an endless dura-
tion of happiness. For there is nothing
which takes place on earth more accept-
able to that Supreme Deity who governs
all this world, than those councils and
CICERO'S VISION OF SCIPIO.
22q
assemblies of men bound together by
law, which are termed states ; the
governors and preservers of these go
from hence, and hither do they retunu"
Here, frightened as I was, not so much
from the dread of death as of the trea-
chery of my friends, I nevertheless asked
him whether my father Paulus, and
others, whom we thought to be dead,
were yet alive ! " To be sure they are
alive," replied Africanus, "for they
have escaped from the fetters of the
body as from a prison ; that which is
called your life is really death. But
behold your father Paulus approaching
you." No sooner did I see him, than I
poured forth a flood of tears ; but he,
embracing and kissing me, forbade me
to weep. And when, having suppressed
my tears, I began first to be able to
speak, "Why," said I, "thou most
sacred and excellent father, since this is
life, as 1 hear Africanus affirm, why do
I tarry on earth, and not hasten to come
to you ? "
" Not so, my son," he replied ; " un-
less that God, whose temple is all this
which you behold, shall free you from
this imprisonment in the body, you can
have no admission to this place ; for
men have been created under this condi-
tion, that they should keep that globe
which you see in the middle of this
tem])le, and wliich is called the earth.
And a soul has been supplied to them
from those eternal fires which you call
constellations and stars, and which, being
globular and round, are animated with
divine spirit, and complete their cycles
and revolutions with amazing rapidity.
Therefore you, my Publius, and all good
men, must preserve your souls in the
keeping of your bodies ; nor are you,
without the order of that Being who
bestowed them upon you, to depart
from mundane life, lest you seem to
desert the duty of a man, which has
been assigned you by God. Therefore,
Scipio, like your grandfather here, and
me w ho begot you, cultivate justice and
piety ; which, while it should be great
toward your parents and relations, should
be greatest toward your country. Such
a life is the path to heaven and the
assembly of those who have lived before,
and who, having been relea^sed from
their bodies, inhabit that place which
thou beholdest."
Now the place my father spoke of
was a radiant circle of dazzling bright-
ness amid the flaming bodies, which
you, as you have learned from the
Greeks, term the Milky Way ; from
which position all other objects seemed
to me, as I surveyed them, marvellous
and glorious. There were stars which
we never saw from this place, and their
magnitudes were such as we never ima-
gined ; the smallest of which was that
which, placed upon the extremity of the
heavens, but nearest to the earth, shone
with borrowed light. But the globular
bodies of the stars greatly exceeded the
magnitude of the earth, which now to
me appeared so small, that I was grieved
to see our empire contracted, as it were,
into a very point.
Which, while I was too eagerly gazing
on, Africanus said, " How long will
your attention be fixed upon the earth ?
Do you not see into what temples you
have entered ? All things are connected
by nine circles, or rather spheres ; one of
which (which is the outermost) is heaven,
and comprehends all the rest, inhabited
by that all-powerful God, who bounds
and controls the others ; and in this
sphere reside the original principles of
those endless revolutions which the
planets perform. Within this are con-
tained seven other spheres, that turn
round backward, that is, in a contrary
direction to that of the heaven. Of
these, that planet which on earth you
call Saturn occupies one sphere. That
shining body which you see next is called
Jupiter, and is friendly and salutary to
mankind. Next the lucid one, terrible
to the earth, which you call Mars. The
Sun holds the next place, almost under
the middle region ; t" is the chief, the
leader, and the director of the other
luminaries ; he is the soul and guide of
the world, and of such immense bulk,
that he illuminates and fills all other
objects with his light. He is followed
by the orbit of Venus, and that of Mer-
cury, as attendants ; and the Moon rolls
in the lowest sphere, enlightened by the
rays of the Sun. Below this there is
nothing but what is mortal and transi-
tory, excepting those souls which are
«30
ILLUSTRATIONS.
given to the human race by the goodness
of the gods. Whatever lies above the
Moon is eternal. For the earth, which
is the ninth sphere, and is placed in the
centre of the whole system, is immovable
and below all the rest ; and all bodies,
by their natural gravitation, tend toward
it."
Which as I was gazing at in amaze-
ment I said, as I recovered myself. From
whence proceed these sounds, so strong
and yet so sweet, that fill my ears ?
" The melody," replies he, " which you
hear, and which, though composed in
unequal time, is nevertheless divided
into regular harmony, is effected by the
impulse and motion of the spheres them-
selves, which, by a happy temper of
sharp and grave notes, regularly pro-
duces various harmonic effects. Now
it is impossible that such prodigious
movements should pass in silence ; and
nature teaches that the sounds which the
spheres at one extremity utter must be
sharp, and those at the other extremity
must be grave ; on which account, that
highest revolution of the star-studded
heaven, whose motion is more rapid, is
carried on with a sharp and quick sound ;
whereas this of the moon, which is
situated the lowest, and at the other ex-
tremity, moves with the gravest sound.
For the earth, the ninth sphere, remain-
ing motionless, abides invariably in the
innennost position, occupying the central
spot in the universe.
*' Now these eight directions, two
of which have the same powers, effect
seven sounds, differing in their modu-
lations, which number is the connecting
principle of almost all things. Some
learned men, by imitating this harmony
with strings and vocal melodies, have
opened -a way for their return to this
place ; as all others have done, who,
endued with pre-eminent qualities, have
cultivated in their mortal life the pursuits
of heaven.
" The ears of mankind, filled with
these sounds, have become deaf, for of
all your senses it is the most blunted.
Thus, the people who live near the place
where the Nile rushes down from very
high mountains to the parts which are
called Catadupa, are destitute of the
sense of hearing, by reason of the great-
ness of the noise. Now this sound,
which is effected by the rapid rotation
of the whole system of nature, is so
powerful that human hearing cannot
comprehend it, just as you cannot look
directly upon the sun, because your
sight and sense are overcome by his
beams."
Though admiring these scenes, yet I
still continued directing my eyes in the
same direction toward the earth. On
this Africanus said, " I perceive that
even now you are contemplating the
abode and home of the human race.
And as this appears to you diminutive,
as it really is, fix your regard upon these
celestial scenes, and despise those abodes
of men. What celebrity are you able to
attain to in the discourse of men, or
what glory that ought to be desired ?
You perceive that men dwell on but
few and scanty portions of the earth,
and that amid these spots, as it were,
vast solitudes are interposed. As to
those who inhabit the earth, not only are
they so separated that no communication
can circulate among them from the one
to the other, but part lie upon one side,
part upon another, and part are diame-
trically opposite to you, from whom you
assuredly can expect no glory.
"You are now to observe that the
same earth is encircled and encompassed
as it were by certain zones, of which the
two that are most distant from one
another, and lie as it were toward the
vortexes of the heavens in both direc-
tions, are rigid as you see with frost,
while the middle and the largest zone
is burned up with the heat of the sun.
Two of these are habitable ; of which
the southern, whose inhabitants imprint
their footsteps in an opposite direction
to you, have no relation to your race.
As to this other, lying toward the north,
which you inhabit, observe what a small
portion of it falls to your share ; for all
that part of the earth which is inhabited
by you, which narrows toward the south
and north, but widens from east to west,
is no other than a little island surrounded
by that sea which on earth you call the
Atlantic, sometimes the great sea, and
sometimes the ocean ; and yet, with so
grand a name, you see how diminutive
it is ! Now do you think it possible foi
CJCERaS VISION OF SCIPIO.
23 »
your renown, or that of any one of us, to
move from those cultivated and inhabited
spots of ground, and pass beyond that
Caucasus, or swim across yonder Ganges ?
What inhabitant of the other parts of
the east, or of the extreme regions of the
setting sun, of those tracts that run
toward I he south or toward the north,
shall ever hear of your name ? Now,
supposing them cut off, you see at once
within what narrow limits your glory
would fain expand itself As to those
who speak of you, how long ^ill they
speak ?
" Let me even suppose that a future
race of men shall be desirous of trans-
mitting to their posterity your renown
or mine, as they received it from their
fathers ; yet when we consider the con-
vulsions and conflagrations that must
necessarily happen at some definite
period, we are unable to attain not only
to an eternal, but even to a lasting fame.
Now of what consequence is it to you to
be talked of by those who are bom after
you, and not by those who were bom
before you, who certainly were as nume-
rous and more virtuous, — especially as
among the very men who are thus to
celebrate our renown not a single one
can preserve the recollections of a single
year ? For mankind ordinarily measure
their j^ear by the revolution of the sun,
that is, of a single heavenly body. But
when all the planets shall retum to the
same position which they once had, and
bring back after a long rotation the same
aspect of the entire heavens, then the
year may be said to be truly completed ;
in which I do not venture to say how
many ages of mankind will be contained.
For, as of oid. when the spirit of Romulus
entered these temples, the sun disap-
peared to mortals and seemed to be
extinguished ; so whenever the sun, at
the same time with all the stars and
constellations brought back to the same
starting-point, shall again disappear,
then you are to reckon the year to
be complete. But be assured that the
twentieth part of such a year b not yet
elapsed.
" If, therefore, you hope to return to
this place, toward which all the aspira-
tions of great and good men are tending,
what must be the value of that human
fame that endures for but a little part of
a single year ? If, then, you would fain
direct your regards on high, and aspire
to this mansion and eternal abode, you
neither will devote yourself to the m-
mours of the vulgar, nor will you rest
your hopes and your interest on human
rewards. Virtue herself ought to attract
you by her own charms to tme glory ;
what others may talk of you, for talk
they will, let themselves consider. But
all such talk is confined to the narrow
limits of those regions which you see.
None respecting any man was everlasting.
It is both extinguished by the death of
the individual, and perishes altogether in
the oblivion of posterity. "
Which, when he had said, I replied,
"Traly, O Africanus, since the path to
heaven lies open to those who have
deserved well of their country, though
from my childhood I have ever trod in
your and my father's footsteps without
disgracing your glory, yet now, with so
noble a prize set before me, I shall strive
with much more diligence."
" Do so strive," replied he, "and do
not consider yourself, but your body, to
be mortal. For you are not the being
which this corporeal figure evinces ; but
the mind of every man is the man, and
not that form which may be delineated
with a finger. Know therefore that you
are a divine person. Since it is divinity
that has consciousness, sensation, me-
mory, and foresight, — that governs,
regulates, and moves that body over
which it has been appointed, just as the
Supreme Deity mles this world ; and in
like manner as an etemal God guides
this world, which in some respect is
perishable, so an etemal spirit animates
your frail body.
" For that which is ever moving is
etemal ; now that which communicates
to another object a motion which it
received elsewhere, must necessarily
cease to live as soon as its motion is at
an end. Thus the being which is self-
motive is the only being that is eternal,
because it never is abandoned by its
own properties, neither is this self-motion
ever at an end ; nay, this is the fountain,
this is the beginning of motion to all
things that are thus subjects of motion.
Now there can be no connnencement of
2'^2
ILLUSTRA'IIONS.
what is aboriginal, for all things proceed
from a beginning ; therefore a beginning
can rise from no other cause, for if it
proceeded from another cause it would
not be aboriginal, which, if it have no
commencement, certainly never has an
e;id ; for the primeval principle, if ex-
tinct, can neither be reproduced from
any other source, nor produce anything
else from itself, because it is necessary
that all things should spring from some
original source."
HELL, PURGATORY, AND
HEAVEN.
Milman's History of Latin Christianity.
Book XIV. ch. 2.
Throughout the Middle Ages the
world after death continued to reveal
more and more fully its awful secrets.
Hell, Purgatory, Heaven became more
distinct, if it may be so said, more visible.
Their site, their topography, their tor-
ments, their trials, their enjoyments,
became more conceivable, almost more
palpable to sense : till Dante summed
up the whole of this traditional lore, or
at least, with a Poet's intuitive sagacity,
seized on all which was most imposing,
effective, real, and condensed it in his
three co-ordinate poems. That Hell had
a local existence, that immaterial spirits
suffered bodily and material torments,
none, or scarcely one hardy speculative
mind, presumed to doubt. Hell had
admitted, according to legend, more
than one visitant from this upper world,
who returned to relate his fearful journey
to wondering man : St. Farcy, St. Vettin,
a layman Bernilo. But all these early
descents interest us only as they may be
supposed or appear to have been faint
types of the great Italian Poet. Dante
is the one authorized topographer of the
mediaeval Hell. His originality is no
more called in question by these mere
signs and manifestations of the popular
belief, than by the existence and reality
of those objects or scenes in external
nature which he describes with such
unrivalled truth. In Dante meet un-
reconciled (who thought of or cared for
their reconciliation ?) those strange con-
tradictions, immaterial souls subject to
material lonuenls : spirits which had
put off the mortal body, cognizable by
the corporeal sense. The mediaeval
Hell had gathered from all ages, all
lands, all races, its imagery, its denizens,
its site, its access, its commingling hor-
rors ; from the old Jewish traditions,
perhaps from the regions beyond the
sphere of the Old Testament ; from the
Pagan poets, with their black rivers,
their Cerberus, their boatman and his
crazy vessel ; perhaps from the Teutonic
Hela, through some of the earlier visions.
Then came the great Poet, and reduced
all this wild chaos to a kind of order,
moulded it up with the cosmical notions
of the times, and made it, as it were, ohe
with the prevalent mundane system.
Above all, he brought it to the very
borders of our world ; he made the life
beyond the grave one with our present
life ; he mingled in close and intimate
relation the present and the future. Hell.
Purgatory, Heaven, were but an imme-
diate expansion and extension of the
present world. And this is among the
wonderful causes of Dante's power, the
realizing the unreal by the admixture of
the real : even as in his imagery the
actual, homely, every-day language or
similitude mingles with and heightens
the fantastic, the vague, the transmun-
dane. What effect had Hell produced,
if peopled by ancient, almost immemo-
rial objects of human detestation, Nim-
rod or Iscariot, or Julian or Mohammed ?
It was when Popes all but living, Kings
but now on their thrones, Guelfs who
had hardly ceased to walk the streets of
F'orence, Ghibellines almost yet in exile,
levealed their awful doom, — this it was
which, as it expressed the passions and
'.he fears of mankind of an instant, im-
mediate, actual, bodily, comprehensible
place of torment ; so, wherever it was
read, it deepened that notion, and made
it more distinct and natural. This was
the Hell, conterminous to the earth, but
separate, as it were, by a gulf passed by
almost instantaneous transition, of which
the Priesthood held the keys. These keys
the audacious Poet had wrenched from
their hands, and dared to turn on many
of themselves, speaking even against
Popes the sentence of condemnation.
Of that which Hell, Purgatory, Heaven,
HELL, PURGATORY, AND HEAVEN.
233
were in popular opinion during the
Middle Ages, Dante was but the full,
deep, concentred expression ; what he
embodied in verse, all men believed,
feared, hoped.
Purgatory had now its intermediate
place between Heaven and Hell, as
unquestioned, as undisturbed by doubt ;
its existence was as much an article of
uncontested popular belief as Heaven
or Hell. It were as unjust and un-
philosophical to attribute all the legen-
dary lore which realized Purgatory to
the sordid invention of the Churchman
or the Monk, as it would-be unhistori-
cal to deny the use which was made of
this superstition to exact tribute from
the fears or the fondness of mankind.
But the abuse grew out of the belief;
the belief was not slowly, subtly, de-
liberately instilled into the mind for
the sake of the abuse. Purgatory, pos-
sible with St. Augustine, probable with
Gregory the Great, grew up, I am per-
suaded, (its growth is singularly indis-
tinct and untraceable,) out of the mercy
and modesty of the Priesthood. To
the eternity of Hell torments there is
and ever must be — notwithstanding the
peremptory decrees of dogmatic theology
and the reverential dread in so many
religious minds of tampering with what
seems the language of the New Testa-
ment— a tacit repugnance. But when
the doom of every man rested on the lips
of the Priest, on his absolution or refusal
of absolution, that Priest might well
tremble with some natural awe — awe
not confessed to himself— at dismissing
the soul to an irrevocable, unrepealable,
unchangeable destiny. He would not be
averse to pronounce a more mitigated, a
reversible sentence. The keys of Heaven
and of Hell were a fearful trust, a ter-
rible responsibility ; the key of Purga-
tory might be used with far less pre-
sumption, with less trembling confidence.
Then came naturally, as it might seem,
the strengthening and exaltation of the
efficacy of prayer, of the efficacy of the
religious ceremonials, of the efficacy of
Ihe sacrifice of the altar, and the efficacy
of the intercession of the Saints: and
these all within the province, within the
p>ower, of the Sacerdotal Order. Their
authority, their influence, their interven-
tion, closed not with the grave. The
departed soul was still to a certain de-
gree dependent upon the Priest. They
had yet a mission, it might be of
mercy; they had still some power of
saving the soul after it had departed from
the body. Their faithful love, their in
exhaustible interest, might yet rescue the
sinner; for he had not reached those
gates — over which alone was written,
" There is no hope " — the gates of Hell.
That which was a mercy, a consolation,
became a trade, an inexhaustible source
of wealth. Praying souls out of Pur-
gatory by masses said on their behalf,
became an ordinary office, an office
which deserved, which could demand,
which did demand, the most prodigal
remuneration. It was later that the
Indulgence, originally the remission of
so much penance, of so many days,
weeks, months, years, or of that which
was the commutation for penance, so
much almsgiving or munificence to
churches or Churchmen, in sound at
least extended (and mankind, the high
and low vulgar of mankind, are gov-
erned by sound) its significance : it was
literally understood as the remission of
so many years, sometimes centuries, of
Purgatory.
If there were living men to whom it
had been vouchsafed to visit and to
return and to reveal the secrets of remote
and terrible Hell, there were those too
who were admitted in vision, or in actual
life to more accessible Purgatory, and
brought back intelligence of its real local
existence, and of the state of souls within
its penitential circles. There is a legend
of St. Paul himself; of the French monk
St. Farcy ; of Drithelm, related by
Bede ; of the Emperor Charles the Fat,
by William of Malmesbury. Matthew
Paris relates two or three journeys of the
Monk of Fvesham, of Thurkill, an Essex
peasant, very wild and fantastic. The
Purgatory of St. Patrick, the Purgatoiy
of Owen Miles, the vision of Alberic of
Monte Casino, were among the most
popular and wide-spread legends of the
ages preceding Dante; and as in Hell,
so in Purgatory, Dante sums up in his
noble verses the whole theory, the whole
popular belijgf as to this intermediate
sphere.
»34
ILLUSTRA TIONS.
If Hell and Purgatory thus dimly
divulged their gloomy mysteries, if they
had been visited by those who returned
to actual life, Heaven was unapproached,
unapproachable. To be wrapt to the
higher Heaven remained the privilege of
the Apostle ; the popular conception was
content to rest in modest ignorance.
Though the Saints might descend on
beneficent missions to the world of man ;
of the site of their beatitude, of the state
of the Blesseii, of the joys of the supernal
world, they brought but vague and inde-
finite tidings. In truth, the notion of
Heaven was inextricably mingled up with
the astronomical and cosmogonical as
well as with the theological notions of
the age. Dante's Paradise blends the
Ptolemaic system with the nine angelic
circles of the Pseudo Dionysius ; the
material heavens in their nine circles ;
above and beyond them, in the invisible
heavens, the nine Hierarchies ; and yet
higher than the highest heavens the
dwelling of the Ineffable Trinity. The
Beatific Vision, whether immediate or
to await the Last Day, had been eluded
rather than determined, till the rash and
presumptuous theology of Pope John
XXII. compelled a declaration from the
Church. But yet this ascent to the Heaven
of Heavens would seem from Dante, the
best interpreter of the dominant concep-
tions, to have been an especial privilege,
if it may be so said, of the most Blessed
of the Blessed, the Saint of Saints.
There is a manifest gradation in Beati-
tude and Sanctity. According to the
universal cosmical theory, the Earth,
the round and level Earth, was the
centre of the whole system. It was
usually supposed to be encircled by the
vast, circumambient, endless ocean ;
but beyond that ocean (with a dim
reminiscence, it should seem, of the
Elysian Fields of the poets) was placed
a Paradise, where the souls of men here-
after to be blest awaited the final resur-
rection. Dante takes the otlier theory ;
he peoples the nine material heavens —
that is, the cycle of the Moon, Venus,
Mercury, the Sun, Mars, Jupiter, Saturn,
the fixed stars, and the firmament above,
or the Primum Mobile — with those who
are admitted to a progressively advancing
state of glory and blessedness. All this,
it should seem, is below the ascending
circles of the Celestial Hierarchies, that
immediate vestibule or fore-court of the
Holy of Holies, the Heaven of Heavens,
into which the most perfect of the Saints
are admitted. They are commingled
with, yet unabsorbed by, the Redeemer,
in mystic union ; yet the mysticism stili
reverently endeavours to maintain some
distinction in regard to this Light, which,
as it has descended upon earth, is drawn
up again to the highest Heavens, and
has a kind of communion with the yet
Incommunicable Deity. That in all the
Paradise of Dante there should be a
dazzling sameness, a mystic indistinct-
ness, an inseparable blending of the real
and the unreal, is not wonderful, if we
consider the nature of the subject, and
the still more incoherent and incongruous
popular conceptions which he had to
represent and to harmonise. It is more
wonderful that, with these few elements,
Light, Music, and Mysticism, he should,
by his singular talent of embodying the
purely abstract and metaphysical thought
in the liveliest imagery, represent such
things with the most objective truth, yet
without disturbing their fine spiritualism.
The subtilist scholasticism is not more
subtile than Dante. It is perhaps a bold
assertion, but what is there on these
transcendent subjects in the vast theology
of Aquinas, of which the essence and
sum is not in the Paradise of Dante?
Dante, perhaps, though expressing to a
great extent the popular conception of
Heaven, is as much by his innate sub-
limity above it, as St. Thomas himself.
THE VISION OF FRATE AL-
BERICO.
Wright, St. Patrick's Purgatory, p. Ii8.
Alberic, when he wrote his vision,
was a monk of Monte Cassino. His
father was a baron, lord of the castle de'
Sette Fratelli, in the Campagna of
Rome. In his tenth year, the child
Alberic was seized with a languor, and
lay nine days and nine nights in a trance,
to all appearance dead. As soon as he
had fallen into this condition, a white
bird, like a dove, came and put its bill
into his mouth, and seemed to lift hira
THE VISION OF FRATE A LB ERIC O.
235
up, and then he saw St. Peter and two
angels, who carried him to the lower
regions. St. Peter told him that he
would see the least torments first, and
afterwards, successively, the more terrible
punishments of the other world. They
came first to a place filled with red-hot
burning cinders and boiling vapour, in
which little children were purged ; those
of one year old being subjected to this
torment during seven days ; those of two
years, fourteen days ; and so on, in pro-
portion to their age. Then they entered
a terrible valley, in which Alberic saw a
great number of persons plunged to dif-
ferent depths, according to their different
degrees of criminality, in frost, and cold,
and ice, which consumed them like fire ;
these were adulterers, and people who
had led impure lives. Then they ap-
proached a still more fearftil valley, filled
with trees, the branches of which were
long spikes, on which hung women
transfixed through their breasts, while
venomous serpents were sucking them ;
these were women who had refused pity
to orphans. Other women, who had
been faithless to the marriage bed, were
suspended by the hair over raging fires.
Next he saw an iron ladder, three hun-
dred and sixty cubits long, red hot, and
under it a great boiler of melted oil,
pitch, and resin ; married persons who
had not been continent on sabbaths and
holy days were compelled to mount this
ladder, and ever as they were obliged to
quit their hold by the heat, they dropped
into the boiler below. Then they beheld
vast fires in which were burnt the souls
of tyrannical and cruel lords, and of
women who had destroyed their off-
spring. Next was a great space full of
fire like blood, in which homicides were
thrown ; and after this there stood an
immense vessel filled with boiling brass,
tin, lead, sulphur, and resin, in which
were immersed during three years those
who had encouraged wicked priests.
They next came to the mouth of the
infernal pit, {os infemalis baratri,) a vast
gulf, dark, and emitting an intolerable
stench, and full of screaming and howl-
ing. By the pit was a serpent of infinite
magnitude, bound by a great chain, the
one end of which seemed to be fastened
in the pit ; before the mouth of this ser-
pent stood a multitude of souls, which
he sucked in like flies at each breath,
and then, with the return of respiration,
blew them out scorched to sparks ; and
this process continued till the souls were
purged of their sins. The pit was so
dark that Alberic could not see what
was going on in hell. After quitting
this spot, Alberic was conducted first to
a valley in which persons who had com-
mitted sacrilege were burnt in a sea of
flames ; then to a pit of fire in which
simonists were punished ; next to a place
filled with flames, and with serpents and
dragons, in which were tormented those
who, having embraced the monastic pro-
fession, had quitted it and returned to a
secular life ; and afterwards to a great
black lake of sulphureous water, full of
serpents and scorpions, in which the
souls of detractors and false witnesses
were immersed to the chin, and their
faces continually flogged with sei^pents
by demons who hovered over them. On
the borders of hell, Alberic saw twcJ
"malignant spirits" in the form of a
dog and a lion, which he was told blew
out from their fiery mouths all the tor-
ments that were outside of hell, and at
every breath the souls before them were
wafted each into the peculiar punish-
ment appropriated to him. The visitor
was here left for a moment by his on-
ductors ; and the demons seized upon
him, and would have thrown him into
the fire, had not St. Peter suddenly
arrived to rescue him. He was carried
thence to a fair plain, where he saw
thieves carrying heavy collars of iron,
red hot, about their necks, hands, and
feet. He saw here a great burning pitchy
river, issuing from hell, and an iron
bridge over it, which appeared very
broad and easy for the virtuous to jiass ;
but when sinners attempted it, it became
narrow as a thread, and they fell over
into the river, and afterwards atteiniited
it again, but were not allowed to pass
until they had been sufficiently boiled to
purge them of their sins. After this the
Apostle shower! Alberic an extensive
plain, three days' and three nights'
journey in breadth, covered with thorns
and brambles, in which souls were
hunte<l and tormented by a denum
mounted on a great and swift dragon,
236
ILLUSTRATIONS.
and their clothing and limbs torn to
pieces by the thorns as they endeavoured
to escape from him ; by degrees they
were purged of their sins, and became
lighter, so that they could run faster,
until at last they escaped into a very
plea'-ant plain, filled with purified souls,
where their torn members and garments
were immediately restored ; and here
Alberic saw monks and martyrs, and
good people, in great joy. He then
proceeded through the habitations of the
blessed. In the midst of a beautiful
plain, covered with flowers, rose the
mountain of paradise, with the tree at
the top. After having conducted the
visitor through the seven heavens, the
last of which was held by Saturn, they
brought him to a wall, and let him look
over, but he was forbidden to tell what
he had seen on the other side. They
subsequently carried him through the
different regions of the world, and
showed him many extraordmary things,
and, among the rest, some persons sub-
jected to purgatorial punishments in dif-
ferent places on the earth.
THE VISION OF WALKELIN.
Odericus Vitalis, Ecclesiastical History, Book
VIII. eh. 17. Tr. by Thomas Forester.
I consider that I ought not to suppress
and pass over in silence what happened
to a certain priest of the diocese of
Lisieux in the beginning of January. In
a village called Bonneval there was a
priest named Walkelin who served the
church of St. Aubin of Anjou, who from
a monk became bishop and confessor.
At the commencement of the month of
January, 1091, this priest was summoned
in the night-time, as the occasion re-
quired, to visit a sick man who lived at
the farthest extremity of his parish. As
he was pursuing his solitary road home-
wards, far from any habitation of man,
he heard a great noise like the tramp of
a numerous body of troops, and thought
within himself that the sounds proceeded
from the army of Robert de Belesme on
their march to lay siege to the castle of
Courci. The moon, being in her eighth
day in the constellation of the Ram, shed
» clear light, so that it was easy to find
the way. Now the priest was young,
undaunted, and bold, and of a powerful
and active frame of body. However, he
hesitated when the sounds, which seemed
to proceed from troops on the march,
first reached his ears, and began to
consider whether he should take to
flight to avoid being laid hold of and
discourteously stripped by the worthless
camp followers, or manfully stand on his
defence if any one molested him. Just
then he espied four medlar-trees in a
field at a good distance from the path,
and determined to seek shelter beliind
them, as fast as he could, until the
cavalry had passed. But as he was
running he was stopped by a man of
enormous stature, armed with a massive
club, who, raising his weapon above his
head, shouted to him, " Stand ! Take
not a step farther ! " The priest, frozen
with terror, stood motionless, leaning on
his staff. The gigantic club-bearer also
stood close to him, and, without offering
to do him any injury, quietly waited for
the passage of the troop. And now,
behold, a great crowd of people came by
on foot, carrying on their iieads and
shoulders sheep, clothes, furniture, and
moveables of all descriptions, such as
robbers are in the habit of pillaging.
All were making great lamentations,
and urging one another to hasten their
steps. Among them the priest recog-
nized a number of his neighbours who
had lately died, and heard them bewail-
ing the excruciating sufferings with which
they were tormented for their evil deeds.
They were followed by a troop of corpse-
bearers, who were joined by the giant
already mentioned. These carried as
many as fifty biers, each of which was
borne by two bearers. On these were
seated, a number of men of the size ol
dwarfs, but whose heads were as large
as barrels. Two Ethiopians also carried
an immense trunk of a tree, to which a
poor wretch was rudely bound, who, in
his tortures, filled the air with fearful
cries of anguish ; for a horrible demon
sat on the same trunk and goaded his
loins and back with red-hot spurs until
the blood streamed from them. Wal-
kelin distinctly recognized in this wretch
the assassin of Stephen the priest, and
was witness to the mtolerable tortures
THE VISION OF WALKELIN.
237
he suffered for the innocent blood he
shed two years before, since which he
had died without penance for so foul a
crime.
Then followed a crowd of women who
seemed to the priest to be innumerable.
They were mounted on horseback, riding
in female fashion, with women's saddles
which were stuck with red-hot nails.
The wind often lifted them a cubit from
their saddles, and then let them drop
again on the sharp points. Their
haunches thus punctured with the burn-
ing nails, and suffering horrible torments
from the wounds and the scorching heat,
the women pitiably ejaculated. Woe !
woe ! and made open confession of the
sins for which they were punished,
undergoing in this manner fire and stench
and unutterable tortures for the obscene
allurements and filthy delights to which
they had abandoned themselves when
living among men. In this company
the priest recognized several noble
ladies, and beheld the palfreys and
mules with the women litters of others
who were still alive.
The priest stood fixed to the spot at
this spectacle, his thoughts deeply en-
gaged in the reflections it suggested.
Presently, however, he saw pass before
him a numerous company of clergy and
monks, with riieir rulers and judges, the
bishops and abbots carrying crosiers in
their hands. The clergy and bishops
wore black copes, and the abbots and
monks cowls of the same hue. They all
groaned and wailed, and some of them
called to Walkelin, and implored him,
in the name of their former friendship,
to pray for them. The priest reported
that he saw among them many who
were highly esteemed, and who, in
human estimation, were now associated
with the saints in heaven. He recognized
in the number Hugh, Bishop of Lisieux,
and those eminent abbots, Manier of
Evroult and Cierbert of Fontenelles,
with many others whose names I either
forget, or have no desire to publish.
Human judgment is often fallible, but
the eye of G(h1 seeth the inmost thoughts ;
for man looks only to outward appear-
ances, God searcheth the heart. In the
realms of eternal bliss the clear light of
an endless day is shed on ail around, and
the children of the kingdom triumph in
the joys which attend perfect holiness.
Nothing that is unrighteous is done
there ; nothing that is polluted can enter
there ; no uncleanness, no impurity, is
there found. All the dross of carnal
desires is therefore consumed in the fires
of purgatory, and purified by sufferings
of various degrees as the Judge eternal
ordains. So that as a vessel cleansed
from rust and thoroughly polished is laid
up in a treasury, so the soul, purified
from all taint of sin, is admitted into
Paradise, where it enjoys perfect happi-
ness unalloyed by fear or care.
The priest, treml)ling at these appal-
ling scenes, still rested on his staff, ex-
pecting apparitions still more terrible.
And now there followed an immense
army in which no colour was visible, but
only blackness and fiery flames. All
were mounted on great war-horses, and
fully armed as if they were prepared for
immediate battle, and they carried black
banners. There were seen Richard and
Baldwin, the sons of Count Gilbert, who
were lately dead, with so many others
that I cannot enumerate them. Among
the rest was Landri of Orbec, who was
killed the same year, and who accosted
the priest, and, uttering horrible cries,
charged him with his commissions, ur-
gently begging him to carry a message
to his wife. Upon this the troops who
marched before and after him interrupted
his cries, and said to the priest : "Believe
not Landri, for he is a deceiver. " This
man had been a viscount and a lawyer,
and had raised himself from a very low
origin by his talents and merit. He
decided causes and affairs according to
his own pleasure, and perverted judg-
ment for bribes, actuated more by avarice
and duplicity than by a sense of what
was right. He was therefore justly
devoted to flagrant punishment, and
publicly denounced by his associates as
a liar. In this company no one flattered
him, and no one had recourse to his
cunning loquacity. He, who while it
was in his power had shut his ears to
the cries of the poor, was now in his
torments, treated as an execrable wretch
who was unfit to be heard.
Walkelin having seen these countless
troops of soldiers pass, on reflection,
238
ILLUSTRATIONS.
said within himself : " Doubtless these
are Harlequin's people ; I have often
heard of their being seen, but I laughed
at the stories, having never had any
certain proofs of such things. Now,
indeed, I assuredly behold the ghosts of
the departed, but no one will believe me
when I tell the tale, unless I can exhibit
to mortal eyes some tangible proof of
what I have seen. I will therefore
mount one of the horses which are fol-
lowing the troop without any riders, r.nd
will take it home and show it my neigh-
bours to convince them that I speak
the truth." Accordingly, he forthwith
snatched the reins of a black steed ; but
the animal burst violently from his hold,
and galloped away among the troops of
Ethiopians. The priest was disappointed
at the failure of his enterprise ; but he
was young, bold, and light-hearted, as
well as agile and strong. He therefore
stationed himself in the middle of the
path, prepared for action, and, the mo-
ment a horse came up, laid his hand
upon it. The horse stopped, ready for
him to mount without difficulty, at the
same time snorting from his nostrils a
cloud of vapour as large as a full-grown
oak. The priest then placed his left
foot in the stirrup, and, seizing the reins,
laid his hand on the saddle ; but he
instantly felt that his foot rested on red-
hot iron, and the hand with which he
held the bridle was frozen with insupport-
able cold which penetrated to his vitals.
While this was passing, four terrific
knights came up, and, uttering horrible
cries, shouted to him : " What do you
want with our horses ? You shall come
with us. No one of our company had
injured you, when you began laying
your hands on what belongs to us."
The priest, in great alarm, let go the
horse, and three of the knights attempting
to seize him, the fourth said to them :
" Let him go, and allow me to speak
with him, for I wish to make him the
bearer of a message to ray wife and chil-
dren." He then said to the priest, who
stood trembling with fright : " Listen to
me, I beseech you, and tell my wife
what I say." The priest replied: "I
know not who you are, or who is your
wife." The knight then said: "I am
William de Glos, son of Barno, and was
once the renowned steward of William
de Breteuil and his father William, Earl
of Hereford. While in the world I
abandoned myself to evil deeds and
plunder, and was guilty of more crimes
than can be recounted. But, above all,
I am tormented for my usuries. I once
lent money to a poor man, and received
as security a mill which belonged to him,
and, as he was not able to discharge the
debt, I kept the mortgage property and
left it to my heirs, disinheriting my
debtor's family. You see that I have in
my mouth a bar of hot iron from the
mill, the weight of which I feel to be
more oppressive than the tower of
Rouen. Tell, therefore, my wife Bea-
trice, and my son Roger, to afford me
relief by speedily restoring to the right
heir the pledge, from which they have
received more than I advanced.' The
priest replied : " William de Glos died
long ago, and this is a commission which
no Christian man can undertake. I
know neither who you are, nor who are
your heirs. If I should venture to tell
such a tale to Roger de Glos, or his
brothers, or to their mother, they would
laugh me to scorn, as one out of his
wits." However, William continued
still to persist in his earnest entreaties,
and furnished him with many sure and
well-known tokens of his identity. The
priest understood very well all he heard,
but pretended not to comprehend it. At
length, overcome by importunities, he
consented to what the knight requested,
and engaged to do what was required.
Upon this, William repeated again all
he had said, and impressed it upon his
companion during a long conversation.
The priest, however, began to consider
that he durst not convey to any one the
execrable message of a damned spirit.
"It is not right," he said, "to publish
such things ; I will on no account tell to
any one what you require of me." Upon
this, the knight was filled with rage,
and, seizing him by the throat, dragged
him along on the ground, uttering ter-
rible iraprecrations. The prisoner felt
the hand which grasped him burning
like fire, and in this deep extremity cried
aloud: "Help me, O holy Mary, the
glorious mother of Christ ! " No sooner
h.id he invoked the compassionate mother
THE VISION OF WALKELIA'.
239
than the aid of the Son of God was
afforded him, according to the Ahnighty's
disposing will For a horseman imme-
diately rode up, with a sword in his right
hand, and, brandishing it over Roger's
head, exclaimed : " Will ye kill my
brother, ye accursed ones ? Loose him
and begone ! " The knights instantly
fled and followed the black troops.
When they had all passed by, the
liorseman, remaining alone in the road
with Walkelin, said to him, " Do you
not know me ? " The priest answered,
" No." The other said : " I am Robert,
son of Ralph le Blond, and your bro-
ther." The priest was much astonished
at this unexpected occurrence, and much
troubled at what he had seen and heard,
as we have just related, when the knight
began *to remind him of a number of
things which happened in their youth,
and to give him many well-known tokens.
The priest had a clear recollection of all
that was told him, but not daring to
confess it, he stoutly denied all know-
ledge of the circumstances. At length
the knight said to him : " I am astonished
at your hardness of heart and stupidity ;
it was I who brought you up on your
parents' death, and loved you more than
any one living. I sent you to school in
France, supplied you plentifully with
clothes and money, and did all in my
power to benefit you in every way. You
seem now to have forgotten all this, and
will not even condescend to recognize
me." At length the priest, after being
abundantly furnished with exact particu-
lars, became convinced by such certain
proofs, and, bursting into tears, openly
admitted the truth of what he had heard.
His brother then said : " You deserve
to die, and to be dragged with us to
partake of the torments we suffer,
because you have rashly laid hands on
tnings which belong to our reprobate
crew ; no other living man ever dared
to make such an attempt. But the mass
you sang to-day has saved you from
perishing. It is also permitted me thus
to appear to you, and unfold to you my
wretched condition. After I had con-
ferred with you in Normandy, I took
leave of you and crossed over to F.ngland,
where, by the Creator's order, my life
ended, and I have undergone intense
suffering for the grievous sins wiih which
I was burdened. It is flaming armour
which you see us bear, it poisons us with
an infernal stench, weighs us down with
its intolerable weight, and scorches us
with heat which is inextinguishable I
Hitherto I have been tormented with
unutterable sufferings, but when you
were ordained in England, and sang
your first mass for the faithful departed,
your father Ralph was released from
Purgatory, and my shield, which was a
great torment to me, fell from my arm.
I still, as you see, carry a sword, but I
confidently expect to be relieved of that
burden in the course of a year."
While the knight was thus talking,
the priest, attentively listening to him,
espied a mass of clotted gore, in the
shape of a man's head, at the other's
heels, round his spurs, and in great
amazement said to him: "Whose is
this clotted blood which clings to your
spurs?" The knight replied: "It is
not blood, but fire ; and it weighs me
down more than if I had Mount St.
Michael to carry. Once I used sharp
and bright spurs when I was hurrying ty
shed blood, and now I justly carry this
enoraious weight at my heels, which is
so intolerably burdensome, that I am
unable to express the severity of my
sufferings. Men ought to reflect on
these things without ceasing, and to
dread and beware, lest they, for their
sins, should undergo such chastisements.
I am not permitted, my brother, to con-
verse longer with you, for I must hasten
to follow this unhappy troop. Remember
me, I pray you, and give the succour of
your prayers and alms. In one year
after Palm Sunday I tnist to be saved,
and by the mercy of the Creator released
from all my torments. And you, consider
well your own state, and prudently
mend your life, which is blemished by
many vices, for know, it will not be
very long. Now be silent, bury in your
own bosom the things you have so un-
expectedly seen and heard, and do not
venture to tell them to any one for three
days. "
With these words the knight hastened
away. The priest was seriously ill for a
whole week ; as soon as he began to
recover his strength, he went to Lisieux
240
ILLUSTRATION'S.
and related all that had happened to
Bishop Gilbert in regular order, and
obtained, on his petition, the salutary
remedies he needed. He afterwards
lived in good health almost fifteen years,
and I heard what I have written, and
more which has escaped my memory,
from his own mouth, and saw the mark
on his face left by the hand of the
terrible knight. I have committed the
account to writing for the edification of
my readers, that the righteous may be
confirmed in their good resolutions, and
the wicked repent of their evil deeds.
FROM THE LIFE OF ST.
BRANDAN.
Edited by Thomas Wright.
Saynt Brandon, the holy man, was a
monke, and borne in Yrlonde, and there
he was abbot of an hous wherein were a
thousand monkes, and there he ladde a
full strayte and holy lyfe, in grele
penaunce and abstynence, and he
governed his monkes ful vertuously.
And than within shorte tyme after, there
came to hym an holy abbot that hyght
Beryne to vysyte hym, and eche of them
was joyfull of other ; and than saynt
Brandon began to tell to the abbot
Beryne of many wonders that he had
seen in dyverse londes. And whan
Beryne herde that of saynt Brandon, he
began to sygh, and sore wepte. And
saynt Brandon comforted him in the
best wyse he coude, sayenge, " Ye come
hyther for to be joyfull with me, and
therefore for Goddes love leve your
mournynge, and tell me what mervayles
ye have seen in the grete see occean,
that compasseth all the wprlde aboute,
and all other waters comen out of hym,
whiche renneth in all the partyes of the
erth."
And than Beryne began to tell to
saynt Brandon and to his monkes the
mervaylles that he had seen, full sore
wepynge, and sayd, " I have a sone, his
name is Meruoke, and he was a monke
of grete fame, whiche had grete desyre
to seke aboute by shyppe in dyverse
countrees, to fynde a solytary place
wherein he myght dwell secretly out
•f the besynesse of the worlde, for to
serve God quyetly with more devo-
cyon ; and I counseyled hym to sayle
into an ylonde ferre in the see, be-
sydes the Mountaynes of Stones, whiche
is ful well knowen, and than he made
hym redy and sayled thyder with his
monkes. And whan he came thyder,
he lyked that place full well, where he
and his monkes served our Lorde full
devoutly." And than Beryne sawe in
a visyon that this monke Meruoke was
sayled ryght ferre eestwarde into the
see more than thre dayes saylynge, and
sodeynly to his semynge there came a
derke cloude and overcovered them,
that a grete parte of the daye they sawe
no lyght ; and as our Lorde wold, the
cloude passed awaye, and they sawe a
full fayr ylond, and thyderwarde they
drewe. In that ylonde was joye and
myrth ynough, and all the erth of that
ylonde shyned as bryght as the sonne,
and there were the fay rest trees and
herbes that ever ony man sawe, and
there were many precyous s'ones shyn-
ynge bryght, and every herbe there
was ful of fygures, and every tree ful
of fruyte ; so that it was a glorious
sight, and an hevenly joye to abyde
there. And than there came to them
a fayre yonge man, and full curtoysly
he welcomed them all, and called every
monke by his name, and sayd that
they were much bounde to prayse the
name of our Lorde Jesu, that wold of
his grace shewe to them that glorious
place, where is ever day, and never
night, and this place is called paradyse
terrestre. But by this ylonde is an
other ylonde wherein no man may
come. And this yonge man sayd to
them, " Ye have ben here halfe a yere
without meet, drynke, or slepe." And
they supposed that they had not ben
there the space of half an houre, so
mery and joyfull they were there. And
the yonge man tolde them that this is
the place that Adam and Eve dwelte
in fyrst, and ever should have dwelled
here, yf that they had not broken the
commaundement of God. And than
the yonge man brought them to theyr
shyppe agayn, and sayd they might no
lenger abyde there ; and whan they
were all shypped, sodeynly this yonge
man vanysshed away out of theyr sight
FROM THE LIFE OF ST. BRANDAIST.
241
And than within shorte tyme after, by
the purveyannce of our Lorde Jesu,
thfy came to the abbey where saynt
Brandon dwelled, and than he with his
bretheme receyved them goodly, and
demaunded where they had ben so
longe ; and they sayd, "We have ben
in the Londe of Byheest, to-fore the
gates of Paradyse, where as is ever daye,
and never night." And they sayd all
that the place is full delectable, for yet
all theyr clothes smelled of the swete
and joyfuU place. And than saynt Bran-
don purposed soone after for to seke that
place by Goddes helpe, and anone began
to purvey for a good shyppe, and a
stronge, and vytaylled it for vij. yere ;
and than he toke his leve of all his
bretheme, and toke xij. monkes with
him. But or they entred into the shyppe
they fasted xl. dayes, and lyved devoutly,
and eche of them receyved the sacra-
ment. And whan saynt Brandon with
his xij. monkes were entred into the
shyppe, there came other two of his
monkes, and prayed hym that they
myght sayle with hym. And than he
sayd, " Ye may sayle with me, but one
of you shall go to hell, or ye come
^gayn." But not for that they wold go
with hym.
And than saynt Brandon badde the
shypmen to wynde up the sayle, and
forth they sayled in Goddes name, so that
on the morow they were out of syght of
ony londe ; and xl. dayes and xl. nightes
after they sayled playn eest, and than
they sawe an ylonde ferre fro them, and
they sayled thyder-warde as fast as they
coude, and they sawe a grete roche of
stone appere above all the water, and
thre dayes they sayled aboute it or they
coude getp in to the place. But at the
last, by the purveyaunce of God, they
founde a lytell haven, and there went a-
londe everychone
And than they sayled forth, and came
soone after to that lond ; but bycause of
lytell depthe in some place, and in some
place were grete rockes, but at the last
they wente upon an ylonde, wenynge to
them they had ben safe, and made ther-
on a fyre for to dresse theyr dyner, but
saynt Brandon abode styll in the shyppe.
And whan the fyre was ryght bote, and
the meet nygh soden, than this ylonde
began to move ; whereof the monkes
were afe^rde, and fledde anone to the.
shyppe, and lefte the fyre and meet be-
hynde them, and mervayled sore of the
movyng. And saynt Brandon comforted
them, and sayd that it was a grete fisshe
named Jasconye, whiche laboureth nyght
and daye to put his tayle in his mouth,
but for gretnes he may not. And than
anone they sayled west thre dayes and
thre nyghtes or they sawe ony londe,
wherfore they were ryght hevy. But
soone after, as God wold, they sawe a
fayre ylonde, full of floures, herbes, and
trees, wherof they thanked God of his
good grace, and anone they went on
londe. And whan they had gone longe
in this, they founde a full fayre well, and
therby stode a fayre tree, full of bowes,
and on every bough sate a faf re byrde,
and they sate so thycke on the tree that
unneth ony lefe of the tree myght be
seen, the nombre of them was so grete,
and they songe so meryly that it was an
hevenly noyse to here. Wherfore saynt
Brandon kneled down on his knees, and
wepte for joye, and made his prayers
devoutly unto our Lord God to knowe
what these byrdes ment. And than
anone one of the byrdes fledde fro the
tree to saynt Brandon, and he with
flykerynge of his wynges made a full
mery noyse lyke a fydle, that hym semed
he herde never so joyful! a melodye.
And than saynt Brandon commaunded
the byrde to tell hym the cause why they
sate so thycke on the tree, and sange so
meryly. And than the byrde sayd,
" Somtyme we were aungels in heven,
but whan our mayster Lucyfer fell down
into hell for his hygh pryde, we fell with
hym for our offences, some hyther, and
some lower, after the qualyte of theyr
trespace ; and bycause our trespace is
but lytell, therfore our Lorde hath set us
here out of all pyane in full grete joye
and myrth, alter his pleasynge, here to
serve hym on tliis tree in the best maner
that we can. The Sonday is a day of
rest fro all worldly occupacyon, and,
therfore, that daye all we be made as
whyte as ony snow, for to prayse our
Lorde in the best wyse we may." And
than this byrde sayd to saynt Brandon,
*' It is xij. monethes past that ye de-
parted fro your abbey, and in the vij.
242
ILL USTRA TIONS.
yere hereafter ye shall se ihe place that
ye desyre to come, and all this vij. yere
ye shal kepe your Eester here with us
every yere, and in the ende of the vij.
yere ye shal come into the I.onde of
Byhest." And this was on Eester daye
that the byrde sayd these wordes to
saynt Brandon. And than this fowle
flewe agayn to his felawes that sate on
the tree. And than all the byrdes be-
gan to synge evensonge so meiyly, that
it was an hevenly noyse to here ; and
after souper saynt Brandon and his fel-
awes wente to bedde, and slepte well,
and on the morowe they arose betymes,
and than those byrdes began matyns,
pryme, and houres, and all suche service
as Chiysten men use to synge
And seven dayes they sayled alwaye
in that <Jlere water. And than there
came a south wynde and drove the
shyppe north-warde, where as they sawe
an ylonde full derke and full of stenche
and smoke ; and there they herde grete
blowynge and blastyng of belowes, but
they myght se no thynge, but herde
grete thondrynge, whereof they were
sore aferde and blyssed them ofte. And
soone after there came one stertynge out
all brennynge in fyre, and stared full
gastly on them with grete staryng eyen,
of whome the monkes were agast, and at
his departyng from them he made the
horryblest crye that myght be herde.
And soone there came a grete nombre
of fendes and assayled them with hokes
and brennynge yren malles, whiche ranne
on the water, folowyng fast theyr
shyppe, in suche wyse that it semed all
the see to be on a fyre ; but by the wyll
of God they had no power to hurte ne to
greve them, ne theyr shyppe. Wher-
fore the fendes began to rore and crye,
and threwe theyr hokes and malles at
them. And they than were sore aferde,
and prayed to God for comforte and
helpe ; for they sawe the fendes all
about the shyppe, and them semed that
all the ylonde and the see to be on a
fyre. And with a sorowfuU crye all
the fendes departed fro them and re-
turned to the place that they came fro.
And than saynt Brandon tolde to them
that this was a parte of hell, and ther-
fore he charged them to be stedfast in
the fayth, for they shold yet se many a
dredefull place or they came home
agayne. And than came the south wynde
and drove them ferther into the north,
where they sawe an hyll all on fyre, and
a foule smoke and stenche comyng from
thens, and the fyre stode on eche syde of
the hyll lyke a wall all brennynge.
And than one of his monkes began to
crye and wepe ful sore, and sayd that
his ende was comen, and that he might
abyde no lenger in the shyppe, and
anone he lepte out of the shyppe into
the see, and than he cryed and rored full
pyteously, cursynge the tyme that he
was borne, and also fader and moder
that bygate him, bycause they sawe no
better to his correccyon in his yonge
age, ''for now I must go to perpetual
payne." And than the sayenge of saynt
Brandon was veryfyed that he sayd to
hym whan he entred into the shyppe.
Therfore it is good a man to do penaunce
and forsake synne, for the houre of deth
is incertayne.
And than anone the wynde turned
into the north, and drove the shyppe
into the south, whiche sayled vij. dayes
contynually ; and they came to a grete
rocke standynge in the see, and theron
sate a naked man in full grete mysery
and payne ; for the wawes of the see
had so beten his body that all the flesshe
was gone off, and nothynge lefte but
synewes and bare bones. And whan
the wawes were gone, there was a canvas
that henge over his heed whiche bette his
body full sore with the blowynge of the
wynde ; and also there were two oxe
tongues and a grete stone that he sate
on, whiche dyd hym full grete ease.
And than saynt Brandon charged hym to
tell hym what he was. And he sayd,
"My name is Judas, that solde our
Lorde Jesu Chryst for xxx. pens, whiche
sytteth here moche wretchedly, how be
it I am worthy to be in the gretest payne
that is ; but our Lorde is so mercyfull
that he hath rewarded me better than I
have deserved, for of ryght my place is
in the brennynge hell ; but I am here
but certayne tymes of the yere, that is,
fro Chrystmasse to twelfth daye, and fro
Eester tyll Whytsontyde be past, and
every feestfull daye of our lady, and
every Saterdaye at noone tyll Sonday
that evepsonge be done ; but all other
ICELANDIC VISION.
243
tymes I lye styll in hell in ful brennynge
fyre with Pylate, Herode, and Cayphas;
therfore accursed be the tyme that ever
I knewe them." And than Judas prayed
saynt Brandon to abyde styll there all
that nyght, and that he wolde kepe hym
there styll that the fendes sholde not
fetche hym to hell. And he sayd,
" With Goddes helpe thou shalt abyde
here all this nyght. " And than he asked
Judas what cloth that was that henge
over his heed. And he sayd it was a
cloth that he gave unto a lepre, whiche
was bought with the money that he stale
fro our Lorde whan he bare his purse,
"wherfore it dothe to me grete payne
now in betying my face with the blow-
ynge of the wynde ; and these two oxe
tongues that hange here above me, I
gave them somtyme to two preestes to
praye for me. I bought them with myne
owne money, and therfore they ease me,
bycause the fysshes of the see knawe on
them and spare me. And this stone that
I syt on laye somtyme in a desolate
place where it eased no man ; and I toke
it thens and layd it in a foule waye,
where it dyd moche ease to them that
went by that waye, and therfore it
easeth me now ; for every good dede
shall be rewarded, and every evyll dede
shal be punysshed." And the Sondaye
agaynst even there came a grete multi-
tude of fendes blastyng and rorynge, and
badde saynt Brandon go thens, that they
myght have theyr servaunt Judas, " for
we dare not come in the presence of our
mayster, but yf we brynge hym to hell
with us." And saynt Brandon sayd, "I
lette not you do your maysters com-
maundement, but by the power of our
Lorde Jesu Chryst I charge you to leve
hym this nyght tyll to morow." "How
darest thou helpe hym that so solde his
mayster for xxx. pens to the Jewes, and
caused hym also to dye the moost shame-
full deth upon the crosse ? " And than
saynt Brandon charged the fendes by his
passyon that they sholde not noy hym
that nyght. And than the fendes went
theyr way rorynge and cryenge towarde
hell to theyr mayster, the grete devyll.
And than Judas thanked saynt Brandon
80 rewfully that it was pite to se, and on
the morowe the fendes came with an
honyble noyse, sayenge that they had
that nyght suffred grete i>ayne bycause
they brought not Judas, and sayd that
he shold suffre double payne the sixe
dayes folowynge. And they toke than
Judas tremblynge for fere with them to
payne.
ICELANDIC VISION.
From the Poetic Edda. Tr. by Wright, St
Patrick's Purgatory, p. 177.
In the Nomi's seat
sat I nine days ;
thence I was carried on a horse ;
the sun of the Gygiars
shone grimly
out of the apertures of the clouds.
Without and within
I seemed to go through all
the seven lower worlds ;
above and below
sought I a better way,
where I might have a more agreeable journey.
I must relate
what I first saw,
when I was come into the places of torment ;
scorched birds,
which were souls,
fled numerous as flies.
From the west saw I fljr
the dragons of expectation,
and open the way of the fire-powerful ;
"they beat their wings,
so that everywhere it appeared to me
that earth and heaven burst.
The sun's hart
I saw go from the south,
him led two together :
his feet
stood on the ground,
and his horns touched heaven.
From the north saw I ride
the people's sons,
and they Were seven together ;
with full horns
they drunk the pure mead
from the fountam of heaven's lord.
The wind became quiet,
the waters ceased to flow ;
then heard I a fearful sound :
for their husbands
shameless women
ground earth to food.
Bloody stones
those dark women
dragged sorrowfully ;
their bleeding hearts hung
out of their breasts,
weary with rauchgrieC
2|4
ILLUSTRATIONS.
Many men saw I
wounded go
in the ways strewed with hot cinders ;
their faces
seemed to me all to be
red with smoking blood.
Many men saw I
go on the ground
who had been unable to obtain the Lord's
meal ;
heathen stars
stood over their heads,
painted with fearful characters.
Those men saw I,
who cherish much
envy at other's fortune ;
bloody runes
were on their breasts
marked painfully.
Men saw I there
many, without joy,
who all wandered pathless ;
that he purchases for himself,
who of this world
is infatuated with the vices.
Those men saw I,
who in many ways
laid their hands on other's property ;
they went in flocks
to Fegiarn's (Satan's) city,
and had burthens of lead.
Those men saw I,
who many had
deprived of money and life ;
through their breasts
suddenly pierced
strong venomous dragon
Those men saw I,
who would not
keep holy days ;
their hands
were on hot stones
nailed tight.
Those men saw I,
who in much pride
magnified themselves too much ;
their garments
were m derision
with fire surrounded.
Those men saw I,
who had many
words against another lied :
hell's ravens
out of their heads
cruelly tore their eyes.
All the horrors
you cannot know
which the hell-goers have.
Sweet sins
go to cruel recompenses ;
rver cometh moan after pleasure.
Those men saw I
who much had
given according to God's laws ;
clear candles
were over their heads
burning brightly.
Those men saw I,
who magnanimously
improved the condition of the poor
angels read
the holy books
over their heads.
Those men saw I,
who had much
their body lean with fasting ;
God's angels
bowed before all these ;
that is the greatest pleasure.
Those men saw I,
who to their mother had
put food in the mouth ;
their resting-places were
in the beams of heaven
placed agreeably.
Holy virgins
had purely
washed the soul of sins,
of those men
who many a day
punish themselves.
Lofty cars
I saw go midst heaven,
which had the roads to God ;
men guide them
who were slain
entirely without fault.
0 mighty Father,
most great Son,
Holy Ghost of heaven,
1 pray thee to save
(who didst create)
us all from miseries !
ANGLO-SAXON DESCRIPTION
OF PARADISE.
From "The Phoenix," a Paraphrase of the Car-
men de Phoenice, ascribed to Lactantius.
Codex Exoniensis. Tr. by B. Thorpe, p. iq7
I have heard tell,
that there is far hence
in eastern parts
a land most noble,
amongst men renowned.
That tract of earth is not
over mid-earth
fellow to many
peopled lands ;
But it is withdrawn
through the Creator's might
from wicked doers.
ANGLO-SAXON DESCRIPTION OF PARADISE.
245
Beauteous is all the plain,
with delights blessed,
with the sweetest
of earth's odours :
unique is that island,
noble the Maker,
lofty, in powers abounding,
who the land founded.
There is oft open
towards the happy,
unclosed, (delight of sounds !)
heaven-kingdom's door.
That is a pleasant plain,
green wolds,
spacious under heaven ;
there may not rain nor snow,
nor rage of frost,
nor fire's blast,
nor fall of hail,
nor descent of rime,
nor heat of sun,
nor perpetual cold,
nor warm weather,
nor winter shower,
aught injure ; *
but the plain rests
happy and healthful.
That noble land is
with blossoms flowered :
nor hills nor mountains there
stand steep,
nor stony cliffs
tower high,
as here with us ;
nor dells nor dales,
nor mountain-caves,
risings nor hilly chains ;
nor thereon rests
aught unsmouth,
but the noble field
flourishes under the skies
with delights blooming.
That glorious land is
higher by twelve
fold of fathom measure,
(as us the skilful have informed,
sages through wisdom
in writings show,)
than any of those hills
that brightly here with us
tower high,
under the stars of heaven.
Serene is the glorious plain,
the sunny bower glitters,
the woody holt, joyously ;
the fruits fall not,
the bright products,
but the trees ever
stand green,
as them God hath commanded :
in winter and in summer
the forest is alike
hung with fruits,
never fade
the leaves in air,
nor will flame them injure,
ever throughout ages,
ere that an end
to the world shall be.
What time of old the water's mass
all mid -earth,
the sea 'flood decked
the earth's circumference,
then the noble plain
in all ways secure
against the billowy course
stood preserved,
of the rough waves,
happy, inviolate,
through God's favour :
it shall abide thus blooming
until the coming of the fire
of the Lord's doom ;
when the death-houses,
men's dark chambers,
shall be opened.
There is not in that land
hateful enmity,
nor wail nor vengeance,
evil-token none,
old age nor misery,
nor the narrow death,
nor loss of life,
nor coming of enemy,
nor sin nor strife,
nor painful exile,
nor poor one's toil,
nor desire of wealth,
nor care nor sleep,
nor grievous sickness,
nor winter's darts,
nor dread of tempests
rough under heaven,
nor the hard frost
'vif.h cold chill icicles
stniteth any.
There nor nail nor rime
on the land descend,
uo. wmdy cloud,
nor there water falls
agitated in air,
but there liquid streams
wonderously curious,
wells spring forth
with fair bubblings from earth
o'er the soil glide
pleasant waters
from the wood's midst ;
there each month
from the turf of earth
sea-cold they burst,
all the grove pervade
at times abundantly.
It is God's behest,
that twelve times
the glorious land
sports over
the joy of water-floods.
The groves are
with produce hung,
with beauteous fruits ;
■ there wane not
holy under heaven
the holt's decorations,
nor fall there on earth
the fallow blossoms,
beauty of forest-trees,
but there wonderously
on the trees ever
the laden branches,
the renovated fruit,
at all times
on the grassy plain
stand green.
246
ILL USTRA T/ONS.
gloriously adorned
through the Holy's might,
brightest of groves !
Not broken is
the wood in aspect :
here a holy fragrance
rests o'er the pleasant lana.
That shall not be changed
forever throughout ages,
untH shall end
his wise work of yore
he who at first created it
PURGATORIO.
»
I ENTER, and I see thee in the gloom
Of the long aisles, O poet saturnine !
And strive to make my steps keep pace with thine.
The air is filled with some unknown perfume ;
The congregation of the dead make room
For thee to pass ; the votive tapers shine ;
Like rooks that haunt Ravenna's groves of pine,
The hovering echoes fly from tomb to tomb.
From the confessionals I hear arise
Rehearsals of forgotten tragedies,
And lamentations from the crypts below •
And then a voice celestial that begins
With the pathetic words, " Although y:;ur sins
As scarlet be," and ends with " as the snow."
With snow-white veil, and garments as of flame,
She stands before thee, who so long ago
Filled thy young heart with passion and the woe
From which thy song in all its splendors came ;
And while with stern rebuke she speaks thy name.
The ice about thy heart melts as the snow
On mountain heights, and in swift overflow
Comes gushing from thy lips in sobs of shame.
Thou makest full confession ; and a gleam
As of the dawn on some dark forest cast.
Seems on thy lifted forehead to increase ;
Lethe and Eunoe — the remembered dream
And the forgotten sorrow — bring at last
That perfect pardon which is perfect peace.
PURGATORIO.
a&gge^a
CANTO I.
To run o'er better waters hoists its sail
The Httle vessel of my genius now,
That leaves behind itself a sea so cruel ;
And of that second kingdom will I sing
Wherein the human spirit doth purge itself, S
And to ascend to heaven becometh worthy.
let dead Poesy here rise again,
O holy Muses, since that I am yours,
And here Calliope somewhat ascend,
My song accompanying with that sound, »
Of which the miserable magpies felt
The blow so great, that they despaired of pardon.
Sweet colour of the oriental sapphire.
That was upgathered in the cloudless aspect
Of the pure air, as far as the first circle, 15
Unto mine eyes did recommence delight
Soon as I issued forth from the dead air.
Which had with sadness filled mine eyes and breast.
The beauteous planet, that to love incites,
^ Was making all the orient to laugh, »
Veiling the Fishes that were in her escort.
To the right hand I turned, and fixed my mind
Upon the other pole, and saw four stars
Ne'er seen before save by the primal people.
Rejoicing in their flamelets seemed the heaven. ,-, n
O thou septentrional and widowed site, — ">"v^f^AX-A^^y^ .
Because thou art deprived of seeing these !
When from regarding them I had withdrawn.
Turning a little to the other pole,
There where the Wain had disappeared already, ao
k
250 THE DIVINE COMEDY.
I saw beside me an old man alone, O.-^V/O
Worthy of so much reverence in his look,
That more owes not to father any son.
A long beard and with white hair intenningled
He wore, in semblance like unto the tresses, as
Of which a double list fell on his breast.
The rays of the four consecrated stars
Did so adorn his countenance with light,
That him I saw as were the sun before him.
" Who are you ? ye who, counter the blind river, 4°
Have fled away from the eternal prison ? "
Moving those venerable plumes, he said :
" Who guided you ? or who has been your lamp
In issuing forth out of-the night profound.
That ever black makes the infernal valley? -is
The laws of the abyss, are they thus broken ?
Or is there changed in heaven some council new,
That being damned ye come unto my crags ? "
Then did my Leader lay his grasp upon me.
And with his words, and with his hands and signs, s»
Reverent he made in me my knees and brow ;
Then answered him : " I came not of myself ;
A Lady from Heaven descended, at whose prayers
I aided this one with my company.
But since it is thy will more be unfolded 55
Of our condition, how it truly is.
Mine cannot be that this should be denied thee.
This one has never his last evening seen,
But by his folly was so near to it
That very little time was there to turn. 60
As 1 have said, I unto him was sent
To rescue him, and other way was none
Than this to which I have myself betaken.
I've shown him all the people of perdition,
And now those spirits I intend to shiw 65
Who purge themselves beneath thy guardianship.
How I have brought him would be long to tell thee.
Virtue descendeth from on high that aids me
To lead him to behold thee and to hear thee.
Now may it please thee to vouchsafe his coming ; yo
He seeketh Liberty, which is so dear,
As knoweth he who life for her refuses.
Thou know'st it ; since, for her, to thee not bitter
Was death in Utica, where thou didst leave
The vesture, that will shine so, the great day. 75
PVRGATORIOy I. 251
\
By us the eternal edicts are not broken ; ji .. v..
Since this one lives, and Minos binds not me ;
But of that circle I, where are the chaste ^ ^ .1
Eyes of thy Marcia, who in looks still prays thee, -^ ,>\j^ vv^^A--
0 holy breast, to hold her as thine own ; 80
For her love, then, incline thyself to us.
Permit us through thy sevenfold realm to go ;
1 will take back this grace from thee to her.
If to be mentioned there below thou deignest."
" Marcia so pleasing was unto mine eyes 85
While I was on the other side," then said he,
" That every grace she wished of me I granted ;
Now that she dwells beyond the evil river.
She can no longer move me, by that law
Which, when I issued forth from there, was made. 90
But if a Lady of Heaven do move and rule thee,
As thou dost say, no flattery is needful ;
Let it suffice thee that for her thou ask me.
Go, then, and see thou gird this one about
With a smooth rush, and that thou wash his face, 95
So that thou cleanse away all stain therefrom,
For 'tw^ere not fitting that the eye o'ercast
By any mist should go before the first
Angel, who is of those of Paradise.
This little island round about its base 100
Below there, yonder, where the billow beats it,
Doth rushes bear upon its washy ooze ;
No other plant that putteth forth the leaf,
Or that doth indurate, can there have life,
Because it yieldeth not unto the shocks. 105
Thereafter be not this way your return ;
The sun, which now is rising, will direct you
To take the mount by easier ascent"
^Vith this he vanished ; and I raised me up
Without a word, and wholly drew myself no
Unto mv Guide, and turned mine eyes to him.
And he began : " Son, follow thou my steps ;
Let us turn back, for on this side declines
The plain unto its lower boundaries."
The dawn was vanquishing the matin hour ns
Which fled before it, so that from afar
I recognised the trembling of the sea.
Along the solitary plain we went
As one who unto the lost road returns,
And till he finds it seems to go in vain. mo
252 THE DIVINE COMEDY.
As soon as we were come to where the dew
Fights with the sun, and, being in a part
Where shadow falls, little evaporates,
Both of his hands upon the grass outspread
In gentle manner did my Master place ; "S
Whence I, who of his action was aware,
Extended unto him my tearful cheeks ;
There did he make in me uncovered wholly
That hue which Hell had covered up in me.
Then came we down upon the desert shore 130
Which never yet saw navigate its waters
Any that afterward had known return.
There he begirt me as the other pleased ;
O marvellous ! for even as he culled
The humble plant, such it sprang up again 135
Suddenly there where he uprooted it.
CANTO 11.
Already had the sun the horizon reached
Whose circle of meridian covers o'er
Jerusalem with its most lofty point,
And night that opposite to him revolves
Was issuing forth from Ganges with the Scales
That fall from out her hand when she exceedeth ;
So that the white and the vermilion cheeks
Of beautiful Aurora, where I was.
By too great age were changing into orange.
We still were on the border of the sea.
Like people who are thinking of their road,
Who go in heart, and with the body stay ;
And lo ! as when, upon the approach of morning,
Through the gross vapours Mars grows fiery red
Down in ihe West upon the ocean floor,
Appeared to me — may 1 again behold it ! —
A light along the sea so swiftly coming,
Its motion by no flight of wing is equalled ;
From which when I a little had withdrawn
Mine eyes, that I might question my Conductor,
Again I saw it brighter grown and larger.
Then on each side of it appeared to me
I knew not what of white, and underneath it
Little by little there came forth another.
PURGATORIO, n. 253
My Master yet had uttered not a word as
While the first whiteness into wings unfolded ;
But when he clearly recognised the pilot,
He cried : " Make haste, make haste to bow the knee .
Behold the Angel of God ! fold thou thy hands !
Henceforward shalt thou see such officers ! 30
See how he scorneth human arguments.
So that nor oar he wants, nor other sail
Than his own wings, between so distant shores.
See how he holds them pointed up to heaven.
Fanning the air with the eternal pinions, 3s
That do not mxjult themselves like mortal hair ! "
Then as still nearer and more near us came
The Bird Divine, more radiant he appeared,
So that near by the eye could not endure him,
But down I cast it ; and he came to shore <o
With a small vessel, very swift and light.
So that the water swallowed naught thereof.
Upon the stern stood the Celestial Pilot ;
Beatitude seemed written in his face,
And more than a hundred spirits sat within. 45
" In exitu Israel de Aigypto /"
They chanted all together in one voice,
With whatso in that psalm is after written.
Then made he sign of holy rood upon them,
Whereat all cast themselves upon the shore, so
And he departed swiftly as he came.
The throng which still remained there unfamiliar
Seemed with the place, all round about them gazing,
As one who in new matters makes essay.
On every side was darting forth the day ss
The sun, who had with his resplendent shafts
From the mid-heaven chased forth the Capricorn,
When the new people lifted up their faces
Towards us, saying to us : " If ye know,
Show us the way to go unto the mountain." f»
And answer made Virgilius : '* Ye believe
Perchance that we have knowledge of this place,
But we are strangers even as yourselves.
Just now we came, a little while before you,
Another way, which was so rough and steep, 6f
That mounting will henceforth seem sport to us,"
The souls who had, from seeing me draw breath,
Become aware that I was still alive,
Pallid in their astonishment became ;
254 '^^HE DIVINE COMEDY.
And as to messenger who bears the oHve 7c
The people throng to hsten to the news,
And no one shows himself afraid of crowding,
So at the sight of me stood motionless
Those fortunate spirits, all of them, as if
Oblivious to go and make them fair. ys
One from among them saw I coming forward,
As to embrace me, with such great affection,
That it incited me to do the like.
0 empty shadows, save in aspect only !
Three times behind it did I clasp my hands, 80
As oft returned with them to my own breast !
1 think with wonder I depicted me ;
Whereat the shadow smiled and backward drew ;
And I, pursuing it, pressed farther forward.
Gently it said that I should stay my steps ; 85
Then knew I who it was, and I entreated
That it would stop awhile to speak with me.
It made reply to me : " Even as I loved thee
In mortal body, so I love thee free ;
Therefore I stop ; but wherefore goest thou ? " 90
" My own Casella ! to return once more
There where I am, I make this journey," said I ;
" But how from thee has so much time be taken ? "
And he to me : " No outrage has been done me,
If he who takes both when and whom he pleases 95
Has many -times denied to me this passage,
For of a righteous will his own is made.
He, sooth to say, for three months past has taken
Whoever wished to enter with all peace ;
Whence I, who now had turned unto that shore 100
Where salt the waters of the Tiber grow,
Benignantly by him have been received.
Unto that outlet now his wing is pointed,
Because for evermore assemble there
Those who tow'rds Acheron do not descend." 105
And I : "If some new law take not from thee
Memory or practice of the song of love,
AVhich used to quiet in me all my longings,
Thee may it please to comfort therewithal
Somewhat this soul of mine, that with its body no
Hitherward coming is so much distressed."
" Love, that within my mind discourses 7c>ith tne,'^
Forthwith began he so melodiously.
The melody within me still is sounding.
PURGATORIO, III. *»
My Master, and myself, and all that people "S
Which with him were, appeared as satisfied
As if naught else might touch the mind of any.
We all of us were moveless and a:tentive
Unto his notes ; and lo ! the grave old man,
Exclaiminj; : " What is this, ye laggard spirits? ««»
What negligence, what standing still is this ?
Run to the mountain to strip oti' the slough,
That lets not God be manifest to you."
Even as when, collecting grain or tares.
The doves, together at their pasture met, >2S
Quiet, nor showing their accustomed pride,
If aught appear of which they are afraid,
Upon a sudden leave their food alone.
Because they are assailed by greater care ;
So that fresh company did I behold ^30
The song relinquish, and go tow'rds the hill.
As one who goes, and knows not whitherward ;
Nor was our own departure less in haste.
CANTO III.
Inasmuch as the instantaneous flight
Had scattered them asunder o'er the plain.
Turned to the mountain whither reason spurs us,
I pressed me close unto my faithful comrade.
And how without him had I ke])t my course ?
Who would have led me up along the mountain?
He seemed to me within himself remorseful ;
O noble conscience, and without a stain.
How sharp a sting is trivial fault to thee !
After his feet had laid aside the haste
W^hich mars the dignity of every act.
My mind, that hitherto had been restrained,
Let loose its faculties as if delighted.
And I my sight directed to the hill
That highest tow'rds the heaven uplifts itself.
The sun, that in our rear was flaming red.
Was broken in front of me into the figure
Which had in me tiie stoppage of its rays ;
Unto one side I turned me, with the fear
Of being left alone, when I beheld
Only in front of me the ground obscured.
256 THE DIVINE COMEDY.
" Why dost thou still mistrust ?" my Comforter
Began to say to me turned wholly round ;
" Dost thou not think me with thee, and that I guide thee ?
'Tis evening there already where is buried 25
The body within which I cast a shadow ;
'Tis from Brundusium ta'en, and Naples has it.
Now if in front of me no shadow fall,
Marvel not at it more than at the heavens,
Because one ray impedeth not another :•:■
To suffer torments, both of cold and heat,
Bodies like this that Power provides, which wills
That how it works be not unveiled to us.
Insane is he who hopeth that our reason
Can traverse the illimitable way, ?5
Which the one Substance in three Persons follows I
Mortals, remain contented at the Quia ;
For if ye had been able to see all,
No need there were for Mary to give birth ;
And ye have seen desiring without fruit, 40
Those whose desire would have been quieted,
Which evermore is given them for a grief.
I speak of Aristotle and of Plato,
And many others" ; — and here bowed his head,
And more he said not, and remained disturbed. 45
We came meanwhile unto the mountain's foot ;
There so precipitate we found the rock,
That nimble legs would there have been in vain.
'Twixt Lerici and Turbia, the most desert,
The most secluded pathway is a stair 50
Easy and open, if compared with that.
" Who knoweth now upon which hand the hill
Slopes down," my Master said, his footsteps staying,
" So that who goeth without wings may mount ?"
And while he held his eyes upon the ground ss
Examining the nature of the path.
And I was looking up around the rock,
On the left hand appeared to me a throng
Of souls, that moved their feet in our direction,
And did not seem to move, they came so slowly. 60
" Lift up thine eyes," I to the Master said ;
" Behold, on this side, who will give us counsel,
If thou of thme own self can have it not."
Then he looked at me, and with frank expression
Replied : " Let us go there, for they come slowly, 65
And thou be steadfast in thy hope, sweet son."
PURGATORIO, III. ' 257
Still was that people as far off from us,
After a thousand steps of ours I say,
As a good thrower with his hand would reach,
When they all crowded unto the hard masses 70
Of the high bank, and motionless stood and close,
As he stands still to look who goes in doubt
" O happy dead ! O spirits elect already !"
Virgilius made beginning, " by that peace
Which I believe is waiting for you all, 75
Tell us upon what side the mountain slopes.
So that the going up be possible,
For to lose time irks him most who most knows."
As sheep come issuing forth from out the fold
By ones and twos and threes, and the others stand 80
Timidly, holding down their eyes and nostrils.
And what the foremost does the others do,
Huddling themselves against her, if she stop.
Simple and quiet and the wherefore know not ;
So moving to approach us thereupon 85
I saw the leader of that fortunate flock,
Modest in face and dignified in gait.
As soon as those in the advance saw broken
The light upon the ground at my right side.
So that from me the shadow reached the rock, 9°
They stopped, and backward drew themselves somewhat ;
And all the others, who came after them,
Not knowing why nor wherefore, did the same.
" Without your asking, I confess to you
This is a human body which you see, 95
Whereby the sunshine on the ground is cleft.
Marvel ye not thereat, but be persuaded
That not without a power which comes from Heaven
Doth he endeavour to surmount this wall."
The Master thus ; and said those worthy people : 100
" Return ye then, and enter in before us,"
Making a signal with the back o' the hand
And one of them began : " Whoe'er thou art,
Thus going turn thine eyes, consider well
If e'er thou saw me in the other world." it^
I turned me tow'rds him, and looked at him closely;
Blond was he, beautiful, and of noble aspect.
But one of his eyebrows had a blow divided.
When with humility I had disclaimed
E'er having seen him, " Now behold ! " he said, uo
And showed me high upon his breast a wound.
258 ' THE DIVINE COMEDY.
Then said he with a smile : " I am Manfredi,
The grandson of the Empress Costanza ;
Therefore, when thou returnest, I beseech thee
Go to my daughter beautiful, the mother »s
Of Sicily's honour and of Aragon's,
And the truth tell her, if aught else be told.
After I had my body lacerated
By these two mortal stabs, I gave myself
Weeping to Him, who willingly doth pardon. no
Horrible my iniquities had been ;
But Infinite Goodness hath such ample arms,
That it receives whatever turns to it.
Had but Cosenza's pastor, who in chase
Of me was sent by Clement at that time, 125
In God read understandingly this page,
The bones of my dead body still would be
At the bridge-head, near unto Benevento,
Under the safeguard of the heavy cairn.
Now the rain bathes and moveth them the wind, 130
Beyond the realm, almost beside the. Verde,
Where he transported them with tapers quenched.
By malison of theirs is not so lost
Eternal Love, that it cannot return.
So long as hope has anything ot green. 135
True is it, who in contumacy dies
Of Holy Church, though penitent at last,
Must wait upon the outside this bank
Thirty times told the time that he has been
In his presumption, unless such decree 140
Shorter by means of righteous prayers become.
See now if thou hast power to make me happy,
By making known imto my good Costanza
How thou hast seen me, and this ban beside,
For those on earth can much advance us here." '+5
CANTO IV.
Whenever by delight or else by pain,
That seizes any faculty of ours,
Wholly to that the soul collects itself,
It seemeth that no other power it heeds ;
And this against that error is which thinks
One soul above another kindles in us.
PURGATOR/0, IV. 259
And hence, whenever aught is heard or seen
Which keeps the soul intently bent upon it,
Time passes on, and we perceive it not,
Because one faculty is that which listens, »
And other that which the soul keeps entire ;
This is as if in bonds, and that is free.
Of this I had experience positive
In hearing and in gazing at that spirit ;
For fifty full degrees uprisen was 15
The sun, and I had not perceived it, when
We came to where those souls with one accord
Cried out unto us : " Here is what you ask."
A greater opening ofttimes hedges up
With but a little forkful of his thorns w
The villager, what time the grape imbrowns,
Than was the i)assage\vay through which ascended
Only my Leader and myself behind him,
After that company departed from us.
One climbs Sanleo and descends in Noli, 25
And mounts the summit of Bismantova,
With feet alone ; but here one needs must fly ;
With the swift pinions and the plumes I say
Of great desire, conducted after him
Who gave me hope, and made a light for me. 30
We mounted upward through the rifted rock.
And on each side the border pressed upon us.
And feet and hands the ground beneath required.
When we were come upon the upper rim
Of the high bank, out on the open slope, «
" My Master," said I, " what way shall we take ? "
And he to me : " No step of thine descend ;
Still up the mount behind me win thy way,
Till some sage escort shall appear to us."
The summit was so high it vanquished sight, 40
And the hillside precipitous far more
Than line from middle quadrant to the centre.
Spent with fatigue was I, when I began :
" O my sweet Father ! turn thee and behold
How I remain alone, unless thou stay ! " 4s
" O son," he said, " up yonder drag thyself,"
Pointing me to a terrace somewhat higher.
Which on that side encircles all the hill.
These words of his so spurred me on, that I
Strained every nerve, behind him scrambling up, v>
Until the circle was beneath my feet.
a6o THE DIVINE COMEDY.
Thereon ourselves we seated both of us
Turned to the East, from which we had ascended,
For all men are delighted to look back.
To the low shores mine eyes I first directed, ss
Then to the sun uplifted them, and wondered
That on the left hand we were smitten by it.
The Poet well perceived that I was wholly
Bewildered at the chariot of the light,
Where 'twixt us and the Aquilon it entered, fa
Whereon he said to me : " If Castor and Pollux
Were in the company of yonder mirror.
That up and down conducteth with its light,
Thou wouldst behold the zodiac's jagged wheel
Revolving still more near unto the Bears, 65
Unless it swerved aside from its old track.
How that may be wouldst thou have power to think,
Collected in thyself, imagine Zion
Together with this mount on earth to stand,
So that they both one sole horizon have, 70
And hemispheres diverse ; whereby the road
Which Phaeton, alas ! knew not to drive,
Thou'lt see how of necessity must pass
This on one side, when that upon the other,
If thine intelligence right clearly heed." 75
" Truly, my Master," said 1, " never yet
Saw^ I so clearly as I now discern.
There where my wit appeared incompetent.
That tlie mid-circle of supernal motion.
Which in some art is the Equator called, . 80
And aye remains between the Sun and Winter,
For reason which thou sayest, departeth hence
Tow'rds the Septentrion, what time the Hebrews
Beheld it tow'rds the region of the heat.
But, if it pleaseth thee, I fain would learn 85
How far we have to go ; for the hill rises
Higher than eyes of mine have power to rise.
And he to me : " This mount is such, that ever
At the beginning down below 'tis tiresome.
And aye the more one climbs, the less it hurts. 90
Therefore, when it shall seem so pleasant to thee,
That going, up shall be to thee as easy
As going down the current in a boat.
Then at this pathway's ending thou wilt be ;
There to repose thy panting breath expect ; 9s
No more I answer ; and this I know for true."
i
PURGATORIO, IV. 2b i
And as he finished uttering these words,
A voice close by us sounded : " Peradventure
Thou wilt have need of sitting down ere that."
At sound thereof each one of us turned round,
And saw upon the left hand a great rock.
Which neither I nor he before had noticed.
Thither we drew ; and there were persons there
Who in the shadow stood behind the rock,
As one thi'ough indolence is wont to stand.
And one of them, who seemed to me fatigued,
Was sitting down, and both his knees embraced,
Holding his fg,ce low down between them bowed.
*' O my sweet Lord," I said, " do turn thine eye
On him who shows himself more negligent
Then even Sloth herself his sister were."
Then he turned round to us, and he gave heed,
Just lifting up his eyes above his thigh,
And said : " Now go thou up, for thou art valiant."
Then knew I who he was ; and the distress.
That still a little did my breathing quicken,
My going to him hindered not ; and after
I came to him he hardly raised his head.
Saying : " Hast thou seen clearly how the sun
O'er thy left shoulder drives his chariot ? "
His sluggish attitude and his curt words
A little unto laughter moved my lips ;
Then I began : " Belacqua, I grieve not
For thee henceforth ; but tell me, wherefore seated
In this place art thou ? Waitest thou an escort ?
Or has thy usual habit seized upon thee ? "
And he : " O brother, what's the use of climbing?
Since to my torment would not let me go
The Angel of God, who sitteth at the gate.
First heaven must needs so long revolve me round
Outside thereof, as in my life it did.
Since the good sighs I to the end p)ostponed,
Unless, e'er that, some prayer may bring me aid
Which rises from a heart that lives in grace ;
What profit others that in heaven are heard not ? ''
Meanwhile the Poet was before me mounting.
And saying : " Come now ; see the sun has touched
Meridian, and from the shore the night
Covers already with her foot Morocco."
2tz THE DIVINE COMEDY.
CANTO V.
I HAD alreaay from those shades departed,
And followed in the footsteps of my Guide,
When from behind, pointing his finger at me,
One shouted : " See, it seems as if shone not
The sunshine on the left of him below.
And like one living seems he to conduct him
Mine eyes I turned at utterance of these words,
And saw them watching with astonishment
But me, but me. and the light which was broken !
" Why doth thy mind so occupy itself,"
The Master said, " that thou thy pace dost slacken ?
What matters it to thee what here is whispered ?
Come after me, and let the people talk ;
Stand like a steadfast tower, that never wags
Its top for all the blowing of the winds ;
For evermore the man in whom is springing
Thought upon thought, removes from him the mark.
Because the force of one the other weakens."
What could I say in answer but " I come " ?
I said it somewhat with that colour tinged
Which makes a man of pardon sometimes worthy.
Meanwhile along the mountain-side across
Came people in advance of us a little,
Singing the Miserere verse by verse.
When they became aware I gave no place
For passage of the sunshine through my body,
They changed their song into a long, hoarse " Oh ! "
And two of them, in form of messengers,
Ran forth to meet us, and demanded of us, .^.J^/
" Of your condition make us cognisant." '■ '" "
And said my Master : " Ye can go your way
And carry back again to those who sent you,
That this one's body is of very flesh.
If they stood still because they saw his shadow,
As I suppose, enough is answered them ;
Him let them honour, it may profit them."
Vapours enkindled saw I ne'er so swiftly
At early nightfall cleave the air serene.
Nor, at the set of sun, the clouds of August,
PURGATORIO, V. ^\
But upward they returned in briefer time, 40
And, on arriving, with the others wheeled
Tow'rds us, like troops that run without a rein.
" This folk that presses unto us is great,
And Cometh to implore thee," said the Poet ;
" So still go onward, and in going listen." 45
" O soul that goest to beatitude
With the same members wherewith thou wast bom,"
Shouting they came, " a little stay thy steps.
Look, if thou e'er hast any of us seen,
So that o'er yonder thou bear news of him ; 50
Ah, why dost .thou go on ? Ah, why not stay ?
Long since we all were slain by violence,
And sinners even to the latest hour ;
Then did a light from heaven admonish us.
So that, both penitent and pardoning, forth SS
From life we issued reconciled to God,
Who with desire to see Him stirs our hearts."
And I : " Although I gaze into your faces,
No one I recognize ; but if may please you
Aught I have power to do, ye well-born spirits, &>
Speak ye, and I will do it, by that peace
Which, following the feet of such a Guide,
From w'orld to world makes itself sought by me."
And one began : " Each one has confidence
In thy good offices without an oath, 65
Unless the I cannot cut off the I will ;
Whence I, who speak alone before the others.
Pray thee, if ever thou dost see the land
That 'twixt Romagna lies and that of Charles,
Thou be so courteous to me of thy prayers 70
In Fano, that they pray for me devoutly.
That I may purge away my grave offences.
From thence was I ; but the deep wounds, through which
Issued the blood wherein I had my seat.
Were dealt me in bosom of the Antenori, i%
There where I thought to be the most secure ;
'Twas he of Este had it done, who held me
In hatred far beyond what justice willed.
But if towards the Mira I had fled.
When I was overtaken at Oriaco, «o
I still should be o'er yonder where men breathe.
I ran to the lagoon, and reeds and mire
Did so entangle me I fell, and saw there
A lake made from ray veins upon the grouncj,"
T
264 THE DIVINE COMEDY.
Then said another : " Ah, be that desire 85
Fulfilled that draws thee to the lofty mountain,
As thou with pious pity aidest mine.
I was of Montefeltro, and am Buonconte ;
Giovanna, nor none other cares for me ;
Hence among these I go with downcast front." 90
I And I to him : " What violence or what chance
Led thee astray so far from Campaldino,
That never has thy sepulture been known ?"
" Oh," he replied, " at Casentino's foot
A river crosses named Archiano, bom 95
Above the Hermitage in Apennine.
There where the name thereof becometh void
Did I arrive, pierced through and through the throat,
Fleeing on foot, and bloodying the plain ;
There my sight lost I, and my utterance «»
Ceased in the name of Mary, and thereat
I fell, and tenantless my flesh remained.
Truth will I speak, repeat it to the living ;
God's Angel took me up, and he of hell
Sho Jted : ' O thou from heaven, why dost thou rob me ? 105
Thou bearest away the eternal part of him.
For one poor little tear, that takes him from me ;
But with the rest I'll deal in other fashion ! *
Well knowest thou how in the air is gathered
That humid vapour which to water turns, no
Soon as it rises where the cold doth grasp it.
He joined that evil will, which aye seeks evil,
To intellect, and moved the mist and wind
By means of power, which his own nature gave ;
Thereafter, when the day was spent, the valley "5
From Pratomagno to the great yoke covered
With fog, and made the heaven above intent,
So that the pregnant air to water changed ;
Down fell the rain, and to the gullies came
Whate'er of it earth tolerated not ; 120
And as it mingled with the mighty torrents.
Towards the royal river with such speed
It headlong rushed, that nothing held it back.
My frozen body near unto its outlet
The robust Archian found, and into Arno iss
Thrust it, and loosened from my breast the cross
I made of me, when agony o'ercame me ;
It rolled me on the banks and on the bottom ;
Then with its booty covered and begirt me."
PURGATORIO, VI. 265
" Ah, when thou hast returned unto the world,
And rested thee from thy long journeying,"
After the second followed the third spirit,
" Do thou remember me who am the Pia ;
Siena made me, unmade me Maremma ;
He knoweth it, who had encircled first.
Espousing me, my finger with his gem."
CANTO VI.
Whene'er is broken up the game of Zara,
He who has lost remains behind despondent,
The throws repeating, and in sadness learns ;
The people with the other all depart ;
One goes in front, and one behind doth pluck him,
And at his side one brings himself to mind ;
He pauses not, and this and that one hears ;
They crowd no more to whom his hand he stretches,
And from the throng he thus defends himself.
Even such was I in that dense multitude,
Turning to them this way and that my face,
And, promising, I freed myself therefrom.
There was the Aretine, who from the arms
Untamed of Ghin di Tacco had his death,
And he who fleeing from pursuit was drowned.
There was imploring with his hands outstretched
Frederick Novello, and that one of Pisa
Who made the good Marzucco seem so strong.
I saw Count Orso ; and the soul divided
By hatred and by envy from its body,
As it declared, and not for crime committed,
Pierre de la Brosse I say ; and here provide
While still on earth the Lady of Brabant,
So that for this she be of no worse flock !
As soon as I was free from all those shades
Who only prayed that some one else may pray.
So as to hasten their becoming holy,
Began I : "It appears that thou deniest,
O light of mine, expressly m some text.
That orison can bend decree of Heaven ;
And ne'ertheless these people pray for this.
Might then their expectation bootless be ?
Or is to me thy saying not quite clear ?"
T a
a66 THE DIVINE COMEDY.
And he to me : " My writing is explicit,
And not fallacious is the hope o£ these, 3s
If with sane intellect 'tis well regarded ;
For top of judgment doth not vail itself,
Because the fire of love fulfils at once
What he must satisfy who here installs him.
And there, where I affirmed that proposition, 40
Defect was not amended by a prayer,
Because the prayer from God was separate.
Verily, in so deep a questioning
Do not decide, unless she tell it thee,
Who light 'twixt truth and intellect shall be. 4S
I know not if thou understand ; I speak
Of Beatrice ; her shalt thou see above.
Smiling and happy, on this mountain's top."
And I : " Good Leader, let us make more haste.
For I no longer tire me as before ; ,50
And see, e'en now the hill a shadow casts."
" We will go forward with this day," he answered,
" As far as now is possible for us ;
But otherwise the fact is than thou thinkest.
Ere thou art up there, thou shalt see return 55
Him, who now hides himself behind the hill.
So that thou dost not interrupt his rays.
But yonder there behold ! a soul that stationed
All, all alone is looking hitherward ;
It will point out to us the quickest way." 60
We came up unto it ; O Lombard soul.
How lofty and disdainful thou didst bear thee.
And grand and slow in moving of thine eyes !
Nothing whatever did it say to us,
But let us go our way, eying us only 6s
After the manner of a couchant lion ;
Still near to it Virgilius drew, entreating
That it would point us out the best ascent ;
And it replied not unto his demand.
But of our native land and of our life 70
It questioned us ; and the sweet Guide began :
" Mantua," — and the shade, all in itself recluse,
Rose tow'rds him from the place where first it was.
Saying : " O Mantuan, I am Sordello
Of thine own land !" and one embraced the other. 7S
Ah ! servile Italy, griefs hostelry !
A ship without a pilot in great tempest !
No Lady thou of Provinces, but brothel !
PURGATORIO, VI. 267
That noble soul was so impatient, only
At the sweet sound of his own native land, So
To make its citizen glad welcome there ;
And now within thee are not without war
Thy living ones, and one doth gnaw the other
Of those whom one wall and one fosse shut in !
Search, wretched one, all round about the shores 85
Thy seaboard, and then look within thy bosom,
If any part of thee enjoyeth peace !
What boots it, that for thee Justinian
The bridle mend, if empty be the saddle ?
Withouten this the shame would be the less. 90
Ah ! people, thou that oughtest to be devout.
And to let Caesar sit upon the saddle,
If well thou hearest what God teacheth thee,
Behold how fell this wild beast has become.
Being no longer by the spur corrected, 9S
Since thou hast laid thy hand upon the bridle.
O German Albert ! who abandonest
Her that has grown recalcitrant and savage.
And oughtest to bestride her saddle-bow.
May a just judgment from the stars down fall «»
Upon thy blood, and be it new and open,
That thy successor may have fear thereof ;
Because thy fether and thyself have suffered,
By greed of those transalpine lands distrained,
The garden of the empire to be waste. 105
Come and behold Montecchi and Cappelletti,
Monaldi and Fillippeschi, careless man !
Those sad already, and these doubt-dejiressed !
Come, cruel one ! come and behold the oppression
Of thy nobility, and cure their wounds, no
And thou shalt see how safe is Santafiore !
Come and behold thy Rome, that is lamenting,
Widowed, alone, and day and night exclaims,
" My Caesar, why hast thou forsaken me?"
Come and behold how loving are the people ; "5
And if for us no pity moveth thee,
Come and be made ashamed of thy renown !
And if it lawful be, O Jove Supreme !
Who upon earth for us wast crucified,
Are thy just eyes averted otherwhere? i*>
Or preparation is 't, that, in the abyss
Of thine own counsel, for some good thou makest
From our perception utterly cut off?
268 THE DIVINE COMEDY.
For all the towns of Italy are full
Of tyrants, and becometh a Marcellus
Each peasant churl who plays the partisan !
My Florence ! well mayst thou contented be
With this digression, which concerns thee not,
Thanks to thy people who such forethought take !
Many at heart have justice, but shoot slowly,
That unadvised they come not to the bow.
But on their very lips thy people have it !
Many refuse to bear the common burden ;
But thy solicitous people answereth
Without being asked, and crieth : " I submit."
Now be thou joyful, for thou hast good reason ;
Thou affluent, thou in peace, thou full of wisdom !
If I speak true, the event conceals it not.
Athens and Lacedaemon, they who made
The ancient laws, and were so civilized.
Made towards living well a little sign
Compared with thee, who makest such fine-spun
Provisions, that to middle of November
Reaches not what thou in October spinnest.
How oft, within the time of thy remembrance,
Laws, money, offices, and usages
Hast thou remodelled, and renewed thy members ?
And if thou mind thee well, and see the light.
Thou shalt behold thyself like a sick woman,
Who cannot find repose upon her down,
But by her tossing wardeth off her pain.
CANTO VII.
After the gracious and glad salutations
Had three and four times been reiterated,
Sordello backward drew and said, " Who are you?"
" Or ever to this mountain were directed
The souls deserving to ascend to God,
My bones were buried by Octavian.
I am Virgilius ; and for no crime else
Did I lose heaven, than for not having faith ;"
In this wise then my Leader made reply.
As one who suddenly before him sees
Something whereat he marvels, who believes
And yet does not, saying, " It is ! it is not ! "
PURGATORIO, Vri. 269
So he appeared ; and then bowed down his brow,
And with humility returned towards him,
And, where inferiors embrace, embraced him.
" O glory of the Latians, thou," he said,
" Through whom our language showed what it could do
O pride eternal of the place I came from.
What merit or what grace to me reveals thee ?
If I to hear thy words be worthy, tell me
If thou dost come from Hell, and from what cloister."
" Through all the circles of the doleful realm,"
Responded he, " have I come hitherward ;
Heaven's power impelled me, and with that I come.
I by not doing, not by doing, lost
The sight of that high sun which thou desirest,
And which too late by me was recognized.
A place there is below not sad with torments.
But darkness only, where the lamentations
Have not the sound of wailing, but are sighs.
There dwell I with the little innocents
Snatched by the teeth of Death, or ever they
Were from our human sinfulness exempt.
There dwell I among those who the three saintly
Virtues did not put on, and without vice
The others knew and followed all of them.
But if thou know and can, some indication
Give us by which we may tlie sooner come
Where Purgatory has its right beginning."
He answered : " No fixed place has been assigned us ;
'Tis lawful for me to go up and round ;
So far as I can go, as guide I join thee.
But see already how the day declines,
And to go up by night we are not able ;
Therefore 'tis well to think of some fair sojourn.
Souls are there on the right hand here withdrawn ;
If thou permit me I will lead thee to them.
And thou shalt know them not without delight."
" How is this?" was the answer; "should one wish
To mount by night would he prevented be
By others ? or mayhap would not have power ? "
And on the ground the good Sordello drew
His finger, saying, " See, this line alone
Thou couldst not pass after the sun is gone ;
Not that aught else would hindrance give, however.
To going up, save the nocturnal darkness ;
This with the want of power the will perplexes.
270 THE DIVINE COMEDY.
We might indeed therewith return below,
And, wandering, walk the hill-side round about,
While the horizon holds the day imprisoned." 60
Thereon my Lord, as if in wonder, said :
" Do thou conduct us thither, where thou sayest
That we can take delight in tarrying."
Little had we withdrawn us from that place.
When I perceived the mount was hollowed out 65
In fashion as the valleys here are hollowed.
" Thitherward," said that shade, " will we repair,
Where of itself the hill-side makes a lap.
And there for the new day will we await."
'Twixt hill and plain there was a winding path 70
Which led us to the margin of that dell.
Where dies the border more than half awa)
Gold and tine silver, and scarlet and pearl-white,
The Indian wood resplendent and serene.
Fresh emerald the moment it is broken, 7S
By herbage and by flowers within that hollow
Planted, each one in colour would be vanquished,
As by its greater vanquished is the less.
Nor in that place had nature painted only,
But of the sweetness of a thousand odours 80
Made there a mingled fragrance and unknown,
" Salve Hegina" on the green and flowers
There seated, singing, spirits I beheld.
Which were not visible outside the valley.
" Before the scanty sun now seeks his nest," 85
Began the Mantuan who had led us thither,
" Among them do not wish me to conduct you.
Better from off this ledge the acts and faces
Of all of them will you discriminate.
Than in the plain below received among them. 9°
He who sits highest, and the semblance bears
Of having what he should have done neglected,
And to the others' song moves not his lips,
Rudolph the Emperor was, who had the power
To heal the wounds that Italy have slain, 95
So that through others slowly she revives.
The other, who in look doth comfort him,
Governed the region where the water springs.
The Moldau bears the Elbe, and Elbe the sea.
His name was Ottocar ; and in swaddling-clothes 100
Far better he than bearded Winceslaus
His son, who feeds in luxury and ease.
PURGATORIO, VI TT: rjx
And the small-nosed, who close in council seems
With him that has an aspect so benign,
Died fleeing and disflowering the lily ; k»s
Look there, how he is beating at his breast !
Behold the other one, who for his cheek
Sighing has made of his own palm a bed;
Father and father-in-law of France's Pest
Are they, and know his vicious life and lewd, "o
And hence proceeds the grief that so doth pierce them.
He who appears so stalwart, and chimes in.
Singing, with that one of the manly nose,
The cord of every valour wore begirt ;
And if as King had after him remained ««s
The stripling who in rear of him is sitting.
Well had the valour passed from vase to vase.
Which cannot of the other heirs be said.
Frederick and Jacomo possess the realms.
But none the better heritage possesses. v»
Not oftentimes upriseth through the branches
The probity of man ; and this He wills
Who gives it, so that we may ask of Him.
Eke to the large-nosed reach my words, no less
Than to the other. Pier, who with him sings; ws
Whence Provence and Apulia grieve already
The plant is as inferior to its seed,
As more than Beatrice and Margaret
Costanza boasteth of her husband still.
Behold the monarch of the simple life, »3o
Harry of England, sitting there alone ;
He in his branches has a better issue.
He who the lowest on the ground among them
Sits looking upward, is the Man^uis William,
For whose sake Alessandria and her war 13s
Make Monferrat and Canavese weep."
CANTO VIII.
'TwAS now the hour that turneth back desire
In those who sail the sea, and melts the heart,
The day they've said to their sweet friends farewell,
And the new pilgrim penetrates with love.
If -he doth hear from far away a bell
That seemeth to deplore the dying day,
272 THE DIVINE COMEDY.
When I began to make of no avail
My hearing, and to watch one of the souls
Uprisen, that begged attention with its hand.
It joined and lifted upward both its palms,
Fixing its eyes upon the orient,
As if it said to God, " Naught else I care for."
" Te lucis ante " so devoutly issued
Forth from its mouth, and with such dulcet notes,
It made me issue forth from my own mind.
And then the others, sweetly and devoutly.
Accompanied it through all the hymn entire,
Having their eyes on the supernal wheels.
Here, Reader, fix thine eyes well on the truth,
For now indeed so subtile is the veil,
Surely to penetrate within is easy.
I saw that army of the gentle-born
Thereafterward in silence upward gaze,
As if in expectation, pale and humble ;
And from on high come forth and down descend,
I saw two Angels with two flaming swords,
Truncated and deprived of their points.
Green as the little leaflets just now born
Their garments were, which, by their verdant pinions
Beaten and blown abroad, they trailed behind.
One just above us came to take his station.
And one descended to the opposite bank,
So that the people were contained between them.
Clearly in them discerned I the blond head ;
But in their faces was the eye bewildered,
As faculty confounded by excess.
" From Mary's bosom both of them have come,"
Sordello said, " as guardians of the valley
Against the serpent, that will come anon."
Whereupon I, who knew not by what road.
Turned round about, and closely drew myself,
Utterly frozen, to the faithful shoulders.
And once again Sordello : " Now descend we
'Mid the grand shades, and we will speak to them ;
Right pleasant will it be for them to see you."
Only three steps I think that I descended,
And was below, and saw one who was looking
Only at me, as if he fain would know me.
Already now the air was growing dark,
But not so that between his eyes and mine
It did not show what it before locked up.
PURGATORIO, VIII. ajj^
Tow'rds me he moved, and I tow'rds him did move ;
Noble Judge Nino ! how it me delighted,
When I beheld thee not among the damned !
No greeting fair was left unsaid between us ; 55
Then asked he : " How long is it since thou camest
O'er the far waters to the mountain's foot?"
" Oh ! " said I to him, " through the dismal places
I came this morn ; and am in the first life.
Albeit the other, going thus, I gain." 60
And on the instant my reply was heard,
He and Sordello both shrank back from me.
Like people who are suddenly bewildered.
One to Virgilius, and the other turned
To one who sat there, crying, '' Up, Currado ! 6$
Come and behold what God in grace has willed !"
Then, turned to me : " By that especial grace
Thou owest unto Him, who so conceals
His own first wherefore, that it has no ford.
When thou shalt be beyond the waters wide, 70
Tell my Giovanna that she pray for me.
Where answer to the innocent is made.
I do not think her mother loves me more.
Since she has laid aside her wimple white.
Which she, unhappy, needs must wish again. n
Through her full easily is comprehended
How long in woman lasts the fire of love,
If eye or touch do not relight it often.
So fair a hatchment will not make for her
The Viper marshalling the Milanese 80
A-field, as would have made Gallura's Cock."
In this wise spake he, with the stamp impressed
Upon his aspect of that righteous zeal
Which measurably bumeth in the heart.
My greedy eyes still wandered up to heaven, 85
Still to that point where slowest are the stars.
Even as a wheel the nearest to its axle.
And my Conductor : " Son, what dost thou gaze at
Up there ?" And I to him : " At those three torches
• With which this hither pole is all on fire." 90
And he to me : " The four resplendent stars
Thou sawest this morning are down yonder low,
And these have mounted up to where those were."
As he was speaking, to himself Sordello
Drew him, and said, " Lo there oui Aoversary ! " 95
And pointed with his finger to Iook thither.
274 THE DIVINE COMEDY.
Upon the side on which the httle valley
No barrier hath, a serpent was ; perchance
The same which gave to Eve the bitter food.
'Twixt grass and flowers came on the evil streak,
Turning at times its head about, and licking
Its back like to a beast that smoothes itself.
I did not see, and therefore cannot say
How the celestial falcons 'gan to move,
But well I saw that they were both in motion.
Hearing the air cleft by their verdant wings.
The serpent fled, and round the Angels wheeled,
Up to their stations flying back alike.
The shade that to the Judge had near approached
When he had called, throughout that whole assault
Had not a moment loosed its gaze on me.
" So may the light that leadeth thee on high
Find in thine own free-will as much of wax
As needful is up to the highest azure,"
Began it, " if some true intelligence
Of Valdimagra or its neighbourhood
Thou knowest, tell it me, who once was great there.
Currado Malaspina was I called ;
I'm not the elder, but from him descended ;
To mine I bore the love which here refineth."
" O," said I unto him, " through your domains
I never passed, but where is there a dwelling
Throughout all Europe, where they are not known ?
That fame, which doeth honour to your house.
Proclaims its Signors and proclaims its land.
So that he knows of them who ne'er was there.
And, as I hope for heaven, I swear to you
Your honoured family in naught abates
The glory of the purse and of the sword.
It is so privileged by use and nature.
That though a guilty head misguide the world,
Sole it goes right, and scorns the evil way."
And he : " Now go ; for the sun shall not lie
Seven times upon the pillow which the Ram
With aH his four feet covers and bestrides, •
Before that such a courteous opinion
Shall in the middle of thy head be nailed
With greater nails than of another's speech,
Unless the course of justice standeth still."
PURGATORIO, IX. 275
CANTO IX.
The concubine of old Tithonus now
Gleamed white upon the eastern balcony,
Forth from the arms of her sweet paramour ;
With gems her forehead all relucent was,
• Set in the shape of that cold animal s
Which with its tail doth smite amain the nations,
And of the steps, with which she mounts, the Night
Had taken two in that place where we were,
And now the third was bending down its wings ;
When I, who something had of Adam in me, «o
Vanquished by sleep, upon the grass reclined,
There were all five of us already sat.
Just at the hour when her sad lay begins
The little swallow, near unto the morning,
Perchance in memory of her former woes, is
And when the mind of man, a wanderer
More from the flesh, and less by thought imprisoned,
Almost prophetic in its visions is.
In dreams it seemed to me I saw suspended
An eagle in the sky, with plumes of gold, to
With wings wide open, and intent to stooj^,
And this, it seemed to me, was where had been „ . , -> i
By Ganymede his kith and kin abandoned, ^ Vt'-^J-t^./^^'V v*J '-.v-o',*'
When to the high consistory he was rapt. \
I thought within myself, perchance he strikes ^s
From habit only here, and from elsewhere
Disdains to bear up any in his feet.
Then wheeling somewhat more, it seemed to me.
Terrible as the lightning he descended.
And snatched me upward even to the fire. 30
Therein it seemed that he and I were burning.
And the imagmed fire did scorch me so.
That of necessity my sleep was broken.
Not otherwise Achilles started up.
Around him turning his awakened eyes, 35
And knowing not the place in which he was,
What time from Chiron stealthily his mother
Carried him sleeping in her arms to Scyros,
Wherefrom the Greeks withdrew him afterwards.
276 THE DIVINE COMEDY.
Than I upstarted, when from off my face 40
Sleep fled away ; and pallid I became,
As doth the man who freezes with affright
Only my Comforter was at my side,
And now the sun was more than two hours high,
And turned towards the sea-shore was my face. 43
" Be not intimidated," said my Lord,
" Be reassured, for all is well with us ;
Do not restrain, but put forth all thy strength.
Thou hast at length arrived at Purgatory ;
See there the cliff that closes it around ; ■ 5°
See there the entrance, where it seems disjoined.
Whilom at dawn, which doth precede the day,
When inwardly thy spirit was asleep
Upon the flowers that deck the land below,
There came a Lady and said : " I am Lucia ; sh
Let me take this one up, who is asleep ;
So will I make his journey easier for him.'
Sordello and the other noble shapes
Remained ; she took thee, and, as day grew bright,
Upward she came, and I upon her footsteps. 60
• She laid thee here ; and first her beauteous eyes
That open entrance pointed out to me ;
Then she and sleep together went away."
In guise of one whose doubts are reassured,
And who to confidence his fear doth change, 6s
After the truth has been discovered to him,
So did I change ; and when without disquiet
My Leader saw me, up along the cliff
He moved, and I behind hirn, tow'rd the height.
Reader, thou seest well how I exalt 70
My theme, and therefore if with greater art
I fortify it, marvel not thereat.
Nearer approached we, and were in such place.
That there, where first appeared to me a rift
Like to a crevice that disparts a wall, 7S
I saw a portal, and three stairs beneath,
Diverse in colour, to go up to it,
And a gate-keeper, who yet spake no word.
And as I opened more and more mine eyes,
I saw him seated on the highest stair, 8«
Such in the face that I endured it not.
And in his hand he had a naked sword.
Which so reflected back the sunbeams tow'rds us,
That oft in vain I lifted up mine eyes.
PURGATORIO, IX. 277
" Tell it from where you are, what is't you wish ? " ss
Began he to exclaim ; " where is the escort ?
Take heed your coming hither harm you not ! "
" A Lady of Heaven, with these things conversant,"
My Master answered him, " but even now
Said fo us, ' Thither go ; there is the portal.' " 90
•' And may she speed your footsteps in all good,"
Again began the courteous janitor ;
" Come forward then unto these stairs of ours."
Thither did we approach ; and the first stair
Was marble white, so polished and so smooth, 9S
I mirrored myself therein as I appear.
The second, tinct of deeper hue than perse,
Was of a calcined and uneven stone.
Cracked all asunder lengthwise and across.
The third, that uppermost rests massively, 100
Porphyry seemed to me, as flaming red
As blood that from a vein is spirtmg forth.
Both of his feet was holding upon this
The Angel of God, upon the threshold seated. •
Which seemed to me a stone of diamond. los
Along the three stairs upward with good will
Did my Conductor draw me, saying : " Ask
Humbly that he the fastening may undo."
Devoutly at the holy feet I cast me.
For mercy's sake besought that he would open, "o
But first upon my breast three times I smote.
Seven P's upon my forehead he described
With the sword's point, and, " Take heed that thou wash
These wounds, when thou shalt be within," he said.
Ashes, or earth that dry is excavated, "s
Of the same colour were with his attire.
And from beneath it he drew forth two keys.
One was of gold, and the other was of silver ;
First with the white, and after with the yellow,
Plied he the door, so that I was content. mo
" Whenever faileth either of these keys
So that it turn not rightly in the lock,"
He said to us, " this entrance doth not open.
More precious one is, but the other needs
More art and intellect ere it unlock, »s
For it is that which doth the knot unloose.
From Peter I have them ; and he bade me err
Rather in opening than in keeping shut.
If people but fall down before my feet"
278 THE DIVINE COMEDY.
Then pushed the portals of the sacred door,
Exclaiming : " Enter ; but I give you warning
That forth returns whoever looks behind."
And when upon their hinges were turned round
The swivels of that consecrated gate,
Which are of metal, massive and sonorous,
Roared not so loud, nor so discordant seemed
Tarpeia, when was ta'en from it the good
Metellus, wherefore meagre it remained.
At the first thunder-peal I turned attentive,
And " Te Deum latidamus" seemed to hear
In voices mingled with sweet melody.
Exactly such an image rendered me
That which I heard, as we are wont to catch,
When people singing with the organ stand ;
For now we hear, and now hear not, the words.
CANTO X.
When we had crossed the threshold of the door
Which the perverted love of souls disuses,
Because it makes the crooked way seem straight,
Re-echoing I heard it closed again ;
And if I had turned back mine eyes upon it,
What for my failing had been fit excuse ?
We mounted upward through a rifted rock,
Which undulated to this side and that,
Even as a wave receding and advancing.
" Here it behoves us use a little art,"
Began my Leader, " to adapt ourselves
Now here, now there, to the receding side."
And this our footsteps so infrequent made.
That sooner had the moon's decreasing disk
Regained its bed to sink again to rest,
Than we were forth from out that needle's eye ;
But when we free and in the open were,
There where the mountain backward piles itself,
I wearied out, and both of us uncertain
About our way, we stopped upon a plain
More desolate than roads across the deserts.
From where its margin borders on the void,
To foot of the high bank that ever rises,
A human body three times told would measure ;
PURGATORIO, X. 479
And far as eye of mine could wing its flight, as
Now on the left, and on the right flank now,
The same this cornice did appear to me.
Thereon our feet had not been moved as yet,
When I perceived the embankment round about,
Which all right of ascent had interdicted, - 30
To be of marble white, and so adorned Ci ''i- "'''^
With sculptures, that not only Polycletus, - ':;e>(jLA(-,y^ . j ft j \
But Nature's self, had there been put to shame. ^'^^'•^^A fi/CvAA/^^V
The Angel, who came down to earth with tidings I,
Of peace, that had been wept for many a year, 35
And opened Heaven from its long interdict.
In front of us appeared so truthfully
There sculptured in a gracious attitude, -j-
• He did not seem an image that is silent. r ^ ^.
One would have sworn that he was saying, " Ave^^ ;\jh\j.' \) aju^,. ^^^
For she was there in efligy portrayed ^\ >-. f\
Who turned the key to ope the exalted love, cn/va^/^ Vi
And in her mien this language had impressed, ^s.
'■'■ Ecce atuilla Dei," as distinctly
As any figure stamps itself in wax. 45
" Keep not thy mind upon one place alone,"
The gentle Master said, who had me standing
Upon that side where people have their hearts ;
Whereat I moved mine eyes, and I beheld
In rear of Mary, and upon that side so
Where he was standing who conducted me,
Another story on the rock imposed ;
Wherefore I passed Virgilius and drew near.
So that before mine eyes it might be set.
There sculptured in the self-same marble were 5S
The cart and oxen, drawing the holy ark.
Wherefore one dreads an oflice not appointed.
People appeared in front, and all of them
In seven choirs divided, of two senses
Made one say " No," the other, " Yes, they sing." 60
Likewise unto the smoke of the frankincense.
Which there was imaged forth, the eyes and nose
Were in the yes and no discordant made.
Preceded there the vessel benedight, V^'.;^' • _ s
Dancing with girded loins, the humble Psalmist, 0<^-y'-^^4i
And more and less than King was he in this.
Opposite, represented at the window
Of a great palace, Michal looked upon him,
Even as a woman scornful and afflicted.
V
•iSo THE DIVINE COMEDY.
I moved my feet from where I had been standing, 70
To examine near at hand another story,
Which after Michal ghmmered white upon me.
There the high glory of the Roman Prince '\jo^ o^v/i
Was chronicled, whose great beneficence V
Moved Gregory to his great victory ; I 75
'Tis of the Emperor Trajan I am speaking ;
And a poor widow at his bridle stood,
In attitude of weeping and of grief.
Around about him seemed it thronged and full
Of cavaliers, and the eagles in the gold 80
Above them visibly in the wind were moving.
The wretched woman in the midst of these
Seemed to be saying : " Give me vengeance, Lord,
For my dead son, for whom my heart is breaking." *
And he to answer her : " Now wait until 85
I shall return." And she : " My Lord," like one
In whom grief is impatient, " shouldst thou not
Return ? " And he : " Who shall be where I am
Will give it thee." And she : " Good deed of others
What boots it thee, if thou neglect thine own ? " 9°
Whence he : " Now comfort thee, for it behoves me
That I discharge my duty ere I move ;
Justice so wills, and pity doth retain me."
He who on no new thing has ever looked
Was the creator of this visible language, 95
Novel to us, for here it is not found.
While I delighted me in contemplating
The images of such humility,
And dear to look on for their Maker's sake,
" Behold, upon this side, but rare they make ^°^
Their steps," the Poet murmured, " many people;
These will direct us to the lofty stairs."
Mine eyes, that in beholding were intent
To see new things, of which they curious are,
In turning round towards him were not slow. 105
But still I wish not, Reader, thou shouldst swerve
From thy good purposes, because thou hearest
How God ordaineth that the debt be paid ;
Attend not to the fashion of the torment.
Think of what follows ; think that at the worst »»
It cannot reach beyond the mighty sentence.
" Master," began I, " that which I behold
Moving towards us seems to me not persons,
And what I know not, so in sight I waver."
PUR GAT OP TO, XL 281
And he to me : " The grievous quality ns
Of this their torment bows them so to ear.h,
That my own eyes at first contended with it ;
But look there fixedly, and disentangle
By sight what cometh underneath those stones ;
Already canst thou see how each is stricken." tx>
O ye proud Christians ! wretched, weary ones !
Who, in the vision of the mind infirm
Confidence have in your backsliding steps,
Do ye not comprehend that we are worms.
Bom to bring forth the angelic butterfly 125
That flieth unto judgment without screen ?
Why floats aloft your spirit high in air ?
I>ike are ye unto insects undeveloped.
Even as the worm in whom formation fails !
As to sustain a ceiling or a roof, 130
In place of corbel, oftentimes a figure
Is seen to join its knees unto its breast,
Which makes of the unreal real anguish
Arise in him who sees it ; fashioned thus
Beheld I those, when I had ta'en good heed. 13$
True is it, they were more or less bent down.
According as they more or less were laden ;
And he who had most patience in his looks
Weeping did seem to say, " I can no more ! "
CANTO XI.
" Our Father, thou who dwellest in the heavens,
Not circumscribed, but from the greater love
Thou bearest to the first effects on high,
Praised be thy name and thine omnipotence
By every creature, as befitting is
To render thanks to thy sweet eflfluence.
Come unto us the peace of thy dominion,
For unto it we cannot of ourselves,
If it corhe not, with all our intellect
Even as thine own Angels of their will
Make sacrifice to thee, Hosanna singing,
So may all men make sacrifice of theirs.
Give unto us this day our daily manna,
Withouten which in this rough wilderness
Backward goes he who toils most to advance-
28a THE DIVINE COMEDY.
And even as we the trespass we have suffered
Pardon in one another, pardon thou
Benignly, and regard not our desert.
Our virtue, which is easily o'ercome.
Put not to proof with the old Adversary, ao
But thou from him who spurs it so, deliver.
This last petition verily, dear Lord,
Not for ourselves is made, who need it not.
But for their sake who have remained behind us."
Thus for themselves and us good furtherance 25
Those shades imploding, went beneath a weight
Like unto that of which we sometimes dream,
Unequally in anguish round and round
\nd weary all, upon that foremost cornice,
Purging away the smoke-stains of the world. 30
If there good words are always said for us,
What may not here be said and done for them,
By those who have a good root to their will ?
Well may we help them wash away the marks
That hence they carried, so that clean and light 35
They may ascend unto the starry wheels !
" Ah ! so may pity and justice you disburden
Soon, that ye may have power to move the wing,
That shall uplift you after your desire,
Show us on which hand tow'rd the stairs the way 40
Is shortest, and if more than one the passes,
Point us out that which least abruptly falls ;
For he who cometh with me, through the burden
Of Adam's flesh wherewith he is invested,
Against his will is chary of his climbing." 45
The words of theirs which they returned to those
That he whom I was following had spoken.
It was not manifest from whom they came.
But it was said : " To the right hand come with us
Along the bank, and ye shall find a pass 50
Possible for living person to ascend.
And were I not impeded by the stone.
Which this proud neck of mine doth subjugate,
Whence I am forced to hold my visage down,
Him, who still lives and does not name himself, ss
Would I regard, to see if I may know him
And make him piteous unto this burden.
A Latian was I, and born of a great Tuscan ;
Guglielmo Aldobrandeschi was my father ;
I know not if his name were ever with you. 6«
PURGATORIO, XI. 183
The ancient blood and deeds of gallantry
Of my progenitors so arrogant made me
That, thinking not upon the common mother,
All men I held in scorn to such extent
I died therefor, as know the Sienese, «5
And every child in Campagnatico.
I am Omberto ; and not to me alone
Has pride done harm, but all my kith and kin
Has with it dragged into adversity.
And here must I this burden bear for it yo
■^ill God be satisfied, since I did not
Among the living, here among the dead."
Listening I downward bent my countenance ;
And one of them, not this one who was speaking.
Twisted himself beneath the weight that cramps him, n
And looked at me, and knew me, and called out,
Keeping his eyes laboriously fixed
On me, who all bowed down, was going with them.
** O," asked I him, " art-thou not Oderisi,
Agobbio's honour, and honour of that art 80
Which is in Paris called illuminating?"
" Brother," said he, " more laughing are the leaves
Touched by the brush of Franco Bolognese ;
All his the honour now, and mine in part
In sooth I had not been so courteous <5
While I was living, for the great desire
Of excellence, on which my heart was bent.
Here of such pride is paid the forfeiture ;
And yet I should not be here, were it not
That, having power to sin, I turned to God. 9»
O thou vain glory of the human powers.
How little green upon thy summit lingers,
If 't be not followed by an age of grossness !
In painting Cimabue thought that he
Should hold the field, now Giotto has the cry, «s
So that the other's fame is growing dim.
So has one Guido from the other taken
The glory of our tongue, and he perchance
Is bom, who from the nest shall chase them both.
Naught is this mundane rumour but a breath 100
Of wind, that comes now this way and now that.
And changes name, because it changes side.
What fame shalt thou have more, if old peel off
From thee thy flesh, than if thou hadst been dead
Before thou left the pappo and the dindi^ 105
284 THE DIVINE COMEDY.
Ere pass a thousand years ? which is a shorter
Space to the eterne, than twinkling of an eye
Unto the circle that in heaven wheels slowest
With him, who takes so little of the road
In front of me, all Tuscany resounded ; iw
And now he scarce is lisped of in Siena,
Where he was lord, what time was overthrown «
The Florentine delirium, that superb
Was at that day as now 'tis prostitute.
Your reputation is the colour of grass "s
Which comes and goes, and that discolours it
By which it issues green from out the earth."
And I : " Thy true speech fills my heart with good
Humility, and great tumour thou assuagest ;
But who is he, of whom just now thou spakest ? " "o
" That," he replied, "is Provenzan Salvani,
And he is here because he had presumed
To bring Siena all into his hands.
He has gone thus, and goeth without rest
E'er since he died; such money renders back 12s
In payment he who is on earth too daring."
And I : "If every spirit who awaits
The verge of life before that he repent.
Remains below there and ascends not hither,
Unless good orison shall him bestead,) 130
Until as much time as he lived be passed,
How was the coming granted him in largess ? "
" When he in greatest splendour lived," said he,
" Freely upon the Campo of Siena,
All shame being laid aside, he placed himself; us
And there to draw his friend from the duress
Which in the prison-house of Charles he suffered,
He brought himself to tremble in each vein.
I say no more, and know that I speak darkly ;
Yet little time shall pass before thy neighbours ho
Will so demean themselves that thou canst gloss it
This action has released him from those confines."
CANTO XII.
Abreast, like oxen going in a yoke,
I with that heavy-laden soul went on,
As long as the sweet pedagogue permitted ;
PURGATORIO, XII. 285
But when he said, " Leave him, and onward pass.
For here 'tis good that with the sail and oars, 5
As much as may be, each push on his barque ; "
Upright, as walking wills it, I redressed
My person, notwithstanding that my thoughts
Remained within me downcast and abashed,
I had moved on, and followed willingly w
The footsteps of my Master, and we both
Already showed how light of foot we were,
When unto me he said : " Cast down thine eyes ;
'Twere well for thee, to alleviate the way.
To look upon the bed beneath thy feet." if
As, that some memory may exist of them.
Above the buried dead their tombs in earth
Bear sculptured on them what they were before ;
Whence often there we weep for them afresh,
From pricking of remembrance, which alone «»
To the compassionate doth set its spur ;
So saw I there, but of a better semblance
In point of artifice, with figures covered
Whate'er as pathway from the mount projects.
I saw that one who was created noble af
More than all other creatures, down from heaven
Flaming with lightnings fall upon one side.
I saw Briareus smitten by the dart
Celestial, lying on the other side.
Heavy upon the earth by mortal frost. 30
I saw Thymbrseus, Pallas saw, and Mars,
Still clad in armour round about their father,
Gaze at the scattered members of the giants. « -; j
I saw, at foot of his great labour, Nimrod, - - ' -^ -v-v* 't* * -^^^^
As if bewildered, looking at the people \ as
Who had been proud with him in Sennaar.
O Niobe ! with what afflicted eyes . \■i^„^^^._^ J J. ■ ^ '\ . » J^ 1
1 hee I beheld upon the pathway traced.
Between thy seven and seven children slain !
O Saul ! how fallen upon thy proper sword 40
Didst thou appear there lifeless in Gilboa,
That felt thereafter neither rain nor dew !
O mad Arachne ! so I thee beheld 0 / . , \ ^\ ^ fJ^l^J^•
E'en then half spider, sad upon the shreds ^"^
Of fabric wrought in evil hour for thee ! 4S
O Rehoboam ! no more seems to threaten
Thine image there ; but full of consternation
A chariot bears it ofl, when none pursues !
V
286 THE DIVINE COMED Y.
Displayed moreo'er the adamantine pavement
How unto his own mother made Alcmaeon 50
Costly appear the luckless ornament ;
Displayed how his own sons did throw themselves
Upon Sennacherib within the temple,
And how, he being dead, they left him there ;
Displayed the ruin and the cruel carnage ss
That Tomyris wrought, when she to Cyrus said,
" Blood didst thou thirst for, and with blood I glut thee !"
Displayed how routed fled the Assyrians
After that Holofernes had been slain.
And likewise the remainder of that slaughter. 60
I saw there Troy in ashes and in caverns ;
O Ilion ! thee, how abject and debased,
Displayed the image that is there discerned !
Whoe'er of pencil master was or stile,
That could portray the shades and traits which there 65
Would cause each subtile genius to admire ?
Dead seemed the dead, the living seemed alive ;
Better than I saw not who saw the truth.
All that I trod upon while bowed I went.
Now wax ye proud, and on with looks uplifted, 70
Ye sons of Eve, and bow not down your faces
So that ye may behold your evil ways !
More of the mount by us was now encompassed,
And far more spent the circuit of the sun.
Than had the mind preoccupied imagined, 75
When he, who ever watchful in advance
Was going on, began : " Lift up thy head,
'Tis no more time to go thus meditating.
Lo there an Angel who is making haste
To come towards us ; lo, returning is 80
From service of the day the sixth handmaiden.
With reverence thine acts and looks adorn,
So that he may delight to speed us upward ;
Think that this day will never dawn again."
I was familiar with his admonition 8s
Ever to lose no time ; so on this theme
He could not unto me speak covertly.
Towards us came the being beautiful
Vested in white, and in his countenance
Such as appears the tremulous morning star. 90
His arms he opened, and opened then his wings ;
" Come," said he, " near at hand here are the steps.
And easy from henceforth is the ascent."
PURGATORIO, XII. 287
At this announcement few are they who come !
0 human creatures, born to soar aloft, 9S
Why fall ye thus before a little wind ?
He led us on to where the rock was cleft ;
There smote upon my forehead with his wings,
Then a safe passage promised unto me.
As on the right hand, to ascend the mount »oc
Where seated is the church that lordeth it
O'er the well-guided, above Rubaconte,
The bold abruptness of the ascent is broken
By stairways that were made there in the age
When still wefe safe the ledger and the stave, 105
E'en thus attempered is the bank which falls
. Sheer downward from the second circle there ;
But on this side and that the high rock grazes.
As we were turning thitherward our persons,
^^ Beati pauperes spiritu" voices mo
Sang in such wise that speech could tell it not.
Ah me ! how different are these entrances
From the Infernal ! for with anthems here
One enters, and below with wild laments.
We now were mounting up the sacred stairs, m5
And it appeared to me by far more easy
Than on the plain it had appeared before.
Whence I : " My Master, say, what heavy thing
Has been uplifted from me, so that hardly
Aught of fatigue is felt by me in walking ? " lao
He answered : " When the P's which have remained
Still on thy face almost obliterate
Shall wholly, as the first is, be erased.
Thy feet will be so vanquished by good will.
That not alone they shall not feel fatigue, i«
But urging up will be to them delight"
Then did I even as they do who are going
With something on the head to them unknown.
Unless the signs of others make them doubt,
Wherefore the hand to ascertain is helpful, 130
And seeks and finds, and doth fulfil the office
Which cannot be accomplished by the sight ;
And with the fingers of the right hand spread
1 found but six the letters, that had carved
Upon my temples he who bore the keys; 13s
Upon beholding which my Leader smiled.
288 THE DIVINE COMEDY.
CANTO XIII.
We were upon the summit of the stairs.
Where for the second time is cut away
The mountain, which ascending shriveth alL
There in hke manner doth a cornice bind
The hill all round about, as does the first.
Save that its arc more suddenly is curved.
Shade is there none, nor sculpture that appears ;
So seems the bank, and so the road seems smooth,
With but the livid colour of the stone.
" If to inquire we wait for people here,"
The Poet said, " I fear that peradventure
Too much delay will our election have."
Then steadfast on the sun his eyes he fixed,
Made his right side the centre of his motion.
And turned the left part of himself about.
" O thou sweet light ! with trust in whom I enter
Upon this novel journey, do thou lead us,"
Said he, " as one within here should be led.
Thou warmest the world, thou shinest over it ;
If other reason prompt not otherwise,
Thy rays should evermore our leaders be !"
As much as here is counted for a mile,
So much already there had we advanced
In little time, by dint of ready will ;
And tow'rds us there were heard to fly, albeit
They were not visible, spirits uttering
Unto Love's table courteous invitations,
The first voice that passed onward in its flight,
" Vimtm non habent" said in accents loud,
And went reiterating it behind us.
And ere it wholly grew inaudible
Because of distance, passed another, crying,
" I am Orestes ! " and it also stayed not.
" O," said I, " Father, these, what voices are they ? "
And even as I asked, behold the third,
Saying : " Love those from whom ye have had evil ! "
And the good Master said : " This circle scourges
The sin of envy, and on that account
Are drawn from love the lashes of the scourge.
PURGA TOR 10, XIIT. 289
The bridle of another sound shall be ; ♦»
I think that thou wilt hear it, as I judge,
Before thou comest to the Pass of Pardon.
But fix thine eyes athwart the air right steadfast,
And people thou wilt see before us sitting.
And each one close against the cliff is seated." 45
Then wider than at first mine eyes I opened ;
I looked before me, and saw shades with mantles
Not from the colour of the stone diverse.
And when we were a little farther onward,
I heard a cry of, " Mary, pray for us ! " 50
A cry of, " Michael, Peter, and all Saints ! "
I do not think there walketh still on earth
A man so hard, that he would not be pierced
With pity at what afterward I saw.
For when I had approached so near to them ss
That manifest to me their acts became,
Drained was I at the eyes by heavy grief.
Covered with sackcloth vile they seemed to me,
And one sustained the other with his shoulder,
And all of them were by the bank sustained. 60
Thus do the blind, in want of livelihood.
Stand at the doors of churches asking alms,
And one upon another leans his head.
So that in others pity soon may rise.
Not only at the accent of their words, «5
But at their aspect, which no less implores.
And as unto the blind the sun comes not.
So to the shades, of whom just now I spake,
Heaven's light will not be bounteous of itself;
For all their lids an iron wire transpierces, 70
And sews them up, as to a sparhawk wild
Is done, because it will not quiet stay.
To me it seemed, in passing, to do outrage,
Seeing the others without being seen ;
Wherefore I turned me to my counsel sage. w
Well knew he what the mute one wished to say.
And therefore waited not for my demand,
But said : " Speak, and be brief, and to the point."
I had Virgilius upon that side
Of the embankment from which one may fall, 80
Since by no border 'tis engarlanded ;
Upon the other side of me I had
The shades devout, who through the horrible seam
Pressed out the tears so that they bathed their cheeks.
2go THE DIVINE COMEDY.
To them I turned me, and, " O people, certain," 8s
Began I, " of beholding the high light,
Which your desire has solely in its care,
So may grace speedily dissolve the scum
Upon your consciences, that limpidly
Through them descend the river of the mind, 90
Tell me, for dear 'twill be to me and gracious.
If any soul among you here is Latian,
And 'twill perchance be good for him I learn it."
" O brother mine, each one is citizen
Of one true city ; but thy meaning is, 9S
Who may have lived in Italy a pilgrim."
By way of answer this I seemed to hear
A little farther on than where I stood,
Whereat I made myself still nearer heard.
Among the rest I saw a shade that waited 100
In aspect, and should any one ask how,
Its chin it lifted upward like a blind man.
" Spirit," I said, " who stoopest to ascend.
If thou art he who did reply to me,
Make thyself known to me by place or name." ips
" Sienese was I," it replied, " and with
The others here recleanse my guilty life,
Weeping to Him to lend himself to us.
Sapient I was not, although I Sapia
Was called, and I was at another's harm no
More happy far than at my own good fortune.
And that thou mayst not think that I deceive thee,
Hear if I was as foolish as I tell thee.
The arc already of my years descending,
My fellow-citizens near unto Colle "5
Were joined in battle with their adversaries,
And I was praying God for what he willed.
Routed were they, and turned into the bitter
Passes of flight ; and I, the chase beholding,
A joy received unequalled by all others ; ho
So that I lifted upward my bold face
Crying to God, ' Henceforth I fear thee not,'
As did the blackbird at the little sunshine.
Peace I desired with God at the extreme
Of my existence, and as yet would not 125
My debt have been by penitence discharged,
Had it not been that in remembrance held me
Pier Pettignano in his holy prayers,
Who out of charity was grieved for me.
PURGATORIO, XIV. 291
But who art thou, that into our conditions 130
Questioning goest, and hast thine eyes unbound
As I believe, and breathing dost discourse?" * .. "•(
" Mine eyes," I said, " will yet be here ta'en from me, \j'>^^^
But for short space ; for small is the offence ^ \, .j^
Committed by their being turned with envy. ^ >-^'^ X3s.
Far greater is the fear, wherein suspended a^^^'
My soul is, of the torment underneath.
For even now the load down there weighs on me."
And she to me : " Who led thee, then, among us
Up here, if to return below thou thinkest ? " X4«
And I : " He who is with me, and speaks not ;
And living am 1 ; therefore ask of me.
Spirit elect, if thou wouldst have me move
O'er yonder yet my mortal feet for thee."
" O, this is such a novel thing to hear, 145
She answered, " that great sign it is God loves thee ;
Therefore with prayer of thine sometimes assist me.
And I implore, by what thou most desirest,
If e'er thou treadest the soil of Tuscany,
Well with my kindred reinstate my fame. 150
Them wilt thou see among that people vain
Who hope in Talamone, and will lose there
More hope than in discovering the Diana >
But there still more the admirals will lose."
- \
'^^" CANTO XIV
" Who is this one that goes about our mountain,
Or ever Death has given him power of flight.
And opes his eyes and shuts them at his will ? * "
" I know not who, but know he's not alone ;
Ask him thyself, for thou art nearer to him.
And gently, so that he may speak, accost him."
Thus did two spirits, leaning tow'rds each other,
Discourse about me there on the right hand ;
Then held supine their faces to address me.
And said the one : " O soul, that, fastened still
Within the body, tow'rds the heaven art going,
For charity console us, and declare
Whence comest and who art thou ; for thou mak'st us
As much to marvel at this grace of thine
As must a thing that never yet has been."
202 THE DIVINE COMEDY.
And I : " Through midst of Tuscany there wanders
A streamlet that is born in Falterona,
And not a hundred miles of course suffice it ;
From thereupon do I this body bring.
To tell you who I am were speech in vain, «=
Because my name as yet makes no great noise."
" If well thy meaning I can penetrate
With intellect of mine," then answered me
He who first spake, " thou speakest of the Amo."
And said the other to him : "Why concealed ag
This one the appellation of that river.
Even as a man doth of things horrible ? "
And thus the shade that questioned was of this
Himself acquitted : *' I know not ; but truly
'Tis fit the name of such a valley perish ; ■y-
For from its fountain head (where is so pregnant
The Alpine mountain whence is cleft Peloro
That in few places it that mark surpasses)
To where it yields itself in restoration
Of what the heaven doth of the sea dry up, 3;
Whence have the rivers that which goes with them,
Virtue is like an enemy avoided
By all, as is a serpent, through misfortune
Of place, or through bad habit that impels them ;
On which account have so transfonned their nature 4=
The dwellers in that miserable valley.
It seems that Circe had them in her pasture.
'Mid ugly swine, of acorns worthier
Than other food for human use created.
It first directeth its impoverished way. 4S
Curs findeth it thereafter, coming downward,
More snarling than their puissance demands,
And turns from them disdainfully its muzzle.
It goes on falling, and the more it grows,
The more it finds the dogs becoming wolves, 50
This maledict and misadventurous ditch.
Descended then through many a hollow gulf.
It finds the foxes so replete with fraud,
They fear no cunning that may master them.
Nor will I cease because another hears me ; 55
And well 'twill be for him, if still he mind him
Of what a truthful spirit to me unravels.
Thy grandson I behold, who doth become
A hunter of those wolves upon the bank
Of the wild stream, and terrifies them alL ««
PURGA70RI0, XIV. 293
He sells their flesh, it being yet alive ;
Thereafter slaughters them like ancient beeves :
Many of life, himself of praise, deprives.
Blood stained he issues from the dismal forest;
He leaves it such, a thousand years from now 65
In its primeval state 'tis not re-wooded."
As at the announcement of impending ills
The face of him who listens is disturbed,
From whate'er side the peril seize upon him ;
So I beheld that other soul, which stood 70
Turned round to listen, grow disturbed and sad,
When it had gathered to itself the word.
The speech of one and aspect of the other
Had me desirous made to know their names,
And question mixed with prayers I made thereof, 75
Whereat the spirit which first spake to me
Began again : " Thou wishest I should bring me
To do for thee what thou'lt not do for me ;
But since God willeth that in thee shine forth
Such grace of his, I'll not be chary with thee ; So
Know, then, that I Guido del Duca am.
My blood was so with envy set on fire,
That if I had beheld a man make merry,
Thou wouldst havp seen me sprinkled o'er with pallor.
From my own sowing such the straw I reap ! »5
O human race ! why dost thou set thy heart
Where interdict of partnership must be ?
This is Renier ; this is the boast and honour
Of the house of Calboli, where no one since
Has made himself the heir of his desert. 90
And not alone his blood is made devoid,
'Twixt Po and mount, and sea-shore and the Reno,
Of good required for truth and for diversion ;
For all within these boundaries is full
Of venomous roots, so that too tardily 9S
By cultivation now would they diminish.
Where is good Lizio, and Arrigo Manardi,
Pier Traversaro, and Guido di Carpigna,
O Romagnuoli into bastards turned ?
When in Bologna will a Fabbro rise ? 100
When in Faenza a Bemardin di Fosco,
The noble scion of ignoble seed ?
Be not astonished, Tuscan, if I weep,
When I remember, with Guido da Prata,
Ugolin d' Azzo, who was living with us, ws
294 THE DIVINE COMEDY.
Frederick Tignoso and his company,
The house of Traversara, and th' Anastagi,
And one race and the other is extinct ;
The dames and cavaliers, the toils and ease
That filled our souls with love and courtesy, «o
There where the hearts have so malicious grown !
O Brettinoro ! why dost thou not flee,
Seeing that all thy family is gone.
And many people, not to be corrupted ?
Bagnacaval does well in not begetting us
And ill does Castrocaro, and Conio worse,
In taking trouble to beget such Counts.
Will do well the Pagani, when their Devil
' Shall have departed ; but not therefore pure
Will testimony of them e'er remain. wo
O Ugolin de' Fantoli. secure
Thy name is, since no longer is awaited
One who, degenerating, can obscure it .'
But go now, Tuscan, for it now delights me
To weep far better than it does to speak, 12s
So much has our discourse my mind distressed."
We were aware that those beloved souls
Heard us depart ; therefore, by keeping silent,
They made us of our pathway cpnfident.
When we became alone by going onward, 130
Thunder, when it doth cleave the air, appeared
A voice, that counter to us came, exclaiming :
" Shall slay me whosoever findeth me !"
And fled as the reverberation dies
If suddenly the cloud asunder bursts. 13S
As soon as hearing had a truce from this,
Behold another, with so great a crash,
That it resembled thunderings following fast :
"I am Aglaurus, who became a stone !"
And then, to press myself close to the Poet, 140
I backward, and not forward, took a step.
Already on all sides the air was quiet ;
And said he to me : " That was the hard curb
That ought to hold a man within his bounds ;
But you take in the bait so that the hook i-is
Of the old Adversary draws you to him,
And hence availeth little curb or call.
The heavens are calling you, and wheel around you.
Displaying to you their eternal beauties.
And still your eye is looking on the ground ; is*
Whence He, who all discerns, chastises you."
PURGATORIO, XV. 295
CANTO XV.
As much as 'twixt the close of the third hour
And dawn of day appeareth of that sphere
Which aye in fashion of a child is playing,
So much it now appeared, towards the night,
Was of his course remaining to the sun ;
There it was isvening, and 'twas midnight here ;
And the rays smote the middle of our faces,
Because by us the mount was so encircled,
That straight towards the west we now were going
When I perceived my forehead overpowered
Beneath the splendour far more than at first,
And stupor were to me the things unknown ,
Whereat towards the summit of my brow
I raised my hands, and made myself the visor
Which the excessive glare diminishes.
As when from off the water, or a mirror.
The sunbeam leaps unto the opposite side,
Ascending upward in the selfsame measure
That it descends, and deviates as far
From falling of a stone in line direct,
(As demonstrate experiment and art,)
So it appeared to me that by a light
Refracted there before me I was smitten ;
On which account my sight was swift to flee.
" What is that. Father sweet, from which I cannot
So fully screen my sight that it avail me,"
Said I, " and seems towards us to be moving?"
" Marvel thou not, if dazzle thee as yet
The family of heaven," he answered me ;
" An angel 'tis, who comes to invite us upward.
Soon will it be, that to behold these things
Shall not be grievous, but delightful to thee
As much as nature fashioned thee to feel."
When we had reached the Angel benedight,
With joyful voice he said : " Here enter in
To stairway far less steep than are the others."
We mounting were, already thence departed,
And " Bea/i misericordes " was
Behind us sung, " Rejoice, thou that o'ercomest I"
296 THE DIVINE COMEDY.
My Master and myself, we two alone 40
Were going upward, and I thought, in going,
Some profit to acquire from words of his ;
And I to him directed me, thus asking :
"What did the spirit of Romagna mean,
Mentioning interdict and partnership?" 4S
Whence he to me : " Of his own greatest failing
He knows the harm ; and therefore wonder not
If he reprove us, that we less may rue it
Because are thither pointed your desires
Where by companionship each share is lessened, so
Envy doth ply the bellows to your sighs.
But if the love of the supernal sphere
Should upwardly direct your aspiration,
There would not be that fear within your breast ;
For there, as much the more as one says Our, ss
So much the more of good each one possesses,
And more of charity in that cloister burns."
" I am more hungering to be satisfied,"
I said, " than if I had before been silent,
And more of doubt within my mind I gather. 60
How can it be, that boon distributed
The more possessors can more wealthy make
Therein, than if by it^ it be possessed?"
And he to me : " Because thou fixest still
Thy mind entirely upon earthly things, 65
Thou pluckest darkness from the very light.
That goodness infinite and ineffable
Which is above there, runneth unto love.
As to a lucid body comes the sunbeam.
So much it gives itself as it finds ardour, 70
So that as far as charity extends,
O'er it increases the eternal valour.
And the more people thitherward aspire,
More are there to love well, and more they love there,
And, as a mirror, one reflects the other. 7s
And if my reasoning appease thee not.
Thou shalt see Beatrice ; and she will fully
Take from thee this and every other longing.
Endeavour, then, that soon may be extinct,
As are the two already, the five wounds 8«
That close themselves agam by being painful."
Even as I wished to say, " Thou dost appease me,"
I saw that I had reached another circle,
So that my eager eyes made me keep silence.
PURGATORIO, XV. 297
There it appeared to me that in a vision
Ecstatic on a sudden I was rapt,
And in a temple many persons saw ;
And at the door a woman, with the sweet
Behaviour of a mother, saying : " Son,
Why in this manner hast thou dealt with us ?
Lo, sorrowing, thy father and myself
Were seeking for thee f — and as here she ceased,
That which appeared at first had disappeared.
Then I beheld another with those waters
Adown her cheeks which grief distils whenever
From great disdain of others it is born,
And saying : " If of that city thou art lord.
For whose name was such strife among the godt",
And whence doth every science scintillate.
Avenge thyself on those audacious arms «
That clasped our daughter, O Pisistratus ;"
And the lord seemed to me benign and mild
To answer her with aspect temperate :
" What shall we do to those who wish us ill,
If he who loves us be by us condemned?" >
Then saw I people hot in fire of wrath.
With stones a young man slaying, clamorously
Still crying to each other, " Kill him ! kill him !"
And him I saw bow down, b:cause of death
That weighed already on him, to the earth, 1
But of his eyes made ever gates io heaven,
Imploring the high Lord, in so great strife.
That he would pardon those his persecutors.
With such an aspect as unlocks compassion.
Soon as my soul had outwardly returned 1
To things external to it which are true,
Did I my not false errors recognize.
My Leader, who could see me bear myself
Like to a man that rouses him from sleep,
Exclaimed : " What ails thee, that thou canst not stand ?
But hast been coming more than half a league '
Veiling thine eyes, and with thy legs entangled,
In guise of one whom wine or sleep subdues ? "
" O my sweet Father, if thou listen to me,
I'll tell thee," said I, " what appeared to me, 1
When thus from me my legs were ta'en away."
And he : "If thou shouldst have a hundred masks
Upon thy face, from me would not be shut
Thy cogitations, howsoever small.
X a
298 THE DIVINE COMEDY.
What thou hast seen was that thou mayst not fail 130
• To ope thy heart unto the waters of peace,
Which from the eternal fountain are diffused.
I did not ask, ' What ails thee ?' as he does
Who only looketh with the eyes that see not
When of the soul bereft the body lies, »35
But asked it to give vigour to thy feet ;
Thus must we needs urge on the sluggards, slow
To use their wakefulness when it returns."
We passed along, athwart the twilight peering
Forward as far as ever eye could stretch *4o
Against the sunbeams serotine and lucent;
And lo ! by slow degrees a smoke approached
In our direction, sombre as the night.
Nor was there place to hide one's self therefrom.
This of our eyes and the pure air bereft us. 145
CANTO XVI.
Darkness of hell, and of a night deprived
Of every planet under a poor sky,
As much as may be tenebrous with cloud,
Ne'er made unto my sight so thick a veil.
As did that smoke which there enveloped us,
Nor to the feeling of so rough a texture ;
For not an eye it suffered to stay open ;
Whereat mine escort, faithful and sagacious,
Drew near to me and offered me his shoulder.
E'en as a blind man goes behind his guide,
Lest he should wander, or should strike against
Aught that may harm or peradventure kill him,
So went I through the bitter and foul air.
Listening unto my Leader, who said only,
" Look that from me thou be not separated."
Voices I heard, and every one appeared /
To supplicate for peace and misericord - ^'
The Lamb of God who takes away our sins.
N \ Still " Agnus Dei " their exordium was ;
V^ One word there was in all, and metre one,
^ So that all harmony appeared among them.
" Master," I said, " are spirits those I hear ? "
And he to ijtie : " Thou apprehendest truly,
And they the knot of anger go unloosing."
PURGATORIO, XVI. 299
" Now who art thou, that cleavest through our smoke as
And art discoursing of us even as though
Thou didst by calends still divide the time ? "
After this manner by a voice was spoken ;
Whereon my Master said : " Do thou reply,
And ask if on this side the way go upward." 30
And I : " O creature that dost cleanse thyself
To return beautiful to Him who made thee,
Thou shalt hear marvels if thou follow me."
" Thee will I follow far as is allowed me,"
He answered ; " and if smoke prevent our seeing, 35
Hearing shall keep us joined instead thereof."
Thereon began I : " With that swathing band
Which death unwindeth am I going upward,
And hither came I through the infernal anguish.
And if God in his grace has me infolded, 40
So that he wills that I behold his court
By method wholly out of modern usage,
Conceal not from me who ere death thou wast.
But tell it me, and tell me if I go
Right for the pass, and be thy words our escort." 45
" Lombard was I, and I was Marco called :
The world I knew, and loved that excellence,
At which has each one now unbent his bow.
For mounting upward, thou art going right."
Thus he made answer, and subjoined : " I pray thee 50
To pray for me when thou shalt be above."
And I to him : " My faith I pledge to thee
To do what thou dost ask me ; but am bursting
Inly with doubt, unless I rid me of it.
First it was simple, and is now made double ss
By thy opinion, which makes certain to me.
Here and elsewhere, that which I couple with it.
The world forsooth is utterly deserted
By every virtue, as thou tellest me.
And with iniquity is big and covered ; 60
But I beseech thee point me out the cause.
That I may see it, and to others show it ;
For one in the heavens, and here below one puts it"
A sigh profound, that grief forced into Ai !
He first sent forth, and then began he : " Brother, 65
The world is blind, and sooth thou comest from it !
Ye who are living every cause refer
Still upward to the heavens, as if all things
They of necessity moved with themselves.
^oo THE DIVINE COMEDY.
If this were so, in you would be destroyed 7°
Free will, nor any justice would there be
In having joy for good, or grief for evil.
The heavens your movements do initiate,
I say not all ; but granting that I say it.
Light has been given you for good and evil, 75
And free volition ; which, if some fatigue
In the first battles with the heavens it suffers,
Afterwards conquers all, if well 'tis nurtured.
To greater force and to a better nature.
Though free, ye subject are, and that creates .80
The mind in you the heavens have not in charge.
Hence, if the present world doth go astray,
In you the cause is, be it sought in you ;
And I therein will now be thy true spy.
Forth from the hand of Him, who fondles it «s
Before it is, like to a little girl
Weeping and laughing in her childish sport,
Issues the simple soul, that nothing knows.
Save that, proceeding from a joyous Maker,
Gladly it turns to that which gives it pleasure. 90
Of trivial good at first it tastes the savour ;
Is cheated by it, and runs after it,
If guide or rein turn not aside its love.
Hence it behoved laws for a rein to place.
Behoved a king to have, who at the least 95
Of the true city should discern the tower.
The laws exist, but who sets hand to them ?
No one ; because the shepherd who precedes
Can ruminate, but cleaveth not the hoof;
Wherefore the people that perceives its guide »oo
Strike only at the good for which it hankers,
• Feeds upon that, and farther seeketh not.
Clearly canst thou perceive that evil guidance
The cause is that has made the world depraved,
And not that nature is corrupt in you. 105
Rome, that reformed the world, accustomed was
Two suns to have, which one road and the other,
Of God and of the world, made manifest.
One has the other quenched, and to the crosier
The sword is joined, and ill beseemeth it "o
That by main force one with the other go,
Because, being joined, one feareth not the other;
If thou believe not, think upon the grain,
For by its seed each herb is recognized.
PURGATORIO, XV H. Jflx
In the land laved by Po and Adige, "s
Valour and courtesy used to be found,
Before that Frederick had his controversy ;
Now in security can pass that way
Whoever will abstain, through sense of shame,
From speaking with the good, or drawing near them, tso
True, three old men are left, in whom upbraids
,The ancient age the new, and late they deem it
That God restore them to the better life :
Currado da Palazzo, and good Gherardo,
And Guido da Castel, who better named is, «s
In fashion of "the French, the simple Lombard :
Say thou henceforward that the Church of Rome,
Confounding in itself two governments.
Falls in the mire, and soils itself and burden."
** O Marco mine," I said, " thou reasonest well ; 130
And now discern I why the sons of Levi
Have been excluded from the heritage.
But what Gherardo is it, who, as sample
Of a lost race, thou sayest has remained
In reprobation of the barbarous age?" »3S
" Either thy speech deceives me, or it tempts me,"
He answered me ; " for speaking Tuscan to me,
It seems of good Gherardo naught thou knowest
By other surname do I know him not,
Unless I take it from his daughter Gaia. »4»
May God be with you, for I come no farther.
Behold the dawn, that through the smoke rays out,
Already whitening ; and I must depart —
Yonder the Angel is — ere he appear."
Thus did he speak, and would no farther hear me. ms
C'^A^,'-
CANTO XVII.
Remember, Reader, if e'er in the Alps
A mist o'ertook thee, through which thou couldst see
Not otherwise than through its membrane mole,
How, when the vapours humid and condensed
Begin to dissipate themselves, the sphere
Of the sun feebly enters in among them.
And thy imagination will be swift
In coming to perceive how I re*saw
The sun at first, that was already setting.
302 THE DIVINE COMEDY.
Thus, to the faithful footsteps of my Master lo
Mating mine own, I issued from that cloud
To rays already dead on the low shores.
0 thou, Imagination, that dost steal us
So from without sometimes, that man perceives not,
Although around may sound a thousand trumpets, is
Who moveth thee, if sense impel thee not?
Moves thee a light, which in the heaven takes form.
By self, or by a will that downward guides it.
Of her impiety, who changed her form
Into the bird that most delights in singing, «
In my imagining appeared the trace ;
And hereupon my mind was so withdrawn
Within itselfj that from without there came
Nothing that then might be received by it.
Then reigned within my lofty fantasy 25
One crucified, disdainful and ferocious \
In countenance, and even thus was dying. ^ ^"^^^ -
Around him were the great Ahasuerus,
Esther his wife, and the just Mordecai,
Who was in word and action so entire. w
And even as this image burst asunder
Of its own self, in fashion of a bubble
In which the water it was made of fails,
There rose up in my vision a young maiden
Bitterly weeping, and she said : " O queen, is
Why hast thou wished in anger to be naught ?
Thou'st slain thyself, Lavinia not to lose ;
Now hast thou lost me ; I am she who mourns,
Mother, at thine ere at another's ruin."
As sleep is broken, when upon a sudden 40
New light strikes in upon the eyelids closed,
And broken quivers ere it dieth wholly,
So this imagining of mine fell down
As soon as the effulgence smote my face.
Greater by far than what is in our wont. 45
1 turned me round to see where I might be,
. When said a voice, " Here is the passage up ; "
Which from all other purposes removed me.
And made my wish so full of eagerness
To look and see who was it that was speaking, so
It never rests till meeting face to face ;
But as before the sun, which quells the sight,
And in its own excess its figure veils.
Even so my power was insufficient here.
PURGATORIO, XVII. 303
" This is a spirit divine, who in the way ss
Of going up directs us without asking,
And who with his own hght himself conceals.
He does with us as man doth with himself;
For he who sees the need, and waits the asking,
Malignly leans already tow'rds denial. 6c
Accord we now our feet to such inviting.
Let us make haste to mount ere it grow dark ; ^
For then we could not till the day return."
Thus my Conductor said ; and I and he
Together turned our footsteps to a stairway ; «5
And I, as soon as the first step I reached,
Near me perceived a motion as of wings, - ,
And fanning in the face, and saying, '•'■ Beati - ^'^Ajtjcu.cr - .
Pacifici^ who are without ill anger." \j^v^%J^ -^^^'.^ ;t/^^
Already over us were so uplifted r>
The latest sunbeams, which the night pursues.
That upon many sides the stars appeared.
" O manhood mine, why dost thou vanish so ? "
I said within myself; for I perceived
The vigour of my legs was put in truce. 75
We at the point were where no more ascends
The stairway upward, and were motionless,
Even as a ship, which at the shore arrives ;
And I gave heed a little, if I might hear
Aught whatsoever in the circle new ; sc
Then to my Master turned me roimd and said :
" Say, my sweet Father, what delinquency
Is purged here in the circle where we are 1
Although our feet may pause, pause not thy speech."
And he to me : " The love of good, remiss 85
In what it should have done, is here restored ;
Here plied again the ill-belated oar ;
But still more openly to understand,
Turn unto me thy mind, and thou shalt gather
Some profitable fruit from our delay. 90
Neither Creator nor a creature ever.
Son," he began, " was destitute of love
Natural or spiritual ; and thou knowest it.
The natural was ever without error ;
But err the other may by evil object, «
Or by too much, or by too little vigour.
While in the first it well directed is.
And in the second moderates itself.
It cannot be the cause of sinful pleasure ;
J04 THE DIVINE COMEDY,
But when to ill it turns, and, with more care too
Or lesser than it ought, runs after good,
'Gainst the Creator works his own creation.
Hence thou mayst comprehend that love must be
The seed within yourselves of every virtue,
And every act that merits punishment. 105
Now inasmuch as never from the welfare
Of its own subject can love turn its sight.
From their own hatred all things are secure ;
And since we cannot think of any being
Standing alone, nor from the First divided, "o
Of hating Him is all desire cut off.
Hence if, discriminating, I judge well,
The evil that one loves is of one's neighbour.
And this is bom in three modes in your clay.
There are, who, by abasement of their neighbour, "s
Hope to excel, and therefore only long
That from his greatness he may be cast down ;
There are, who power, grace, honour, and renown
Fear they may lose because another rises.
Thence are so sad that the reverse they love ; ao
And there are those whom injury seems to chafe.
So that it makes them greedy for revenge.
And such must needs shape out another's harm.
This threefold love is wept for down below ;
Now of the other will I have thee hear, as
That runneth after good with measure faulty.
Each one confusedly a good conceives
Wherein the mind may rest, and longeth for it ;
Therefore to overtake it each one strives.
If languid love to look on this attract you, 130
Or in attaining unto it, this cornice,
After just penitence, torments you for it.
There's other good that does not make man happy ;
'Tis not felicity, 'tis not the good
Essence, of every good the fruit and root 135
The love that yields itself too much to this
Above us is lamented in three circles ;
But how tripartite it may be described,
I say not, that thou seek it for thyself."
PURGA70RI0, XVIII. yas
CANTO XVIII.
An end had put unto his reasoning
The lofty Teacher, and attent was looking
Into my face, if I appeared content ;
And I, whom a new thirst still goaded on,
Without was mute, and said within : " Perchance
The too much* questioning I make annoys him."
But that true Father, who had comprehended
The timid wish, that opened not itself,
By speaking gave me hardihood to speak.
Whence I : " My sight is, Master, vivified
So in thy light, that clearly I discern
Whate'er thy speech importeth or describes.
Therefore I thee entreat, sweet Father dear.
To teach me love, to which thou dost refer
Every good action and its contrary."
** Direct," he said, " towards me the keen eyes
Of intellect, and clear will be to thee
The error of the blind, who would be leaders.
The soul, which is created apt to love.
Is mobile unto everything that pleases,
Soon as by pleasure she is waked to action.
Your apprehension from some real thing
An image draws, and in yourselves displays it
So that it makes the soul turn unto it.
And ii(^when turned, towards it she incline,
Love is that inclination ; it is nature,
Which is by pleasure bound in you anew
Then even as the fire doth upward move
By its own form, which to ascend is born,
Where longest in its matter it endures.
So comes the captive soul into desire.
Which is a motion spiritual, and ne'er rests
Until she doth enjoy the thing beloved.
Now may apparent be to thee how hidden
The truth is from those people, who aver
All love is in itself a laudable thing ;
Because its matter may perchance appear
Aye to be good ; but yet not each impression
Is good, albeit good may be the wax."
306 THE DIVINE COMEDY.
" Thy words, and my sequacious intellect," 40
I answered him, " have love revealed to me ;
But that has made me more impregned with doubt ;
For if love from without be offered us,
And with another foot the soul go not,
If right or wrong she go, 'tis not her merit." 4;
And he to me : " What reason seeth here,
Myself can tell thee ; beyond that await
For Beatrice, since 'tis a work of faith.
Every substantial form, that segregate
From matter is, and with it is united, 5°
Specific power has in itself collected,
Which without act is not perceptible, '
Nor shows itself except by its effect,
As life does in a plant by the green leaves.
But still, whence cometh the intelligence S5
Of the first notions, man is ignorant.
And the affection for the first allurements,
Which are in you as instinct in the bee
To make its honey ; and this first desire
Merit of praise or blame containeth not. 60
Now, that to this all others may be gathered,
Innate within you is the power that counsels,
And it should keep the threshold of assent.
This is the principle, from which is taken
Occasion of desert in you, according 65
As good and guilty loves it takes and winnows.
Those who, in reasoning, to the bottom went.
Were of this innate liberty aware,
Therefore bequeathed they Ethics to the world.
Supposing, then, that from necessity ^ 70
Springs every love that is within you kindled.
Within yourselves the power is to restrain it.
The noble virtue Beatrice understands
By the free will ; and therefore see that thou
Bear it in mind, if she should speak of it." 75
The moon, belated almost unto midnight.
Now made the stars appear to us more rare,
Formed like a bucket, that is all ablaze,
And counter to the heavens ran through those paths
Which the sun sets aflame, when he of Rome io
Sees it 'twixt Sardes and Corsicans go down ;
And that ])atrician shade, for whom is named
Pietola more than any Mantuan town,
Had laid aside the burden of my lading ;
PURGATORIO, XVIII. 307
Whence I, who reason manifest and plain 8s
In answer to my questions had received,
Stood hke a man in drowsy reverie.
But taken from me was this drowsiness
Suddenly by a people, that behind
Our backs already had come round to us. 90
And as, of old, Ismenus and Asopus
Beside them saw at night the rush and throng,
If but the Thebans were in need of Bacchus,
So they along that circle curve their step,
From what I saw of those approaching us, 9s
Who by good-will and righteous love are ridden.
Full soon they were upon us, because running
Moved onward all that mighty multitude.
And two in the advance cried out, lamenting,
" Mary in haste unto the mountain ran, no
And Caesar, that he might subdue Ilerda,
Thrust at Marseilles, and then ran into Spain."
" Quick ! quick ! so that the time may not be lost
By little love !" forthwith the others cried,
" For ardour in well-doing freshens grace !" to%
" O folk, in whom an eager fervour now
Supplies perhaps delay and negligence.
Put by you in well-doing, through lukewarmness.
This one who lives, and truly I lie not,
Would fain go up, if but the sun relight us ; no
So tell us where the passage nearest is."
These were the words of him who was my Guide ;
And some one of those spirits said : " Come on
Behind us, and the opening shalt thou find ;
So full of longing are we to move onward, us
That stay we cannot ; therefore pardon us,
If thou for churlishness our justice take.
I was San Zeno's Abbot at Verona,
Under the empire of good Barbarossa,
Of whom still sorrowing Milan holds discourse 3 w)
And he has one foot in the grave already,
Who shall erelong lament that monastery.
And sorry be of having there had power.
Because his son, in his whole body sick,
And worse in mind, and who was evil-bom, vm
He put into the place of its true pastor."
If more he said, or silent was, I know not.
He had already passed so far beyond us ;
But this I heard, and to retain it pleased me.
3o8 THE DIVINE COMEDY.
And he who was in every need my succour 130
Said : " Turn thee hitherward ; see two of them
Come fastening upon slothfulness their teeth."
In rear of all they shouted : " Sooner were
The people dead to whom the sea was opened,
Than their inheritors the Jordan saw ; «35
And those who the fatigue did not endure
Unto the issue, with Anchises' son,
Themselves to life withouten glory offered."
Then when from us so separated were
Those shades, that they no longer could be seen, h*
Within me a new thought did entrance find,
Whence others many and diverse were born ;
And so I lapsed from one into another,
That in a reverie mine eyes I closed,
And meditation into dream transmuted. ms
CANTO XIX.
It was the hour when the diurnal heat
No more can warm the coldness of the moon,
Vanquished by earth, or peradventure Saturn,
When geomancers their Fortuna Major
See in the orient before the dawn
Rise by a path that long remains not dim,
There came to me in dreams a stammering woman,
Squint in her eyes, and in her feet distorted.
With hands dissevered, and of sallow hue.
I looked at her ; and as the sun restores
The frigid members, which the night benumbs.
Even thus my gaze did render voluble
Her tongue, and made her all erect thereafter
In little while, and the lost countenance
As love desires it so in her did colour.
When in this wise she had her speech unloosed,
She 'gan to sing so, that with difficulty
Could I have turned my thoughts away from her.
" I am," she sang, " I am the Siren sweet
Who mariners amid the main unman
So full am I of pleasantness to hear.
I drew Ulysses from his wandering way
Unto my song, and he who dwells with me
Seldom departs, so wholly I content him."
PURGATORIO, XIX. 309
Her mouth was not yet dosed again, before »5
Appeared a Lady saintly and alert
Close at my side to put her to confusion.
" Virgilius, O Virgilius ! who is this?"
Sternly she said ; and he was drawing near
With eyes still fixed upon that modest one. v
She seized the other and in front laid open,
Rending her garments, and her belly showed me ;
This waked me with the stench that issued from it.
1 turned mine eyes, and good Virgilius said :
" At least thrice have I called thee ; rise and come ; 35
Find we the opening by which thou mayst enter."
I rose ; and full already of high day
Were all the circles of the Sacred Mountain,
And with the new sun at our back we went.
Following behind him, I my forehead bore 40
Like unto one who has it laden with thought,
Who makes himself the half arch of a bridge,
When I heard say, " Come, here the passage is,"
Spoken in a manner gentle and benign.
Such as we hear not in this mortal region. 45
With open wings, which of a swan appeared,
Upward he turned us who thus spake to us,
Between the two walls of the solid granite.
He moved his pinions afterwards and fanned us,
Affirming those qui lugent to be blessed, so
For they shall have their souls with comfort filled.
" What aileth thee, that aye to earth thou gazest ?"
To me my Guide began to say, we both
Somewhat beyond the Angel having mounted.
And I : " With such misgiving makes me go 55
A vision new, which bends me to itself.
So that I cannot from the thought withdraw me."
" Didst thou behold," he said, " that old enchantress.
Who sole above us henceforth is lamented ?
Didst thou behold how man is freed from her? 6«
Sufllice it thee, and smite earth with thy heels,
Thine eyes lift upward to the lure, that whirls
The Eternal King with revolutions vast."
Even as the hawk, that first his feet surveys,
Then turns him to the call and stretches forward, es
Through the desire of food that draws him thither,
Such I became, and such, as far as cleaves
The rock to give a way to him who mounts.
Went on to where the circling doth begin.
3IO THE DIVINE COMEDY.
On the fifth circle when I had come forth, 70
People I saw upon it who were weeping,
Stretched prone upon the ground, all downward turned.
"• Adhcesit pavimefito anima mea"
I heard them say with sighings so profound,
That hardly could the words be understood. 75
" O ye elect of God, whose sufferings
Justice and Hope both render less severe,
Direct ye us towards the high ascents."
" If ye are come secure from this prostration,
And vvish to find the way most speedily, 80
Let your right hands be evermore outside."
Thus did the Poet ask, and thus was answered
By them somewhat in front of us ; whence I
In what was spoken divined the rest concealed,
And unto my Lord's eyes mine eyes I turned ; ss
Whence he assented with a cheerful sign
To what the sight of my desire implored.
When of myself I could dispose at will,
Above that creature did I draw myself.
Whose words before had caused me to take note, 9°
Saying : " O Spirit, in whom weeping ripens
That without which to God we cannot turn,
Suspend awhile for me thy greater care.
Who wast thou, and why are your backs turned upwards.
Tell me, and if thou wouldst that I procure thee 9s
Anything there whence living I departed."
And he to me : " Wherefore our backs the heaven
Turns to itself, know shalt thou ; but beforehand
Scias quod ego fui successor Petri.
Between Siestri and Chiaveri descends joo
A river beautiful, and of its name
The title of my blood its summit makes.
A month and little more essayed I how
Weighs the great cloak on him from mire who keeps it;
For all the other burdens seem a feather. 10s
Tardy, ah woe is me ! was my conversion ;
But when the Roman Shepherd I was made,
Then I discovered life to be a lie.
I saw that there the heart was not at rest.
Nor farther in that life could one ascend ; "o
Whereby the love of this was kindled in me.
Until that time a wretched soul and parted
From God was I, and wholly avaricious ;
Now, as thou seest, I here am punished for it
PURGATORIO, XX. 311
What avarice does is here made manifest
In the purgation of these souls converted,
And no more bitter pain the Mountain has.
Even as our eye did not upHft itself
Aloft, being fastened upon earthly things.
So justice here has merged it in the earth.
As avarice had extinguished our affection
For every good, whereby was action lost,
So justice here doth hold us in restraint.
Bound and imprisoned by the feet and hands ;
And so long as it pleases the just Lord
Shall we remain immovable and prostrate."
I on my knees had fallen, and wished to speak ;
But even as I began, and he was 'ware.
Only by listening, of my reverence,
" What cause," he said, " has downward bent thee thus ? "
And I to him : " For your own dignity.
Standing, my conscience stung me with remorse."
*' Straighten thy legs, and upward raise thee, brother,"
He answered : " Err not, fellow-servant am I
With thee and with the others to one power.
If e'er that holy, evangelic sound,
Which sayeth neque niibent, thou hast heard,
Well canst thou see why in this wise I speak.
Now go ; no longer will I have thee linger,
Because thy stay doth incommode my weeping,
With which I ripen that which thou hast said.
On earth I have a grandchild named Alagia,
Good in herself, unless indeed our house
Malevolent may make her by example,
And she alone remains to me on earth."
CANTO XX.
Ill strives the will against a better will ;
Therefore, to pleasure him, against my pleasure
I drew the sponge not saturate from the water.
Onward I moved, an:" onward moved my Leader,
Through vacant places, skirting still the rock,
As on a wall close to the battlements ;
For they that through their eyes pour drop by drop
The malady which all the world pervades,
On the other side too near the verge approach.
312 THE DIVINE COMEDY.
Accursed mayst thou be, thou old she-wolf, «>
That more than all the other beasts hast prey,
Because of hunger infinitely hollow I
0 heaven, in whose gyrations some appear
To think conditions here below are changed,
When will he come through whom she shall depart ? 15
Onward we went with footsteps slow and scarce.
And I attentive to the shades I heard
Piteously weeping and bemoaning them ;
And I by peradventure heard " Sweet Mary ! "
Uttered in front of us amid the weeping ••
Even as a woman does who is in child-birth ;
And in continuance : " How poor thou wast
Is manifested by that hostelry
Where thou didst lay thy sacred burden down."
Thereafterward I heard : " O good Fabricius, «5
Virtue with poverty didst thou prefer
To the possession of great wealth with vice."
So pleasurable were these words to me ,
That I drew farther onward to have knowledge
Touching that spirit whence they seemed to come. 30
He furthermore was speaking of the largess
Which Nicholas unto the maidens gave.
In order to conduct their youth to honour.
" O soul that dost so excellently speak,
Tell me who wast thou," said I, " and why only 3S
Thou dost renew these praises well deserved ?
Not without recompense shall be thy word.
If I return to finish the short journey
Of that life' which is flying to its end."
And he : " I'll tell thee, not for any comfort 40
I may expect from earth, but that so much
Grace shines in thee or ever thou art dead.
1 was the root of that malignant plant
Which overshadows all the Christian world,
So that good fruit is seldom gathered from it ; 4S
But if Douay and Ghent, and Lille and Bruges
Had power, soon vengeance would be taken on it ;
And this I pray of Him who judges all.
Hugh Capet was I called upon the earth ;
From me were bom the Louises and Philips, j»
By whom in later days has France been governed.
I was the son of a Parisian butcher.
What time the ancient kings had perished all,
Excepting one, contrite in cloth of gray.
PURGATORIO, XX. 313
I found me grasping in my hands the rein 5S
Of the realm's government, and so great power
Of new acquest, and so with friends abounding,
That to the widowed diadem promoted
The head of mine own offspring was, from whom
The consecrated bones of these began. 60
So long as the great dowry of Provence
Out of my blood took not the sense of shame,
'Twas little worth, but still it did no harm, •
Then it began with falsehood and with force
Its rapine ; and thereafter, for amends, 65
Took Ponthieu, Normandy, and Gascony.
Charles came to Ital)', and for amends
A victim made of Conradin, and then
Thrust Thomas back to heaven, for amends.
A time I see, not very distant now, 7°
Which draweth forth another Charles from France,
The better to make known both him and his.
Unarmed he goes, and only with the lance
That Judas jousted with ; and that he thrusts
So that he makes the paunch of Florence burst. 75
He thence not land, but sin and infamy.
Shall gain, so much more grievous to himself
As the more light such damage he accounts.
The other, now gone forth, ta'en in his ship.
See I his daughter sell, and chaffer for her «o
As corsairs do with other ffemale slaves.
What more, O Avarice, canst thou do to us,
Since thou my blood so to thyself hast drawn,
It careth not for its own proper flesh ?
That less may seem the future ill and past, 85
I see the flower-de-luce Alagna enter.
And Christ in his own Vicar captive made.
I see him yet another time derided ;
I see renewed the vinegar and gall,
And between living thieves I see him slain. 90
I see the modern Pilate so relentless.
This does not sate him, but without decretal
He to the temple bears his sordid sails 1
When, O my Lord ! shall I be joyful made
By looking on the vengeance which, concealed, gs
Makes sweet thine anger in thy secrecy ?
What I was saying of that only bride
Of the Holy Ghost, and which occasioned thee
To turn towards me for some commentary.
114 THE DIVINE COMEDY.
So long has been ordained to all our prayers
As the day lasts ; but when the night comes on,
Contrary sound we take instead thereof.
At that time we repeat Pygmalion,
Of whom a traitor, thief, and parricide
Made his insatiable desire of gold ;
And the misery of avaricious Midas,
That followed his inordinate demand,
At which forevermore one needs but laugh.
The foolish Achan each one then records,
And how he stole the spoils ; so that the wrath
Of Joshua still appears to sting him here.
Then we accuse Sapphira with her husband.
We laud the hoof-beats Heliodorus had.
And the whole mount in infamy encircles
Polymnestor who murdered Polydorus.
Here finally is cried : ' O Crassus, tell us,
For thou dost know, what is the taste of gold ? '
Sometimes we speak, one loud, another low,
According to desire of speech, that spurs us
To greater now and now to lesser pace.
But in the good that here by day is talked of,
Erewhile alone I was not ; yet near by
No other person lifted up his voice."
From him already we departed were.
And made endeavour to o'ercome the road
As much as was permitted to our power,
TW'hen I perceived, like something that is falling,
The mountain tremble, whence a chill seized on me,
As seizes him who to his death is going.
Certes so violently shook not Delos,
Before Latona made her nest therein
To give birth to the two eyes of the heaven.
Then upon all sides there began a cry,
Such that the Master drew himself towards me.
Saying, " Fear not, while I am guiding thee."
*' Gloria in excchis Deo" all
Were saying, from what near I comprehended,
Where it was possible to hear the cry.
We paused immovable and in suspense,
• Even as the shepherds who first heard that song,
■ Until the trembling ceased, and it was finished.
Then we resumed again our holy path.
Watching the shades that lay upon the ground.
Already turned to their accustomed plaint.
PURGATORIO, XXL 315
No ignorance ever with so great a strife hs
Had rendered me importunate to know,
If erreth not in this my memory,
As meditating then I seemed to have ;
Nor out of haste to question did I dare,
Nor of myself I there could aught perceive ; 150
So I went onward timorous and thoughtful.
CANTO XXL
The natural thirst, that ne'er is satisfied
Excepting with the water for whose grace
The woman of Samaria besought.
Put me in travail, and haste goaded me
Along the encumbered path behind my Leader
And I was pitying that righteous vengeance ;
And lo ! in the same manner as Luke writeth
That Christ appeared to two upon the way
From the sepulchral cave already risen,
A shade appeared to us, and came behind us,
Down gazing on the prostrate multitude.
Nor were we ware of it, until it spake.
Saying, " My brothers, n;ay God give you peace ! "
We turned us suddenly, and Virgilius rendered
To him the countersign thereto conforming.
Thereon began he : " In the blessed council,
Thee may the court veracious place in peace,
That me doth banish in eternal exile ! "
" How," said he, and the while we went with speed,
" If ye are shades whom God deigns not on high.
Who up his stairs so far has guided you ? "
And said my Teacher : " If thou note the marks
Which this one bears, and which the Angel traces
Well shalt thou see he with the good must reign.
But because she who spinneth day and night
For him had not yet drawn the distaff off,
Which Clotho lays for each one and compacts.
His soul, which is thy sister and my own,
In coming upwards could not come alone.
By reason that it sees not in our fashion.
Whence I was drawn from out the ample throat
Of Hell to be his guide, and I shall guide him
As far on as my school has power to lead.
?i6 THE DIVINE COMEDY.
But tell us, if thou knowest, why such a shudder
Erewhile the mountain gave, and why together as
All seemed to cry, as far as its moist feet ? "
In asking he so hit the very eye
Of my desire, that merely with the hope
My thirst became the less unsatisfied.
" Naught is there," he began, " that without order 4c
May the religion of the mountain feel,
Nor aught that may be foreign to its custom.
Free is it here from every permutation ;
What from itself heaven in itself receiveth
Can be of this the cause, and naught beside ; 45
Because that neither rain, nor hail, nor snow,
Nor dew, nor hoar-frost any higher falls
Than the short, little stairway of three steps.
Dense clouds do not appear, nor rarefied,
Nor coruscation, nor the daughter of Thaumas, 50
That often upon earth her region shifts ;
No arid vapour any farther rises
Than to the top of the three steps I spake of,
Whereon the Vicar of Peter has his feet.
Lower down perchance it trembles less or more, ss
But, for the wind that in the earth is hidden
I know not how, up here it never trembled.
It trembles here, whenever any soul
Feels itself pure, so that it soars, or moves
To mount aloft, and such a cry attends it. 6«
Of purity the will alone gives proof.
Which, being wholly free to change its convent,
Takes by surprise the soul, and helps it fly.
First it wills well ; but the desire permits not.
Which divine justice with the self-same will 65
There was to sin, ui)on the torment sets. ,
And I, who have been lying in this pain
Five hundred years and more, but just now felt
A free volition for a better seat.
Therefore thou heardst the earthquake, and the pious 70
Spirits along the mountain rendering praise
Unto the 1 .ord, that soon he speed them upwards."
So said he to him ; and since we enjoy
As much in drinking as the thirst is great,
I could not say how much it did me good. 7S
And the wise Leader : " Now I see the net
That snares you here, and how ye are set free,
Why the earth quakes, and wherefore ye rejoice.
PURGATORIO, XXI. 317
Now who thou wast be pleased that I may know ;
And why so many centuries thou hast here 80
Been lying, let me gather from thy words."
" In days when the good Titus, with the aid
Of the supremest King, avenged the wounds
Whence issued forth the blood by Judas sold,
Under the name that most endures and honours, 8s
Was I on earth," that spirit made reply,
" Greatly renowned, but not with faith as yet.
My vocal spirit was so sweet, that Rome
Me, a Thoulousian, drew unto herself,
Where I deserved to deck my brows with myrtle. 90
Statins the people name me still on earth ;
I sang of Thebes, and then of great Achilles ;
But on the way fell with my second burden.
The seeds unto my ardour were the sparks
Of that celestial flame which heated me, k
Whereby more than a thousand have been fired ;
Of the ^neid speak I, which to me
A mother was, and was my nurse in song ;
Without this weighed I not a drachma's weight
And to have lived upon the earth what time leo
Virgilius lived, I would accept one sun
More than I must ere issuing from my ban."
These words towards me made Virgilius turn
With looks that in their silence said, '• Be silent ! "
But yet the power that wills cannot do all things ; i<^
For tears and laughter are such pursuivants
Unto the passion from which each springs forth,
In the most tnithful least the will they follow.
I only smiled, as one who gives the wink ;
Whereat the shade was silent, and it gazed us
Into mine eyes, where most expression dwells ;
And, "As thou well mayst consummate a labour
So great," it said, " why did thy face just now
Display to me the lightning of a smile ? "
Now am I caught on this side and on that ; ns
One keeps me silent, one to speak conjures me,
Wherefore I sigh, and I am understood.
" Speak," said my Master, " and be not afraid
Of speaking, but speak out, and say to him
What he demands with such solicitude." «»
Whence I : " Thou peradventure marvellest,
O antique spirit, at the smile I gave ;
But I will have more wonder seize upon thee.
31 8 THE DIVINE COMEDY.
This one, who guides on high these eyes of mine,
Is that VirgiHus, from whom thou didst learn "s
To sing aloud of men and of the Gods.
If other cause thou to my smile imputedst,
Abandon it as false, and trust it was
Those words which thou hast spoken concerning him."
Already he was stooping to embrace 130
My Teacher's feet ; but he said to him : " Brother,
Do not ; for shade thou art, and shade beholdest."
And he uprising : " Now canst thou the sum
Of love which warms me to thee comprehend,
When this our vanity I disremember, 135
Treating a shadow as substantial thing."
CANTO XXII.
Already was the Angel left behind us,
The Angel who to the sixth round had turned us,
Having erased one mark from off my face ;
And those who have in justice their desire
Had said to us, ^^Beati,'" in their voices.
With " sitio" and without more ended it
And I, more light than through the other passes,
Went onward so, that without any labour
I followed upward the swift-footed spirits ;
When thus Virgilius began : " The love
Kindled by virtue aye another kindles.
Provided outwardly its flame appear.
Hence from the hour that Juvenal descended
Among us into the infernal Limbo,
Who made apparent to me thy affection,
My kindliness towards thee was as great
As ever bound one to an unseen person,
So that these stairs will now seem short to me.
But tell me, and forgive me as a friend,
If too great confidence let loose the rein,
And as a friend now hold discourse with me ;
How was it possible within thy breast
For avarice to find place, 'mid so much wisdom
As thou wast filled with by thy diligence?"
These words excited Statius at first
Somewhat to laughter ; afterward he answered :
*' Each word of thine is love's dear sign to me.
PURGATORIO, XXII. ^^
Verily oftentimes do things appear
Which give fallacious matter to our doubts,
Instead of the true causes which are hidden ! 30
Thy question shows me thy belief to be
That I was niggard in the other life,
It may be from the circle where I was ;
Therefore know thou, that avarice was removed
Too far from me ; and this extravagance 35
Thousands of lunar periods have punished.
And were it not that I my thoughts uplifted.
When I the passage heard where thou exclaimest,
As if indignant, unto human nature,
*To what impellest thou not, O cursed hunger 40
Of gold, the appetite of mortal men ?' ^
Revolving I should feel the dismal joustings.
Then I perceived the hands could spread too wide
Their wings in spending, and repented me
As well of that as of my other sins ; 4S
How many with shorn hair shall rise again
Because of ignorance, which from this sin
Cuts off repentance living and in death !
And know that the transgression which rebuts
* By direct opposition any sin so
Together with it here its verdure dries.
Therefore if I have been among that folk
Which mourns its avarice, to purify me,
For its opposite has this befallen me."
" Now when thou sangest the relentless weapons ss
Of the twofold affliction of Jocasta,"
The singer of the Songs Bucolic said,
" From that which Clio there with thee preludes,
It does not seem that yet had made thee faithful
That faith without which no good works suffice. '60
If this be so, what candles or what sun
Scattered thy darkness so that thou didst trim
Thy sails behind the Fisherman thereafter .^ "
And he to him : " Thou first directedst me
Towards Parnassus, in its grots to drink, «s
And first concerning God didst me enlighten.
Thou didst as he who vvalketh in the night.
Who bears his light behind, which helps him not,
But wary makes the persons after him.
When thou didst say : ' The age renews itself, 70
Justice returns, and man's primeval lime.
And a new progeny descends from heaven,'
320 THE DIVINE COMEDY.
Through thee I Poet was, thro.ugh thee a Christian ;
But that thou better see what I design,
To colour it will I extend my hand. 7S
Already was the world in every part
Pregnant with the true creed, disseminated
By messengers of the eternal kingdom ;
And thy assertion, spoken of above,
With the new preachers was in unison ; «o
Whence I to visit them the custom took.
Then they became so holy in my sight, -^\
That, when Domitian persecuted them, /
Not without tears of mine were their laments ;
And all the while that I on earth remained, 85
Them I befriended, and their upright customs
Made me disparage all the other sects.
And ere I led the Greeks unto the rivers
Of Thebes, in poetry, I was baptized,
But out of fear was covertly a Christian, 90
For a long time professing paganism ;
And this lukewarmness caused me the fourth circle
To circuit round more than four centuries.
Thou, therefore, who hast raised the covering
That hid from me whatever good I speak of, % 95
While in ascending we have time to spare,
Tell me, in what place is our friend Terentius,
Caecilius, Plautus, Varro, if thou knowest ;
Tell me if they are damned, and in what alley."
" These, Persius and myself, and others many," 100
Replied my Leader, " with that Grecian are
Whom more than all the rest the Muses suckled,
In the first circle of the prison blind ;
Ofttimes we of the mountain hold discourse
Which has our nurses ever with itself. 105
Euripides is with us, Antiphon,
Simonides, Agatho, and many other
Greeks who of old their brows with laurel decked.
There some of thine own people may be seen,
Antigone, Deiphile and Argia, no
And there Ismene mournful as of old.
There she is seen who pointed out Lang^a ;
There is Tire.sias' daughter, and there Thetis,
And there Deidamia with her sisters."
Silent already were the poets both, "5
Attent once more in looking round about.
From the ascent and from the walls released ;
PURGATORIO, XXIII. 321
And four handmaidens of the day already
Were left behind, and at the pole the fifth
Was pointing upward still its" burning horn,
What time my Guide : "I think that tow'rds the edge
Our dexter shoulders it behoves us turn.
Circling the mount as we are wont to do."
Thus in that region custom was our ensign ;
And we resumed our way with less suspicion
For the assenting of that worthy soul
They in advance went on, and I alone
Behind them, and I listened to their speech,
Which gave me lessons in the art of song.
But soon their sweet discourses interrupted
A tree which midway in the road we found,
With apples sweet and grateful to the smell.
And even as a fir-tree tapers upward
From bough to bough, so downwardly did that ;
I think in order that no one might climb it
On that side where our pathway was enclosed
Fell from the lofty rock a limpid water,
And spread itself abroad upon the leaves.
The Poets twain unto the tree drew near.
And from among the foliage a voice
Cried : " Of this food ye shall have scarcity."
Then said : " More thoughtful Mary was of making
The marriage feast complete and honourable,
Than of her mouth which now for you responds ;
And for their drink the ancient Roman women
With water were content ; and Daniel
Disparaged food, and understanding won.
The primal age was beautiful as gold ;
Acorns it made with hunger savorous,
And nectar every rivulet with thirst.
Honey and locusts were the aliments
That fed the Baptist in the wilderness ;
Whence he is glorious, and so magnified
As by the Evangel is revealed to you."
CANTO XXIII.
The while among the verdant leaves mine eyes
I riveted, as he is wont to do
Who wastes his life pursuing little birds,
322 THE DIVINE COMEDY.
My more than Father said unto me : " Son,
Come now ; because the time that is ordained us 5
More usefully should be apportioned out."
I turned my face and no less soon my steps
Unto the Sages, who were speaking so
They made the going of no cost to me ;
And lo ! were heard a song and a lament, »
'■'■Labia niea, Domine,''' in fashion
Such that delight and dolence it brought forth.
" O my sweet Father, what is this I hear ?"
Began I ; and he answered : " Shades that go
Perhaps the knot unloosing of their debt." 15
In the same way that thoughtful pilgrims do.
Who, unknown people on the road o'ertaking,
Turn themselves round to them, and do not stop,
Even thus, behind us with a swifter motion-
* Coming and passing onward, gazed upon us ao
A crowd of spirits silent and devout.
Each in his eyes was dark and cavernous,
Pallid in face, and so emaciate
That from the bones the skin did shape itself.
I do not think that so to merest rind as
Could Erisichthon have been withered up
By famine, when most fear he had of it.
Thinking within myself I said : " Behold,
This is the folk who lost Jerusalem,
When Mary made a prey of her own son.'' 30
Their sockets were like rings without the gems ;
Whoever in the face of men reads omo
Might well in these have recognised the m.
Who would believe the odour of an apple.
Begetting longing, could consume them so, as
And that of water, without knowing how ?
I still was wondering what so famished them,
For the oc<.:asion not yet manifest
Of their emaciation and sad squalor ;
And lo ! from out the hollow of his head 40
His eyes a shade turned on me, and looked keenly;
Then cried aloud : " What grace to me is this?"'
Never should I have known him by his look ;
But in his voice was evident to me
That which his aspect had suppressed within it. 4S
This spark within me wholly re-enkindled
My recognition of his altered face.
And I recalled the features of Forese.
PURGATORIO, XXIIh ^3
" Ah, do not look at this dry leprosy,"
Entreated he, " which doth my skin discdour, 3«
Nor at default of flesh that I may have ;
But tell me truth of thee, and who are those
Two souls, that yonder make for thee an escort ;
Uo not delay in speaking unto me."
*' That face of thine, which dead I once bewept, ss
Gives me for weeping now no lesser grief,"
I answered him, " beholding it so changed !
But tell me, for God's sake, what thus denudes you?
Make me not speak while I am marvelling.
For ill speaks he who's full of other longings." 6e
And he to me : " From the eternal council
Falls power into the water and the tree
Behind us left, whereby I grow so thin.
All of this people who lamenting sing,
For following beyond measure appetite 65
In hunger and thirst are here re-sanctified.
Desire to eat and drink enkindles in us
The scent that issues from the apple-tree.
And from the spray that sprinkles o'er the verdure ;
And not a single time alone, this ground 70
Encompassing, is refreshed our pain, —
I say our pain, and ought to say our solace, —
For the same wish doth lead us to the tree
Which led the Christ rejoicing to say Eli,
When with his veins he liberated us." 75
And I to him : " Forese, from that day
When for a better life thou changedst worlds.
Up to this time five years have not rolled round.
If sooner were the power exhausted in thee
Of sinning more, than thee the hour surprised 80
Of that good sorrow which to God reweds us.
How hast thou come up hitherward already ?
I thought to find thee down there underneath.
Where time for time doth restitution make."
A.nd he to me : " Thus speedily has led me 85
To drink of the sweet wormwood of these torments,
My Nella with her overflowing tears ;
She with her prayers devout and with her sighs
Has drawn me from the coast where one awaits,
And from the other circles set me free. 90
So much more dear and pleasing is to God
My little widow, whom so much I loved,
As in good works she is the more aione ;
324 THE DIVINE COMEDY-
For the Barbagia of Sardinia
By far more modest in its women is
Than the Barbagia I have left her in.
O brother sweet, what wilt thou have me say ?
A future time is in my sight already,
To which this hour will not be very old,
When from the pulpit shall be interdicted i
To the unblushing womankind of Florence
To go about displaying breast and paps.
What savages were e'er, what Saracens,
Who stood in need, to make them covered gO;,
Of spiritual or other discipline ? i
But if the shameless women were assured
Of what swift Heaven prepares for them, already
Wide open would they have their mouths to howl ;
For if my foresight here deceive me not,
They shall be sad ere he has bearded cheeks i
Who now is hushed to sleep with lullaby.
O brother, now no longer hide thee from me ;
See that not only I, but all these people
Are gazing there, where thou dost veil the sun.''
Whence I to him : " If thou bring back to mind i
What thou with me hast been and I with thee.
The present memory will be grievous still.
Out of that life he turned me back who goes
In front of me, two days agone when round
The sister of him yonder showed herself," i
And to the sun I pointed. " Through the deep
Night of the truly dead has this one led me,
With this true flesh, that follows after him.
Thence his encouragements have led me up,
Ascending and still circling round the mount i
That you doth straighten, whom the world made crooked.
He says that he will bear me company,
Till I shall be where Beatrice will be ;
There it behoves me to remain without him.
This is Virgilius, who thus says to me," i
And him I pointed at ; " the other is
That shade for whom just now shook every slope
Your realm, that from itself discharges him."
PURGATORIO, XXIV. 325
CANTO XXIV
Nor speech the going, nor the going that
Slackened ; but talking we went bravely on,
Even as a vessel urged by a good wind.
And shadows, that appeared things doubly dead.
From out the sepulchres of their eyes betrayed j:
Wonder at me, aware that I was living.
And I, continuing my colloquy,
Said : *' Peradventure he goes up more slowly
Than he would do, for other people's sake.
But tell me, if thou knowest, where is Piccarda ; »
Tell me if any one of note I see
Among this folk that gazes at me so."
" My sister, who, 'twixt beautiful and good,
I know not which was more, triumphs rejoicing
Already in her crown on high Olympus." aj
So said he first, and then : " 'Tis not forbidden
To name each other here, so milked away
Is our resemblance by our dieting.
This," pointing with his finger, " is Buonagiunta,
Buonagiunta, of Lucca ; and that face ^
Beyond him there, more peaked than the others,
Has held the holy Church within his arms ;
From Tours was he, and purges by his fasting
Bolsena's eels and the Vernaccia wine."
He named me many others one by one ; n
And all contented seemed at being named,
So that for this I saw not one dark look.
I saw for hunger bite the empty air
Ubaldin dalla Pila, and Boniface,
Who with his crook had pastured many people. 30
I saw Messer Marchese, who had leisure
Once at Forli for drinking with less dryness.
And he was one who ne'er felt satisfied.
But as he does who scans, and then doth prize
One more than others, did I him of Lucca, 35
Who seemed to take most cognizance of me.
He murmured, and I know not what Gentucca
From that place heard I, where he felt the wound /
Of justice, that doth macerate them so.
32b THE DIVINE COMEDY.
" O soul," I said, " that seemest so desirous 40
To speak with me, do so that I may hear thee.
And with thy speech appease thyself and me."
" A maid is born, and wears not yet the veil,"
Began he, " who to thee shall pleasant make
My city, howsoever men may blame it. 4S
Thou shalt go on thy way with this prevision ;
If by my murmuring thou hast been deceived,
True things hereafter will declare it to thee.
But say if him I here behold, who forth
Evoked the new-invented rhymes, beginning, 5°
Ladies, that have intei/igefice of love V
And I to him : " One am I, who, whenever
Love doth inspire me, note, and in that m^^asure
Which he within me dictates, singing go."
" O brother, now I see," he said, " the knot 55
Which me, the Notary, and Guittone held
Short of the sweet new style that now I hear.
I do perceive full clearly how your pens
Go closely following after him who dictates.
Which with our own forsooth came not to pass ; 60
And he who sets himself to go beyond,
No difference sees from one style to another ;"
And as if satisfied, he held his peace.
Everi as the birds, that winter tow'rds the Nile,
Sometimes into a phalanx form themselves, 65
Then fly in greater haste, and go in file ;
In such wise all the people who were there,
Turning their faces, hurried on their steps,
Both by their leanness and their wishes light.
And as a man, who weary is with trotting, 7<>
Lets his companions onward go, and walks.
Until he vents the panting of his chest ;
So did Forese let the holy flock
Pass by, and came with me behind it, saying,
" When will it be that I again shall see thee?" 7s
" How long," I answered, " I may live, I know not \
Yet my return will not so speedy be.
But I shall sooner in desire arrive ;
Because the place where I was set to live
From day to day of good is more depleted, Sc
And unto dismal ruin seems ordained."
** Now go," he said, " for him most guilty of it
At a beast's tail behold I dragged along
Towards the valley where is no repentance.
PURGATORIO, XXIV. 327
Faster at every step the beast is going, Ss
Increasing evermore until it smites him,
And leaves the body vilely mutilated.
Not long those wheels shall turn," and he uplifted
His eyes to heaven, " ere shall be clear to thee
That which my speech no farther can declare. 90
Now stay behind ; because the time so precious
Is in this kingdom, that I lose too much
By coming onward thus abreast with thee."
As sometimes issues forth upon a gallop
A cavalier from out a troop that ride, 9S
And seeks the honour of the first encounter,
So he with greater strides departed from us ;
And on the road remained I with those two.
Who were such mighty marshals of the world.
And when before us he had gone so far 100
Mine eyes became to him such pursuivants
As was my understanding to his words,
Appeared to me with laden and living boughs
Another apple-tree, and not far distant.
From having but just then turned thitherward. «cs
People I saw beneath it lift their hands.
And cry I know not what towards the leaves,
. Like little children eager and deluded,
Who pray, and he they pray to doth not answer,
But, to make very keen their appetite, no
Holds their desire aloft, and hides it not.
Then they departed as if undeceived ;
And now we came unto the mighty tree
Which prayers and tears so manifold refuses.
" Pass farther onward without drawing near ; ^15
The tree of which Eve ate is higher up.
And out of that one has this tree been raised."
Thus said I know not who among the branches ;
Whereat Virgilius, Statius, and myself
Went crowding forward on the side that rises. ia>
" Be mindful," said he, " of the accursed ones
Formed of the cloud-rack, who inebriate
Combated Theseus with their double breasts ;
And of the Jews who showed them soft in drinking.
Whence Gideon would not have them for companions 125
When he tow'rds Midian the hills descended."
Thus, closely pressed to one of the two borders,
On passed we, hearing sins of gluttony,
Followed forsooth by miserable gains ;
z
338 THE DIVINE COMEDY.
Then set at large upon the lonely road, 13a
A thousand steps and more we onward went,
In contemplation, each without a word.
" What go ye thinking thus, ye three alone ? "
Said suddenly a voice, whereat I started
As terrified and timid beasts are wont. las
I raised my head to see who this might be,
And never in a furnace was there seen
Metals or glass so lucent and so red
As one I saw who said : " If it may please you
To mount aloft, here it behoves you turn ; 140
This way goes he who goeth after peace."
His aspect had bereft me of my sight,
So that I turned me back unto my Teachers,
Like one who goeth as his hearing guides him.
And as, the harbinger of early dawn, 14s
The air of May doth move and breathe out fragrance,
Impregnate all with herbage and with flowers,
So did I feel a breeze strike in the midst
My front, and felt the moving of the plumes
That breathed around an odour of ambrosia ; 150
And heard it said : " Blessed are they whom grace
So much illumines, that the love of taste
Excites not in their breasts too great desire,
Hungering at all times so far as is just."
CANTO XXV.
Now was it the ascent no hindrance brooked,
Because the sun had his meridian circle
To Taurus left, and night to Scorpio ;
Wherefore as doth a man who tarries not,
But goes his way, whate'er to him appear,
If of necessity the sting transfix him,
In this wise did we enter through the gap,
Taking the stairway, one before the other.
Which by its narrowness divides the climbers.
And as the little stork that lifts its wing
With a desire to fly, and does not venture
To leave the nest, and lets it downward droop.
Even such was I, with the desire of asking
Kindled and quenched, unto the motion coming
He makes who doth address himself to speak.
PURGATORIO, XXV. 329
Not for our pace, though rapid it might be,
My father sweet forbore, but said : " Let fly
The bow of speech thou to the barb hast drawn."
With confidence I opened then my mouth,
And I began : " How can one meagre groAV 20
There where the need of nutriment appHes not ? "
'* If thou wouldst call to mind how Meleager
Was wasted by the wasting of a brand.
This would not," said he, " be to thee so sour ;
And wouldst thou think how at each tremulous motion n
Trembles within a mirror your own image ;
That which seems hard would mellow seem to thee.
But that thou mayst content thee in thy wish
Lo Statins here ; and him I call and pray
He now will be the healer of thy wounds." 30
" If I unfold to him the eternal vengeance,"
Responded Statins, " where thou present art,
Be my excuse that I can naught deny thee."
Then he began : " Son, if these words of mine
Thy mind doth contemplate and doth receive, 35
They'll be thy light unto the How thou sayest.
The perfect blood, which never is drunk up
Into the thirsty veins, and which remaineth
Like food that from the table thou removest,
Takes in the heart for all the human members 40
Virtue informative, as being that
Which to be changed to them goes through the veins
Again digest, descends it where 'tis better
Silent to be than say ; and then drops thence
Upon another's blood in natural vase. 45
There one together with the other mingles.
One to be passive meant, the other active
By reason of the perfect place it springs from ;
And being conjoined, begins to operate,
Coagulating first, then vivifying 5°
What for its matter it had made consistent.
The active virtue, being made a soul
As of a plant, (in so far different.
This on the way is, that aiTived already,)
Then works so much, that now it moves and feels ss
Like a sea-fungus, and then undertakes
To organize the powers whose seed it is.
Now, Son, dilates and now distends itself
The virtue from the generator's heart.
Where nature is intent on all the members. 60
330 THE DIVINE COMEDY.
But how from animal it man becomes
Thou dost not see as yet ; this is a point
Which made a wiser man than thou once err
So far, that in his doctrine separate
He made the soul from possible intellect.
For he no organ saw by this assumed.
Open thy breast unto the truth that's coming.
And know that, just as soon as in the foetus
The articulation of the brain is perfect,
The primal Motor turns to it well pleased
At so great art of nature, and inspires
A spirit new with virtue all replete,
Whicii what it finds there active doth attract
Into its substance, and becomes one soul.
Which lives, and feels, and on itself revolves.
And that thou less may wonder at my word.
Behold the sun's heat, which becometh wine,
Joined to the juice that from the vine distils.
Whenever Lachesis has no more thread.
It separates from the flesh, and virtually
Bears with itself the human and divine ;
The other faculties are voiceless all ;
The memory, the intelligence, and the wiil
In action far more vigorous than before.
Without a pause it falleth of itself
In marvellous way on one shore or the other ;
There of its roads it first is cognizant.
Soon as the place there circumscribeth it,
The virtue informative rays round about,
As, and as much as, in the living members.
And even as the air, when full of rain.
By alien rays that are therein reflected,
With divers colours shows itself adorned,
So there the neighboiuing air doth shape itself
Into that form which doth imjjress upon it
Virtually the soul that has stood still.
And then in manner of the little flame.
Which follovveth the fire where'er it shifts,
After the spirit followeth its new form.
Since afterwards it takes from this its semblance,
It is called shade ; and thence it organizes
Thereafter every senoe, even to the sight.
Thence is it that we speak, and thence we laugh ;
Thence is it that we form the tears and sighs,
That on the mountain thou mayhap hast heard.
PURGATORIO, XXVI. 3i'
According as impress us our desires
And other affections, so the shade is shaped,
And this is cause of what thou wonderest at."
And now unto the last of all the circles
Had we arrived, and to the right hand turned, "»
And were attentive to another care.
There the embankment shoots forth flames of fire,
And upward doth the cornice breathe a blast
That drives them back, and from itself sequesters.
Hence we must needs go on the open side, "s
And one by one ; and I did fear the fire
On this side, and on that the falling down.
My Leader said: "Along this place one ought
To keep upon the eyes a tightened rein,
Seeing that one so easily might err." "o
" Sumfnce Dens dementicB" in the bosom
Of the great burning chanted then I heard.
Which made me no less eager to turn round ;
And spirits saw I walking through the flame ;
Wherefore I looked, to my own steps and theirs 12s
Apportioning my sight from time to time.
After the close which to that hymn is made.
Aloud they shouted, " Viriim non cognosco :"
Then recommenced the hymn with voices low.
This also ended, cried they : " To the wood no
Diana ran, and drove forth Helice
Therefrom, who had of Venus felt the poison."
Then to their song returned they ; then the wives
They shouted, and the husbands who were chaste-
As virtue and the marriage vow imposes. '3s
And I believe that them this mode suffices.
For all the time the fire is burning them ;
With such care is it needful, and such food,
That the last wound of all should be closed up.
CANTO XXVI.
While on the brink thus one before the other
We went upon our way, oft the good Master
Said : " Take thou heed ! suffice it that I warn thee."
On the right shoulder smote me now the sun,
That, raying out, already the whole west
Changed from its azure aspect into white.
532 THE DIVINE COMEDY.
And with my shadow did I make the flame
Appear more red ; and even to such a sign
Shades saw I many, as they went, give heed.
This was the cause that gave them a beginning »
To speak of me ; and to themselves began they
To say : "That seems not a factitious body !"
Then towards me, as far as they could come,
Came certain of them, always with regard
Not to step forth where they would not be burned. is
*' O thou who goest, not from being slower
But reverent perhaps, behind the others.
Answer me, who in thirst and fire am burning.
Nor to me only is thine answer needful ;
For all of these have greater thirst for it «
Than for cold water Ethiop or Indian.
Tell us how is it that thou makest thyself
A wall unto the sun, as if thou hadst not
Entered as yet into the net of death."
Thus one of them addressed me, and I straight ^
Should have revealed myself, were I not bent
On other novelty that then appeared.
For through the middle of the burning road
I'here came a people face to face with these,
Which held me in suspense with gazing at them. 3°
There see I hastening upon either side
Each of the shades, and kissing one another
Without a pause, content with brief salute.
Thus in the middle of their brown battalions
Muzzle to muzzle one ant meets another 3S
Perchance to spy their journey or their fortune.
No sooner is the friendly greeting ended,
Or ever the first footstep passes onward,
Each one endeavours to outcry the other ;
The new-come people : "Sodom and Oomorrah !" 40
The rest : " Into the cow Pasiphae enters,
So that the bull unto her lust may run !"
Then as the cranes, that to Riphaean mountains
Might fly in part, and part towards the sands,
These of the frost, those of the sun avoidant, ts
One folk is going, and the other coming,
And weeping they return to their first songs,
And to the cry that most befitteth them ;
And close to me approached, even as before,
The very same who had entreated me, 9
Attent to listen in their countenance.
PURGATORIO, XXVI. 333
I, who their inclination twice had seen,
Began : "O souls secure in the possession,
Whene'er it may be, of a state of peace,
Neither unripe nor ripened have remained ss
My members upon earth, but here are with me
With their own blood and their articulations.
I go up here to be no longer blind ;
A Lady is above, who wins this grace.
Whereby the mortal through your world I bring. 60
But as your greatest longing satisfied
May soon become, so that the Heaven may house you
Which full of love is, and most amply spreads,
Tell me, that I again in books may write it,
Who are you, and what is that multitude 65
Which goes upon its way behind your backs ? "
Not otherwise with wonder is bewildered
The mountaineer, and staring round is dumb.
When rough and rustic to the town he goes,
Than every shade became in its appearance ; 70
But when they of their stupor were disburdened,
Which in high hearts is quickly quieted,
" Blessed be thou, who of our border-lands,"
He recommenced who first had questioned us,
" Experience freightest for a better life. 7S
The folk that comes not with us have offended
In that for which once Caesar, triumphing,
Heard himself called in contumely, ' Queen.'
Therefore they separate, exclaiming, ' Sodom ! '
Themselves reproving, even as thou hast heard, 80
And add unto their burning by their shame.
Our own transgression was hermaphrodite ;
But because we observed not human law,
Following like unto beasts our appetite,
In our opprobrium by us is read, 8s
When we part company, the name of her
Who bestialized herself in bestial wood.
Now knowest thou our acts, and what our crime was ;
Wouldst thou perchance by name know who we are,
There is not time to tell, nor could I do it. 90
Thy wish to know me shall in sooth be granted ;
I'm Guido Guinicelli, and now purge me,
Having repented ere the hour extreme."
The same that in the sadness of Lycurgus
Two sons became, their mother re-beholding, 9S
Such I became, but rise not to such height,
334 THE DIVINE COMEDY.
The moment I heard name himself the father
Of me and of my betters, who had ever
Practised the sweet and gracious rhymes of love ;
And without speech and hearing thoughtfully
For a long time I went, beholding him,
Nor for the fire did I approach him nearer.
When I was fed with looking, utterly
Myself I offered ready for his service,
With affirmation that compels belief
And he to me : " Thou leavest footprints such
In me, from what I hear, and so distinct,
Lethe cannot efface them, nor make dim.
But if thy words just now. the truth have sworn,
Tell me what is the cause why thou displayest
In word and look that dear thou holdest me ? "
And I to him: "Those dulcet lays of yours
Which, long as shall endure our modern fashion,
Shall make for ever dear their very ink ! "
" O brother," said he, " he whom I point out,
And here he pointed at a spirit in front,
" Was of the mother tongue a better smith.
Verses of love and proses of romance.
He mastered all ; and let the idiots talk.
Who think the Lemosin surpasses him.
To clamour more than truth they turn their faces,
And in this way establish their opinion,
Ere art or reason has by them been heard.
Thus many ancients with Guittone did.
From cry to cry still giving him applause,
Until the truth has conquered with most persons.
Now, if thou hast such ample privilege
'Tis granted thee to go unto the cloister
Wherein is Christ the abbot of the college,
To him repeat for me a Paternoster,
So far as needful to us of this world,
Where power of sinning is no longer ours."
Then, to give place perchance to one behind.
Whom he had near, he vanished in the fire
As fish in water going to the bottom.
I moved a little towrds him pointed out.
And said that to his name my own desire
An honourable place was making ready.
He of his own free will began to say :
Tan m' abcllis vostre cortes deman,
Que Jen notri puesc ni vueill a vos cobrire ;
PURGATORIO, XXVII. 335
Jeu sui Arnaut, que plor e vai chantan ;
Consiros vei la passada folor,
E vei jatizeii lojorn gu' esper denan.
Ara viis prec per aquella valor, 145
Que vus condiis al som de la scalina,
Sovenga vus a temprar ma dolor*
Then hid him in the fire that purifies them.
CANTO XXVII
As when he vibrates forth his earUest rays,
In regions where his Maker shed his blood,
(The Ebro faUing under lofty Libra,
And waters in the Ganges burnt with noon,)
So stood the Sun ; hence was the day departing,
When the glad x\ngel of God appeared to us.
Outside the flame he stood upon the verge,
And chanted forth, " Beati tnundo corde,'"
In voice by far more living than our own.
Then : " No one farther goes, souls sanctified.
If first the fire bite not ; within it enter.
And be not deaf unto the song beyond."
When we were close beside him thus he said ;
Wherefore e'en such became I, when I heard him,
As he is who is put into the grave.
Upon my clasped hands I straightened me,
Scanning the fire, and vividly recalling
The human bodies I had once seen burned.
Towards me turned themselves my good Conductors,
And unto me Virgilius said : " My son,
Here may indeed be torment, but not death.
Remember thee, remember ! and if I
On Geryon have safely guided thee,
What shall I do now I am nearer God ?
* So pleases me your courteous demand,
I cannot and I will not hide me from you.
I am Aniaut, who weep and singing go ;
Contrite I see the folly of the past.
And joyous see the hoped-for day before me.
Therefore do I implore you, by that power
Which guides you to the summit of the stairs.
Be mindful to assuage my suffering !
336 THE DIVINE COMEDY.
Believe for certain, shouldst thou stand a full 25
Millennium in the bosom of this flame,
It could not make thee bald a single hair.
And if perchance thou think that I deceive thee.
Draw near to it, and put it to the proof
With thine own hands upon thy garment's hem. 30
Now lay aside, now lay aside all fear,
Turn hitherward, and onward come securely ;"
And I still motionless, and 'gainst my conscience !
Seeing me stand still motionless and stubborn,
Somewhat disturbed he said : " Now look thou, Son, 35
'Twixt Beatrice and thee there is this wall."
As at the name of Thisbe oped his lids
The dying Pyramus, and gazed upon her.
What time the mulberry became vermilion,
Even thus, my obduracy being softened, 40
I turned to my wise Guide, hearing the name
That in my memory evermore is welling.
Whereat he wagged his head, and said : " How now ?
Shall we stay on this side ?"^ then smiled as one
Does at a child who 's vanquished by an apple. 45
Then into the fire in front of me he entered,
Beseeching Statius to come after me,
Who a long way before divided us.
When I was in it, into molten glass
I would have cast me to refresh myself, 50
So without measure was the burning there !
And my sweet Father, to encourage me.
Discoursing still of Beatrice went on.
Saying : " Her eyes I seem to see already !"
A voice, that on the other side was singing, ss
Directed us, and we, attent alone
On that, came forth where the ascent began.
" Venite, benedicti Fatris ?iiei,'^
Sounded within a splendour, which was there
Such it o'ercame me, and I could not look. 6«
" The sun departs," it added, " and night cometh ;
Tarry ye not, but onward urge your steps.
So long as yet the west becomes not dark."
Straight forward through the rock the path ascended
In such a way that I cut off the rays 6;
Before me of the sun, that now was low.
And of few stairs we yet had made assay,
Ere by the vanished shadow the sun's setting
Behind us we perceived, I and my Sages.
PURGATORIO, XXVII. 337
And ere in all its parts immeasurable 7°
The horizon of one aspect had become,
And Night her boundless dispensation held,
Each of us of a stair had made his bed ;
Because the nature of the mount took from us
The power of climbing, more than the delight. 75
Ev^en as in ruminating passive grow
The goats, who have been swift and venturesome
Upon the mountain-tops ere they were fed,
Hushed in the shadow, while the sun is hot.
Watched by the herdsman, who upon his staff 80
Is leaning, and in leaning tendeth them ;
And as the shepherd, lodging out of doors,
Passes the night beside his quiet flock,
Watching that no wild beast may scatter it,
Such at that hour were we, all three of us, 85
I like the goat, and like the herdsmen they,
Begirt on this side and on that by rocks.
Little could there be seen of things without ;
But through that little I beheld the stars
More luminous and larger than their wont. 90
Thus ruminating, and beholding these,
Sleep seized upon me, — sleep, that oftentimes
Before a deed is done has tidings of it.
It was the hour, I think, when from the East
First on the mountain Citherea beamed, 95
Who with the fire of love seems always burning ;
Youthful and beautiful in dreams methought
I saw a lady walking in a meadow,
Gathering flowers ; and singing she w^as saying :
" Know whosoever may my name demand 100
That I am Leah, and go moving round
My beauteous hands to make myself a garland.
To please me at the mirror, here I deck me,
But never does my sister Rachel leave
Her looking-glass, and sitteth all day long. 105
To see her beauteous eyes as eager is she.
As I am to adorn me with my hands ;
Her, seeing, and me, doing satisfies."
And now before the antelucan splendours
That unto pilgrims the more grateful rise, "c
As, home-returning, less remote they lodge,
The darkness fled away on every side.
And slumber with it ; whereupon I rose,
Seeing already the great Masters risen.
338 THE DIVINE COMEDY.
" That apple sweet, which through so many branches
The care of mortals goeth in pursuit of,
To-day shall put in peace thy hungerings."
Speaking to me, Virgilius of such words
As these made use ; and never were there guerdons
That could in pleasantness compare with these.
Such longing upon longing came upon me
To be above, that at each step thereafter
For flight I felt in me the pinions growing.
When underneath us was the stairway all
Run o'er, and we were on the highest step,
Virgihus fastened upon me his eyes.
And said : " The temporal fire and the eternal.
Son, thou hast seen, and to a place art come
Where of myself no farther I discern.
By intellect and art I here have brought thee ;
Take thine own pleasure for thy guide henceforth ;
Beyond the steep ways and the narrow art thou.
Behold the sun, that shines upon thy forehead ;
Behold the grass, the flowerets, and the shrubs
Which of itself alone this land produces.
Until rejoicing come the beauteous eyes
Which weeping caused me to come unto thee.
Thou canst sit down, and thou canst walk among them.
Expect no more or word or sign from me ;
Free and upright and sound is thy free-will,
And error were it not to do its bidding ;
Thee o'er thyself I therefore crown and mitre !"
CANTO XXVIII.
Eager already to search in and round
The heavenly forest, dense and living-green,
Which tempered to the eyes the new-born day,
Withouten more delay I left the bank.
Taking the level country slowly, slowly
Over the soil that everywhere breathes fragrance.
A softly-breathing air, that no mutation
Had in itself, upon the forehead smote me
No heavier blow than of a gentle wind.
Whereat the branches, lightly tremulous.
Did all of them bow downward toward that side
Where its first shadow casts the Holy Mountain ;
PURGATORIO, XXVIII. S3fi
Yet not from their upright direction swayed,
So that the little birds upon their tops
Should leave the practice of each art of theirs ; 's
But with full ravishment the hours of prime,
Singing, received they in the midst of leaves,
That ever bore a burden to their rhymes,
Such as from branch to branch goes gathering on
Through the pine forest on the shore of Chiassi, «>
When Eolus unlooses the Sirocco.
Already my slow steps- had carried me
Into the ancient wood so far, that I
Could not perceive where I had entered it.
And lo ! my further course a stream cut off, 25
Which tow'rd the left hand with its little waves
Bent down the grass that on its margin sprang.
All waters that on earth most limpid are
Would seem to have within themselves some mixture
Compared with that which nothing doth conceal, 30
Although it moves on with a brown, brown current
Under the shade perpetual, that never
Ray of the sun lets in, nor of the moon.
With feet I stayed, and with mine eyes I passed
Beyond the rivulet, to look upon 3S
The great variety of the fresh may.
And there appeared to me (even as appears
Suddenly something that doth turn aside
Through very wonder every other thought)
A lady all alone, who went along 40
Singing and culling floweret after floweret,
With which her pathway was all painted over.
" Ah, beauteous lady, who in rays of love
Dost warm thyself, if I may trust to looks.
Which the heart's witnesses are wont to be, 4S
May the desire come unto thee to draw
Near to this river's bank," I said to her.
So much that I may hear what thou art singing.
Thou makest me remember where and what
Proserpina that moment was when lost so
Her mother her, and she herself the Spring."
As turns herself, with feet together pressed
And to the ground, a lady who is dancing.
And hardly puts one foot before the other,
On the vermilion and the yellow flowerets ss
She turned towards me, not in other wise
Than maiden who her modest eyes casts down ;
S40 THE DIVINE COMEDY.
And my entreaties made to be content,
So near approaching, that the dulcet sound
Came unto me together with its meaning. oo
As soon as she was where the grasses are
Bathed by the waters of the beauteous river,
To Hft her eyes she granted me the boon.
I do not think there shone so great a hght
Under the Uds of Venus, when transfixed cs
By her own son, beyond his usual custom !
Erect upon the other bank she smiled,
Bearing full many colours in her hands,
Which that high land produces without seed.
Apart three paces did the river make us ; 70
But Hellespont, where Xerxes passed across,
(A curb still to all human arrogance,)
More hatred from Leander did not suffer
For rolling between Sestos and Abydos,
Than that from me, because it oped not then. 75
" Ye are new-comers ; and because I smile,"
Began she, " peradventure, in this place
Elect to human nature for its nest,
Some apprehension keeps you marvelling ;
But the psalm Deledasti giveth light 80
Which has the power to uncloud your intellect.
And thou who foremost art, and didst entreat me,
Speak, if thou wouldst hear more ; for I came ready
To all thy questionings, as far as needful."
" The water,'' said I, "and the forest's sound, ss
Are combating within mc my new faith
In something which I heard opposed to this."
Whence she : " I will relate how from its cause
Proceedeth that which maketh thee to wonder.
And purge away the cloud that smites upon thee. 90
The (}ood Supreme, sole in itself delighting.
Created man good, and this goodly place
Gave him as hansel of eternal peace.
By his default short while he sojourned here ;
By his default to weeping and to toil 9s
He changed his innocent laughter and sweet play.
That the disturbance which below is made
By exhalations of the land and water,
(Which far as may be follow after heat,)
Might not upon mankind wage any war, io«
This mount ascended tow'rds the heaven so high,
And is exempt, from there wliere it is locked.
PURGATORIO, XXVIII. '\^\
Now since the universal atmosphere
Turns in a circuit with the primal motion
Unless the circle is broken on some side, »<«
Upon this height, that all is disengaged
In living ether, doth this motion strike
And make the forest sound, for it is dense ;
And so much power the stricken plant possesses
That with its virtue it impregns the air, ««
And this, revolving, scatters it around ;
And yonder earth, according as 'tis worthy
In self or in its clime, conceives and bears
Of divers qualities the divers trees ; '
It should not seem a marvel then on earth, "s
This being heard, whenever any plant
Without seed manifest there taketh root.
And thou must know, this holy table-land
In which thou art is full of every seed.
And fruit has in it never gathered there. im
The water which thou seest springs not from vein
Restored by vapour that the cold condenses,
Like to a stream that gains or loses breath ;
But issues from a fountain safe and certain,
Which by the will of God as much regains 12s
As it discharges, open on two sides.
Upon this side with virtue it descends.
Which takes away all memory of sin ;
On that, of every good deed done restores it. •
Here Lethe, as upon the other side 130
Eunoe, it is called ; and worketh not
If first on either side it be not tasted.
This every other savour doth transcend ;
And notwithstanding slaked so far may be
Thy thirst, that I reveal to thee no more, *3S
I'll give thee a corollary still in grace,
Nor think my speech will be to thee less dear
If it spread out beyond my promise to thee.
Those who in ancient times have feigned in song
The Age of Gold and its felicity, «4o
Dreamed of this place perhaps upon Parnassus.
Here was the human race in innocence ;
Here evermore was Spring, and every fruit ;
This is the nectar of which each one speaks."
Then backward did I turn me wholly round 14$
Unto my Poets, and saw that with a smile
They had been listening to these closing words ;
Then to the beautiful lady turned mine eyes.
342 THE DIVINE COMEDY.
CANTO XXIX.
Singing like unto an enamoured lady
She, with the ending of her words, continued :
" Beati quoritm tecta sunt peccata."
And even as Nymphs, that wandered all alone
Among the sylvan shadows, sedulous
One to avoid and one to see the sun,
She then against the stream moved onward, going
Along the bank, and I abreast of her,
Her little steps with httle steps attending.
Between her steps and mine were not a hundred,
When equally the margins gave a turn,
In such a way, that to the East I faced.
Nor even thus our way continued far
Before the lady wholly turned herself
Unto me, saying, " Brother, look and listen !"
And lo ! a sudden lustre ran across
On every side athwart the spacious forest.
Such that it made me doubt if it were lightning.
But since the lightning ceases as it comes.
And that continuing brightened more and more,
Within my thought I said, " What thing is this ?"
And a delicious melody there ran
Along the luminous air, whence holy zeal
Made me rebuke the hardihood of Eve ;
For there where earth and heaven obedient were,
The woman only, and but just created.
Could not endure to stay 'neath any veil ; ^
Underneath which had she devoutly stayed,
I sooner should have tasted those delights
Ineffable, and for a longer time.
While 'mid such manifold first-fruits I walked
Of the eternal pleasure all enrapt,
And still solicitous of more delights,
In front of us like an enkindled fire
Became the air beneath the verdant boughs,
And the sweet sound as singing now was heard.
G Virgins sacrosanct ! if ever hunger,
Vigils, or cold for you I have endured,
The occasion spurs me their reward to claim I
PURGATORIO, XXIX. 34^1
Now Helicon must needs pour forth for me, 40
And with her choir Urania must assist me,
To put in verse things difficult to think.
A little farther on, seven trees of gold
In semblance the long space still intervening
Between ourselves and them did counterfeit ; 45
But when I had approached so near to them
The common object, which the sense deceives,
Lost not by distance any of its marks.
The faculty that lends discou;'se to reason
Did apprehend that they were candlesticks, so
And in the voices of the song " Hosanna ! "
Above them- flamed the harness beautiful.
Far brighter than the moon in the serene
Of midnight, at the middle of her month.
I turned me round, with admiration filled, ttS
To good Virgilius, and he answered me
With visage no kss full of wonderment.
Then back I turned my face to those high things.
Which moved themselves towards us so sedately,
They had been distanced by new-wedded brides. 60
The lady chid me : " Why dost thou burn only
So with affection (or the living lights,
And dost not look at what comes after them?"
Then saw I people, as behind their leaders.
Coming behind them, garmented in white, 65
And such a whiteness never was on earth.
The water on my left flank was resplendent,
And back to me reflected my left side.
E'en as a mirroi, if I looked therein.
When I upon my margin had such post 70
That nothing but the stream divided us,
Better to see I gave my steps repose ;
And I beheld the flamelets onward go,
Leaving behind themselves the air depicted,
And they of trailing pennons had the semblance, 75
So that it overhead remained distinct
With sevenfold lists, all of them of the colours
Whence the sun's bow is made, and Delia's girdle.
These standards to the rearward longer were
Than was my sight ; and, as it seemed to me, 80
Ten paces were the outermost apart.
Under so fair a heaven as I describe
The four and twenty Elders, two by two.
Came on incoronate with flower-de-luce.
344 THE DIVINE COMEDY.
They all of them were singing : " Blessed thou 85
Among the daughters of Adam art, and blessed
For evermore shall be thy loveliness."
After the flowers and other tender grasses
In front of me upon the other margin
Were disencumbered of that race elect, 9»
Even as in heaven star followeth after star,
There came close after them four animals,
Incoronate each one with verdant leaf
Plumed with six wings was every one of them,
The plumage full of eyes ; the eyes of Argus 9s
If they were living would be such as these.
Reader ! to trace their forms no more I waste
My rhymes ; for other spcndings press me so,
That I in this cannot be prodigal.
But read Ezekiel, who depicteth them ' too
As he beheld them from the region cold
Coming with cloud, with whirlwind, and with fire ;
And such as thou shalt find them in his pages.
Such were they here ; saving that in their plumage
John is with me, and differeth from him, 105
The interval between these four contained
A chariot triumphal on two wheels.
Which by a Grifiin's neck came drawn along ;
And upward he extended both his wings
Between the middle list and three and three, "o
So that he injured none by cleaving it.
So high they rose that they were lost to sight ;
'His limbs were gold, so far as he was bird,
And white the others with vermilion mingled.
Not only Rome with no such splendid car ns
E'er glaildened Africanus, or Augustus,
But poor to it that of the Sun would be, —
That of the Sun, which swerving was burnt up
At the importunate orison of Earth,
When Jove was so mysteriously just. »»
Three maidens at tlie right wheel in a circle
Came onward dancing ; one so very red
That in the fire she hardly had been noted.
The second was as if her flesh and bones
Had all been fashioned out of emerald ; »S
The third appeared as snow but newly fallen.
And now they seemed conducted by the white,
Now by the red, and from the song of her
The others took their step, or slow or swift.
PURGATORIO, XXX. t45
Upon the left hand four made holiday
Vested in purple, following the measure
Of one of them with three eyes in her head.
In rear of all the group here treated of
Two old men I beheld, unlike in habit,
But like in gait, each dignified and grave.
One showed himself as one of the disciples
Of that supreme Hippocrates, whom nature
Made for the animals she holds most dear ;
Contrary care the other manifested,
With sword so shining and so sharp, it caused
Terror to me on this side of the river.
Thereafter four I saw of humble aspect,
And behind all an aged man alone
Walking in sleep with countenance acute.
And like the foremost company these seven
Were habited ; yet of the flower-de-luce
No garland round about the head they wore.
But of the rose, and other flowers vermilion ;
At little distance would the sight have sworn
That all were in a flame above their brows.
And when the car was opposite to me
Thunder was heard ; and all that folk august
Seemed to have further progress interdicted,
There with the vanward ensigns standing still.
CANTO XXX.
When the Septentrion of the highest heaven
(Which never either setting knew or rising,
Nor veil of other cloud than that of sin,
And which made every one therein aware
Of his own duty, as the lower makes
Whoever turns the helm to come to port)
Motionless halted., the veracious people,
That came at first between it and the Grifiin,
Turned themselves to the car, as to their peace.
And one of them, as if by Heaven commissioned,
Singing, " Vent, sponsa, de Liham''
Shouted three times, and all the others after.
Even as the Blessed at the final summons
Shall rise up quickened each one from his cavern,
Uplifting light the reinvested flesh,
346 THE DIVINE COMEDY.
So upon that celestial chariot
A hundred rose ad vocem tanti senis,
Ministers and messengers of life eternal.
They all were saying, '•^ Benedidus qui venis"
And, scattering flowers above and round about, ao
" Manibus o date lilia plenis."
Ere now have I beheld, as day began,
The eastern hemisphere all tinged with rose,
And the other heaven with fair serene adorned ;
And the sun's face, uprising, overshadowed »5
So that by tempering influence of vapours
For a long interval the eye sustained it ;
Thus in the bosom of a cloud of flowers
Which from those hands angelical ascended,
And downward fell again inside and out, 30
Over her snow-white veil with olive cinct
Appeared a lady under a green mantle,
Vested in colour of the living flame.
And my own spirit, that already now
So long a time had been, that in her presence 35
Trembling with awe it had not stood abashed,
Without more knowledge having by mine eyes.
Through occult virtue that from her proceeded
Of ancient love the mighty influence felt.
As soon as on my vision smote the power 40
Sublime, that had already pierced me through
Ere from my boyhood I had yet come forth.
To the left hand I turned with that reliance
VV^ith which the litde child runs to his mother.
When he has fear, or when he is afflicted, 4s
To sav unto Virgilius : " Not a drachm
Of blood remains in me, that does not tremble ;
I know the traces of the ancient flame."
But us Virgilius of himself deprived
Had left, Virgilius, sweetest of all fathers, so
Virgilius, to whom I for safety gave me :
Nor whatsoever lost the ancient mother
Availed my cheeks now purified from dew,
That weeping they should not again be darkened.
" Dante, because Virgilius has departed ss
Do not weep yet, do not weep yet awhile ;
For by another sword thou need'st must weep."
E'en as an admiral, who on poop and prow
Comes to behold the people that are working
In other ships, and cheers them to well-doing, 60
PURGATORIO, XXX. 347
Upon the left hand border of the car,
When at the sound I turned of my own name,
Which of necessity is here recorded,
I saw the Lady, who erewhile appeared
Veiled underneath the angelic festival, 65
Direct her eyes to me across the river.
Although the veil, that from her head descended,
Encircled with the foliage of Minerva,
Did not permit her to appear distinctly.
In attitude still royally majestic t
■ Continued she, like unto one who speaks,
And keeps his warmest utterance in reserve :
" Look at me well ; in sooth I'm Beatrice !
How didst thou deign to come unto the Mountain ?
Didst thou not know that man is happy here ? " 75
Mine eyes fell downward into the clear fountain.
But, seeing myself therein, I sought the grass.
So great a shame did weigh my forehead down.
As to the son the mother seems superb.
So she appeared to me ; for somewhat bitter 80
Tasteth the savour of severe compassion.
Silent became she, and the Angels sang
Suddenly, "/« /<?, Domine, speravi : "
But beyond pedes nieos did not pass.
Even as the snow among the living rafters 85
Upon the back of Italy congeals,
Blown on and drifted by Sclavonian winds.
And then, dissolving, trickles through itself
Whene'er the land that loses shadow breathes,
So that it seems a fire that melts a taper ; 90
E'en thus was I without a tear or sigh.
Before the song of those who sing for ever
After the music of the eternal spheres.
But when I heard in their sweet melodies
Compassion for me, more than had they said, 95
" O wherefore, lady, dost thou thus upbraid him?"
The ice, that was about my heart congealed,
To air and water changed, and in my anguish
Through mouth and eyes came gushing from my breast.
She, on the right-hand border of the car 100
Still firmly standing, to those holy beings
Thus her discourse directed afterwards :
" Ye keep your watch in the eternal day,
So that nor night nor sleep can steal from you
One step the ages make upon their path ; xa|t
34? THE DIVINE COMEDY.
Therefore my answer is with greater care,
That he may hear me who is weeping yonder,
So that the sin and dole be of one measure.
Not only by the work of those great wheels,
That destine every seed unto some end, iw
According as the stars are in conjunction,
But by the largess of celestial graces,
Which have such lofty vapours for their rain
That near to them our sight approaches not,
Such had this man become in his new life • «s
Potentially, that every righteous habit
Would have made admirable proof in him ;
But so much more malignant and more savage
Becomes the land untilled and with bad seed,
The more good earthly vigour it possesses. 120
Some time did T sustain him with my look ;
Revealing unto him my youthful eyes,
I led him with me turned in the right way.
As soon as ever of my second age
I was upon the threshold and changed life, 125
Himself from me he took and gave to others.
When from the flesh to spirit I ascended,
And beauty and virtue were in me increased,
I was to him less dear and less delightful ;
And into ways untrue he turned his steps, xk
Pursuing the false images of good,
That never any promises fulfil ;
Nor prayer for inspiration me availed,
By means of which in dreams and otherwise
I called him back, so little did he heed them. 135
So low he fell, that all appliances
For his salvation were already short,
Save showing him the people of perdition.
For this I visited the gntes of death,
And unto him, who so far up has led him, mc
My intercessions were with weeping borne.
God's lofty fiat would be violated.
If Lethe should be passed, and if such viands
Should tasted be, withouten any scot
Of penitence, that gushes forth in tears." m
PURGATORIOy XXXI. 349
CANTO XXXI.
" O THOU who art Deyond the sacred river,"
Turning to me the point of her discourse,
That edgewise even had seemed to me so keen,
She recommenced, continuing without pause,
" Say, say if this be true ; to such a charge, 5
Thy own confession needs must be conjoined."
My faculties were in so great confusion,
That the voice moved, but sooner was extinct
Than by its organs it was set at large.
Awhile she waited ; then she said : " What thinkest ? 10
Answer me ; for the mournful memories
In thee not yet are by the waters injured."
Confusion and dismay together mingled
Forced such a Yes ! from out my mouth, that sight
Was needful to the understanding of it. is
Even as a cross-bow breaks, when 'tis discharged
Too tensely drawn the bowstring and the bow.
And with less force the arrow hits the mark,
So I gave way beneath that heavy burden.
Outpouring in a torrent tears and sighs, ao
And the voice flagged upon its passage forth.
Whence she to me : " In those desires of mine
Which led thee to the loving of that good,
Beyond which there is nothing to aspire to,
What trenches lying traverse or what chains h
Didst thou discover, that of passing onward
Thou shouldst have thus despoiled thee of the hope ?
And what allurements or what vantages
Upon the forehead of the others showed.
That thou shouldst turn thy footsteps unto them ?" 30
After the heaving of a bitter sigh.
Hardly had I the voice to make response.
And with fatigue my lips did fashion it.
Weeping I said : " The things that present were
With their false pleasure turned aside my steps, 3S
Soon as your countenance concealed itself."
And she : " Shouldst thou be silent, or deny
What thou confessest, not less manifest
Would be thy fault, by such a Judge 'tis known.
350 THE DIVINE COMEDY.
But when from one's own cheeks comes bursting forth 40
The accusal of the sin, in our tribunal
Against the edge the wheel doth turn itself.
But still, that thou mayst feel a greater shame
For thy transgression, and another time
Hearing the Sirens thou mayst^be more strong, 4S
Cast down the seed of weeping and attend ;
So shalt thou hear, how in an opposite way
My buried flesh should have directed thee.
Never to thee presented art or nature
Pleasure so great as the fair limbs wherein 50
I was enclosed, which scattered are in earth.
And if the highest pleasure thus did fail thee
By reason of my death, what mortal thing
Should then have dr&wn thee into its desire ?
Thou oughtest verily at the first shaft 55
Of things fallacious to have risen up
To follow me, who was no longer such.
Thou oughtest not to have stooped thy pinions downward
To wait for further blows, or little girl,
Or other vanity of such brief use." 60
The callow birdlet waits for two or three,
But to the eyes of those already fledged.
In vain the net is spread or shaft is shot."
Even as children silent in their shame
Stand listening with their eyes upon the ground, 65
And conscious of their fault, and penitent ;
So was I standing ; and she said : " If thou
In hearing sufferest pain, lift up thy beard
And thou shalt feel a greater pain in seeing."
■ With less resistance is a robust holm 70
Uprooted, either by a native wind
Or else by that from regions of larbas,
Than I upraised at her command my chin ;
And when she by the beard the face demanded,
Well I perceived the venom of her meaning. 75
And as my countenance was lifted up.
Mine eye perceived those creatures beautiful
Had rested from the strewing of the flowers;
And, still but little reassured, mine eyes
Saw Beatrice turned round towards the monster, 8«
That is one person only in two natures.
Beneath her veil, beyond the margent green,
She seemed to me far more her ancient self
To excel, than others here, when she was here.
PURGATORIO, XX XL 35'
So pricked me then the thorn of penitence, 8s
That of all other things the one which turned me
Most to its love became the most my foe.
Such self-conviction stung me at the heart
O'erpowered I fell, and what I then became
She knoweth who had furnished me the cause. 90
Then, when the heart restored my outward sense.
The lady I had found alone, above me
I saw, and she was saying, " Hold me, hold me."
Up to my throat she in the stream had drawn me,
And, dragging me behind her, she was moving 95
Upon the water lightly as a shuttle.
When I was near unto the blessed shore,
" Asperges me" I heard so sweetly sung.
Remember it I cannot, much less write it.
The beautiful lady opened wide her arms, •<»
Embraced my head, and plunged me underneatli.
Where I was forced to swallow of the water.
Then forth she drew me, and all dripping brought
Into the dance of the four beautiful.
And each one with her arm did cover me. 105
' We here are Nymphs, and in the Heaven are stars ;
Ere Beatrice descended to the world,
We as her handmaids were appointed her.
We'll lead thee to her eyes ; but for the ])leasant
Light that within them is, shall sharpen thine «o
The three beyond, who more profoundly look.'*
Thus singing they began ; and afterwards
Unto the Griffin's breast they led me with them.
Where Beatrice was standing, turned towards us.
" See that thou dost not spare thine eyes," they said ; ns
" Before the emeralds have we stationed thee.
Whence Love aforetime drew for thee his weapons."
A thousand longings, hotter than the flame.
Fastened mine eyes upon those eyes relucent.
That still upon the Griffin steadfast stayed. 17-.
As in a glass the sun, not otherwise
Within them was the twofold monster shining,
Now with the one, now with the other nature.
Think, Reader, if within myself I marvelled,
When I beheld the thing itself stand still, ia$
And in its image it transformed itself.
While with amazement filled and jubilant.
My soul was tasting of the food, that while
It satisfies us makes us hunger for it.
J52 THE DIVINE COMEDY.
Themselves revealing of the highest rank
In bearing, did the other three advance,
Singing to their angelic saraband.
" Turn, Beatrice, O turn thy holy eyes,"
Such was their song, " unto thy faithful one,
Who has to see thee ta'en so many steps.
In grace do us the grace that thou unveil
Thy face to him, so that he may discern
The second beauty which thou dost conceal."
O splendour of the living light eternal !
Who underneath the shadow of Parnassus
Has grown so pale, or drunk so at its cistern,
He would not seem to have his mind encumbered
Striving to paint thee as thou didst appear,
Where the harmonious heaven o'ershadowed thee,
When in the open air thou didst unveil ?
CANTO XXXII.
So steadfast and attentive were mine eyes
In satisfying their decennial thirst.
That all my other senses were extinct,
And upon this side and on that they had
Walls of indifference, so the holy smile
Drew them unto itself with the old net
When forcibly my sight was turned away
Towards my left hand by those goddesses,
Because I heard from them a " Too intently ! "
And that condition of the sight which is
In eyes but lately smitten by the sun
Bereft me of my vision some short while ;
But to the less when sight re-shaped itself,
I say the less in reference to the greater
Splendour from which perforce I had withdrawn,
I saw upon its riglit wing wheeled about
The glorious host, returning with the sun
And with the sevenfold flames upon their faces.
As underneath its shields, to save itself,
A squadron turns, and with its banner wheels,
Before the whole thereof can change its front.
That soldiery of the celestial kingdom
Which marched in the advance had wholly parsed us
Before the chariot had turned its pole.
PURGATORIO, XXXII. 353
Then to the wheels the maidens turned themselves, ^s
And the Griffin moved his burden benedight,
But so that not a feather of him fluttered.
The lady fair who drew me through the ford
Followed with Statius and myself the wheel
Which made its orbit with the lesser arc. a*
So passing through the lofty forest, vacant
By fault of her who in the serpent trusted,
Angelic music made our steps keep time.
Perchance as great a space had in three flights
An arrow loosened from the string o'erpassed, 3S
As we had moved when Beatrice descended.
I heard them murmur altogether, " Adam ! "
Then circled they about a tree despoiled
Of blooms and other leafage on each bough.
Its tresses, which so much the more dilate 40
As higher they ascend, had been by Indians
Among their forests marvelled at for height.
" Blessed art thou, O Griffin, who dost not
Pluck with thy beak these branches sweet to taste.
Since appetite by this was turned to evil." 45
After this fashion round the tree robust
The others shouted ; and the twofold creature :
" Thus is preserved the seed of all the just."
And turning to the pole which he had dragged,
He drew it close beneath the widowed bough, s*
And what was of it unto it left bound.
In the same manner as our trees (when downward
Falls the great light, with that together mingled
Which after the celestial Lasca shines)
Begin to swell, and then renew themselves, ti
Each one with its own colour, ere the Sun
Harness his steeds beneath another star :
Less than of rose and more than violet
A hue disclosing, was renewed the tree
That had erewhile its boughs so desolate. «o
I never heard, nor here below is sung,
The hymn which afterward that people sang,
Nor did I bear the melody throughout.
Had I the power to paint how fell asleep
Those eyes compassionless, of Syrinx hearing, 65
Those eyes to which more watching cost so dear,
Even as a painter who from model paints
I would portray how I was lulled asleep ;
He may, who well can picture drowsihood.
354 THE DIVINE COMEDY.
Therefore I pass to what time I awoke, 70
And say a splendour rent from me the veil
Of slumber, and a calling : " Rise, what dost thou ? '
As to behold the apple-tree in blossom
Which makes the Angels greedy for its fruit,
And keeps perpetual bridals in the Heaven, 75
Peter and John and James conducted were.
And, overcome, recovered at the word
By which still greater slumbers have been broken,
And saw their school diminished by the loss
Not only of Elias, but of Moses, 80
And the apparel of their Master changed ;
So I revived, and saw that piteous one
Above me standing, who had been conductress
Aforetime of my steps beside the river,
And all in doubt I said, " Where's Beatrice?" 8s
And she : " Behold her seated underneath
The leafage new, upon the root of it.
Behold the company that circles her ;
The rest behind the Griffin are ascending
With more melodious song, and more profound." go
And if her speech were more diffiase I know not,
Because already in my sight was she
Who from the hearing of aught else had shut me.
Alone she sat upon the very earth.
Left there as guardian of the chariot 96
Which I had seen the biform monster fasten.
Encircling her, a cloister made themselves
The seven Nymphs, vv'ith those lights in their hands
Which are secure from Aquilon and Auster.
"Short while shalt thou be here a forester, «»
And thou shalt be with me for evermore
A citizen of that Rome where Christ is Roman.
Therefore, for that world's good which liveth ill,
Fix on the car thine eyes, and what thou seest.
Having returned to earth, take heed thou write." »o5
Thus Beatrice ; and I, who at the feet
Of her commandments all devoted was,
My mind and eyes directed where she willed.
Never descended with so swift a motion
Fire from a heavy cloud, when it is raining no
From out the region which is most remote,
As I beheld the bird of Jove descend
Down through the tree, rending away the bark.
As well as blossoms and the foliage new,
PURGATOEIO, XXXH. 355
And he with all his might the chariot smote, "s
Whereat it reeled, like vessel in a tempest
Tossed by the waves, now starboard and now larboard.
Theieafter saw I leap into the body
Of the triumphal vehicle a Fox,
That seemed unfed with any wholesome food. «9o
''•it for his hideous sins upbraiding him.
My Lady put him to as swift a flight
As such a fieshless skeleton could bear.
Then by the way that it before had come,
Into the chariot's chest I saw the Eagle »5
Descend, and leave it feathered with his plumes.
And such as issues from a heart that mourns,
A voice from Heaven there issued, and it said :
" My little bark, how badly art thou freighted !"
Methought, then, that the earth did yawn between 130
Both wheels, and I saw rise from it a Dragon,
Who through the chariot upward fixed his tail.
And as a wasp that draweth back its sting.
Drawing unto himself his tail malign,
Drew out the floor, and went his way rejoicing. 13s
That which remained behind, even as with grass
A fertile region, with the feathers, offered
Perhaps with pure intention and benign,
Reclothed itself, and with them were reclothed
The pole and both the wheels feo speedily, x#«
A sigh doth longer keep the lips apart.
Transfigured thus the holy edifice
Thrust forward heads upon the parts of it.
Three on the pole and one at either corner.
The first were horned like oxen ; but the four ^45
Had but a single horn upon the forehead ;
A monster such had never yet been seen !
Firm as a rock upon a mountain high.
Seated upon it, there appeared to me
A shameless whore, with eyes swift glancing round, 150
And, as if not to have her taken from him,
Upright beside her I beheld a giant ;
And ever and anon they kissed each other.
But because she her wanton, roving eye
Turned upon me, her angry paramour W
Did scourge her from her head unto her feet.
Then full of jealousy, and fierce with wrath,
He loosed the monster, and across the forest
Dragged it so far, he mide of that alone
A shield unto the whore and the strange beast. *>
I
356 THE D.l'hVE COMEDY.
CANTO XXXIII.
'■'■ Deus, vencnmt getites^' alternating
Now t^ree, now four, melodious psalmody
The maidens in the midst of tears began ;
And Beatrice, compassionate and sighing,
Listened to them with such a countenance,
That scarce more changed was Mary at the cross.
But when the other virgins place had given
For her to speak, uprisen to her feet
With colour as of fire, she made response :
" Modicum^ et /ion videbiiis jne;
Et itennn, my sisters predilect,
Modicujn, ct vos videbiiis mey
Then all the seven in front of her she placed ;
And after her, by beckoning only, moved
Me and the lady and the sage who stayed.
So she moved onward ; and I do not think
That her tenth step was placed upon the ground,
When with her eyes upon mine eyes she smote,
And with a tranquil aspect, " Come more quickly,"
To me she said, " that, if I speak with thee,
To listen to me thou mayst be well placed."
As soon as I was with her as I should be.
She said to me : " Why, brother, dost thou not
Venture to question now, in coming with me?"
As unto those who are too reverential,
Speaking in presence of superiors.
Who drag no living utterance to their teeth.
It me befell, that without perfect sound
Began I : " My necessity. Madonna,
You know, and that which thereunto is good."
And she to me : "Of fear and bashfulness
Henceforward I will have thee stri]) thyself,
So that thou speak no more as one who dreams.
Know that the vessel which the serpent broke
Was, and is not ; but let him who is guilty
Think that God's vengeance does not fear a sop.
Without an heir shall not for ever be
The Eagle that left his plumes upon the car.
Whence it became a monster, then a prey ;
PURGATORIO, XXXIII. 357
For verily I see, and hence narrate it, 40
The stars already near to bring the time,
From every hindrance safe, and every bar,
Within which a Five-hundred, Ten, and Five,
One sent from God, shall slay the thievish woman
And that same giant who is sinning with her. 45
And peradventure my dark utterance.
Like Themis and the Sphinx, may less persuade thee.
Since, in their mode, it clouds the intellect ;
But soon the facts shall be the Naiades
Who shall this difficult enigma solve, s«
Without destruction of the flocks and harvests.
Note thou ; and even as by me are uttered
These words, so teach them unto those who live
That life which is a running unto death ;
And bear in mind, whene'er thou writest them, :5
Not to conceal what thou hast seen the plant,
That twice already has been pillaged here.
Whoever pillages or shatters it.
With blasphemy of deed ofifendeth God,
Who made it holy for his use alone. 60
For biting that, in pain and in desire
Five thousand years and more the first-born soul
Craved Him, who punished in himself the bite.
Thy genius slumbers, if it deem it not
For special reason so pre-eminent «5
In height, and so inverted in its summit.
And if thy vain imaginings had not been
Water of Elsa round about thy mind.
And Pyramus to the mulberry, their pleasure,
Thou by so many circumstances only 90
The justice of the interdict of God
Morally in the tree wouldst recognize.
But since I see thee in thine intellect
Converted into stone and stained with sin,
So that the light of my discourse doth daze thee, n
I will too, if not written, at least painted.
Thou bear it back within thee, for the reason
That cinct with palm the pilgrim's staff is borne."
And I : " As by a signet is the wax
Which does not change the figure stamped upon it, 80
My brain is now imprinted by yourself. , . ,,
But wherefore so beyond my power of sight
Soars your desirable discourse, that aye
The more I strive, so much the more I lose it ?"
358 THE DIVINE COMEDY.
" That thou mayst recognize," she said, " the school is
Which thou hast followed, and mayst see how far
Its doctrine follows after my discourse,
And mayst behold your path from the divine
Distant as far as separated is
From earth the heaven that highest hastens on." 9»
Whence her I answered : " I do not remember
That ever I estranged myself from you,
Nor have I conscience of it that reproves me."
" And if thou art not able to remember,"
Smiling she answered, " recollect thee now 9s
That thou this very day hast drunk of Lethe ;
And if from smoke a fire may be inferred.
Such an oblivion clearly demonstrates
Some error in thy will elsewhere intent
Truly from this time forward shall my words xoo
Be naked, so far as it is befitting
To lay them open unto thy rude gaze."
And more coruscant and with slower steps
The sun was holding the meridian circle,
Which, with the point of view, shifts here and there 105
When halted (as he cometh to a halt.
Who goes before a squadron as its escort,
If something new he find upon his way)
The ladies seven at a dark shadow's edge,
Such as, beneath green leaves and branches black, «»
The Alp upon its frigid border wears.
In front of them the Tigris and Euphrates
Methought I saw forth issue from one fountain.
And slowly part, like friends, from one another.
" O light, O glory of the human race ! ■■
What stream is this which here unfolds itself
From out one source, and from itself withdraws ?"
For such a prayer, 'twas said unto me, " Pray
Matilda that she tell thee ;" and here answered.
As one does who doth free himself from blame, >«>
The beautiful lady : " This and other things
Were told to him by me ; and sure I am
The water of Lethe has not hid them from him."'
\nd Beatrice : " Perhaps a greater care.
Which oftentimes our memory takes away, »n
Has made the vision of his mind obscure.
But Eunoe behold, that yonder rises ;
Lead him to it. and, as thou art accustomed,
Revive again the half dead virtue in him."
PURGATORIO, XX XI J I. 359
Like gentle soul, that maketh no excuse, 130
But makes its own will of another's will
As soon as by a sign it is disclosed,
Even so, when she had taken hold of me,
The beautiful lady moved, and unto Statins
Said, in her womanly manner, " Come with him." 135
If, Reader, I possessed a longer space
For writing it, I yet would sing in part
Of the sweet draught that ne'er would satiate me ;
But inasmuch as full are all the leaves
Made ready for this second canticle, ho
The curb of art no farther lets me go.
From the most holy water I returned
Regenerate, in the manner of new trees
That are renewed with a new foliage.
Pure and disposed to mount unto the stars. Ha
NOTES TO PURGATORIO.
NOTES TO PURGATORIO.
CANTO I.
I. The Mountain of Purgatory is a
vast conical mountain, rising steep and
high from the waters of the Southern
Ocean, at a point antipodal to Mount
Sion in Jerusalem. In Canto III. 14,
Dante speaks of it as
"The hill
That highest tow'rds the heaven uplifts itself";
and in Paradiso, XXVI. 139, as
" The mount that rises highest o'er the wave. "
Around it run seven terraces, on which
are punished severally the Seven Deadly
Sins. Rough stairways, cut in the rock,
lead up from terrace to terrace, and on
the summit is the garden of the Ter-
restrial Paradise.
The Seven Sins punished in the Seven
Circles are, — I. Pride ; 2. Envy ; 3. Anger;
4. Sloth ; 5. Avarice and Prodigality ;
6. Gluttony ; 7. Lust.
The threefold division of the Purga-
torio, marked only by more elaborate
preludes, or by a natural pause in the
action of the poem, is, — i. From Canto
I. to Canto IX. ; 2. From Canto IX.
to Canto XXVIII. ; 3, From Canto
XXVIII. to the end. The first of
these divisions describes the region
lying outside the gate of Purgatory ;
the second, the Seven Circles of the
mountain ; and the third, the Terres-
trial Paradise on its summit.
" Traces of belief in a Pulsatory,"
says Mr. Alger, Doctrine of a Future
Life, p. 410, "early appear among the
Christians. Many of the gravest Fathers
of the first five centuries naturally con-
ceived and taught, — as is indeed intrin-
sically reasonable, — that after death
some sou'is will be punished for their
sins until they are cleansed, and then
will be released from pain. The Man-
ichaeans imagined that all souls, before
returning to their native heaven, must
be borne first to the moon, where with
good waters they would be washed pure
from outward filth, and then to the sun,
where they would be purged by good
fires from every inward stain. After
these lunar and solar lustrations, they
were fit for the eternal world of light.
But the conception of Purgatory as it
was held by the early Christians, whether
orthodox Fathers or heretical sects, was
merely the just and necessary result of
applying to the subject of future punish-
ment the two ethical ideas that punish-
ment should partake of d^rees pro-
portioned to guilt, and that it should be
restorative. ....
" Pope Gregory the Great, in the
sixth century, — either borrowing some
of the more objectionable features of the
Purgatory-doctrine previously held by
the heathen, or else devising the same
things himself from a perception of the
striking adaptedness of such notions
to secure an enviable power to the
Church, — constructed, established, and
gave working efficiency to the dogmatic
scheme of Purgatory ever since firmly
defended by the Papal adherents as an
integral part of the Roman Catholic
sy.stem. The doctrine as matured and
promulgated by Gregory, giving to
the representatives of the Church an
almost unlimited power over Purgatory,
rapidly grew into favour with the clergy,
and sank with general conviction into
the hopes and fears of the laity."
9. The Muse "of the beautiful voice,''
who presided over eloquence and heroic
verse.
n. The nine daughters of Pierus,
king of Macedonia, called the Pierides.
They challenged the Muses to a trial
of skill in singing, and being vanquished
364
NOTES TO PURGATORIO.
were changed by Apollo into magpies.
Ovid, Met. V., Maynwaring's Tr. : —
' Beneath their nails
Feathers they feel, and on their faces scales ;
Their homy beaks at once each other scare,
Their arms are plumed, and on their backs they
bear
Pied wings, and flutter in the fleeting air.
Chatt'ring, the scandal of the woods, they fly.
And there continue still their clam'rous cry :
The same their eloquence, as maids or birds.
Now only noise, and nothing then but words."
15. The highest heaven.
19. The planet V'enus.
20. Chaucer, Kiiightes Tale: —
" The besy larke, the messager of day,
Saleweth in hire song the morwe gray,
And firy Phebus riseth up so bright.
That all the orient laugheth of the sight "
23. The stars of the Southern Cross.
Figuratively the four cardinal virtues,
Justice, Prudence, Fortitude, and Tem-
perance. See Canto XXXI. 106: —
" We here are Nymphs, and in the Heaven are
stars. "
The next line may be interpreted in the
same figurative sense.
Humboldt, Personal N'arrative, II. 21,
Miss Williams's Tr., thus describes his
first glimpse of the Southern Cross.
"The pleasure we felt on discovering
the Southern Cross was warmly shared
by such of the crew as had lived in the
colonies. In the solitude of the seas,
we hail a star as a friend from whom
we have long been separated. Among
the Portuguese and Spaniards ))eculiar
motives seem to increase this feeling ;
a religious sentiment attaches them to a
constellation, the form of which recalls
the sign of the faith planted by their
ancestors in the deserts of the New
World.
" The two great stars which mark
the summit and the foot of the Cross
having nearly the same right ascen-
sion, it follows hence, that the constel-
lation is almost perjiendicular at the
moment when it passes the meridian.
This circumstance is known to every
nation that lives l>eyond the tropics, or
in the Southern hemisphere. It has
been observed at what hour of the night,
in different seaw^ns, the Cross of the
South is erect or inclined. It is a time-
piece that advances very regularly near
four minutes a day, and no other group
of stars exhibits, to the naked eye, an
observation of time so easily made. How
often have we heard our guides exclaim
in the savannahs of Venezuela, or in the
desert extending from Lima to Truxillo,
' Midnight is past, the Cress begins Ut
bend ! ' How often those words re-
minded us of that affecting scene, where
Paul and Virginia, seated near the source
of the river of Lataniers, conversed toge-
ther for the last time, and where the old
man, at the sight of the Southern Cross,
warns them that it is time to separate."
24. By the "primal people" Dante
does not mean our first jiarents, but
"the early races which inhabited Europe
and Asia," says Dr. Barlow, Study of
Dante, and quotes in confirmation of his
view the following passage from Hum-
boldt's Cosmos, II.:
" In consequence of the precession of
the equinoxes, the starry heavens are
continually changing their aspect from
every portion of the earth's surface. The
early races of mankind beheld in the far
north the glorious constellations of the
soutiiern hemisphere rise before them,
which, after remaining long invisible,
will again appear in those latitudes after
a lapse of thousands of years
The Southern Cross began to become
invisible in 52" 30' north latitude 2900
years before our era, since, according to
Galle, this constellation might previously
have reached an altitude of more than
10°. When it disappeared from the
horizon of the countries of the Baltic,
the great Pyramid of Cheops had
already been erected more than 500
years. "
30. Ilia J, XVIII.: "The Pleiades,
and the Hyades, and the strength of
Orion, and the Bear, which likewise
they call by the appellation of the Wain,
which there turns round and watches
Orion ; and it alone is deprived of the
baths of O.eanus."
31. Cato of Utica. "Pythagoras
escapes, in the fabulous hell of Dante,"
says Sir Thomas Browne, Urn Purial,
IV., "among. that swarm of philoso-
?hers, wherein, whilst we meet with
lato and .Socrates, Cato is found in no
lower place than Purgatory."
^rOTES TO PURGATORIO.
36s
In the description of the shield of
y^neas, ALneid, VIII., Cato is repre-
sented as presiding over the good in
the Tartarean realms : '* And the good
apart, Cato dispensing laws to them."
This line of Virgil may have suggested
to Dante the idea of making Cato the
warden of Purgatory.
In the Convito, IV. 28, he expresses
the greatest reverence for him. Marcia
returning to him in her widowhood, he
says, "symbolizes the noble soul return-
ing to God in old age." And continues:
" What man on earth was more worthy
lo symbolize God, than Cato? Surely
none"; — ending the chapter with these
words: "In his name it is beautiful to
close what I have had to say of the signs
of nobility, because in him this nobility
displays them all through all ages."
Here, on the shores of Purgatory, his
countenance is adorned with the light of
the four stars, which are the four virtues.
Justice, Pnidence, Fortitude, and Tem-
|ierance, and it is foretold of him, that
his garments will shine brightly on the
last day. And here he is the symbol of
Liberty, since, for her sake, to him "not
bitter was death in Utica"; and the
meaning of Purgatory is spiritual Liberty,
or freedom from sin through purification,
" the glorious liberty of the children of
God." Therefore in thus selecting the
" Divine Cato " for the guardian of this
realm, Dante shows himself to have
greater freedom then the critics, who
accuse him of "a perverse theology in
saving the soul of an idolater and
suicide. "
40. The "blind river" is Lethe,
which by sound and not by sight had
guided them through the winding cavern
from the centre of the earth to the sur-
face. /;// XXXIV. 130.
42. His beard. Ford, Lady's TiHal :
"Now the down
Of softness is exchanged for plumes of age."
Dante uses the same expression, Inf.
XX. 45, and Petrarca, who became gray
at an early period, says :
" In such a tenebrous and narrow cage
Were we shut up, and the accustomed plumes
I changed betimes, and my first countenance."
52. Upon this speech of Virgil to
Cato, Dr. Barlow, Study of Dante, re-
marks : " The eighth book of the Te-
soro of Brunetto Latini is headed Qiii
comincia la Reitorica che c' insegna a ben
parlare, e di governare citta e popoli . In
this art Dante was duly instructed by his
loving master, and became the most able
orator of his era in Italy. Giov. Villani
speaks of him as retorico perfetto tanto in
dittare e versificare come in aringhiei-a
parlare. But without this record and
without acquaintance with the poet's
political history, knowing nothing of his
influence in debates and councils, nor of
his credit at foreign courts, we might,
from the occasional speeches in the
Divina Com media, be fully assured of
the truth of what Villani has said, and
that Dante's words and manner were
always skilfully adapted to the purpose
he had in view, and to the persons whom
he addressed.
" Virgil's speech to the venerable
Cato is a perfect specimen of persuasive
eloquence. The sense of personal dig-
nity is here combined with extreme
courtesy and respect, and the most flat-
tering appeals to the old man's well-
known sentiments, his love of liberty,
his love of rectitude, and his devoted
attachment to Marcia, are interwoven
with irresistible art ; but though the
resentment of Cato at the approach of
the strangers is thus appeased, and he
is persuaded to regard them with as
much favour as the severity of his char-
acter permits, yet he will not have
them think that his consent to their
proceeding has been obtained by adu-
lation, but simply by the assertion of
power vouchsafed to them from on
high,—
Ma se donna del Ciel ti muove e regge,
Come tu di', non c' fe mestier lusinga :
Bastiti ben, che per lei mi richegge.
In this also the consistency of Cato's
character is maintained ; he is sensible
of the flattery, but disowns its influence."
77. .See Inf. V. 4.
78. See Inf. IV. 128. Also Convito,
IV. 28 : " This the great poet Lucan
shadows forth in the second book of his
Pharsalia, when he says that Marcia
returned to Cato, and besought him and
entreated him to take her back in his old
age. And by this Marcia is understood
the noble soul."
366
NOTES TO PURGATORIO.
Lucan, Phars., II., Rowe's Tr. : —
" When lo ! the sounding doors are heard to
turn,
Chaste Martia comes from dead Hortensius'
urn.
Forth from the monument the mournful
dame
With beaten breasts and locks dishevelled
came ;
Then with a pale, dejected, rueful look,
Thus pleasing to her former lord she spoke.
' At length a barren wedlock let me prove.
Give me the name without the joys of love ;
No more to be abandoned let me come.
That Cato's wife may live upon my tomb.' "
95. A symbol of humility. Ruskin,
Alod. Painters, III. 232, says: "There
is a still deeper significance in the pas-
sage quoted, a little while ago, from
Homer, describing Ulysses casting him-
self down on the rushes and the corn-
giving land at the river shore, — the
rushes and corn being to him only good
for rest and sustenance, — when we com-
pare it with that in which Dante tells us
he was ordered to descend to the shore
of the lake as he entered Purgatory, to
gather a rush, and gird himself with it,
it being to him the emblem not only of
rest, but of humility under chastisement,
the rush (or reed) being the only plant
which can grow there ; — ' no plant
which bears leaves, or hardens its bark,
can live on that shore, because it does
not yield to the chastisement of its
waves.' It cannot but strike the reader
singularly how deep and harmonious a
significance runs through all these words
of Dante, — how every syllable of them,
the more we penetrate it, becomes a seed
of farther thought ! For follow up this
image of the girding with the reed, under
trial, and see to wliose feet it will lead
us. As the grass of the earth, thought
of as the herb yielding seed, leads us to
the place where our Lord commanded
the multitude to sit down by companies
upon the green grass ; so the grass of the
waters, thought of as sustaining itself
tmong tiie waters of affliction, leads us
.0 the place wliere a stem of it was put
into our lord's hand for his sceptre ;
and in the crown of thorns, and the rod
uf reed, was foreshown the everlasting
truth of the Christian ages, — that all.]
glory was to be begun in suffering, and
all power in humility."
1 15. Ruskin, Mod. Painters, III. 248 :
" There is only one more point to be
noticed in the Dantesque landscape ;
namely, the feeling entertained by the
poet towards the sky. And the love of
mountains is so closely connected with
the love of clouds, the sublimity of both
depending much on their association,
that, having found Dante regardless of
the Carrara mountains as seen from
San Miniato, we may well expect to find
him equally regardless of the clouds in
which the sun sank behind them. Ac-
cordingly, we find that his only pleasure
in the sky depends on its ' wliite clear-
ness,'— that turning into bianco aspetto di
celestro, which is so peculiarly character-
istic of fine days in Italy. His pieces of
pure pale light are always exquisite. In
the dawn on the purgatorial mountain,
first, in its pale white, he sees the tre-
inolar delta marina, trembling of the
sea ; then it becomes vermilion ; and at
last, near sunrise, orange. These are
precisely the changes of a calm and per-
fect dawn. The scenery of Paradise
begins with 'day added to day,' the
light of the sun so flooding the heavens,
that ' never rain nor river made lake so
wide' ; and throughout the Paradise all
the beauty depends on spheres of light,
or stars, never on clouds. But the pit
of the Inferno is at first sight obscure,
deep, and so cloudy that at its bottom
nothing coiild be seen. When Dante and
Virgil reach the marsh in which the souls
of those who have been angry and sad in
their lives are forever plunged, they find
it covered with thick fog ; and the con-
demned souls say to them,
' We once were sad,
In the srtveet air, made glndsome by the sun.
Now in these murky settlings are we sad'
Even the angel crossing the marsh to
help them is annoyed by this bitter
marsh smoke, fummo acerbo, and conti-
nually sweeps it with his hand from
Ijefore his face."
123. Some commentators interpret
Ove adornza, by "where the wind
l)lows." But the blowing of the wind
would produce an effect exactly opposite
to that here described.
NOTES TO PURGATORIO.
3'>7
135. Aineid, VI. : " When the first
is torn off, a second of gold succeeds ;
and a twig shoots forth leaves of the
same metal. "
CANTO II.
I, It was sunset at Jerusalem, night
on the Ganges, and morning at the
Mountain of Purgatory.
The sun being in Aries, the night
would "come forth with the scales,"
or the sign of Libra, which is opposite
Aries. These scales fall from the hand
of night, or are not above the horizon
by night, when the night exceeds, or is
longer than the day.
7. Boccaccio, Decamerone, Prologue
to the Third Day, imitates this passage :
"The Aurora, as the sun drew nigh,
was already beginning to change from
vermilion to orange."
31. Argument used in the sense of
means, or appliances, as in Inf. XXXI.
55-
44. Cervantes says in Don Quixote,
Pt. I. ch. 12, that the student Crisos-
tomo "had a face like a benediction."
57. Sackville, in his Induction to the
Mirror for Magistrates, says :
" Whiles Scorpio dreading Sagittarius' dart
Whose bow prest bent in fight the string had
slipped,
Down sHd into the ocean flood apart."
80. Odyssey, XL, Buckley's Tr, :
" But I, meditating in my mind, wished
to lay hold of the soul of my departed
mother. Thrice indeed I essayed it,
and my mind urged me to lay hold of it,
but thrice it flew from my hands, like
unto a shadov/, or even to a dream."
And ALneid, VI., Davidson's Tr. :
" There thrice he attempted to throw
his arms around his neck ; thrice the
phantom, grasped in vain, escaped his
hold, like the fleet gales, or resembling
most a fugitive dream."
91. Casella was a Florentine musi-
cian and friend of Dante, who here
speaks to him with so much tenderness
and affection as to make us regret that
nothing more is known of him. Milton
alludes to him in his Sonnet to Mr. H
l^awes : —
" Dante shall give Fame leave to set thee higher
Than his Casella, whom he woo'd to sing
Met in the milder shades of Purgatory."
98. The first three months of the year
of Jubilee, 1300. Milman, Hist. Latin
Christ., VI. 285, thus describes it :
" All Europe was in a frenzy of reli-
gious zeal. Throughout the year the
roads in the remotest parts of Germany,
Hungary, Britain, were crowded with
pilgrims of all ages, of both sexes, dm
Savoyard above one hundred years old
determined to see the tombs of the Apos-
tles before he died. There were at times
two hundred thousand strangers at Rome.
During the year (no doubt the calcula-
tions were loose and vague) the city was
visited by millions of pilgrims. At one
time, so vast was the press both within
and without the walls, that openings
were broken for ingress and egress.
Many people were trampled down, and
perished by suffocation Lodgings
were exorbitantly dear, forage scarce ;
but the ordinary food of man, bread,
meat, wine, and fish, was sold in great
plenty and at moderate prices. The ob-
lations were beyond calculation. It is
reported by an eyewitness that two
priests stood with rakes in their hands
sweeping the uncounted gold and silver
from the altars. Nor was this tribute,
like offerings or subsidies for Crusades,
to be devoted to special uses, the accou-
trements, provisions, freight of armies.
It was entirely at the free and irrespon-
sible disposal of the Pope. Christendom
of its own accord was heaping at the
Pope's feet this extraordinary custom ;
and receiving back the gift of pardon
and everlasting life."
See also Inf XVI II., Note 29.
100. The sea-shore of Ostia at the
mouth of the Tiber, where the souls of
those who were saved assembled, and
were received by the Celestial Pilot, who
transported them to the island of Pur-
gatory. Minutius Felix, a Roman law-
yer of the third centuiy, makes it the
scene of his Octavius, and draws this
pleasant picture of the sands and the sea
Reeves's Tr., p. 37 : —
" It was vacation-time, and that gave
me aloose from my business at the bar ;
for it was the season after the summer's
heat, when autumn promised fair, an^
^
NOTES TO PURGATORIO.
put on the face of temperate. We set
out, therefore, in the morning early,
and as we were walking upon the sea-
shore, and a kindly breeze fanned and
refreshed our limbs, and the yielding
-sand softly submitted to our feet and
made it delicious travelling, Caecilius
on a sudden espied the statue of Serapis,
and, according to the vulgar mode of
superstition, raised his hand to his
Ihouth, and paid his adoration in kisses.
Upon which Octavius, addressing him-
self to me, said : ' It is not well done,
my brother Marcus, thus to leave your
inseparable companion in the depth of
vulgar darkness, and to suffer him, in
so clear a day, to stumble upon stones ;
stones, indeed, of figure, and anointed
with oil, and crowned ; but stones, how-
ever, still they are ; — for you cannot but
be sensible that your peiTnitting so foul
an error in your friend redounds no less
to your disgrace than his.' This dis-
course of his held us through half the
city ; and now we began to find ourselves
upon the free and open shore. There
the gently washing waves had spread
the extremest' sands into the order of an
artificial walk ; and as the sea always
expresses some roughness in his looks,
even when the winds are still, although
he did not roll in foam and angry surges
to the shore, yet were we much delighted,
as we walked upon the edges of the
water, to see the crisping, frizzly waves
glide in snaky folds, one while playing
against our feet, and then again retiring
and lost in the devouring ocean. Softly,
then, and calmly as the sea about us, we
travelled on, and kept upon the brim of
the gently declining shore, beguiling the
way with our stories."
1 12. This is the first line of the second
canzone of the Cottvito.
CANTO III.
15. So in Paradiso, XXVI. 139 :—
" The mount that rises highest o'er the sea."
27. The tomb of Virgil is on the pro-
montory of Pausilippo, overlooking the
Bay of Naples. The inscription upon it
is : —
Mantua me genuit : Calabri rapuere : tenet nunc
Parthenope : cecini pascua, rura, duces.
"The epitaph," says Eustace, Clas-
sical Tour, T. 499, "which, though not
genuine, is yet ancient, was inscribed
by order of the Duke of Pescolangiano,
then proprietor of the place, on a
marVile slab placed in the side of the
rock opposite the entrance of the tomb,
where it still remains. "
Forsyth, Italy, p. 378, says : " Vir-
gits tomb is so called, I believe, on the
single authority of Donatus. Donatus
places it at the right distance from
Naples, but on the wrong side of the
city ; and even there he omits the
grotto of Posilipo, which not being so
deep in his time as the two last excava-
tions have left it, must have opened
precisely at his tomb. Donatus, too,
gives, for Virgil's own composition, an
epitaph on the cliff now rejected as a
forgery. And who is this Donatus?
— an obscure grammarian, or rather his
counterfeit. The structure itself re-
sembles a ruined pigeon-house, where
the numerous columbaria would indicate
a family-sepulchre : but who should
repose in the tomb of Virgil, but Vir-
gil alone? Visitors of every nation,
kings and princes, have scratched their
names on the stucco of this apocryphal
ruin, but the poet's awful name seems
to have deterred them from versifying
here."
37. Be satisfied with knowing that
a thing is, without asking why it is.
These were distinguished in scholastic
language as the Demonsl ratio quia, and
the Demon stratio propter quid.
49. Places on the mountainous sea-
side road from Genoa to Pisa, known
as the Riviera di I^iante. Of this,
Mr. Ruskin, Mod. Painters, III. 243,
says : —
"The similes by which he illus-
trates the steepness of that ascent are all
taken from the Riviera of Genoa, now
traversed by a good carriage road under
the name of the Cornice ; but as this
road did not exist in Dante's time, and
the steep precipices and promontories
were then probably traversed by foot-
paths, which, as they necessarily passed
m many places over crumbling and
slippery limestone, were doubtless not
a little dangerous, and as in the manner
they commanded the bays of sea below,
and lay exposed to the full blaze of the
NOTES TO PURGA TORIO
365
south-eastern sun, they corresponded
precisely to the situation of the path by
which he ascends above the purgatorial
sea, the image could not possibly have
been taken from a better source for the
fully conveying his idea to the reader :
nor, by the way, is there reason to dis-
credit, in this place, his powers of
climbing ; for, with his usual accuracy,
he has taken the angle of the path
for us, saying it was considerably more
than forty-five. Now a continuous
mountain-slope of forty-five degrees is
already quite unsafe either for ascent or
descent, except by zigzag paths ; and
a greater slope than this could not be
climbed, straightforward, but by help
of crevices or jags in the rock, and great
physical exertion besides."
Mr. Norton, Travel and Study, p. I,
thus describes the Riviera : " The Var
forms the geographical boundary be-
tween France and Italy; but it is not
till Nice is left behind, and the first
height of the Riviera is sunnounted,
that the real Italy begins. Here the
hills close round at the north, and sud-
denly, as the road turns at the top of a
long ascent, the Mediterranean appears
far below, washing the feet of the
mountains that form the coast, and
stretching away to the Southern hori-
zon. The line of the shore is of ex-
traordinary beauty. Here an abrupt
cliff rises from the sea ; here bold and
broken masses of rock jut out into it ;
here the hills, their gray sides terraced
for vineyards, slope gently down to the
water's edge ; here they stretch into little
promontories covered with orange and
olive-trees.
"One of the first of these promon-
tories is that of Capo Sant' Ospizio.
A close grove of olives half conceals
the old castle on its extreme point.
With the afternoon sun full upon it,
the trees palely glimmering as their
leaves move in the light air, the sea so
blue and smooth as to be like a darker
sky, and not even a ripple upon the
beach, it seems as if this were the very
home of summer and of repose. It is
remote and secluded from the stir and
noise of the world. No road is seen
leading to it, and one looks down upon
the solitary castle and wonders what
stories of enchantment and romance
belong to a ruin that appears as if made
for their dwelling-place. It is a scene
out of that Italy which is the home of
the imagination, and which becomes the
Italy of memory.
"As the road winds down to the sea,
it passes under a high isolated peak, on
which stands Esa, built as a city of
refuge against pirates and Moors. A
little farther on,
' Its Roman strength Turbia showed
In ruins by the mountain road,' —
not only recalling the ancient times,
when it was the boundary city of Italy
and Gaul, and when Augustus erected
his triumphal arch within it, but as-
sociated also with Dante and the steep
of Purgatory. Beneath lies Monaco,
glowing ' like a gem ' on its oval rock,
the sea sparkling around it, and the
long western rays of the sinking sun
lingering on its little palace, clinging
to its church belfry and its gray wall,
as if loath to leave them. "
In the Casa Magni, on the sea-shore
near Lerici, Shelley once lived. He
was returning thither from Leghorn,
when he perished in a sudden storm at
sea.
67. After they had gone a mile, they
were still a stone's throw distant.
82. See Convito, I. 10.
112. Manfredi, king of Apulia and
Sicily, was a natural son of the Em-
peror Frederick the Second. He was
slain at the battle of Benevento, in
1265 ; one of the great and decisive
battles of the Guelphs and Ghibellines,
the Guelph or Papal forces being com-
manded by Charles of Anjou, and the
Ghiliellines or Imperialists by Man-
fredi.
Malispini, Storia, ch. 187, thus de-
scribes his death and burial: "Man-
fredi, being left with few followers,
behaved like a valiant gentleman who
preferred to die in battle rather thar
to escape with shame. And puttin;
on his helmet, which had on it a silver
eagle for a crest, this eagle fell on th«
saddle-bow before him ; and seeing thi
he was greatly disturbed, and said ii
Latin to the barons who were neai
him, ' Hoc est signuin Dei ; for this cresi
37°
NOTES TO PURGATORIO.
I fastened on with my own hands in
such a way that it could not fall.' But
he was not discouraged, and took heart,
and went into battle like any other
l)aron, without the royal insignia, in
order not to be recognized. But short
wliile it lasted, for his forces were al-
ready in flight ; and tliey were routed
and Manfredi slain in the middle of the
enemy ; and they were driven into the
town by the soldiers of King Charles,
for it was jiow night, and they lost
the city of Benevento. And many of
Manfredi's barons were made priso-
ners, among whom were the Count
(iiordano, Messer Piero Asino degli
Uberti, and many others, whom King
Charles sent captive into Provence, and
there had them put to death in prison ;
and he imprisoned many other Ger-
mans in different parts of the kingdom.
And a few days afterwards the wife of
Manfredi and his children and his sis-
ter, who were in Nocera de' Sardini
in Apulia, were taken prisoners by
Charles ; these died in prison. And
for more than three days they made
search after Manfredi ; for he could
not be found, nor was it known if lie
were dead, or a prisoner, or had es-
caped ; because he liad not worn his
royal robes in tlie battle. And after-
wards he was recognized by one of
his own camp-followers, from certain
marks upon his i)erson, in the middle of
the battle-field ; and he threw him across
an ass, and came shouting, ' Who will
buy Manfredi ? ' for which a baron of
the king beat him with a cane. And
the body of Manfredi being brought to
King Charles, he assembled all the
barons who were prisoners, and asked
each one if tliat was Manfredi ; and
timidly they answered yes. Count
Giordano smote himself in the face
with his hands, weeping and crying,
;* O my lord ! ' whereupon he was niucli
commended by the French, and certaiti
Bretons besought that he inigiit have
honourable burial. Answered tlie king
and said, ' I would do it willingly, if
he were not excommunicated ' ; and
on that account he would not have
him laid m consecrated ground, but he
was buried at the foot of the bridge of
Benevento, and each one of the army
threw a stone upon his grave, so that a
great pile was made. But afterwards,
it is said, by command of the Pope, the
Bishop of Cosenza took him from that
grave, and sent him out of the king-
dom, because it was Church land.
And he was buried by the rivet Verde,
at the confines of the kingdom and the
Campagna. This battle was on a Fri-
day, the last day of February, in the
year one thousand two hundred and
sixty-five."
Villani, who in his account of the
battle copies Malispini almost literally,
gives in another chapter, VI. 46, the
following portrait of Manfredi ; but it
must be remembered that Villani was
a Guelph, and Manfredi a Ghibel-
line.
" King Manfredi had for his mother
a beautiful lady of the family of the
Marquises of Lancia in Lombardy,
with whom the Emperor had an in-
trigue, and was beautiful in person, and
like his father and more than his father
was given to dissipation of all kinds.
He was a musician and singer, delight-
ed in the company of buffoons and
courtiers and beautiful concubines, and
was always clad in green ; he was
generous and courteous, and of good
demeanour, so that he was much be-
loved and gracious ; but his life was
wholly epicurean, hardly caiing for
God or the saints, but for the delights
of the body. He was an enemy of
holy Church, and of priests and monks,
confiscating churches as his father had
done ; and a wealthy gentleman was he,
both from the treasure which he in-
herited from the Emperor, and from
King Conrad, his brother, and from his
own kingdom, which was ample and
fruitful, and which, so long as he lived,
notwithstanding all the wars he had with
the Church, he kept in good condition, sd
that it rose greatly in wealth and power,
both by sea and bv land."
This battle of Benevento followed
close upon that mentioned Inf. XXVIII
16:—
" At Cepcrano, where a renegade
Was each Apulian."
113. Constance, wife of the Em-
peror Henry the Sixth.
115 His daughter Constance, who
NOTES TO PURGATORIO.
371
was married to Peter of Aragon, and
was the motlier of Frederic of Sicily and
of James of Aragon.
124. The Bishop of Cosenza and
Pope Clement the Fourth.
131. The name of the river Verde
reminds one of the old Spanish ballad,
particularly when one recalls the fact
that Manfredi had in his army a band of
Saracens : —
" Rio Verde, Rio Verde,
Many a corpse is bathed in thee,
Both of Moors and eke of Christians,
Slain with swords most cruelly."
132. Those who died "in contumely
of holy Church," or under excommuni-
cation, were buried with extinguished
and inverted torches.
CANTO IV.
6. Plato's doctrine of three souls : the
Vegetative in the liver ; the Sensative
in the heart ; and the Intellectual in the
brain. See Convito, IV. 7.
15. See Convito, II. 14, quoted Far,
XIV. Note 86.
25. Sanleo, a fortress on a mountain
in the duchy of Urbino ; Noli, a town
in the Genoese territory, by the sea-side ;
Bismantova, a mountain in the duchy of
Modena.
36. Like Christian going up the hill
Difficulty in Bunyan, Pilgrim^s Pro-
Stress: " I looked then after Christian
to see him go up the hill, where I per-
ceived he fell from running to going,
and from going to clamliering upon his
hands and knees, because of the steep-
ness of the place."
43. More than forty- five degrees.
61. If the sun were in CJemini, or
if Vie were in the month of May, you
would see the sun still farther to the
norlii.
64. Riihecchio is generally rendered
red or ruddy. But Jacopo dalla Lana
says: '■' Ruheechio in the Tuscan tongue
signifies an indented mill-wheel." This
interpretation certainly rendere the image
more distinct. The several signs of the
Zodiac are so many cogs in the great
wheel ; and the wheel is an image which
Dante more than once applies to the
celestioi bodies.
71. The Ecliptic. See Inf. XVII.,
Note 107.
73. This, the Mountain of Purgatory ;
and that. Mount Zion.
83. The Seven Stars of Ursa Major,
the North Star.
109. Compare Thomson's description
of the "pleasing land of drowsy-head,"
in the Castle of Indolence: —
" And there a season atween June and May,
Half prankt with spring, with summer half
imbrowned,
A listless climate made, where, sooth to say,
No living wight could work, ne cared even for
play."
123. " He loved also in life," says Ar-
rivabene, Comme/ito Sturico, 584, "a
certain Belacqua, an excellent maker of
musical instruments."
Benvenuto da Imola says of him :
" He was a Florentine who made gui-
tars and other musical instruments. He
carved and ornamented the necks and
heads of the guitars with great care, and
sometimes also played. Hence Dante,
who delighted in music, knew him inti-
mately." This seems to be all that is
known of Belacqua.
133. Aieasurefor Measure, II. 2 : —
" True prayers
That shall be up at heaven, and enter there
Ere sunrise ; prayers from preserved souls.
From fasting maids, whose minds are dedicate
To nothing temporal."
CANTO V.
I. There is an air of reality about this
passage, like some personal reininiscence
of street gossip, which gives perhaps a
little credibility to the otherwise incre-
dible anecdotes of Dante told by Sac-
chetti and others ; — such as those of the
ass-driver whom he beat, and the black-
smith whose tools he threw into the
street for singing his verses amiss, and
the woman who pointed him out to her
companions as the man who had been in
Hell and brought back tidings of it.
38. Some editions read in this line
mezza notte, midnight, instead oi prima
nolle, early nightfall.
Of meteors Brunetto Latini, Iresor, I.
pt. 3, ch. 107, writes : " Likewise it
often comes to pass that a dry vapour,
when it has mounted so high that il
372
NOTES TO PURGATORIO.
takes fire from the heat which is above,
falls, when thus kindled, towards the
earth, until it is spent and extinguished,
whence some people think it is a dragon
or a star which falls."
Milton, Tarad. Lost, IV. 556, de-
scribing the flight of Uriel, says : —
" Swift as a shooting star
In Autumn thwarts the night, when vapours
fired
Impress the air, and show the mariner
From what point of his compass to beware
Impetuous winds."
66. Shakespeare's "war 'twixt will and
will not," and " letting I dare not wait
upon I would."
67. This is Jacopo del Cassero of
Fano, in the region between Romagna
and the kingdom of Naples, then ruled
by Charles de Valois (Charles Lack-
land). He was waylaid and murdered
at Oriago, between Venice and Padua,
by Azzone the Third of Este.
74. Lciitiius, xvii. 2 : " The life of
the flesh is in the blood."
75. Among the Paduans, who are
called Antcnori, because their city was
founded by Antenor of Troy. Brunetto
Latini, Trcsor, I. ch. 39, sayv "Then
Antenor and Priam departed thence,
with a great company of people, and
went to the Marca Trevisana, not far
from Venice, and there they built an-
other city whicii is called Padua, where
lies the body of Antenor, and his se-
pulchre is still there."
79. La Mira is on the Brenta, or one
of its caiinls, in the fen-lands between
Padua and Venice.
88. Buonconte was a son of Guido di
Montefeltro, and lost his life in the battle
of Campaldino in the Val d'Amo. His
body was never found ; Dante imagines
its fate.
Kuskin, Mod. Painters, \\\. 252, re-
marks : —
" Observe, Buonconte, as he dies,
crosses his arms over his breast, press-
ing tliem together, partly in his i)ain,
partly in prayer. His body thus lies by
the river shore, as on a sepulchral monu-
ment, the arms folded into a cross. The
rage of the river, under the influence of
the evil demon, unlooses this cross, dash-
i ig the ixKly supinely away, and rolling
ii over and over by bank and bottom.
Nothing can be truer to the action of a
stream in fury than these lines. And
how desolate is it all ! The lonely flight,
— the grisly wound, " pierced in the
throat," - the death, without help or pity,
— only the name of Mary on the hps, —
and the cross folded over the heart.
Then the rage of the demon and the
river, — the noteless grave, — and, at last,
even she who had been most trusted for-
getting him, —
' Giovanna nor none else have care for me.'
There is, I feel assured, nothing else
like it in all the range of poetry ; a faint
and harsh echo of it, only, exists in one
Scottish ballad, 'The Twa Corbies.' "
89. The wife of Buonconte.
92. Ampere, Voyage Daiitesque, p.
241, thus speaks of the battle of Cam-
paldino : " In this plain of Campaldino,
now so pleasant and covered with vine-
yards, took place, on the lith of June,
1289, a rude combat between theGuelphs
of Florence and the fuontsciti Ghibel-
lines, aided by the Aretines. Dante
fought in the front rank of the Floren-
tine cavalry ; for it must needs l)e that
this man, whose life was so compkte,
should have been a soldier, before being
a theologian, a diplomatist, and poet.
He was then twenty-four years of age.
He himself described this battle in a
letter, of which only a few lines remain.
' At the battle of Campaldino,' he says,
'the fihibelline party was routed and
almost wholly slain. I was there, a
novice in arms ; I had great fear, and
at last great joy, on account of the divers
chances of the fight.' One must not see
in this phrase the confession of cow-
ardice, which could have no place in a
soul tempered like that of Alighieri.
The only fear he had was lest the Imttle
should be lost. In fact, the Florentines
at first seemed beaten ; their infantry fell
back before the Aretine cavalry ; but
this first advantage of the enemy was its
destruction, by dividing its forces. These
were the vicissitudes of the battle to
which Dante alludes, and which at first
excited his fears, and then caused his
joy."
96. The Convent of Camaldoli, thus
described by Foreyth, Italy, p. II7 : —
I " Wc now crossed the beautiful valo
NOTES TO PURGATORIO.
373
of Prato Vecchio, rode round the modest
arcades of the town, and arrived at the
lower convent of Cainaldoli, just at shut-
ting of the gates. The sun was set and
every object sinking into repose, except
the stream which roared among the
rocks, and the convent-bells which were
then ringing the Angelus.
" This monaster)' is sechided from the
approach of woman in a deep, narrow,
woody dell. Its circuit of dead walls,
built on the conventual plan, gives it an
aspect of confinement and defence ; yet
this is considered as a privileged retreat,
where the rule of the order relaxes its
rigour, and no monks can reside but the
sick or the superannuated, the dignitary
or the steward, the apothecary or the
bead-turner. Here we passed the night,
and next morning rode up by the steep tra-
verses to the Santo Erenio, where Saint
Romualdo lived and established
de* tacenti cenobiti il coto,
L' arcane penitenze, ed i digiuni
Al Camaldoli suo.
" The Eremo is a city of hermits,
walled round, and divided into streets
of low, detached cells. Each cell con-
sists of two or three naked rooms, built
exactly on the plan of the Saint's own
tenement, which remains just as Ro-
mualdo left it eight hundred years ago :
now too sacred and too damp for a
mortal tenant.
" The unfeeling Saint has here es-
tablished a nile which anticipates the
pains of Purgatory. No stranger can
behold without emotion a number of
noble, interesting young men bound to
stand erect chanting at choir for eight
hours a day ; their faces pale, their
heads shaven, their beards shaggy, their
backs raw, their legs swollen, and their
feet bare. With this horrible institute
the climate conspires in severity, and
selects from society the best constitu-
tions. The sickly novice is cut off in
one or two winters, the rest are subject
to dropsy, and few arrive at old age."
97. Where the Archiano ioses its
name by flowing into the Amo.
104. Epistle of Jiide, 9: "Yet Mi-
chael the archangel, when contending
with the devil he disputed about the
body of Moses, durst not bring against
him a railing accusation, but said, Th
Lord rebuke thee."
And Jeremy Taylor, speaking of tlie
pardon of sin, says: ' And while it is
disputed between Christ and Christ's
enemy who shall be Lord, the pardon
fluctuates like the wave, striving to
climb the rock, and is washed off like
its own retinue, and it gets possession
by time and uncertainty, by difiiculty
and the degrees of a hard progression."
109. Bnmetto Latini, Tresot; L ch,
107 : " Then arise vapours like unto
smoke, and mount aloft in air, where
little by little they gather and grow,
until they become dark and dense, so
that they take away the sight of the
sun ; and these are the clouds ; but
they never are so dark as to take away
the light of day ; for the sun shines
through them, as if it were a candle
in a lantern, which shines outwardly,
though it cannot itself be seen. And
when the cloud has waxed great, so that
it can no longer support the abundance
of water, which is there as vapour, it
must needs fall to earth, and that is the
rain."
112. In Ephesians ii. 2, the evil spirit
is called " the prince of the ])ower of th*
air."
Compare also Inf. XXIII. 16,
" If anger upon evil will be grafted " ;
and Ivf. XXXL 55,
" Foi where the argument of intellect
Is added unto evil will and power,
No rampart can the people make against it.'
116. This Pratomagno is the same as
the Prato Vecchio mentioned in Note 96.
The " great yoke" is the ridge of the
Apennines.
Dr. Barlow, Study of Dante, p. 1 99,
has this note on the passage : —
"When rain falls from the upper
region of the air, we observe at a con-
siderable altitude a thin light veil, or a
hazy turbidness ; as this increases, the
lower clouds become diffused in it, and
form a uniform sheet. Such is the stra-
tus cloud described by Dante (v. 115)
as covering the valley from Pratomagno
to the ridge on the opposite side above
Camaldoli. This cloud is a widely
extended horizontal sheet of vapour, in
374
NOTES TO rURGATORIO.
creasing from below, and lying on or
near the earth's surface. It is properly
the cloud of niglit, and first nppears
about sunset, usually in autumn ; it com-
prehends creeping mists and fogs which
ascend from the bottom of valleys, and
from the surface of lakes and rivers, in
consequence of air colder than that of
the surface descending and mingling
with it, and from the air over the ad-
jacent land cooling down more rapidly
than that over the water, from which
increased evaporation is taking place."
1 1 8. Milton, Farad. Lost, IV. 500 :
" As Jupiter
On Juno smiles, when he impregns the clouds
That bring May-flowers."
126. His arms crossed upon his
breast.
134. Ampere, Voyage Dantesque, 255 :
" Who was tliis unhappy and perhaps
guilty woman ? The commentators
say that she was of the family of Tolo-
mei, illustrious at Siena. Among the
different versions of her story there is
one truly terrible. The outraged hus-
band led his wife to an isolated castle
in the Maremma of Siena, and there
shut himself up with his victim, wait-
ing his vengeance from the poisoned
atmospliere of this solitude. Breathing
with her the air which was killing her,
he saw her slowly perish. This fu-
neral tete-a-tete found him always im-
passive, until, according to the ex-
pression of Dante, the Maremma had
unmade what he had once loved. This
melancholy story might well have no
other foundation tlian the enigma of
Dante's lines, and the terror with which
this enigma may have struck the imagi-
nations of his contemporaries.
" However this may be, one cannot
prevent an involuntary shudder, when,
showing you a pretty little brick palace
[at Siena], they say, ' That is the house
of the Pia.'"
Henvenuto da Imola gives a different
version of the story, and says that by
command of the husband she was thrown
from tile window of her palace into the
street, and died of the fall.
Bandello, the Italian Novelist, Pt. I.
Nov. 12, says that the narrative is true,
and gives minutely the story of the
lovers, with such embellishments as his
imagination suggested.
Ugo Foscolo, Edi/tb. Revieiv, XXIX.
458, speaks thus : —
" Shakespeare unfolds the character
of his persons, and presents them undei
all the variety of forms which they can
naturally assume. He surrounds them
with all the splendour of his imagina-
tion, and bestows on them that full and
minute reality which his creative genius
could alone confer. Of all tragic poets,
he most amply developes character. On
the other hand, Dante, if compared not
only to Virgil, the most sober of poets,
but even to Tacitus, will be found never
to employ more than a stroke or two of
his pencil, which he aims at imprinting
almost insensibly on the hearts of his
readers. Virgil has related the story of
Eurydice in two hundred verses ; Dante,
in sixty verses, has finished his master-
piece,— the tale of Francesca da Rimini.
The history of Desdemona has a parallel
in the following passage of Dante. Nello
della Pietra had espoused a lady of noble
family at Siena, named Madonna Pia.
Her be.auty was the admiration of Tus-
cany, and excited in the lieart of her
husband a jealousy, which, exasperated
by false reports and groundless suspi-
cions, at length drove him to the des-
perate resolution of Othello. It is
difficult to decide whether the lady was
quite innocent ; but so Dante represents
her. Her husband brought her into the
Maremma, which, tlien as now, was a
district destructive to health. He never
told his unfortunate wife the reason of
her banishment to so dangerous a
country. He did not deign to utter
complaint or accusation. He lived with
her alone, in cold silence, witJiout an-
swering her questions, or listening to her
remonstrances. He patiently waited till
the pestilential air should destroy the
health of this young lady. In a few
months she died. Some chroniclers,
indeed, tell us, that Nello used the
dagger to hasten her death. It is
certain that he survived her, plunged in
sadness and perpetual silence. Dante
had, in this incident, all the materials ol
an ample and very poetical narra-
tive. But he bestows on it only four
verses.
NOTES TO PURGATORIO.
375
For a description of the Maremma,
see Inf. XIII. Note 9.
Alio Rogers, Italy, near the end : —
" Where the path
Is lost in rank luxuriance, and to breathe
Is to inhale distemper, if not death ;
Where the wild-boar retreats, when hunters
chafe,
And, when the day-star flames, the buffalo-
herd
Afflicted plunge into the stagnant pool,
Nothing discerned amid the water-leaves,
Save here and there the likeness of a head.
Savage, uncouth ; where none in human shape
Come, save the herdsman, levelling his length
Of lance with many a cry, or Tartar-like
Urging his steed along the distant hill
As from a danger."
CANTO VI.
I. Zara was a game of chance, played
with three dice.
13. Messer Benincasa of Arezzo, who,
while Vicario del Podesta, or Judge, in
Siena, sentenced to death a brother and
a nephew of Ghino di Tacco for highway
robbery. He was afterwards an Auditor
of the Riiota in Rome, where, says
Benvenuto, "one day as he sat in the
tribunal, in the midst of a thousand
people, Ghino di Tacco appeared like
Scpevola, terrible and nothing daunted ;
and having seized Benincasa, he plunged
his dagger into his heart, leaped from
the balcony, and disappeared in the
midst of the crowd stupefied with terror."
14. This terrible (ihino di Tacco was
a nobleman of Asinalunga in the terri-
tory of Siena ; one of those splendid
fellows, who, from some real or imaginary
wrong done ihem, take to the mountains
and highways to avenge themselves on
society. He is tie tine type of the
traditionary stage bandit, the magnani-
mous melodramatic hero, who utters
such noble sentiments and commits such
atrocious deeds.
Benvenuto is evidently dazzled and fas-
cinated by him, and has to throw two
Romans into the scale to do him justice.
His account is as follows : —
" Reader, I would have thee know
that Ghino was not, as some write, so
infamous as to be a great assassin and
highway robber. For this Ghino di
Tacco was a wonderful man, tall, mus-
cula-, black-haired, and strong ; as agile
as Scavi^la, as prudent and liberal as
Papirius Cursor. He was of the no-
bles of La Fratta, in the county of
Siena ; who being forcibly banished be
the Counts of Santafiore, held the nobly
castle of Radicofani against the Pope.
With his marauders he made many and
great prizes, .so that no one could go
safely to Rome or elsewhere through
those regions Yet hardly any one fell
into his hands, who did not go away
contented, and love and praise him. . . .
If a merchant were taken prisoner,
Ghino asked him kindly how much he
was able to give him ; and if he said five
hundred pieces of gold, he kept three
hundretl for himself, and gave back two
hundred, saying, ' I wish you to go on
with your business and to thrive.' If
it were a rich and fat priest, he kept
his handsome mule, and gave him a
wretched horse. And if it were a poor
scholar, going to study, he gave him
some money, and exhorted him to good
conduct and proficiency in learning."
Boccaccio, Decameron, X. 2, relates
the following adventure of Ghino di
Tacco and the Ablx>t of Cligni.
"Ghino di 'I'acco was a man fomous
for his bold and insolent robberies, who
being banished from Siena, and at utter
enmity with the Counts di Santa Fiore,
caused the town of Radicofani to rebel
against the Church, and lived there
whilst his gang robbed all who passed
that way. , Now when Boniface the
Eighth was Pojie, there came to court
the Abbot of Cligni, reputed to be one
of the richest prelates in the world, and
having debauched his stomach with high
living, he was advised by his physicians
to go to the baths of Siena, as a certain
cure. And, having leave from the Pope,
he set out with a goodly train of coaches,
carriages, horses, and servants, paying
no respect to the nimours concerning
this robber. Ghino was apprised of his
coming, and took his measures accord-
ingly ; when, without the loss of a man,
he enclosed the Abbot and his whole
retinue in a narrow defile, where it was
impossible for them to escape. This being
done, he sent one of his principal
fellows to the Abbot with his service,
requesting the favour of him to alight
and visit him at his castle. Upon which
the Abbot replied, with a great deal of
376
NOTES TO PURGATORIO.
passion, that he had nothing to do with
Ghino, but that his resolution was to go
on, and he would see who dared to stop
him. ' My Lord,' quoth the man, with a
great deal of humility, ' you are now in
a place where all excommunications are
kicked out of doors ; then please to
oblige my master in this thing ; it will
be your best ^\•ay.' Whilst they were
talking together, the place was sur-
rounded with highwaymen, and the
Abbot, seeing himself a prisoner, went
with a great deal of ill-will with the
fellow to the castle, followed by his
whole retinue, where he dismounted,
and was lodged, by Ghino's appoint-
ment, in a poor, dark little room, whilst
every other person was well accom-
modated according to his respective
station, and the carriages and all the
horses taken exact care of. This being
done, Ghino went to the Abbot, and
said, ' My Lord, Ghino, whose guest you
are, requests the favour of you to let him
know whither you are going, and upon
what account ? ' The Abbot was wise
enough to lay all his haughtmess aside
for the present, and satisfied him with
regard to both. Ghino went away at
hearing this, and, resolving to cure him
without a bath, he ordered a great fire
to be kept constantly in his room,
coming to him no more till next morn-
ing, when he brought him two slices of
toasted bread, in a fine napkin, and a
large glass of his own rich white wine,
saying to him, ' My Lord, when Ghino
was young, he studied physic, and he
declares that tiie very best medicine for a
pain in the stomach is what he has now
provided for you, of which these things
are to be the beginning. Then take
them, and have a good heart.' The
Abbot, whose hunger was much greater
than was his will to joke, ate the bread,
though with a great deal of indignation,
and drank the glass of wine ; after
which he began to talk a little arro-
gantly, asking many questions, and
demanding more particularly to sec
this Ghino. But (Jhino passed over
part of what he said as vain, and the
rest he answered very courteously, de-
claring that Ghino meant to make him
a visit very soon, and then left him.
He saw him no more till next morn-
ing, when he brought him as mu:h
bread and wine as before, and in the
same manner. And thus he continued
during many days, till he found the Ab-
bot had eaten some dried beans, which
he had left purposely in the chamber,
when he inquired of him, as from
Ghino, how he found his stomach ?
The Abbot replied, ' I should be well
enough were I out of this man's clutches.
There is nothing I want now so much
as to eat, for his medicines have had
such an effect upon me, that I am fit
to die with hunger.' Ghino, then,
having furnished a room with the Ab-
bot's own goods, and provided an ele-
gant entertainment, to which many
people of the town were invited, as
well as the Abbot's own domestics,
went the next morning to him, and
said, ' My Lord, now you find yourself
recovered, it is time for you to quit
this infirmary.' So he took him by
the hand, and led him into the cham-
ber, leaving him there with his own
people ; and as he went out to give
orders about the feast, the Abbot was
giving an account how he had led his
life in that place, whilst they declared
that they had been used by Ghino with
all possible respect. When the time
came, they sat down and were nobly
entertained, but still without Ghino's
making himself known. But after tlie
Abbot had continued some days in that
manner, Ghino had all the goods and
furniture brought into a large room,
and the horses were likewise led into
the court-yard which was under it,
when he inquired how his Lordship
now found himself, or whether he was
yet able to ride. The Abbot made an-
swer that he was strong enough, and
his stomach perfectly well, and that he
only wanted to quit this man. tJhiiio
then brought him into the room where
all his goods were, showing him also
to the window, that he might take a
view of his hoi"ses, when he said, ' My
Lord, you nuist understand it was no
^vil disposition, but his being driven
a poor exile from his own house, and
persecuted with many enemies, that
forced Ghino tli Tacco, whom I am, to
be a robber upon the highways, and an
enemy to the court of Rome, You
NOTES TO PURGATORIO.
377
seem, however, to be a person of honour ;
as, therefore, I have cured you of your
pain in your stomach, I do not mean to
treat you as I would do another person
that should fall into my hands, that is,
to take what I please, but I would have
you consider my necessity, and then give
n>e what you will yourself. Here is all
that belongs to you ; the horses you may
see out of the w indow : take either part
or the whole, just as you are disposed,
and go or stay, as is most agreeable to
you.' The Abbot was surprised to hear
a highwayman talk in so courteous a
manner, which did not a little please
him ; so, turning all his former passion
ind resentment into kindness and good-
will, he ran with a heart full of friend-
ship to embrace him : ' I protest sol-
emnly, that to procure the friendship of
such an one as I take you to be, I would
undergo more than what you have
already made me suffer. Cursed be
that evil fortune which has thrown you
into this way of life ! ' So, taking only
a few of his most necessary things, and
also of his horses, and leaving all the
rest, he came back to Rome. The
Pope had heard of the Abbot's being a
prisoner, and though he was much con-
cerned at it, yet, upon seeing him, he
inquired what benefit he had received
from the baths ? The Abbot replied,
with a smile, ' Holy Father, I found a
physician much nearer, who has cured
me excellently well ;' and he told him
the manner of it, which made the Pope
laugh heartily, when, going on with his
story, and moved with a truly generous
spirit, he requested of his Holiness one
favour. The Pope, imagining he would
ask something else, freely consented to
grant it. Then said the Abbot, ' Holy
Father, what I mean to require is, that
you would bestow a free pardon on
Ghino di Tacco, my doctor, because,
of all people of worth that I ever met
vitli, he certainly is most to be esteemed,
and the damage he does is more the fault
of fortune than himself. Change but
his condition, and give him something
to live upon, according to his rank and
station, and 1 dare say you will have
the same opinion of him that I have.'
The Pope, being of a noble spirit, and
a great encourager of merit, promised
to do so, if he was such a person as he
leported, and, in the mean time, gave
letters of safe-conduct for his coming
thither. Upon that assurance, Ghino
came to court, when the Pope was soon
convinced of his worth, and reconciled
to him, giving him the priory of an hos-
pital, and creating him a knight. And
there he continued as a friend and loyal
servant to the Holy Church, and to the
Abbot of Cligni, as long as he lived.''
15. Clone de' Tarlati of Pictramala,
who, according to the Ottimo, after the
fight at Bibbiena, being pursued by the
enemy, endeavoured to ford the Arno,
and was drowned. Others interpret the
line differently, making him the pursuing
party. But as he was an Aretine, and
the Aretines were routed in this battle,
the other rendering is doubtless the tnie
one.
17. Federigo Novello, son of Ser
Guido Novello of Casentino, slain by
one of the Bostoli. "A good youth,"
says Benvenuto, "and therefore Dante
makes mention of him."
The Pisan who gave occasion to Mar-
zucco to show his fortitude was Mar-
zucco's own son, Farinata degli Scorin-
giani. He was slain by Beccio da
Caproni, or, as Benvenuto asserts, de-
claring that Boccaccio told him so, by
Count Ugolino. His father, Marzucco,
who had become a Franciscan friar,
showed no resentment at the murder,
but vi'ent with the other friars to his
son's funeral, and in humility kissed the
hand of the murderer, extorting from
him the exclamation, "Thy patience
overcomes my obduracy." This was an
example of Christian forgiveness which
even that vindictive age applauded.
19. Count Orso was a son of Napo-
leone d'Acerbaja, and was slain by his
brother-in-law (or uncle) Alberto.
22. Pierre de la Brosse was the secre-
tary of Philip le Bel of France, and
suffered at his hands a fate similar to
that which befell Pier de la Vigna at the
court ot Frederick the .Second. See
Inf. XHI. Note 58. Being accused by
Marie de Brabant, the wife of Philip, of
having written love-letters to her, he
was condemned to death by the king in
1276. Benvenuto thinks that during his
residence in. Paris Dante learned the
C C 2
378
NOTES TO PURGATORIO.
truth of the innocence of Pierre de la
lirosse.
30. In ^neid, VI. : " Cease to hope
that the decrees of the gods are to be
changed by prayers."
37. The apex Juris, or top of judg-
ment ; the supreme decree of God.
Measttre for Measure, II. 2 : —
" How would you be,
If He who is the top ot judgment should
But judge you as you are ?"
51. Virgil's Bucolics, Eclogue I. :
"And now the high tops of the villages
smoke afar, and larger shadows fall from
the lofty mountains."
74. This has generally been supposed
to be Sordello the Troubadour. But is
it he ? Is it Sordello the Troubadour, or
Sordello the Podesta of Verona ? or are
they one and the same pc-son ? After
much research, it is not easy to decide
the question, and to
" Single out
Sordello, compassed murkily about
With ravage of six long sad hundred years."
Yet as far as it is possible to learn it from
various conflicting authorities,
" Who will may hear Sordello's story told."
Dante, in his treatise De Volgart
Eloqitio, L 15, speaks of Sordello of
Mantua as "a man so choice in his
language, ^lat not only in his poems,
buf in whatever way he spoke, he aban-
doned the dialect of his province. " But
here there is mo question of the Proven9al
in which Sordello the Troubadour wrote,
but only of ItaHan dialects in comparison
with the universal and cultivated Italian,
which Dante says "belongs to all the
Italian catiefi, and seems to belong exclu-
sively to none." in the same treatise,
II. 13, he mentions a tcertain Gotto of
Mantim as the author of many good
songs ; and this Gotto is supposed to be
Sortlello, as Sordello was bom at Goi'to
in the province of Mantua. But would
Dante in the same treatise allude to the
same person under diderent names ? Is
not this rather the Sordel de Goi, men-
tioned liy Raynouard, IWsusdct Troub.,
V. 445 ?
In the old Proven9al manuscript
quoted by Raynouard, Potsies dcs Troub.,
V. 444, Sordello's biography is thus
given : —
" Sordello was a Mantuan of Sirier,
son of a poor knight, whose name was
Sir El Cort. And he delighted in
learning songs and in making them,
and rivalled the good men of the court
as far as possible, and wrote love-songs
and satires. And he came to the court
of the Count of Saint Boniface, and the
Count honoured him greatly, and by way
of pastime {a forma de solaiz) he fell in
love with the wife of the Count, and she
with him. And it happened that the
Count quarrelled with her brothers, and
became estranged from her. And her
brothers. Sir Icellis and Sir Albrics,
persuaded Sir Sordello to nm away with
her ; and he came to live with them in
great content. And afterwards he went
into Provence, and received great honour
from all good men, and from the Count
and Countess, who gave him a good
castle and a gentlewoman for his wife." »
Citing this passage, Millot, Hist. Litt.
des Troub., II. 80, goes on to say : —
"This is all that our manuscripts tell
us of Sordello. According to Agnelli
and Platina, historians of Mantua, he
was of the house of the Visconti of
that city ; valiant in deeds of arms,
famous in jousts and tournaments, he
won the love of Beatrice, daughter of
Ezzelin da Romano, Lord of the Marca
Trevigiana, and married her ; he gover-
ned Mantua as Podest^ and Captain-
General ; and though son-in-law of the
tyrant Ezzelin, he always opposed him,
being a great lover of justice.
" We find these facts cited by Cres-
cimbeni, who says that Sordello was
the lord of (Joito ; but as they are not
apj)licable to our poet, we presume they
refer to a warrior of the same name, and
perhaps of a different family.
"Among the pieces of Sordello,
thirty-four in numl)er, there are some
fifteen songs of gallantry, though Nos-
trodamus says that all his pieces turn
only upon philosophic subjects."
Nostrodamus's account, as given by
Crcscimbeni, Volgar Poesia, II. 105, is
as follows : —
" Sordello was a Mantuan poet, who
surjwssed in Provencal song, Calvo,
Foichetto of Marseilles, Laniranco Ci-
NOTES TO PURGATORIO.
379
cala, Percival Doria, and all the other
Genoese and Tuscan poets, who took
far greater delight in our Provencal
tongue, on account of its sweetness,
than in their own maternal language.
This poet was very studious, and ex-
ceeding eager to know all things, and
as much as any one of his nation ex-
cellent in learning as well as in under-
standing and in prudence. He wrote
several beautiful songs, not indeed of
love, for not one of that kind is found
among his works, but on philosophic
subjects. Raymond Belinghieri, the last
Count of Provence of that name, in
the last days of his life, (the poet being
then but fifteen years of age,) on ac-
count of the excellence of his poetry
and the rare invention shown in his
productions, took him into his service,
as Pietro di Castelnuovo, himself a Pro-
ven9al poet, informs us. He also wrote
various satires in the same language, and
among others one in which he reproves
all the Christian princes ; and it is com-
posed in the form of a funeral song on
the death of Blancasso."
In the Hist. Litt. de la France, XIX.
452, Emeric-David, after discussing the
subject at length, says : —
" Who then is this Sordello, haughty
and superb, like a lion in repose, — this
Sordello, who, in embracing Virgil,
gives rise to this sudden explosion of
the patriotic sentiments of Dante? Is
it a singer of love and gallantry ? Im-
possible. This Sordello is the old
Podesta of Mantua, as decided a Ghi-
belline as Dante himself; and Dante
utters before him sentiments which he
well knows the zealous Ghibelline will
share. And what still more confirms
our judgment is, that Sordello embraces
the knees of Virgil, exclaiming, ' O
glory of the Latians,' &c. In this ad-
miration, in this love of the Latin
tongue, we still see the Podesta, the
writer of Latin ; we do not see the
Troubadour."
Benvenuto calls Sordello a *' noble
and prudent knight," and "a man of
singular virtue in the world, though of
impenitent life," and tells a story he has
heard of him and Cunizza, but does not
vouch for it. "Ezzelino," he says,
"had a sister greatly addicted to the^
pleasures of love, concerning whom
much is said in the ninth Canto of
Paradise. She, being enamoured of
Sordello, had cautiously contrived that
he should visit her at night by a back
door near the kitchen of her palace at
Verona. And as there was in the street
a dirty slough in which the swine wal-
lowed, and puddles of filthy water, so
that the place would seem in no way
suspicious, he caused himself to be car-
ried by her servant to the door where
Cunizza stood ready to receive him.
Ezzelino having heard of this, one even-
ing, disguised as a servant, carried Sor-
dello, and brought him back. Which
done, he discovered himself to Sordello,
and said, ' Enough ; abstain in future
from doing so foul a deed in so foul a
place.' Sordello, terrified, humbly be-
sought pardon ; promising never more
to return to his sister. But the accursed
Cunizza again enticed him into his former
error. Wherefore, fearing Ezzelino, the
most formidable man of his time, he
left the city. But Ezzelino, as some
say, afterwards had him put to death."
He says, moreover, that Dante places
Sordello alone and separate from the
others, like Saladin in Inf. IV. 129, on
account of his superiority, or because
he wrote a book entitled "The Treasure
of Treasures"; and that Sordello was
a Mantuan of the village of Goito, —
' ' beautiful of person, valiant of spirit, ■
gentle of manner."
Finally, Quadrio, Storia d'ogni Poesia,
II. 130, easily cuts the knot which no one
can untie ; but unfortunately he does not
give his authorities. He writes : —
"Sordello, native of Goiio, (Sordel
de Goi,) a village in the Mantuan ter-
ritory, was born in 1 1 84, and was the
son of a poor knight named Elcort."
He then repeats the story of Count Saint
Boniface, and of Sordello's reception by
Count Raymond in Provence, and
adds : " Having afterwards returned to
Italy he governed Mantua with the
title of Regent and Captain-General ;
and was opposed to the tyrant Ezzelino,
being a great lover of justice, as Ag-
nelli writes. Finally he died, very old
and full of honour, about 138Q. He
wrote not only in Provencal, but also in
our own common Italian tongue ; and
386
N07'ES TO PURGATORIO.
he was one of those poets who avoided
the dialect of his own province, and used
the good, choice language, as Dante af-
firms in his book of Vulgar Eloqicenza."
If the reader is not already sufficiently
confused, he can easily become so by
turning to Tiraboschi, Storia della Lett.
Ital., IV. 360, where he will find the
matter thoroughly discussed, in sixteen
solid pages, by the patient librarian of
Modena, who finally gives up in despair
and calls on the Royal Academy for
help ;
" But that were overbold ; —
Who would has heard Sordello's story told."
76. Before Dante's time Fra Guittone
had said, in his famous Letter to the
Floreiitiites : " O queen of cities, court
of justice, school of wisdom, mirror of
life, and mould of manners, whose sons
were kings, reigning in every land, or
were above all others, who art no longer
«[ueen but servant, oppressed and subject
to tribute ! no longer court of justice,
but cave of robbers, and school of all
folly and madness, mirror of death and
mould of felony, whose great strength is
stripped and broken, whose beautiful
face is covered with foulness and shame ;
whose sons are no longer kings but vile
and wretched servants, held, wherever they
go, in opprobrium and derision by others."
See also Petrarca, Canzone XVI.,
Lady Dacre's Tr., beginning : —
" O my own Italy ! though words are vain
The mortal wounds to close,
Unnumbered, that thy beauteous bosom stain.
Yet may it soothe my pain
To sigh for the 'fiber's woes,
And Amo's wrongs, as on Po's saddened shore
Sorrowing I wander and my numbers pour."
And Filicaja's sonnet : —
•* Italy ! Italy 1 thou who'rt doomed to wear
The fatal gift of beauty, and possess
The dower funest of mfinite wretchedness,
Written upon thy forehead by despair ;
Ah ! would that thou wcrt stronger, or less
fair,
That they might fear thee more, or love
thee less,
Who in the splendour of thy loveliness
Seem wasting, yet to mortal combat dare !
Then from the Alps I should not see descending
Such torrents of armed men, nor Gallic
horde,
Drinking the wave of Po, distained with
gore,
Nor should I see thee girded with a sword
Not thine, and with the stranger's arm
contending,
Victor or vanquished, slave forevermore."
89. Gibbon, Decline and Fall, Ch.
XLIV., says : —
"The vain titles of the victories of
Justinian are crumbled into dust ; but
the name of the legislator is inscribed
on a fair and everlasting monument.
Under his reign, and by his care, the
civil jurisprudence was digested in the
immortal works of the Code, the Pan-
dects, and the Institutes; the public
reason of the Romans has been silently
or studiously transfused into the do-
mestic institutions of Europe, and the
laws of Justinian still command the
respect or obedience of independent
nations. Wise or fortunate is the prince
who connects his own reputation with
the honour and interest of a perpetual
order of men. "
92. Luke xii. 17 : "Render to Caesar
the things that are Caesar's, and to God
the things that are God's."
And in the Vision of Pters Ploughman,
563:—
" ReiMite Ccesari, quod God,
That Ctesnri bifalleth,
F.t quie sunt Dei Deo,
Or ellis ye don ille."
97. Albert, son of the Emperor Ru-
dolph, was the second of the house of
Hapsburg who bore the title of King of
the Romans. He was elected in 1298,
but never went to Italy to be crowned.
He came to an untimely and violent
death, by the hand of his nephew Jolin,
in 1308. This is the judgment of Heaven
to which Danle alludes.
His successor was Henry of Luxem-
bourg, Dante's "divine and triumphant
Henry," who, in 1311, wa.s crowned at
Milan with the Iron Crown of Lombardy,
// Sacro Chiodo, as it is sometimes called,
from the plate of iron with which the
crown is lined, being, according to tra-
dition, made from a nail of the Cross.
In 1312, he was again crowned whh the
Golden Crown at Rome, and died in the
following year. " I5ut the end of his
career drew on," says Mil man, Latin
Christ., VI. 520. " He had now ad-
vanced, at the head of an army which
his enemies dared not meet in the field,
NOTES TO PURGATORIO.
383
towards Siena. He rode still, seemingly
in full vigour and activity. But the fatal
air of Rome had smitten his strength.
A carbuncle had formed under his knee ;
injudicious remedies inflamed his vitiated
blood. He died at Buonconvento, in
the midst of his awe-struck ai^my, on the
festival of St. Bartholomew. Rumours
of foul practice, of course, spread abroad;
a Dominican monk was said to have
administered poison in the Sacrament,
which he received with profound devo-
tion. His body was carried in sad state,
and splendidly interred at Pisa.
"So closed that empire, in which, if
the more factious and vulgar Ghibellines
beheld their restoration to their native
city, their triumph, their revenge, their
sole administration of public affairs, the
nobler Ghibellinism of Dante foresaw the
establishment of a great universal mo-
narchy necessary to the peace and civili-
zation of mankind. The ideal sovereign
of Dante's famous treatise on Monarchy
was Henry of Luxembourg. Neither
Dante nor his time can be understood
but through tliis treatise. The attempt
of the Pope to raise himself to a great
pontifical monarchy had manifestly ig-
nominiously failed : the Ghibelline is
neither amazed nor distressed at this
event. It is now the turn of the Impe-
rialist to unfold his noble vision. ' An
universal monarchy is absolutely neces-
sary for the welfare of the world;' and
this is part of his singular reasoning :
'Peace,' (says the weary exile, the man
worn out in cruel strife, the wanderer
from city to city, each of those cities
more fiercely torn by faction than the
last,) 'universal Peace is the first blessing
of mankind. The angels sang, not riches
or pleasures, but peace on earth : peace
the Lord bequeathed to his disciples.
For peace One must rule. Mankind is
most like God when at unity, for God
is One ; therefore under a monarchy.
Where there is parity there must be
strife ; where strife, judgment ; the judge
must be a third party intervening with
supreme authority.' Without monarchy
can be no justice, nor even liberty ; for
Dante's monarch is no arbitrary despot,
but a constitutional sovereign ; he is the
Roman law impersonated in the Em-
peror ; a monarch who should leave all
the nations, all the free Italian cities, in
possession of their lights and old muni-
cipal institutions."
106. The two noble families of Ve-
rona, the Montagues and Capulets,
whose quarrels have been made familiar
to the English-speaking world by Romeo.
atid Juliet: —
" Three civil brawls, bred of an airj' word.
By thee, old Capulet and Montague,
Have thrice disturbed the quiet of our streets,
And made Verona's ancient citizens
Cast by their grave beseeming ornaments.
To wield old partisans, in hands as old,
Cankered with peace, to part your cankered
hate. "
107. Families of Orvieto.
111, Santafiore is in the neighbour-
hood of Siena, and much infested with
banditti.
112. The state of Rome in Dante's
time is thus described by Mr. Norton,
Travel and Study, pp. 246 — 248 : —
"On the slope of the Quirinal Hill, in
the quiet enclosure of the convent of St.
Catherine of Siena, stands a square,
brick tower, seven stories high. It is a
conspicuous object in any general view
of Rome ; for there are few other towers
so tall, and there is not a single spire or
steeple in the city. It is the Torre delle
Milizie. It was begun by Pope Gregory
the Ninth, and finished near the end of
the thirteenth century by his vigorous
and warlike successor, Boniface the
Eighth. Many such towers were built
for the purposes of private warfare, in
those times when the streets of Rome
were the fighting-places of its noble
families ; but this is, perhaps, the only
one that now remains undiminished in
height and unaltered in appearance. It
was a new building when Dante visited
Rome ; and it is one of the very iew
edifices that still preserve the aspect they
then presented. The older ruins have
been greatly changed in appearance, and
most of the structures of the Middle
Ages have disappeared, in the vicissi-
tudes of the last few centuries. The
Forum was then filled with a confused
mass of ruins and miserable dwellings,
with no street nmning through their
intricacies. The Capitol was surrounded
with uneven battlement ed walls, and
bore the character and look of an irre-
3S2
NOTES TO PURGATORIO.
gular citadel. St. Peter's was a low
basilica ; the Colosseum had suffered
little from the attacks of Popes or princes,
neither the Venetian nor the Farnese
palace having as yet been built with
stones from its walls ; and centuries were
still to pass before Michael Angelo,
Bernini, and Borromini were to stamp its
present character upon the face of the
modern city. The siege and burning of
Rome by Robert Guiscard, in 1084, may
be taken as the dividing-line between
the city of the Emperors and the city of
the Popes, between ancient and modern
Rome Rome was in a state of
too deep depression, its people were too
turbulent and unsettled, to have either
the spirit or the opportunity for great
works. There was no established and
recognized authority, no regular course
of justice. There was not even any
strong force, rarely any overwhelming
violence, which for a time at least could
subdue opposition, and organize a steady,
and consequently a beneficent tyranny.
The city was continually distracted by
petty personal quarrels, and by bitter
family feuds. Its obscure annals are full
of bloody civil victories and defeats,—
victories which brought no gain to those
who won them, defeats which taught no
lesson to those who lost them. The
breath of liberty never inspired with life
the dead clay of Rome ; and though for
a time it might seem to kindle some vital
heat, the glow soon grew cold, and
speedily disappeared. The records of
Florence, Siena, Bologna, and Perugia
are as full of fighting and bloodshed as
those of Rome ; but their fights were
not mere brawls, nor were their triumphs
always barren. Even the twelfth and
thirteenth centuries, which were like the
coming of the spring after a long winter,
making the earth to blossom, and glad-
dening the hearts of men,- the centuries
which elsewhere in Italy, and over the
rest of Europe, gave birth to the noblest
media-val Art, when every great city was
adorning itself with the beautiful works
of the new architecture, sculpture, and
painting, — even these centuries left
scarcely any token of their passage over
Rome. The sun, breaking through the
clouds that h.nd long hidden it, shone
everywhere but here. While Florence
was building her Cathedral and her
Campanile, and Orvieto her matchless
Duomo, — while Pisa was showing her
piety and her wealth in her Cathedral,
her Camposanto, her Baptistery, and
her Tower, — while Siena was beginning
a church greater and more magnificent
in design than her shifting fortune would
permit her to complete, — Rome was
building neither cathedral nor campanile,
but was selling the marbles of her ancient
temples and tombs to the builders of
other cities, or quarrying them for her
own mean uses."
118. This recalls Pope's Universal
Prayer, —
" Father of all ! in every age,
In every clime, adored,
By saint, by savage, and by sage,
Jehovah, Jove, or Lord ! "
125. Not the great Roman general
who took Syracuse, after Archimedes
had defended it so long with his engines
and burning-glasses, but a descendant of
his, who in the civil wars took part with
Pompey and was banished by Caesar.
Pope's Essay on Man, Ep. IV. 257 : —
" And more true joy Marcellus exiled feels,
Than Caesar with a senate at his heels."
127. Of the State of Florence, Napier
writes, Flor. Hist., I. 122 : —
"It was not the simple movement
of one great body against another ; not
the force of a government in opposition
to the people ; not the struggle of
privilege and democracy, of poverty
and riches, or starvation and repletion ;
bu? one universal burst of unmitigated
anarchy. In the streets, lanes, and
squares, in the courts of palaces and
humbler dwellings, were heard the
clang of arms, the screams of victims,
and the gush of blood : the bow of
the bridegroom launclied its arrows
into the very chambers of his young
bride's jiarents and relations, and the
bleeding son, the murdered brother, or
the dymg husband were the evening
visitors of Florentine maids and ma-
trons, and aged citizens. Every art
was practisetl to seduce and deceive,
and none felt secure even of their
nearest and dearest relatives. In the
morning a son left his paternal roof
NOTES TO PVRGATORIO.
383
with undiminished love, and returned
at evening a corpse, or the most bitter
enemy ! Terror and death were tri-
umphant ; there was no relaxation, no
peace by day or night : the crash of
the stone, the twang of the bow, the
whizzing shaft, the jar of the trembling
mangonel from tower and turret, were
the dismal music of Florence, not only
for hours and days, but months and
years. Doors, windows, the jutting
galleries and roofs, were all defended,
and yet all unsafe : no spot was sacred,
no tenement secure : in the dead of
night, the most secret chambers, the very
hangings, even the nuptial bed itself,
were often known to conceal an enemy.
" Florence in those days was studded
with lofty towers ; most of the noble
families possessed one or more, at least
two hundred feet in height, and many
of them far above that altitude. These
were their pride, their family citadels ;
and jealously guarded ; glittering with
arms and men, and instruments of war.
Every connecting balcony was alive
with soldiers ; the battle raged above
and below, within and without ; stones
rained in showers, arrows flew thick
and fast on every side ; the seraglj, or
barricades, were attacked and defended
by chosen bands armed with lances
and boar-spears; foes were in ambush
at every corner, watching the bold or
heedless enemy ; confusion was every-
where triumphant, a demon seemed to
possess the community, and the public
mind, reeling with hatred, was steady
only in the pursuit of blood. Yet so
accustomed did they at last become to
this fiendish life, that one day they
fought, the next caroused together in
drunken gambols, foe with foe, boast-
ing of their mutual prowess ; nor was
it until after nearly five years of re-
ciprocal destruction, that, from mere
lassitude, they finally ceased thus to
mangle each other, and, as it were for
relaxation, turned their fury on the
neighbouring states."
147. Upon this subject Napier, Flor.
Hist., II. 626, remarks : —
"A characteristic, and, if discreetly
handled, a wise regulation of the Flo-
rentines, notwithstanding Dante's sar-
casms, was the periodical revision of
their statutes and ordinances, a weed-
ing out, as it were, of the obsolete and
contradictory, and a substitution of
those which were better adapted to
existing circumstances and the forward
movement of iifan. There are certain
fundamental laws necessarily permanent
and admitted by all communities, as
there are certain moral and theological .
truths acknowledged by all religions ;
but these broad frames or outlines are
commonly filled up with a thick net-
work of subordinate regulations, that
cover them like cobwebs, and often
impede the march of improvement.
The Florentines were early aware of
this, and therefore revised their laws
and institutions more or less frequently
and sometimes factiously, according to
the turbulent or tranquil condition of
the times ; but in 1394, after forty years'
omission, an officer was nominated for
that purpose, but whether permanently
or not is doubtful."
CANTO VII.
6. See Canto III. Note 7.
28. I.imbo, Inf. IV. 25, the " fore-
most circle that surrounds the abyss."
" There, in so far as I had power to hear,
Were lamentations none, but only sighs,
Which tremulous made the everlasting air.
And this was caused by soriow without toi ■
ment
Which the crowds had, that many were
and great,
Of infants and of women and of men."
34. The three Theological Virtues of
Faith, Hope, and Charity.
36. The four Cardinal Virtues, Pru-
dence, Justice, Fortitude, and Tempe-
rance.
44. John xii. 35 : " Then Jesus said
unto them, Yet a little while is the
light with you. Walk while ye have
the light, lest darkness come upon you ;
for he tliat walketh in darkness knoweth
not whither he goeth."
70 In the Middle .Ages the longing
for rest and escape from danger, which
found its expression in cloisters, is ex-
pressed in poetry by descriptions of
flowery, secluded meadows, suggesting
the classic meadows of Asphodel. Dante
■s^
NOTES TO PUR GAT OR 10.
has given one already in the Inferno,
and gives another here.
Compare with these the following
from The Miracles of Our Lady, by
Cionzalo de Herceo, a monk of Cala-
horra, who lived in the thirteenth cen-
tury, and is the oldest of the Castilian
poets whose name has come down to
us :—
" I, Gonzalo di Berc^o, in the gentle summer-
tide,
Wending upon a pilgrimage, came to a meadow's
side ;
All green was it and beautiful, with flowers far
and wide,
A pleasant spot. I ween, wherein the traveller
might abide.
Flowers with the sweetest odours filled all the
sunnj' air.
And not alone refreshed the sense, but stole the
mind from care ;
On every side a fountain gushed, whose waters
pure and fair
Ice-cold beneath the summer sun, but warm in
winter were.
There on the thiclc and shadowy trees, amid
the foliage green.
Were the fig and the pomegranate, the pear and
apple seen,
And other fruits of various kinds, the tufted
leaves between ;
None were unpleasant to the taste and none
decayed, I woen.
The verdure of the meadow green, the odour
of the (lowers.
The grateful shadows of the trees, tempered with
Iragrant showers,
Refreshed me ni the burning heat of the sultrj'
noontide hours ;
O, one might live upon the balm and fragrance
ol those bowers.
Ne'er had I found on earth a spot that had
such power to please.
Such shadows from the sunuuet sun, such odours
on the breeze ;
I threw my mantle on the ground, that I might
rest at ca.se,
And stretched upon the greensward lay in the
shadow of the trees.
I'here, soft reclining in the shade, all cares
beside me flimg,
I heard ttic solt and mellow notes that through
the woodland rung.
Ear never listened to a strain, from Instrument
or tongue.
So mellow and harmonious as the songs above
me sung."
See also Brunetto Latini, Tesoretto,
XIX. ; the Vision of Pieis J'/oughman ;
Gower's Confessio A mantis, VI ll., <S:c.
73. Of this description \KwiXJ\\\, Modern
tainUr^ ill. 228. remarks: —
" Now, almost in the opening ol
the Purgatory, as at the entrance
of the Inferno, we find a company
of great ones resting in a grassy
place. But the idea of the grass now
is very different. The word now used
is not ' anamel,' but 'herb,' and in-
stead of being merely green, it is
covered with flowers of many colours.
With the usual mediaeval accuracy,
Dante insists on telling us precisely
what these colours were, and how bright ;
which he does by naming the actual
pigments used in illumination, — ' Gold,
and fine silver, and cochineal, and
white lead, and Indian wood, serene
and lucid, and fresh emeralil, just bro-
ken, would have been excelled, as less
is by greater, by the flowers and grass
of the place.' It is evident that the
' emerald ' here means the emerald
green of the illuminators ; for a fresh
emerald is no brighter that one which
is not fresh, and Dante was not one to
throw away his words thus. Observe,
then, we have here the idea of the
growth, life, and variegation of the
'green herb,' as opposed to the smallo
of the Inferno ; but the colours of the
variegation are illustrated and defined
by the reference to actual pigments ;
and, observe, because the other colours
are rather bright, the blue ground (In-
dian wood, indigo ?) is sober ; lucid,
but serene ; and presently two angels
enter, who are dressed in the green
drapery, but of a paler green than the
grass, which Dante marks, by telling
us that it was ' the green of leaves just
budded. '
" In all this, I wish the reader to ob-
serve two things : first, the general
carefulness of the poet in defining colour,
distinguishing it jirecisely as a painter
would (opposed to the (ireek careless-
ness about it) ; and, secondly, his re-
garding the grass for its greenness and
variegation, rather than, as a (Jreek
would have done, for its depth and
freshness. This greenness or Jjriglit-
ness, and variegation, are taken up by
later and modern poets, as the things
intended to be chiefly expressed by
the word ' enamelled ; ' and, gradually,
the term is taken to indicate any kind
of bright and interchangeable colouring/
NOTES TO PURGATORIO.
there being always this much of pro-
priety about it, when used of green-
sward, that such sward is indeed, Hke
enamel, a coat of briglit colour on a
comparatively dark ground ; and is
thus a sort of natural jewelry and
painter's work, different from loose
and large vegetation. The word is
often awkwardly and falsely used, by
the later poets, of all kinds of growth
and colour ; as by Milton of the flowers
of Paradise showing themselves over
its wall ; but it retains, nevertheless,
through all its jaded inanity, some half-
unconscious vestige of the old sense,
even to the present day."
82. The old church hymn attributed
to Arminius or Hermann, Count of
Vehringen, in the eleventh century, be-
ginning :—
" Salve Regina, mater misericordise ,
Vita, dulcedo et spes nostra, salve."
94. Rudolph of Hapsburg, first Em-
peror of the house of Austria, was
crowned at Aix-la-Chapelle, in 1273.
" It is related," says Voltaire, Annales
de r Empire, I. 303, "that, as the im-
perial sword, which they pretended was
that of Charlemagne, could not be
found, several lords made this defect
in the formalities a pretext for not
taking the oath of allegiance. He
seized a crucifix ; This is my sceptre,
he said, and all paid homage to
him. This single act of firmness made
him respected, and the rest of his
conduct showed him to be worthy of the
Empire."
He would not go to Rome to be
<;rowned, and took so little interest in
Italian affairs, that Italy became almost
independent of the Empire, which seems
greatly to disturb the mind of Dante.
He died in 1291.
100. Ottocar the Second, king of
Bohemia, who is said to have refused
the imperial crown. He likewise re-
fused to pay homage to Rudolph, whom
he used to call his nial/re d'hilel. de-
claring he had paid his wages and owed
him nothing. Whereupon Rudolph at-
tacked and subdued him. According to
Voltaire, Annales de i' Empire, I. 306,
" he consented to pay homage to the
Emperor as his liege-iord, in the island
of Kamberg in the middle of the Danube,
under a tent whose curtains should be
closed to spare him public mortification.
Ottocar presented himself covered with
gold and jewels ; Rudolph, by way of
superior pomp, received him in his
simplest dress ; and in the middle
of the ceremony the curtains of the
tent fell, and revealed to the eyes of
the people and of the armies, that lined
the Danube, the proud Ottocar on his
knees, with his hands clasped in the
hands of his conqueror, whom he had
often called his maXtre d^ko.'el, and
whose Grand-Seneschal he now became.
This story is accredited, and it is of
little importance whether it be true or
not."
But the wife was not quiet under this
humiliation, and excited him to revolt
against Rudolph. He was again over-
come, and killed in battle in 1278.
loi. This Winceslaus, says the Ot-
timo, was "most beautiful among all
men ; but was not a man of arms ;
he was a meek and humble ecclesiastic,
and did not li»e long." Why Dante
accuses him of living in luxury and ease
does not appear.
103. Philip the Third of France, sur-
named the Bold (1270-1285). Having
invaded Catalonia, in a war with Peter
the Third of Aragon, both by land and
sea, he .was driven, back, and died at
Perpignan during the retreat.
104. He with the benign aspect, who
rests his cheek upon his hand, is Heniy
of Navarre, surnamed the Fat, and
brother of " Good King Thibault," Inf.
XXII. 52. An old French chronicle
quoted by Philalethes says, that, "though
it is a general opinion that fat men are of
a gentle and benign nature, nevertheie-ss
this one was very harsh. "
109. Philip the Fourth of France,
surnamed the Fair, son of Philip the
Third, and son-in-law of Henry of
Navarre (1285-13 14).
112. Peter the Third of Aragon (1276-
128 ), the enemy of Charles of Anjou
and competitor with him for the king-
dom of Sicily. He is counted among
the Troubadours, and when Philip the
Bold invaded his kingdom, Peter
launched a song against him, com-
plaining that the " Hower-de-luce kept
386
NOTES TO PURGATORIO.
him sorrowing in his house," and calling
on the Gascons for aid.
113. Charles of Anjou, king of Sicily
and Naples (1265). Villani, VII. 1,
thus describes him : "This Charles was
wise and prudent, and valiant in arms,
and rough, and much feared and re-
doubted by all the kings of the world ;
magnanimous and of a high spirit ; stead-
fast in carrying on every great enter-
prise, firm in every adversity, and true
to every promise, speaking little and
doing much. He laughed but little ;
was chaste as a monk, catholic, harsh in
judgment, and of a fierce countenance ;
large and muscular in person, with an
olive complexion and a large nose, and
looked the king more than any other
lord. He Sat up late at night, and slept
little, and was in the habit of sayini?
that a great deal of time was lost in
sleeping. He was generous to his
knights, but eager to acquire land, lord-
ship, and money wherever he could, to
furnish means for his enterprises and
wars. In courtiers, minstrels, and play-
ers he never took delight*"
Vet this is the monarch whose tyrrany
in Sicily brought about the bloody re-
venge <*f the Sicilian Vespers ; which in
turn so roused the wrath of Charles,
that he swore that, "if he could live a
thousand years, he would go on razing
the cities, burning the lands, torturing
the rebellious slaves. He would leave
.Sicily a blasted, barren, uninhabited
rock, as a warning to the present age,
an example to the future."
116. Philip the Third of Aragon left
four sons, Alfonso, James, Frederick,
and Peter. Whethesr the stripling here
spoken of is AtfoiH>o or Peter does not
appear.
121. Chaucer, Wif of Bathes Tale: —
" Wcl can the wise poet of Florence,
I'tu.t hightc Uaxit, spekeii of this xentence :
Lo, in swicht mancr rime is Dantes lale.
Ful sclJe lip riseth by his branches smale
Prowesse of man, lor Ood of his go xlncssc
Wol that we clainic of him our geiitillesse :
For of our elders may we n6thing claimc
But tempore! thing, that man may hurt and
maime."
124. It must be remembered that
these two who are singing together in
\his Valley of Princes were deadly foes
on earth ; and one had challenged the
other to determine their quarrel by single
combat.
" The wager of battle between the
kings," says Milman, Latin Christianity,
VI. 168, " which maintained its solemn
dignity up almost to the appointed time,
ended in a pitiful comedy, in which
Charles of Anjou had the ignominy of
practising base and disloyal designs
against his adversary ; Peter, that of
eluding the contest by craft, justifiable
only as his mistrust of his adversary was
well or ill grounded, but much too cun-
ning for a frank and generous knight.
He had embarked with his knights for
the South of ^"rance ; he was cast back
by tempests on the shores of Spain. He
set off with some of his armed com-
panions, crossed the Pyrenees undis-
covered, appeared before the gates of
Bordeaux, and summoned the English
Seneschal. To him he proclaimed him-
self to be the king of Aragon, demanded
to see the lists, rode down them in slow
state, obtained an attestation that he
had made his appearance within the
covenanted time, and affixed his solemn
protest against the palpable premedi-
tated treachery of his rival, which made
it unsafe for him to remain longer at
Bordeaux. Charles, on his part, was
furious that Peter had thus broken
through the spider's web of his policy.
He was in Bordeaux when Peter ap-
f)eared under the walls, and had chal-
enged him in vain. Charles presented
himself in full armour on the appointed
day, summoned Peter to appear, and pro-
claimed him a recreant and a dastardly
craven, unworthy of the name of
knight."
Charles of Anjou, Peter the Tiiird of
Aragon, and Philip the Third of France,
all died in the same year, 1285.
126. These kingdoms being badly
governed by his son and successor,
Charles the Second, called the Lame.
128. Daughters of Raymond Beren-
ger the Fifth, Count of Provence ; the
first married to St. Louis of F'rance,
and the second to his brother, Charles
of Anjou.
129. Constance, daughter of Man-
fredi of Apulia, and wife of Peter the
Third of Aragon.
NOTES TO PURGATORIO.
m
131. Henry the Third (1216-1272,)
of whom Hume says : " This prince
was noted for his piety and devotion,
and his regular attendance on public
worship ; and a saying of his on that
head is much celebrated by ancient
writers. He was engaged in a dispute
with Louis the Ninth of France, con-
cerning the preference between sermons
and masses ; he maintained the supe-
riority of the latter, and affirmed that he
would rather have one hour's conversa-
tion with a friend, than hear twenty of
the most elaborate discourses pronounced
in his praise."
Dickens, Child^s History of England,
Ch. XV., says of him: "He was as
much of a king in death as he had ever
been in life. He was the mere pale
shadow of a king at all times."
His "better issue" was Edward the
First, called, on account of his amend-
ment and establishment of the laws,
the English Justinian, and less respect-
fully Longshanks, on account of the
length of his legs. " His legs had
need to be strong," says the authority
just quoted, "however long, and this
they were ; for they had to support him
through many difficulties on the fiery
sands of Syria, where his small force of
soldiers fainted, died, deserted, and
seemed to melt away. But his prowess
made light of it, and he said, ' I will go
on, if I go on with no other follower than
my groom. ' "
134. The Marquis of Monferrato, a
Ghibelline, was taken prisoner by the
people of Alessandria in Piedmont, in
1290, and, being shut up in a wooden
cage, was exhibited to the public like a
wild beast. This he endured for eighteen
months, till death released him. A
bloody war was the consequence be-
tween Alessandria and the Marquis's
provinces of Monferrato and Canavese.
135. The city of Alessandria is in
Piedmont, between the Tanaro and the
Bormida, and not far from their junc-
tion. It was built by the Lombard
League, to protect the country against
the Emperor Frederick, and named in
honour of Pope Alexander the Third, a
protector of the Guelphs. It is said to
have been built in a single year, and was
called in derision, by the Ghibellines,
Alessandria della Paglia (of the Straw) ;
either from the straw used in the bricks,
or more probably from the supposed in-
security of a city built in so short a space
of time.
CANTO vin.
I. Apollonius Rhodius, Argonautica,
III. 302 : —
" It was the hour when every traveller
And every watchman at the gate of towns
Begins to long for sleep, and drowsiness
Is falling even on the mother's eyes
Whose child is dead."
Also Byron, Don Jnan, HI. 108 : —
" Soft hour ! which wakes the wish and melts
the heart
Of those who sail the seas, on the first day
When they from their sweet friends are torn
apart :
Or fills with love the pilgrim on his way.
As the far bell of vesper makes him start,
Seeming to weep the dying day's decay.
Is this a fancy which our reason scorns?
Ah ! surely nothing dies but something
mourns !"
4. The word "pilgrim" is here used
by Dante in a general sense, meaning
any traveller.
6. Gray, Elegy: —
" The curfew tolls the knell of parting day."
13. An evening hymn of the Church,
sung at Complines, or the latest service
of the day : —
" Te lucis ante terminum,
Rerum creator, poscimus
Ut pro tua dementia
Sis presul ad custodiam.
Procul recedant somnia
Et noxium phantasmata,
Hostemque nostrum comprime,
Ne polluantur corpora.
Presta, Pater piissime,
Patrique compar Unice,
Cum Spiritu Paraclito
Regans per omne sacculum." ,, ,
This hymn would seem to have no
great applicability to disembodied spir-
its ; and perhaps may have the same
reference as Jhe last petition in the
Lord's Prayer, Canto XL 19 : —
" Our virtue, which is easily o'ercome,
Put not to proof with the old Adversary,
But thou from him who spurs it so, dehver.
388
jVotes to purgatorio.
This last petition verily, dear Lord,
Not for ourselves is made, who need it not.
But for their sake who have remained be-
hind us."
Dante seems to think his meaning
very easy to penetrate. The commen-
tators have found it uncommonly diffi-
cult.
26. Genesis iii. 24 : "And he placed
at the east of the garden of Eden che-
rubims, and a flaming sword which
turned every way, to keep the way of
the tree of life."
27. Justice tempered with mercy, say
the commentators.
28. Green, the colour of hope, which
is the distinguishing virtue of Purgatory.
On the symbolism of colours, Mrs. Jame-
son, Sacred and Legendary Art, Introd.,
says : —
" In very early Art we find colours
used in a symbolical or mystic sense,
and, until the ancient principles and
traditions were wholly worn out of
memory or set aside by the later paint-
ers, certain colours were appropriated
to certain subjects and personages, and
could not arbitrarily be applied or mis-
applied. In the old specimens of stained
glass we find these significations scrupu-
lously attended to. Thus : —
"White, represented by the dia-
mond or silver, was the emblem of light,
religious purity, innocence, virginity,
faith, joy, and life. Our Saviour wears
white after his resurrection. In the judge
it indicated integrity ; in the rich man,
humility ; in the woman, chastity. It
was the colour consecrated to the Virgin,
who, however, never wears white except
in pictures of the Assumption,
" Kkd, the ruby, signified fire, divine
love, the Holy Spirit, heat, or the crea-
tive power, and royalty. White and red
roses expressed love and innocence, or
love and wisdom, as in the garland with
which the angel crowns St. Cecilia. In
a bad sense, red signified blood, war,
hatred, and punishment. Red and black
combined were the colours of purgatory
and the Devil.
"Blue, or the sapphire, expressed
heaven, the firmament, truth, constancy,
fidelity. Christ and the Virgin wear the
red tunic and the blue inantle« as signi-
fying heavenly love and heavenly truth. *
The same colours were given to St. John
the Evangelist, with this difference, —
that he wore the blue tunic and the red
mantle ; in later pictures the colours are
sometimes red and green.
" Yellow, or gold, was the symbol
of the sun ; of the goodness of God ;
initiation, or marriage ; faith, or fruit-
fulness. St. Joseph, the husband of the ■
Virgin, wears yellow. In pictures of
the Apostles, St. Peter wears a yellow
mantle over a blue tunic. In a bad
sense, yellow signifies inconstancy, jea-
lousy, deceit ; in this sense it is given
to the traitor Judas, who is generally
habited in dirty yellow.
" Green, the emerald, is the colour of
spring ; of hope, particularly hope in
immortality ; and of victory, as the colour
of the palm and the laurel.
" Violet, the amethyst, signified love
and truth ; or, passion and suffering.
Hence it is the colour often worn by the
martyrs. In some instances our Saviour,
after his resurrection, is habited in a
violet, instead of a blue mantle. The
Virgin also wears violet after the cruci-
fixion. Mary Magdalene, who as patron
saint wears the red robe, as penitent
wears violet and blue, the colours of
sorrow and of constancy. In the devo-
tional representation of her by Timoteo
della Vite, she weai-s red and green, the
colours of love antl hope.
" Gray, the colour of ashes, signified
mourning, humility, and innocence ac-
cused ; hence adopted as the dress of
the Franciscans (the Gray Friars) ; but
it has since been changed for a dark
rusty brown.
" Black expressed the earth, dark-
ness, mourning, wickedness, negation,
death ; and wis appropriate to the
Prince of Darkness. In some old illu-
minated MS.S., Jesus, in the Tempta-
tion, wears a black robe. White and
black together signified purity of life,
and mourning or humiliation ; hence
adopted by the Dominicans and the Car-
melites."
50. It was not so dark that on a near
approach he could not distinguish objects
indistinctly visible at a greater distance.
• In the Spanish schools the colour of out
Saviour's inantte is generally a deep rich violet
NOTES TO PURGATORIO.
m
53. Nino de' Visconti of Pisa, nephew
of Count Ugolino, and Judge of Gallura
in Sardinia. Dante had known him at
the siege of Caprona, in 1290, where he
saw the frightened garrison march out
under safeguard. Inf. XXI. 95. It was
tiiis "gentle Judge," who hanged Friar
Gomita for peculation. Itif. XXII. 82.
71. His daughter, still young and in-
nocent.
75. His widow married Galeazzo de'
Visconti of Milan, "and much discom-
fort did this woman suffer with her hus-
band," says the Ottinto, "so that many
a time she wished herself a widow."
79. Hamlet, IV. 5 : —
" His obscure funeral,
No trophy, sword, or hatchment o'er his grave."
80. The Visconti of Milan had for
their coat of arms a viper ; and being on
the banner, it led the Milanese to battle.
81. The arms of Gallura. "Accord-
ing to Fara, a writer of the sixteenth
century," says Valery, Voyage en Corse et
en Sardaigne, II. 37, " the elegant but
somewhat chimerical historian of Sar-
dinia, Gallura is a Gallic colony ; its
arms are a cock ; and one might find
some analogy between the natural viva-
city of its inhabitants and that of the
P'rench." Nino thinks it would look
better on a tombstone than a viper.
89. These three stars are the AlphtF
of Euridanus, of the Ship, and of the
Golden Fish ; allegorically, if any alle-
goiy be wanted, the three Theological
Virtues, Faith, Hope, and Charity. The
four morning stars, the Cardinal Virtues
of active life, are already set ; these an-
nounce the evening and the life contem-
plative.
100. Compare this with Milton's de-
scription of the serpent, Farad. Lost, IX.
434-496 :—
" Nearer he drew, and many a walk traversed
• Of stateliest covert, cedar, pine, or palm ;
Then voluble and bold, now hid, now seen,
Aniung thick-wovtn arborets, and flowers
Imburdtred on each bank.
Not with indented wave,
Prone on the ground, as since ; but on his
rear,
Circular base of rismg folds, that towered
Fi'ld above fold, a surging maze ! his head
Crested aloft, and carbuncle his eyes :
With burnished neck of verdant gold, erect
Amidst his circling spires, that oft the grass
Floated redundant : pleasing was his shape
And lovely ; never since of serpent-kind
Lovelier, not those that in lUyria changed
Hermione and Cadmus, or the god
In Epidaurus ; nor to which transformed
Ammonian Jove or Capitoline was seen, —
He with Olympias, this with her who bore
Scipio, the height of Rome. With track
oblique
At first, as one who sought access, but
feared
To interrupt, sidelong he works his way.
As when a ship, by skilful steersman wrought
Nigh river's mouth or foreland, where the
wind
Veers oft, as oft so steers, and shifts her sail ;
So varied he, and of his tortuous train
Curled many a wanton wreath in sight of Eve.
Oft he bowed
His turret crest, and sleek enamelled neck,
Fawning ; and licked the ground whereon she
trod."
1 14. In the original al sommo smalto,
to the highest enamel ; referring either
to the Terrestrial Paradise, enamelled
with flowers, or to the highest heaven
enamelled with stars. The azure-stone,
pierre d^azur, or lapis lazuli, is perhaps
a fair equivalent for the smalto, particu-
larly if the reference be to the sky.
1 16. The valley in Lunigiana, through
which runs the Magra, dividing the
Genoese and Tuscan territories. Par.
IX. 89 :—
" The Magra, that with journey short
Doth from the Tuscan part the Genoese."
118. Currado or Conrad Malaspina,
father of Marcello Malaspina, who six
years later sheltered Dante in his exile,
as foreshadowed in line 136, It was
from the convent of the Corvo, over-
looking the Gulf of Spezia, in Lunigi-
ana, that Frate Ilario wrote the letter
describing Dante's appearance in the
cloister. See Illustrations at the end of
Inferno.
131. Pope Boniface the Eighth.
134. Before the sun shall be seven
times in Aries, or before seven years are
passed.
137. Ecclesiastes, xn. il: "The words
of the wise are as goads, and as nails
fastened by the masters of assemblies. "
139. With this canto ends the first
day in Purgatory, as indicated by the
description of evening at the beginning,
and the rising of the stars in line 89.
390
NOTES TO PURGATORIO.
With it closes also the first subdivision
of this part of the poem, indicated, as
the reader will not fail to notice, by the
elaborate introduction of the next canto.
CANTO IX.
1. " Dante begins this canto," says
■ Benvenuto da Imola, " by saying a
thing that was never said or imagined
by any other poet, which is, that the
aurora of the moon is the concubine
of Tithonus. Some maintain that he
means the aurora of the sun ; but this
cannot be, if we closely examine the
text." This point is elaborately dis-
cussed by the commentators. I agree
with those who interpret the passage
as referring to a lunar aurora. It is still
evening ; and the hour is indicated a few
lines lower down.
To Tithonus was given the gift of
immortality, but not of perpetual youth.
As Tennyson makes him say : —
•■ The woods decay, the woods decay and fall,
1 he vapours weep their burthen to the ground,
Man comes and tills the field and lies beneath,
And after many a summer dies the swan.
Me only cruel immortality
Consumes : I wither slowly in thine arms,
Here, at the quiet limit of the world,
A white-haired shadow roaming like a dream
The ever silent spaces of the East,
Far-folded mists, and gleaming halls of mom."
2. Don Quixote., I. 2: "Scarcely had
ruddy Phnebus spread the golden
tresses of his Ijeauteous hair over the
face of the wide and spacious earth,
and scarcely had the paintea little birds,
with the sweet and mellifluous harmony
of their serrated tongues, saluted the
approach of rosy Aurora, when, quitting
the soft couch of her jealous husband,
she disclosed Iicrself to mortals through
the gates and balconies of the Manchegan
horizon. "
5. As the sun was in Aries, and it was
now the fourth day after the full moon, the
Scorpion would be rising in the dawn
which precedes the moon.
8. 1 his indicates the time to be
two hours and a half after sunset, or
half past eight o'clock. Two hours of
the ascending night are passed, and the
third is half over.
This circumstantial way of measur-
ing the flight of time is Homeric
Iliad, X. 250 : "Let us be going, then,
for the night declines fast, and the
morning is near. And the stars have
already far advanced, and the greater
portion of the night, by two parts, has
gone by, but the third portion still re-
mains."
10. Namely, his body.
12. Virgil, Sordello, Dante, Nino,
and Conrad. And here Dante falls
upon the grass and sleeps till dawn.
There is a long pause of rest and sleep
between this line and the next, which
makes the whole passage doubly beauti-
ful. The narrative recommences like
the twitter of early birds just beginning
to .stir in the woods.
14. For the tragic story of Tereus,
changed to a lapwing, Philomela to a
nightingale, and Procne to a swallow,
see Ovid, Metamorph., VI. : —
" Now, with drawn sabre and impetuous speed.
In close pursuit he drives Pandion's breed ;
Whose nimble feet spring with so swift a
force
Across the fields, they seem to wing their
course.
And now, on real wings themselves they raise.
And steer their airy flight by different ways ;
One to the woodland's shady covert hies,
Around the smoky roof the other flies ;
Whose feathers yet the marks of murder
stain,
Where stamped upon her breast the crimson
spots remain.
Tereus, through grief and haste to be re-
venged.
Shares the like fate, and to a bird is changed ;
Fixed on his he.id the crested plumes appe.ir,
Long is his beak, and sharpened like a spear ;
Thus armed, his looks his inward mind dis-
And, to a lapwing turned, he fans his way.
See also Gower, Confes. AmanL, V. : —
" And of her suster Progne I finde
How she was torned out of kinde
Into a swalwe swift of wing,
Which eke in winter lith swouning
There as she may no thing be sene.
And whan th»^ worlde is woxe greno
And comen is the somer tide.
Then fleeth she forth and ginneth to chid*
And rhitereth out in her langage
What falshede is in mariage,
And telleth in a maner speche
Of Tereus the spouse brechc."
18. Pope, Temple of Fame, 7 :—
" What time the mom mysterious visions brtnn
While purer slumbers spread their gokiei
wtngt,"
NOTES TO PURGATORIO.
991
22. Mount Ida.
30. To the region of fire. Bmnetto
Latini, TV^^cr, Ch. CXIII., says : 'Sl.f-
ter the environment of the air is seated
the fourth element : this is an orb of
fire, which extends to the moon and
surrounds this atmosphere in which we
are. And know that above the fire is
in the first place the moon, and the
other stars, which are all of the nature
of fire."
37. To prevent Achilles from going
to the siege of Troy, his mother Thetis
took him from Chiion, the Centaur, and
concealed him in female attire in the
court of Lycomedes, king of Scyros.
53. As Richter says: "Ihe hour
when sleep is nigh unto the soul."
55. Lucia, the Enlightening Grace of
heaven. Inf. II. 97.
58. Nino and Conrad.
63. Ovid uses a like expression : —
" Sleep and the god together went away."
94. The first stair is Confession ;
the second, Contrition ; and the third.
Penance.
97. Purple and black. See btf. V.
Note 89.
105. The gate of Paradise is thus
described by Milton, Parad. Lost, III.
501 :—
" Far distant he descries,
Ascending hy degrees magnificent
Up to the wall of heaven, a structure high ;
At top whereof, but far more rich, appeared
The work as of a kingly palace gate,
With frontispiece of diamond and gold
Imbellished ; thick with sparkling orient gems
'I'he portal shone, inimitable on earth
By model or by shading pencil drawn.
The stairs were such as whereon J.icob saw
Angels, ascending and descending, bands
Of guardians bright, when he from Esau fled
To Padan-Aram in the field of Luz,
Dreaming by night under the open sky,
And waking cried, ' This is the gate of
heaven.'
Each stair mysteriously was meant, nor stood
There always, but drawn up to heaven some-
times
Viewless ; and underneath a bright sea flowed
Of jasper, or of liquid pearl, whereon
Who after came from earth sailing arrived,
Wafted by angels ; or flew o'er the lake,
Rapt in a chariot drawn by fiery steed.s."
112. The Seven Sins, which are pu-
nished in the seven circles of Purgatory ;
Pride, Envy, Anger, Sloth, Avarice,
Gluttony, LusL
118. The golden key is the authority
of the confessor ; the silver, his know-
ledge:
132. Luke ix. 62: "No man having
put his hand to the plough, and look-
ing back, is fit for the kingdom of God."
And xvii. 32 : " Remember Lot's
wife."
IJcethius, Cons. Phil., Lib. III. Met.
12 :—
" Heu ! noctis prope term:nos
Orpheus Eurydicen suani
Vidit, perdidit, occidit.
Vos haec fabula respicit,
Quicumque in snperum diem
Mentem ducere quser!tis,
Nam qui Tartareuin in specus
Victus lumina flexerit,
Qui'-quid praecipuum trahit,
Perdit, dum videt inferos."
136. Milton, Parad. Lost, II. 879 : —
" On a sudden open fly
With impetuous recoil and jarring sound
The infernal doors, and on their hinges grate
Harsh thunder."
138. When Caesar robbed the Ro-
man treasury on the Tarpeian hill, the
tribune Metellus strove to defend it ; but
Caesar, drawing his sword, said to him,
"It is easier to do this than to say
it."
Lucan, Phars., III. : —
" The tribune with unwilling steps W'thdrew,
While impious hands the rude assault renew :
The brazen gates with thundering strokes r^
sound.
And the Tarpeian mountain rings around.
At length the sacred storehouse, open laid,
'I'he hoarded wealth of ages past displayed ;
There might be seen the sums proud Carthage
sent,
Her long impending ruin to prevent.
There heaped the Macedonian treasures shone.
What great Flaminiusand .(Emilius won
From vanquished Philip and his hapless son.
There lay, what flying Pyrrhus lost, the gold
Scorned by the patriot's honesty of old :
Whate'er our parsimonious sires could save.
What tributary gifts rich Syria gave ;
The hundro-J Cretan cities' ample spoil ;
What Cato gathered from the Cyprian isle.
Riches of captive kings by Pompey borne.
In happier days, his triumph to adorn.
From utmost India and the rising morn ;
Wealth infinite, in one rapacious day.
Became the needy soldier's lawless prey :
And wretched Rome, by robbery laid low,
Was poorer than the bankrupt Caesar now. "
140. The hymn of St. Ambrose, uni-
versally known in the churches as the Tt
Deum.
D D
J92
NOTES TO PURGATORIO.
144. 'i'homson, Hytnn : —
" In swarming cities vast
Assembled men to the deep organ join
The long-resoiuiding voice, oft breaking clear
At solenm pauses throngh the swelling bass,
And, as each mingling flame increases each,
In one united ardour rise to heaven."
CANTO X.
T. In this canto is describeri the First
Circle of Purgatory, wliere the sin of
Pride is punished.
14. It being now Easter Monday, and
the fourth day after the full moon, the
hour here indicated would be four hours
after sunrise. And as the sun was more
than two hours high when Dante found
himself at the gate of Purgatory (Canto
IX. 44), he was an hour and a half in
this needle's eye.
30. Which was so steep as to allow of
no ascent ; dritto di salita being used in
the sense of right of way.
32. Polycletus, the celebrated Grecian
sculptor, among whose works one, re-
presenting the body-guard of the king of
Persia, acquired such fame for excellence
as to be called "the Rule."
33. With this description of the sculp-
tures on the wall of Purgatory compare
that of the shield which Vulcan made
for Achilles, Iliad, XVIII. 484, Buck-
ley's Tr. : —
" On it he wrought the earth, and the
heaven, and the sea, the unwearied sun,
and the full moon. On it also he rejire-
sented all the constellations with which
the heaven is crowned, the Pleiades, the
Hyades, and the strength of Orion, and
the Bear, which they also call by the
appellation of the Wain, which there re-
volves, and watches Orion ; but it alone
is free from the baths of the ocean.
" In it likewise he wrought two fair
cities of articulate speaking men. In
the one, indeed, there were marriages
and feasts ; and they were conductmg
the brides from their chambers through
the city with brilliant torches, and many
a bridal song was raised,. The youthful
dancers were wheeling round, and among
them pipes and lyres uttered a sound ;
and the women standing, each at her
portals, admired. And people were
crowded together in an assembly, and
there a contest had arisen ; for two men
contended for the ransom-money of a
slain man : the one affirmed that he had
paid all, appealing to the people ; but
the other denied, averring that he had
received naught : and both wished to
find an end of the dispute before a judge.
The people were applauding both, sup-
porters of either party, and the heralds
were keeping back the people ; but the
elders sat upon polished stones, in a
sacred circle, and the pleaders held in
their hands the staves of the clear- voiced
heralds ; with these then they arose, and
alternately pleaded their cause. More-
over, in the midst lay two talents of gold,
to give to him who should best establish
his claim among them. But round the
other city sat two armies of people glit-
tering in arms ; and one of two plans
was agreeable to them, either to waste
it, or to divide all things into two parts,
— the wealth, whatever the pleasant city
contained within it. They, however,
had not yet complied, but were secretly
arming themselves for an ambuscade.
Meanwhile, their beloved wives and
young children kept watch, standing
above, and among them the men whom
old age possessed. But they (the younger
men) advanced; but Mars was theii
leader, and Pallas Minerva, both golden,
and clad in golden dresses, beautiful and
large, along with their armour, radiant
all round, and indeed like gods ; but the
people were of humbler size. But when
they now had reached a place where it
appeared fit to lay an ambuscade, by a
river, where there was a watering-place
for all sorts of cattle, there then they
settled, clad in shining steel. There,
apart from the people, sat two spies,
watching when they might perceive the
sheep and crooked-horned oxen. These,
however, soon advanced, and two shep-
herds accompanied them, amusing them-
selves with their pipes, for they had not
yet perceived the stratagem. Then they,
tiiscerning them, ran in upon them, and
immediately slaughtered on all sides the
herds of oxen, and the beautiful flocki
of snow-white sheep ; and slew the shep-
herds besides. But they, when they
heard the great tumult among the oxen,
l)reviously sitting in front of tlie assembly,
mounting their nimble-footed steeds, pur-
sued ; and soon came up with them.
NOTES TO PURGATORIO.
393
liien, having marshalled themselves,
they fought a battle on the banks of
the river, and wounded one another with
their brazen spears. Among them min-
ified Discord and Tumult, and destruc-
tive Fate, holding one alive recently
wounded, another unwounded, but a
third, slain, she drew by the feet through
the battle ; and had the garment around
her shoulders crimsoned with the gore
of men. But they turned about, like
living mortals, and fouglit, and drew
away the slaughtered bodies of each
other.
"On it he also placed a soft fallow
field, rich glebe, wide, thrice-ploughed ;
and in it many ]iloughmen drove hither
and thither, turning round, their teams.
But wlien, returning, they reached the
end of the field, then a man, advancing,
gave into their hands a cup of very sweet
wine ; but they turned themselves in
serie>, eager to reach the other end of
the deep fallow. But it was all black
behind, similar to ploughed land, which
indeed was a marvel beyond all others.
' ' On it likewise he ])laced a field of
deeji corn, where reapers were cutting,
having sliarp sickles in their hands.
Some handfuls fell one after the other
upon the ground along the furrow, and
the binders of sheaves tied others with
bands. Three binders followed the
rea]»ers, while behind them boys gather-
ing the handfuls, and bearing them in
their arms, continually supplied them ;
and among them the master stood by
the swatli in silence, holding a sceptre,
delighted in heart. But apart, beneath
an oak, servants were preparing a ban-
quet, and, sacrificing a huge ox, they
ministered ; while women sprinkled much
white barley on the meat, as a supper for
the reapei-s.
" On it likewise he placed a vineyard,
heavily laden with graj^es, beautiful,
golden ; init the clusters throughout were
black ; and it was supported throughout
by silver poles. Round it he drew an
azure trench, and about it a hedge of
tin ; but there was only one path to it,
by which the gatherers went when they
collected the vintage. Young virgins
and youths, of tender minds, bore the
luscious fruit in woven baskets, in the
midst of whom a boy played sweetly on
a shrill harp ; and with tender voice sang
gracefully to the chord ; while they, beat-
ing the ground in unison with dancing
and shouts, followed, skipping with their
feet.
"In it he also wrought a herd of oxen
with horns erect. But the kine were
made of gold and of tin, and rushed out
with a lowing from the stall to the pas-
ture, beside a murmuring stream, along
the breeze-waving reeds. Four golden
herdsmen accompanied the oxen, and
nine dogs, swift of foot, followed. But
two terrible lions detained the bull, roar-
ing among the foremost o.xen, and he
was . dragged away, loudly bellowing,
and the dogs and youths followed for
a rescue. They indeed, having torn off
the skin of the great ox, lapped up his
entrails and black blood ; and the shep-
herds vainly pressed upon them, urging
on their fleet dogs. These however re-
fused to bite the lions, but, standing very
near, barked, and shunned them.
*' On it illustrious Vidcan also formed
a pasture in a beautiful grove full of
white sheep, and folds, and covered huts
and cottages.
" Illustrious Vulcan likewise adorned
it with a dance, like unto that which,
in wide Gnossus, Dcedalus contrived
for fair-haired Ariadne. There danced
youths and alluring virgins, holding each
other's hands at the wrist. Tiiese wore
fine linen robes, but those were dressed
in well-woven tunics, shining as with
oil ; these also had beautiful garlands,
and those wore golden swords, hanging
from silver belts. Sometimes, with skil-
ful feet, they nimbly bounded round ;
as when a ]iotter, sitting, shall make
trial of a wheel fitted to his hands, whe-
ther it will run : and at other times again
they ran back to their i^laces through one
another. But a great crowd surrounded
the pleasing dance, amusing themselves;
and among them two tumblers, begin-
ning their songs, spun round through the
midst.
" But in it he also formed the vast
strength of the river Oceanus, near the
last border of the well-formed shield."
See also Virgil's description of the
Shield of /Eneas, yEtidif, VIII., and of
the representations on the wafis of the
Temple of Juno at Carthage, yEneid, L
394
NOTES TO PURGATORIO.
Also the description of the Temple of
Ma'-s, ill Statins, Thebaid, VII., and
that of the tomb of the Persian queen
in the Alexaudreis of Philip Gaultier,
noticed in Mr. Sumner's article, Atlantic
Monthly, XVI. 754. And finally "the
noble kerving and the portreitures" of
the Temples of Venus, Mars, and Diana,
in Chaucer's Knightes Tale : —
" Why shulde I not as wel eke tell you all
The portreltiire that was upon the wall
Within the temple of mighty Mars the Rede f
" First on the wall was painted a forest,
In which ther woiineth neyther man ne best ;
With knotty, knarry, barrein trees old, ,
Of stubbes sharpe, and h dous to behold ;
III which ther ran a romble and a swough.
As though a stornie shuld bresten every bough.
And, dounward from an HMl, under a bent,
Ther stcxxl the temple of Mars Armipotent,
Wrought all of burned stele ; of which th' entree
Was longe and streite, and gastly for to see ;
And therout came a rage and swiche a vise,
That it made all the gates for to rise.
The northern light in at the dore shone ;
For window, on the wall, ne was ther none,
Thurgh which men mightcn any light disceme.
The dore was all of athamant etenie ;
Yclenched, overthwart and endelong.
With yreii tough. And, for to make it strong,
Every piler the temple to sustene
Was tonne-gret, of vren bright and shene.
" Ther saw I, first, the derke imagining
Of felonie, and alle the coinpa.ssing ;
The cruel ire, red as any glede ;
The pikepurse ; and eke the pale drede ;
The smiler, with the knil under the cloke ;
The shepen brennlng, with the blake smoke ;
The treson of the mordring in the bedde ;
l"he open werre, with woimdes all beliledde ;
Conteke, with blody knif and sharp menace :
All full of chirking wa.s that sory place.
The sleer of himself, yet, saw I there.
His herle-blood hath bathed all his here,
The naile ydriven in the shode anyght,
The colde deth, with mouth gaping upright."
40. Luke i. 28 : " And the angel came
in mUo her and said, Hail, thou that art
highly favoured, the Lord is with thee."
44. Luke i. 38 : " .And Mary said,
Behold tiie handmaid of the Lord."
57. 2 Samuel vi. 6, 7 : " And when
they came to Nachon's threshing-floor,
Uz/ah put forth his hand to the ark of
(»o<l, and took ht)ld of it ; for the oxen
shook it. AntI the anger of the Lord
was kindled against L'zzah, and God
smote him there for his error ; and there
he died by the ark of God."
65. 2 Snviucl vi. 14 : " And David
danced before the Lord with all his
might ; and David was girded with a
linen ephod."
68. 2 Samuel vi. 16: "And as the
ark ot the Lord came into the city of
David, Michal, Saul's daughter, looked
through a window and saw King David
leaping and dan;ing before the Lord;
and she despised him in her heart."
73. This story of Trajan is told in
nearly the same words, though in ])rose,
in the Fiore Ui Filosofi, a work attril>uted
to Brunetto Latini. See Nannucci,
Manuale dclla Lefteratiira del I'rimo
Secolo, III. 291. It may be found also
in the L^egenda Aurea, in the Cento No-
velle Antiche, Nov. 67, and in the Life of
St. Gregory, by Paulus Diaconus.
As told by Ser Brunetto the story runs
thus : "Trajan was a very just Kniperor,
and one day, having mounted his horse
to go into battle with his cavalry, a
woman came and seized him by the foot,
and, weeping bitterly, asked him and
besought him to do justice ujion those
who had without cause ])ut to death her
son, who was an upright young man.
And he answered antl said, ' I will give
thee satisfaction when I return.' And
she said, ' And if thou dost not return?'
And he answered, ' If I do not return,
my successor will give thee satisfaction.'
And she said, 'Iiow do I know that?
and suppose he do it, what is it to thee
if another do good ? Thou art my
debtor, and according to thy deeds shalt
thou be judged ; it is a fraud for a man
not to pay what he owef^ ; the justice of
another will not liberate tliee, and it will
be well for thy successor if he shall lilie-
rate himself.' Moved by these words the
Em])eror alighted, and did justice, and
consoled the widow, and then mounted
his horse, and went to battle, an<l routed
his enemies. A long time afterwards
.St. Gregory, hearing of this justice, .saw
his statue, and had him disinterred, and
found that he was all turned to dust,
exce|it his bones and his tf>ngue, which
was like that of a living man. And by
this St. (jregory knew his justice, for
this tongue had always spoken it ; so
that when he wejit very i>iteously through
com)-assion, praying ( ">o(l that he woidd
take this soul out of Hell, knowing that
he had been a Pagan. Then God, be-
cause of these prayers, drew that soul
NOTES TO PURGATORIO.
395
from pain, and put it into glory. And
thereupon the angel spoke to St. Gre-
gory, and told him never to make such
a prayer again, and God laid upon him
as a penance either to be two days in
Purgatory, or to be always ill with fever
and side-ache. St. Gregory as the lesser
punishment chose the fever and side-ache
{male di fianco). "
75. Gregory's "great victory" was
saving the soul of Trajan by prayer.
1 24. Jeremy Taylor says : "As the
silk-worm eateth itself out of a seed to
l)ecome a little worm ; and there feeding
on the leaves of mulberries, it grows till
its coat be off, and then works itself into
a house of silk ; then, casting its pearly
seeds for the young to breed, it leaveth
its silk for man, and dieth all white and
winged in the sliape of a flying creature :
so is the progress of souls."
127. Gower, Confes. Amant., i. : —
" The proude vice of veingloire
Remembreth nought of purgatoire."
And Shakespeare, King Henry the
Eighth, III. 2. :—
" I have ventured,
Like little wanton boys that swim on bladders.
This many summers in a sea of glory."
CANTO XL
3. The angels, the first creation or
effects of the divine power.
6. Wisdom of Solomon, vii. 25 : " For
she is the breath of the power of God,
and a pure inlluence flowing from the
glory of the Almighty." In the Vul-
gate : Vapor est enim vij-tutis Dei,
45. See Inf. XII. Note 2.
58. Or Italian. The speaker is Om-
berto Aldobraiuieschi, Count of Santa-
fiore, in the Maremma of Siena. "The
Counts of Santafiore were, and are, and
almost always will be at war with the
Sienese," says the Oltiino. In one of
these wars Omherto was slain, at the
village of Campagnatico. "The author
means," continues the same commen-
tator, "that he who cannot carry his
head high should bow it down like a
bulrush. '
79. \ asdiU, Lives of the Painters, Mrs.
Foster's Tr. , I. 103, .says : —
" At this time there lived la Rome^-
to omit nothing relative to art that may
be worthy of commemoration — a certain
Oderigi of Agobbio, an excellent minia-
ture-painter of those times, with whom
Giotto lived on terms of close friendship;
and who was therefore invited by the
Pope to illuminate many books for tiie
library of the palace : but these books
have in great part perished in tiie lapse
of time. In my book of ancient draw-
ings I have some few remains from the
hand of this artist, who was certainly a
clever man, although much surpassed by
Franco of Bologna, who executed many
admirable works in the same manner,
for the same Pontiff (and which were also
destined for the library of the palace),
at the same time with those of Oderigi.
From the hand of Franco also, I have
designs, both in painting and illumin-
ating, which may be seen in my book
above cited ; among others are an eagle,
perfectly well done, and a lion tearing
up a tree, which is most beautiful."
81. The art of illuminating manu-
scripts, which was called in Paris allu-
minare, was in Italy called tniniare.
Hence Oderigi is called by Vasari a
miniatore, or miniature-painter.
83. Franco Bolognese was a pupil of
Oderigi, who perhaps alludes to this fact
in claiming a part of the honour paid to
the younger artist.
94. Of Cimabue, Vasari, Lives oj the
Painters, Mrs. Foster's Tr., I. 35, says: —
" The ovenvhelming flood of evils by
which unhappy Italy has been submerged
and devastated had not only destroyed
whatever could properly be called build-
ings, but, a still more deplorable conse-
quence, had totally exterminated theartists
themselves, when, by the will of God, in
the year 1240, Giovanni Cimabue, of the
noble family of that name, was born, in
the city of Florence, to give the first
light to the art of painting. This youth,
as he grew up, being considered by his
father and others to give proof of an
acute judgment and a clear understand-
ing, was sent to Santa Maria Novella to
study letters under a relation, who was
then master in grammar to the novices
of that coiTvent. But Cimabue, instead
of devoting himself to letters, consumed
the whole day in drawing men, horses,
houses, and other various fancies, on his
1S9^
NOTES TO PURGATORIO.
books and different papers, — an occupa-
tion to which he felt himself impelled by
nature ; and this natural inclination was
favouretl by fortune, for the governors of
the city had invited certain Greek painters
to Florence, for the purpose of restoring
the art of painting, which had not merely
degenerated, but was altogether lost.
These artists, among other works, began
to paint the Chapel of the Gondi, sit-
uate next the principal chapel, in Santa
Maria Novella, the roof and walls of
which are now almost entirely destroyed
by time, — and Cimabue, often escaping
from the school, and having already
made a commencement in the art he
was so fond of, would stand watching
those masters at their work, the day
through. Judging from these circum-
stances, his father, as well as the artists
themselves, concluded him to be well
endowed for painting, and thought that
much might be hoped from his future
efforts, if he were devoted to that art.
Giovanni was accordingly, to his no
small satisfaction, placed with those
masters. From this time he laboured
incessantly, and was so far aided by his
natural ix)\vers that he soqu greatly sur-
passed his teachers both in design and
colouring. For these masters, caring
liltle for the progress of art, had exe-
cuted their works as we now see them,
not in the excellent manner of the ancient
Greeks, but in the rude modem style
of their own day. Wherefore, though
Cimabue imitated his C^reek instructors,
he very much improved the art, relieving
it greatly from their uncouth manner,
and doing honour to his country liy the
name he acquired, and by the works he
performed. Of this we have evidence in
Florence from the pictures which he
painted there ; as, for example, the front
of the altar of Santa Cecilia, and a pic-
ture of the Virgin, in Santa Croce,
which was, and is still, attached to one
of the jiilasters on the right of the choir."
95. Shakesj^eare, Troil. and Cres.,
in. 3 :-
■' TTie present eye praises the present object :
Then in:irvcl nut, thou great and complete
man,
Th.at all the Greeks hegin to worship Ajax ;
Since things in motion sooner catch t!.c eye
Than what not stirs. The cry went once on
thee;
And still it might, and yet it may again,
If thou wouldbt not entomb thyself alive.
And case thy reputation ii thy tent."
Cimabue died in 1300. His epitaph is
" Credidit ut Cimabos picturae castra tenere.
Sic tenuit vivens, nunc tenet astra poli."
Vasari, Lives of the Painters, I. 93 :—
" The gratitude which the masters in
painting owe to Nature, — who is ever
the truest model of him who, possessing
the power to select the brightest parts
from her best and loveliest features,
employs himself unweariedly in the
reproduction of these beauties, — this
gratitude, I say, is due, in my judgment,
to the Florentine painter Giotto, seeing
that he alone, — although born amidst
incapable artists, and at a time when all
good methods in art had long been en-
tombed beneath the ruins of war, — yet,
by the favour of Heaven, he, I say, alone
succeeded in resuscitating Art, and re-
storing her to a path that may be called
the true one. And it was in truth a
great marvel, that from so rude and
inapt an age Giotto should have had
strength to elicit so much, that the art of
design, of which the men of those days
had little, if any knowledge, was by his
means effectually recalled into life. The
birth of this great man took place in the
hamlet of Vesjiignano, fourteen miles
from the city of Florence, in the year
1276. His father's name was Bondone,
a simple husbandman, who reared the
child, to whom he had given the name
of Giotto, with such decency as his con-
dition permitted. The lK>y was early
remarked for extreme vivacity in all his
childish proceedings, and for extraordi-
nary promptitude of intelligence ; so that
he became endeared, not only to his
father, but to all who knew him in the
village and around it. When he was
about ten years old, Bondone gave him
a few shee]) to watch, and with these he
wandered about the vicinity, — now here
and now there. But, induced by Nature
herself to the arts of design, he was
periietually drawing on the stones, the
earth, or the sand, some natural object
that came before him, or some fantasy
that presented itself to his thoughts. It
chanced one day that the affairs of Ci-
mabue took him from Florence to Ves-
NOTES TO PURGATORTO.
^
pignano, when he perceived the young
Giotto, who, while his sheep fed around
him, was occupied in drawing one of
them from the life, with a stone slightly
pointed, upon a smooth, clean piece of
rock, — and that without any teaching
whatever but such as Nature herself had
imparted. Halting in astonishment,
Cimabue inquired of the boy if he would
accompany him to his home, and the
child replied, he would go willingly, if
his father were content to permit it.
Cimabue therefore requesting the con-
sent of Bondone, the latter granted it
readily, and suffered the artist to conduct
his son to Florence, where, in a short
time, instructed by Cimabue and aided
by Nature, the boy not only equalled his
master in his own manner, but became
so good an imitator of Nature that he
totally banished the rude Greek manner,
restoring art to the better path adhered
to in modern times, and introducing the
custom of accurately drawing living per-
sons from nature, which had not been
used for more than two hundred years.
Or, if some had attempted it, as said
above, it was not by any means with the
success of Giotto. Among the portraits
by this artist, and which still remain, is
one of his contemporary and intimate
friend, Dante Alighieri, who was no less
famous as a poet than Giotto as a painter,
and whom Messer Giovanni Boccaccio
has lauded so highly in the introduction
to his story of Messer Forese da Rabat-
ta, and of Giotto the painter himself.
This portrait is in the chapel of the
palace of the Podesta in Florence ; and
in the same chapel are the portraits of
Ser Bnmetto Latini, master of Dante,
and of Messer Corso Donati, an illustri-
ous citizen of that day."
Pope Benedict the Ninth, hearing of
Giotto's fame, sent one of his courtiers
to Tuscany, to propose to him certain
paintings for the Church of St. Peter.
" The messenger," continues Vasari,
"when on his way to visit Cjiotto, and
to inquire what other good masters there
were in Florence, spoke first with many
artists in Siena, — then, having received
designs from them, he proceeded to Flo-
rence, and repaired one morning to the
workshop where Giotto was occupied
with his labours. He declared the pur-
pose of the Pope, and the manner in
which that Pontiff desired to avail him-
self of his assistance ; and, finally, re-
quested to have a drawing, that he might
send it to his Holiness. Giotto, who
was very courteous, took a sheet of paper
and a pencil dipped in a red colour, then,
resting his elbow on his side, to form a
sort of compass, with one turn of the
hand he drew a circle, so perfect and
exact that it was a marvel to behold.
This done, he turned smiling to the
courtier, saying, 'Here is your drawing.'
*Am I to have nothing more than this?'
inquired the latter, conceiving himself to
be jested with. ' That is enough and to
spare,' returned Giotto; 'send it with
the rest, and you will see if it will be
recognised.' The messenger, unable to
obtain anything more, went away vei-y
ill satisfied, and fearing that he had been
fooled. Nevertheless, having despatched
the other drawings to the Pope, with the
names of those who had done them, lie
sent that of Giotto also, relating the
mode in which he had made his circle,
without moving his arm and without
compasses ; from which the Pope, and
such of the courtiers as were well versed
in the subject, p)erceived how far Giotto
surpassed all the other painters of his
time. This incident, becoming known,
gave rise to the proverb, still used in
relation to people of dull wits, — Tii set
piutondo che VO di Giotto ; the signifi-
cance of which consists in the double
meaning of the word 'tondo,' which is
used in the Tuscan for slowness of in-
tellect and heaviness of comprehension,
as well as for an exact circle. The pro-
verb has besides an interest from the
circumstance which gave it birth
"It is said that Giotto, when he was
still a boy, and studying with Cimabue,
once painted a fly on the nose of a figure
on which Cimabue himself was employed,
and this so naturally, that, when the
master returned to continue his work,
he believed it to be real, and lifted his
hand more than once to drive it away
before he should go on with the paint-
ing. "
Boccaccio, Decameron, VI. 5, tells this
tale of Giotto : —
"As it often happens that fortune hides
under the meanest trades in life the.
398
J\rOT£S TO PURGATORFO.
greatest virtues, which has been proved
by Pampinea ; so are the greatest ge-
niuses found frequently lodged by Nature
in the most deformed and misshapen
bodies, which was verified in two of our
own citizens, as I am now going to relate.
For the one, who was called Forese da
Rabatta, being a little deformed mortal,
v/ith a flat Dutch face, worse than any
of the family of the Baronci, yet was he
esteemed by most men a repository of
the civil law. And the other, whose
name was tiiotto, had such a prodigious
fancy, that tiiere was nothing in Nature,
the parent of all things, but he could
imitate it with his pencil so well, and
draw it so like, as to deceive our very
senses, imagining that to be the very
thing itself which was only his painting :
therefore, having brought that art again
to light, which had lain buried for many
ages under the errors of such as aimed
more to captivate the eyes of the ignorant,
than to please the understandings of
those who were really judges, he may be
deservedly called one of the lights and
glories of our city, and the rather as
being master of his art, notwithstanding
his modesty would never suffer himself
to be so esteemed ; which honour, though
rejected by him, displayed itself in him
with the greater lustre, as it was so
eagerly usurped by others less knowing
than himself, and by many also who had
all their knowledge from him. But
though his excellence in his profession
was so wonderful, yet as to his person
and as]5cct he had no way the advantage
of Signor Forese. To come then to my
story. These two worthies had each his
country-seat at Mugello, and Forese
being gone thither in the vacation time,
and riding upon an unsightly steed,
chanced to meet there with Giotto; who
was no better equipped than himself,
when they returned together to Florence.
Travelling slowly along, as they were
able to go no faster, they were overtaken
by a great showe» of rain, and forced to
take shelter in a poor man's house, who
was well known to them both ; and, as
there was no appearance of the weather's
clearing up, and each being desirous of
getting home that night, they borrowed
two old, rusty cloaks, and two rusty hats,
md they proceeded on their journey.
After they had gotten a good part of
their way, thoroughly wet, and covered
with dirt and mire, which their two
shuffling steeds had thrown upon them,
and which by no means improved their
looks, it liegan to clear up at last, and
they, who had hitherto said but little to
each other, now turned to discourse to-
gether ; whilst Forese, riding along and
listening to Giotto, who was excellent at
telling a story, b^an at last to view him
attentively from head to foot, and, seeing
him in that wretched, dirty pickle, with-
out having any regard to himself he fell
a laughing, and said, ' Do you suppose,
Giotto, if a stranger were to meet with
you now, who had never seen you Ijefore,
that he would imagine you to be the
best painter in the world, as you really
are?' Giotto readily replied, * Yes, sir,
I believe he might think so, if, looking
at you at the same time, he would ever
conclude that you had learned yoiir A,
B, C. ' At this Forese was sensible of .
his mistake, finding himself well paid in
his own coin."
Another story of Giotto may be found
in Sacchetti, Nov. 75
97. Probably Dante's friend, Guido
("avalcanti, Jnf. X. Note 63 ; and Guido
Vf\xmK.^\\\, Piirg. XXVI. Note 92, whom
he calls
" The father
Of me and of my betters, who had ever
Practised the sweet and gracious rhymes o(
love."
99. Some commentators suppose that
Dante here refers to himself. He more
probably is speaking only in general
terms, without particular reference to
any one.
103. Ben Jonson, Ode on Uie Death
0/ Sir H. A/orison : —
" It is not growing like a tree
In bulk doth make men better be >
Or standing lone an oak, ttiree hundred year,
To fall a log al last, dry, bald, and scar :
A lily of a day
Is fairer far in May,
Although It fall and die tnat night ;
It was the plant and flower of fight."
105. The babble of childhood ; pafipo
for pane, bread, and dindi for danari,
money.
Halliwell, Die. of Arch, and Prov.
Words: "DiNDERS, small coins of tiit
Lower Empire, found at Wroxeter."
NOTES TO PURGATORIO.
3»
108. The revolution of the fixed stars,
according to the Ptolemaic theory, which
was also Dante's, was thirty-six thousand
years.
109. " Who goes so slowly," inter-
prets the Ottimo.
112. At the battle of Monte Aperto.
See Inf. X. Note 86.
118. Henry Vaughan, Sacred Poems :
" O holy hope and high humility,
High as the heavens above ;
These are your walks, and you have showed
them me
To kindle my cold love ! "
And Milton, Sams. Agon., 185 : —
"Apt words have power to swage
The tumours of a troubled mind."
121. A haughty and ambitious noble-
man of Siena, who led the Sienese
troops at the battle of Monte Aperto.
Afterwards, when the Sienese were
routed by the Florentines at the battle of
Colle in the Val d' Elsa, {Purg. XIII.
Note 115,) he was taken prisoner "and
his head was cut off," says Villani, VII.
31, "and carried through all the camp
fixed upon a lance. And well was ful-
filled the prophecy and revelation which
the devil had made to him, by means of
necromancy, but which he did not
understand ; for the devil, being con-
strained to tell how he would succeed in
that battle, mendaciously answered, and
said : ' Thou shalt go forth and fight,
thou shalt conquer not die in the battle,
and thy head shall be highest in the
camp.' And he, believing from these
words that he should be victorious, and
believing that he should be lord over all,
did not put a stop after ' not ' (vincerai
no, tiiorrai, thou shalt conquer not, thou
snalt die). And therefore it is great
folly to put faith in the devil's advice.
This Messer Provenzano was a great
man in Siena after his victory at Monte
Aperto, and led the whole city, and all
the Ghibelline party of Tuscany made
him their chief, and he was very pre-
sumptuous in his will.'''
The humility which saved him was
his seating himself at a little table in the
public square of Siena, called theCampo,
and begging money of all passers to pay
the ransom of a friend who had been
taken prisoner by Charles of Anjou, as
here narrated by Dante. . •
138. Spenser, Faery Qtieene, VI. c. 7,
St. 22 : —
" He, therewith much abashed and affrayd,
Began to tremble every limbe and vaine."
141. A prophecy of Dante's banish-
ment and poverty and humiliation.
CANTO XII.
I. In the first part of this canto the
same subject is continued, with examples
of pride humbled, sculptured on the
pavement, upon which the proud are
doomed to gaze as they go with their
heads bent down beneath their heavy
burdens,
" So that they may behold their evil ways,"
Jliad, XIII. 700: "And Ajax, the
swift son of Oileus, never at all stood
apart from the Telamonian Ajax ; but
as in a fallow field two dark bullocks,
possessed of equal spirit, drag the com-
pacted plough, and much sweat breaks
out about the roots of their horns, and
the well-polished yoke alone divides
them, stepping along the furrow, and
the plough cuts up the bottom of the
soil, so they, joined together, stood very
near to each other."
3. In Italy a pedagogue is not only a
teacher, but literally a leader of children,
and goes from house to house collecting
his little flock, which he brings home
again after school.
Galatians iii. 24 : " The law was our
schoolmaster (Paidagogos) to bring us
unto Christ."
1 7. Tombs under the pavement in the
aisles of churches, in contradistinction
to those built aloft against the walls.
25. The reader will not fail to mark
the artistic structure of the passage from
this to the sixty-third line. First there
are four stanzas beginning, " I saw ; "
then four beginning, "O;" then four
beginning, "Displayed;" and then a
stanza which resumes and unites them
all.
27. Luke X. 18 : "I beheld Satan as
lightning fall from heaven."
Milton, ParaJ. Lost, I. 44 : —
" Him the Almighty Power
Hurled headlong flaming from the ethereal skyv
With hideous rum and combustion, down
To bottomless perdition, there to dwell
In adamantine chains and penal Are,
Who durst defy the Omnipotent to anas."
0»
NOTES TO PURGATORIO.
28. Iliad, I. 403 : " Him of the
hundred hands, whom the gods call
Biiareus. and all men ^goeon." Inf.
XXI. Note 98.
He was struck by the thunderbolt of
Jove, or by a shaft of Apollo, at the
battle of Flegra. " Ugly medley of
sacred and profane, of revealed truth
and fiction ! " exclaims Venturi.
31. Thymbrseus, a surname of Apollo,
from his temple in Thymbra.
34. Nimrod, who "began to be a
mighty one in the earth," and his
" tower whose top may reach unto
heaven."
Genesis xi. 8 : "So the Lord scattered
them abroad from thence upon the face
of all the earth ; and they left to build
the city. Therefore is the name of it
called Babel ; because the Lord did
there confound the language of all the
earth, and from thence did the Lord
scatter them abroad upon the face of all
the earth."
See also luf. XXXL Note 77.
36. Lombard! proposes in this line to
read "together" instead of "proud;"
which Biagioli thinks is "changing a
beautiful diamond for a bit of lead ; and
stupid is he who accepts the change."
37. Among the Greek epigrams is
one on Niobe, which runs as follows : —
"This sepulchre within it has no corse ;
1'his corse without here has no sepulchre,
But to itself is sepulchre and corse."
Ovid, Mdamorph., VL, Croxall's
Tr. : —
" Widowed and childless, lamentable state !
A ctulcful sight, among the dead she sate ;
Hardened with woes, a statue of despair,
To every breath of wind unmoved her hair ;
Her cheek still reddening, hut its colour dead,
Faded her eyes, and set within her head.
Mo more her pliant tongue its motion keeps.
But .stands congealed within her frozen lips.
SLignate and dull, within her purple veins.
Its current stopped, the lifeless blood remains.
Her feet their usual offices refuse,
Her arms and neck their graceful gestures
lose :
Action and life from every part are gone,
And even her entrails turn to solid stone ;
Yet still she weeps, and whirled by stormy
win<ls,
Borne through the air, her native country
finds ;
There fixed, she stands upon a bleaky hill,
There yet her marble checks eternal tears
«(wta."
39. Homer, Iliad, XXIV. 604,
makes them but twelve. "Twelve chil-
dren perished in her halls, six daughters
and six blooming sons ; these Apollo
slew from his silver bow, enraged with
Niobe ; and those Diana, delighting in
arrows, because she had deemed herself
equal to the beautiful-cheeked Latona.
She said that Latona had borne only
two, but she herself had borne many ;
nevertheless those, though but two,
exterminated all these."
But Ovid, Metainorph., VI., says: —
" Seven are my daughters of a form divine,
With seven fair sons, an indefective line."
40. I Samuel xx\\. 4, 5: "Then said
Saul luito his armour-bearer. Draw thy
sword and thrust me through therewith,
lest these imcircumcised come and thrust
me through and abuse me. But his
armour-bearer would not, for he was
sore afraid ; therefore Saul took a sword,
and fell upon it. And when his armour-
bearer saw that Saul was dead, he fell
likewise upon his sword, and died with
him."
42. 2 Samuel i. 21 : "Ye mountains
of Gilboa, let there be no dew, neither
let there be rain upon you."
43. Arachne, daughter of Idmon the
dyer of Colophon. Ovid, Metamorph.,
VI.:-
" One at the loom so excellently skilled.
That to the goddess she refused to yield
Low was her birth, and small her native town.
She from her art alone obtained renown.
Nor would the work, when finished, please so
much.
As, while she wrought, to view each graceful
touch ;
Whether the shapeless wool in balls she
wound.
Or with quick motion turned the spindle
round.
Or with her pencil drew the neat design,
Pallas her mistress shone in every line.
This the proud maid with scornful air denies.
And even the goddess at her work defies ;
Disowns her heavenly mistress every hour,
llor asks her aid, nor deprecates her power.
Let us, she cries, but to a trial come.
And if she conquers, let her fix my doom."
It was rather an unfair trial of skill,
at the end of which Minerva, getting
angry, struck Arachne on the foreheaa
with her shuttle of box-wood.
" The unhappy maid, impatient of the wrong,
Down from a beam her injured person hung;
NOTES TO rURGATQRlO.
401
When Pallas, pitying her wretched state.
At once prevented and pronounced her fate :
' Live ; but depend, vile wretch ! ' the goddess
cried,
' Doomed in suspense for ever to be tied ;
That all your race, to utmost date of time,
May feel the vengeance and detest the crime.'
Then, going off, she sprinkled her with juice
Which leaves of baneful aconite produce.
Touched with the poisonous drug, her flowing
hair
Fell to the ground and left her temples bare ;
Her usual features vanished from their place,
Her body lessened all, but most her face.
Her slender fingers, hanging on each side
With many joints, the use of legs supplied ;
A spider's bag the rest, from which she gives
A thread, and still by constant weaving lives."
46. In the revolt of the Ten Tribes.
I Kings xii. 18: "Then King Reho-
boam 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."
50. Amphiaratis, the soothsayer, fore-
seeing his own death if he went to the
Theban war, concealed himself, to avoid
going. His wife Eriphyle, bribed by a
"golden necklace set with diamonds,"
betrayed to her brother Adrastus his
hiding-place, and Amphiaralis, depart-
ing, charged his son Alcmeon to kill
Eriphyle as soon as he heard of his
death.
Ovid, Metamorph., IX. : — ■
" The son shall bathe his hands in parent's
blood,
And in one act be both unjust and good."
Statius, Theb., II. 355, Lewis's Tr. : —
" Fair Eriphyle the rich gift beheld.
And her sick breast with secret envy swelled.
Not the late omens and.the well-known tale
To cure her vain ambition aught avail.
O had the wretch by .self-experience known
The future woes and sorrows not her own !
But fate decrees her wretched spouse must
. bleed.
And the son's frenzy clear the mother's deed ."
53. Isaiah xxxvii. 38 : " And it came
to pass, as he was worshipping in the
house of Nisroch his god, that Adram-
melech and Sharezer, his sons, smote
him with the sword ; and they escaped
into the land of Armenia, and Esarhad-
don, his son, reigned in his stead."
56. Herodotus, Book I. Ch. 214,
Rawlinson's Tr. : " Tomyris, when she
found that Cyrus paid no heed to her
advice, collected all the forces of her
kingdom, and gave him battle. Of all
the combats in which the barbarians have
engaged among themselves, I reckon this
to have been the fiercest The
greater part of the army of the Persians
was destroyed, and Cynis himself fell,
after reigning nine and twenty years.
Search was made among the slain, by
order of the queen, for the body of
Cyrus, and when it was found, she took
a skin, and filling it full of human blood,
she dipped the head of Cyrus in the
gore, saying, as she thus insulted the
corse, ' I live and have conquered thee
in fight, and yet by thee am I ruined ;
for thou tookest my son with guile ; but
thus I make good my threat, and give
thee thy fill of blood.' Of the many
different accounts which are given of the
death of Cyrus, this which I have
followed appears to be the most worthy
of credit."
59. After Judith had slain Holofernes.
yudith XV. I : " And when they that
were in the tents heard, they were
astonished at the thing that was done.
And fear and trembling fell upon them,
so that there was no man that durst
abide in the sight of his neighbour, but,
rushing out altogether, they fled into
every way of the plain and of the hill
country Now when the children
of Israel heard it, they all fell upon
them with one consent, and slew them
unto Chobai."
61. This tercet unites the "I saw,"
" O," and " Displayed," of the preced-
ing passage, and binds the whole as with
a selvage.
67. Ruskin, Mod. Painters, III. 19 :
"There was probably never a period in
which the influence of art over the minds
of men seemed to depend less on its
merely imitative power, than the close of
the thirteenth century. No painting or
sculpture at that time reached more than
a rude resemblance of reality. Its
despised perspective, imperfect chiaros-
curo, and unrestrained flights of fantastic
imagination, separated the artist's work
from nature by an interval which there
was no attempt to disguise, and little to
diminish. And yet, at this very j eriotl,
the greatest poet of that, or perhaps ot
any other age, and the attached friend o»
402
NOTES ro PURGATORIO.
its greatest painter, who must over and
over again have held full and free con-
versation with him respecting the ob-
jects of his art, speaks in the following
terms of painting, supposed to be carried
to its highest perfection : —
' Qual di pennel fu maestro, e di stile
Che ritraesse 1' ombre, e i tratti, ch' ivi
Mirar farieno uno ingegno sottile.
Mori li morti, e i vivi parean vivi :
Non vide me' di me, chi vide il vero.
Quant' io calcai, fin che chinato givi.'
Dante has here clearly no other idea of
the highest art than that it should bring
back, as in a mirror or vision, the aspect
of things passed or absent. The scenes
of which he speaks are, on the pave-
ment, for ever represented by angelic
power, so that the souls which traverse
this circle of the rock may see them, as
if the years of the world had been rolled
back, and they again stood beside the
actors in the moment of action. Nor do
I think that Dante's authority is
absolutely necessary to compel us to
admit that such art as this might indeed
be the higliest possible. Whatever
delight we may have been in the habit
of taking in pictures, if it were but truly
offered to us to remove at our will the
canvas from the frame, and in lieu of it
to behold, fixed for ever, the image of
some of those mighty scenes which it
has been our way to make mere themes
for the artist's fancy, — if, for instance,
we could again behold the Magdalene
receiving her pardon at Christ's feet, or
the disciples sitting with him at the table
of Emmaus, — and this not feebly nor
fancifully, but as if some silver mirror,
that had leaned against the wall of the
chamber, had l)een miraculously com-
manded to retain for ever the colours
that had flashed u|Km it for an instant, —
would we not part with our picture,
Titian's or Veronese's though it might
be?"
8i. The sixth hour of the day, or
noon of the second day.
102. Florence is here callal ironically
"the well guided" or well governed.
Kubaconte is the name of the most
easterly of the bridges over the Arno,
and takes its name from Messer Kuba-
conte, who was Fodesti of Florence in
1236, when this bridge was built.
Above it on the hill stands the church of
San Miniato. This is the hill which
Michael Angelo fortified in the siege of
Florence. In early times it was climbed
by stairways.
105. In the good old days, before any
one had falsified the ledger of the public
accounts, or the standard of measure.
In Dante's time a certain Messer Niccola
tore out a leaf from the public records,
to conceal some villany of his ; and a
certain Messer Durante, a custom-house
officer, diminished the salt-measure by
one stave. This is again alluded to, Par.
XVI. 105.
no. Matthews. 3: "Blessed are the
poor in spirit : for theirs is the kingdom
of heaven."
It must be observed that all the Latin
lines in Dante should be chanted with an
equal stress on each syllable, in order to
make them rhythmical.
CANTO XIII.
I. The Second Circle, or Cornice,
where is punished the sin of Envy ; of
which St. Augustine says: "Envy is
the hatred of another's felicity ; in
respect of superiors, because they are
not equal to them ; in respect of inferiors,
lest they shf)uld be equal to them ; in
respect of equals, because they are equal
to them. Thrcjugh envy proceeded the
fall of the world, and the death of
Christ."
9. The livid colour of Envy.
14. The military precision with which
Virgil faces to the right is Homeric.
Biagioli says that Dante expresses it
"after his own fashion, that is, entirely
new and different from mundane custom."
16. Hoethius, Cuiis. rhil.,y. Met. 2:
" Him the Sim, then, rightly call, —
God who sees and lightens all."
29. John ii. 3 : " And when they
wanted wine, the mother of Jesus saith
unto him, They have no wine."
Examples are first given of the virtue
opposite the vice here punished. These
are but "airy tongues that syllable men's
names ;" and it must not Ije supposed
that the persons alluded to are actually
passing in the air.
33. The name of Orestes is hert
NOTES TO PURGATORIO.
403
shouted on account of the proverbial
friendship between him and Pylades.
When Orestes was condemned to death,
Pylades tried to take his place, exclaim-
ing, "I am Orestes."
36. Matthew v. 44 : " But I say unto
you, Love your enemies, bless them that
curse you, do good to them that hate you,
and pray for them which despitefully use
you and persecute you."
39. See Canto XIV. 147.
42. The next stairway leading from
the second to the third circle.
51. The Litany of All Saints.
92. Latian for Italian.
109. A Sienese lady living in banish-
ment at Cclle, where from a tower she
witnessed the battle between her towns-
men and the Florentines. " Sapia hated
the Sienese," says Benvenuto, "and
placed herself at a window not far from
the field of battle, waiting the issue with
anxiety, and desiring the rout and ruin
of her own people. Her desires being
verified by the entire discomfiture of the
Sienese, and the death of their captain,"
(Provenzan Salvani, see Canto XL Note
121,) "exultant and almost beside her-
self, she lifted her bold'face to heaven,
and cried, ' Now, O God, do with me
what thou wilt, do me all the harm thou
canst ; now my prayers are answered,
and I die content.'"
110. Gower, Confes. Amant., IL : —
" Whan I have sene another blithe
Of love and hadde a goodly chere,
Ethna, which brenneth yere by yere,
Was thaniie nought so bote as I
Of thiike sore which prively
Mine hertes thought withinne brenneth."
114. tVwz'/^, IV. 23 : " Every effect,
in so far as it is effect, receiveth the like-
ness of its cause, as far as it can retain it.
Therefore, inasmuch as our life, as has
been said, and likewise that of every
living creature here below, is caused by
the heavens, and the heavens reveal
themselves to all these effects, not in
complete circle, but in part thereof, so
must its movement needs be above ; and
as an arch retains all lives nearly, (and,
I say, retains those of men as well as of
other living creatures,) ascending and
curving, they must be in the similitude
of an arch. Returning then to our life,
of which it is now question, I say that
it proceeds in the image of this arcli,
ascending and descending."
122. The warm days near the end of
January are still called in Lombardy /
giorni della merla, the days of the black-
bird ; from an old legend, that once in
the sunny weather a blackbird sang, "I
fear thee no ni'ore, O Lord, for the winter
is over."
128. Peter Pettignano, or Pettinajo,
was a holy hermit, who saw visions and
wrought miracles at Siena. Forsyth,
Italy, 149, describing the festival of the
Assumption in that city in 1802, says: —
" The Pope had reserved for this great
festival the Beatification of Peter, a
Sienese comb-maker, whom the Church
had neglected to canonize till now. Poor
Peter was honoured with all the solem-
nity of music, high-mass, and officiating
cardinal, a florid panegyric, pictured
angels bearing his tools to heaven, and
combing their own hair as they soared ;
but he received five hundred years ago a
greater honour than all, a verse of praise
from Dante."
138. Dante's besetting sin was not
envy, but pride.
144. On the other side of the world.
153. The vanity of the Sienese is also
spoken of/;// XXIX. 123.
152. Talamone is a seaport in the
Maremma, " many times abandoned by
its inhabitants," says the Ottimo, " on
account of the malaria. The town is
Utterly in ruins ; but as the harbour is
deep, and would be of great utility if the
place were inhabited, the Sienese have
spent much money in repairing it many
times, and bringing in inhabitants ; it is
of little use, for the malaria prevents the
increase of population. "
Talamone is the ancient Telamon,
where Marius landed on his return from
Africa.
153. The Diana is a subterranean river,
which the Sienese were in search of for
many yeai"s to supply the city with water.
"They never have been able to find it,"
says the Ottimo, "and yet they still
hope." In Dante's time it was evidently
looked upon as an idle dream. To the
credit of the .Sienese be it said, they per-
severed, and finally succeeded in obtain-
ing the water so patiently sought for.
The Pozzo Diana, or Diana's Well, is
404
NOTES TO PURGATORIO.
still to be seen at the Convent of the
Carmen.
154. The admirals who go to Tala-
mone to superintend the works will lose
there more than their hope, namely, their
lives.
CANTO XIV.
I. The subject of the preceding canto
is here continued. Compare the intro-
ductory lines with those of Canto V.
7. These two spirits prove to be Guido
del Duca and Rinieri da Calboli.
17. A mountain in the Apennines,
north-east of Florence, from which the
Arno takes its rise. Ampere, Voyage
Dantesque, p. 246, thus describes this
region of the Val d' Arno. ' ' Farther on
is another tower, the tower of Porciauo,
which is said to have been inhabited by
Dante. From there I had still to climb
the summits of the Falterona. I started
towards midnight in order to arrive be-
fore sunrise. I said to myself. How
many times the poet, whose footprints
I am following, has wandered in these
mountains ! It was by these little alpine
paths that he came and went, on his
way to friends in Romagr.a or friends in
Urbino, his heart agitated with a hope
that was never to be fulfilled. I figured
to myself Dante walking with a guide
under the light of the stars, receiving all
the impressions produced by wild and
weather-beaten regions, steep roads, deep
valleys, and the accidents of a long and
diflficult route, impressions which he
would transfer to his poem. It is enough
to have read this poem to be certain
that its auilior has travelled much, has
wandered much. Dante really walks
with Virgil. He fatigues himself with
climbing, he stops to take breath, he
uses his hands when feet are insufficient.
He gets lost, and asks the way. He
observes the height of the sun and
itars. In a word, one finds the habits
ind souvenirs of the traveller in every
terse, or rather at every step of his poetic
pilgrimage.
" Dante has certainly climbed the top
of the Falterona. It is ujwn this sum-
mit, from which all the Valley of the
A mo is embraced, that one should read
the singular imprecation which the poet
has uttered against this whole valley.
He follows the course of the river, and
as he advances marks every place he
comes to with fierce invective. The far-
ther he goes, the more his hate redoubles
in violence and bitterness. It is a piece
of topographical satire, of which I know
no other example."
32. The Apennines, whose long chain
ends in Calabria, opposite Cape Peloro
in Sicily, ^neid, III. 410, Davidson's
Tr. :—
" But when, after setting out, the wind
shall waft you to the Sicilian coast, and
the straits of narrow Pelorus shall of)en
wider to the eye, veer to the land on the
left, and to the sea on the left, by a long
circuit ; fly the right both sea and shore.
These lands, they say, once with violence
and vast desolation convulsed, (such revo-
lutions a long course of time is able to
produce, ) slipped asunder ; when in con-
tinuity both lands were one, the sea
rushed impetuously between, and by its
waves tore the Italian side from that of
Sicily ; and with a narrow frith runs
between the fields and cities separated
by the shores. Scylla guards the right
side, implacable Charybdis the left, and
thrice with the deepest eddies of its gulf
swallows up the vast billows, headlong
in, and again spouts them out by turns
high into the air, and lashes the stars
with the waves."
And Lucan, Phars., II. : —
" And still we see on fair Sicilia's sands
Where part of Apennine Pelorus stands."
And Shelley, Ode to Liberty : —
" O'er the lit waves every ^.olian isle
From Pithecusa to Pelorus
Howls, and leaps, and glares in chorus."
40. When Dante wrote this invective
against the inhabitants of the \'al d' Arno,
he probably had in mind the following
passage of Boethius, Co/ts. Phil., IV.
Pros. 3, Ridpath's Tr. : —
" Hence it again follows, that every
thing which strays from what is good
ceases to be ; the wicked therefore must
cease to be what they were ; but that
they were formerly men, their human
slmjie, which still remains, testifies. By
degenerating into wickedness, then, they
must cease to be men. But as virtue
alunc can exalt a man above what ii
NOTES TO PURGATORIO.
405
human, so it is on the contrary evident,
that vice, as it divests him of his nature,
must sink him below humanity ; you
ought therefore by no means to consider
him as a man whom vice has rendered
vicious. Tell me, What difference is
there betwixt a wolf who lives by rapine,
and a robber wliom the desire of ano-
ther's wealth stimulates to commit all
manner of violence ? Is there anything
that bears a stronger resemblance to a
wrathful dog who barks at passengers,
than a man whose dangerous tongue at-
tacks all the world ? What is liker to a
fox than a cheat, who spreads his snares
in secret to undermine and ruin you ? to
a lion, than a furious man who is always
ready to devour you ? to a deer, than a
coward who is afraid of his own shadow?
to an ass, than a mortal who is slow,
dull, and indolent ? to the birds of the
air, than a man volatile and inconstant ?
and what, in fine, is a debauchee who is
immersed in the lowest sensual gratifi-
cations, but a hog who wallows in the
mire? Upon the whole, it is an unques-
tionable truth that a man who forsakes
virtue ceases to be a man ; and, as it is
impossible that he can ascend in the scale
of beings, he must of necessity degenerate
and sink into a beast."
43. The people of Casentino. Forsyth,
Italy, p. 126: —
" On returning down to the Casentine,
we could trace along the Arno the mis-
chief which followed a late attempt to
clear some Apennines of their woods.
Most of the soil, which was then loosened
from the roots and washed down by the
torrents, lodged in this plain ; and left
immense beds of sand and large rolling
stones on the very spot where Dante de-
scribes
' Li ruscel'.etti che de' verdi colli
Del Casentin discendon giuso in Arno,
Facendo i lor canali e freddi e moUi.'
" I was surprised to find so large a
town as Bibbiena in a country devoid of
manufactures, remote from public roads,
and even deserted by its landholders ;
for the Niccolini and Vecchietti, who
possess most of this district, prefer the
obscurer pleasures of Florence to their
palaces and pre-eminence here. The
only commodity which the Casentines
trade in is pork. Signore Baglione, a
gentleman at whose house I slept here,
ascribed the superior flavour of their
hams, which are esteemed the best in
Italy and require no cooking, to the dry-
ness of the air, the absence of stagnant
water, and the quantity of chestnuts
given to their hogs. Bibbiena has been
long renowned for its chestnuts, which
the peasants dry in a kiln, grind into a
sweet flour, and then convert into bread,
cakes, zwA polenta."
46. The people of Arezzb. Forsyth,
Itafy, p. 128 : —
" The Casentines were no favourites
with Dante, who confounds the men with
their hogs. Yet, following the divine
poet down the Arno, we came to a race
still more forbidding. The Aretine pea-
sants seem to inherit the coarse, surly
visages of their ancestors, whom he
styles Bottoli. Meeting one girl, who
appeared more cheerful than her neigh-
bours, we asked her how far it was
from Arezzo, and received for answer,
'' Qnanto c'e.'
" The valley widened as we advanced,
and when Arezzo appeared, the river left .
us abruptly, wheeling off from its environs
at a sharp angle, which Dante converts
into a snout, and points disdainfully
against the currish race
"On entering the Val di Chiana, we
passed through a peasantry more civil
and industrious than their Aretine neigh-
bours. One poor girl, unlike the last
whom we accosted, was driving a laden
ass, bearing a billet of wood on her head,
spinning with the rocca, and singing as
she went on. Others were returning
with their sickles from the fields which
they had reaped in the Maremma, to
their own harvest on the hills. That
contrast which struck me in the man-
ners of two cantons so near as Cortona
to Arezzo, can only be a vestige of their
ancient rivality while separate republics.
Men naturally dislike the very virtues
of their enemies, and affect qualities
as remote from theirs as they can well
defend."
50. The Florentines.
53. The Fisans.
57. At the close of these vitupera-
tions, perhaps to soften the sarcasm by
making it more general, Benvenuto ap-
pends this uote : ' ' What Dante says of
406
NOTES TO PURGATORIO.
the inhabitants of the Val d' Amo might
he said of the greater part of the Ita-
Hans, nay, of the world. Dante, being
<ince asked why he had put more Chris-
tians than Gentiles into Hell, replied,
' Because I have known the Christians
better.' "
58, MesserFulcieridaCalboliof Forli,
nephew of Rinieri. He was Podesti of
Florence in 1302, and, being bribed by
the Neri, had many of the Bianchi put to
death.
64. Florence, the habitation of these
wolves, left so stripped by Fulcieri, on
his retiring from office, that it will be long
in recovering its former prosperity.
81. Guido del Duca of Brettinoro, near
Forli, in Romagna ; nothing remains
but the name. He and his companion
Rinieri were "gentlemen of worth, if they
had not been burned up with envy."
87. On worldly goods, where selfish-
ness excludes others ; in contrast with the
spiritual, which increase by being shared.
See Canto XV. 45.
88. Rinieri da Calboli. " He was
•very famous," says the Ottinio, and his-
tory says no more. In the Cento Novelle
Antiche, Nov. 44, Roscoe's Tr., he figures
thus : —
"A certain knight was one day en-
treating a lady whom he loved to smile
upon his wishes, and among other deli-
cate arguments which he pi^essed upon
her was that of his own suixjrior wealth,
elegance, and accomplishments, espe-
cially when compared with the merits
of her own liege-lord, • whose extreme
ugliness, madam,' he continued, ' I tliink
I need not insist upon.' Her husband,
who overheard this compliment from tiie
place of his concealment, immediale!y
replied, ' Pray, sir, mend your ow n
manners, and do not vilify other people.'
The name of the plain gentleman was
Lizio di Vallnma, and Mcsser Rinieri da
Calvoli that of the other."
92. In Romagna, which is bounded by
the Po, the Apennines, the Adriatic, and
the river Reno, that passes near Bologna.
93. For study and pleasure.
97. Of Lizio and Manardi the Ottimo
says: " Messer Lizio di Valbona, a
courteous gentleman, in order to give
a dinner at Forll, sold half his silken
bedquill for sixty florins. Arri jo Manardi
was of Brettinoro ; he was a gentleman
full of courtesy and honour, was fond
of entertaining guests, made presents of
robes and horses, loved honourable men,
and all his life was devoted to largess
and good living."
The marriage of Riccardo Manardi
with Lizio's daughter Caterina is the
subject of one of the tales of the Deca-
meron, V. 4. Pietro Dante says, that,
when Lizio was told of the death of his
dissipated son, he replied, " It is no news
to me, he never was alive."
98. Of Pier Traversaro the Ottimo
says : " He was of Ravenna, a man of
most gentle blood ;" and of Guido di
Ca/pigna : " He was of Montefeltro.
Most of the time he lived at
Brettinoro, and surpassed all others in
generosity, loved for the sake of loving,
and lived handsomely."
ICO. " This Messer Fabbro," says the
Ottimo, " was born of low parents,
and lived so generously that the author
(Dante) says there never was his like in
Bologna. "
loi. The (?//'/>»<» again : "ThisMesser
Bernardino, son of Fosco, a farmer, and
of humble occupation, became so excel-
lent by his good works, that he was an
honour to Faenza ; and he was named
with praise, and the old grandees were
not ashamed to visit him, to see his mag-
nificence, and to hear his pleasant jests."
104. Guido da Prata, from the village
of that name, between Faenza and F"orli,
and Ugolin d' Azzo of Faenza, according
to the same authority, though "of humble
birth, rose to such great honour, that,
leaving their native places, they associated
with the noblemen before mentioned."
106. Frederick Tignoso was a gentle-
man of Rimini, living in Brettinoro. "A
man of great mark," says Buti, "with
his band of friends." According to Ben-
venuto, "he had beautiful blond hair,
and was called tignoso (the scurvy fel-
low) by way of antiphrase." The Ottimo
speaks of him as follows : "He avoided
the city as much as possible, as a place
hostile to gentlemen, but when he was
in it, he kept open house."
107. Ancient and honourable families
of Ravenna. There is a story of them in
the Decameron, Gior. V. Nov. 8, which
is too long to 9^uote. Upon this tale i|
NOTES TO PURGATORIO.
407
founded Dryden's poem of Theodore and
Honoria.
109. Ariosto, Orlando Furioso, I. i : —
" The dames, the cavaliers, the arms, the loves,
The courtesies, the daring deeds I sing."
112. Brettinoro, now Bertinoro, is a
small town in Romagna, between Forli
and Cesena, in which lived many of the
families that have just been mentioned.
The hills about it are still celebrated for
their wines, as its inhabitants were in
old times for their hospitality. The fol-
lowing anecdote is told of them by the
Ottimo, and also in nearly the same
words in the Cento Novelle Antichc,
"Nov. 89: —
" Among other laudable customs of
the nobles of Brettinoro was that of
hospitality, and their not permitting any
man in the town to keep an inn for
money. But there was a stone column
in the middle of the town," (upon which
were rings or knockers, as if all the
front -doors were there represented),
" and to this, as soon as a stranger
made his appearance, he was conducted,
and to one of the rings hitched his horse
"or hung his hat upon it ; and thus, as
chance decreed, he was taken to the
house of the gentleman to whom the
ring belonged, and honoured according
to his rank. This column and its rings
were invented to remove all cause of
quarrel among the noblemen, who used
to run to get possession of a stranger, as
now-a-days they almost run away from
him."
115. Towns in Romagna. " Bagna-
cavallo, and Castrocaro, and Conio,"
says the Oltttno, "were all habitations
of courtesy and honour. Now in Bag-
nacavallo the Counts are extinct ; and he
(Dante) says it does well to produce no
more of them because they had degener-
ated like those of Conio and Castrocaro.
1 1 8. The Pagani were Lords of Faenza
and Imola. The head of the family,
Mainardo, was sumamed "the Devil."
—See Inf. XX VII. Note 49. His bad
repute will always be a reproach to the
family.
121. A nobleman of Faenza, who
died without heu-s, and thus his name
was safe.
132. Milton, Comus : —
" Of calling .shapes and beckoning shadows dirlj
And airy tongues that syllable men's names."
These voices in the air proclaim ex-
amples of envy.
133. Genesis iv. 13, 14: "And Cain
said unto the Lord, Every one
that findeth me shall slay me."
139. Aijlauros through envy opposed
the interview of Mercury with her sister
Herse, and was changed by the god into
stone. OviA, Metamorph., L, Addison's
Tr. :—
" ' Then keep thy seat for ever,' cries the god.
And touched the door, wide opening to his rod.
Fain would she rise and stop him, but she
found
Her trunk too heavy to forsake the ground ;
Her joints are all benumbed, her nands are
pale.
And marble now appears in every nail.
As when a cancer in the body feeds,
And gradual death from limb to limb proceeds,
So does the chill ness to each vital part
Spread by degrees, and creeps into her heart ;
Till hardening everj-where, and speechless
grown,
She sits unmoved, and freezes to a stone.
But still her envious hue and sullen mien
Are in the sedentary figure seen. "
147. The falconer's call or lure, which
he whirls round in the air to attract the
falcon on the wing.
148. Ovid, Metamorpk., I., Dryden's
Tr. :—
" Thus, while the mute creation downward bend
Their sight, and to their earthly mother tend,
Man looks aloft ; and with erected eyes
Beholds his own hereditary skies."
150. Beaumont and Fletcher, The
Laws 0/ Candy, IV. i : —
" Seldom despairing men look up to heaven,
Although it still speaks to 'em in its glories ;
For when sad thoughts perplex the mind of
man.
There is a plummet in the heart that weighs
And pulls us, living, to the dust we came
from."
CANTO XV.
I. In this canto is described the ascent
to the Third Circle of the mountain.
The hour indicated by the peculiarly
Dantesque introduction is three hours
before sunset, or the beginning of that
division of the canonical day called
Vespers. Dante states this simple fact
with curious circumlocution, as if he
would imitate the celestial sphere in this
schetzoso movement. The beginning of
K S
408
NOTES TO PURGATORIO
the day is sunrise ; consequently the end
of the third hour, three hours after sun-
rise, is represented by an arc of the celes-
tial sphere measuring forty-five degrees.
The sun had still an equal space to pass
over before his setting. This would make
it afternoon in Purgatory, and midnight
in Tuscany, where Dante was writing the
poem.
20. From a perpendicular.
38. Matthnv v. 7 : " Blessed are the
merciful, for they shall obtain mercy ;"
— sung by the spirits that remained be-
hind. See Canto XII. Note no.
39. Perhaps an allusion to "what the
Spirit saith unto the churches," Revela-
tion ii. 7: "To him that overcometh
will I give to eat of the tree of life,
which is in the midst of the paradise of
God." And also the "hidden manna,"
and the " morning star," and the " white
raiment," and the name not blotted "out
of ihe book of life."
55. Milton, Par. Lost, V. 71 :—
" Since good the more
Communicated, more abundant grows."
67. Coninto, IV. 20: "According to
the Apostle, ' Every good gift and every
perfect gift is from above, and comet h
down from the Father of lights.' He
says then that God only givetii this grace
to the soul of him whom he sees to be
prepared and disposed in his person to
receive this divine act Whence
if the soul is imperfectly placed, it is
not disposed to receive this blessed and
divine infusion ; as when a pearl is badly
disposed, or is imperfect, it cannot re-
ceive the celestial virtue, as the noble
Guido Guinizzelli says in an ode of his,
beginning,
' To noble heart love doth for shelter fly.'
The soul, then, may be ill placed in the
person through defect of teni])erament,
or of time ; and in such a soul this divine
radiance never shines. And of those
whose souls arc deprived of this light it
may be said that they are like valleys
turned toward the north, or like sub-
terranean caverns, where the light of the
sun never falls, unless reflected ffom some
other place illuminated by it."
The following are the first two stanzas
of Guido's Ode:—
" To noble heart love doth for shelter fly.
As seeks the bird the forest's leafy shade ;
Love was not felt till noble heart beat high.
Nor before love the noble heart was made ;
Soon as the sun's broad flame
Was formed, so soon the clear light filled
the air,
Yet was not till he came ;
So love springs up in noble breasts, and
there
Has its appointed space,
As heat in the bright flame finds its allotted
place.
" Kindles in noble heart the fire of love,
As hidden virtue in the precious stone ;
This virtue comes not from the stars above,
Till round it the ennobling sun has shone ;
But when his powerful blaze
Has drawn forth what was vile, the stars
impart
Strange virtue in their rays ;
And thus when nature doth create the heart
Noble, and pure, and high.
Like virtue from the star, love comes fron»
woman's eye."
70. Far. XIV. 40 :—
" Its brightness is proportioned to the ardour.
The ardour to the vision, and the vision
Equals what grace it has above its merit."
89. Lt/ke ii. 48: "And his mothei
said unto him. Son, why hast thou thus
dealt with us ? behold, thy father and I
have sought thee sorrowing."
97. The contest between Neptune
and Minerva for the right of naming
Athens, in which Minerva carried the
day by the vote of the women. This is
one of thesubjectswhich Minerva wrought
in her trial of skill with Arachne. Ovid,
Metamorph.^ VI. :—
" Pallas in figures wrought the heavenly powers.
And Mars's hill among the Athenian towers.
On lofty thrones twice six celestials sate,
Jove in the midst, and held their warm debate;
i'he subject weighty, and well known to fame,
From whom the city should receive its name.
Each god by proper features was expressed,
Jove with majestic mien excelled the rest.
His three-forked mace the dewy sea-god
shook,
And, looking sternly, .smote the ragged rork ;
When from the stone leapt fortli a sprightly
steed,
And Neptune claims the city for the deed.
Herself she blazons, with a glittering spear.
And crested helm that veiled her braided hair,
With shield, and scaly breastplate, implements
of war.
Struck with her pointed lance, the teeming
earth
Seemed to produce a new, surprising birth ;
When from the glebe the pledge of conqueaf
sprung,
A tree palc-greea with fairest olivet Lung."
NOTES TO PURGATORIO.
405
10 1. Pisistratus, the tyrant of Athens,
who use<l his power so nobly as to make
the people forget the usurpation by which
he had attained it. Among his good
deeds was the collection and preservation
of the Homeric poems, which but for
him might have perished. He was also
the first to found a public library in
Athens. This anecdote is told by Vale-
rius Maximus, Fact, ac Did., VI. i.
106. The stoning of Stephen. Acts
vii. 54 : " They gnashed on him with
their teeth. But he, being full of the
Holy Ghost, looked up steadfastly into
heaven. .... Then they cried out with
a loud voice, and stopped their ears, and
ran upon him with one accord, and cast
him out of the city, and stoned him.
.... And he kneeled down, and cried
with a loud voice. Lord, lay not this sin
to their charge ! And when he had said
this, he fell asleep."
117. He recognizes it to be a vision,
but not false, because it symbolized the
truth.
CANTO XVI.
1. The Third Circle of Purgatory,
and the punishment of the Sin of Pride.
2. Poor, or impoverished of its stars
by clouds. The same expression is ap-
plied to the Arno, Canto XIV. 45, to
indicate its want of water.
19. In the Litany of the Saittts : —
" Lamb of God, who takest away the
sins of the word, spare us, O Lord.
" Lamb of God, who takest away the
sins of the world, graciously hear us, O
Lord.
" Lamb of God, who takest away
the sins of the world, have mercy on
us ! "
27. Still living the life temporal,
where time is measured by the calen-
dar.
46. Marco Lombardo, was a Vene-
tian nobleman, a man of wit and learning
and a friend of Dante. " Nearly all
that he gained," says the Ottimo, "he
spent in charity He visited Paris,
and, as long as his money lasted, he was
esteemed for his valour and courtesy.
Afterwards he depended upon those
richer than himself, and lived and died
honourably," There are some anecdotes
of him in the Cento Novelle Antiche,
Nov. 41, 52, hardly worth quoting.
It is doubtful whether the name oi
Lombardo is a family name, or only in-
dicates that Marco was an Italian, after
the fashion then prevalent among the
French of calling all Italians Lombards.
See Note 124.
Benvenuto says of him that he "was
a man of noble mind, but disdainful, and ■
easily moved to anger."
Buti's portrait is as follows : " This
Marco was a Venetian, called Marco
Daca ; and was a very learned man, and
had many political virtues, and was very
courteous, giving to poor noblemen all
that he gained, and he gained much ;
for he was a courtier, and was much be-
loved for his virtue, and much was given
him by the nobility ; and as he gave to
those who were in need, so he lent to all
who asked. So that, coming to die,
and having much still due to him, he
made a will, and among other bequests
this, that whoever owed him should not
be held to pay the debt, saying, ' Who-
ever has, may keep.' "
Portarelli thinks that this Marco may
be Marco Polo the traveller ; but this is
inadmissible, as he was still living at the
time of Dante's death.
57. What Guido del Duca has told
him of the corruption of Italy, in Canto '
XIV.
64. Ovid, Metamorph., X., Ozell's
Tr. :—
" The god upon its leaves
The sad expression of his sorrow weaves.
And to this hour the mournful purple wears
Ai, at, inscribed in funeral characters."
67. See the article Cabala, at the end
of Paradiso.
69. Boethius, Cons. Phil. , V. Prosa 29
Ridpath's Tr. : —
"'But in this indissoluble chain of
causes, can we preserve the liberty of thei
will ? Does this fatal Necessity restrain
the motions of the human soul ? ' —
'There is no reasonable being,' replied
she, ' who has not freedom of will : for
every being distinguished with this fa-
culty is endowed with judgment to per-
ceive the differences of things ; to discover
what he is to avoid or pursue. Now
what a petson esteems desirable, he de-
£ E 2
410
NOTES TO PURGATORIO.
sires ; but what he thinks ought to be
avoided, he shuns. Thus every rational
creature hath a liberty of choosing and
rejecting. But I do not assert thSt this
liberty is equal in all beings. Heavenly
substances, who are exalted above us,
have an enlightened judgment, an in-
corruptible will, and a power ever at
command effectually to accomplish their
desires. With regard to man, his im-
material spirit is also free ; but it is most
at liberty when employed in the contem-
plation of the Divine mind ; it becomes
less so when it enters into a body ; and
is still more restrained when it is im-
prisoned in a terrestrial habitation, com-
posed of members of clay ; and is reduced,
in fine, to the most extreme servitude
when, by plunging into the pollutions of
vice, it totally departs from reason : for
the soul no sooner turns her eye from the
radiance of supreme truth to dark and
base objects, but she is involved in a
mist of ignorance, assailed by impure
olesires ; by yielding to which she in-
creases her thraldom, and thus the free-
dom which she derives from nature
becomes in some measure the cause of
her slavery. But the eye of Providence,
which sees everything from eternity,
perceives all this ; and that same Pro-
vidence disjioses everything she has pre-
destinated, in the order it deserves. As
Homer says of the sun, It sees everything
and hears everything.' "
Also Milton, Farad. Lost, II. 557 : —
" Others apart sat on a hill retired,
In thou|;nt.s more elevate, and reasoned high
Of providence, foreknowledge, will and fate,
Fixed fate, free will, foreknowledge absolute,
And found no end, in wandering mazes lost."
See also Par. XVPI. Note 40.
70. BoethiHs, Cons. T./iil,,W. Prosa 3,
Ridp4th's Tr. :—
*' But I shall now endeavour to demon-
strate, that, in whatever vwny the chain
of caHses is disjrosed, the event of things
which are foreseen is necessary ; although
prescience may not api^ear to be the
necessitating cause of their befalling.
For example, if a person sits, the opinion
formefl of him that he is seated is of
necessity tnie ; Vnit by inverting the
phrase, if the opinion is true th.tt he is
seated, he must necessarily sit. In both
esses, then, there is a necessity ; in the
latter, that the person sits ; in the former,
that the opinion concerning him is true : "
but the person doth not sit, because the •
opinion of his sitting is true, but the
opinion is rather tnie because the action '■
of his being seated was antecedent in
time. Thus, though the truth of the
opinion may be the effect of the person
taking a seat, there is, nevertheless, a \
necessity common to both. The same \
method of reasoning, I think, should be
employed with regard to the prescience !
of God, and future contingencies ; for,'
allowing it to be true that events are i
foreseen because they are to happen, and i
that they do not befall because they are 1
foreseen, it is still necessary that what j
is to happen must be foreseen by God, !
and that what is foreseen must take place. \
This then is of itself sufficient to destroy '■
all idea of human liberty."
78. Ptolemy says, " The wise man j
shall control the stars ;" and the Turk- 1
ish proverb, " Wit and a strong will are |
superior to Fate." \
79. Though free, you are subject to '.
the divine power which has immediately
breathed into you the soul, and the soul '
is not subject to the influence of the '
stars, as the body is.
84. Shakespeare, Lear, V. 3: —
" And take upon's the mystery of things.
As if we were God's spies. "
92. Convito,lW. 12: " The supreme
desire of everything, and that first given
by nature, is to return to its source ; and ;
since God is the source of our souls, and ]
maker of them in his own likeness, as is 1
written, ' Let us make man in our image, ;
after our likeness,' to him this soul chiefly :
desireth to return. And like as a pil- •
grim, who goeth upon a road on which .;
he never was before, thinketh every
house he seeth afar off to be an inn, and •;
not finding it so, directeth his trust to|
the next, and thus from house to house .
until he reacheth the inn ; in like man-1
ner our soul, presently as she enterethl
the new and untravelled road of this life,|
turneth her eyes to the goal of her su«fv
preme good ; and therefore whatever;
thing she seeth that seemeth to havft^ :
some good in it, she believeth to be that.
And because her knowledge at first \t^\
imperfect, not being experienced noP ^
NOTES TO PURGATORIO.
4ft
trained, small goods seem great, and
therefore with them beginneth her de-
sire. Hence we see children desire ex-
ceedingly an apple ; and then, going
farther, desire a little bird ; and farther
still, a beautiful dress ; and then a horse ;
and then a woman ; and then wealth
not very great, and then greater, and
then greater still. And this cometh to
pass, because she findeth not in any of
these things that which she is seeking,
and trusteth to find it farther on."
96. Henry Vaughan, Sacred Poems : —
" They are indeed our pillar-fires,
Seen as we go ;
They are that city's shining spires
We travel to."
99. Leviticus xi. 4 : " The camel be-
cause he cheweth the cud, but divideth
not the hoof: he is unclean to you."
Dante applies these words to the Pope
as temporal sovereign.
loi. Worldly goods. As in the old
French satirical verses : —
" Au temps passS du sifecle d'or,
Crosse de bois, eveque d'or ;
Maintenant changent les lois,
Crosse d'or, ^v§que de bois."
107. The Emperor and the Pope ; the
temporal and spiritual power.
1 1 5. Lombardy and Romagna.
117. The dissension and war between
the Emperor Frederick the Second and
Pope Gregory the Ninth. Milman, Hist.
Lot. Christ., Book X. Ch. 3, says : —
"The Empire and the Papacy were
now to meet in their last mortal and im-
placable strife ; the two first acts of this
tremendous drama, separated by an in-
terval of many years, were to be deve-
loped during the pontificate of a prelate
who ascended the throne of St. Peter at
the age of eighty. Nor was this strife
for any specific point in dispute, like the
right of investiture, but avowedly for
supremacy on one side, which hardly
deigned to call itself independence ; for
independence, on the other, which re-
motely at least aspired after suprem.acy.
Cjesar would bear no superior, the suc-
cessor of St. Peter no equal. The con-
test could not have begun under men
more strongly contrasted, or more deter-
minedly oppugnant in character, than
Gregory the Ninth and Frederick the
Second. Gregory retained the ambition,
the vigour, almost the activity of youth,
with the stubborn obstinacy, and some-
thing of the irritable petulance, of old
age. He was still master of all his
powerful faculties ; his knowledge of
affairs, of mankind, of the peculiar in-
terests of almost all the nations in
Christendom, acquired by long employ-
ment in the most important negotiations
both by Innocent the Third and by
Honorius the Third ; eloquence which
his own age compared to that of Tully ;
profound erudition in that learning
which, in the mediaeval churchman, com-
manded the highest admiration. No
one was his superior in the science of
the canon law ; the Decretals, to which
he afterwards gave a more full and
authoritative form, were at his com-
mand, and they were to him as much
the law of God as the Gospels them-
selves, or the primary principles of mo-
rality. The jealous reverence and attach-
ment of a great lawyer to his science
strengthened the lofty pretensions of the
churchman.
" Frederick the Second, with many of
the noblest qualities which could capti-
vate the admiration of his own age, in
some respects might appear misplaced,
and by many centuries prematurely born.
Frederick having crowded into his youth
adventures, perils, successes, almost un-
paralleled in history, was now only
expanding into the prime of manhood.
A parentless orphan, he had struggled
upward into the actual reigning monarch
of his hereditary Sicily ; he was even
then rising above the yoke of the tur-
bulent magnates of his realm, and the
depressing tutelage of the Papal See ;
he had crossed the Alps a boyish adven-
turer, and won so much through his owr>
valour and daring that he might well
ascribe to himself his conquest, the king-
dom of Germany, the imperial crown ;
he was in undisputed possession of the
Empire, with all its rights in Northern
Italy ; King of Apulia, Sicily, and Jeru-
salem. He was beginning to be at once
the Magnificent Sovereign, the J^night,
the poet, the lawgiver, the patron of
arts, letters, and sciencp ; the Magnir
ficent Spvereign, nqw holding his cpur^
m, erie pf the oM t>afbftr-o aR4 figui^
4M
NOTES TO PURGATORlO.
cities of Germany among the proud and
turbulent princes of the Empire, more
often on the sunny shores of Naples or
Palermo, in southern and almost Oriental
luxury ; the gallant Knight and trouba-
dour Poet, not forbidding himself those
amorous indulgences which were the re-
ward of chivalrous valour and of the
' gay science ; ' the Lawgiver, whose
far-seeing wisdom seemed to anticipate
some of those views of equal justice, of
the advantages of commerce, of the cul-
tivation of the arts of peace, beyond all
the toleration of adverse religions, which
even in a more dutiful son of the Church
would doubtless have seemed godless in-
difference. Frederick must appear before
us«^in the course of our history in the full
development of all these shades of cha-
racter ; but besides all this, PVederick's
views of the temporal sovereignty were
as imperious and autocratic as those of
the haughtiest churchman of the spiritual
supremacy. The ban of the Empire
ought to be at least equally awful with
that of the Church ; disloyalty to the
Emperor was as heinous a sin as in-
fidelity to the head of Christendom ; the
independence of the Lombard republics
was as a great and punishable political
heresy. Even in Rome itself, as head of
the Roman Empire, Frederick aspired
to a supremacy which was not less un-
limited because vague and undefined, and
irreconcilable with that of the Supreme
Pontiff. If ever Emperor might be
tempted by the vision of a vast heredi-
tary monarchy to be perpetuated in his
house, the princely house of Hohen-
staufen, it was Frederick. He had heirs
of his greatness ; his eldest son was King
of the Romans ; from his loins might yet
spring an inexhaustible race of princes ;
the failure of his imperial line was his
last fear. The character of the man
seemed formed to achieve and to main-
tain this vast design ; he was at once
terrible and popular, courteous, generous,
placable to his foes ; yet there was a
depth of cruelty in the heart of Frederick
towards revolted subjects, which made
him look on the atrocities of his allies,
Eccelin di Romano, and the Salinguerras,
but as legitimate means to quell insolent
and stubborn rebellion
*' It is impossible lo conceive a contrast
more strong or more irreconcilable than
the octogenarian Gregory, in his cloister
palace, in his conclave of stem ascetics,
with all but severe imprisonment within
conventual walls, completely monastic
in manners, habits, views, in corporate
spirit, in celibacy, in rigid seclusion from
the rest of mankind, in the conscientious
determination to enslave, if possible, all
Christendom to its inviolable unity of
faith, and to the least possible latitude
of discipline ; and the gay and yet
youthful Frederick, with his mingled
assemblage of knights and ladies, of
Christians, Jews, and Mohammedans, of
poets, and men of science, met, as it
were, to enjoy and minister to enjoy-
ment,— to cultivate the pure intellect,
— where, if not the restraints of reli-
gion, at least the awful authority of
churchmen was examined with free-
dom, sometimes ridiculed with s;'ortive
wit."
See also Inf. X. Note 119.
124. Currado (Conrad) da Palazzo of
Brescia ; Gherardo da Camino of Tre-
viso ; and Guido da Castello of Reggio.
Of these three the Ottivio thus speaks : —
" Messer Currado was laden with
honour during his life, delighted in a
fine retinue, and in political life in the
government of cities, in which he ac-
quired much praise and fame.
"Messer Guido was assiduous i;\
honouring men of worth, who passed on
their way to France, and furnished many
with horses and arms, who came hither-
ward from France. To all who had
honourably consumed their property,
and returned more poorly furnished than
became them, he gave, without hope of
return, horses, arms, and money.
" Messer Gherardo da Camino de-
lighted not in one, but in all noble
things, keeping constantly at home."
He farther says, that his fame was so
great in France that he was there spoken
of as the "simple Lombard," just as,
" when one says the City, and no more,
one means Rome." Benvenuto da Imola
sdys that all Italians were called Lom-
bards by the French. In the Ihstoin d '
Croniijiie du petit ')ehan de Sahitri, fol. ,
219, ch. iv., the author remarks : "The
fifteenth day after Saintre's return, thert ^
came to Paris tw6 young, noble, vai
NOTES TO PURGATORIO.
%n
brave Italians, whom we call Lom-
bards."
132. Deuteronomy ihsvlx. 2: "There-
fore shall they have no inheritance
among their brethren : the Lord is
their inheritance, as he hath said unto
them."
140. " This Gherardo," says Buti,
"had a daughter, called, on account of
her beauty, Gaja ; and so modest and
virtuous was she, that through all Italy
was spread the fame of her beauty and
modesty."
The Ottimo, who preceded Buti in
point of time, gives a somewhat different
and more equivocal account. He says :
" Madonna Gaia was the daughter of
Messer Gherardo da Camino : she was a
lady of such conduct in amorous delecta-
tions, that her name was notorious
throughout all Italy ; and therefore she
is thus spoken of here."
CANTO XVIL
1. The trance and vision of Dante, and
the ascent to the Fourth Circle, where
the sin of Sloth is punished.
2. Iliad, III. 10 : " As the south
wind spreads a mist upon the brow of a
mountain, by no means agreeable to the
shepherd, but to the robber better than
night, in which a man sees only as far as
he can cast a stone."
19. In this vision are represented some
of the direful effects of anger, beginning
with the murder of Itys by his mother,
I'rocne, and her sister, Philomela. Ovid,
VL :—
" Now, at her lap arrived, the flattering boy
Salutes his parent with a smiling joy ;
Alrout her neck his little arms are thrown,
And he accosts her in a prattling tone.
When Procne, on revengeful mischief bent,
Home to h'.s heart a piercing poniard sent.
Itys, with nieful cries, but all too late,
Holds out his hands, and deprecates his fate ;
Still at his mother's neck he fondly aims,
And strives to melt her with endearing names ;
Yet still the cruel mother perseveres,
Nor with concern his bitter anguish hears.
This might suffice ; but Philomela too
Across his throat a shining cutlass drew."
Or perhaps the reference is to the
Homeric legend of Philomela, Odyssey,
XIX. 518 : " As when the daughter of
Pandarus, the swarthy nightingale, sings
beautifully when the spring newly begins,
sitting in the thick branches of trees,
and she, frequently changing, pours forth
her much-sounding voice, lamenting her
dear Itylus, whom once she slew witk
the brass through ignorance."
25. Esther vii. 9, lo : " And Har-
bonah, one of the chamberlains, said
before the king, Behold also, the gal-
lows, fifty cubits high, which Haman
had made for Mordecai, who had spoken
good for the king, standeth in the house
of Haman. Then the king said, Hang
him thereon. So they hanged Haman
on the gallows that he had prepared for
Mordecai. Then was the king's wrath
pacified."
34. Lavinia, daughter of King Latinus
and Queen Amata, betrothed to Tumus.
Amata, thinking Tumus dead, hanged
herself in anger and despair. jEneid,
XII. 875, Dryden's Tr. :—
" Mad with her anguish, impotent to bear
The mighty grief, she loathes the vital air.
She calls herself the cause of all this ill.
And owns the dire effects of her ungovemed
will ;
She raves against the gods, she beats her
breast.
She tears with both her hands her purple vest ;
Then round a beam a running noose she tied,
And, fastened by the neck, obscenely died.
" Soon as the fatal news by fame was blown.
And to her dames and to her daughters known,
The sad Lavinia rends her yellow hair
And rosy cheeks ; the rest her sorrow share ;
With shrieks the palace rings, and madness of
despair."
53. See Par. V. 134 :—
" Even as the sun, that doth conceal himself
By too much light."
And Milton, Parad. Lost, III. 380 : —
" Dark with excessive bright thy skirts appear."
68. Matthew v. 9 ; " Blessed are the
peacemakers : for they shall be called
the children of God."
85. Sloth. See //// VH. Note 115.
And Brunetto Latini, Tesoretto, XXI.
'45:—
" In ira nasce e posa
Accidia niquitosa."
97. The first, the object ; the second,
too much or too little vigour.
124. The sins of Pride, Envy, and
Anger. The other is Sloth, or luke-
warmness in well-doing, punished in this
circle.
4*4
NOTES TO PURGATORIO.
136. The sins of Avarice, Gluttony,
and Lust.
CANTO XVIII.
I. The punishment of the sin of
Sloth.
27. Bound or taken captive by the
image of pleasure presented to it. See
Canto XVII. 91.
22. Milton, Parad. Lost, V. 100 : —
" But know that in the soul
Are many lesser faculties, that serve
Reason as chief ; among these Fancy next
Her office holds ; of all external things.
Which the five watchful senses represent,
She foims imaginations, aery shapes.
Which Reason joining or disjoining frames
All what we affirm or what deny, and call
Our knowledge or opinion ; then retires
Into her private cell, when Nature rests."
30. The region of Fire. Bnmetto
Latini, Tresor. Ch. CVIII. : " After the
zone of the air is placed the fourth ele-
ment. This is an orb of fire without
any moisture, which extends as far as
the moon, and surrounds this atmosphere
in wliich we are. And know that above
the fire is first the moon, and the other
stars, which are all of the nature of
fire."
44. If the soul follows the appetitus
natiiralis, or goes not with another foot
than that of nature.
49. In the language of the Scholastics,
Form was the passing from the potential
to the actual. " Whatever is Act," says
Thomas Aquinas, Summa Theol., Queest.
I.XVI. Art. I, "whatever is Act is Fonn ;
quod est actus est forma." And again
Form wasdividetl into .Substantial Form,
which caused a thing to be ; and Acci-
dental Form, which caused it to be in a
certain way, " as heat makes its subject
not simply to be, but to be hot."
" The soul," says the .same AngeHc
Doctor, Qua?st. LXXVi. Art. 4, "is the
substantial form of man ; anima est forma
siihstantialis honiinis." It is segregate
or distinct from matter, though united
with it.
61. "This" refers to the power that
counsels, or the faculty of Reason.
66. Accepts, or rejects like chaff".
73. Dante makes Beatrice say, Par.
V. 19 :—
" The greatest gift that in his largess God
Creating made, and unto his own goodness
Nearest conformed, and that which he doih
prize
Most highly, is the freedom of the will,
Wherewith the creatures of intelligence
Both all and only were and are endowed."
76. Near midnight of the Second Day
of Purgatory.
80. The moon was rising in the sign
of the Scorpion, it being now five days
after the full ; and when the sun is in
this sign, it is seen by the inhabitants of
Rome to sit between the islands of Cor-
sica and Sardinia.
83. Virgil, bom at Pietola, near
Mantua.
84. The burden of Dante's doubts
and questions, laid upon Virgil.
91. Rivers of Bceotia, on whose banks
the Thebans crowded at night to invoke
the aid of Bacchus to give them rain for
their vineyards,
94. The word falcare, in French
faucher, here translated "curve," is a
term of equitation, describing the motion
of the outer fore-leg of a horse in going
round in a circle. It is the sweep of a
mower's scythe.
100. Ltike i. 39 : *' And Mary arose
in those days and went into the hill-
country with haste."
loi. Caesar on his way to subdue
Ilerda, now Lerida, in Spain, besieged
Marseilles, leaving there part of his
army under Brutus to complete the
work.
118. Nothing is known of this Abbot,
not even his name. Finding him here,
the commentators make bold to say that
he was "slothful and deficient in good
deeds." This is like some of the defini-
tions in the Cmsca, which, instead of
the interpretation of a Dantesque word, .
give you back the passage in which it \
occurs. \
119. This is the famous Emperor]
Frederick Barbarossa, wlio, according to •
the German popular tradition, is still '
sitting in a cave in the Kipphaiiser moun-
tains, waiting for some'hiiig to happen,
while his beard has grown tlirough the
stone-table before him. In 1162 he
burned and devastated Milan, Brescia,
riacenz.!, and Cremona. He was
drowned in the Salef in Armenia, on
his crusade in I190, endeavouring ta
NOTES TO PURGATOKIO.
4i5
ford the river on horseback in his impa-
tience to cross. His character is thus
drawn by. Milman, Lat. Christ., Boolv
VIII. Ch. 7, and sufficiently explains
why Dante calls him "the good Barba-
rossa " : —
*' Frederick was a prince of intrepid
valour, consummate prudence, unmea-
sured ambition, justice which hardened
into severity, the ferocity of a barbarian
somewhat tempered with a high chival-
rous gallantry ; above all, with a strength
of character which subjugated alike the
great temporal and ecclesiastical princes
of Germany ; and was prepared to assert
the Imperial rights in Italy to the utmost.
Of the constitutional rights of the Em-
f>eror, of his unlimited supremacy, his
absolute independence of, his temporal
superiority over, all other powers, even
that of the Pope, Frederick proclaimed
the loftiest notions. He was to the
Empire what Hildebrand and Innocent
were to the Popedom. His power was
of God alone ; to assert that it was
bestowed by the successor of St. Peter
was a lie, and directly contraiy to the
doctrine of St. Peter."
121. Alberto della Scala, Lord of
Verona. He made his natural son,
whose qualifications for the office Dante
here enumerates, and the commentators
repeat, Abbot of the Monastery of San
Zeno.
132. See /;;/ VU. Note 115.
135. Numbers y.x\\\. II, 12: "Surely
none of the men that came out of Egypt,
from twenty years old and upward, shall
see the l.'uid which I sware unto Abra-
ham, unto Isaac, and unto Jacob ; be-
cause they liave not wholly followed me:
save Caleb the son of Jephunneh the
Kenezite, and Joshua the son of Nun ;
for they have wholly followed the Lord."
137. The Trojans who remained with
Acestes in Sicily, instead of f(jllovving
.i4£neas to Italy. Aiueid, V.: "They
enroll the matrons for the city, and set
on shore as many of the people as were
willing, —souls that had no desire of
high renown."
145. The end of the Second Day.
CANTO XIX.
I. The ascent to the Fifth Circle,
where Avarice is punished. It is the
dawn of the Third Day.
3. Bnmetto Latini, Tresor. Ch. CXL
" Saturn, who is sovereign over all, is
cruel and malign and of a cold nature."
4. Geomancy is divination liy points
in the ground, or pebbles arranged in
certain figures, which have peculiar
names. Among these is the figure
called the Fortuna Major, which is thus
drawn : —
and which by an effiDrt of imagination
can also be formed out of some of the
last stars of Aquarius, and some of the
first of Pisces.
Chaucer, Troil. and Cres., III.,
1415:—
" But whan the cocke, commune astrologer,
Gan on his brest to bete and after crowe,
And Lucifer, the dayes messanger,
Gan for to rise and out his hemes throwe,
And estward rose, to him that could it knowe,
I'ortuna Major."
6. Because the sun is following close
behind.
7. This " stammering woman " of
Dante's dream is Sensual Pleasure,
which the imagination of the beholder
adorns with a thousand charms. T he
" lady saintly and alert " is Reason, the
same that tied Ulysses to the mast, and
stojiped the ears of his sailors with wax
that they might not hear the song of the
Sirens.
Gower, Conf. Amant., I.: —
" Of such nature
They ben, that with so swete a Steven -
Like to the mclodie of heven
In womannishe vois they singe
With notes of so great likinge,
Of suche mesure, of suche musike,
Whereo; the shijipes they besvvike
That passen by the costes there.
For whan the shipmen lay an ere
Unto the vois, in here airs
They wene it be a paradis,
Which after is to hem an helle.''
51. "That is," says Buti, "they
shall have the gift of comforting their
souls."
Matlhew v. 4: "Blessed are they
that mourn : for they shall be com-
forted.'"
■4i6
NOTES TO PURGATORIO.
59. The three remaining sins to 1^
purged away are Avarice, Gluttony,
and Lust.
61. See Canto XIV. 148.
73. Psalms cxix. 25: "My soul
cleaveth unto the dust : quicken thou me
according to thy word."
99. Know that I am the successor of
Peter. It is Pope Adrian the Fifth who
speaks. He was of the family of the
Counts of Lavagna, the family taking
its title from the river Lavagna, flowing
between Siestri and Chiaveri, towns on
the Riviera di Genova. He was Pope
only thirty-nine days, and died in 1276.
When his kindred came to congratulate
him on his election, he said, "Would
that ye came to a Cardinal in good
health, and not to a dying Pope. "
134. Revelation xix. 10 : "And I fell
at his feet to worship him. And he said
unto me. See thou do it not, I am thy
fellow-servant."
137. Matthezu xxn. 30: "For in the
resurrection they neither marry, nor are
given in marriage, but are as the angels
in heaven." He reminds Dante that
here all earthly distinctions and relations
are laid aside. He is no longer "the
Spouse of the Church."
141. Penitence; line 92: —
" In whom weeping ripens
That without which to God we cannot turn."
142. Madonna Alagia was the wife of
Marcello Maltspini, that friend of Uante
with whom, during his wanderings he
took refuge in the Lunigiana, in 1307.
CANTO XX.
1. In this canto the subject of the
preceding is continued, namely, the
punishment of Avarice and Prodigality.
2. To please the speaker, Poj>e Ad-
riaa the Fifth, (who, Canto XIX. 139,
says,
" Now go, no longer will I have thee linger,")
Dante departs without further question,
though not yet satisfied.
13. See the article Cabala at the end
of Panrdiso,
15. Tills is generally supposed to refer
to C"an Grande della .Scala. See Inf. I.
Note lOi.
23. The inn at Bethlehem.
25. The Roman Consul who rejected
with disdain the bribes of Pyrrhus, and
died so poor that he was buried at the
public expense, and the Romans were
oliliged to give a dowry to his daughters.
Virgil, ALneid, VI. 844, calls him
"powerful in poverty." Dante also
extols him in the Cotivito, IV. 5.
31. Gower, Conf. Amant., V. 13: —
" Betwene the two extremites
Of vice stont the propertes
Of vertue, and to prove it so
Take avarice and take also
The vice of prodegalite,
Betwene hem liberalite.
Which is the vertue of largesse
Slant and govemeth his noblesse.
32. This is St. Nicholas, patron saint
of children, sailors, and travellers. The
incident here alluded to is found in the
Legenda Aurea of Jacobus de Voragine,
the great storehouse of mediaeval won-
ders.
It may be found also in Mrs. Jame-
son's Sacred and Legendary Art, II. 62,
and in her version runs thus : —
" Now in that city there dwelt a
certain nobleman who had three daugh-
ters, and, from being rich, he became
poor ; so poor that there remained no
means of obtaining food for his daugh-
ters but by sacrificing them o an infa-
mous life ; and oftentimes it came into
his mind to tell them so, but shame and
sorrow held him dumb. Meantime the
maidens wept continually, not knowing
what to do, and not having bread to eat ;
and their father became more and more
desperate. When Nicholas heard of
this, he thought it a shame that such a
thing should happen in a Christian land;
therefore one night, when the maidens
were asleep, and their father alone sat
watching and weeping, he took a hand-
ful of gold, and, tying it up in a hand-
kerchief, he repaired to the dwelling of
the poor man. He considered how he
might bestow it without making himself
known, and, while he stood irresolute,
the moon coming from behind a cloud
showed him a window open ; so he
threw it in, and it fell at the feet of the
father, who, when he found it, returned
thanks, and with it he portioned his
eldest daughter. A second time Nicho-
las provided a similar sum, and again he
NOTES TO PVRGATORIO.
'4if
threw it in by night ; and with it the
nobleman married -his second daughter.
But he greatly desired to know who it
was that came to his aid ; therefore he
determined to watch, and when the good
saint came for the third time, and pre-
pared to throw in the third portion, he
was discovered, for the nobleman seized
him by the skirt of his robe, and flung
himself at his feet, saying, ' O Nicholas !
servant of God! why seek to hide thy-
self?' and he kissed his feet and his
hands. But Nicholas made him promise
that he would tell no man. And many
other charitable works did Nicholas per-
form in his native city."
43. If we knew from what old chro-
nicle, or from what Professor of the Rue
du Fouarre, Dante derived his know-
ledge of French history, we might pos-
sibly make plain the rather difficult
passage which begins with this line.
The spirit that speaks is not that of the
King Hugh Capet, but that of his father,
Hugh Capet, Duke of France and Count
of Paris. He was son of Robert the
Strong. Pasquier, J?ec/t. de la France,
VI. I, describes him as both valiant and
prudent, and says that, " although he
was never king, yet was he a maker and
unmaker of kings," and then goes on to
draw an elaborate parallel between him
and Charles M artel.
The "malignant plant" is Philip the
Fair, whose character is thus drawn by
Milman, Lat. Christ., Book XI. Ch.
8:—
" In Philip the Fair the gallantry of
the French temperament broke out on
rare occasions; his first Flemish cam-
paigns were conducted with bravery and
skill, but Philip ever preferred the subtle
negotiation, the slow and wily encroach-
ment ; till his enemies were, if not in his
power, at least at great disadvantage, he
did not venture on the usurpation or
invasion. In the slow systematic pursuit
of his object he was utterly without
scruple, without remorse. He was not
so much cruel as altogether obtuse to
human suffering, if necessary to the pro-
secution of his schemes ; not so much
rapacious as, finding money indispen-
sable to his aggrandizement, seeking
money by means of which he hardly
seemed to discern the injustice or the
folly. Never was man or monarch so'
intensely selfish as Philip the Fair : his
own power was his ultimate scope ; he
extended so enonnously the royal pre-
rogative, the influence of France, because
he was King of France. His rapacity,
which persecuted the Templars, his vin-
dictiveness, which warred on Boniface
after death as through life, was this sel-
fishness in other forms."
He was defeated at the battle of
Courtray, 1302, known in history as the
battle of the Spurs of Gold, from the
great number found on the field after
the battle. This is the vengeance im-
precated upon him by Dante.
50. For two centuries and a half, that
is, from 1060 to 1316, there was either a
Louis or a Phiiip on the throne of
France. The succession was as fol-
lows : —
Philip I. the Amorous. . 1060
Louis VI. the Fat . , . 1108
Louis VII. the Young. . 1137
Philip II. Augustus . . 1180
Louis VIII. the Lion . . 1223
Louis IX. the .Saint . . 1226
Philip HI. the Bold . . 1270
Philip IV. the Fair . . 1285
Louis X. . . . . ■ 1314
52. It is doubtful whether this passage
is to be taken literally or figuratively.
Pasquier, Kech. de la France, Liv. VI.
Ch. I (thinking it is the King Hugh
Capet that speaks), breaks forth in in-,
dignant protest as follows: —
" From this you can perceive the fata-
lity there was in this family from its
beginning to its end, to the disadvantage
of the Carlovingians. And moreover,
how ignorant the Italian poet Dante
was, when in his book entitled Purgatory
he says that our Hugh Capet was the
son of a butcher. Which word, once
written erroneously and carelessly by
him, has so crept into the heads of some
simpletons, that many who never inves-
tigated the antiquities of our France have
fallen into this same heresy. Frangois
de Villon, more studious of taverns and
ale-houses than of good books, says in
some part of his works,
' Si feusse les hoirs de Capet
Qi.i fut extrait de boucherie.' ,'
And since then Agrippa Alamanni, in
H8
NOTES TO PURGATORIO.
his book on the Vanity of Science, chap-
ter Of Nobility, on this first ignorance
declares impudently against the genea-
logy of our Capet. If Dante thought
that Hugh the Great, Capet's father, was
a l)Utcher, he was not a clever man. But
if he used this expression figuratively, as
I am willing to believe, those who cling
to the shell of the word are greater block-
heads still
" This passage of Dante being read
and explained by Luigi Alamanni, an
Italian, before Francis the First of that
name, he was indignant at the impos-
ture, and commanded it to be stricken
out. He was even excited to interdict
the reading of the book in his kingdom.
But for my part, in order to exculpate
this author, I wish to say that under the
name of Butcher he meant that Capet
was son of a great and valiant warrior.
.... If Dante understood it thus, I
forgive hirtl ; if otherwise, he was a veiy
Ignorant poet."
Benvenuto says that the name of Capet
comes from the fact that Hugh, in play-
ing with his companions in boyhood,
'* was in the habit of pulling off their
caps and running away with them."
Ducange repeats this story from an old
chronicle, and gives also another and
more probable origin of the name, as
coming from the hood or cowl which
Hugh was jn the haliit of wearing.
The belief that the family descended
from a butclier was current in Italy in
Dante's time. Villani, IV. 3, says :
" Most people say that the father was a
great and rich burgher of Paris, of a race
of butchers or dealers in cattle."
53. When the Carli vingian race were
all dead but one. And who was he ?
The Otlimo .says it was Rudolph, who
• became a monk and afterwards Arch-
bishop of Klieims. Benvenuto gives no
name, but says only ".a monk in poor,
coarse garments." Buti says the same.
Daniello thinks it was some Friar of St.
Francis, perhaps .St. Louis, forgetting
that these saints did not see the light till
some two centuries after the time here
sjjoken of. Others say Charles of Lor-
raine ; and Biagioli decides that it must
be either Charles the Simple, who died
a prisoner in the castle of Peronne, in
922; or Louis of Outre- Mer, who was
carried to England by Hugh the Great, '
in 936. The Man in Cloth of Grey re-
mains as great a mystery as the Man in
the Iron Mask.
59. Hugh Capet was crowned at
Rheims, in 987. The expression which
follows shows clearly that it is Hugh the
Great who speaks, and not Hugh the
founder of the Capetian dynasty.
61. Until the shame of the low origin |
of the family was removed by the mar- ;
riage of Charles of Anjou, brother of i
Saint Louis, to the daughter of Raimond j
Berenger, who brought him Provence as ■
her dower. I
65. Making amends for one crime by i
committing a greater. The particular '
transaction here alluded to is the seizing '■
by fraud and holding by force these pro-
vinces in the time of Philip the P'air. \
67. Charles of Anjou.
68. Curradino, or Conradin, son of i
the Emperor Conrad IV., a beautiful '
youth of sixteen, who was beheaded in |
the square of Naples by order of Charles ,
of Anjou, in 1268. Voltaire, in his ,
rhymed chronology at the end of his \
A finales de f Empire, says,
" C'est en soixante-huit que la main d'un '
bourreau 1
Dans Conradin son fils ^teint un sang si \
beau."
Endeavouring to escape to Sicily after i
his defeat at Tagliacozzo, he was carried .
to Naples and imprisoned in the Castel .
deir Uovo. "Christendom heard with J
horror," says Milman, Lat. Christ., a
Book XI. Ch. 3, "that the royal brother |
of St. Louis, that the champion of the «.
Church, after a mock trial, by the sen- %
tence of one judge, Robert di Lavena, — g
after an unanswerable pleading by Guido ;
de Suzaria, a famous jurist, —had con- ■'
demned the last heir of the .Swabian
house — a rival king who had fought gal-
lantly for his hereditary throne — to be i
executed as ajelon and a rebel on a pub- '
lie scaffold. So little did Conradin '
dread his fate, that, when his doom was
announced, he was playing at chess with
Frederick of Austria. • ' Slave,' said \
Conradin to Robert of Bari, who read 1
the fatal sentence, *do you dare to con- |
demn as a criminal the son and heir o( \
kings ? Knows not your master that he \
is my equal, not my judge?' He added,
NOTES TO PURGATORIO.
4»9
' I am a mortal, and must die ; yet ask
the kings of the earth if a prince be cri-
minal for seeking to win back the heri-
tage of his ancestors. But if there be no
pardon for me, spare, at least, my faith-
ful companions ; or if they must die,
strike me first, that I may not behold
their death.' They died devoutly, nobly.
Every circumstance aggravated the ab-
horrence ; it was said — perhaps it was
the invention of that abhorrence — that
Robert of Flanders, the brother of
Charles, struck dead the judge who had
presumed to read the iniquitous sentence.
When Conradin knelt, with uplifted
hands, awaiting the blow of the execu-
tioner, he uttered these last words, ' O
my mother ! how deep will be thy sor-
row at the news of this day ! ' Even the
followers of Charles could hardly restrain
their pity and indignation. With Con-
radin died his young and valiant friend,
Frederick of Austria, the two Lancias,
two of the noble house of Donaticcio of
Pisa. The inexorable Charles would not
permit them to be buried in consecrated
ground. "
69. Thomas Aquinas, the Angelic
Doctor of the Schools, died at the con-
vent of Fossa Nuova in the Campagna,
being on his way to the Council of
Lyons, in 1274. He is supposed to have
been poisoned by his physician, at the
instigation of Charles of Anjou.
71. Charles of Valois, who came into
Italy by invitation of Boniface the Eighth,
in 1301. See/«/I VI. 69.
74. There is in old French literature
a poem entitled Le Tournoyemettt de
V Antechrist, written by Hugues de Mery,
a monk -of the Abbey of St. Germain-
des-Pres, in the thirteenth centuiy, in
which he describes a battle between the
Virtues under the banner of Christ, and
the Vices under that of Antichrist.
In the Vision of Piers Ploughman,
there is a joust between Christ and the
foul fiend : —
" Thanne was Feith in a fenestre.
And cryde ^fili David,
As dooth a heraud of armes.
Whan aventrous Cometh to justes.
Old ^ewes of Jerusalem
For joye thei songen,
Benedictus qui venit in nomine Domini.
" Than I frayned at Feith,
What all that fare by-mente,
And who sholde juste in Jerusalem,
' Jhesus,' he seide,
' And fecche that the fend claymeth.
Piers fruyt the Plowman.'
" ' Who shal juste with Jhesus ?' quod I,
' Jewes or scrybes ? '
" ' Nay,' quod he ; ' The foule fend,
And fals doom and deeth.' "
75. By the aid of Charles of Valois
the Neri party triumphed in Florence,
and the Bianchi were banished, and with
them Dante.
76. There is an allusion here to the
nickname of Charles of Valois, Senza-
terra, or Lackland.
79. Charles the Second, son of Charles
of Anjou. He went from France to
recover Sicily after the Sicilian Vespers.
In an engagement with the Spanish fleet
under Admiral Rugieri d'Oria, he was
taken prisoner. Dante says he sold his
daughter, because he married her for a
large sum of money to Azzo the Sixth of
Este.
82. ^neid, III. 56. "Cursed thirst
of gold, to what dost thou not drive the
hearts of men."
86. The flower-de-luce is in the ban-
ner of France. Borel, Tresor de Re-
cherches, cited by Roquefort, Glossairc,
under the word Leye, says: "The ori-
flamme is so called from gold and flame ;
that is to say, a lily of the marshes. The
lilies are the arms of France on a field of
azure, which denotes water, in memory
that they (the French) came from a
marshy country. It is the most ancient
and principal banner of France, sown
with these lilies, and was borne around
our kings on great occasions."
Roquefort gives his own opinion as
follows : "The Franks, afterwards
called French, inhabited (before enter-
ing Gaul properly so called) the environs
of the Lys, a river of the Low Countries,
whose banks are still covered with a kind
of iris or flag of a yellow colour, which
differs from the common lily and more
nearly resembles the flower-de-luce of our
arms. Now it seems to me very natural
that the kings of the Franks, having tq
choose a symbol to which the name of
armorial bearings has since been given,
should take in its compos,ition a beautiful
and remarkable flower, which they had
before their eyes, and that they should
420
NOTES TO PURGATORIO.
name it, from the place where it grew in
abundance, flower of the river Lys. "
These are the Hlies of which Drayton
speaks in his Ballad of Agiiicvtirt : —
" .... when our grandsire g^eat.
Claiming the regal seat,
By many a warlike feat
Lopped the French lilies."
87. This passage alludes to the seizure
and imprisonment of Pope Boniface the
Eighth by the troops of Philip the Fair
at Alagna or Anagiii, in 1303. Milman,
Lat. Christ., Book XI. Ch. 9, thus
describes the event : —
" On a sudden, on the 7th September
(the 8th was the day for the publication
of the Bull), the peaceful streets of
Anagni were disturbed. The Pope and
the Cardinals, who were all assembled
around him, were startled with the tram-
pling of armed horse, and the terrible
cry, which ran like wildfire through the
city, ' Death to Pope Boniface ! Long
live the King of France ! ' Sciarra Co-
lonna, at the head of three hundred
horsemen, the Barons of Cercano and
Supino, and some others, the sons of
Master Massio of Anagni, were marching
in furious haste, with the banner of the
king of France displayed. The ungrate-
ful citizens of Anagni, forgetful of their
pride in their holy comjiatriot, of the
honour and advantage to their town from
the splendour and wealth of the Papal
residence, received them with rebellious
and acclaiming shouts.
" The bell of the city, indeed, had
tolled at the first alarm ; the burghers
had assembled ; they had chosen their
commander ; but that commander,
whom they ignorantly or treacherously
chose, was Arnulf, a deadly enemy of
the Pope. The banner of the Church
was unfolded against the Pope by the
captain of the jxjople of Anagni. The
first attack was on the palace of the
Pope, on that of the Marquis (Jaetani,
his nephew, and those of three Cardi
nals, the special partisans of Boniface.
The houses of the Pope and of his
nephew made some resistance. The
doors of those of the Cardinals were
beaten down, the trea.sures ransacked
and carried off; the Cardinals them-
selves Hcd from the backs of the houses
through the common sewer. Then
arrived, but not to the rescue, Arnulf,
the Captain of the People ; he had per-
haps been suborned by Reginald of
Supino. With him were the sons of
Chiton, whose father was pining in the
dungeons of Boniface. Instead of resist-
ing, they joined the attack on the palace
of the Pope s nephew and his ow^n. The
Pope and his nephew implored a truce ;
it was granted for eight hours. This
time the Pope employed in endeavouring
to stir up the people to his defence ; the
people coldly answered, that they were
under the command of their Captain.
The Pope demanded the terms of the
conspirators. ' If the Pope would save his
life, let him instantly restore the Colonna
Cardinals to their dignity, and reinstate
the whole house in their honours and pos-
sessions ; after this restoration the Pope
must abdicate, and leave his body at the
disposal of Sciarra.' The Pope groaned
in the depths of his heart. ' The word
is spoken.' Again the assailants thun-
dered at the gates of the palace ; still
tliere was obstinate resistance. The
principal church of Anagni, that of Santa
Maria, protected the Pope's palace.
Sciarra Colonna's lawless band set fire
to the gates ; the church was crowded
with clergy and laity and traders who
had brought tlieir precious wares into the
sacred building. They were plundered
with such rapacity that not a man
escaped with a farthing.
"The Marquis found himself com-
pelled to surrender, on the condition
that his own life, that of his family and
of his servants, should be spared. At
these sad tidings the Pope wept bitterly.
The Pope was alone ; from the first tiie
Cardinals, some from treachery, some
from cowardice, had fled on all sides,
even his most familiar friends : they had
crept into the most ignoble hiding-places.
The aged Pontiff alone lost not his self-
command. He had declared himself
ready to perish in his glorious cause ; he
determined to fall with dignity. ' If I
am betrayed like Christ, I am ready to
die like Christ.' He put on the stole of
St. Peter, the imperial crown was on his
head, the keys of St. Peter in one hand
and the cross in the other : he took his
scat on the Papal throne, and, like the
NOTES TO PURGATORIO.
m
Roman senators of old, awaited the
approach of the Gaul.
" But the pride and cruehy of Boni-
face had raised and infixed deep in the
hearts of men passions which acknow-
ledged no awe of age, of intrepidity, or
religious majesty. In William of No-
garet the blood of his Tolosan ancestors,
in Colonna, the wrongs, the degradation,
the beggary, the exile of all his house,
had extinguished every feeling but re-
venge. They insulted him with contu-
melious reproaches ; they menaced his
life. The Pope answered not a word.
They insisted that he should at once ab-
dicate the Papacy. ' Behold my neck,
behold my head,' was the only reply.
But fiercer words passed between the
Pope and William of Nogaret. Nogaret
threatened to drag him before the Coun-
cil of Lyons, where he should be deposed
from the Papacy. ' Shall I suffer my-
self to be degraded and deposed by
Paterins like thee, whose fathers were
righteously burned as Paterins ? ' Wil-
liam turned fiery red, with shame
thought the partisans of Boniface,
more likely with wrath. Sciarra, it was
said, would have slain him outright ;
he was prevented by some of his own
followers, even by Nogaret. ' Wretched
Pope, even at this distance the good-
ness of my lord the King guards thy
life. '
" He was placed under close custody,
not one of his own attendants permitted
to approach him. Worse indignities
awaited him. He was set on a vicious
horse, with his face to the tail, and so
led through the town to his place of im-
prisonment. The palaces of the Pope
and of his nephew were plundered ; so
vast was the wealth, that the annual
revenues of all the kings in the world
would not have been equal to the trea-
sures found and carried off by Sciarra's
freebooting soldiers. His very private
chamber was ransacked ; nothing left
but bare walls.
" At length the people of Anagni
could no longer bear the insult and the
sufferings heaped upon their illustrious
and holy fellow-citizen. They rose in
irresistible insurrection, drove out the
soldiers by whom they had been over-
awed, now gorged with plunder, and
doubtless not unwilling to withdraw.
The Pope was rescued, and led out into
the street, where the old man addressed
a few words to the people : ' Good men
and women, ye see how mine enemies
have come upon me, and plundered my
goods, those of the Church and of the
poor. Not a morsel of bread have I
eaten, not a drop have I drunk, since
my capture. I am almost dead with
hunger. If any good woman will give
me a piece of bread and a cup of wine,
if she has no wine, a little water, I will
absolve her, and any one who will give
me their alms, from all their sins. ' The
compassionate rabble burst into a cry,
' Long life to the Pope ! ' They carried
him back to his naked palace. They
crowded, the women especially, with
provisions, bread, meat, water, and
wine. They could not find a single
vessel : they poured a supply of water
into a chest. The Pope proclaimed a
general absolution to all, except the
plunderers of his palace. He even de-
clared that he wished to be at peace with
the Colonnas and all his enemies. This
perhaps was to disguise his intention of
retiring, as soon as he could, to Rome.
" The Romans had heard with indig-
nation the sacrilegious attack on the per-
son of the Supreme Pontiff. Four hun-
dred horse under Matteo and Gaetano
Orsini were sent to conduct him to the
city. He entered it almost in triumph;
the populace welcomed him with every
demonstration of joy. But the awe of
his greatness was gone ; the spell of his
dominion over the minds of men was
broken. His overweening haughtiness
and domination had made him many
enemies in the Sacred College, the gold
of France had made him more. This
general revolt is his severest condemna-
tion. Among his first enemies was the
Cardinal Napoleon Orsini, Orsini had
followed the triumphal entrance of the
Pope. Boniface, to show that he desired
to reconcile himself with all, courteously
invited him to his table. The Orsini
coldly answered, ' that he must receive
the Colonna Cardinals into his favour ;
he must not now disown what had been
wrung from him by compulsion,' 'I will
pardon them,' said Boniface, 'but the
mercy of the Pope is not to be from
422
NOTES TO PURGATORIO.
compulsion.' He found himself again a
prisoner.
"This last mortification crushed the
bodily, if not the mental strength of the
Pope. Among the Ghibellines terrible
stories were bruited abroad of his death.
In an access of fury, eitlier from poison
or wounded pride, he sat gnawing the
' top of his staff, and at length either beat
out his own brains against the wall, or
smothered himself (a strange notion !)
with his own pillows. More friendly,
probably more trustworthy, accounts
describe him as sadly but quietly breath-
ing his last, surrounded by eight Cardi-
nals, having confessed the faith and
received the consoling offices of the
Church. The Cardinal-Poet anticipates
his mild sentence from the Divine Judge.
" The religious mind of Christendom
was at once perplexed and horror-
stricken by this act of sacrilegious vio-
lence on the person of the Supreme
Pontiff; it shocked some even of the
sternest Ghibellines. Dante, who brands
the pride, the avarice, the treachery of
Boniface in his most terrible words, and
has consigned him to the direst doom,
(though it is true that his alliance with
the French, with Charles of Valois, by
whom the poet had been driven into
exile, was among the deepest causes of
his hatred to Boniface, ) nevertheless ex-
presses the almost universal feeling.
Christendom shuddered to behold the
Fleur-de-lis enter into Anagni, and
Christ again captive in his Vicar, the
mockery, the gall and vinegar, the cruci-
fixion between living robbers, the inso-
lent and sacrilegious cruelty of the second
Pilate."
Compare this scene with that of his
• inauguration as Pope, Inf. XIX. Note
53-
91. This "modem Pilate" is Philip
the Fair, and the allusion in the follow-
ing lines is to the persecution and sup-
pression of the Order of the Kniglits
Templars, in 1307— 1312. See Milman,
Lat. Christ., Book XII. Ch. 2, and
Villani, VIII. 92, who says the act was
committed per cupidi^a di guadagtiarc,
for love of gain ; and says also: "The
king of France and his children had
afterwards much shame and adversity,
both on account of this sin and on
account of the seizure of Pope Boni-
face."
97. What he was saying of the Vir-
gin Mary, line 19.
103. The brother of Dido and mur-
derer of her husband. yEueid, I., 350.
" He, impious and blinded with the love
of gold, having taken Sichaeus by sur-
prise, secretly assassinates him before
the altar, regardless of his sister's great
affection."
106. The Phrygian king, who, for his
hospitality to Silenus, was endowed by
Bacchus with the fatal power of turning
all he touched to gold. The most laugh-
able thing about him vi-as his wearing
ass's ears, as a punishment for preferring
the music of Pan to that of Apollo.
Ovid, XI., Croxall's Tr. : —
" Pan tuned the pipe, and with his rural song
Pleased the low taste of all the vulgar throng ;
Such songs a vulgar judgment mostly please :
Midas was there, and Midas judged with
these."
See also Hawthorne's story of T/ie
Golden Touch in his Wonder-Book.
109. Joshua vii. 21 : " When I saw
among the spoils a goodly Babylonish
garment, and two hundred shekels
of silver, and a wedge of gold of fifty
shekels weight, then I coveted them, and
took them ; and behold, they are hid in
the earth in the midst of my tent, and
the silver under it."
112. Acts V. I, 2 : "But a certain
man named Ananias, with Sappbira his
wife, sold a possession, and kept back
part of the price, his wife also being
privy to it, and brought a certain part,
and laid it at the apostles' feet."
113. The hoof-beats of the miracu-
lous horse in the Temple of Jerusalem,
when Heliodorus, the treasurer of King
Seleucus, went there to remove the trea-
sure. 2 Maccabees iii. 25 : " For there
appeared unto them an horse with a ter-
rible rider upon him, and adorned with
a very fair covering, and he ran fiercely,
and smote at Heliodorus with his fore-
feet, and it seemed that he that sat
upon the horse had complete harness of
gold."
1 15. Aineid, III. 49, Davidson's Tr..*
"This Polydore unhappy Priam had for.
merly sent in secrecy, with a great weight
of gold, to be brought up by the king of
NOTES TO PURGATORIO.
423
Thrace, when he now began to distrust
the arms of Troy, and saw the city with
close siege blocked up. He, [Polym-
nestor,] as soon as the power of the
Trojans was crushed, and their fortune
gone, espousing Agamemnon's interest
and victorious arms, breaks every sacred
bond, assassinates Polydore, and by vio-
lence possesses his gold. Cursed thirst
of gold, to what dost thou not drive the
hearts of men ! "
116. Lucinius Crassus, surnamed the
Rich. He was Consul with Pompey,
and on one occasion displayed his vast
(V'ealth by giving an entertainment to the
populace, at which the guests were so
numerous that they occupied ten thou-
sand tables. He was slain in a battle
with the Parthians, and his head was
sent to the Parthian king, Hyrodes, who
had molten gold poured down its throat.
Plutarch does not mention this circum-
stance in his Life of Crassus, but says: —
" When the head of Crassus was
brought to the door, the tables were
just taken away, and one Jason, a tragic
actor of the town of Tralles, was sing-
ing the scene in the Bacchte of Euripides
concerning Agave. He was receiving
much applause, when Sillaces coming to
the room, and having made obeisance to
the king, threw down the head of Cras-
sus into the midst of the company. The
Parthians receiving it with joy and accla-
mations, Sillaces, by the king's com-
mand, was made to sit down, while
Jason handed over the costume of Pen-
theus to one of the dancers in the chorus,
and taking up the head of Crassus, and
acting the part of a bacchante in her
frenzy, in a rapturous, impassioned man-
ner, sang the lyric passages,
'We've hunted down a mighty chase to-day,
And from the mountain bring the noble prey.'"
122. This is in answer to Dante's
question, line 35 : —
" And why only
Thou dost renew these praises well deserved? "
128. The occasion of this quaking of
the mountain is given, Canto XXI.
58:-
" It trembles here, whenever any soul
Feels itself pure, so that it soars, or moves
To mount aloft, and such a cry attends it."
130. An island in the ^-Egean Sea, in
the centre of the Cyclades. It was
thrown up by an earthquake, in order
to receive Latona, when she gave birth
to Apollo and Diana, — the Sun and the
Moon.
136. Luke\\. 13,14: " And suddenly
there was with the angel a multitude of
the heavenly host, praising God, and
saying, Glory to God in the highest, and
on earth peace, good will toward men."
140. Gower, Conf. Amant., HI. 5: —
" When Goddes sone also was bore.
He sent his aungel down therfore,
Whom the shepherdes herden singe ;
Pees to the men of welwillinge
In erthe be amonge us here."
CANTO XXI.
I. This canto is devoted to the inter-
view with the poet Statins, whose release
from punishment was announced by the
earthquake and the outcry at the end of
the last canto.
3. yokn iv. 14, 15 : " Whosoever
drinketh of the water that I shall give
him, shall never thirst .... The
woman saith unto him. Sir, give me this
water, that I thirst not, neither come
hither to draw."
7. Ljikex\iv. 13—15: "And, behold,
two of them went that same day to a
village called Emmaus, which was from
Jerusalem about threescore furlongs.
And they talked together of all these
things which had happened. And it
came to pass, that, while they com-
muned together and reasoned, Jesus
himself drew near, and, went with
them."
15. Among the monks of the Middle
Ages there were certain salutations,
which had their customary replies or
countersigns. Thus one would say,
" Peace be with thee ! " and the answer
would be, " And with thy spirit !" Or,
" Praised be the Lord ! " and the answer,
"World without end !"
22. The letters upon Dante's fore-
head.
25. Lachesis. Of the three Fates,
Clotho prepared and held the distaff,
Lachesis spun the thread, and Atropos
cut it.
" These," says Plato, Republic, X.,
" are the daughters of Necessity, the
F F
424
NOTES TO PURGATORIO.
Fates, Lachesis, Clotho, and Atropos ;
who, clothed in white robes, with gar-
lands on their heads, chant to the music
of the Sirens ; Lachesis the events of
the Past, Clotho those of the Present,
Atropos those of the Future."
33. See Canto XVIII. 46:—
" What reason seeth here,
Myself can tell thee ; beyond that await
For Beatrice, since 'tis a work of faith. "
So also Cowley, in his poem on the
Use of Reason in Divine Matters : —
" Though Reason cannot through Faith's mys-
teries see.
It sees that there and such they be ;
Leads to heaven's door, and there does humbly
keep,
And there through chinks and keyholes peep ;
Though it, like Moses, by a sad command
Must not come into the Holy Land,
Yet thither it infallibly does guide,
And from afar 'tis all descried."
40. Nothing unusual ever disturbs
the religio loci, the sacredness of the
mountain.
44. This happens only when the soul,
that came from heaven, is received back
into heaven ; not from any natural causes
affecting earth or air.
48 The gate of Purgatory, which is
also the gate of Heaven.
50. Iris, one of the Oceanides, the
daughter of Thaumas and Electra; the
rainbow.
65. The soul in Purgatory feels as
great a desire to be punished for a sin,
as it had to commit it.
82. The siege of Jerusalem under
Titus, surnamed the "Delight of Man-
kind, " took place in the year 70. Statins,
who is here speaking, was born at Naples
in the reign of Claudius, and had already
become famous "under the name that
most endures and honours," that is, as a
poet. His works are the Sih>(E, or mis-
cellaneous poems ; the Thebaid, an epic
in twelve books; and the Achilleid, left i
unfinished. He wrote also a tragedy,
Agave, which is lost.
Juvenal says of him, Satire VII.,
Dryden's Tr, : —
" All Rome is pleased when Statius will re-
hcarv;,
And longing crowds expect the promised
verse ;
His lofty numl>ers with so ^reat a gust
They hear, and swallow Wkth such eager lust ;
But while the common sufTrage crowned his
cause.
And broke the benches with their loud ap-
plause.
His Muse had starved, had not a piece unread.
And by a player bought, supplied her bread."
Dante shows his admiration of him
by placing him here.
89. Statius was not bom in Toulouse,
as Dante supposes, but in Naples, as he
himself states in his Silv/v, which work
was not discovered till after Dante's
death. The passage occurs in Book III,
Eclogue v.. To Claudia his Wife, where
he describes the beauties of Parthenope,
and calls her the mother and nurse of
both, amborum genetrix altrixque.
Landino thinks that Dante's error
may be traced to Placidus Lactantius,
a > commentator of the Thebaid, who
confounded Statius the poet of Naples
with Statius the rhetorician of Toulouse.
ioi\ Would be willing to remain
another year in Purgatory.
114. Petrarca uses the same expres-
sion,—the lightning of the angelic smile,
il lampeggiar delV angelico riso.
131. See Canto XIX. 133.
CANTO XXII.
I. The ascent to tlie Sixth Circle,
where the sin of Gluttony is punished.
5. Alatthew v. 6: "Blessed are they
which do hunger and thirst after right-
eousness; for they shall be filled."
13. The satirist Juvenal, who flour-
ished at Rome during the last half of
the first century of the Christian era,
and died at the beginning of the second,
aged eighty. He was a contemporary
of Statius, and survived him some thirty
years.
40. ALneid, III. 56 : " O cursed
hunger of gold, to what dost thou not
drive the hearts of men."
42. The punishment of the Avaricious
and Prodigal. Inf. VII. 26: —
" With great howls
Rolling weights forward by main force of chest."
46. Dante says of the Avaricious and
Prodigal, Inf VII. 56:—
" These from the sepulchre shall rise again
With the fist closed, and these with tressei
shorn."
56. Her two sons, Eteocles and Poly
u
NOTES TO PURGATORIO.
4*5
11 ices, of whom Statius sings in the
ThehaiJ, and to whom Dante alludes
by way of illustration, Inf. XXVI. 54.
See also the Note.
58. Statius begins the Thebaid with
an invocation to Clio, the Muse of
History, whose office it was to record
the heroic actions of brave men, I.
55:—
" What first, O Clio, shall adorn thy page.
The expiring prophet, or jEtoIian's rage?
Say, wilt thou sing how, grim with hostile
blood,
Hippomedon repelled the rushing flood.
Lament the Arcadian youth's untimely fate,
Or Jove, opposed by Capaneus, relate?"
Skelton, Elegy on the Earl of North-
umberland:—
" Of hevenly poems, O Clyo calde by name
In the college of musis goddess hystoriale.''
63. Saint Peter.
70. Virgil's Bucolics, Eel. IV. 5, a
passage supposed to foretell the birth of
Christ: "The last era of Cumeean song
is now arrived ; the great series of ages
begins anew; now the Virgin returns,
returns the Saturnian reign ; now a new
progeny is sent down from the high
heaven. "
92. The Fourth Circle of Purgatory,
where Sloth is punished. Canto XVII.
85:-
" The love of good, remiss
In what it should have done, is here restored ;
Here plied again the ill-belated oar."
97. Some editions read in this line,
instead of nostra amico, — nostro aittico,
our ancient Terence; but the epithet
would be more a])propriate to Plautus,
who was the earlier writer.
97, 98. Plautus, CDecilius, and Ter-
ence, the three principal Latin drama-
tists; Varro, "the most learned of the
Romans," the friend of Cicero, and
author of some five hundred volumes,
which made St. Augustine wonder Jiow
he who wrote so many books could find
time to read so many ; and how he who
read so many could find time to write so
many.
100. Persius, the Latin satirist.
loi. Homer.
106. Mrs. Browning, Wine oj Cy-
prus:—-
" Our Euripides, the human, —
With his droppings of warm tears ;
And. his toui'hings of things common,
llll they rose to touch the sp.ieres."
But why does Dante make no mention
here of "^^ischyles the thunderous" and
" Sophocles the royal" ?
Antiphon was a tragic and epic poet
of Attica, who was put to death by
Dionysius because he would not praise
the tyrant's writings. Some editions
read Anacreon for Antiphon.
107. Simonides, the poet of Cos, who
won a poetic prize at the age of eighty,
and is said to be the first poet who wrote
for money.
Agatho was an Athenian dramatist,
of whom nothing remains but the name
and a few passages quoted in other
writers.
1 10. Some of the people that Statius
introduces into his poems. Antigone,
daughter of CEdipus; Deiphile, wife of
Tideus ; Argia, her sister, wife of Poly-
nices ; Ismene, another daughter of
Qidipus, who is here represented as still
lamenting the death of Atys, her be-
trothed.
112. Hypsipile, who pointed out to
Adrastus the fountain of Langia, when
his soldiers were perishing with thirst
on their march against Thebes.
113. Of the three daughters of Tire-
sias only Manto is mentioned by Statius
in the Thebaid. But Dante places Manto
among the Soothsayers, Jnf. XX. 55, and
not in Limbo. Had he forgotten this ?
113, 114. Thetis, the mother of
Achilles, and Deidamia, the daughter of
Lycomedes. They are among the per-
sonages in the Achilleid of Statius.
118. Four hours of the day were
already passed.
131. Cowley, The Tree of Know-
ledge : —
" The sacred tree 'midst the fair orchard grew.
The phoenix Truth did on it rest
And built his perfumed nest.
That right Porphyrian tree which did true
Logic show ;
Each leaf did learned notions give
And th' apples were demonstrative :
So clear their colour and divine
The very shade they cast did other lights out-
shine. "
This tree of Temptation, however, is
hardly the tree of Knowledge, though
sprung from it, as Dante says of the next,
in Canto XXIV. 117. It is meant only
to increase the torment of the starving
souls beneath it, by holding its fresh and
dewy fruit beyond their reach.
F F 2
426
NOTES TO PURGATORIO.
142. John ii. 3: "And when they
wanted wine, the mother of Jesus saith
unto liim, They have no wine."
146. Daniel i. 12 : " Prove thy ser-
vants, I beseech thee, ten days ; and let
them give us pulse to eat and water to
drink And Daniel had under-
standing in all visions and dreams."
148. Compare the description of the
Golden Age in Ovid, Met., I. : —
" The golden age was first ; when man, yet
new,
No rule but uncorrupted reason knew,
And, with a native bent, did good pursue.
Unforced by punishment, unawed by fear.
His words were simple, and his soul suicere ;
Needless was written law, where none opprest:
The law of man was written in his breast :
No suppliant crowds before the judge appeared.
No court erected yet, nor cause w.xs heard :
But all was safe, for conscience was their guard.
The mountain-trees in distant prospect please,
Ere yet the pine descended to the seas ;
Ere sails were spread, new oceans to explore ;
And happy mortals, unconcerned for more.
Confined their wishes to their native shore.
No walls were yet: nor fence, nor mote, nor
mound.
Nor drum was heard, nor trumpet's angry sound:
Nor swords were forged ; but, void of care and
crime.
The soft creation slept away their time.
The teeming earth, yet guiltless of the plough.
And unprovoked, did fruitful stores allow:
Content with food, which nature freely bred.
On wildings and on strawberries they fed ;
Cornels and bramble-berries gave the rest,
And falling acorns fiirnLshed out a feast.
The flowers unsown in fields and meadows
reigned ;
And western winds immortal spring maintained.
In following years, the be-^rded corn ensued
From earth unasked, nor was that earth re-
newed.
From veins of valleys milk and nectar broke.
And honey sweating through the pores of oak."
Also Boethius, Book II. Met. 5, and
the Ode in Tasso's/4w;«/a, Leigh Hunt's
Tr., beginning : —
"O lovely age of gold !
Not that the rivers rolled
With milk, or that the woods wept honey-
dew;
Not that the ready ground
Produced without a wound,
Or the mild serpent had no tooth that slew ;
Not that a cloudless blue
For ever was in sight,
Or that the heaven which burns,
And now is cold by turns,
Looked out in glad and everlasting light ;
No, nor that even the insolent ships from far
Brought war to no new lands, nor riches worse
than war :
" But Kilely that that vain
And breath-invented pain
That idol of mistake, that worshipped cheat.
That Honour, — since so called
By vulgar minds appalled, —
Played not the tyrant with our nature yet.
It had not come to fret
The sweet and happy fold
Of gentle human-kmd ;
Nor did its hard law bind
Souls nursed in freedom ; but that law of gold.
That glad and golden law, all free, all fitted.
Which Nature's own hand wrote, — What
pleases, is permitted."
Also Don Quixote's address to the
goatherds, Don Quix., Book II. Ch. 3,
Jarvis's Tr. : — -
" After Don Quixote had satisfied his
hunger, he took up an handful of acorns,
and, looking on them attentively, gave
utterance to expressions like these ; —
" ' Happy times, and happy ages !
those to which the ancients gave the
name of golden, not because gold (which,
in this our iron age, is so much esteemed)
was to be had, in that fortunate period,
without toil and labour ; but because
they who then lived were ignorant of
these two words Meum and Tuum. In
that age of innocence, all things were
in common ; no one needed to take any
other pains for his ordinary sustenance,
than to lift up his hand and take it from
the sturdy oaks, which stood inviting
him liberally to taste of their sweet and
relishing fruit. The limjiid fountains,
and running streams, offered them, in
magnificent abundance, their delicious
and transparent waters. In the clefts of
rocks, and in the hollow of trees, did the
industrious and provident bees form their
commonwealths, offering to every hand,
without usury, the fertile produce of
their most delicious toil. The stout
cork trees, without any other induce-
ment than that of their own courtesy,
divested themselves of their light and
expanded bark, with whicii men began
to oover their houses, supported by rough
pole«,'tonly for a defence against the in-
clemency of the seasons. All then was ,
peace, all amity, all concord. As yet
the heavy coulter of the crooked ploitgh
had not dared to force open, and search
into, the tender bowels of our first
mother, who unconstrained offered, from
every part of her fertile and spacious
besom, whatever might feed, sustain,
and delight those her children, who then
had her in possession. Then did the
NOTES TO PURGATORJO.
427
simple and beauteous young shepherd-
esses trip it from dale to dale, and from
hill to hill, their tresses sometimes
plaited, sometimes loosely flowing, with
no more clothing than was necessary
modestly to cover what modesty has
always required to be concealed ; nor
were there ornaments like those now-a-
days in fashion, to which the Tyrian
purple and the so-many-ways martyred
silk give a value ; but composed of green
dock-leaves and ivy interwoven ; with
which, perhaps, they went as splendidly
and elegantly decked as our court-ladies
do now, with all those rare and foreign
inventions which idle curiosity hath
taught them. Then were the amorous
conceptions of the soul clothed in simple
and sincere expressions, in the same way
and manner they were conceived, without
seeking artificial phrases to set them off.
Nor as yet were fraud, deceit, and malice
intermixed with truth and plain-dealing.
Justice kept within her proper bounds ;
favour and interest, which now so much
depreciate, confound, and persecute her,
not daring then to disturb or offend her.
As yet the judge did not make his own
will the measure of justice ; for then
there was neither cause nor person to be
judged.'"
CANTO -XXIII.
I. The punishment of the sin of
Gluttony.
3. Shakespeare, As You Like It, II.
7:-
"Under the shade of melancholy boughs
Lose and neglect the creeping hours of time."
II. Psalms li. 15: "O Lord, open
thou my lips ; and my mouth shall show
forth thy praise."
26. Erisichthon the Thessalian, who
in derision cut down an ancient oak in
the sacred groves of Ceres. He was
punished by perpetual hunger, till, other
food failing him, at last he gnawed his
own flesh. Ovid, Met. VIII., Vernon's
Tr. :—
" Straight he requires, impatient in demand,
Provisions from the air, the seas, the land ;
But though the land, air, seas, provisions grant,
S'arves at full tables, and complains of v^ant.
What to a people might in dole be p^id,
Or victual cities for a long blockade.
Could not one wolfish appetite assuage;
For glutting nourishment increased its rage.
As rivers poured from every distant shore
The sea insatiate drinks, and thirsts for more ;
Or as the fire, which all materials burns,
And wasted forests into ashes turns,
Grows more voracious as the more it preys.
Recruits dilate the flame, and spread the blaz*
So impious Erisichthon 's hunger raves,
Receives refreshments, and refreshments craves.
Food raises a desire for food, and meat
Is but a new provocative to eat.
He grows more empty as the more supplied.
And endless cramming but extends the void."
30. This tragic tale of the siege of
Jerusalem by Titus is thus told in
Josephus, 'Jewish War, Book VI. Ch. 3,
Whiston's Tr. : —
' ' There was a certain woman that
dwelt beyond Jordan ; her name was
Mary; her father was Eleazar, of the
village Bethezub, which signifies the
house of Hyssop. She was eminent
for her family and her wealth, and
had fled away to Jerusalem with the
rest of the multitude, and was with them
besieged therein at this time. The other
effects of this woman had been already
seized upon, such I mean as she had
brought with her out of Perea, and
removed to the city. What she had
treasured up besides, as also what food
she had contrived to save, had been also
carried off" by the rapacious guards, who
came every day running into her house
for that purpose. This put the poor
woman into a very great passion, and by
the frequent reproaches and imprecations
she cast at these rapacious villains, she
had provoked them to anger against her;
but none of them, either out of the in-
dignation she had raised against herself,
or out of commiseration of her case,
would take away her life. And if she
found any food, she perceived her labours
were for others and not for herself ; and
it was now become impossible for her
any way to find any more food, while
the famine pierced through her very
bowels and marrow, when also her pas-
sion was fired to a degree beyond the
famine itself. Nor did she consult with
anything but with her passion and the
necessity she was in. She then attempted
a most unnatural thing, and, snatching
up her son who was a child sucking at
her breast, she said, ' O thou miserable
infant ! For whom shall I preserve thee
42^
NOTES TO PURGATORIO.
in this war, this famine, and this sedition?
As to the war with the Romans, if they
preserve our lives, we must be slaves.
This famine also will destroy us, even
before that slavery comes u^kju us. Yet
are these seditious rogues more terrible
than both the other. Come on, be thou
my food, and be thou a fury to these
seditious varlets, and a byword to the
world ; which is all that is now wanting
to complete the calamities of the Jews.'
As soon as she had said this, she slew
her son, and then roasted him, and ate
the one half of him, and kept the other
half by her concealed. Upon this the
seditious came in presently, and, smelling
the horrid scent of this food, they threat-
ened her that they would cut her throat
immediately, if she did not show then,
what food she had gotten ready. She
replied, that she had saved a very fine
portion of it for them ; and withal un-
covered what was left of her son. Here-
upon they were seized with a horror and
amazement of mind, and stood aston-
ished at the sight, when she said to
them : ' This is mine own son, and what
hath been done was mine own doing.
Come, eat of this food ; for I have eaten
of it myself. Do not you pretend to be
either more tender than a woman, or
'nore compassionate than a mother.
But if you be so scrupulous, and do
abominate this my sacrifice, as I have
eaten the one-half, let the rest be re-
served for me also.' After which those
men went out trembling, l^eing never so
much affrighted at anything as they were
at this, and with some difficulty they
left the rest of that meat to the mother.
Upon which the whole city was full of
this horrid action immediately ; and
while everybcxiy laid this miserable case
before their own eyes, they trembled as if
this unheard of action had been done by
themselves. So those that were thus
distressed by the famine were very desi-
rous to die, and those already dead were
esteemed happy, l)ecause they had not
lived long enough either to hear or to
see such miseries."
31. Shakespeare, King Lear, V. 3: —
" And in this habit
Met I my father with hi» bleeding rings,
Their precious stones new lost"
32. In this fanciful recognition of the
word omo {homo, man) in the human
face, so written as to place the two o\
between the outer strokes of the m, the
former represent the eyes, and the latter
the nose and cheekbones :
m
Brother Berthold, a Franciscan monk
of Regensburg, in the thirteenth century,
makes the following allusion to it in
one of his sermons. See VVackernagel, ■
Deutsches Lesebuch, I. 678. The monk
carries out the resemblance into still ftir-
ther detail : — .
" Now behold, ye blessed children of |
God, the Almighty has created you soul i
and body. And he has written it under '
your eyes and on your faces, that you ;
are created in his likeness. He has 1
written it upon your very faces with or- 1
namented letters. With great diligence j
are they embellished and ornamented, i
This your learned men will understand, |
but the unlearned may not understand it. \
The two eyes are two o\. The h is 1
properly no letter ; it only helps the ]
others ; so that homo with an h means ■
Man. Likewise the brows arched above
and the nose down lietween them are an
m, beautiful with three strokes. So is \
the ear a d, beautifully rounded and or-
namented. So are the nostrils beauti- ■
fully formed like a Greek f, beautifully '
rounded and ornamented. So is the
mouth an /, beautifully adorned and or- •
namented. Now behold, ye good Chris- i
tian people, how skilfully he has adorned :
you with these six letters, to show that \
ye are his own, and tliat he has created ;;
you ! Now read me an o and an /// and i
another o together; that spells homo, j
Then read me a d and an e and an / toge- \
ther ; that spells dei. Homo dci, man oi %
God, man of God ! " X,
48, Forese Donati, the brother-in-law^
and intimate friend of Dante. "ThisJ
F'orese," says Buti, " was a citizen of-^
Florence, and was brother of Messei *
Corso Donati, and was very gluttonous; '
and therefore the author feigns that hej
found him here, where the Gluttons apftf?
punished." '\
Certain vituperative sonnets, addressed j
NOTES TO PURGATORTO.
425
to Dante, have been attributed to Forese.
If authentic, they prove that the friend-
ship between the two poets was not un-
interrupted. See Rossetti, Early Italian
Poets, Appendix to Part II.
74. The same desire that sacrifice and
atonement may be complete.
75. Mattheiu xxvii, 46 : " Eli, Eli,
lama sabachthani ? that is to say. My
God, my God, why hast thou forsaken
me ? "
83. Outside the gate of Purgatory,
where those who had postponed repent-
ance till the last hour were forced to
wait as many years and days as they had
lived impenitent on earth, unless aided
by the devout prayers of those on earth.
See Canto IV.
87. Nella, contraction of Giovannella,
widow of Forese. Nothing is known of
this good woman but the name, and what
Forese here says in her praise.
94. Covino, Descriz. Geograf. deW
Italia, p. 52, says: "In the district of
Arhwrea, on the slopes of the Gennar-
gentu, the most vast and lofty mountain
range of Sardinia, spreads an alpine
country which in Dante's time, being
almost barbarous, was called the Bar-
bagia. "
102. Sacchetti, the Italian novelist of
the fourteenth century, severely criticises
the fashions of the Florentines, and their
sudden changes, which he says it would
take a whole volume of his stories to
enumerate. In Nov. 178, he speaks of
their wearing their dresses "far below
their arm-pits," and then "up to their
ears ; " and continues, in Napier's ver-
sion, Flor. Hist., II. 539 : —
" The young Florentine girls, who
used to dress so modestly, have now
changed the fashion of their hoods to
resemble courtesans, and thus attired
they move alx>ut laced up to the throat,
with all sorts of animals hanging as
ornaments about their necks. Their
sleeves, or rather their sacks, as they
should be called, — was there ever so
useless and pernicious a fashion ! Can
any of them reach a glass or take a
morsel from the table without dirtying
herself or the cloth by the things she
knocks down ? And thus do the young
men, and worse ; and such sleeves are
made even for sucking babe^. The
women go about in hoods and cloaks;
most of the young men without cloaks,
in long, flowing hair, and if they throw
off their breeches, which from thei»
smallness may easily be done, all is off,
for they literally stick their posteriors
into a pair of socks and expend a yard
of cloth on their wristbands, while more
stuff is put into a glove than a cloak,
hood. However, I am comforted' by.
one thing, and that is, that all now hav«
begun to put their feet in chains, perhaps
as a penance for the many vain things
they are guilty of ; for we are but a day
in this world, and in that dav the fashion
is changed a thousand times : all seek
lil>erty, yet all deprive themselves of it :
God has made our feet free, and many
with long pointed toes to their shoes can
scarcely walk : he has supplied the legs
with hinges, and many have so bound
them up with close lacing that they can
scarcely sit : the bust is tightly bandaged
up ; the arms trail their drapery along ;
the throat is rolled in a capuchin ; the
head so loaded and bound round with
caps over the hair that it appears as
though it were sawed off. And thus I
might go on for ever discoursing of
female absurdities, commencing with the
immeasurable trains at their feet, and
proceeding regularly upwards to the
head, with which they may always be
seen occupied in their chambers ; some
curling, some smoothing, and some
whitening it, so that they often kill
themselves with colds caught in these
vain occupations."
132. Statius.
CANTO XXIV.
1. Continuation of the punishment of
Gluttony.
7. Continuing the words with which
the preceding canto closes, and referring
to Statius.
10. Picarda, sister of Forese and
Corso Donati. She was a nun of Santa
Clara, and is placed by Dante in the
first heaven of Paradise, which Forese
calls "high Olympus." .See Par. III.
48, where her story is told more in
detail.
19. Buonagiunta Urbisani of Lucca is
430
NOTES TO PURGATORIO.
one of the early minor poets of Italy, a
contemporary of Dante. Rossetti, Early
Italian Poets, 77, gives some specimens
of his sonnets and canzoni. All that is
known of him is contained in Benve-
nuto's brief notice : " Buonagiunta of
Urbisani, an honourable man of the city
of Lucca, a brilliant orator in his mother
tongue, a facile producer of rhymes, and
still more facile consumer of wines ; who
knew our author in his lifetime, and
sometimes corresponded with him."
Tiraboschi also mentions him, Storia
ddla Lett., IV. 397 : "He was seen by
Dante in Purgatory punished among the
Gluttons, from which vice, it is proper to
say, poetry did not render him exempt."
22. Pope Martin the Fourth, whose
fondness for the eels of Bolsena brought
his life to a sudden close, and his soul
to this circle of Purgatory, has been ridi-
culed in the well-known epigram, —
"Gaudent anguillse, quod mortuus hie jacet ille
Qui quasi morte reas excoriabat eas."
" Martin the Fourth," says Milman,
Hist. Lat. Christ., VI. 143, "was born
at Mont. Pence in Brie ; he had been
Canon of Tours. He put on at first the
show of maintaining the Ipfty character
of the Churchman. He excommunicated
the Viterbans for their sacrilegious mal-
treatment of the Cardinals ; Rinaldo
Annibaldeschi, the Lord of Viterbo, was
compelled to ask pardon on his knees of
the Cardinal Rosso, and forgiven only
at the intervention of the Pope. Martin
the Fourth retired to Orvieto.
" But the Frenchman soon began to
predominate over the Pontiff; he sunk
mto the vassal of Charles of Anjou.
The great policy of liis predecessor, to
assuage the feuds of Guelph and Ghi-
belline, was an Italian policy ; it was
altogether abandoned. The Ghibellines
in every city were menaced or smitten
with excommunication ; the Lambertazzi
were driven from Bologna. Forlt was
placed under interdict for harbouring the
exiles ; the goods of the citizens were
confiscated for the benefit of the Pope.
Bertoldo Orsini was deposed from the
Countship of Romagna ; the office was
bestowed on John of Appia, with in-
structions everywhere to coerce or to
chastise the refractory Ghibellines."
Villani, Book VI. Ch. 106, says :
" He was a good man, and very favour-
able to Holy Church and to those of the
house of France, because he was from
Tours."
He is said to have died of a surfeit.
The eels and sturgeon of Bolsena, and
the wines of Orvieto and Montefiascone, :
in the neighbourhood of whose vineyards
he lived, were too much for him. But
he died in Perugia, not in Orvieto.
24. The Lake of Bolsena is in the-
Papal States, a few miles northwest of!
Viterbo, on the road from Rome to'
Siena. It is thus described in Murray's
Handbook of Central Italy, p. 199 : —
"Its circular form, and being in the
centre of a volcanic district, has led to;
its being regarded as an extinct crater ; \
but that hypothesis can scarcely be ad-;
mitted when the great extent of the lake;
is considered. The treacherous beauty:
of the lake conceals malaria in its mostl
fatal forms ; and its shores, although'
there are no traces of a marsh, are de-
serted, excepting where a few sickly'
hamlets are scattered on their western j
slopes. The ground is cultivated inj
many parts down to the water's edge,,
but the labourers dare not sleep for 4<
single night during the summer or au-|
tumn on the plains where they work by'
day ; and a large tract of beautiful and'
productive country is reduced to a per-
fect solitude by this invisible calamity, j
Nothing can be more striking than the S
appearance of the lake, without a single ,
sail upon its waters, and with scarcely a^
human habitation within sight of Bol-j
sena ; and nothing perhaps can give thei
traveller who visits Italy for the first)
time a more impressive idea of the effects;
of malaria. " «
Of the Vernaccia or Vemage, in which*
Pope Martin cooked his eels, HendersooJ
says, Hist. Anc. and Mod. Wines, p. 296 »
" The Vemage .... was a red wine,!
of a bright colour, and a sweetish anq|
somewhat rough flavour, which waft
grown in Tuscany and other parts oK
Italy, and derived its name from the'i
thick-skinned grape, vernaccia (corre«i
spending with the vinaciola of the an* 1
cients), that was used in the preparatioft ,1
of it." ^
Chaucer mentions it in the Merchanft \
Tale :—
3
NOTES TO PURGATORTO.
431
" He drlnketh ipocras, clarre, and vernage |
Of spices hot, to eiicreasen his corege.' I
And Redi, Bacchus in Tuscany, Leigh
Hunt's Tr., p. 30, sings of it thus : — •
"If anybody doesn't like Vernaccia,
I mean that sort that's made in Pietrafitta,
Let him fly
My violent eye ;
I curse him, clean, through all the Alpha-
beta."
28. Ovid, Met. VII., says of Erisich-
thon, that he
" Deludes his throat with visionary fare.
Feasts on the wind and banquets on the air."
29. Ubaldin dalla Pila was a brother
of the Cardinal Ottaviano degli Ubal-
dini, mentioned Inf. X. 120, and fa-
ther of the Archbishop Ruggieri, Inf.
XXXIII. 14. According to Sacchetti,
Nov. 205, he passed most of his time at
his castle, and turned his gardener into
a priest ; "and Messer Ubaldino," con-
tinues the novelist, "put him into his
church ; of which one may say he made
a pigsty ; for he did not put in a priest,
hut a pig in the way of eating and drink-
ing, who had neither grammar nor any
good thing in him."
Some writers say that this Boniface,
Archbishop of Ravenna, was a son of
Ubaldino ; but this is confounding him
with Ruggieri, Archbishop of Pisa. He
was of the Fieschi of Genoa. His pas-
turing many people alludes to his keep-
ing a great retinue and court, and the
free life they led in matters of the table.
31. Messer Marchese da Forli, who
answered the accusation made against
him, that "he was always drinking," by
saying, that "he was always thirsty."
37. A lady of l.ucca with whom
Dante is supposed to have been en-
amoured. " Let us pass over in
silence," says Balbo, Life and Times of
Dante, II. 177, "the consolations and
errors of the poor exile." But Buti
says: "He formed an attachment to
a gentle lady, called Madonna Gen-
tucca, of the family of Rossimpelo, on
account of her great virtue and modesty,
and not with any other love."
Benvenuto and the Ottimo interpret
the passage differently, making getttucca
2L common noun, — gente bassa, low
people. But the passage which imme-
uiately follows, in which a maiden is
mentioned who should make Lucca
pleasant to him, seems to confirm the
former interpretation.
38. In the throat of the speaker,
where he felt the hunger and thirst of
his punishment.
50. Chaucer, Complaint of the Blacke
Knight, 194: —
" But even like as doth a skrivenere.
That can no more tell what that he shal write.
But as his maister beside dothe indite."
51. A canzone of the Vita Nuova,
beginning, in Rossetti's version, Early
Italian Poets, p. 255 : —
"Ladies tjiat have intelligence in love,
Of mine own lady I would speak with you ;
Not that I hope to count her praises through,
But, telling what I may, to ease my mind."
56. Jacopo da Lentino, or " the
Notary," was a Sicilian poet who
flourished about 1250, in the later days
of the Emperor Frederick the Second.
Crescimbeni, Hist. Volg. Pocsia, III.
43, says that Dante *' esteemed him so
highly, that he even mentions him in
his Comedy, doing him the favour to
put him into Purgatory." Tassoni,
and others after him, make the careless
statement that he addressed a sonnet to
Petrarca. He died before Petrarca was
born. Rossetti gives several specimens
of his sonnets and canzonette in his
Early Italian PoeSs, of which the fol-
lowing is one : —
"Of his Lady in Heaven.
" I have it in my heart to serve God so
That into Paradise I shall repair, —
The holy place through the which every-
where
I have heard say that joy and solace flow.
Without my lady I were loath to go, —
She who has the bright face and the bright
hair ;
Because if she were absent, I being there.
My pleasure would be less than nought, I
know.
Look you, I say not this to such intent
As that I there would deal in any sin :
only would behold her gracious mien.
And beautiful soft eyes, and lovely face.
That so it should be my complete content
To see my lady joyful in her place."
Fra Guittone d' Arezzo, a contem-
porary of the Notary, was one of the
Frati Gaudentl, or Jovial Friars, men-
tioned in /«/ XXIII. Note 103. He
first brought the Italian Sonnet to the
perfect form it has since preserved, and
4S«
NOTES TO PURGATORIO.
left behind the earliest specimens of
Italian letter-writing. These letters are
written in a veiy florid style, and are
perhaps more poetical than his verses,
which certainly fall very far short of the
"sweet new style." Of all his letters
the best is that To the Florentines, from
which a brief extract is given Canto VI.
Note 76.
82. Corso Donati, the brother of
Forese who is here speaking, and into
whose mouth nothing but Ghibelline
wrath could have put these words.
Corso was the leader of the Neri in
Florence, and a partisan of Charles de
Valois. His death is recorded by Vil-
lani, VIII. 96, and is thus described by
Napier, Flor. Hist., I. 407: —
" The popularity of Corso was now
thoroughly undermined, and the priors,
after sounding the Campana for a general
assembly of the armed citizens, laid a
formal accusation before the Podest^
Piero Branca d' Agobbio against him
for conspiring to overthrow the liberties
of his country, and endeavouring to
make himself Tyrant of Florence: he
was immediately cited to appear, and,
not complying, from a reasonable dis-
trust of his judges, was within one hour,
against all legal forms, condemned to
lose his head, as a rebel and traitor to
the commonwealth.
" Not willing to allow the culprit
more time for an armed resistance than
had been given for legal vindication, the
Seignory, preceded by the Gonfalonier
of justice, and followed by the Podest^,
the captain of the people, and the exe-
cutor,— all attended by their guards and
officers,— issued from the palace ; and
with the whole civic force marshalled in
companies, with banners flying, moved
forward to execute an illegal sentence
against a single citizen, who nevertheless
stood undaunted on his defence.
" Corso, on first hearing of the prose-
cution, had hastily barricaded all the
approaches to his palace, but, disabled
by the gout, could only direct the neces-
sary operations from his lied ; yet thus
helpless, thus abandoned by all but his
own immediate friends and vassals ;
suddenly condemned to death ; encom-
passed by the bitterest foes, with the
whole force of Uie republic banded ]
against him, he never cowered for an
instant, but courageously determined to
resist, until succoured by Uguccione
della Faggiola, to whom he had sent
for aid. This attack continued during
the greater part of the day, and gene-
rally with advantage to the Donati, for
the people were not unanimous, and
many fought unwillingly, so that, if the
Rossi, Bardi, and other friends had
joined, and Uguccioni's forces arrived,
it would have gone hard with the citi-
zens. The former were intimidated,
the latter turned back on hearing how
matters stood ; and then only did
Corso's adherents lose heart and slink
from the barricades, while the towns-
men pursued their advantage by break-
ing down a garden wall opposite the
Stinche prisons and taking their enemy
in the rear. This completed the dis-
aster, and Corso, seeing no chance re-
maining, fled towards the Casentino ;
but, being overtaken by some Cata-
lonian troopers in the Florentine ser-
vice, he was led back a prisoner from
Rovezzano. After vainly endeavouring
to bribe them, unable to support the
indignity of a public execution at the
hands of his enemies, he let himself
fall from his horse, and, receiving seve-
ral stabs in the neck and flank from
the Catalan lances, his body was left
bleeding on the road, until the monks
of San Salvi removed it to their con-
vent, where he was interred next
morning with the greatest privacy.
Thus perished Corso Donati, ' the
wisest and most worthy knight of his
time ; the best speaker, the most expe-
rienced statesman ; the most renowned,
the boldest, and most enterprising noble-
man in Italy : he was handsome in
person and of the most gracious man-
ners, but very worldly, and caused
infinite disturiiance in Florence on
account of his ambition.'* ....
' People now began to repose, and his
unhappy death was often and variously
discussed, according to the feelings of
friendship or enmity that moved the
speaker; but in truth, his life was dan-
gerous, and his death reprehensible. Ha
wa& a knight of great mind and name,
• Villani, VIII. Ch. 96.
NOTES TO PURGATORIO.
433
gentle in manners as in blood ; of a fine
figure even in his old age, with a beauti-
fi.ll countenance, delicate features, and a
fair complexion; pleasing, wise ; and an
eloquent speaker. His attention was
ever fixed on important things ; he was
intimate with all the great and noble,
had an extensive influence, and was
famous throughout Italy. He was an
enemy of the middle classes and their
supporters, beloved by the troops, but
full of malicious thoughts, wicked, and
artful. He was thus basely murdered
by a foreign soldier, and his fellow-citi-
zens well knew the man, for he was
instantly conveyed away : tho'se who
ordered his death were Rosso della Tosa
and I'azzino de' Pazzi, as is commonly
said by all ; and some bless him and
some the contrary. Many believe thai
the two said knights killed him, and I,
wishing to ascertain tlie truth, inquired
diligently, and found what I have said to
be true.'* Such is the character of Corso
Donati, which has come down to us from
two authors who must have been perso-
nally acquainted with this distinguished
chief, Init opposed to each other in the
general ptililics of their country."
See also Inf. VI. Note 52.
99. Virgil and Statius.
105. Dante had only so far gone
round the circle, as to come in sight of
the second of these trees, which from
distance to distance encircle the moun-
tain.
116. In the Terrestrial Paradise on the
top of the mountain.
121. The Centaurs, bom of Ixion and
the Cloud, and having the "double
breasts " of man and horse, became
drunk with wine at the marriage of Hip-
podamia and Pirithous, and strove to
carry off the bride and the other women
by violence. Theseus and the rest of the
Lapithne opposed them, and drove them
from the feast. This famous battle is
described at great length by Ovid, Met.
XII., Dryden's Tr. : —
" For one, most brutal of tlie brutal brood,
Or whether wine or beauty fired his blood.
Or both at once, beheld with lustful eyes
The bride ; at once resolved to make his prize.
Down went the board; and fastening on her
hair,
* Dine Compagni, III. 76.
He seized with sudden force the frighted fair.
"I'was Eurytus began : his bestial kind
His crime pursued; and each, as pleased his
mind,
Or her whom chance presented, took : the feast
An image of a taken town expressed.
"The cave resounds with female shrieks; we
rise
Mad with revenge, to make a swift reprice :
And Theseus first, ' What frenzy has possessed,
O Eurytus,' he cried, 'thy brutal breast,
To wrong Pirithous, and not him alone.
But, while I live, two friends conjoined In
one ? ' "
125. yiidges vii. 5, 6: " So he brought
down the people unto the water : and
the Lord said unto Gideon, Every one
that lappeth of the water with his
tongue, as a dog lappeth, him shalt thou
set by himself; likewise every one that
boweth down upon his knees to drink.
And the number of them that lapped,
putting their hand to their mouth, were
three hundred men ; but all the rest of
the |)eople bowed down upon their knees
to drink water."
139. The Angel of the Seventh
Circle.
CANTO XXV.
I. The ascent to the Seventh Circle of
Purgatory, where the sin of Lust is
punished.
3. When the sign of Taurus reached
the meridian, the sun, being in Aries,
would be two hours beyond it. It is
now two o'clock of the afternoon. The
Scorpion is the sign opposite Taurus.
15. Shakespeare, Hamlet, I. 2: —
" And did address
Itself to motion, like as it would speak."
22. Meleager was the son of CEneus
and Althjea, of Calydon. At his birth
the Fates were present and predicted his
future greatness. Clotho said that he
would be brave ; Lachesis, that he would
be strong; and Atropos, that he would
live as long as the brand upon the fire
remained unconsumed.
Ovid, Met. VIII. :—
" There lay a log unlighted on the hearth.
When she was labouring in the throes of birth
For th' unborn chief ; the fatal sisters came.
And raised it up, and tossed it on the flame.
Then on the rock a scanty measure place
Of vital flax, and turned the wheel apace ;
And turning sung, ' To this red brand and the^
O new-.bom babe, we give an equal destiny ; *
♦S4
NOTES TO PURGATORIO.
So vanished out of view. The frighted dame
Sprung hasty from her bed, and quenched the
flame.
The log, in secret locked, she kept with care,
And that, while thus preserved, preserved her
heir."
Meleager distinguished himself in the
Argonautic ex])edition, and afterwards in
tlie hunt of Calydon, where he killed
the famous boar, and gave the boar's
head to Atalanta ; and when his uncles
tried to take possession of it, he killed
them also. On hearing this, and seeing
the dead bodies, his mother in a rage
threw the brand upon the fire again,
and, as it was consumed, Meleager
perished.
Mr. Swinburne, Atalanta in Calydon :
CHORUS.
" When thou dravest the men
Of the chosen of Thrace,
None turned him again
Nor endured he thy face
Clothed round with the blush of the battle, with
light from a terrible place.
(ENEUS.
" Thou shouldst die as he dies
For whom none sheddeth tears ;
Filling thine eyes
And fulfilling thine ears
With the brilliance of battle, the bloom and the
beauty, the splendour of spears.
" In the ears of the world
It is sung, it is told.
And the light thereof hurled
And the noise thereof rolled
From the Acroceraunian snow to the ford of the
fleece of gold.
MELEAGER.
" Would God ye could carry me
Forth of all these ;
Heap sand and bury me
By the Chersonese
Where the thundering Bosphorus answers the
thunder of Pontic seas.
" Dost thou mock at our praise
And the singing begun
And the men of strange days
Praising my s<m
In the folds of the hills of home, high places of
Calydon f
MBLBAGER.
" For the dead man no home Is ;
Ah, better to Ixr
What the flower of the foam is
In fields of the sea,
rhat the sea-wave« might be a* my raiment, the
gulf-stream a garment for me.
" Mother, I dying with unforgetful tongue
Hail thee as holy and worship thee as just
Who art unjust and unholy ; and with my
knees
Would worship, but thy fire and subtlety,
Dissundering them, devour me ; for these limbs
Are as light dust and crumblings from mine
urn
Before the fire has touched them ; and my
face
As a dead leaf or dead foot's mark on snow.
And all this body a broken barren tree
That was so strong, and all this fl )wer of l;;"-;
Disbranched and desecrated miserably,
And minished all that god-like nmscl:; and
might
And lesser than a man's : for all my veins
Fail me, and all mine ashen life burni
down."
37. The dissertation which Dante
here puts into the mouth of Statins may
be found also in a briefer prose form in
the Convito, IV. 21. It so much excites
the enthusiasm of Varchi, that he
declares it alone sufficient to prove
Dante to have been a physician, philoso-
pher, and theologian of the highest
order ; and goes on to say : "I not
only confess, but I swear, that as many
times as I have read it, which day and
night are more than a thousand, my
wonder and astonishment have always
increased, seeming every time to find
therein new beauties and new instruction,
and consequently new difficulties."
This subject is also discussed in part
by Thomas Aquinas, Sum. Theol., I.
Qucest. cxix., De propagatione hominis
qiiaiitiim ad corpus.
Milton, in his Latin poem, De Idea
Platotika, has touched upon a theme
somewhat akin to this, but in a manner
to make it seem very remote. Perhaps
no two passages could better show the
diffi;rence between Dante and Milton,
than this canto and Plato's Archetypal
Man, which in Leigh Hunt's translation
runs as follows : —
" Say, guardian goddesses of woods,
Aspects, felt in solitudes ; 1
And Memory, at whose blessed knee
The Nine, which thy dear daught.rs be, •
Learnt of the majestic past : -
And thou, that in some antre vast \
Leaning afar off dost lie,
Otiose fcternity.
Keeping the tablets and decrees
Of Jove, and the ephemcridci
or the gods, and calendars,
Of the ever festal stars ;
S.iy, who was he, the suntes.^ shade.
After whose pattern man was made ;
NOTES TO PURGATORIO.
43S
He first, the full of ages, bom
With the old pale polar mom.
Sole, yet all ; first visible thought,
After which the Deity wrought ?
Twin-birth with Pallas, not remain
Doth he in Jove's o'ershadowed brain ;
But though of wid'J communion,
Dwells apart, like one alone ;
And fills the wondering embrace,
(Doubt it not) of size and place.
Whether, companion of the stars.
With their tenfold round he errs ;
Or inhabits with his lone
Nature in the neighbouring moon ;
Or sits with body-waiting souls,
Dozing by the Lethean pools : —
Or whether, haply, placed afar
In some blank region of our star,
He stalks, an imsuhstantial heap,
Humanity's giant archetype ;
Where a loftier bulk he rears
Than Atlas, grappler of the stars.
And through their shadow-touched abodes
Brings a terror to the gods.
Not the seer of him had sight,
Who found in darkness depths of light ; *
His travelled eyeballs saw him not
In all his mighty gulfs of thought : —
Him the farthest-footed good,
Pleiad Mercury, never showed
To any poet's wisest sight
In the silence of the night : —
News of him the Assyrian priest t
Found not in his sacred list.
Though he traced back old king Nine,
And Belus, elder name divine,
And Osiris, endless famed.
Not the glory, triple-named.
Thrice great Hermes, though his eyes
Read the sb^oes of all the skies.
Left him in his sacred verse
Revealed to Nature's worshippers.
" O Plato ! and was this a dream
Of thine in bowery Academe ?
Wert thou the golden tongue to tell
First of this high miracle,
And charm him to thy schools below ?
O call thy poets back, if so, %
Back to the state thine exiles call.
Thou greatest fabler of them all ;
Or folU w through the self-same gate,
Thou, the founder of the state."
48. "P-e heart, where the blood takes
the " virtue informative," as stated in
line 40.
52. The vegetitive soul, which in
man rliffers from that in plants, as being
in a state of devnlopment, while that of
plants is complets already.
SS- ^he vegtftative becomes a sensi-
tive soul.
65. " This was the opinion of Aver-
roes," sa-^ the Ottimo, "which is false,
and contriiy tc the Catholic faith."
• Tire=ias, who was blind. + Sanchoniathoa
X Whom Plato banished from his imaginary
republic
In the language of the Schools, th^
Possible Intellect, intelitctus possibilis,
is the faculty which receives impressions
through the senses, and forms from
them pictures or fhantasmata in the
mind. The Active Intellect, intelleclus
agens, draws from these pictures various
ideas, notions, and conclusions. They
represent the Understanding and the
Reason. •
70. God.
75. Redi, Bacchus in Tuscany : —
" Such bright blood is a ray enkindled
Of that sun, in heaven that shines.
And has been left behind entang ed
And caught in the net of the many vines."
79. When Lachesis has spun out the
thread of life.
81. Thomas Aquinas, Sum. Theol.,
I. Quaest. cxviii. Art. 3: '•'' Anima in-
iellcctiva remand destructo corpore. "
86. Either upon the shores of Acheron
or of the Tiber.
103. yEneid, VI. 723, Davidson's
Tr. :-
" In the first place, the spirit within
nourishes the heavens, the earth, and
watery plains, the moon's enlightened
orb, and the Titanian stars ; and the
mind, diffused through all the members,
actuates the whole frame, and mingles
with the vast body of the universe.
Thence the race of men and beasts, the
vital principles of the flying kind, and
the monsters which the ocean breeds
under its smooth plain. These principles
have the active force of fire, and are of a
heavenly original, so far as they are not
clogged by noxious bodies, blunted by
earth-born limbs and dying members.
Hence they fear and desire, grieve and
rejoice ; and, shut up in darkness and a
gloomy prison, lose sight of their native
skies. Even when with the last beains
of light their life is gone, yet not every
ill, nor all corporeal stains, are quite
removed from the unhappy beings ; and
it is absolutely necessary that many
imperfections which have long been
joined to the soul should be in marvellous
ways increased and riveted therein.
Therefore are they afflicted with punish-
ments, and pay the penalties of their
former ills. Some, hung on high, are
spread out to the empty winds ; in
Others, the guilt not done away is washed
43«
NOTES TO PURGATORTO.
out in a vast watery abyss, or burned
away in fire. We each endure his own
manes, thence are we conveyed along the
spacious Elysium, and we, the happy
few, possess the fields of bliss ; till
length of time, after the fixed period is
elapsed, hath done away the inherent
stain, and hath left the pure celestial
reason, and the fiery energy of the
simple spirit."
121. "God of clemency supreme;"
the church hymn, sung at matins on
Saturday morning, and containing a
prayer for purity.
128. Luke i. 34: "Then said Mary
unto the angel. How shall this be, seeing
1 know not a man ? "
131. Helice, or Callisto, was a daugh-
ter of Lycaon king of Arcadia. She
was one of the attendant nymphs of
Diana, who discarded her on account of
an amour with Jupiter, for which Jiino
turned her into a bear. Areas was the
offspring of this amour. Jupiter changed
them to the constellations of the Great
and Liitle Bear.
Ovid, Met. II., Addison's Tr. :—
" But now her son had fifteen summers told,
Fierce at the chase, and in the forest bold ;
When, as he beat the woods in quest of prey.
He chanced to rouse his mother where she lay.
She knew her son, and kept him in her sight.
And fondly gazed : the boy was in a fright.
And aimed a pointed arrow at her breast.
And would have slain his mother in the beast ;
But Jove forbad, and snatched them through
the air
In whirlwinds up to heaven, and fixed them
there ;
Where the new constellations nightly rise.
And add a lustre to the Northern skies.
" When Juno saw the rival in her height.
Spangled with stars, and circled round with
light.
She sought old Ocean in his deep abodes.
And Tethys, both revered among the gods.
They ask what brings her there : ' Ne'er ask,'
says she,
' What brings me here ; heaven is no place for
me.
You'll see, when Night has covered all things
o'er,
{ove's starry bastard and triumphant whore
Isurp the heavens ; you'll see them proudly roll
lu their new orbs, and brighten all the pole,' "
CANTO XXVI.
I. The punishment of the sin of
Lust.
5. It is near sunset, and the western I
sky is white, as the sky always is in the
neighbourhood of the sun.
12. A ghostly or spiritual body.
41. Pasiphae, wife of Minos, king of
Crete, and mother of the Minotaur.
Virgil, Eclogue VI. 45, Davidson's
Tr. :— j
" And he soothes Pasiphae in her
passion for the snow-white bull : happy ■
woman if herds had never been ! Ah, i
ill-fated maid, what madness seized thee ? i
The daughters of Prcetus with imaginary j
lowings filled the fields ; yet none of i
them pursued such vile embraces of a
beast, however they might dread the '
plough about their necks, and often feel ;
for horns on their smooth foreheads, i
Ah, ill-fated- maid, thou now art roam- ;
ing on the mountains ! He, resting his
snowy side on the soft hyacinth, nimi- ■
nates the blanched herbs under some J
gloomy oak, or courts some female in :
the numerous herd." j
43. The Riphaean mountains are in 1
the north of Russia. The sands are the \
sands of the deserts. ■
59. Beatrice. •
62. The highest heaven. Par. \
XXVII. \
78. In one of Caesar's triumphs the ■
Roman soldiery around his chariot \
called him "Queen ;" thus reviling him ^
for his youthful debaucheries with j
Nicomedes, king of Bithynia. ^
87. The cow made by Daedalus. ;
92. Guido Guiniceiii, the best of.'
the Italian poets Ijefore Dante, flourished \
in the first half of the thirteenth century. '*
He was a native of Bologna, but of his life \
nothing is known. His most celebrated f
poem is a Canzone on the Nature of^
Love, which goes far to justify the*
warmth and tenderness of Dante'sl
praise. Rossetti, Early Italian Poets^f
p. 24, gives the following version of it, J
under the title of The Gentle Heart : —
" Within the gentle heart Love shelters him,
As birds within the green sltade of th«-l
grove.
Before the gentle heart, in Nature's schema
Love was not, nor the gentle heart ere Lovft
For with the sun, at once,
So sprang the light immediately ; nor was
lis birth Ixiforc the sim's.
And Ix)ve hath his eflTcct iii gentleness
Ol very self : even as
W.thin the middle fire the hiMs excess.
NOTES TO PURGATORIO.
437
" The fire of Love comes to the gentle heart
Like as its virtue to a precious stone ;
To which no star its influence can impart
TiJl it is made a pure thing by the sun :
For when the sun hath smit
From out its essence that which there was
vile,
The star endoweth it.
And so the heart created by God's breath
Pure, true, and clean from guile,
A woman, like a star, enamoureth.
" In gentle heart Love for like reason is
For which the lamp's high flame is fanned
and bowed :
Clear, piercing bright, it shines few its own
bliss ;
Nor would it bum there else, it is so proud.
For evil natures meet
With Love as it were water met with fire.
As cold abhorring heat.
Through gentle heart Love doth a track
divine, —
Like knowing like ; the same
As diamond runs through iron in the mine.
" The sun strikes full upon the mud all day ;
It remains vile, nor the sun's worth is less.
' By race I am gentle,' the proud man doth
say :
He is the mud, the sun is gentleness.
Let no man predicate
That aught the name of gentleness should
have.
Even in a king's estate.
Except the heart there be a gentle man's.
The star-beam lights the wave, —
Heaven holds the star and the star's radiance.
" God, in the understanding of high Heaven,
Bums more than in our sight the living sun :
There to behold His Face unveiled is given ;
And Heaven, whose will is homage paid to
One,
Fulfils the things which live
In God, from the beginning excellent.
So should my lady give
That truth which in her eyes is glorified,
On which her heart is bent.
To me whose service waiteth at her side.
" My lady, God shall ask, ' What daredst
thou » '
(When my soul stands with all her acts
reviewed ;)
' Thou passedst Heaven, into My sight, as
now.
To make Me of vain love similitude.
To Me doth praise belong.
And to the Queen of all the realm of grace
Who endeth fraud and wrong.'
Then may I plead : ' As though from Thee
he came.
Love wore an angel's face :
Lord, if I loved her, count it not my shame.' "
94, Hypsipyle was discovered and
rescutid by her sons Eumenius and
Thoas, (whose father was the "bland
Jason," as Statins calls him,) just as
King Lycurgus in his great grief was
about to put her to death for neglecting
the care of his child, who through her
neglect had been stung by a serpent.
Statius, Thebaid, V. 949, says it was
Tydeus who saved Hypsipyle : —
" But interposing Tydeus rushed between.
And with his shield protects the Lemnian
queen."
118. In the old Romance languages
the name of prosa was applied generally
to all narrative poems, and particularly
to the monorhythmic romances. Thus
Gonzalo de Berceo, a Spanish poet of
the thirteenth century, begins a poem on
the Vida del Glorioso Confessor Santo
Domingo de Silos : —
" De un confessor Sancto quiero fer una prosa,
Quiero fer una prosa en roman paladino.
En qual suele el pueblo fablar & su vecino,
Ca non so tan letrado per fer otro Latino."
120. Gerault de Bemeil of Limoges,
born of poor parents, but a man of
talent and learning, was one of the
most famous Troubadours of the thir-
teenth century. The old Proven9al
biographer, quoted by Raynouard, Choix
de Poesies, V. 166, says : "He was a
better poet than any who preceded or
followed him, and was therefore called
the Master of the Troubadours
He passed his winters in study, and his
summers in wandering from court to
court with two minstrels who sang his
songs."
The following specimen of his poems
is from [Taylor's] Lays of the Min-
nesingers and Troubadours, p. 247. It
is an Aubade, or song of the morning: —
" Companion dear ! or sleeping or awaking,
Sleep not again ! for lo ! the morn is nigh.
And in the east that early star is breaking.
The day's forerunner, known unto mine
eye ;
The mom, the mom is near.
" Companion dear ! with carols sweet I call
thee ;
Sleep not again ! I hear the birds' blithe
song
Loud in the woodlands ; evil may befall thee.
And jealous eyes awaken, tarrying long.
Now that the mom is near.
"Companion dear! forth from the window
looking.
Attentive mark the signs of yonder heaven ;
Judge if aright I read what they betoken :
Thine all the loss, if vain the warning given;
The mom, the mom is near.
438
NOTES TO PURGATORIO.
" Companion dear ! since thou from hence wert
straying,
Nor sleep nor rest these eyes have visited ;
My prayers unceasing to the Virgin paying,
That thou in peace thy backward way might
tread.
The mom, the mom is near.
" Companion dear ! hence to the fields with me !
Me thou forbad'st to slumber through the
night,
And I have watched that livelong night for
thee ;
But thou in song or me hast no delight.
And now the mom is near.
Answer.
" Companion dear ! so happily sojourning,
So blest am 1, I care not forth to speed :
Here brightest beauty reigns, her smiles
adorning
Her dwelling-place, — then wherefore should
I heed
The mom or jealous eyes ? "
According to Nostrodamus he died in
1278. Notwithstanding his great repute,
Dante gives the pahn of excellence to
Arnaiid Daniel, his rival and contem-
poraiy. But this is not the general
verdict of literary history.
124. Fra Guittone d'Arezzo. See
Canto XXIV. Note 56.
137. Venturi has the indiscretion to
say : " This is a disgusting compliment
after the manner of the French ; in the
Italian fashion we should say, ' You will
do me a favour, if you will tell me your
name.' " Whereupon Biagioli thunders
at him in this wise : " Infamous dirty
dog that you are, how can you call this
a compliment after the manner of the
French ? How can you set off against
it what any cobbler might say ? Away !
and a murrain on you !
142. Arnaud Daniel, the Trouba-
dour of the thirteenth century, whom
Dante lauds so highly, and whom Pe-
trarca calls "the Grand Master of Love,"
was l)orn of a noble family at the cxstle
of RiWyrac in Perigord. Millot, Hist,
des Trotib., II. 479, says of him : " In
all ages there have been false reputations,
founded on some individual judgment,
whose authority has prevaded without
examination, until at last criticism dis-
cusses, the truth penetrates, and the
phantom of prejudice vanishes. Such
nas l)een the reputation of Arnaud
D.'iniel."
Raynouard confirms this judgment,
and says that, "in reading the works of
this Troubadour, it is difficult to con-
ceive the cause of the great celebrity he
enjoyed during his life."
Arnaud Daniel was the inventor of 1
the Sestina, a song of six stanzas of six |
lines each, with the same rhymes ref)eated '
in all, though arranged in different and
intricate oider, which must be seen to be
understood. He was also author of the
metrical romance of Lancillotto, or
Launcelot of the Lake, to which Dante
doubtless refers in his expression //vjt" di ,
romanzi, or proses of romance. The i
following anecdote is from the old Pro-
ven9al authority, quoted both by Millot"^
and Raynouard, and is thus translated
by Miss Costello, Early Poetry of France, \
P- 37 :— !
" Arnaud visited the court of Richard !
Coeur de Lion in England, and encoun-
tered there a jongleur, who defied him y
to a trial of skill, and boasted of being ;
able to make more difficult rhymes than :
Arnaud, a proficiency on which he chiefly |
prided himself. He accepted the dial- '
lenge, and the two poets separated, and :
retired to their respective chambere to
prepare for the contest. The Muse of ;
Arnaud was not propitious, and he vainly \
endeavoured tostiing two rhymes toge- '
ther. His rival, on the other hand, :
quickly caught the inspiration. The ■
king had allowed ten days as the term ,
of preparation, five for composition, and '
the remainder for learning it by heart to ^
sing before the court. On the third day ^
the jongleur declared that he had finishel ',
his poem, and was ready to recite it, but i
Arnaud replied that he had not yet ^
thought of^ his. It was the jongleur's ■,
custom to repeat his verses out loud ^
every day, in order to learn them better, S
and Arnaud, who was in vain endeavour- *^
ing to devise some means to save himself
from the mockery of the court at being ,
outdone in this contest, hapjjened to ;
overhear the jongleur singing. He went )
to his door and listened, and succeeded J
in retaining the words and the air. On \
the day appointed they both appeared j
before the king. Arnaud desired to Ihj |
allowed to sing first, and immediately ;
gave the song which the jongleur haa |
composed. The latter, slupified with \
astonishment, could only exclaim : ' It ^
is niysong, it is my song.' * Impossiblel' ]
NOTES TO PURGATORIO.
43^
cried the king ; but the jongleur, per-
sisting, requested Richard to interrogate
Amaud, who would not dare, he said,
to deny it. Daniel confessed the fact,
and related the manner in which the
affair had been conducted, which amused
Richard far more than the song itself.
The stakes of the wager were restored
to each, and the king loaded them both
with presents."
According to Nostrodamus, Amaud
died about 1 189. There is no other
reason for making him speak in Pro-
venyal than the evident delight which
Dante took in the sound of the words,
and the peculiar flavour they give to the
close of the canto. Raynouard says that
the writings of none of the Troubadours
have been so disfigured by copyists as
those of Amaud. This would seem to
be true of the very lines which Dante
writes for him ; as there are at least
seven different readings of them.
Here Venturi has again the indiscre-
tion to say that Arnaud answers Dante
in "a kind of lingua-franca, part Pro-
vengal and part Catalan, joining together
the perfidious French with the vile
Spanish, perhaps to show that Arnaud
was a clever speaker of the two." And
again Biagioli suppresses him with " that
unbridled beast of a Venturi," and this
" most potent argument of his presump-
tuous ignorance and impertinence."
CANTO XXVII.
1. The description of the Seventh
and last Circle continued.
Cowley, Hymn to Light : —
" Say from what golden quivers of the sky
Do all thy winged arrows fly ? "
2. When the sun is rising at Jerusa-
lem, it is setting on the Mountain of
Purgatory ; it is midnight in Spain, with
Libra in the meridian, and noon in
India.
" A great labyrinth of words and
things," says Venturi, "meaning only
that the sun was setting !" and this time
the " dolce pcdag^ogo" Biagioli lets him
escape without the usual reprimand.
8. Matthew v. 8 : '* Blessed are the
pure in heart, for they shall see God."
16. * With the hands clasped and
turned palm downwards, and the body
straightened backward in attitude of re-
sistance.
23. Inf. XVII.
33. Knowing that he ought to con-
fide in Virgil and go forward.
37. The story of the Babylonian
lovers, whose trysting-place was under
the white mulberry-tree near the tomb of
Ninus, and whose blood changed the
fruit from white to purple, is too well
known to need comment. Ovid, Met.
IV., Eusden's Tr. : —
" At Thisbe's name awaked, he opened wide
His dying eyes ; with dying eyes he tried
On her to dwell, but closed them slow and
died."
48. Statius had for a long while been
between Virgil and Dante.
58. Matthezv xx\. 2,A'- "Then shall
the king say unto them on his right
hand. Come, ye blessed of my Father,
inherit the kingdom prepared for you
from the foundation of the world."
70, Dr. Furness's Hymn : —
" Slowly by God's hand unfurled,
Down around the weary world
Falls the darkness."
90. Evening of the Third Day of
Purgatory. Milton, Farad. Lost, IV.
598:-
"' Now came still Evening on, and Twilight gray
Had in her sober livery all things clad :
Silence accompanied ; for beast and bird,
They to their grassy couch, these to their
nests
Were slunk, all but the wakeful nightingale ;
She all night long her amorous descant sung ;
Silence was pleased : now glowed the Arma,
ment
With living sapphires : Hesperus, that led
The starry host, rode brightest, till the moon,
Rising in clouded majesty, at length,
Apparent queen, unveiled her peerless light.
And o'er the dark her silver mantle threw."
93. The vision which Dante sees is a
foreshadowing of Matilda and Beatrice
in the Terrestrial Paradise. In the Old
Testament Leah is a symbol of the
Active Life, and Rachel of the Contem-
plative ; as Martha and Mary are in the
New Testament, and Matilda and Bea-
trice in the Divine Comedy. " Happy
is that house," says Saint Bemard, "and
blessed is that congregation, where Mar-
tha still complaineth of Mary."
Dante says in the Convito, IV. 17 ;
O Q
440
NOTES TO PURGATORIO.
" Truly it should be known that We can
have in this life two felicities, by follow-
ing two different and excellent roads,
which lead thereto ; namely, the Active
life and the Contemplative."
And Owen Feltham in his Resolves : —
" The mind can walk beyond the sight
of the eye, and, though in a cloud, can
lift us into heaven while we live. Medi-
tation is the soul's perspective glass,
whereby, in her long remove, she dis-
cemeth God as if he were nearer hand.
I persuade no man to make it his whole
life's business. We have bodies as well
as soids. And even this world, while
we are in it, ought somewhat to be cared
for. As those states are likely to flourish,
where execution follows sound advise-
ments, so is man, when contemplation
is seconded by action. Contemplation
generates ; action propagates. Without
the first, the latter is defective. With-
out the last, the first is but abortive and
embryous. Saint Bernard compares con-
templation to Rachel, which was the
more fair ; but action to Leah, which
was the more fruitful. I will neither
always be busy and doing, nor ever shut
up in nothing but thoughts. Yet that
which some would call idleness, I will
call the sweetest part of my life, and that
is, my thinking."
95. Venus, the morning star, rising
with the constellation Pisces, two hours
before the sun.
100. Ruskin, Moi/. Painters, III. 22 1 :
" This vision of Rachel and Leah has
been always, and with unquestionable
truth, received as a type of the Active
and Contemplative life, and as an intro-
duction to the two divisions of the Para-
dise which Dante is alwut to enter.
Therefore the unwearied spirit of the
Countes<; Matilda is understood to re-
present the Active life, which forms the
felicity of Earth ; and the spirit of
Beatrice the Contemplative life, which
forms the felicity of Heaven. This
interpretation appears at first straight-
forward and certain ; but it has missed
count of exactly the most important fact
in the two passages which we have to
explain. Observe : Leah gathers the
flowers to decorate hersrlf, and delights
in lur tncn Lal>our. Rachel sits silent,
contemplating herself, and delights in
ker (nvn Image. These are the types of
the Unglorified Active and Contempla-
tive powers of Man. But Beatrice and
Matilda are the same powers, glorified.
And how are they glorified ? Leah took
delight in her own labour; but Matilda,
in Pperibiis mainnim Ttiarnm,—in GoiVs
labour : Rachel, in the sight of her own
face ; Beatrice, in the sight of God''s
fact. "
112. The morning of the Fourth Day
of Purgatory.
115. Happiness.
CANTO XXVIII.
I. The Terrestrial Paradise. Compare
Milton, Farad, Lost, IV. 214: —
" Ir) this pleasant soil
His far more pleasant g,irden God ordained :
Out of the fertile ground he caused to grow
All trees of noblest kind for sight, smell, taste
And all amid them stood the Tree of Life,
High eminent, blooming ambrosial fruit
Of vegetable gold ; and next to Life,
Our death, the Tree of Knowledge, grew fast by.
Knowledge of good bought dear b^' knowing ill.
Southward through Eden went a river large,
Nor changed his course, but through the shaggy
hill
Passed underneath ingulfed ; for God had thrown
That mountain as his garden mould, high raised
Upon the rapid current, which through veins
Of porous earth with kindly thirst up drawn,
Rose a fresh fountain, and with many a rill
Watered the garden ; thence united fell
Down the steep glade, and met the nether flood,
Which from his darksome passage now appears ;
And now, divided into four main streams.
Runs diverse, wandering many a famous realm
And country, whereof here needs no account ;
But rather to tell how, if art could tell,
How from that sapphire fount thecrisi)ed brooks,
Rolling on orient pearl and sands of gold.
With mazy error under pendent shades
Ran nectar, visiting eacn plant, and fed
Flowers worthy of Paradise ; which not nice art
In beds and curious knots, but nature bo<m
Poured forth profuse on hill, and dale, and plain ;
Both where the morning sun first warmly smote
The open field, and where the unpierced shade
Imbrowned the noontide bowers. Thus was
this place
A happy rural seat of various view :
Groves whose rich trees wept odorous gums and
balm ;
Others, whose fruit, burnished with golden rind,
Hung amiable, Hesperian fables true,
If true, here only, and of delicious taste.
Betwixt them lawns, or level downs, and flock*
Graiing the tender herb, were interposed ;
Or palm)r hillock, or the flowery lap
Of some irrieuoiis valley spre.-icl her store ;
Flowers of all hue, and without thorn the rose.
Another side, umbrageous grots and caves
n
NOTES TO PURGATORIO.
441
Of cool recess, o'er which the mantling vine
Lays forth her purple grape, and gently creeps
Luxuriant : meanwhile murmuring waters fall
Down the slope hills, dispersed, or in a lake,
That to the fringed bank with myrtle crowned
Her crystal mirror holds, unite their streams.
The birds their quire apply ; airs, vernal airs.
Breathing the smell of field and grove, attune
The trembling leaves; while universal Pan,
Knit with the Graces and the Hours in tiance.
Led on the eternal spring."
2. Ruskin, Mod. Painters, III. 219 :
" As Homer gave us an ideal landscape,
which even a god might have been pleased
to behold, so Dante gives us, fortunately,
an ideal landscape, which is specially in-
tended for the terrestrial paradise. And
it will doubtless be with some surprise,
after our reflections above on the general
tone of Dante's feelings, that we find our-
selves here first entering ^forest, and that
even a thick forest
"This forest, then, is very like that
of Colonos in several respects, — in its
peace and sweetness, and number of
birds ; it differs from it only in letting a
light breeze through it, being therefore
somewhat thinner than the Greek wood ;
the tender lines which tell of the voices
of the birds mingling with the wind, and
of the leaves all turning one way before
it, have been more or less copied by
every poet since Dante's time. They
are, so far as I know, the sweetest pas-
sage of wood description which exists in
literature."
Homer's ideal landscape, here referred
to, is in Odyssey V., where he describes
the visit of Mercury to the Island of
Calypso. It is thus translated by Buck-
ley: —
" Immediately then he bound his
beautiful sandals beneath his feet, am-
brosial, golden ; which carried him both
over the moist wave, and over the
boundless earth, with the breath of the
wind Then he rushed over the
wave like a bird, a sea-gull, which,
hunting for fish in the terrible bays of
the barren sea, dips frequently its wings
in the brine ; like unto this Mercury rode
over many waves. But when he came
to the distant island, then, going from
the blue sea, he went to the continent ;
until he came to the great cave in which
the fair-haired Nymph dwelt ; and he
found her within. A large fire was burn-
ing on the hearth, and at a distance the
smell of well-cleft cedar, and of frank-
incense, that were burning, slied odour
through the island : but she within was
singing with a beautiful voice, andj
going over the web, wove with a golden
shuttle. But a flourishing wood sprung
up around her grot, alder and poplar,
and sweet-smelling cypress. There also
birds with spreading wings slept, owls
and hawks, and wide-tongued crows of
the ocean, to which maritime employ-
ments are a care. There a vine in its
prime was spread about the hollow tjrot,
and it flourished with clusters. But four
fountains flowed in succession with white
water, turned near one another, each in
different ways ; but around there flour-
ished soft meadows of violets and of
parsley. There indeed even an immortal
coming would admire it when he beheld,
and would be delighted in his mind ;
there the messenger, the slayer of Argus,
standing, admired."
And again, at the close of the same
book, where Ulysses reaches theshore at
Phseacia :—
" Then he hastened to the wood ; and
found it near the water in a conspicuous
place, and he came under two shrubs,
which sprang from the same place ; one
of wild olive, the other of olive. Neither
the strength of the moistly blowing winds
breathes through them, nor has the shin-
ing sun ever struck them with its beams,
nor has the shower penetrated entirely
through them : so thick were they grown
entangled with one another ; under which
Ulysses came."
The wood of Colonos is thus described
in one of the Choruses of the CEdipus
Colonetts of Sophocles, Oxford rr..
Anon. : —
" Thou hast come, O stranger, to the
seats of this land, renowned for the
steed ; to seats the fairest on earth, the
chalky Colonus ; where the vocal night-
ingale, chief abounding, trills her plain-
tive note in the green vales, tenanting
the dark-hued ivy and the leafy grove
of the god, untrodden [by mortal foot],
teeming with fruits, impervious to the
sun, and unshaken by the winds of ever)-
storm ; where Bacchus ever roams in
revelry companioning his divine nurses.
And ever day by day the narcissus, with
its beauteous clusters, burst into bloom
u a 2
44?
NOTES TO PURGATORIO.
by heaven's dew, the ancient coronet
of the mighty goddesses, and tlie saffron
with golden ray ; nor do the sleepless
founts that feed the channels of Cephissus
fail, but ever, each day, it rushes o'er
the plains with its stainless wave, ferti-
lizing the bosom of the earth ; nor have
the choirs of the Muses spurned this
clime ; nor Venus, too, of the golden
rein. And there is a tree, such as I hear
not to have ever sprung in the land of
Asia, nor in the mighty Doric island
of Pelops, a tree unplanted by hand, of
spontaneous growth, terror of the hostile
spear, which flourishes chiefly in this
region, the leaf of the azure olive that
nourishes our young. This shall neither
any one in youth nor in old age, mark-
ing for destruction, and having laid it
waste with his hand, set its divinity at
paught ; for the eye that never closes of
Morian Jove regards it, and the blue-
eyed Minerva."
We have also Homer's description of
the Garden of Alcinoiis, Odyssey, VII.,
Uuckley's Tr. : —
" But without the hall there is a large
garden, near the gates, of four acres ;
but around it a hedge was extended on
both sides. And there tall, flourishing
trees grew, pears, and pomegranates, and
apple-trees producing beautiful fruit, and
sweet figs, and flourishing olives. Of
these the fruit never perishes, nor does it
fail in winter or summer, lasting through-
out the whole year ; but the west wind
ever blowing makes some bud forth, and
ripens others. Pear grows old after pear,
apple after apple, grape also after grape,
and fig after ng. There a fruitful vine-
yard was planted : one part of this
ground, exposed to the sun in a wide
place, is dried by the sun ; and some
(grapes] they are gathering, and others
tney are treading, and further on are
Mnri|)e grapes, having thrown off" the
:lower, and others are slightly changing
colour. And there are all kinds of beds
laid out in order, to the furthest part of
the ground, flourishing throughout the
whole year : and in it are two fountain.s,
one is spread through the whole garden,
but the other on the other side goes under
the threshold of the hall to the lofty
house, from whence the citizens are wont
tu draw water."
Dante's description of the Terrestrial
Paradise will hardly fail to recall that of
M ount Acidale in Spenser's Faerie Queette,
VI. X. 6 :—
"It was an Hill plaste in an open plaine,
That round about was bordered with a wood
Of matchlesse hight, that seemed th' earth
to disdaine ;
In which all trees of honour stately stood.
And did all winter as in sommer bud,
Spredding pavilions for the birds to bowre.
Which in their lower braunches sun^ aloud ;
And in their tops the soring hauke did towre,
Sitting like king of fowles in maiesty and powre.
" And at the foote thereof a gentle flud
His silver waves did softly tumble downe,
Unmard with ragged mosse or filthy mud ;
Ne mote wylde beastes, ne mote the ruder
clowne,
Thereto approch ; ne filth mote therein
drowne :
But Nymphes and Faeries by the bancks
did sit
In the woods shade which did the waters
crowne,
Keeping all noysome things away from it.
And to the waters fall tuning their accents fit.
" And on the top thereof a spacious plaine
Did spred itselfe, to serve to all delight,
Either to daunce, when they to daunce would
faine.
Or else to course-about their bases light ;
Ne ought there wanted, which for pleasure
might
Desired be, or thence to banish bale :
So pleasauntly the Hill with uquall hight
Did seeme to overlooke the lowly vale ;
TTierefore it rightly cleeped was Mount
Acidale."
See also Tasso's Garden of Armida, in
the Gei-usalemme, XVI.
20. Chiassi is on the sea-shore near
Ravenna. " Here grows a spacious pine
forest," says Covino, Descr. Geof^., p. 39,
" which stretches along the sea between
Ravenna and Cervia."
25. The river Lethe.
40. This lady, who represents the
Active life to Dante's waking eyes, as
Leah had done in his vision, and whom
Dante afterwards, Canto XXXIII. 119,
calls Matilda, is generally supposed by
the commentators to be the celebrated
Countess Matilda, daughter of Boniface,
Count of Tuscany, and wife of Guelf, of
the house of Suabia. Of this marriage
Villani, IV. 21, gives a very strange
account, which, if true, is a singular pic-
ture of the times. Napier, Flor. Hist.,
I. Ch. 4 and 6, gives these glimpses of
the Countess : —
"This heroine died in 1 1 15, after a
NOTES TO PURGATORIO.
443
reign of active exertion for herself and
the Church against the Emperors, which
generated the infant and as yet nameless
factions of Guelf and Ghibelline. Matilda
endured this contest with all the enthu-
siasm and constancy of a woman, com-
bined with a manly courage that must
ever render her name respectable, whe-
ther proceeding from the bigoti-y of the
age, or to oppose imperial ambition in
defence of her own defective title. Ac-
cording to the laws of that time, she
could not as a female inherit her father's
states, for even male heirs required a
royal confirmation. Matilda therefore,
having no legal right, feared the Emperor
and clung to the Popes, who already
claimed, among other prerogatives, the
supreme disposal of kingdoms
" The Church had ever come forward
as the friend of her house, and from
childhood she had breathed an atmo-
sphere of blind and devoted submission
to its authority ; even when only fifteen
she had appeared in arms against its
enemies, and made two successful expedi-
tions to assist Pope Alexander the Second
during her mother's lifetime.
" No wonder, then, that in a super-
stitious age, when monarchs trembled at
an angry voice from the Lateran, the
habits of early youth should have mingled
with every action of Matilda's life, and
spread an agreeable mirage over the
prospect of her eternal salvation : the
power that tamed a Henry's pride, a
Barbarossa's fierceness, and afterwards
withstood the vast ability of a Frederic,
might without shame have been rever-
enced by a girl whose feelings so har-
monized with the sacred strains of ancient
tradition and priestly dignity. But from
whatever motive, the result was a con-
tinual aggrandizement of ecclesiastics ;
in prosperity and adversity ; during life
and after death ; from the lowliest priest
to the proudest pontiff.
"The fearless assertion of her own
independence by successful struggles with
the Emperor was an example not over-
looked by the young Italian communities
under Matilda's rule, who were already
accused by imp>erial legitimacy of poli-
tical innovation and visionary notions of
government
"Being then at a place caDed Monte
Baroncione, and in her sixty-ninth year,
this celebrated woman breathed her last,
after a long and glorious reign of inces-
sant activity, during which she displayed
a wisdom, vigour, and determination of
character rarely seen even in men. She
bequeathed to the Church all those patri-
monial estates of which she had previ-
ously disposed by an act of gift to
Gregory the Seventh, without, however,
any immediate royal power over the
cities and other possessions thus given,
as her will expresses it, ' for the good of
her soul, and the souls of her parents.'
"Whatever may now be thought of
her chivalrous support, her bold defence,
and her deep devotion to the Church, it
was in perfect harmony with the spirit
of that age, and has formed one of her
chief merits with many even in the pre-
sent. Her unflinching adherence to the
cause she had so conscientiously embraced
was far more noble than the Emperor
Henry's conduct. Swinging between the
extremes of unmeasured insolence and
abject humiliation, he died a victim to
Papal influence over superstitious minds ;
an influence which, amongst other debas-
ing lessons, then taught the world that a
breach of the most sacred ties and dearest
affections of human nature was one means
of gaining the approbation of a Being
who is all truth and beneficence.
" Matilda's object was to strengthen
the chief spiritual against the chief tem-
poral power, but reserving her own
independence ; a policy subsequently
pursued, at least in spirit, by the Guel-
phic states of Italy. She therefore pro-
tected subordinate members of the
Church against feudal chieftains, and its
head against the feudal Emperor. True
to her religious and warlike character,
she died between the sword and the
crucifix, and two of her last acts, even
when the hand of death was already cold
on her brow, were the chastisement of
revolted Mantua, and the midnight cele-
bration of Christ's nativity in the depth
of a freezing and unusually inclement
winter."
50. Ovid, Met. V., Maynwaring's
Tr. :—
" Here, while young Proserpine, among the
maids.
Diverts herself in these delicious shades :
444
NOTES TO PURGATORIO.
While like a child with busy speed and care
She gathers lilies here, and violets there ;
While first lo fill her little lap she strives,
Hell's grizzly monarch at the shade arrives ;
Sees her thus sporting on the flowery green.
And loves the blooming maid, as soon as seen.
His urgent flame impatient of delay.
Swift as his thought he seized the beauteous
prey.
And bore her m his sooty car away.
TTie frighted goddess to her mother cries,
But all in vain, for now far off" she flies.
Far she behind her leaves her virgin train ;
To them too cries, and cries to them in vain.
And while with passion she repeats her call,
The violets from her lap, and lilies fall :
She misses them, poor heart ! and makes new
moan ;
Her lilies, ah ! are lost, her violets gone."
65. Ovid, Met. X., Eu.sclen's Tr. :—
" For CytherSa's lips while Cupid prest,
He with a heedless arrow razed her breast.
The goddess felt it, and, with fury stung,
The wanton mischief from her bosom flung :
Yet thought at first the danger slight, but
found
The dart too faithful, and too deep the wound.
Fired with a mortal beauty, she disdains
To haunt th' Idalian mount, or Phrygian plains.
She seeks not Cnidos, nor her Paphian shrines,
Nor Amathus, that teems with brazen mines :
Even Heaven itself with all its sweets unsought,
Adonis far a sweeter Heaven is thought."
72. When Xerxes invaded Greece he
crossed the Hellespont on a bridge of
boats with an army of five million. So
say the historians. On his return he
crossed it in a fishing-boat almost alone,
— "a warning to all human arrogance."
Leander naturally hated the Helles-
pont, having to swim it so many times.
The last time, according to Thomas
Hood, he met with a sea nymph, who,
enamoured of his beauty, carried him
to the bottom of the sea. See Hero and
Leander, stanza 45 : —
" His eyes are blinded with the .sleety brine,
HLs ears are deafened with the wildering
noise ;
He asks the purpose of her fell design,
But foamy waves choke up his struggling
voice,
Under the ponderous sea his body dips.
And Hero's name dies bubbling on his lips.
" Look how a man is lowered to his grave,
A yearning hollow in the green earth's lap ;
So he is sunk into the yawning wave.
The plunging sea fills up the watery gap;
Anon he is all gone, and nothing seen.
But likeness ofgrecn turf and hillucks green.
" And where he swam, the constant sun lie*
sleeping.
Over the verdant plain that makes his bed ;
And all the noisy waves go freshly leaping,
Like gamesome boys over the churchyard
dead ;
The light in vain keeps looking for his face, '
Now screaming sea-fowl settle in his place."
80. Psalm xcii. 4: " For thou. Lord,
hast made me glad through thy work :
[ will triumph iu the works of thy
hands."
87. Canto XXI. 46 :—
" Because that neither rain, nor hail, nor snow,
Nor dew, nor hoar-frost any higher falls
Than the short, little stairway of three step.s."
94. Only six hours, according to
Adam's own account in Par., XXI.
139:—
" Upon the mount which highest o'er the wave
Rises was I, with life or pure or sinful.
From the first hour to that which is the second.
As the sun changes quadrant, to the sixth."
102. Above the gate described in
Canto IX.
146. Virgil and Statins smile at this
allusion to the dreams of poets.
CANTO XXIX.
I. The Terrestrial Paradise and the
Apocalyptic Procession of the Church
Triumphant.
3. Psalm xxxii. i : •' Blessed is he
whose transgression is forgiven, whose
sin is covered."
10. Counted together, their steps were
not a hundred in all.
41. The Muse of Astronomy, or things
celestial, represented as crowned with
stars and robed in azure. Milton, Parad.
Lost, VII. I, makes the same invoca-
tion : —
" Descend from heaven, Urania, by that
name
If rightly thou art called, whose voice divine
Following, above the Olympian hill I soar.
Above the flight of Pega.sean wine.
The meaning, not the name, 1 call : for thou
Nor of the Muses nine, nor on the top
Of old Olympus dwell'st ; but, heavenly-bom.
Before the hills appeared, or fountain flowed.
Thou with Eternal Wisdom didst converse,
Wisdom thy sister, and with her didst play
In presence of the Almighty Father, pleased
With thy celestial song.'"
47. The general form which objects
may have in common, and by which
they resemble each other.
49. The faculty which lends discourse
to reason is apprehension, or the faculty
NOTES TO PURGA7VRT0.
445
by which things are first conceived. See
Canto XVIII. 22 :-
" Your apprehension from some real thing
An image draws, and in yourselves dis-
plays it,
So that it makes the soul turn unto it."
50. Revelation i. 12, 20 : " And I
turned to see the voice that spake with
me. And, being turned, I saw seven
golden candlesticks And the
seven candlesticks are the seven
churches."
Some commentators interpret them as
the seven Sacraments of the Church ;
others, as the seven gifts of the Holy
Ghost.
78. Delia or Diana, the moon ; and
her girdle, the halo, sometimes seen
around it.
83. Revelation iv. 4 : " And round
about the throne were four and twenty
seats : and upon the seats I saw four and
twenty elders sitting, clothed in white
raiment ; and they had on their heads
crowns of gold."
These four and twenty elders are sup-
posed to symbolize here the four and
twenty books of the Old Testament.
The crown of lilies indicates the purity
of faith and doctrine.
85. The salutation of the angel to the
Virgin Mary. Luke\. 28: "Blessed art
thou among women." Here the words
are made to refer to Beatrice.
92. The four Evangelists, of whom
the four mysterious animals in Ezekiel
are regarded as symbols. Mrs. Jameson,
Sacred and Legendary Art, I. 99 : —
" The general application of the Four
Creatures to the Four Evangelists is of
much earlier date than the separate and
individual application of each symbol,
which has varied at different times ; that
propounded by St. Jerome, in his com-
mentary on Ezekiel, has since his time
prevailed universally. Thus, then, — i.
To St. Matthew was given the Cherub,
or human semblance, because he begins
his Gospel with the human generation of
Christ ; or, according to others, because
in his Gospel the human nature of the
Saviour is more insisted on than the
divine. In the most ancient mosaics,
the type is human, not angelic, for the
head is that of a man with a beard.
2. St. Mark has the LlON, because he
has set forth the royal dignity of Christ ;
or, according to others, because he begins
with the mission of the Baptist, — "■ tht
voice of one crying in the wilderness, '—
which is figured by the lion : or, accord-
ing to a third interpretation, the lion was
allotted to St. Mark because there was,
in the Middle Ages, a popular belief
that the young of the lion was born dead,
and after three days was awakened to
vitality by the breath of its sire ; some
authors, however, represent the lion as
vivifying his young, not by his breath,
but by his roar. In either case the ap-
plication is the same ; the revival of the
young lion was considered as symbolical
of the resurrection, and Mark was com-
monly called the ' historian of the resur-
rection. ' Another commentator observes
that Mark begins his Gospel with ' roar-
ing,'— ' the voice of one crying in the
wilderness ; ' and ends it fearfully with
a curse, — ' He that believeth not shall
be damned ; ' and that, therefore, his
appropriate attribute is the most terrible
of beasts, the lion. 3. Luke has the
O.K, because he has dwelt on the priest-
hood of Christ, the ox being the emblem
of sacrifice. 4. John has the Eagle,
which is the symbol ot the highest in-
spiration, because he soared upwards to
the contemplation of the divine nature of
the Saviour."
100. Ezekiel i. 4 : " 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 like-
ness of a man. And every one had four
faces, and every one had four wings.
And their feet were straight feet ; and
the sole of their feet was like the sole of
a calf's foot ; and they sparkled like the
colour of burnished brass. "
105. In Revelation iv. 8, they are
described as having "each of them six
wings ;" in Ezekiel, as having only four.
107. The triumphal chariot is the
Church. The two wheels are generally
interpreted as meaning the Old and New
Testaments ; but Dante, Par. XII. 106,
446
NOTES TO PURGATORIO.
speaks of them as St. Dominic and St.
Francis.
io8. The Griffin, half lion and half
eagle, is explained by all the commen-
tators as a symbol of Christ, in his di-
vine and human nature. Didron, in
his Chi-istian Iconography., interprets it
differently. He says, Millington's Tr.,
I. 458 :-
"The mystical bird of two colours is
understood in the manuscript of Herrade
to mean the Church ; in Dante, the bi-
fornied bird is the representative of the
Church, the Pope. The Pope, in fact,
is both priest and king ; he directs the
souls and governs the persons of men ;
he reigns over things in heaven. The
Pope, then, is but one single person in
two natures, and under two forms ; he
is both eagle and lion. In his character
of Pontiff, or as an eagle, he hovers in
the heavens, and ascends even to the
throne of God to receive his commands ;
as the lion or king he walks upon the
earth in strength and power."
He adds in a note : " Some commen-
tators of Dante have supposed the griffin
to be the emblem of Christ, who, in
fact, is one single person with two
natures ; of Christ, in whom God and
man are combined. But in this they
are mistaken ; there is, in the first place,
a manifest impropriety in describing
the car as drawn by God as by a beast
of burden. It is very doubtful even
whether Dante can be altogether freed
from the imputation of a want of re-
verence in harnessing the Pope to the
car of the Church."
1 10. The wings of the Griffin extend
upward between the middle list or trail
of splendour of the seven candles and the
three outer ones on each side.
117. The chariot of the sun, which
Pliaclon had leave to drive for a day, is
thus described by Ovid, Met. II., Addi-
son's Tr. : —
"A rnlden axle did the work uphold.
Gold was the beam, the wheels were orbed
with gold.
Tlie spokes in rows of silver pleased the sight,
The Beat with party-coloured gems was bright ;
Apollo shincd amid the glare of light."
120. In smiting Phaeton with a
thunderiwll. Ovid, Met. H. :—
" Jove called to witness every power above,
And even the god wliusc son the chariot drove.
That what he acts he is compelled to do.
Or universal ruin must ensue.
Straight he ascends the high ethereal throne.
From whence he used to dart his thunder down,
From whence his showers and storms he used to
pour,
But now could meet with neither storm nor
shower ;
Then, aiming at the youth, with lifted hand,
Full at his head he hurled the forky brand.
In dreadful thund'rings. Thus th' almighty sire
Suppressed the raging of the fires with fire.
See also Inf. XVII. Note 107.
121. The three Theological or Evan-
gelical Virtues, Charity, Hope, and
Faith. For the symbolism of colours in
Art, see Mrs. Jameson, Sacred and
Legendary Art, QuoiedCanio VIII. Note
28.
130. The four Cardinal Virtues,
Justice, Prudence, Fortitude, and Tem-
perance. They are clothed in purple
to mark their nobility. Prudence is re-
presented with three eyes, as looking at
the past, the present, and the future.
133. St. Luke and St. Paul.
136. St. Luke is supposed to have
been a physician ; a belief founded 0:1
Colossians iv. 14, " Luke, the beloved
physician." The animal that nature
holds most dear is man.
140. The sword with which St. Paul
is armed is a symbol of warfare and
martyrdom; " I bring not peace, but a
sword." St. Luke's office was to heal ;
St. Paul's to destroy. Mrs. Jameson,
Sacred and Legendaty Art, I. 188,
says : —
"At what period the sword was given
to St. Paul as his distinctive attribute is
with antiquaries a disputed point ; cer-
tainly much later than the keys were
given to Peter. If we could be sure that
the mosaic on the tomb of Otho the
Second, and another mosaic already
described, had not been altered in suc-
cessive restorations, these would be
evidence that the sword was given to
St. Paul as his attribute as early as the
sixth century ; but there are no monu-
ments which can be absolutely trusted
as regards the introduction of the sword
before the end of the eleventh century ;
since the end of the fourteenth century
it has been so generally adopted, that in
the devotional effigies I can remember
no instance in which it is omitted. When
St. Paul is leaning on the sword, it ex<
M
NOTES TO PURGATORIO.
m-
presses his martyrdom ; when he holds
it aloft, it expresses also his warfare in
the cause of Christ : when two swords
are given to him, one is the attribute,
the other the emblem ; but this double
allusion does not occur in any of the
older representations. In Italy I never
met with St. Paul bearing two swords,
and the only instance I can call to mind
is the bronze statue by Peter Vischer,
on the shrine of St. Sebald, at Nurem-
berg."
142, The four Apostles James, Peter,
John, and Jude, writers of the Canonical
Epistles. The red flowers, with which
their foreheads seem all aflame, are sym-
bols of martyrdom. Massinger, Virgin
Martyr, V. i : —
' ' What flowers are these ?
In Dioclesian's gardens, the most beauteous
Compared with these are weeds."
143. St. John, writer of the Apoca-
lypse ; here represented as asleep ; as if
he were "in the spirit on the Lord's
day, and heard behind him a great voice
as of a trumpet." Or perhaps the allu-
sion may be to the belief of the early
Christians that John did not die, but
was sleeping till the second coming of
Christ. This subject has been repre-
sented in mediaeval Art as follows.
Mre. Jameson, Sacred and Legendary
Art, I. 139: —
"St. John, habited in priest's gar-
ments, descends the steps of an altar into
an open grave, in which he lays himself
down, not in death, but in sleep, until
the coming of Christ; 'being reserved
alive with Enoch and Elijah (who also
knew not death), to preach against the
Antichrist in the last days.' This fanci-
ful legend is founded on the following
text : ' Peter, seeing the disciple whom
Jesus loved following, saith unto Jesus,
Lord, and what shall this man do ? Jesus
saith unto him. If I will that he tarry till
I come, what is that to thee ? Then went
this saying abroad among the brethren
that that disciple should not die.' (John
xxi. 21, 22,)"
154. Of this canto and those that fol-
low, Dr. Barlow, Study of the Div. Com.,
p. 270, says: —
" Dante's sublime pageant of the
Church Militant is one of the most mar-
vellous processions ever marshalled on
paper. In the invention, arrangement,
grouping, and colouring the poet has
shown himself a great master in art,
familiar with all the stately requirements
of solemn shows, festivals, and triumphs.
Whatever he may have gathered from the
sacred records, and from classic writers,
or seen in early mosaics, or witnessed in
the streets of Florence with her joyoi:;;
population, her May-day dancers, and
the military pomp of her magnificent
Carroccio, like the ark of the covenant
going forth with the host, has here been
sui"passed in invention and erudition, and
a picture produced at once as original as
it is impressive, as significant as it is
grand. Petrarca was, probably, indebted
to it for his 'Trionfi,' so frequently in
favour with Italian artists.
" This canto with the four that follow
form a poem which, though an essential
portion of the Divina Commedia, may
be separately considered as the continua-
tion of the poetic vision mentioned in the
Vita Nuova, and the fulfilment of the
intention there expressed.
" It represents the symbolical passage
of the Christian Church, preceded by the
Hebrew dispensation, and followed by
the disastrous effects of schism, and the
comiptions induced by the unholy con-
duct of political Pontiffs. The soul of
this solemn exhibition, the living and
glorified principle of the beatitude which
Religion pure and holy confers upon
those who embrace it, is personified in
the 'Donna,' to whom Dante from his
earliest youth had been more or less de-
voted, the Beatrice of the Vita Nuova,
' Loda di Dio vera,' who concentrates in
herself the divine wisdom with which the
Church is inspired, whom angels delight
to honour, and whose advent on earth
had been prepared from all eternity by
the moral virtues.
" Beatrice is here presented as the
principle of divine beatitude, or that
which confers it, and bears a resem-
blance to the figure of the New Jerusa-
lem seen by St, John descending from
heaven ' as a bride adorned for her hus-
band ' (Rev. xxi. 2); a representation of
which, in the manner of Raphael, occurs
in one of the tapestries of the Vatican,
and, though not arrayed in the colouxs
448
NOTES TO PURGATORIO.
of the Christian virtues, Faith, Hope,
and Charity, white and green and red,
as was Beatrice, may yet be regarded as
a Roman version of her."
Didron, describing the painting of the
Triumph of Christ in the Church of
Notre Dame de Brou, Christian Icono-
graphy, Millington's Tr., I. 315, says: —
" In the centre of all rises the Hero of
the Triumph, Jesus Christ, who is seated
in an open car with four wheels. He
alone is adorned with a nimbus formed
of rays, departing from each point of the
head, and which illumines everything
around. With one glance he embraces
the past which precedes, and the future
which is to succeed him. His face re-
sembles that drawn by Raphael and the
masters of the period of Renaissance,
agreeing with the description given by
Lentulus and Damascenus; it is serious
and gentle. In the centre of the chariot
is placed a starry globe traversed by the
ecliptic, on which the twelve signs of the
zodiac are brilliantly figured. This globe
is symbolic of the world, and forms a
throne for Christ: the Son of God is
seated on its summit. The car is placed
upon four wheels, and drawn by the four
attributes or symbols of the Evangelists.
The angel of St. Matthew, and the eagle
of St. John, are of celestial whiteness;
the lion of St. Mark, and the ox of St.
Luke, are of a reddish yellow, symboliz-
ing the earth on which they dwell. The
eagle and angel do, in fact, fly ; while
the lion and the ox walk. Yet upon the
painted window all the four have wings.
A rein of silver, passing round the neck
of each of the four symbols, is attached
to the pole of the chariot. The Church,
represented by the four most elevated
religious potentates, by the Pojie, the
Cardinal, the Archbishop, and Bishop,
or by the four chief Fathers, St. Gregory,
.St. Jerome, St. Ambrose, and St. Augus-
tine, drives the four-wheeled car, and, in
conjunction with the Evangelists, urges
it onward. Jesus guides nis triumph,
not holding reins, but shedding blessings
from his right hand wherever he passes.
" The entire assemblage of persons
represente<l on the window are seen
marching onwards, singing with joy.
Within the spaces formed by the mul-
lions which trellis the upper part of the
window, forty-six angels are represented
with long golden hair, white transparent
robes, and wings of yellow, red, violet,
and green ; they are all painted on a
background of azuie, like the sky, and
celebrate with blended voices, or with
musical instruments, the glory of Christ.
Some have in their hands instruments ol
different forms, others books of music.
The four animals of the Evangelists seem
with sonorous voice to swell the accla-
mations of the hosts of saints ; the ox
with his bellowing, the lion with his roar,
the eagle with his cry, and the angel with
his song, accompany the songs of the
forty-six angels who fill the upper part
of the window. At the head of the pro-
cession is an angel who leads the entire
company, and, with a little cross which
he holds in his hand, points out to all the
Paradise they are to enter. Finally,
twelve other angels, blue as the heaven
into which they melt, join in adoration
before the triumph of Christ
" Dante has given a description of a
similar triumph, but marked by some in-
teresting differences. The Florentine
poet formed his cortege of figures taken
from the Apo.alypse and Christian sym-
bolism. At Brou, with the exception of
the attributes of the Evangelists, every-
thing is historical. In the sixteenth cen-
tury, in fact, history began to predomi-
nate over symbolism, which in the thir-
teenth and fourteenth centuries had
reigned supreme. Dante, who was a
politic poet, drew the triumph, not of
Christ, but of the Church ; the triumph
of Catholicism rather than of Chris-
tianity. The chariot by which he repre-
sents the Church is widowed of Christ,
whose figure is so important on the win-
dow of Brou ; the chariot is empty, andi
Dante neither discovered this deficiency,
nor was concemed to rectify it ; for he
was less anxious to celebrate Christ and
his doctrine, for their own sake, than asi
connected with the organization and.
administration of the Church. Hei
described the car as drawn by & '
griffin, thereby representing the Pope, .
for the griffin unites in itself the charac-
teristics of both eagle and lion. Now
the Pope is also twofold in character; as
priest he is the eagle floating in tiie air;
as king, he is a lion, walking upon the
NOTES TO PURGATORIO.
449
earth. The Ultramontane poet regarded
the Church, that is the Papacy, in the
light of an absolute monarchy; not a
limited monarchy as with us, and still
less a republic, as amongst the schisma-
tics of Greece and of the East. Conse-
quently, while, at Brou, the Cardinal,
the Archbishop, and Bishop assist the
Pope in guiding the car of the Church,
in the ' Divina Commedia,' the Pope is
alone, and accepts of no assistance from
the other great ecclesiastical dignitaries.
At Brou the car is guided by the Evan-
gelists, or by their attributes ; ecclesiasti-
cal power is content merely to lend its
aid. According to the Italian poet, the
Evangelists, although present at the Iri-
umph, do not conduct it; the Pope is
himself the sole guide of the Church, and
permits neither the Evangelists to direct
nor ecclesiastics to assist him. The Pope
seems to require no assistance ; his eye
and arm alone are sufficient for him."
CANTO XXX.
I. In this canto Beatrice appears.
The Seven Stars, or Septentrion of the
highest heaven, are the seven lights that
lead the procession, the seven gifts of the
Holy Ghost, by which all men are guided
safely in things spiritual, as the mariner
is by the Septentrion, or Seven Stars of
the Ursa Minor, two of which are called
the "Wardens of the Pole," and one of
which is the Cynosure, or Pole Star.
These lights precede the triumphal cha-
riot, as in our heaven the Ursa Minor
precedes, or is nearer the centre of rest,
than the Ursa Major or Charles's Wain.
In the Northern Mythology the God
Thor is represented as holding these con-
stellations in his hand. The old Swedish
Rhyme Chronicle, describing the statues
in the church of Upsala, says: —
" The God Thor was the highest of them ;
He sat naked as a child,
Seven stars in his hand and Charles's Wain'."
Spenser, Faerie Queetie, I. IL I: —
" By this the northern wagoner had set
His sevenfold teme behind the steadfast starre
That was in ocean waves yet never wet.
But firme is ftxt, and sendeth light from farre
To all that in the wide deep wandering arre."
II. Song of Solomon iv. 8: "Come
with me from Lebanon, my spouse, with
me from Lebanon."
17. At the voice of so venerable an
old man.
19. The cry of the multitude at
Christ's entry into Jerusalem. Matthew
xxi. 9: "Blessed is he that cometh in
the name of the Lord."
21. jEndd, VI. 833: "Give me
lilies in handfuls ; let me scatter purple
flowers. "
25. Milton, Parad. Lost, I. 194: —
" As when the sun new-risen
Shines through the horizontal misty air
Shorn of his beams."
32. It will be observ'ed that Dante
makes Beatrice appear clothed in the
colours of the three Theological Virtues
described in Canto XXIX. 121. The
white veil is the symbol of Faith ; the green
mantle, of Hope ; the red tunic, of Charity.
The crown of olive denotes wisdom.
This attire somewhat resembles that given
by artists to the Vii^n. " The proper
dress of the Virgin," says Mrs. Jameson,
Legends of the Madonna, Introd., liii.,
" is a close, red tunic, with long sleeves,
and over this a blue robe or mantle. . . .
Her head ought to be veiled."
35. Beatrice had been dead ten years
at the date of the poem, 1300.
36. Fully to imderstand and feel what
is expressed in this line, the reader must
call to mind all that Dante says in the
Vita Nuova of his meetings with Bea-
trice, and particularly the first, which is
thus rendered by Mr. Norton in his Nrw
Life of Dante, p. 20 : —
" Nine times now, since my birth, the
heaven of light had turned almost to the
same point in its gyration, when first ap-
peared before my eyes the glorious lady
of my mind, who was called Beatrice by
many who did not know why they thus
called her. She had now been in this
life so long, that in its course the starry
heaven had moved toward the east one
of the twelfth parts of a degree ; so that
about the beginning of her ninth year she
appeared to me, and I near the end of
my ninth year saw her. She appeared
to me clothed in a most noble colour, a
becoming and motiest crimson, and she
was girt and adorned in the style that
became her extreme youth. At that
instant, I say truly, the spirit of life,
450
NOTES TO PURGATORIO.
which dvvells in the most secret chamber
of the heart, began to tremble with such
violence, that it appeared fearfully in the
least pulses, and, trembling, said these
words : Kcce deus fortior me, qui veniens
doininabitiir miki ! 'Behold a god,
stronger than I, who, coming, shall rule
me ! '
" At that instant, the spirit of the
soul, which dwells in the high chamber
to which all the spirits of the senses
bring their perceptions, began to marvel
greatly, and, addressing the spirits of
the sight, said these words : Apparuit
jam beatitudo vestra, — ' Now hath ap-
peared your bliss.' At that instant the
natural spirit, which dwells in that part
where the nourishment is supplied,
began to weep, and, weeping, said
these words : Heu miser I quia fre-
quenter imped it us ero deinceps, — 'Woe
is me wretched ! because frequently
henceforth shall I be hindered.'
" From this time forward 1 say that
Love lorded it over my soul, which had
lieen thus quickly put at his disposal ;
and he began lo exercise over me such
control and such lordship, through the
power which my imagination gave to
him, that it behoved me to perform
completely all his pleasure. He com-
manded me many times that I should
seek to see this youthful angel, so that
I in my boyhood often went seeking her,
and saw her of such noble and praise-
worthy deportment, that truly of her
might be said that saying of the poet
Homet : ' She does not seem the daugh-
ter of mortal man, but of God.' And
though her image, which stayed con-
stantly with me, mspired confidence in
Love to hold lordship over me, yet it
was of such noble virtue, that it never
suffered that Love should rule without
• jc faithful counsel of Reason in those
r.ialters in which such counsel could be
.iseful. "
48. Dante here translates Virgil's own
words, as lie lias done so many times
before. /Eiieid, IV. 23 : Agnosco
veteris vestigia flatnmiB.
52. The Terrestrial Paradise lost by
Eve.
83. Psalm xxxi. I, 8: "In thee, O
Lor.l, have I put my tnist
Thou hast set my feet in a large room."
85. ^neid, VL 180: " Dovra drop
the firs ; crashes, by axes felled, the
ilex ; and the ashen rafters and the
yielding oaks are cleft by wedges."
And IX. 87: "A wood .... dark
with gloomy firs, and rafters of the
maple. "
Denistoun, Mem. of the Duke of Ur-
biito, \. 4, says: "On the summit grew
those magnificent pines, which gave to
the district of Massa the epithet of
Trabaria, from the beams which were
carried thence for the palaces of Rome,
and which are noticed by Dante as
' The living rafters
Upon the back of Italy.
87. Shakespeare, Winter's Tale, IV.
3:—
' ' The fanned snow
That's bolted by the northern blast twice o'er."
And Midsummer Night's Dream : —
" High Taurus' snow
Fanned with the eastern wind."
XI 3. Which are formed in such lofty
regions, that they are beyond human
conception.
125. Beatrice died in 1290, at the age
of twenty-five. '
136. How far these self-accusations of
Dante were justified by facts, and how
far they may be regarded as expressions
of a sensitive and excited conscience, we
have no means of determining. It is
doubtless but simple justice to apply to
him the words which he applies to
Virgil, Canto III. 8:—
" O noble conscience, and without a stain,
How sharp a sting is trivial fault to thee !"
This should be borne in mind when
we read what Dante says of his own
shortcomings; as, for instance, in his
conversation with his brother-in-law
Forese, Canto XXIII. 115:—
" If thou bring back to mind
What thou with me hast liccn and I with thee, ,
The present memory will be grievous stilL" j
• But what shall we say of this sonnet j
addressed to Dante by his intimate i
friend, Guido Cavalcanti ? Rossetti,
Early Italian Poets, p. 358 : —
" I come to thee by daytime constantly,
But in thy thoughts too much of bajCBeM
find:
Greatly it Brieves me for thy gentle mind,
And for thy many virtues gone from thee.
NOTES TO PURGATORIO.
45*
It was thy wont to shun much company,
Unto all sorry concourse ill inclined :
And still thy speech of me, heartfelt and
kind.
Had made me treasure up thy poetry.
But now I dare not, for thine abject life.
Make manifest that I approve thy rhymes :
Nor come I in such sort that thou may'st
know.
Ah ! prythee read this sonnet many times :
So shall that evil one who bred this strife
Be thrust from thy dishonoured soul, and
go."
CANTO XXXI.
1. In this canto Dante, having made
confession of his sins, is drawn by Ma-
tilda through the river Lethe.
2. Hitherto Beatrice has directed her
discourse to her attendant hand -maidens
around the chariot. Now she speaks
directly to Dante.
25. As in a castle or fortress.
30. As one fascinated and enamoured
with them.
42. The sword of justice is dulled by
the wheel being turned against its edge.
This is the usual interpretation ; but a
friend suggests that the allusion may be
to the wheel of St. Catherine, which is
studded with sword-blades.
46. The grief which is the cause of
your weeping.
59. There is a good deal of gossiping
among the commentators about this little
girl or PargoUtta. Some suppose it to
be the same as the Gentucca of Canto
XXIV. 37, and the Pargoletta of one of
the poems in the Canzoniere, which in
Mr. Lyell's translation rans as follows : —
" Ladies, behold a maiden fair, and young ;
To you I come heaven's beauty to display,
And manifest the place from whence I am.
In heaven I dwelt, and thither shall return,
Joy to impart to angels with my light.
He who shall me behold nor be enamoured.
Of Love shall never comprehend the charm ;
For every pleasing gift was freely given.
When Nature sought the grant of me from
him
Who willed that your companion I should be.
Elach star upon my eyes its influence sheds,
And with its light and virtue I am blest :
Beauties are mine the world hath never seen.
For I obtained them in the realms abo\ e ;
And ever must their essence rest unknown.
Unless through consciousness of him in
whom
Love shall abide through pleasure of another.
These words a youthful angel bore inscribed
Upon her brow, whose vision we beheld ;
And I, who to find safety gazed on her,
A risk incur that it may cost my life ;
For I received a wound so deep and wide
From one I saw entrenched within her eyes.
That still I weep, nor peace I since have
known. "
Others think the allusion is general.
The Ottimo says: "Neither that young
woman, whom in his Rime he called
Pargoletta, nor that Lisetta, nor that
other mountain maiden, nor this one,
nor that other." He might have added
the lady of Bologna, of whom Dante
sings in one of his sonnets: —
" And I may say
That in an evil hour I saw Bologna,
And that fair lady whom I looked upon."
Buti gives a different interpretation of
the word pargoletta, making it the same
2lS, pargultd, ox pargolezza, "childishness
or indiscretion of youth. "
In all this unnecessary confusion one
thing is quite evident. As Beatrice is
speaking of the past, she could not
possibly allude to Gentucca, who is
spoken of as one who would make
Lucca pleasant to Dante at some future
time: —
'"A maid is bom, and wears not yet the veil,'
Began he, ' who to thee shall pleasant make
My city, howsoever men may blame it.'"
Upon the whole, the interpretation
of the Ottimo is the most satisfactory,
or at all events the least open to objec-
tion.
63. Proverbs i. 17: "Surely in vain
the net is spread in the sight of any
bird."
72. larbas, king of Gaetulia, from
whom Dido bought the land for building
Carthage.
77. The angels described in Canto
XXX. 20, as
" Scattering flowers above and round about."
92. Matilda, described in Canto
XXVIIL 40:-
" A lady all alone, who went along
Singing and culling floweret after floweret.
With which her pathway was all painted
over."
95. Bunyan, Pilgrim^s Progress, the
river without a bridge : -
' ' Now I further saw that betwixt
them and the gate was a river ; but there
was no bridge to go over : the river was
very deep. At the sight therefore of
this river, the pilgrims were much
452
NOTES TO PUKGATOKIO.
stunned ; but the men that went with
them said, ' You must go through, or
you cannot come at the gate.' ....
" They then addressed themselves to
the water, and, entering, Christian began
to sink, and crying out to his good friend
Hopeful, he said, 'I sink in deep waters ;
the billows go over my head, all his
waves go over me. Selah.' ....
" Now upon the bank of the river, on
the other side, they saw the two shining
men again, who there waited for them.
Wherefore being come out of the river,
they saluted them, saying, ' We are
ministering spirits, sent forth to minister
for those that shall be heirs of salva-
tion.' "
98. Psalms li. 7: "Purge me with
hyssop, and I shall be clean : wash me
and I shall be whiter than snow."
104. The four attendant Nymphs on
the left of the triumphal chariot. See
Canto XXIX. 130 :—
" Upon the left hand four made holiday
Vested in purple."
106. See Canto I. Note 23.
III. These four Cardinal Virtues lead
to Divine Wisdom, but the three Evan-
gelical Virtues quicken the sight to pene-
trate more deeply into it.
1 14. Standing upon the chariot still ;
she does not alight till line 36 of the
next canto.
116. The colour of Beatrice's eyes
has not been passed over in silence by
the commentators. Lani, in his Annota-
zioni, says: "They were of a greenish
blue, like the colour of the sea." Me-
chior Messirini, who thought he had
discovered a portrait of Beatrice as old
as the fourteenth century, affirms that
she had "splendid brown eyes." Dante
here calls them emeralds; upon which
the Ottimo comments thus: "Dante
very happily introduces this precious
stone, considering its properties, and
considering that griffins watch over
emeralds. The emerald is. the prince
of all green stones ; no gem nor. herb
has greater greenness ; it rfeflects an
image like a mirror ; increases wealth ;
is useful in litigation and to orators ; is
good for convulsions and epilepsy ; pre-
serves and strengthens the sight ; restrains
lu»t ; restores memory ; is powerful
against phantoms and demons ; calm;
tempests ; stanches blood, and is useful
to soothsayers."
The beauty of green eyes, ojuelos
verdes, is extolled by Spanish poets ;
and is not left unsung by poets of otlier
countries. Lycophron in his " tenebrous
poem " of Cassandra, says of Achilles : —
" Lo ! the warlike eagle come,
Green of eye, and black of plume."
And in one of the old French Mys-
teries, Hist. Thr'at. Franq., I. 176,
Joseph describes the child Jesus as
having
" Les yeulx vers, la chair blanche et tendre
Les cheveulx blonds."
122. Monster is here used in thesersc
of marvel or prodigy.
123. Now as an eagle, now as a lion.
The two natures, divine and human, of
Christ are reflected in Theology, or
Divine Wisdom. Didron, who thinks
the Griffin a symbol of the Pope, applies
this to his spiritual and temporal power :
"As priest he is the eagle floating in
the air; as king he is a lion walking on
the earth."
132. The Italian Caribo, like the Eng-
lish Carol or Roundelay, is both song and
dance. Some editions read in this line
"singing," instead of "dancing."
CANTO XXXII.
1. A mystical canto, in which is de-
scribed the tree of the forbidden fruit,
and other wonderful and mysterious
things.
2. Beatrice had been dead ten years.
10. Goethe, Hermann and Dorothea,
Cochrane's Tr., p. 103 : —
" Ev'n as the wanderer, who, ere the sun dips
his orb in the ocean,
One List look still takes of the day-god, fast
disappearing ;
Then, amid rocks rude-piled, umbrageous
forests, and copsewoods,
Sees his similitude float, wherever he fixes his
vision ;
Finding it glancing before him, and dancing
in magical colours."
35. A disfrenata saetta, an uncurbe<l
arrow, like that which Pandarus shot at
Menelaus, ///«</, IV. 124: "The sharp-
pointed aiTow sprang forth, eager to rush
among the crowd."
NOTES TO PURGATORIO.
453
38. Genesis ii. 16 : " Of every tree of
the garden thou mayest freely eat. But
of the tree of the knowledge of good and
evil, thou shalt not eat of it : for in the
day that thou eatest thereof, thou shalt
surely die. "
Some commentators suppose that
Dante's mystic tree is not only the tree
of knowledge of good and evil, but also
a symbol of the Roman Empire.
41. Virgil, Georgics, II. 123: "The
groves which India, nearer the ocean,
the utmost skirts of the globe, produces,
where no arrows by their flight have
been able to surmount the airy summit
of the tree ; and yet that nation is not
slow at archery."
43. Christ's renunciation of temporal
power.
51. The pole of the chariot, which
was made of this tree, he left bound to
the tree.
Buti says: "This chariot represents
the Holy Church, which is the congrega-
tion of the faithful, and the pole of this
chariot is the cross of Christ, which he
bore upon his shoulders, so that the
author well represents him as dragging
the pole with his neck." The statement
that the cross was made of the tree of
knowledge, is founded on an old legend.
When Adam was dying, he sent his son
Seth to the Garden of Paradise to bring
him some drops of the oil of the mercy
of God. The angel at the gate refused
him entrance, but gave him a branch
from the tree of knowledge, and told
him to plant it upon Adam's grave; and
that, when it should bear fruit, then
should Adam receive the oil of God's
mercy. The branch grew into a tree,
but never bore fruit till the passion of
Christ ; but " of a branch of this tree and
of other v.ood," says Buti, "the cross
was made, and from that branch was
suspended such sweet fruit as the body
of our Lord Jesus Christ, and then Adam
and other saints had the oil of mercy,
inasmuch as they were taken from LimiSo
and led by Christ into eternal life."
54. In the month of Februaiy, when
the sun is in the constellation of the
Fishes. Dante here gives it the title of
the Lasca, the Roach or Mullet.
58. The red and white of the apple-
blossonos is symbolical of the blood and
water which flowed from the wound in
Christ's side. At least so thinks Vellu-
telli.
Ruskin, Mod. Painters, III, 226, says :
"Some three arrow-flights farther up
into the wood we come to a tall tree,
which is at first barren, but, after some
little time, visibly opens into flowers, of
a colour 'less than that of roses, but more
than that of violets.' It certainly would
not be possible, in words, to come nearer
to the definition of the exact hue which
Dante meant, — that of the apple-blossom.
Had he employed any simple colour-
phrase, as a 'pale pink,' or 'violet pink,'
or any other such combined expression,
he still could not have completely got at
the delicacy of the hue; he might per-
haps have indicated its kind, but not its
tenderness; but by taking the rose-leaf
as the type of the delicate red, and then
enfeebling this with the violet gray, he
gets, as closely as language can carry
him, to the complete rendering of the
vision, though it is evidently felt by him
to be in its perfect beauty ineffable ; and
rightly so felt, for of all lovely things
which grace the spring-time in our fair
temperate zone, I am not sure but this
blossoming of the apple-tree is the
fairest."
65. The eyes of Argus, whom Mer-
cury lulled asleep by telling him the
story of Syrinx, and then put to death.
Ovid, Met., I., Dryden's Tr. :—
" While Hermes piped, and sung, and told his
tale,
The keeper's winking eyes began to fail.
And drowsy slumber on the lids to creep ;
Till all the watchman was at length asleep.
Then soon the god his voice and song supprest.
And with his powerful rod confirmed his rest ;
Without delay his crooked falchion drew.
And at one fatal stroke the keeper slew."
73. The Transfiguration. The pas-
sage in the Song of Solomon, ii. 3, "As
the apple-tree among the trees of the
wood, so is my beloved among the
sons," is interpreted as referring to
Christ ; and Dante here calls the Trans-
figuration the blossoming of that tree.
77. Matthew xvii. 5 : "While he 5'et
spake, behold, a bright cloud over-
shadowed them : and, behold, a voice
out of the cloud, which said, This is
my beloved Son, in whom I am well
pleased ; hear ye him. And when the
454
NOTES TO PURGATORIO.
disciples heard it, they fell on their face,
and were sore affaid. And Jesus came
and touched them, and said, Arise, and
be not afraid. And when they had lifted
up their eyes, they saw no man, save
Jesus only."
82. Matilda.
98. The seven Virtues holding the
seven golden candlesticks, or the seven
gifts of the Holy Spirit.
H2. The descent of the eagle upon
the tr^e is interpreted by Buti as the
persecution of the Christians by tlie
Emperors. The rending of the bark
of the tree is the "breaking down of
the constancy and fortitude of holy
men"; the blossoms arc "virtuous
examples or prayers," and the new
leaves, "the virtuous deeds that holy
men had begun to do, and which were
interrupted by these persecutions."
115. Buti says : " This descent of the
eagle upon ihe chariot, and the smiting
it, mean the persecution of the Holy
Church and of the Christians by the
Emperors, as appears in the chronicles
down to the time of Constantine."
119. The fox is Heresy. ■
126. The gift of Constantine to the
Church, Inf. XIX. 125:-
" Ah, Constantine ! of how much woe was
mother,
Not thy conversion, but that marriage-dower
Which the first wealthy Father took from
thee ! "
131. Mahomet. Revelation xii. 3 :
"And there appeared another wonder
in heaven ; and, behold, a great red
dragon, having seven heads and ten
horns, and seven crowns upon his
heads. And his tail drew the third
part of the stars of heaven, and did
cast them to the cartli."
144. These seven heads, say the
Ollhiio and others, "denote the seven
deadly sins." But Biagioli, following
Buti, says : " There is no doui)t that
these heads and the horns represent the
Sbme that we have .said in Canto XIX.
of the htferiio ; namely, the ten horns,
the Ten Commandnienls of God ; and
the seven heads, the Seven Sacraments
of the Ciuirch." Never was there a
wider difference of interpretation. The
context certainly favours the first.
150. Pope Boniface the Eighth.
152. Philip the Fourth of France.
For his character see Canto XX. Note
43-
156. This alludes to the maltreatment
of Boniface by the troops of Philip at
Alagna. See Canto XX. Note 87.
159. The removal of the Papal See
from Rome to Avignon.
The principal points of the allegory
of this canto may be summed up as
follows. The triumphal chariot, the
Church ; the seven Nymphs, the Virtues
Cardinal and Evangelical ; the seven
candlesticks, the seven gifts of the Holy
Spirit ; the tree of knowledge, Rome ;
the Eagle, the Imperial power ; the
Fox, heresy ; the Dragon, Mahomet ;
the shameless whore. Pope Boniface the
Eighth ; and the giant, Philip the Fair
of France.
CANTO XXXIII.
I. In this canto Dante is made to
drmk of the river Eunoe, the memory
of things good.
Psalm Ixxix., beginning: "O God,
the heathen are come into thine inherit-
ance ; thy holy temple have they
defded." The three Evangelical and
four Cardinal Virtues chant this psalm,
alternately responding to each other.
The Latin words must be chanted,
in order to make the lines rhythmical,
with an equal emphasis on each syllable.
7. When their singing was ended.
10 Jo/in xvi. 16 : "A little while,
and ye shall not see me : and again, a
little while, and ye shall see me ; be-
cause I go to the Father."
15. Dante, Matilda, and Statins.
27. As in Canto XXXI. 7 :—
" My facuhies were in so great confusion,
That the voice moved, but sooner was extinct,
Than by its organs 11 was set at large."
34. Is no longer what it was. Reve-
lation xvii. 8: "The beast that thou
sawest was, and is not."
36. In the olden time in Florence,
if an assassin could contrive to eat a
sop of bread and wine at the grave of
the murdered man, within nine days
after the murder, he was free from the
vengeance of the family ; and to prevent
this they kept watch at the tomb. There
is no evading the vengeance of God in
NOTES TO PURGATORIO.
455
this way. Such is the interpretation of
this passage by all the old commentators.
37. The Roman Empire shall not
always be without an Emperor, as it
was then in the eyes of Dante, who
counted the " German Albert," Alberto
tedesco, as no Emperor, because he never
came into Italy. See the appeal to him,
Canto VI. 96, and the malediction,
because he suffered
" The garden of the empire to be waste."
43. The Roman numerals making
DVX, or Leader. The allusion is to
Henry of Luxemburgh, in whom Dante
placed his hopes of the restoration of
the Imperial power. He was the suc-
cessor of the German Albert of the
preceding note, after an interregnum of
one year. He died in 13 12, shortly
after his coronation in Rome. See
Canto VI. Note 97.
Villani, though a Guelf, pays this
tribute of respect to his memory. Book
IX. Ch. I : '* He was wise and just and
gracious, valiant in arms, dignified, and
catholic ; and although of low estate in
lineage, he was of a magnanimous heart,
feared and redoubted, and if he had
lived longer, he would have done great
things. "
When Henry entered Italy in Sep-
tember, 13 10, Dante hastened to meet
him, full of faith and hope. Whether
this interview took place at Susa, Turin,
or Milan, is uncertain ; nor is there any
record of it, except the allusion in the
following extract from a letter of Dante,
'* written in Tuscany, at the sources of
the Arno, on the 14th of May, 131 1, in
the first year of the happy journey of the
divine Henry into Italy." Dante was
disappointed that his hero should linger
so long in the Lombard towns, and
wished him to march at once against
Florence, the monster " that drinketh
neither of the headlong Po, nor of thy
Tyber." In this letter, Mr. Greene's
Tr., he says : —
" The inheritance of peace, as the
immense love of God wilnesseth, was
left us, that in the marvellous sweetness
thereof our hard warfare might be soft-
ened, and by the use thereof we might
deserve the joys of our triumphant coun-
try. But the hatred of the ancient and
implacable enemy, who ever and secretly
layeth snares for human prosperity, —
disinheriting some of those who were
willing, — impiously, in the absence of
our protector, despoiled us also, who
were unwilling. Wherefore we wept
long by the rivers of confusion, and in-
cessantly implored the protection of the
just king, to scatter the satellites of the
cruel tyrant, and restore us to our just
rights. And when thou, successor of
Caesar and of Augustus, crossing the
chain of the Apennines, brought back
the venerable Tarpeian ensigns, our long
sighings straightway ceased, the foun-
tains of our tears were stayed, and a new
hope of a better age, like a sun suddenly
risen, shed its beams over Latium. Then
many, breaking forth into jubilant vows,
sang with Mars the Saturnian reign, and
the return of the Virgin.
" But since our sun (whether the fer-
vour of desire suggests it, or the aspect
of truth) is already believed to have de-
layed, or is supposed to be going back
in his course, as if a new Joshua or the
son of Amos had commanded, we are
compelled in our uncertainty to doubt,
and to break forth in the words of the
Forerunner : ' Art thou he that should
come, or look we for another?' And
although the fury of long thirst turns
into doubt, as is its wont, the things
which are certain because they are near,
nevertheless we believe and hope in thee,
asserting thee to be the minister of God,
and the son of the Church, and the pro-
moter of the Roman glory. And I, who
write as well for myself as for others,
when my hands touched thy feet and my
lips performed their office, saw thee most
benignant, as becometh the Imperial
majesty, and heard thee most clement.
Then my spirit exulted within me, and
I silently said to myself, ' Behold the
lamb of God, who taketh away the sins
of the world,"*
Dante, Far. XXX. 133, sees the
crown and throne that await the " noble
Henry " in the highest heaven : —
" On that great throne on which thine eyes are
fixed
For the crown's sake already placed upon it.
Before thou suppest at this wedding feast.
Shall sit the soul ithat b to be Augustus
On earth) of noble Henry, who shall come
To reform Italy ere she be prepared."
H H
456
NOTES TO rURGATORIO.
47. Themis, the daughter of Coelus
and Terra, whose oracle was famous in
Attica, and who puzzled Deucalion and
Pyrrha by telling them that, in order to
repeople the earth after the deluge, they
must throw "their mother's bones be-
hind them."
The Sphinx, the famous monster born
of Chimoera, and having the head of a
woman, the wingii of a bird, the body
of a dog, and the paws of a lion ; and
whose riddle " What animal walks on
four legs in the morning, on two at noon,
and on three at night ? " so puzzled the
Thebans, that King Creon offered his
crown and his daughter Jocasta to any
one who should solve it, and so free the
land of the uncomfortable monster ; a
feat accomplished by CEdipus apparently
without much difficulty.
49. The Naiades having undertaken
to solve the enigmas of oracles, Themis,
offended, sent forth a wild beast to ravage
the flocks and fields of the Thebans ;
though why they should have been held
accountable for the doings of the Naiades
is not very obvious. The tradition is
founded on a passage in Ovid, Met.^
"Carmina Naiades non intellecta priorum
Solvunt."
Heinsius and other critics say that the
lines should read, —
" Carmina Lalades non intellecta priorum
Solverat ;"
referring to CEdipus, son of Laius. But
Rosa Moranda maintains the old read-
ing, and says there is authority in Pau-
lanias for making the Naiades inter-
preters of oracles.
54. Coplas de Manrique : —
" Our cradle is the starting place,
Life is the running of the race."
57. First by the P^agle, who rent its
bark and leaves ; then by the giant, who
liore away the chariot which had been
bound to it.
61. The sin of Adam, and the death
of Christ.
66. Widening at the top, instead of
diminishing upward like other trees.
68. The Elsa is a river in Tuscany,
risking in the mountains near Colle, and
flowing northward into the Amo, be-
tween Florence and Pisa. Its waters
have the power of incrusting or petrify-
ing anything left in them. " This power
of incrustation," says Covino, Descriz.
Geog. deir Italia, " is especially manifest
a little above Colle, where a great pool
rushes impetuously from the ground."
69. If the vain thoughts thou hast
been immersed in had not petrified thee,
and the pleasure of them stained thee ;
if thou hadst not been
" Converted into stone and stained with sin."
78. The staff wreathed with palm,
the cockle-shell in the hat, and the
sandal-shoon were all marks of the pil-
grim, showing he had been beyond
sea and in the Holy Land. Thus in
the old ballad of TJie Friar of Orders
Gray : —
" And how should I your true love know
From many another one?
O by his cockle-hat and staff.
And by his sandal-shoone.'
In the Vita Nuova,^\.x. Norton's Tr.,
p. 71, is this passage : " Moreover, it is
to be known that the people who travel
in the service of the Most High are called
by three distinct terms. Those who go
beyond the sea, whence often they bring
back the palm, are called palmers. Those
who go to the house of Galicia are called
pilgrims, because the burial-place of St.
James was more distant from his country
than that of any other of the Apostles.
And those are called romei who go to
Rome."
85. How far Philosophy differs from
Religion. Isaiah Iv. 8 : " For my
thoughts are not your thoughts, neither
are your ways my ways, saith the Lord.
For as the heavens are hi^er than the
earth, so are my ways higher than your
ways, and my thoughts than your
thoughts."
104. Noon of the Fourth Day of Pur-
gatory.
112. Two of the four rivers that
watered Paradise. Here they are the
same as Lethe and Eunoe, the oblivion
of evil, and the memory of good.
127. Bunyan, Pilgrim^ s Progiess : —
" I saw then, that they went on their
way to a pleasant river, which David
the king called ' the river of God ; ' but
John, • the river of the water of life.'
NOTES ro PURGATORIO.
457
Now their way lay just upon the bank
of the river : here therefore Christian
and his companion walked with great
delight : they drank also of the water of
the river, which was pleasant, and enli-
vening to their weary spirits. Besides,
on the banks of this river, on either side,
were green trees for all manner of fruit ;
and the leaves they ate to prevent sur-
feits and other diseases that are incident
to those that heat their blood by travels.
On either side of the river was also a
meadow, curiously beautified with lilies ;
and it was green all the year long. In
this meadow they lay down and slept ;
for here they might lie down safely.
When they awoke, they gathered again
of the fruits of the trees, and drank
again of the water of the river, and then
lay down again to sleep."
129. Sir John Denham says : —
" The sweetest cordial we receive at last
Is conscience of our virtuous actions past."
145. The last word in this division
of the poem, as in the other two, is the
suggestive word "Stars."
/
ILLUSTRATIONS.
THE HERO AS POET.
From Heroes and Hero Worship, by Thoinas
Carlyle.
Many volumes have been written by
way of commentary on Dante and his
Book ; yet, on the whole, with no great
result. His biography is, as it were,
irrecoverably lost for us. An unimpor-
tant, wandering, sorrow-stricken man,
not much note was taken of him while
he lived ; and the most of that has van-
ished, in the long space that now inter-
venes. It is five centuries since he
ceased writing and living here. After
all commentaries, the Book itself is
mainly what we know of him. The
Book, — and one might add that Portrait
commonly attributed to Giotto, which,
looking on it, you cannot help inclining
to think genuine, whoever did it. To
me it is a most touching face ; perhaps,
of all faces that I know, the most so.
Lonely there, painted as on vacancy,
with the simple laurel wound round it ;
the deathless sorrow and pain, the known
victory which is also deathless ; — signifi-
cant of the whole history of Dante ! I
think it is the mournfulest face that ever
was j)ainted from reality ; an altogether
tragic, heart-affecting face. There is in
it, as foundation of it, the softness, ten-
derness, gentle affection as of a child ;
but all this is as if congealed into sharp
contradittion, into abnegation, isolation,
proud, hopeless pain. A soft etherial
soul looking out so stern, implacal)le,
grim-trencliant, as from imprisonment of
thick-ribbed ice ! Withal it is a silent
pain too, a silent, scornful one : the lip
is curled in a kind of godlike disdain of
the thing that is eating out his heart, —
as if it were withal a mean, insignificant
thing, as if he whom it had power to
torture and strangle were greater than it.
The face of one wholly in protest, and
life- long, uns'.irrendering battle, against
the world. Affection all converted into
indignation ; an implacable indignation ;
slow, equable, silent, like that of a god !
The eye too, it looks out as in a kind of
surprise, a kind of inquiry. Why the
world was of such a sort ? This is
Dante: so lie looks, this " voice of ten
silent centuries," and sings us "his mys-
tic, unfathomable song."
The little that we know of Dante's
Life corresponds well enough with his
Portrait and this Book. He was l)orn
at Florence, in the upper class of so-
ciety, in the year 1265. His education
was the best then going ; much school-
divinity, Aristotelean logic, some Latin
classics, — no inconsiderable insight into
certain provinces of things : and Dante,
with his earnest, intelligent nature, we
need not doubt, learned better than most
all that was learnable. He has a clear,
cultivated understanding, and of great
subtlety ; this best fruit of education he
had contrived to realize from these scho-
lastics. He knows accurately and well
what lies close to him ; but in such a
time, without printed books or free in-
tercourse, he could not know well what |
was distant : the small, clear light, most ;
luminous for what is near, breaks itself j
into singular chiaroscuro striking on what j
is far off. This was Dante's learning 1
from the schools. In life, he had goiiel
through the usual destinies ;— been twices
out campaigning as a soldier for thpl
Florentine state ; been on embassy rhad J
in his thirty-fifth year, by natural grada-^
tion of talent and service, become one of
the chief magistrates of F'lorence. He
had met in Ijoyhood a certain Beatrice
Portinari, a beautiful little girl of his own
age and rank, and grown up thenceforth
in partial sight of her, in some distant
intercourse with her. All readers know
fi
THE HERO AS POET.
459
his graceful, affecting account of this;
and tlien of their being parted ; of her
being wedded to another, and of her
death soon after. She makes a great
figure in Dante's Poems ; seems to have
made a great figure in his life. Of all
beings it might seem as if she, held apart
from him, far apart at last in the dim
Eternity, were the only one he had ever
with his whole strength of affection
loved. She died: Dante himself was
wedded ; but it seems not happily, far
from happily. I fancy, the rigorous,
earnest man, with his keen excitabilities,
was not altogether easy to make happy.
We will not complain of Dante's
miseries : had all gone right with him
as he wished it, he might have been
Prior, PodestSi, or whatsoever they call
it, of Florence, well accepted among
neighbours, and the world had wanted
one of the most notable words ever
spoken or sung. Florence would have
had another prosperous Lord Mayor ;
and the ten dumb centuries continued
voiceless, and the ten other listening
centuries (for there will be ten of them
and more) had no Divina Cominedia to
hear ! We will complain of nothing.
A nobler destiny was appointed for this
Dante ; and he, struggling like a man
led towards death and crucifixion, could
not help fulfilling it. Give him the
choice of his happiness ! He knew not,
more than we do, what was really happy,
what was really miserable.
In Dante's Priorship, the Guelph-
Ghibbeline, Bianchi-Neri, or some other
confused disturbances, rose to such a
height, that Dante, whose party had
seemed the stronger, was with his friends
cast unexpectedly forth into banishment ;
doomed thenceforth to a life of woe and
wandering. His property was all confis-
cated, and more; he had the fiercest
feeling that it was entirely unjust, ne-
farious in the sight of God and man.
He tried what was in him to get rein-
stated ; tried even by warlike surprisal,
with arms in his hand ; but it would not
do ; bad only had become worse. There
is a record, I believe, still extant in the
Florence Archives, dooming this Dante,
wheresoever caught, to be burnt alive.
I Burnt alive ; so it stands, they say : a
I very curious civic document. Another
curious document, some considerable
number of years later, is a Letter of
Dante's to the Florentine Magistrates,
written in answer to a milder proposal ol
theirs, that he should return on condition
of apologizing and paying a fine. He an-
swers, with fixed, stern pride : "If I can-
not return without calling myself guilty, I
will never return, niinquam revertarJ'''
For Dante there was now no home in
this world. He wandered from patron to
patron, from place to place ; proving, in
his own bitter words, " How hard is the
path, Come e duro calie." The wretched
are not cheerful company. Dante, poor
and banished, with his proud, earnest
nature, with his moody humours, was
not a man to conciliate men. Petrarch
reports of him, that being at Can della
Scala's court, and blamed one day for
his gloom and taciturnity, he answered
in no courtier-like way. Delia Scala
stood among his courtiers, with mimes
and buffoons (nebiilones ac histrioi^S)
makmg him heartily merry; when, turn-
ing to Dante, he said : "Is it not
strange, now, that this poor fool should
make himself so entertaining ; while you,
a wise man, sit there day after day, and
have nothing to amuse us with at all ? "
Dante answered bitterly : " No, not
strange ; your Highness is to recollect
the proverb, Like to Z//&^;"— given the
amuser, the amusee must also be given !
Such a man, with his proud, silent ways,
with his sarcasms and sorrows, was not
made to succeed at court. By degrees,
it came to be evident to him that he
had no longer any resting-place, or hope
of benefit, in this earth. The earthly
world had cast him forth, to wander ; no
living heart to love him now ; for his
sore miseries there was no solace here.
The deeper naturally would the Eter-
nal World impress itself on him ; that
awful reality over which, after all, this
Time-world, with its Florences and ban-
ishments, only flutters as an unreal
shadow, Florence thou shalt never see ;
but Hell and Purgatory and Heaven thou
shalt surely see ! What is Florence, Can
della Scala, and the World and Life alto-
gether? Eternity: thither, of a truth,
not elsewhither, art thcu and all things
bound ! The great soul of Dante, home-
less on earth, made its home more and
.t6o
ILL USTRA TIONS.
more in that awful other world. Natu-
rally iiis thoughts brooded on that, as on
the one fact important for him. Bodied
or bodiless, it is the one fact important
for all men : but to Dante, in that age,
it was bodied in fixed certainty of scien-
tific shape ; he no more doubted of that
Malebolge Pool, that it all lay there with
its gloomy circles, with its alti guai, and
that he himself should see it, than we
doubt that we should see Constantinople
f we went thither. Dante's heart, long
filled with this, brooding over it in
speechless thought and awe, bursts forth
at length into "mystic, unfathomable
song; " and this his Divine Comedy, the
most remarkable of all modern Books, is
the result. It must have been a great
solacement to Dante, and was, as we can
see, a, proud thought for him at times,
that he, here in exile, could do this
work ; that no Florence, nor no man or
men, could hinder hin; from doing it, or
e\^ much help him in doing it. He
knew too, partly, that it was great ; the
greatest a man could do. " If thou
follow thy star, Se tu segiii tua stella, " —
so could the Hero, in his forsakenness,
in his extreme need, still say to himself:
" Follow thou thy star, thou shalt not
fail of a glorious haven ! " The labour
of writing, we find, and indeed could
know otherwise, was great and painful
for him ; he says. This Book " which
has made me lean for many years." Ah
yes, it was won, all of it, with pain and
sore toil, — not in sport, but in grim
earnest. His Book, as indeed most
good Books are, has been written, in
many senses, with his heart's blood. It
is his whole history this Book. He died
after finishing it ; not yet very old, at the
age of fifly-six ; broken-hearted rather,
as is said. He lies buried in his death-
city Ravenna: Hic claudor Dantes patriis
extorris ab orris. The Florentines begged
back his botly, in a century after ; the
Ravenna people would not give it.
'* Here am I Dante laid, shut out from
my native shores."
I said, Dante's Poem was a .Song : it
is Tieck who calls it "a mystic, un»
fathomable .Song " ; and such is literally
the character of it. Coleridge remarks
very pertinently somewhere, that wher-
eyer you find a sentence musically
worded, of true rhythm and melody in i
the words, there is something deep and ]
good in the meaning too. For body and i
soul, word and idea, go strangely toge- ,
ther here as everywhere. Song : we said j
before, it was the Heroic of Speech ! All ;
old Poems, Homer's and the rest, are, \
authentically Songs. I would say, in ■
strictness, that all right Poems are ; that
whatsoever is not simg is properly no
Poem, but a piece of Prose cramped into
jingling lines, — to the great injury of the
gcimmar, to the great grief of the reader, \
for most part ! What we want to get at ■
is the thought the man had, if he had ■
any : why should he twist it into jingle, ;
if he could speak it out plainly ? It is
only when the heart of him is rapt into \
true passion of melody, and the very tones i
of him, according to Coleridge's remark, i
become musical by the greatness, depth,
and music of his thoughts, that we can ;
give him right to rhyme and sing ; that
we call him a Poet, and listen to him as j
the Heroic of Speakers, — whose speech \
is song. Pretenders to this are many ; i
and to an earnest reader, I doubt, it is .
for most part a very melancholy, not to '
say an insupportable business, that of ;
reading rhyme ! Kliyme that had no \
inward necessity to be rhymed; — it •
ought to have told us plainly, without i
any jingle, what it was aiming at. \\
would advise all men who can speak jj
their thought, not to sing it ; to under- J
stand that, in a serious time, among!
serious men, there is no vocation in,'
them for singing it. Precisely as wej
love the true song, and are charmed byJ
it as by something divine, so shall wej
hate the false song, and account it a£
mere wooden noise, a thing hollow, Jfj
superfluous, altogether an insincere and^,
offensive thing. .ii
I give Dante my highest praise when \j\
say of his Divine Comedy that it is, in aU!| i
senses, genuinely a Song, In the vttfA.
sound of it there is a canto fermo ; it prof ■
ceeds as by a chant. The language, his ;
simple terza rima, doubtless helped him j
in tins. One reads along naturally with j
a sort of lilt. But I add, that it could \
not l)e otherwise ; for the essence and \
material of the work are themselves \
rhythmic. Its depth, and rapt passion \
and sincerity, makes it musical; — g« j
THE HERO AS POET.
461
ieep enough, there is music everywhere.
A true inward symmetry, what one calls
an architectural harmony, reigns in it,
proportionates it all : architectural ; which
also partakes of the character of music.
The three kingdoms. Inferno, Purgatorw,
Paradise, look out on one another like
compartments of a great edifice ; a great
supernatural world-cathedral, piled up
there, stern, solemn, awful ; Dante's
World of Souls ! It is, at bottom, the
tincerest of all Poems ; sincerity, here too,
we find to be the measure of worth. It
came deep out of the author's heart of
hearts ; and it goes deep, and through
long generations, into ours. The people
of Verona, when they saw him on the
streets, used to say: '■^ Eccavi t uom cK e
stato al" Inferno, See, there is the man
that was in Hell ! " Ah, yes, he had
been in Hell ! — in Hell enough, in long,
severe sorrow and struggle ; as the like
of him is pretty sure to have been. Com-
medias that come out divine are not ac-
complished otherwise. Thought, true
labour of any kind, highest virtue itself,
is it not the daughter of Pain ? Bom as
out of the black whirlwind ; true effort,
in fact, as of a captive struggling to free
himself: that is Thought. In all ways
we are "to become perfect through
tiiffcriiig." — But, as I say, no work
known to me is so elaborated as this of
Dante's. It has all been as if molten, in
the hottest furnace of his soul. It had
made him "lean" for many years. Not
the general whole only ; every compart-
ment of it is worked out, with intense
earnestness, into truth, into clear visuality.
Each answers to the other ; each fits in
its place, like a marble stone accurately
hewn and polished. It is the soul of
Dante, and in this the soul of the Middle
Ages, rendered for ever rhythmically
visible there. No light task ; a right
intense one : but a task which is done.
Perhaps one would say intensity, with
the much that depends on it, is the
p«"evailing character of Dante's genius.
Dante does not come before us as a large
catholic mind ; rather as a narrow, and
even sectarian mind : it is partly the fruit
i of his age and position, but partly too of
his own nature. His greatness has, in
all senses, concentred itself into fiery
emphasis and depth. He is world-great
not because he is world-wide, but because
he is world-deep. Through all objects
he pierces as it were down into the heart
of Being. I know nothing so intense as
Dante. Consider, for example, to begin
with the outermost development of his
intensity, consider how he paints. He
has a great power of vision ; seizes the
very type of a thing ; presents that and
nothing more. You remember that first
view he gets of the Hall of Dite : red
pinnacle, red-hot cone of iron glowing
through the dim immensity of gloom ; so
vivid, so distinct, visible at once and for
ever ! It is an emblem of the whole
genius of Dante. There is a brevity, an
abrupt precision in him : Tacitus is not
briefer, more condensed ; and then in
Dante it seems a natural condensation,
spontaneous to the man. One smiting
word ; and then there is silence, nothing
more said. His silence is more eloquent
than words. It is strange with what a
sharp, decisive grace he snatches the tnie
likeness of a matter ; cuts into the matter
as with a pen of fire. Plutus, the blus-
tering giant, collapses at Virgil's rebuke;
it is "as the sails sink, the mast being
suddenly broken." Or that poor Bni-
netto, with the cotto aspetto, "i-a.ce baked,"
parched brown and lean ; and the "fiery
snow" that falls on them there, a "fiery
snow without wind," slow, deliberate,
never-ending ! Or the lids of those
Tombs ; square sarcophaguses, in that
silent dim-burning Hell, each with its
Soul in torment ; the lids laid open there ;
they are to be shut at the Day of Judg-
ment, through Eternity. And how
Earinata rises ; and how Cavalcante falls
— at hearing of his Son, and the past
tense "yw/" The very movements in
Dante have something brief ; swift, de-
cisive, aknost military. It is of the
inmost essence of his genius this sort of
painting. The fiery, swift Italian nature
of the man, so silent, passionate, with
its quick abrupt movements, its silent
"pale rages," speaks itself in these things.
For though this of painting is one of
the outermost developments of a man,
it comes like all else from the essential
faculty of him ; it is physiognomical of
the whole man. Find a man whose
words paint you a likeness, you have
found a man worth something ; mark
462
ILLUSTRATIONS.
liis manner of doing it, as very charac- 1
teristic of him. In the first place, he j
could not have discerned the object at j
all, or seen the vital type of it, unless he ■
liad, what we may call, sympathised with
it, — had sympathy in him to bestow on
objects. He must have been sincere
about it too ; sincere and sympathetic :
a man without worth cannot give you
the likeness of any object ; he dwells in
vague outwardness, fallacy and trivial
hearsay, about all objects. And indeed
may we not say that intellect altogether
expresses itself in this power of discern-
ing what an object is ? Whatsoever of
faculty a man's mind may have will come
out here. Is it even of business, a matter
to be done ? The gifted man is he who
sees the essential point, and leaves all the
rest aside as surplusage ; it is his faculty,
too, the man of business's faculty,
that he discern the true likeness, not the
false, superficial one, of the thing he
has got to work in. And how much of
morality is in the kind of insight we get
of anything; "the eye seeing in all
things what it brought with it the faculty
of seeing ! " To the mean eye all things
are trivial, as certainly as to the jaundiced
they are yellow. Raphael, the painters
tell us, is the best of all Portrait-painters
withal. No most gifted eye can exhaust
the significance of any object. In the
commonest human face there lies more
than Raphael will take away with him.
Dante's painting is not graphic only,
brief, true, and of a vividness as of fire
in dark night ; taken on the wider scale,
it is every way noble, and the outcome
of a great soul. Francesca and her Lover,
what qualities in that ! A thing woven
as out of rainbows, on a ground of
eternal black. A small flute-voice of
infinite wail speaks there, into our very
heart of hearts. A touch of womanhood
in it too : iMla bella persona, che mi fn
tolta; and how, even in the Pit of woe,
it is a solace that he will never part from
her ! Saddest tragedy in these alti guai.
And the racking winds, in that aer /i7nno,
whirl them away again, to wail for ever!
Strange to think : l5ante was the friendof
this poor Francesca's father ; Francesca
herself may have sat upon the Poet's knee,
as a bright innocent little child. Infinite
pity, yet also infinite rigour of law : it is so
Nature is made ; it is so Dante discerned
that she was made. What a paltry notion!
is that of his Divine Comedy''s being a
poor splenetic, impotent, terrestrial libel;
putting those into Hell whom he could
not be avenjed upon on earth ! I sup«
p<ise if ever pity, tender as a mother's,
was in the heart of any man, it was in
Dante's. But a man wlio does not know
rigour cannot pity either. His very pity
will be cowardly, egotistic,- sentimen-
tality, or little better. I know not in
the world an affection equal to that of
Dante. It is a tenderness, a trembling,
longing, pitying love : like the wail of
iliolian harps, soft, soft ; like a child's
young heart ; —and tlien that stern, sore-
saddened heart ! These longings of his
towards his Beatrice ; their meeting
together in the Paradiso; his gazing inj
her pure transfigured eyes, her that ha(f
been purified by death so long, separate^
from him so far: — one likens it to tlM^
song of angels ; it is among the purest
utterances of affection, perhaps the verj^
purest that ever came out of a human souU*
For the intense Dante is intense in alt
things ; he has got into the essence a|
all. His intellectual insight, as paintei^
on occasion too as reasoner, is but thft
result of all other sorts of intensity!
Morally great, above all, we must caft
him ; it is the beginning of all. Hi|
scorn, his grief, are as transcendent
his love ; — as, indee<l, what are they
the inverse or converse of his love ? '
Dio Spiacenti, ed a^ nemicisnt. Hateful 1
God and to the enemies of God:" lofl
scorn, unappeasable silent reprobatio
and aversion : ^''Non ragionam di lor, \yi
will not speak of them, look only an
pass." Or think of this: "They hai§i
not the hope to die, Non Han speransa mi
morie." One day, it had risen steml|'.
benign on the scathed heart of Dant^^
that he, wretched, never-resting, worn 11]
he was, would full surely die; "that\
Destiny itself could not doom him not;
to die." Such words are in this man.]
For rigour, earnestness, and depth he ill
not to be paralleled in the moden^
world ; to seek his parallel we must gOj
into the Hebrew Bible, and live with tM:
antique Prophets there. i
I do not agree with much modal 1
criticism, in greatly preferring the /» \
^ \
THE HERO AS POET.
463
ferno to the two other parts of the
Divine Commedia. Such preference
belongs, I imagine, to our general By-
ronism of taste, and is like to be a
transient feeling. The Purgatorio and
Pitradiso, especially the former, one
would almost say, is even more excellent
than it. It is a noble thing that Pttr-
i;atorio, " Mountain of Purification ; " an
emblem of the noblest conception of that
age. If Sin is so fatal, and Hell is and
must be so rigorous, awful, yet in Re-
pentance too is man purified ; Repent-
ance is the grand Christian act. It is
beautiful how Dante works it out. The
tremolar deW onde, that "trembling" of
the ocean-waves under the first pure
gleam of morning, dawning afar on the
■wandering Two, is as the fype of an
altered mood. Hope has now dawned ;
never-dying Hope, if in company still
with heavy sorrow. The obscure sojourn
of daemons and reprobate is under foot; a
soft breathing of penitence mounts higher
and higher, to the Throne of Mercy itself.
" Pray for me," the denizens of that
Mount of Pain all say to him. "Tell
my Giovanna to pray for me," my
daughter Giovanna; "I think her
mother loves me no more ! " They toil
painfully up by that winding steep,
" bent down like corbels of a building,"
«>ome of them, — crushed together so
" for the sin of pride ; " yet nevertheless
in years, in ages, and aeons they shall
have reached the top, which is Heaven's
gate, and by Mercy shall have been ad-
mitted in. The joy too of all, when one
has prevailed ; the whole Mountain
shakes with joy, and a psalm of j^raise
rises, when one soul has {perfected re-
pentance, and got its sin and misery left
iiehind ! I call all this a noble embodi-
ment of a true, noble thought.
But indeed the Three compartments
mutually support one another, are in-
dispensable to one another. The Pa-
radiso, a kind of inarticulate music to
me, is the redeeming side of the Inferno;
the Inferno without it were untrue. All
three make up the true Unseen World,
as figured in the Christianity of the
Middle Ages ; a thing for ever memo-
rable, for ever true in the essence of it,
to all men. It was perhaps delineated
in no human soul with such depth of
veracity as in this of Dante's ; a man sent
to sing it, to keep it long memorable.
Very notable with what brief simplicity
he passes out of the every-day reality,
into the Invisible one ; and in the second
or third stanza, we find ourselves in the
World of Spirits ; and dwell there, as
among things palpable, indubitable ! To
Dante they zuere so; the real world, as
it is called, and its facts, was but the
threshold to an infinitely higher Fact
of a World. At bottom, the one was as
pretei-naXnxdX as the other. Has not each
man a soul ? He will not only be a
spirit, but is one. To the earnest Dante
it is all one visible Fact ; he believes it,
sees it ; is the Poet of it in virtue of that.
Sincerity, I say again, is the saving merit,
now as always.
Dante's Hell, Purgatory, Paradise,
are a symbol withal, an emblematic
representation of his belief about this
Universe : — some Critic in a future age,
like those Scandinavian ones the other
day, who has ceased altogether to think
as Dante did, may find this too all an
"Allegory," perhaps an idle Allegory !
It is a sublime embodiment, our sub-
limest, of the soul of Christianity. It
expresses, as in huge world-wide archi-
tectural emblems, how the Christian
Dante felt Good and Fvil to be the two
polar elements of this Creation, on which
it all turns ; that these two differ not by
preferabilUy of one to the other, but by in-
compatibility absolute and infinite ; that
the one is excellent and high as light and
Heaven, the other hideous, black as Ge-
henna and the Pit of Hell ; Everlasting
Justice, yet with Penitence, with ever-
lasting Pity, — all Chris'.iauism, as Dante
and the Middle Ages had it, is emblemed
here. Emblemed : and yet, as I urged
the other day, with what entire truth of
purpose; how imconscious of any em-
bleming ! Hell, Purgatory, Paradise :
these things were not fashioned as em-
blems ; was there, in our Modern Euro-
pean Mind, any thought at all of their
being emblems ! Were they not indubit-
able, awful facts ; the whole heart of
man taking them for practically true, all
Nature everywhere confirming them? So
is it always in these things. Men do not
believe in Allegory. The future Critic,
* whatever his new thought may be, who
454
ILLUSTRATIONS.
considers this of Dante to have been all
got up as an Allegory, will commit one
sore mistake ! — Paganism we recognised
as a veracious expression of the earnest,
awe-struck feeling of man towards the
Universe ; veracious, true once, and
still not without worth for us. But mark
here the difference of Paganism and
Christianism ; one great difference.
Paganism emblemed chiefly the Opera-
tions of Nature ; the destinies, efforts,
combinations, vicissitudes of things and
men in this world : Christianism em-
blemed the Law of Human Duty, the
Moral Law of Man. One was for the
sensuous nature : a rude helpless utter-
ance of the ^rj/ Thought of men,— the
chief recognised virtue, Courage, Supe-
riority to Fear. The other was not for
the sensuous nature, but for the moral.
What a progress is here, if in that one
respect only ! —
And so in this Dante, as we said, had
ten silent centuries, in a very strange
way, found a voice. The Diviria Corn-
media is of Dante's writing ; yet in truth
it belongs to ten Christian centuries,
only the finishing of it is Dante's. So
always. The craftsman there, the smith
with that metal of his, with these tools,
with these cunning methods, — how little
of all he does is properly his work ! All
past inventive men work there with him ;
— as indeed with all of us, in all things.
Dante is the spokesman of the Middle
Ages ; the Thought they lived by stands
here, in everlasting music. These sub-
lime ideas of his, terrible and beautiful,
are the fruit of the Christian Meditation
of all the good men who had gone be-
fore him. Precious they ; but also is
not he precious? Much, had not he
spoken, would have been dumb ; not
dead, yet living voiceless.
On the whole, is it not an utterance,
this mystic Song, at once of one of the
greatest human souls, and of the highest
thing that Europe had hitherto realised
for itself? Christianism, as Dante sings
it, is another than Paganism in the rude
Norse mind ; another than " liastarti
Christianism" half- articulately spoken
in the Arab Desert, seven hundred years
before!— The noblest idea made real
hitherto among men is sung, and em-
blemed forth abidingly, by one of the
noblest men. In the one sense and in
the other, are we not right glad to pos-
sess it ? As I calculate, it may last yet
for long thousands of years. For the
thing that is uttered from the inmost
parts of a man's soul differs altogether
from what is uttered by the outer part.
The outer is of the day, under the em-
pire of mode ; the outer passes away, in
swift endless changes ; the inmost is the
same yesterday, to-day, and for ever.
True souls, in all generations of the
world, who look on this Dante, will find
a brotherhood in him ; the deep sincerity
of his thoughts, his woes and hopes, will
speak likewise to their sincerity ; they
will feel that this Dante too was a
brother. Napoleon in Saint Helena
is charmed with the genial veracity of
old Homer. The oldest Hebrew Pro-
phet, under a vesture the most diverse
from ours, does yet, because he speaks
from the heart of man, speak to all
men's hearts. It is the one sole secret
of continuing long memorable. Dante,
for depth of sincerity, is like an antique
Prophet too ; his words, like theirs,
come from his very heart. One need
not wonder if it were predicted that
his Poem might be the most enduring
thing our Europe has yet made ; for
nothing so endures as a truly sp<>ke'i
word. All cathedrals, pontificalities,
brass and stone, and outer arrangement
never so lasting, are brief in comparison
to an unfathomable heart-song like this :
one feels as if it might survive, .still of
importance to men, when these had all
sunk into new irrecognisable combina-
tions, and had ceased individually to be.
DANTE.
From the Essays of T. B Macaulay.
The beginning of the thirteenth cen-
tury was, as Machiavelli has remarked,
the era of a great revival of this extra-
ordinary system. The policy of Inno-
cent,— the growth of the Inquisition ami
the mendicant orders, — the wars against
the Albigenses, the Pag.ins of the East,
and the unfortunate princes of the house
of Swabia, agiated Italy during the two
following generations. In thi* point
f, i
DANTE.
465
Dante was completely under the influ-
ence of his age. He was a man of
a turbid and melancholy spirit. In early
youth he had entertained a strong and
unfortunate passion, which, long after
the death of her whom he loved, con-
tinued to haunt him. Dissipation, am-
bition, misfortunes, had not effaced it.
He was not only a sincere, but a pas-
sionate, believer. The crimes and abuses
of the Church of Rome were indeed
loathsome to him ; but to all its doc-
trines and all its rites, he adhered with
enthus'astic fondness and veneration ;
and at length, driven from his native
country, reduced to a situation the most
painful to a man of his disposition, con-
demned to learn by experience that no
food is so bitter as the bread of depen-
dence, and no ascent so painful as the
staircase of a patron, his wounded spirit
took refuge in visionaiy devotion. Bea-
trice, the unforgotten object of his early
tenderness, was invested by his imagina-
tion with glorious and mysterious attri-
butes ; she was enthroned among the
highest of the celestial hierarchy : Al-
mighty Wisdom had assigned to her the
care of the sinful and unhappy wanderer
who had loved her with such a perfect
love. By a confusion, like that which
often takes place in dreams, he has
sometimes lost sight of her human na-
ture, and even of her personal existence,
and seems to consider her as one of the
attributes of the Deity.
But those religious hopes which had
released the mind of the sublime enthu-
siast from the terrors of death had not
rendered his speculations on human life
more cheerful. This is an inconsistency
which may often be observed in men of
a similar tem])erament. He hoped for
happinesss beyond the grave : but he
felt none on earth. It is from this cause,
more than from any other, that his de-
scription of Heaven is so far inferior to
the Hell or the Purgatory. With the
passions and miseries of the suffering
spirits he feels a strong sympathy. But
among the beatified he appears as one
who has nothing in common with them,
— as one who is incapable of compre-
hending, not only the degree, but the
nature of their enjoyment. We think
that we see him standing amidst those
smiling and radiant spirits with that
scowl of unutterable misery on his brow,
and that curl of bitter disdain on his
lips, which all h'ls portraits liave pre-
served, and which might furnish Chan-
trey with hints for the head of his pro-
jected Satan.
There is no poet whose intellectual
and moral character are so closely con-
nected. The great source, as it api<ears
to me, of the power of the Divine
Comedy is the strong belief with which
the story seems to be told. In this
respect, the only books which apjiroach
to its excellence are Gulliver's Travels
and Robinson Crusoe. The solemnity
of his asseverations, the consistency and
minuteness of his details, the earnestness
with which he labours to make the
reader understand the exact shape and
size of everything tliat he describes, give
an air of reality to his wildest fictions.
I should only weaken this statement by
quoting instances of a feeling which per-
vades the whole work, and to which it
owes much of its fascination. This is
the real justification of the many pas-
sages in his poem which bad critics have
condemned as grotesque. I am con-
cerned to see that Mr. Cary, to whom
Dante owes more than ever poet owed
to translator, has sanctioned an accusa-
tion utterly unworthy of his abilities.
"His solicitude," says that gentleman,
"to define all his images in such a man-
ner as to bring them withm the circle of
our vision, and to subject them to the
power of the pencil, renders liim little
better than grotesque, where Milton has
since taught us to expect sublimity." It
is true that Dante has never shrunk from
embodying his conceptions in determi-
nate words, that he has even given
measures and numbers, where Milton
would have left his images to float unde-
fined in a gorgeous haze of language.
Both were right. Milton did not ])rofess
to have been in heaven or hell. He might,
therefore, reasonably confine himself to
magnificent generalities. Far diffeient
was the office of the lonely traveller, who
had wandered through the nations of the
dead. Had he described the abode of
the rejected spirits in language resem-
bling the splendid lines of the English
poet, — had he told us of
466
ILLUSTRATIONS.
" An universe of death, which God by curse
Created evil, for evil only good,
Where all life dies, death lives, and Nature
breeds
Perrerse all monstrous, all prodigious things,
Abominable, unutterable, and worse
Than fables yet have feigned, or fear con-
ceived,
Gorgons, and hydras, and chimaeras dire," —
this would doubtless have been noble
writing. But where would have been
that strong impression of reality, which,
in accordance with his plan, it should
have been his great object to produce ?
It was absolutely necessary for him to
delineate accurately "all monstrous, all
prodigious things," — to utter what
might to others appear "unutterable,"
— to relate with the air of truth what
fables had never feigned, — to embody
what fear had never conceived. And
I will frankly confess that the vague
sublimity of Milton affects me less than
these reviled details of Dante. We
read Milton ; and we know that we
are reading a great poet. When we
read Dante, the poet vanishes. We
are listening to the man who has re-
turned from " the valley of the dolo-
rous abyss ; " — we seem to see the
dilated eye of horror, to hear the shud-
dering accents with which he tells liis
fearful tale. Considered in this light,
the narratives are exactly what they
should be, — definite in themselves, but
suggesting to the mind ideas of awful
and indefinite wonder. They are made
up of the images of the earth : they
are told in the language of the earth.
Yet the whole effect is, beyond expres-
sion, wild and unearthly. The fact
is, that supernatural beings, as long
as they are considered merely with
•reference to their own nature, excite
our feelings very feelily. It is when
the great gulf which separates them
from us is passed, when we suspect
some strange and undcfinable relation
between the laws of the visil)le and
the invisible world, that they rouse,
perliaps, the strongest emotions of
which our nature is capable. (low
many children, and how many men,
are afraid of ghosts, who are not afraid
of Go<l ! And this, because, though
they entertain a much stronger convic-
tion of the existence of a Deity than
of the reality of apparitions, they have
no appreiiensiou that he will manifest
himstlf to them in any sensible man-
ner. While this is the case, to de-
scribe superhuman beings in the lan-
guage, and to attribute to them the
actions of humanity, may be grotesque,
unphilosophical, inconsistent ; but it will
be the only mode of workmg upon the
feelings of men, and therefore the'
only mode suited for poetry. Shake-
speare understood this well, as he un-
derstood everything that belonged to
his art. Who does not sympathize
with the rapture of Ariel, flying after
sunset on the wings of the bat, or suck-
ing in the cups of llowers with the bee ?
Who does not shudder at the caldron oi
Macbeth ? Where is the philosopher
who is not moved when he thinks of the
strange connection between the infernal
spirits and " the sow's blood that hath
eaten her nine farrow ? " But this diffi-
cult task of representing supernatural
beings to our minds in a manner whicit
shall be neither unintelligible to our in-
tellects, nor wholly inconsistent with our
ideas of their nature, has never been
so well performed as by Dante. I will
refer to three instances, whicli are,
perhaps, the most striking ; — the de-
scription of the transformation of tlie
serpents and the rol)be:s, in the twenty-
fifth canto of the Inferno, — the passage
concerning Nimrod, in the thirty-first
canto of the same part, — and the mag-
nificent procession in the twenty-ninth
canto of the Purgatorio.
The metaphors and comparisons of
Dante harmonize admirably with that
air of strong reality of which I have
spoken. They have a very peculiar
cnaracter. He is perhaps the only
jx)et whose writings become niuch less
intelligible if all illustrations of this
sort were expunged. His similes are
frequently rather those of a traveller
than of a poet. He employs them not
to display his ingenuity by fanciful
analogies, — not to delight the reader
by affording him a distant and passing
glimpse of beautiful images remote from
the path in which he is proceeding,—
but to give an exact idea of the object!
which he is describing, by comparing
them with others generally knowa
DANTE.
467
The boiling pitch ia Malebolge was
like that in the Venetian arsenal ; —
the mound on which he travelled along
the banks of Phlegethon was like that
between Ghent and Bruges, but not so
large ; the cavities where the Simo-
niacal prelates are confined resembled
the fonts in the Church of John at
Florence. Every reader of Dante will
recall many other illustrations of this
description, which add to the appear-
ance of sincerity and earnestness from
which the narrative derives so much of
its interest.
Many of his comparisons, again, are
intended to give an exact idea of his
feelings under particular circumstances.
The delicate shades of grief, of fear, of
anger, are rarely discriminated with
sufficient accuracy in the language of
the most refined nations. A rude dia-
lect never abounds in nice distinctions
of this kind. Dante therefore employs
the most accurate and infinitely the
most poetical mode of marking the pre-
cise state of his mind. Every person
who has experienced the bewildering
effect of sudden bad tidings, — the
stupefaction, — the vague doubt of the
truth of our own perceptions which
they produce, — will understand the
following simile: — "I was as he is
who dreameth his own harm, — who,
dreaming, wishes that it may be all a
dream, so that he desires that which is
as though it were not." This is only
one out of a hundred equally striking
and expressive similitudes. The com-
parisons of Homer and Milton are mag-
nificent digressions. It scarcely injures
their effect to detach them from the
work. Those of Dante are very dif-
ferent. They derive their beauty from
the context, and reflect beauty upon it.
His embroidery cannot be taken out
without spoiling the whole web. I
cannot dismiss this part of the subject
without advising every person who can
muster sufficient Italian to read the
simile of the sheep, in the third canto
of the Purgatorio. I think it the most
perfect passage of the kind in the
world, the most imaginative, the most
picturesque, and the most sweetly ex-
pressed.
No person can have attended to the
Divine Comedy without observing how
little impression the forms of the ex-
ternal world appear to have made on
the mind of Dante. His temper and
his situation had led him to fix his ob-
servation almost exclusively on human
nature. The exquisite opening of the
eighth canto of the Purgatorio affords
a strong instance of this. He leaves
to others the earth, the ocean, and the
sky. His business is with man. To
other writers, evening may be the sea-
son of dews and stars and radiant
clouds. To Dante it is the hour of
fond recollection and passionate devo
tion, — the hour which melts the heart
of the mariner and kindles the love of
the pilgrim, — the hour when the toll
of the bell seems to mourn for another
day, which is gone and will return na
more.
The feeling of the present age has
taken a direction diametrically oppo-
site. The magnificence of the physical
world, and its influence upon the hu-
man mind, have been the favourite
themes of our most eminent poets. The
herd of blue-stocking ladies and son-
neteering gentlemen seems to consider
a strong sensibility to the "splendour
of the grass, the glory of the flower,"
as an ingredient absolutely indispen-
sable in the formation of a poetical mind.
They treat with contempt all writers who
are unfortunately
" nee ponere lucum
Artifices, nee rus saturum laudare.**
The orthodox poetical creed is more
Catholic. The noblest earthly object
of the contemplation of man is man
himself. The universe, and all its fair
and glorious forms, are indeed included
in the wide empire of the imagination ;
!iut she has placed her home and her
sanctuary amidst the inexhaustible va-
rieties and the impenetrable mysteries of
the mind.
" In tutte parti impera, e quivi regge
Quivi 6 la sua cittade, e 1' alto seggia"
Othello is perhaps the greatest work m
the world. From what does it derive
its power? From the clouds? From
the ocean ? From the mountains ? Or
468
ILLUSTRA TIOMS.
from love strong as death, and jea-
lousy cmel as the grave ! What is it
that Vk^e go forth to see in Hamlet ?
Is it a reed shaken with the wind ?
A small celandine ? A bed of daf-
fodils ? Or is it to contemplate a
mighty and wayward mind laid bare
before us to the inmost recesses ? It
may perhaps be doubted whether the
lakes and the hills are better fitted for
the education of a poet than the dusky
streets of a huge capital. Indeed, who
is not tired to death with pure descrip-
tion of scenery? Is it not the fact,
that external objects never strongly
excite our feelings but when they are
contemplated in reference to man, as
illustrating his destiny, or as influ-
encing his character? The most beau-
tiful object in the world, it will be
allowed, is a beautiful woman. But
who that can analyze his feelings is not
sensible that she owes her fascination
less to grace of outline and delicacy of
colour, liian to a thousand associations
which, often unperceived by ourselves,
connect those qualities with the source
of our existence, with the nourishment
of our infancy, with the passions of
our youth, with the hopes of our age,
with elegance, with vivacity, with ten-
derness, with the strongest of natural
instincts, with the dearest of social
ties ?
To those who think thus, the insen-
sibility of the Florentine poet to the
beauties of nature will not appear an un-
pardonable deficiency. On mankind no
writer, with the exception of Shake-
speare, has looked with a more penetra-
ting eye. I have said that his poetical
character had derived a tinge from his
peculiar temi>er. It is on the sterner
and darker passions that he delights to
dwell. All love, excepting the half
mystic passion which he still felt for his
buried Beatrice, had palled on the fierce
and restless exile. The sad story of
Kiniini is almost a single exception. I
know not wheiher it has been remarked,
that, in one poin", misantliropy seems
to have affected his mind as it did that
of Swift. Nauseous and revolting images
seem to have had a fascination for his
mind ; and he repeatedly places before
bis readers, with all the energy of his
incomparable style, the most loathsome
objects of the sewer and the dissecting-
room.
There is another peculiarity in the
poem of Dante, which, I think, de-
serves notice. Ancient mythology has
hardly ever been successfully interwoven
with modern poetry. One class of
writers have mtroduced the fabulous
deities merely as allegorical representa-
tives of love, wine, or wisdom. This
necessarily renders their works tame
and cold. We may sometimes admire
their ingenuity ; but with what interest
can we read of beings of whose per-
sonal existence the writer does not suffer
us to entertain, for a moment, even a
conventional belief? Even Spenser's
allegory is scarcely tolerable, till we
contrive to forget that Una signifies in-
nocence, and consider her merely as an
oppressed lady under the protection of a
generous knight.
Those writers who have, more judi-
ciously, attempted to preserve the per-
sonality of the classical divinities have
failed from a different cause. They
have been imitators, and imitators at a
disadvantage. Euripides and Catullus
believed in Bacchus and Cybele as little
as we do. But they lived among men
who did. Their imaginations, if not
their opinions, took the colour of the
age. Hence the glorious inspiration
of the Bacchaj and the Atys. Our
minds are formed by circumstances : and
I do not believe that it would be in the
power of the greatest modem poet to
lash himself up to a degree of enthu-
siasm adequate to the production of
such works.
Dante alone, among the poets of
later times, has been, in this respect,
neither an allegorist nor an imitator ;
and, consequently, he alone has intro-
duced the ancient fictions with effect.
His Minos, his Charon, his Pluto, are
absolutely terrific. Nothing can be
more bi nutiful or original than the use
which he has made of the river of
Lethe. He has never assigned to his
mythological characters any umctions in-
consistent with the creed of the Catholic
Church. He has related nothing con-
cerning them which a good Christian of
that age might not b lieve possible. On
DANTE AND MILTON.
469
this account, there is nothing in these
passages that appears puerile or pedantic.
On the contrary, this singular use of
classical names suggests to the mind a
vague and awful idea of some mysterious
revelation, anterior to all recorded his-
tory, of which the dispersed fragments
might have been retained amidst the im-
postures and superstitions of later reli-
gions. Indeed the mythology of the
Divine Comedy is of the elder and more
colossal mould. It breathes the spirit of
Homer and iEschylus, not of Ovid and
Claudian.
This is the more extraordinary, since
Dante seems to have been utterly igno-
rant of the Greek language ; and his
favourite Latin models could only have
served to mislead him. Indeed, it is
impossible not .to remark his admira-
tion of writers far inferior to himself;
and, in particular, his idolatry of Virgil,
who, elegant and splendid as he is, has
no pretensions to the depth and origi-
nality of mind which characterize his
Tuscan woi^shipper. In truth, it may be
laid down as an almost universal rule
that good poets are bad critics. Their
minds are under the tyranny of ten thou-
sand associations imperceptible to
others. The worst writer may easily
happen to touch a spring which is con-
nected in their minds with a long suc-
cession of beautiful images. They are
like the gigantic slaves of Aladdin,
gifted with matchless ]iower, but bound
by spells so mighty that, when a child
whom they could have crushed touched
a talisman, of whose secret he was igno-
rant, they immediately became his
vassals. It has more than once hap-
pened to me to see minds, graceful and
majestic as the Titania of Shakespeare,
bewitched by the charms of an ass's
head, bestowing on it the fondest ca-
resses, and crowning it with the sweetest
flowers. I need only mention the
poems attributed to Ossian. They are
utterly worthless, except as an edifying
instance of the success of a story with-
out evidence, and of a book without
merit. They are a chaos of words
which present no image, of images
which have no archetype ; — they are
without form and void ; and darkness
.1$^ upon the face of them. Yet how
many men of genius have panegyrized
and imitated them !
The style of Dante is, if not his
highest, perhaps his most peculiar excel-
lence. I know nothing with which it
can be compared. The noblest models
of Greek composition must yield to it.
His words are the fewest and the best
which it is possible to use. The first
expression in which he clothes his
thoughts is always so energetic and
comprehensive, that amplification would
only injure the effect. There is pro-
bably no writer in any language who
has presented so many strong pictures
to the mind. Yet there is probably no
writer equally concise. This perfec-
tion of style is the principal merit of
the Paradiso, which, as I have already
remarked, is by no means equal in
other respects to the two preceding
parts of the poem. The force and
felicity of the diction, however, irresis-
tibly attract the reader through the
theological lectures and the sketches of
ecclesiastical biography, with which
this division of the work too much
abounds. It may seem almost absurd
to quote particular specimens of an
excellence which is diffused over all
his hundred cantos. I will, however,
instance the third canto of the Inferno,
and the sixth of the Purgatorio, as pas-
sages incomparable in their kind. The
merit of the latter is, perhaps, rather
oratorical than poetical ; nor can I re-
collect anything in the great Athenian
speeches which equals it in force of
invective and bitterness of sarcasm. I
have heard the most eloquent statesman
of the age remark that, next to Demo-
sthenes, Dante is the writer who ought
to be most attentively studied by every
man who desires to attain oratorical
eminence.
DANTE AND MILTON.
From the Essays of T. B. Macaulay.
The only poem of modern times which
can be compared with the Paradise Lost
is the Divine Comedy. The subject of
Milton, in some points, resembled that
of Dante ; but he has treated it in a
widely different manner. We cannot,
we think, better illustrate our opinion
470
ILL USTRA TIONS.
respecting our own great poet, than by
contrasting him with the father of Tus-
can hterature.
The poetry of Milton differs from that
of Dante, as the hieroglyphics of Egypt
differed from the picture-writing of
Mexico. The images which Dante em-
ploys speak for themselves ; they stand
simply for what they are. Those of
Milton have a signification which is
often discernible only to the initiated.
Their value depends less on what they
directly represent than on what they re-
motely suggest. However strange, how-
ever grotesque, may be the appearance
which Dante undertakes to describe, he
never shrinks from describing it. He
gives us the shape, the colour, the sound,
the smell, the taste ; he counts the num-
bers ; he measures the size. His similes
are tiie illustrations of a traveller. Un-
like those of other poets, and especially
of Milton, they are introduced in a plain,
business-like manner ; not for the sake
of any beauty in the objects from which
they are drawn ; not for the sake of any
ornament which they may impart to the
poem ; but simply in order to make the
meaning of the writer as clear to the
reader as it is to himself. The ruins of
the precipice which led from the sixth to
the seventh circle of hell were like those
of the rock which fell into the Adige on
the south of Trent. The cataract of
rhlegethon was like that of Aqua Cheta
at the monastery of St. Benedict. The
place where the heretics were confined
in burning tombs resembled the vast
cemetery of Aries.
Now let us compare with the exact
details of Dante the dim intimations of
Milton. We will cite a few examples.
The English poet has never thought of
taking the measure of Satan. He gives
us merely a vague idea of vast bulk.
In one passage the fiend lies stretched
out huge in length, floating many a
roo<l, equal in size to the earth-born
enemies of Jove, or to the sea-monster
which the mariner mistakes for an island. ■
When he addresses himself to battle
against the guardian angels, he stands
like Teneriffc or Atlas : his stature
reaches the sky. Contrast with these
descriptions the lines in which Dante
has described the gigantic spectre of
Nimrod. "His face seemed to me as'
long and as broad as the ball of St. \
Peter's at Rome ; and his other limbs i
were in proportion ; so that the bank :
which concealed him from the waist
downwards nevertheless showed so much \
of him, that three tall Germans would !
in vain have attempted to reach to his j
hair." We are sensible that we do no
justice to the admirable style of the '
Florentine poet. But Mr. Gary's trans- i
lation is not at hand ; and our version, i
however rude, is sufficient to illustrate j
our meaning. ;
Once more, compare the lazar-house •
in the eleventh book of the Paradise i
Lost with the last ward of Malebolge in j
Dante. Milton avoids the loathsome \
details, and takes refuge in indistinct i
but solemn and tremendous imagery, j
Despair hurrying from couch to couch ':
to mock the wretches with his attend- j
ance. Death shaking his dart over them, ■
but, in spite of supplications, delaying^
to strike. What says Dante? " There J
was such a moan there as there would ■
be if all the sick who, between July •
and September, are in the hospitals of '
Valdichiana, and of the Tuscan swamps, j
and of Sardinia, were in one pit to- ;
gether ; and such a stench was issuing
forth as is wont to issue from decayed \
limbs." I
We will not take upon ourselves thcij
invidious office of settling precedency |
between two such writers. Each in his l,
own department is incomparable; and )
each, we may remark, has wisely, or '
fortunately, taken a subject adapted to
exhibit his peculiar talent to the greatest i
advantage. The Divine Comedy is a *
personal narrative. Dante is the eye- J
witness and ear-witness of that which he \
relates. He is the very man who has ^
heard the tormented spirits cn'ing out .
for the second death, wlio has read the
dusky characters on the portal withm
which there is no hope, who has hidden ■
his face from the terrors of the Gorgon,
who has fled from the hooks and the \
seething pitch of Barbariccia and Drag- |
hignazzo. His own hands have grasped
the shaggy sides of Lucifer. His own
feet have climbed the mountain of expia- i
tion. His own brow has been marked '■■
by the purifying angel. The reader \
4J
THE ITALIAN PILGRIATS PROGRESS.
471
would throw aside such a tale in in-
credulous disgust, unless it were told
with the strongest air of veracity, with a
sobriety even in its horrors, with the
greatest precision and multiplicity in its
details. The narrative of Milton in
this respect differs from that of Dante,
as the adventures of Amadis differ from
those of Gulliver
Poetry which relates to the beings of
another world ought to be at once mys-
terious and picturesque. That of Milton
is so. That of Dante is picturesque
indeed beyond any that ever was written.
Its effect approaches to that produced
by the pencil or the chisel. But it is
picturesque to the exclusion of all mys-
tery. This is a fault on the right side, a
fault inseparable from the plan of Dante's
poem, which, as we have already ob-
served, rendered the utmost accuracy of
description necessary. Still it is a fault.
The supernatural agents excite an in-
terest ; but it is not the interest which is
proper to supernatural agents. We feel
that we could talk to the ghosts and
demons without any emotion of un-
earthly awe. We could, like Don Juan,
ask them to supper, and eat heartily in
their company. Dante's angels are good
men with wings. His devils are spiteful,
ugly executioners. His dead men are
merely living men in strange situations.
The scene which passes between the
poet and Farinata is justly celebrated.
.Still, P'arinata in the burning tomb is
exactly what Farinata would have been
at an auto da fe. Nothing can be more
touching than the first interview of
Dante and Beatrice. Yet what is it but
a lovely woman chiding, with sweet,
austere composure, the lover for whose
affection she is grateful, but whose vices
she reprobates? The feelings which
give the passage its charm would suit
the streets of Florence as well as the
summit of the Mount of Purgatory.
THE ITALIAN PILGRIM'S.
PROGRESS.
Leigh Hunt's Stories from the Italian Poets.
Dante entitled the saddest poem in
the world a Comedy, because it was
•arritten in a middle style ; though some,
by a strange confusion of ideas, think
the reason must have been because it
"ended happily ! " that is, because be-
ginning with hell (to some), it termi-
nated with "heaven" (toothers). As well
might they have said, that a morning's
work in the Inquisition ended happily,
because, while people were being racked
in the dungeons, the officers were making
merry in the drawing-room. For the
much-injured epithet "Divine," Dante's
memory is not responsible. He entitled
his poem, arrogantly enough, yet still
not with that impiety of arrogance, "The
Comedy of Dante Alighieri, a Floren-
tine by nation, but not by habits." The
word "divine" was added by some
transcriber ; and it heaped absurdity on
absurdity, too much of it, alas I being
literally infernal tragedy. I am not
spea'iiing in mockery, any further than
the fact itself cannot help so speaking.
I respect what is to be respected in
Dante ; I admire in him what is ad-
mirable ; would love (if his infernalities
would let me) what is lovable ; but this
must not hinder one of the human race
from protesting against what is erroneous
in his fame, when it jars against every
best feeling, human and divine. Mr.
Cary thinks that Dante had as much
right to avail himself of "the popular
creed in all its extravagance," as Homer
had of his gods, or Shakespeare of his
fairies. But the distinction is obvious.
Homer did not personally identify him-
self with a creed, or do his utmost to
perf>etuate the worst parts of it in be-
half of a ferocious, inquisitorial church,
and to the risk of endangering the peace
of millions of gentle minds.
The great poem thus misnomered is
partly a system of theology, partly an
abstract of the knowledge of the day,
but chiefly a series of passionate and
imaginative pictures, altogether fomiing
an account of the author's times, his
friends, his enemies, and himself, written
to vent the spleen of his exile, and the
rest of his feelings, good and bad, and to
reform Church and State by a spirit of
resentment and obloquy, which highly
needed reform itself. It has also a de-
sign strictly self-referential. The author
feigns that the beatified spirit of his mis-
tress has obtained leave to warn and
47*
ILLUSTRA TIONS.
purify his soul by showing him the state
of things in the next world. She deputes
the soul of his master Virgil to conduct
him through hell and purgatory, and
then takes him herself through the
spheres of heaven, where St. Peter cate-
chises and confirms him, and where he is
finally honoured with sights of the Virgin
Mary, of Christ, and even a glimpse of
the Supreme Being !
His hell, considered as a place, is, to
speak geologically, a most fantastical
formation. It descends from beneath
Jerusalem to the centre of the earth, and
is a funnel graduated in circles, each
circle being a separate place of torment
for a different vice or its co-oidinates,
and the point of the funnel terminating
with Satan stuck into ice. Purgatory is
a corresponding mountain on the other
side of the globe, commencing with the
antipodes of Jerusalem, and divided into
exterior circles of expiation, which end
in a table-land forming the terrestrial
paradise. From this the hero and his
mistress ascend by a flight, exquisitely
conceived, to the stars ; where the sun
and the planets of the Ptolemaic system
(for the true one was unknown in Dante's
time) form a series of heavens for different
virtues, the whole terminating in the
empyrean, or region of pure light, and
the presence of the Beatific Vision.
The boundaries of old and new, strange
as it may now seem to us, were so con-
fused in those days, and books were so
rare, and the Latin poets held in such
invincible reverence, that Dante, in one
and the same poem, speaks of the false
gods of Paganism, and yet retains much
of its lower mythology ; nay, invokes
Apollo himself at the door of Paradise.
There was, perhaps, some mystical and
even philosophical inclusion of the past
in this medley, as recognising the con-
stant superintendence of Providence ; but
that Dante partook of what may be
called the literary superstition of the
time, even for want of better knowledge,
is clear from the grave historical use he
makes of poetic fables in his treatise on
Monarchy, and in the very arguments
which he puts into the mouths of saints
and apostles. There are lingering feel-
ings to this effect even now among the
peasantry of Italy; where, the reader
need not be told, Pagan customs of all ,
sorts, including religious and most re-
verend ones, are existing under the ;
sanction of other names, — heathenisms!
christened. A Tuscan postilion, once^
enumerating to me some of the native I
poets, concluded his list with Apollo ; .
and a plaster-cast man over here, in ;
London, appeared much puzzled, when i
conversing on the subject with a friend i
of mine, how to discrepate Samson from i
Hercules.
Dante, accordingly, while, with the ;
frightful bigotry of the schools, he puts ■
the whole Pagan world into hell-borders, i
(with the exception of two or three,
whose salvation adds to the absurdity,) j
mingles the hell of Virgil with that of 1
Tertullian and St. Dominic ; sets Minos ■
at the door as judge ; retains Charon in \
his old office of boatman over the Stygian ';
lake ; puts fabulous people with real {
among the damned. Dido, and Cacus, ;
and Ephialtes, with Ezzelino and Pope \
Nicholas the Fifth ; and associates the j
Centaurs and the Furies with the agents •
of diabolical torture. It has pleased him j
also to elevate Cato of Utica to the office j
of warder of purgatory, though the cen- j
sor's poor, good wife, Marcia, is detained J
in the regions below. By these and other \
far greater inconsistencies, the whole ^
place of punishment becomes a reduction
ad absiirdum, as ridiculous as it is melan«|
choly ; so that one is astonished how so^
great a man, and especially a man who.^
thought himself so far advanced beyond|
his age, and who possessed such powersS
of discerning the good and beautiful, J
could endure to let his mind live in so5l
foul and foolish a region for any length
of time, and there wreak and harden the^j
unworthiest of his passions. Genius, )
nevertheless, is so commensurate with
absurdity throughout the book, and there i
are even such sweet and balmy as well
as sublime pictures in it occasionally, nay ;
often, that not only will the poem ever i
be worthy of admiration, but, when those !
increasing purifications of Christianity
which our blessed reformers began shall ;
finally precipitate the whole dregs of the ,
author into the mythology to which they ^
belong, the world will derive a pleasure (
from it to an amount not to be conceived
till the arrival of that day. Dante, mean- ;
j
ti
THE ITALIAN PILGRIM'S PROGRESS.
473
time, with an impartiality which has
been admired by those who can approve
the assumption of a theological tyranny
at the expense of common feeling and
decency, has put friends as well as foes
into hell, — tutors of his childhood, kins-
men of those who treated him hospitably,
even the father of his beloved friend,
Guido Cavalcante
Milton has spoken of the "milder
shades of Purgatory ; " and truly they
possess great beauties. Even in a theo-
logical point of view they are something
like a bit of Christian refreshment after
the horrors of the Inferno. The first
emerging from the hideous gulf to the
sight of the blue serenity of heaven is
painted in a manner inexpressibly charm-
ing. So is the sea-shore with the coming
of the angel ; the valley, with the angels
in green ; the repose at night on the
rocks ; and twenty other pictures of gen-
tleness and love. And yet special and
great has been the escape of the Pro-
testant world from this part of Roman
Catholic belief; for Purgatory is the
heaviest stone that hangs upon the neck
of the old and feeble in that communion.
Hell is avoidable by repentance ; but
Purgatory what modest conscience shall
escape ? Mr. Cary, in a note on a pas-
sage in which Dante recommends his
readers to think on what follows this
expiatory state, rather than what is suf-
fered there, looks upon the poet's injunc-
tion as an "unanswerable objection to
the doctrine of purgatory," it being dif-
ficult to conceive "how the best can
meet death without horror, if they believe
it must be followed by immediate and
intense suffering." Luckily, assent is
not belief; and mankind's feelings are
for the most part superior to their opi-
nions ; otherwise the world would have
been in a bad way indeed, and Nature
not been vindicated of her children. But
let us watch and be on our guard against
all resuscitations of superstition.
As to our Florentine's Heaven, it is
full of beauties also, though sometimes of
a more questionable and pantomimical
sort than is to be found in either of the
other books. I shall speak of some of
them presently ; but the general impres-
sion of the place is, that it is no heaven
at alL He says it is, and talks much of
its smiles and its beatitude ; but always
excepting the poetry, — especially the
similes brought from the more heavenly
earth, — we realise little but a fantastical
assemblage of doctors and doubtful cha-
racters, far more angry and theological
than celestial ; giddy raptures of monks
and inquisitors dancing in circles, and
saints denouncing popes and Florentines ;
in short, a heaven libelling itself with
invectives against earth, and terminating
in a great presumption. . . .
The people of Sienna, according to this
national and Christian poet, were a parcel
of coxcombs ; those of Arezzo, dogs ;
and of Casentino, hogs. Lucca made a
trade of perjury. Pistoia was a den of
beasts, and ought to be reduced to ashes ;
and the river Arno should overflow and
drown every soul in Pisa. Almost all
the women in Florence walked half naked
in public, and were abandoned in private.
Every brother, husband, son, and father,
in Bologna, set their women to sale. In
all Lombardy were not to be found three
men who were not rascals ; and in Genoa
and Romagna people went about pre-
tending to be men, but in reality were
bodies inhabited by devils, their souls
having gone to the "lowest pit of hell"
to join the betrayers of their friends and
kinsmen.
So much for his beloved countrymen.
As for foreigners, particularly kings,
Edward the First of England and Robert
of Scotland were a couple of grasping
fools ; the Emperor Albert was an
usurper ; Alphonso the Second of Spain,
a debauchee ; the King of Bohemia, a
coward ; Frederick of Aragon, a coward
and miser ; the Kings of Portugal and
Norway, forgers ; the King of Naples, a
man whose virtues were expressed by a
unit, and his vices by a milHon ; and the
King of France, the descendant of a
Paris butcher, and of progenitors who
poisoned St. Thomas Aquinas, their de-
scendants conquering with the arms of
Judas rather than of soldiers, and selling
the flesh of their daughters to old men,
in order to extricate themselves from a
danger
But truly it is said, that, when Dante
is great, nobody surpasses him. I doubt
if anybody equals him, as to the constant
intensity and incessant variety of his pic-
474
ILL USTRA TIONS.
tures ; and whatever he paints, he throws,
as it were, upon its own powers ; as
though an artist should draw figures that
started into Hfe, and proceeded to action
for themselves, frightening their creator.
' Every motion, word, and look of these
creatures becomes full of sensibility and
suggestions. The invisible is at the back
of the visible ; darkness becomes palpa-
ble ; silence describes a character, nay,
forms the most striking part of a story ;
a word acts as a flash of lightning, which
displays some gloomy neighbourhood,
where a tower is standing, with dreadful
faces at the window ; or where, at your
feet, full of eternal voices, one abyss is
beheld dropping out of another in the
lurid light of torment
Ginguene has remarked the singular
variety, as well as beauty, of Dante's
angels. Milton's, indeed, are common-
place in the comparison. In the eighth
canto of the Inferno, the devils insolently
refuse the poet and his guide an entrance
into the city of Dis. An angel comes
sweeping over the Stygian lake to en-
force it ; the noise of his wings makes
the shores tremble, and is like a crashing
whirlwind, such as beats down the trees
and sends the peasants and their herds
flying before it. The heavenly messenger,
after rebuking the devils, touches the
portals of the city with his wand ; they
fly open ; and he returns the way he
came without uttering a word to the two
companions. His face was that of one
occupied with other thoughts. This angel
is announced by a tempest. Another,
who brings the souls of the departed to
Purgatory, is first discovered at a dis-
tance, gradually disclosing white splen-
dours, which are his wings and garments.
He comes in a boat, of which his wings
are the sails ; and as he approaches, it is
impossible to look him in the face for its
brightness. Two other angels have green
wings and green garments, and the dra-
pery is kept in motion like a flag by the
vehement action of the wings. A fifth
has a face like the morning star, casting
forth quivering beams. A sixth is of a
lustre so oppressive, that the poet feels a
weight on his eyes before he knows what
is coming. Another's presence affects
the senses like the fragrance of a May
morning ; and another is in garments
dark as cinders, but has a sword in his
hand too sparkling to be gazed at.
Dante's occasional pictures of the beau-
ties of external nature are worthy of
these angelic creations, and to the last
degree fresh and lovely. You long to
bathe you eyes, smarting with the fumes
of hell, in his dews. You gaze enchanted
on his green fields and his celestial blue
skies, the more so from the pain and
sorrow in midst of which the visions are
created.
Dante's grandeur of every kind is pro-
portionate to that of his angels, almost
to his ferocity ; and that is saying every-
thing. It is not always the spiritual
grandeur of Milton, the subjection of the
material impression to the moral ; but it
is equally such when he chooses, and far
more abundant. His infernal precipices
— his black whirlwinds— his innumerable
cries and claspings of hands— his very
odours of huge loathsomeness — his giants
at twilight standing up to the middle in
pits, like towers, and causing earthquakes
when they move — his earthquake of the
mountain in Purgatory, when a spirit is
set free for heaven — his dignified Mantuan
Sordello, silently regarding him and his
guide as they go by, ' ' like a lion on his
watch " — his blasphemer, Capaneus,
lying in unconquered rage and sullenness
under an eternal rain of flakes of fire
(human precursor of Milton's Satan) —
his aspect of Paradise, "as if the universe
had smiled " — his inhabitants of the
whole planet Satum crying out so loud,
in accordance with the anti-Papal indig-
nation of Saint Pietro Damiano, that the
poet, though among them, could not hear
■what they said — and the blushing eclipse,
like red clouds at sunset, which takes
place at the Apostle Peter's denunciation
of the sanguinary filth of the court of
Rome, — all these sublimities, and many
more, make us not know whether to 'be
more astonished at the greatness of the
poet or the raging littleness of the man.
Grievous is it to be forced to bring two
such opposites together ; and I wish, for
the honour and glory of poetry, I did not
feel compelled to do so. But the swarthy
P'lorentine had not the healthy tempera-
ment of his brethren, and he fell upon
evil times. Compared with Homer and
Shakespeare, his very intensity seem*
DANTE AND TACITUS.
475
only superior to theirs from an excess of
the morbid ; and he is inferior to both in
other sovereign qualities of poetiy,— to
the one, in giving you the healthiest
general impression of nature itself, — to
Shakespeare, in boundless universality,
— to most great poets, in thorough har-
mony and delightfulness. He wanted
(generally speaking) the music of a happy
and a happy-making disposition. Homer,
from his large vital bosom, breathes like
a broad fresh air over the world, amidst
alternate storm and sunshine, making you
aware that there is rough work to be
faced, but also activity and beauty to be
enjoyed. The feeling of health and
strength is predominant. Life laughs at
death itself, or meets it with a noble
confidence, — is not taught to dread it as
a malignant goblin. Shakespeare has
all the smiles as well as tears of Nature,
and discerns the " soul of goodness in
things evil." He is comedy as well as
tragedy, — the entire man in all his quali-
ties, moods, and experiences; and he
beautifies all. And both those truly di-
vine poets make Nature their subject
through her own inspiriting medium, —
not through the darkened glass of one
man's spleen and resentment. Dante, in
constituting himself the hero of his poem,
not only renders her, in the general im-
pression, as dreary as himself, in spite of
the occasional beautiful pictures he draws
of her, but narrows her very immensity
into his pettiness. He fancied, alas !
that he could build her universe over
again out of the politics of old Rome
and the divinity of the schools ! . . .
All that Dante said or did has its in-
terest for us in spite of his errors, because
he was an earnest and suffering man and
a great genius ; but his fame must ever
continue to lie where his greatest blame
does, in his principal work. He was a
gratuitous logician, a preposterous poli-
tician, a cruel theologian ; but his won-
derful imagination, and (considering the
bitterness that was in him) still more
wonderful sweetness, have gone into the
hearts of his fellow-creatures, and will
remain there in spite of the moral and
religious absurdities with which they are
mingled, and of the inability which the
best-natured readers feel to associate his
entire memory, as a poet, with their
usual personal delight in a poet and his
name.
DANTE AND TACITUS.
By Rev. H. H. Milman, History of Latin
Christianity, Book XIV. ch. 5.
Christendom owes to Dante the crea-
tion of Italian Poetry, through Italian, of
Christian Poetry. It required all the
courage, firmness, and prophetic sagacity
of Dante to throw aside the inflexible
bondage of the established hierarchical
Latin of Europe. He had almost yielded,
and had actually commenced the Divine
Comedy in the ancient, it seemed, the
universal and eternal language. But the
poet had profoundly meditated, and de-
liberately resolved on his appeal to the
Italian mind and heart. Yet even then
he had to choose, to a certain extent to
form, the pure, vigorous, picturesque,
harmonious Italian which was to be in-
telligible, which was to become native
and popular to the universal ear of Italy.
He had to create ; out of a chaos he had
to summon light. Every kingdom, every
province, every district, almost every
city, had its dialect, peculiar, separate,
distinct, rude in construction, harsh, in
different degrees, in utterance. Dante
in his book on Vulgar Eloquence,
ranges over the whole land, rapidly dis-
cusses the Sicilian and Apulian, the
Roman and Spoletan, the Tuscan and
Genoese, the Romagnole and the Lom-
bard, the Trevisan and Venetian, the
Istrianand Friulian ; all are coarse, harsh,
mutilated, defective. The least bad is
the vulgar Bolognese. But high above
all this discord he seems to discern, and
to receive into his prophetic ears, a noble
and pure language, common to all, pe-
culiar to none — a lang[uage which he de-
scribes as Illustrious, Cardinal, Courtly,
if we may use our phrase, Parliamentary,
that is, of the palace, the courts of jus-
tice, and of public affairs. No doubt it
sprung, though its affiliation is by no
means clear, out of the universal dege-
nerate Latin, the rustic tongue, common
not in Italy alone, but in all the provinces
of the Roman Empire. Its first domicile
was the splendid Sicilian and Apulian
Court of Frederick the Second, and of
476
ILLUSTRA TIONS.
his accomplished son. It has been boldly
said, that it was part of Frederick's mag-
nificent design of universal empire : he
would make Italy one realm, under one
king, and speaking one language. Dante
does homage to the noble character of
Frederick the Second. Sicily was the
birthplace of Italian Poetiy. The Sicilian
Poems live to bear witness to the truth
of Dante's assertion, which might rest on
his irrefragable authority alone. The
Poems, one even earlier than the Court
of Frederick, those of Frederick himself,
of Pietro della Vigna, of King Enzio, of
King Manfred, with some peculiarities in
the formation, orthography, use, and
sounds of words, are intelligible from one
end of the peninsula to the other. The
language was echoed and perpetuated, or
rather resounded spontaneously, among
poets in other districts. This courtly,
aristocratical, universal Italian, Dante
heard as the conventional dialect in the
Courts of the Ciesars, in the republics, in
the principalities throughout Italy. Per-
haps Dante, the Italian, the Ghibelline,
the assertor of the universal temporal
monarchy, dwelt not less fondly in his
imagination on this universal and noble
Italian language, because it would super-
sede the Papal and hierarchical Latin ;
the Latin, with the Pope him.self, would
withdraw into the sanctuary, into the
service of the Church, into affairs purely
spiritual.
However this might be, to this ve-
hicle of his noble thoughts Dante fear-
lessly intrusted his poetic immortality,
which no poet anticipated with more
confident security. While the scholar
Petrarch condescended to the vulgar
tongue in his amatory poems, which he
had still a lurking fear might be but
ephemeral, in his Africa and in his
I>atin verses he laid up, as he fondly
thought, an imperishable treasure of
fame. Even lioccaccio, happily for his
own glory, followed the example of
Dante, as he too probably supposed in
his least enduring work, his gay De-
camerone. Yet Boccaccio doubted, to-
wards the close of his life, whether the
Divine Comedy had not been more sub-
lime, and therefore destined to a more
secure eternity, in I^tin.
Thus in Italy, with the Italian lan-
guage, of which, if he was not abso-
lutely the creator, he was the first who
gave it permanent and vital being, arose
one of the great poets of the world.
There is a vast chasm between the
close of Roman and the dawn of Italian
letters, between the period at which
appeared the last creative work written
by transcendent human genius in the
Roman language, while yet in its con-
summate strength and perfection, and
the first in which Italian poetry and
the Italian tongue came forth in their
majesty ; between the history of Taci-
tus and the Divina Commedia. No
one can appreciate more highly than
myself (if I may venture to speak of
myself) the great works of ecclesiastical
Latin, the Vulgate, parts of the Ritual,
St. Augustine : yet who can deny that
there is barbarism, a yet unreconciled
confusion of uncongenial elements, of
Orientalism and Occidentalism, in the
language ? From the time of Trajan,
except Claudian, Latin letters are almost
exclusively Christian ; and Christian
letters are Latin, as it were, in a second-
ary and degenerate form. The new era
opens with Dante.
To my mind there is a singular kin-
dred and similitude between the last
great Latin and the first great Italian
writer, though one is a poet, the other
an historian. Tacitus and Dante have
the same penetrative tnith of observa-
tion as to man and the external world
of man ; the same power of expressing
that truth. They have the common gift
of flashing a whole train of thought, a
vast range of images on the mind, by a
few brief and pregnant words ; the same
faculty of giving life to human emotions
by natural images, of imparting to
natural images, as it were, human life
and human sympathies : each has the
intuitive judgment of saying just enough j
the stem self-restraint which will not
say more than enough ; the rare talent
of compressing a mass of profound
thought into an apophthegm ; each
paints with words, with the fewest pos-
sible words, yet the picture lives and
speaks. Each has that relentless moral
indignation, that awful power of satire,
which in the historian condemns to an
immortality of earthly infamy, in th«
DANTE AND TACITUS.
ATI
Christian poet aggravates that gloomy
immortality of this world by ratifying it
ill the next. Each might seem to em-
body remorse. Patrician, high, im-
perial, princely, Papal criminals are
compelled to acknowledge the justice
of their doom. Each, too, writing, one
of times just passed, of which the in-
fluences were strongly felt in the social
state and fortunes of Rome, — the other
of his own, in which he had been ac-
tively concerned, — throws a personal
passion (Dante of course the most) into
his judgments and his language, which,
whatever may be its effect on their jus-
lice, adds wonderfully to their force and
reality. Each, too, has a lofty sym-
pathy with good, only that the highest
ideal of Tacitus is a death-defying Stoic,
or an all-accomplished Roman Procon-
sul, an Helvidius Thrasea, or an Agri-
cola; that of Dante, a suffering, and so
purified and beatified Christian saint, or
martyr; in Tacitus it is a majestic and
virtuous Romn.n matron, an Agrippina,
in Dante an unreal mysterious Beatrice.
Dante is not merely the religious poet
of Latin or medieval Christianity ; in
him that mediaeval Christianity is summed
up as it were, and embodied for per-
petuity. The Divine Comedy contains
in its sublimest form the whole mytho-
logy, and at the same time the quint-
essence, the living substance, the ulti-
mate conclusions of the Scholastic Theo-
logy. The whole course of Legend, the
Demonology, Angelology, the extra
mundane world, which in the popular
belief was vague, fragmentary, incohe-
rent, in Dante, as we have seen, becomes
an actual, visible, harmonious system.
In Dante heathen images images, hea-
then mythology, are blended in the
same living reality with those of Latin
Christianity, but they are real in the
sense of the early Christian Fathers.
They are acknowledged as a part of the
vast hostile Demon world, just as the
Angelic Orders, which from Jewish or
Oriental tradition obtained their first
organization in the hierarchy of the
Areopagite. So, too, the schools of
Theology meet in the poet. Aquinas,
it has been said, has nothing more sub-
tile and metaphysical than the Paradise,
only that in Dante single lines, or preg-
nant stanzas, have the full meaning of
pages or chapters of divinity. But
though his doctrine is that of Aquinas,
Dante has all the fervour and passion of
the Mystics ; he is Bonaventura as well
as St. Thomas.
Dante was in all respects but one,
his Ghibellinism, the religious poet of
his age, and to many minds not less
religious for that exception. He was
anti-Papal, but with the fullest reve-
rence for the spiritual supremacy of the
successor of St. Peter. To him, as to
most religious Imperialists or Ghibel-
lines, to some of the spiritual Francis-
cans, to a vast host of believers through-
out Christendom, the Pope was two
distinct personages. One, the temporal,
they scrupled not to condemn with the
fiercest reprobation, to hate with the
bitterest cordiality : Dante damns pon-
tiffs without fear or remorse. But the
other, the Spiritual Pope, was worthy
of all awe or reverence ; his sacred per-
son must be inviolate ; his words, if not
infallible, must be heard with the pro-
foundest respect ; he is the Vicar of
Christ, the representative of God upon
earth. With his Ghibelline brethren
Dante closed his eyes against the incon-
gruity, the inevitable incongruity, of
these two discordant personages meeting
in one : the same Boniface is in hell, yet
was of such acknowledged sanctity on
earth that it was spiritual treason to
touch his awful person. The Saints of
Dante are the Saints of the Church ; on
the highest height of wisdom is St.
Thomas, on the lughest height of ho-
liness, St. Benedict, St. Dominic, St.
Francis. To the religious adversaries
of the Church he has all the stern re-
morselessness of an inquisitor. The
noble Frederick the Second, whom we
have just heard described as the parent
of Italian poetry, the model of a mighty
Emperor, the Cassar of Caesars, is in
hell as an arch-heretic, as an atheist.
In hell, in the same dreary circle, up to
his waist in fire, is the noblest of the
Ghibellines, Farinata degli Uberti. In
hell for the same sin is the father of his
dearest friend and brother poet Guido
Cavalcanti. Whatever latent sympathy
seems to transpire for Fra Dolcino, he
is unrelentingly thrust down to the com-
478
ILLUSTRATIONS.
panionship of Mohammed. The Ca-
tholic may not reverse the sentence of
the Church.
DANTE'S LANDSCAPES.
From Ruskin's Modern Painters, Vol. III.
ch. 14.
The thing that must first strike us in
this respect, as we turn our thoughts to
the poem, is, unquestionably, the fo)'-
mality of its landscape.
Milton's effort, in all that he tells us
of his Inferno, is to make it indefinite ;
Dante's, to make it definite. Both, in-
deed, describe it as entered through
gates ; but, within the gate, all is wild
and fenceless with Milton, having in-
deed its four rivers,— the last vestige
of the mediaeval tradition, — but rivers
which flow through a waste of moun-
taiu and moorland, and by "many a
frozen, many a fiery alp." But Dante's
Inferno is accurately separated into cir-
cles drawn with well-pointed compasses;
ma])ped and properly surveyed in every
direction, trenched in a thoroughly good
style of engineering from depth to depth,
and divided in the ^^ accurate middle"
(dritto mezzo) of its deepest abyss into a
concentric series of ten moats and em-
bankments, like those about a castle,
with bridges from each embankment to
the next ; precisely in the manner of
those bridges over Hiddekel and Eu-
phrates, which Mr. Macaulay thinks
so innocently designed, apparently not
aware that he is also laughing at Dante,
These larger fosses are of rock, and the
bridges also ; but as he goes further into
detail, Dante tells us of various minor
fosses and embankments, in which he
anxiously points out to us not only the
formality, but the neatness and perfect-
ness, of the stone-work. For instance,
in describing the river Phlegethon, he
tells us tliat it was "' paved with stone at
the Ijoltom, and at the sides, and over
the iifi^cs of the sidc^," just as the water is
at tlie baths of Hulicame ; and for fear
we should think this embankment at all
larger than it really was, Dante adds,
carefully, that it was made just like the
embankments of Ghent or Bruges against
the sea, or those iu Lombardy which
bank the Brenta, only " not so higK
nor so wide," as any of these. And
besides the trenches, we have two well-
built castles; one like Ecbatana, with
seven circuits of wall (and surrounded
by a fair stream), wherein the great
poets and sages of antiquity live; and
another, a great fortified city with walls
of iron, red-hot, and a deep fosse round
it, and full of "grave citizens," — the city
of Dis.
Now, whether this be in what we
moderns call " good taste," or not, I
do not mean just now to inquire, —
Dante having nothing to do with taste,
but with the facts of what he had seen ;
only, so far as the imaginative faculty of
the two poets is concerned, note that
Milton's vagueness is not the sign of
imagination, but of its absence, so far as
it is significative in the matter. For it
does not follow, because Milton did not
map out his Inferno as Dante did, that
he could not have done so if he had
chosen ; only, it was the easier and less
imaginative process to leave it vague
than to define it. Imagination is always
the seeing and asserting faculty ; that
which obscures or conceals may be judg-
ment, or feeling, but not invention.
The invention, whether good or bad, is
in the accurate engineering, not in the
fog and uncertainty.
When we pass with Dante from the
Inferno to the Purgatory, we have in-
deed more light and air, but no more
liberty ; being now confined on various
ledges cut into a mountain-side, with a
precipice on one hand and a vertical
wall on the other ; and, lest here also
we should make any mistake about
magnitudes, we are told that the ledges
were eighteen feet wide, and that the
ascent from one to the other was by
steps, made like those which go up
from Florence to the church of San
Miniato.
Lastly, though in the Paradise there
is perfect freedom and infinity of space,
though for trenches we have planets,
and for cornices constellations, yet there
is more cadence, procession, and order
among the redeemed souls than any
others ; they fly so as to describe letters
and sentences in the air, and rest in
circles, like rainbows, or determinate
DANTE'S LANDSCAPES.
419
figures, as of a cross and an eagle ; in
which certain of the more glorified
natures are so arranged as to form the
eye of the bird, while those most highly
blessed are arranged with their white
crowds in leaflets, so as to form the
image of a white rose in the midst of
heaven.
Thus, throughout the poem, I con-
ceive that the first striking character of
its sceneiy is intense definition ; pre-
cisely the reflection of that definitiveness
which we have already traced in picto-
rial art. But the second point which
seems noteworthy is, that the flat ground
and embanked trenches are reserved for
the Inferno ; and that the entire terri-
tory of the Purgatory is a mountain,
thus marking the sense of that purifying
and perfecting influence in mountains
which we saw the mediaeval mind was
so ready to suggest. The same general
idea is indicated at the very commence-
ment of the poem, in which Dante is over-
whelmed by fear and sorrow in passing
through a dark forest, but revives on
seeing the sun touch the top of a hill,
afterwards called by Virgil " the pleasant
mount, — the cause and source of all
delight."
While, however, we find this greater
honour paid to mountains, I think we
may perceive a much greater dread and
dislike of woods. We saw that Homer
seemed to attach a pleasant idea, for
the most part, to forests ; regarding
them as sources of wealth and places
of shelter ; and we find constantly an
idea of sacredness attached to them, as
being haunted especially by the gods ;
so that even the wood which surrounds
the house of Circe is spoken of as a
sacred thicket, or rather as a sacred
glade, or labyrinth of glades (of the par-
ticular word used I shall have more to
say presently) ; and so the wood is
sought as a kindly shelter by Ulysses, in
spite of its wild beasts ; and evidently
regarded with great afliection by So-
phocles, for, in a passage which is always
regarded by readers of Greek tragedy
with peculiar pleasure, the aged and
blind Qidipus, brought to rest in "the
sweetest resting-place " in all the neigh-
bourhood of Athens, has the spot de-
«crjbed to him as haunted perpetually by
nightingales, which sing " in the green
glades and in the dark ivy, and in the
thousand-fruited, sunless, and windless
thickets of the god " (Bacchus) ; the idea
of the complete shelter from wind and
sun being here, as with Ulysses, the
uppermost one. After this come the
usual staples of landscape, — narcissus,
crocus, plenty of rain, olive-trees ; and
last, and the greatest boast of all, — " it
is a good country for horses, and con-
veniently by the sea ; " but the promi-
nence and pleasantness of the thick
wood in the thoughts of the writer are
very notable ; whereas to Dante the
idea of a forest is exceedingly repulsive,
so that, as just noticed, in the opening
of his poem, he cannot expiess a general
despair about life more strongly than by
saying he was lost in a wood so savage
and terrible, that "even to think or speak
of it is distress, — it was so bitter, — it was
something next door to death " ; and
one of the saddest scenes in all the
Inferno is in a forest, of which the trees
are haunted by lost souls ; while, (wi'li
only one exception,) whenever tlic
country is to be beautiful, we find our-
selves coming out into open air and open
meadows.
It is quite true that this is partly a
characteristic, not merely of Dante, or
of medieval writers, but of Southern
writers ; for the simple reason that the
forest, being with them higher upon
the hills, and more out of the way, than
in the north, was generally a type of
lonely and savage places ; while in
England, the " greenwood" coming up
to the very walls of the towns, it was
possible to be " merry in the good
greenwood," in a sense which an Italian
could not have understood. Hence
Chaucer, Spenser, and Shakespeare send
their favourites perpetually to the woods
for pleasure or meditation ; and trust
their tender Canace, or Rosalind, or
Helena, or Silvia, or Belphoebe, where
Dante would have sent no one but a
condemned spirit. Nevertheless, there
is always traceable in the mediaeval
mind a dread of thick foliage, which
was not present to that of a Greek ; so
that, even in the North, we have our
sorrowful " children in the wood," and
black huntsmen of the Hartz forests.
48o
ILLUSTRATIONS.
and such other wood terrors ; the prin-
cipal reason for the difference being,
that a Greek, being by no means given
to travelling, regarded his woods as so
much valuable property, and, if he
ever went into them for pleasure, ex-
pected to meet one or two gods in the
course of his walk, but no banditti ;
while a mediaeval, much more of a
solitary traveller, and expecting to meet
with no gods in the thickets, but only
with thieves, or a hostile ambush, or a
bear, besides a great deal of trouble-
some ground for his horse, and a very
serious chance, next to a certainty, of
losing his way, naturally kept in the
of>en ground as long as he could, and
regarded the forests, in general, with
anything but an eye of favour.
These, I think, are the principal
points which must strike us, when we
first broadly think of the poem as com-
pared with classical work. Let us now
go a little more into detail.
As Homer gave us an ideal landscape,
which even a god might have been
pleased to behold, so l3ante gives us,
fortunately, an ideal landscape, which is
sjiecially intended for the terrestrial para-
dise. And it will doubtless be with
some surprise, after our reflections above
on the general tone of Dante's feelings,
that we find ourselves here first entering
a forest, and that even a thick forest.
But there is a peculiar meaning in this.
With any other poet than Dante, it
might have been regarded as a wanton
inconsistency. Not so with him : by
glancing back to the two lines which
explain the nature of Paradise, we shall
see what he means by it. Virgil tells
him, as he enters it, " Henceforward,
take thine own pleasure for guide ; thou
art beyond the steep ways, and beyond
all Art ;" — meaning, that the perfectly
Eurified and noble human creature,
aving no pleasure but in right, is past
nil effort, and past all rttle. Art has no
existence for such a being. Hence, the
first aim of Dante, in his landscape
imagery, is to show evidence of this
perfect lilxsrty, and of the purity and
sinlessness of the new nature, converting
pathless ways into ha])py ones. So that
all those fences and formalisms which
bad been needed for him in imperfection
are removed in this paradise; and even
the pathlessness of the wood, the most!
dreadful thing possible to him in his
days of sin and shortcoming, is now a
joy to him in his days of purity. And
as the fenceles-sness and thicket of sin
led to the fettered and fearful order of
eternal punishment, so the fencelessness
and thicket of the free virtue lead to the
loving and constellated order of eternal
happiness.
This forest, then, is very like that
of Colonos in several respects, — in its:
peace and sweetness, and number o^
birds ; it differs from it only in letting'
a light breeze through it, being there-
fore somewhat thinner than the Greek
wood ; the tender lines which tell of
the voices of the birds mingling with'i
the wind, and of the leaves all turning
one way before it, have been more or
less copied by every poet since Dante's;
time. They are, so far as I know, the|
sweetest passage of wood description
which exists in literature. '
Before, however, Dante has gone fari
in this wood, — that is to say, only soi
far as to have lost sight of the placd
where he entered it, or rather, 1 sup-,
pose, of the light under the boughs of
the outside trees, and it must have been,
a very thin wood indeed if he did notj
do this in some quarter of a mile's;
walk, — he comes to a little river, threei
paces over, which bends the blades of
grass to the left, with a meadow oii'
the other side of it ; and in thiS;
meadow ;'
" A lady, graced with solitude, who went 1
Singing and setting flower by flower apart, \
By which the path she walked on was besprent \
' Ah, lady beautilul, that basking art !
in beams of love, if 1 nuty trust thy face,
Which uselh to bear witness of the heart, (
Let Uking come on thee,' said I, ' to trace i
'I"hy path a httle closer to the shore, i
Where I may reap the hearing of thy lays. "
Thou niindcst me, how Proserpine of yore i
Appeared in such a place, what time her mo '
ther i
Lost her, and she did spring, forevermore.'
As, pointing downwards and to one another
Her feet, a lady bendeth in the dance, \
And barely settolh one More the other,
Thus, on the scarlet and the saffron glance ]
Of flowers with motion maidenlike she bent ,
(Her modest eyelids drooping and askance) ; J
And there she gave my wishes their content, I
Approaching, so that her sweet melodies j
Arrived upon mine ear with what they meant j
(
J
DANTE'S LANDSCAPES.
481
SVhen first she came amongst the blades that rise,
Already wetted, from the goodly river,
She graced me by the lifting of her eyes."
Cayley.
I have given this passage at length,
because, for our purposes, it is by much
the most important, not only in Dante,
but in the whole circle of poetry. This
lady, observe, stands on the opposite
side of the little stream, which, pre-
sently, she explains to Dante is Lethe,
having power to cause forgetfulness of
all evil, and she stands just among the
bent blades of grass at its edge. She is
first seen gathering flower from flower,
then " passing continually the multitu-
dinous flowers through her hands," smil-
ing at the same time so brightly, that
her first address to Dante is to prevent
him from wondering at her, saying, "if
he will remember the verse of the ninety-
second Fsalm, beginning * Delectasti,' he
will know why she is so happy."
And turning to the verse of the Psalm,
we find it written, "Thou, Lord, hast
made me glad through thy works. I will
triumph in the works of thy hands;" or,
in the very words in which Dante would
read it, —
" Quia delectasti me, Domine, in factura tua,
Et in operibus manuum Tuarum exi4tabo."
Now we could not for an instant have
had any difficulty in understanding this,
but that, some way farther on in the
poem, this lady is called Matilda, and it
is with reason supposed by the commen-
tators to be the great Countess Matilda
of the eleventh century ; notable equally
for her ceaseless activity, her brilliant
Eolitical genius, her perfect piety, and
er deep reverence for the see of Rome.
This Countess Matilda is therefore Dante's
guide in the terrestrial paradise, as Bea-
tiice is afterwards in the celestial ; each
of them having a spiritual and symbolic
character in their glorified state, yet
retaining their definite personality.
The question is, then, what is the
symbolic character of the Countess
Matilda, as the guiding spirit of the
terrestrial paradise ? Before Dante had
entered this paradise he had rested on
a step of shelving rock, and as he
watched the stars he slept, and dreamed,
and thus tells us what he saw : —
" A lady, young and beautiful, I dreamed,
Was passing o'er a lea ; and, as she came,
Methought I saw her ever and anon
Bending to cull the flowers ; and thus she sang ;
' Know ye, whoever of my name would ask,
That I am Leah ; for my brow to weave
A garland, these fair hands unwearied ply ;
To please me at the crystal mirror, here
I deck me. But my sister Rachel, she
Before her glass abides the livelong day.
Her radiant eyes beholding, charmed no less
Than I with this delightful task. Her joy
In contemplation, as m labour mine.'"
This vision of Rachel and Leah has
been always, and with unquestionable
truth, received as a type of the Active
and Contemplative life, and as an intro-
duction to the two divisions of the
Paradise which Dante is about to enter.
Therefore the unwearied spiiit of the
Countess Matilda is understood to re-
present the Active life, which forms
the felicity of Earth; and the spirit of
Beatrice the Contemplative life, which
forms the felicity of Heaven. This
interpretation appears at first straight-
forward and certain, but it has missed
count of exactly the most important
fact in the two passages which we have
to explain. Observe : Leah gathers the
flowers to decorate herself, and delights
in Her Own Labor. Rachel sits silent,
contemplating herself, and delights in
Her (him Image. These are the types
of the Unglorified Active and Contem-
plative powers of Man. But Beatrice
and Matilda are the same powers. Glori-
fied. And how are they Glorified ? Leah
took delight in her own labour ; but
Matilda — "in operibus manuum Tua-
rum"— in God's ill 6our ;— Rachel in the
sight of her own face ; Beatrice in the
sight of God's face.
And thus, when afterwards Dante
sees Beatrice on her throne, and prays
her that, when he himself shall die,
she would receive him with kindness,
Beatrice merely looks down for an
instant, and answers with a single
smile, then " towards the eternal foun-
tain turns."
Therefore it is evident that Dante dis-
tinguishes in both cases, not between
earth and heaven, but between perfect
and imperfect happiness, whether in
earth or heaven. The active life which
has only the service of man for its end,
and therefore gathers flowers, with Leah,
4Sa
ILLUSTRA TIONS.
for its own decoration, is indeed happy,
but not perfectly so; it has only the
happiness of the dream, belonging essen-
tially to the dream of human life, and
passing away with it. But the active
life which labours for the more and more
discovery of God's work, is perfectly
happy, and is the life of the terrestrial
paradise, being a true foretaste of heaven,
and beginning in earth, as heaven's ves-
tibule. So also the contemplative life
which is concerned with human feeling
and thought and beauty — the life which
is in earthly poetry and imagery of noble
earthly emotion — is happy, but it is the
happiness of the dream ; the contempla-
tive life which has God's person and
love in Christ for its object, has the
happiness of eternity. But because this
higher happiness is also begun here on
earth, Beatrice descends to earth ; and
when revealed to Dante first, he sees
the image of the twofold personality
of Christ reflected in her eyes ; as
the flowers, which are, to the me-
diaeval heart, the chief work of God,
are for ever passing through Matilda's
hattds.
Now, therefore, we see that Dante, as
tlie great prophetic exponent of the heart
of the Middle Ages, has, by the lips of
the spirit of Matilda, declared the me-
diaeval faith, — that all perfect active life
was "the expression of man's delight in
Gocfs work:" and that all their political
and warlike enei^, as fully shown in
the mortal life of Matilda, was yet in-
ferior and impure, — the energy of the
dream, — compared with that which on
the opposite bank of Lethe stood
"choosing flower from flower." And
what joy and peace there were in this
work is marked by Matilda's l>eing the
person who draws Dante through the
stream of Lethe, so as to make him
forget all sin, and all sorrow : throwing
iier arms round him, she plunges his
head under the waves of it ; then draws
him through, crying to him, "Hold me,
hold me'''' (Tiemmi, tiemmi), and so
presents him, thus bathed, free from all
painful memory, at the feet of the spirit
of the more heavenly contemplation.
DANTE'S CREED.
From the Foreign Quarterly Review,
No. LXV. Art. I.
Another thought sustained him, and
was the end towards which he directed
all the energies which love had roused
within him ; and this must be specially
insisted upon, because, wonderfully
enough! even in the present day it is
either misunderstood or lightly treated
by all who busy themselves about Dante.
This aim is the national aim, — the same
desire that vibrates instinctively in the
bosoms of twenty-two millions of men,
and which is the secret of the immense
popularity Dante has in Italy. This idea
and the almost superhuman constancy
with which he pursued it, render Dante
the most complete individual incarnation
of this aim that we know, and, notwith-
standing, this is just the point upon
which his biographers are the most un-
certain
It must be said and insisted upon, that
this idea of national greatness is the
leading thought in all that Dante did or
wrote. Never man loved his country
with a more exalted or fervent love ;
never had man such projects of magni-
ficent and exalted destinies for her. All
who consider Dante as a Guelph or a
Ghibelline grovel at the base of the
monument which he desired to raise to
Italy. We are not here required to give
an opinion upon the degree of feasibility
of Dante's ideas, — the future must de-
cide this point. What we have to do is
to show what Dante aimed at, in order
that those who desire to come to a just
estimate of his life may have sufficient
grounds to judge him. This we shall
do as rapidly as possible, relying upon
passages in the Convito, and his little
treatise De ATonarchia, for our authority.
The following, then, is a summary of
what, in the thirteenth centiiry, Dante
believed.
God is one, — the universe is one
thought of God, — the universe there-
fore is one. All things come from God^
— they all participate, more or less, in
the Divine nature, according to the end
for which they are created. They all
float towards different points over the
DANTE'S CREED.
483
great ocean of existence, but they are a;ll
moved by the same will. Flowers in the
garden of God all merit our love accord-
ing to the degree of excellence he has
bestowed upon each ; of these Man is
the most eminent. Upon him God has
bestowed more of his own nature than
upon any other creature. In the con-
tinuous scale of being, that man whose
nature is the most degraded touches
upon the animal ; he whose nature is
the most noble approaches that of the
angel. Everything that comes from the
hand of God tends towards the perfec-
tion of which it is susceptible, and man
more fervently and more vigorously than
all the rest. There is this difference
between him and other creatures, that
his perfectibility is what Dante calls
possible, meaning inde^ni/e. Coming from
the bosom of God, the human soul in-
cessantly aspires towards Him, and en-
deavours by holiness and knowledge to
become reunited with Him. Now the
life of the individual man is too short
and too weak to enable him to satisfy
that yearning in this world ; but around
him, before him, stands the whole hu-
man race to which he is allied by his
social nature, — that never dies, but
works through one generation of its
members after another onwards, in the
road to eternal truth. Mankind is one.
God has made nothing in vain, and if
there exists a multitude, a collective of
men, it is because there is one aim for
them all, — one work to be accomphshed
by them all. Whatever this aim may
be, it does certainly exist, and we must
endeavour to discover and attain it.
Mankind, then, ought to work together,
in order that all the intellectual powers
that are bestowed amongst them may
receive the highest possible development^
whether in the sphere of thought or ac-
tion. It is only by harmony, consequently
by association, that this is possible.
Mankind must be one, even as God is
one ; — one in organization, as it is already
one in its principle. Unity is taught by
the manifest design of God in the ex-
ternal world, and by the necessity of an
aim. Now unity seeks for something by
which it may be represented, and this is
found in a unity of government. There
must then of necessity be some centre to.
which the general inspiration of mankind
ascends, thence to flow down again in
the fonn of Law, — a power strong in
unity, and in the supporting advice of
the higher intellects naturally destined to
rule, providing with calm wisdom for all
the different functions which are to be
fulfilled, — the distinct employments, —
itself performing the part of pilot, of
supreme chief, in order to bring to the
highest perfection what Dante calls "the
universal religion of human nature ;"
that is, empire, — Imperium. It will
maintain concord amongst the rulers of
states, and this peace will diffuse itself
from thence into towns, from the towns
among each cluster of habitations, into
every house, into the bosom of each
man. But where is the seat of this
empire to be ?
At this question Dante quits all ana-
lytic argumentation, and takes up the
language of synthetical and absolute
affirmation, like a man in whom the
least expression of doubt excites asto-
nishment.
He is no longer a philosopher, he is
a believer. He shows Rome, the Holy
City, as he calls her, — the city whose
very stones he declares to be worthy
of reverence, — " There is the seat of
empire." There never was, and there
never will be, a people endowed with
more gentleness for the exercise of com-
mand, with more vigour to maintain it,
and more capacity to acquire it, than the
Italian nation, and above all, the Holy
Roman people.
THE DIVINA COMMEDIA.
From the German of Schelling.
In the sanctuary where Religion "is
married to immortal verse " stands Dante
as high-priest, and consecrates all modem
Art to its vocation. Not as a solitary
poem, but representing the whole class
of the New Poetry, and itself a separate
class, stands the " Divine Comedy," so
entirely unique, that any theory drawn
from peculiar forms is quite inadequate
to it ; — a world by itself, it demands its
own peculiar theory. The predicate of
4&J
ILLUSTRA TIONS.
Divine was given it by its author,* be-
cause it treats of theology and things
divine; Comedy he called it, after the
simplest notion" of this and its opposite
kind, on account of its fearful beginning
and its happy ending, and because the
mixed nature of the poem, whose mate-
rial is now lofty and now lowly, rendered
a mixed kind of style necessary.
One readily perceives, however, that,
according to the common notion, it
cannot be called Dramatic, because it
represents no circumscribed action. So
far as Dante himself may be looked upon
as the hero, who serves only as a thread
for the measureless series of visions and
pictures, and remains rather passive than
active, the poem seems to approach nearer
to a Romance ; yet this definition does
not completely exhaust it. Nor can we
call it Epic, in the usual acceptation
of the word, since there, is no regular
sequence in the events represented. To
look upon it as a Didactic poem is like-
wise impossible, because it is written
with a far less restricted form and aim
than that of teaching. It belongs, there-
fore, to none of these classes in parti-
cular, nor is it merely a compound of
them ; but an entirely unique, and as it
Were organic, mixture of all their ele-
rtients, not to be reproduced by any
arV)itrary rules of art, — an absolute in-
dividuality, comparable with itself alone,
and with naught else.
The material of the poem is, in general
terms, the express identity of the poet's
age ; — the interpenetration of the events
thereof with the ideas of Religion,
Science, and Poetry in the loftiest genius
of that century. Our intention is not to
consider it in its immediate reference to
its age ; but rather in its universal appli-
cation, and as the archetype of all modern
Poetry.
The necessary law of this poetry, down
to the still indefinitely distant point where
the great epic of motlem times, which
hitherto has announced itself only rhap-
sodically and in broken glimpses, shall
present itself as a perfect whole, is this,
—that the individual gives shape and
• The title of " Divina " was not given to
the poem till lon^ after Dante's death. It first
appears in the edition of 1516. — Tr.
unity to that portion of the world which
is revealed to him, and out of the mate-
rials of his time, its history, and its
science, creates his own mythology. For
as the ancient world is, in general, the
world of classes, so the modem is that
of individuals. In the former the Uni-
versal is in truth the Particular, the race
acts as an individual ; in the latter, the
Individual is the point of departure, and
becomes the Universal. For this reason,
in the former all things are permanent
and imperishable : number likewise is
of -no account, since the Universal idea
coincides with that of the Individual ; —
in the latter constant mutation is the
fixed law ; no narrow circle limits its
ends, but one which through Individu-
ality widens itself to infinitude. And
since Universality bekmgs to the essence
of poetry, it is a necessaiy condition that
the Individual through the highest pecu-
liarity should again become Universal,
and by his complete speciality become
again absolute. Thus, through the per-
fect individuality and uniqueness of his
poem, Dante is the creator of modem
art, which without this arbitrary neces-
sity, and necessary arbitrariness, cannot
be imagined.
From the very beginning of Greek
Poetry, we see it clearly separated from
Science and Philosophy, as in Homer ;
and this process of separation continued
until the poets and the philosophers be-
came the antipodes of each other. They
in vain, by allegorical interpretations of
the Homeric poems, sought artificially to
create a harmony between the two. In
modem times Science has preceded
Poetry and Mythology, which cannot be
Mythology without being universal, and
drawing into its circle all the elements of
the then existing culture. Science, Reli-
gion, and even Art, and joining in a
^perfect unity the material not only of the
present but of the past. Into this strug-
gle (since Art demands somethingdefinite
and limited, while the spirit of the world
rushes towards the unlimited, and with
ceaseless power sweeps down all bar-
riers) must the Individual enter, but with
absolute freedom seek to rescue perma-
nent shapes from the fluctuations of time,
and within arbitrarily assumed fomis to
give to the structure of his poem, by iti
THE DIVI^A COMMEDIA.
485
absolute peculiarity, internal necessity
and external universality.
This Dante has done. He had before
him, as material, the history of the
present as well as of the past. He could
not elaborate this into a pure Epos,
partly on account of its nature, partly
because, in doing this, he would have
excluded other elements of the culture
of his time. To its completeness be-
longed also the astronomy, the theology,
and the philosophy of the time. To
these he could not give expression in a
didactic poem, for by so doing he would
again have limited himself. Conse-
quently, in order to make his poem
universal, he was obliged to make it
historical. An invention entirely un-
controlled, and proceeding from his own
individuality, was necessary to unite
these materials, and form them into an
organic whole. To represent the ideas
of Philosophy and Theology in symbols
was impossible, for there then existed no
symbolic Mythology. He could quite as
little make his poem purely allegorical,
for then, again, it could not be histori-
cal. It was necessary, therefore, to
make it an entirely unique mixture of
Allegory and History. In the emble-
matic poetry of the ancients no clue of
this kind was possible. The Individual
only could lay hold of it, and only an
uncontrolled invention follow it.
The poem of Dante is not allegorical
in the sense that its figures only signified
something else, without having any
separate existence independent of the
thing signified. On the other hand,
none of them is independent of the
thing signified in such a way as to be at
once the idea itself and more than an
allegory of it. There is therefore in
his poem an entirely unique mean
between Allegory and symbolic-objective
Form. There is no doubt, and the poet
has himself elsewhere declared it, that
Beatrice, for example, is an Allegory,
namely, of Theology. So her com-
panions ; so many other characters.
But at the same time they count for
themselves, and appear on the scene as
historic personages, without on that ac-
count being symbols.
In this respect Dante is archetypal,
since he has proclaimed what the modern
poet has to do, in order to embody into
a poetic whole the entire history and
culture of his age, — the only mytholo-
gical material which lies before him.
He must, from absolute arbitrariness,
join together the allegorical and histori-
cal : he must be allegorical, (and he is so,
too, against his will, ) because he cannot
be symbolical ; and he must be histori-
cal, because he wishes to be poetical.
In this respect his invention is always
peculiar, a world by itself, and alto-
gether characteristic.
The only German poem of universal
plan unites together in a similar manner
the outermost extremes in the aspira-
tions of the times, by a very peculiar
invention of a subordinate mythology,
in the character of Faust ; although, in
the Aristophanic meaning of the word,
it may far better be called a Comedy,
and in another and more poetic sense
Divine, than the poem of Dante.
The energy with which the individual
embodies the singular mixture of the
materials which lie before him in his age
and his life, determines the measure in
which he possesses mythological power.
Dante's personages possess a kind of
eternity from the position in which he
places them, and which is eternal ; but
not only the actual which he draws from
his own time, as the story of Ugolino
and the like, but also what is pure in-
vention, as the death of Ulysses and his
companions, has in the connection of his
poem a real mythological truth.
It would be of but subordinate interest
to represent by itself the Philosophy,
Physics, and Astronomy of Dante, since
his true peculiarity lies only in his man-
ner of fusing them with •is poetry. The
Ptolemaic system, which to a certain
degree is the foundation of his poetic
structure, has already in itself a mytho-
logical colouring. If, however, his phi-
losophy is to be characterized in general
as Aristotelian, we must not understand
by this the pure Peripatetic philosophy,
but a peculiar union of the same wjth
the ideas of the Platonic then entertained,
as may be proved by many passages of
his poem.
We will not dwell upon the power
and solidity of separate passages, the
simplicity and endless naiveti of separate
486
ILLUSTRA TIONS.
{)ictures, in which he expresses his phi-
osophical views, as the well-known de-
scription of the soul which comes from
the hand of God as a little girl "weep-
ing and laughing in its childish sport,"
a guileless soul, which knows nothing,
save that, moved by its joyful Creator,
"willingly it turns to that which gives
it pleasure ; "—we speak only of the
general symbolic form of the whole, in
whose absoluteness, more than in any-
thing else, the universal value and im-
mortality of this poem is recognized.
If the union of Philosophy and Poetry,
even in their most subordinate synthesis,
is understood as making a didactic poem,
it becomes necessary, since the poem
must be without any external end and
aim, that the intention (of instructing)
should lose itself in it, and be changed
into an absoluteness [in eine Absoluthdt
verwandelt), so that the poem may seem
to exist for its own sake. And this is
only conceivable, when Science (con-
sidered as a picture of the universe, and
in perfect harmony therewith, as xhe
most original and beautiful Poetry) is in
itself already poetical. Dante's poem is
a much higher iiiterpenetration of Sci-
ence and Poetry, and so much the more
must its form, even in its freer self-
existence, be adapted to the universal
type of the world's aspect.
The division of the universe, and the
arrangement of the materials according
to the three kingdoms of Hell, Purga-
tory, and Paradise, independently of the
peculiar meaning of these ideas in Chris-
tian theology, are also a general symbolic
form, so that one docs not see why
under the same form every remarkable
age should nc# have its own Divine
Comedy. As in the modern Drama
the form of five acts is assumed as the
usual one, liecause every event may be
regarded in its Beginning, its Progress,
its Culmination, its Dinouemeut, and
ts final Consummation, so this tricho-
tomy, or threefold division of Dante in
th^ higher prophetic poetry, which is to
be the expression of a whole age, is con-
ceivable as a general form, which in its
filling up may Vie infinitely varied, as by
the power of original invention it can
always be quickened into new life. Not
alone, however, as an external form, but
as an emblematical expression of the
internal type of all Science and Poetry,
is that form eternal, and capable of em-
bracing in itself the three great objects
of science and culture, — Nature, History,
and Art. Nature, as the birth of all
things, is the eternal Night ; and as that
unity through which these are in them-
selves, it is the aphelion of the universe
the point of farthest removal from God,
the true centre. Life and History, whose
nature is gradual progress, are only a
process of clarification, a transition to an
absolute condition. This can nowhere
be found save in Art, which anticipates
eternity, is the paradise of hfe, and is
truly in the centre.
Dante's poem, therefore, viewed from
all sides, is not an isolated work of a
particular age, a particular stage of cul-
ture ; but it is archetypal, by the uni-
versal interest which it ui\ites with the
most absolute individuality,— by its uni-
versality, in virtue of which it excludes
no side of life and culture, —and, finally,
by its form, which is not a peculiar type,
but the type of the theory of the universe
in general.
The peculiar internal arrangement of
the poem certainly cannot possess this
universal interest, since it is formed upon
the ideas of the time, and the peculiar
views of the poet. On the other hand,
as is to be expected from a work so
artistic and full of purpose, the general
inner type is again externally imaged
forth, through the form, colour, sound,
of the three great divisions of the poem.
From the extraordinary nature of his
material, Dante needed for the form of
his creations in detail some kind of cre-
dentials which only the Science of his |
time could give, and which for him are, '^
so to speak, the Mythology and the ,
general basis which supports the daring
edifice of his inventions. But even in
the details he remains true to his design
of Ijeing allegorical, without ceasing to be
historical and poetical. Hell, Pui^tory,
and Paradise are, as it were, only his
system of Theology in its concrete and
architectural development. The propor-
tion, number, and relations which he
observes in their internal structure were
prescribed by this science, and herein he
renounced intentionally the freedom ol
U
THE DIVINA COMMEDIA.
487
invention, in order to give, by means
of form, necessity and limitation to his
poem, which in its materials was unli-
mited. The universal sanctity and signi-
ficancy of numbers is another external
form upon which his poetry rests. So
in general the entire logical and syllo-
gistic lore of that age is for him only
fomi, which must be granted to him in
order to attain to that region in which
his poetry moves.
And yet in this adherence to religious
and philosophical notions, as the most
universally interesting thing which his
age offered, Dante never seeks an ordi-
nary kind of poetic probability ; but
rather renounces all intention of flatter-
ing the baser senses. His first entrance
into Hell takes place, as it should take
place, without any unpoetical attempt
to assign a motive for it or to make it
intelligible, in a condition like that of a
Vision, without, however, any intention
of making it appear such. His being
drawn up by Beatrice's eyes, through
which the divine power is communicated
to him, he' expresses in a single line :
what is wonderful in his own adventures
he immediately changes to a likeness of
the mysteries of religion, and gives it
credibility by a yet higher mystery, as
when he makes his entrance into the
moon, which he compares to that of light
into the unbroken surface of water, an
image of God's incarnation.
To show the perfection of art and the
depth of purpose which was carried even
into the minor details of the inner struc-
ture of the three worlds, would be a
science in itself. This was recognized
shortly after the poet's death by his
nation, in their appointing a distinct
Lectureship upon Dante, which was first
filled by Boccaccio.
But not only do the several incidents
in each of the three parts of the poem
allow the universal character of the first
form to shine through them, but the law
thereof expresses itself yet more definitely
in the inner and spiritual rhythm, by
which they are contradistinguished from
each other. The Inferno, as it is the
most fearful in its objects, is likewise
the strongest in expression, the severest
in diction, and in its very words dark
and awful. In one portion of the Pur-
gatorio deep silence reigns, for the
lamentations of the lower world grow
mute ; upon its summits, the forecourts
of Heaven, all becomes colour : the Para-
diso is the true music of the spheres.
The variety and difference of the
punishments in the Inferno are con-
ceived with almost unexampled inven-
tion. Between the crime and the punish -
ment there is never any other than a
poetic relation. Dante's spirit is not
daunted by what is terrible ; nay, he
goes to its extreme limits. But it could
be shown, in every case, that he never
ceases to be sublime, and in consequence
truly beautiful. For that which men
who are not capable of comprehending
the whole have sometimes pointed out
as low, is not so in their sense of the
term, but it is a necessary element of the
mixed nature of the poem, on account of
which Dante himself called it a Comedy.
The hatred of evil, the scorn of a god-
like spirit, which are expressed in Dante's
fearful composition, are not the inherit-
ance of common souls. It is indeed very
doubtful still, though quite generally
believed, whether his banishment from
Florence, after he had previously dedi-
cated his poetry to Love, first spurred
on his spirit, naturally inclined to what-
ever was earnest and extraordinary, to the
highest invention, in which he breathed
forth the whole of his life, of the destiny
of his heart and his country, together
with his indignation thereat. But the
vengeance which he takes in the Inferno,
he takes in the name of the Day of
Judgment, as the elected Judge with
Erophetic power, not from personal hate,
ut with a pious soul roused by the abo-
minations of the times, and a love of his
native land long dead in others, ^ he
has himself represented in a passage in
the Paradiso, where he says : —
" If e'er it happen that the Poem sacred.
To which both Earth and Heaven have lent
their hand.
Till it hath made me meagre many a year.
Conquer the cruelty that shuts me out
Of the fair sheepfold, where a lamb I slumbered,
An enemy to the wolves that war upon it,
With other voice forthwith, with other fleece,
The poet shall return, and at the font
Baptismal Aall he take the crown of laurel."
He tempers the horror of the torments
of the damned by his own feeling for
K ic
488
ILLUSTRATIONS.
them, which at the end of so much suf-
fering so overwhelms him that he is
ready to weep, and Virgil says to him,
"Wherefore then art thou troubled?"
It has already been remarked, that the
greater part of the punishments of the
Inferno are symbolical of the crimes for
which they are inflicted, but many of
them are so in a far more general rela-
tion. Of this kind is, in particular, the
representation of a metamorphosis, in
which two natures are mutually in-
terchanged, and their substance trans-
muted. No metamorphosis of Antiquity
can comnpare with this for invention,
and if a naturalist or a didactic poet
were able to sketch with such power
emblems of the eternal metamorphoses
of nature, he might congratulate himself
upon it.
As we have already remarked, the
Inferno is not only distinguished from
the other parts by the external form of
its representation, but also by the cir-
cumstance that it is peculiarly the realm
Oi' forms, and conseciuently the plastic
Eart of the poem. The Purgatorio must
e recognized as the picturesque part.
Not only are the penances here inifKjsed
upon sinners at times pictorially treated,
even to brightness of colouring, but the
journey up the holy mountain of Purga-
tory presents in detail a rapid succession
of shifting landscapes, scenes, and mani-
fold play of light ; until upon its outer-
most boundary, when the poet has
reached the waters of Lethe, the highest
pomp of painting and colour displays
itself, in the picturing of the divine
primeval forest of this region, of the
celestial clearness of the water overcast
with its eternal shadow, of the maiden
wh^n he meets upon its banks, and the
descent of Beatrice in a cloud of flowers,
l>eneath a white veil, crowned with olive,
wrapped in a green mantle, and "vested
in colours of the living flame."
The poet has urged his way to light
through the very heart of the earth : in
J.he darkness of the lower world forms
alOkne could be distinguished : in Purga-
tory i^ight is kindled, but still in con-
nection' with earthly matter, and be-
comes coPour. In Paradise there remains
nothing biVu the pure music of the light ;
reflection ceases, and the Poet rises gra-
dually to behold the colourless pure
essence of Deity itself.
The astronomical system which the
age of the poet invested with a mytho-
logical value, the nature of the stars and
of the measure of their motion, are the
ground upon which bis inventions, in
this part of the poem, rest. And if he
in this sphere of the unconditioned still
suffers degrees and differences to exist,
he again removes them by the glorious
word which he puts into the mouth of
one of the sister-souls whom he meets in
the moon, that " every Where in heaven
is Paradise."
The plan of the poem renders it natural
that, on the very ascent through Para-
dise, the loftiest speculations of theology
should be discussed. His deep reverence
for this science is symbolized by his love
of Beatrice. In proportion as the field
of vision enlarges itself into the purely
Universal, it is necessary that Poetry
should become Music, foim vanish, and
that, in this point of view, the Inferno
should appear the most poetic part of the
work. But in this work it is absolutely
mipossible to take things separately ; and
the peculiar excellence of each separate
part is authenticated and recognized only
through its harmony with the whole. If
the relation of the three parts to the
whole is perceived, we shall neces-
sarily recognize the Paradiso as the
purely musical and lyrical portion, even
in the design of the poet, who ex-
presses this in the external form by the
frequent use of the Latin words of
Church hymns.
The marvellous grandeur of the poem,
which gleams forth in the mingling of all
the elements of poetry and art, reaches
in this way a perfect manifestation.
This divine work is not plastic, not
picturesque, not musical, but all of these
at once and in accordant harmony. It
is not dramatic, not epic, not lyric, but a
fieculiar, unique, and unexampled ming-
ing of all these.
I think I have shown, at the same
time, that it is prophetic, and typical of
all the modern Poetry. It embraces all
its characteristics, and springs out of the
intricately mingled materials of the same,
as the first growth, stretching itself above
the earth and toward the heavens, — the
THE DIVINA COMMEDIA.
489
first fruit of transfiguration. Those who
would become acquainted with the poetry
of modern times, not superficially, but at
its fountain-head, may train themselves
by this great and mighty spirit, in order
to know by what means the whole of
the modern time may be embraced in
its entireness, and that it is not held
together by a loosely woven band. They
who have no vocation for this can apply
to themselves the words at the beginning
of the first part, —
" Lasciate ogni speranza voi ch' intrate."
END OF PURGATORia
PARADISOe
I LOT mine eyes, and all the windows blaze
With forms of saints and holy men who died,
Here martyred and hereafter glorified ;
And the great Rose upon its leaves displays
Christ's Triumph, and the angelic roundelays.
With splendor upon splendor multiplied ;
And Beatrice again at Dante's side
No more rebukes, but smiles her words of praise.
And then the organ sounds, and unseen choirs
Sing the old Latin hymns of peace and love
And benedictions of the Holy Ghost ;
And the melodious bells among the spires
O'er all the house-tops and through heaven above
Proclaim the elevation of the Host !
O star of morning and of liberty !
O bringer of the light, whose splendor shines
Above the darkness of the Apennines,
Forerunner of the day that is to be !
The voices of the city and the sea,
The voices of the mountains and the pines,
Repeat thy song, till the familiar lines
Are footpaths for the thought of Italy !
Thy fame is blown abroad from all the heights.
Through all the nations ; and a sound is heard,
As of a mighty wind, and men devout.
Strangers of Rome, and the new proselytes,
In their own language hear thy wondrous word,
And many are amazed and many doubt.
J
PARADISO.
CANTO I.
The glory of Him who moveth everything
Doth penetrate the universe, and shine
In one part more and in another less.
Within that heaven which most his Hght receivs
Was I, and things beheld which to repeat
Nor knows, nor can, who from above descends ;
Because in drawing near to its desire
Our intellect ingulphs itself so far,
That after it the memory cannot go.
Truly whatever of the holy realm
I had the power to treasure in my mind
Shall now become the subject of my song.
O good Apollo, for this last emprise
Make of me such a vessel of thy power
As giving the beloved laurel asks !
One summit of Parnassus hitherto
Has been enough for me, but now with both
I needs must enter the arena left
Enter into my bosom, thou, and breathe
As at the time when Marsyas thou didst draw
Out of the scabbard of those limbs of his.
O power divine, lend'st thou thyself to me
So that the shadow of the blessed realm
Stamped in my brain I can make inanifest,
Thou'lt see me come unto thy darling tree,
And crown myself thereafter with those leaves
Of which the theme and thou shall make me worthy.
So seldom. Father, do we gather them
For triumph or of Caesar or of Poet,
(The fault and shame of human inclinations,)
L L2
494 THE DIVINE COMEDY.
That the Peneian foliage should bring forth
Joy to the joyous Delphic deity,
When any one it makes to thirst for it.
A little spark is followed by great flame ;
Perchance with better voices after me
Shall prayer be made that Cyrrha may respond !
To mortal men by passages diverse
Uprises the world's lamp ; but by that one
Which circles four uniteth with three crosses,
With better course and with a better star
Conjoined it issues, and the mundane wax
Tempers and stamps more after its own fashion.
Almost that passage had made morning there
And evening here, and there was wholly white
That hemisphere, and black the other part,
When Beatnce towards the left-hand side
I saw turned round, and gazing at the sun ;
Never did eagle fasten so upon it !
And even as a second ray is wont
To issue from the first and reascend,
Like to a pilgrim who would fain return,
Thus of her action, through the eyes infused
In my imagination, mine I made.
And sunward fixed mine eyes beyond our wont
There much is lawful which is here unlawful
Unto our powers, by virtue of the place
Made for the human species as its own.
Not long I bore it, nor so little while
But I beheld it sparkle round about
Like iron thai comes molten from the fire ;
And suddenly it seemed that day to day
Was added, as if He who has the power
Had with another sun the heaven adorned.
With eyes upon the everlasting wheels
Stood Beatrice all intent, and I, on her
Fixing my vision from above removed,
Such at her aspect inwardly became
As Glaucus, tasting of the herb that made him
Peer of the other gods beneath the sea.
To represent transhumanise in words
Impossible were; the example, then, suffice
Him for whom Grace the experience reserves.
If I was merely what of me thou newly
Createdst, Love who governest the heaven,
Thou knowest, who didst lift me with thy light ! Wi
PARADISO, I. 495
When now the wheel, which thou dost make eternal
Desiring thee, made me attentive to it
By harmony thou dost modulate and measure,
Then seemed to me so much of heaven enkindled
By the sun's flame, that neither rain nor river 80
E'er made a lake so widely spread abroad.
The newness of the sound and the great light
Kindled in me a longing for their cause.
Never before with such acuteness felt ;
Whence, she, who saw me as I saw myself, 85
To quiet in me my perturbed mind.
Opened her mouth, ere I did mine to ask,
And she began : " Thou makest thyself so dull
With false imagining, that thou seest not
What thou wouldst see if thou hadst shaken it off. 90
Thou art not upon earth, as thou believest ;
But lightning, fleeing its appropriate site.
Ne'er ran as thou, who thitherward returnest."
If of my former doubt I was divested
By these brief little words more smiled than spoken, 95
I in a new one was the more ensnared ;
And said : " Already did I rest content
From great amazement ; but am now amazed
In what way I transcend these bodies light."
Whereupon she, after a pitying sigh, 100
Her eyes directed tow'rds me with that look
A mother casts on a dehrious child ;
And she began : " All things whate'er they be
Have order among themselves, and this is form,
That makes the universe resemble God. w>s
Here do the higher creatures see the footprints
Of the Eternal Power, which is the end
Whereto is made the law already mentioned.
In the order that I speak of are inclined
All natures, by their destinies diverse, no
More or less near unto their origin ;
Hence they move onward unto ports diverse
O'er the great sea of being ; and each one
With instinct given it which bears it on.
This bears away the fire towards the moon ; us
This is in mortal hearts the motive power
This binds together and unites the earth.
Nor only the created things that are
Without intelligence this bow shoots forth,
But those that have both intellect and love. x*
k
496 THE DIVINE COMEDY.
The Providence that regulates all this
Makes with its light the heaven forever (|uiet,
Wherein that turns which has the greatest haste.
And thither now, as to a site decreed,
Bears us away the virtue of that cord las
Which aims its arrows at a joyous mark.
True is it, that as oftentimes the form
Accords not with the intention of the art,
Because in answering is matter deaf,
So likewise from this course doth deviate 130
Sometimes the creature, who the power possesses,
Though thus impelled, to swerve some other way,
(In the same wise as one may see the fire
Fall from a cloud,) if the first impetus
Earthward is wrested by some false delight. 135
Thou shouldst not wonder more, if well I judge,
At thine ascent, than at a rivulet
From some high mount descending to the lowland.
Marvel it would be in thee, if deprived
Of hindrance, thou wert seated down below, *4o
As if on earth the living fire were quiet."
Thereat she heavenward turned again her face.
CANTO II.
O Ye, who in some pretty little boat.
Eager to listen, have been following
Behind my ship, that singing sails along,
Turn back to look again upon your shores ;
Do not put out to sea, lest peradventure,
In losing me, you might yourselves be lost.
The sea I sail has never yet been passed ;
Minerva breathes, and pilots me Apollo,
And Muses nine point out to me the Bears.
Ye other few who have the neck uplifted
Betimes to th' bread of Angels upon which
One liveth here and grows not sated by it,
Well may you launch upon the deep salt-sea
Your vessel, keeping still my wake before you
Upon the water that grows smooth again.
Those glorious ones who unto Colchos passed
Were not so wonder-struck as you shall be,
When Jason they beheld a ploughman made !
Ji
PARADISO, II. 497
The con-created and perpetual thirst
For the reahn deiform did bear us on,
As swift almost as ye the heavens behold.
Upward gazed Beatrice, and I at her ;
And in such space perchance as strikes a bolt
And flies, and from the notch unlocks itself,
Arrived I saw me where a wondrous thing
Drew to itself my sight ; and therefore she
From whom no care of mine could be concealed,
Towards me turning, blithe as beautiful,
Said unto me : " Fix gratefully thy mind
On God, who unto the first star has brought us," 3°
It seemed to me a cloud encompassed us.
Luminous, dense, consolidate and bright
As adamant on which the sun is striking.
Into itself did the eternal pearl
Receive us, even as water doth receive 3
A ray of light, remaining still unbroken.
If I was body, (and we here conceive not
How one dimension tolerates another,
Which needs must be if body enter body,)
More the desire should be enkindled in us 40
That essence to behold, wherein is seen
How God and our own nature were united.
There will be seen what we receive by faith.
Not demonstrated, but self-evident
In guise of the first truth that man believes. •♦5
I made reply : " Madonna, as devoutly
As most I can do I give thanks to Him
Who has removed me from the mortal world.
But tell me what the dusky spots may be
Upon this body, which below on earth 5°
Make people tell that fabulous tale of Cain ?"
Somewhat she smiled ; and then, " If the opinion
Of mortals be erroneous," she said,
" Where'er the key of sense doth not unlock,
Certes, the shafts of wonder should not pierce thee ss
Now, forasmuch as, following the senses.
Thou seest that the reason has short wings.
But tell me what thou think'st of it thyself"
And I : " What seems to us up here diverse.
Is caused, I think, by bodies rare and dense." 6*
And she : " Right truly shalt thou see immersed
In error thy belief, if well thou hearest
The argument that I shall make against it.
498 THE DIVINE COMEDY.
Lights many the eighth sphere displays to you ;
Which in their quality and quantity 65 \
May noted be of aspects different. i
If this were caused by rare and dense alone, ■
One only virtue would there be in all :
Or more or less diffused, or equally. j
Virtues diverse must be perforce the fruits 70 .
Of formal principles ; and these, save one.
Of course would by thy reasoning be destroyed.
Besides, if rarity were of this dimness :
The cause- thou askest, either through and through ]
This planet thus attenuate were of matter, 75 '
Or else, as in a body is apportioned :
The fat and lean, so in like manner this ;
Would in its volume interchange the leaves. i
Were it the former, in the sun's eclipse \
It would be manifest by the shining through 80 \
Of light, as through aught tenuous interfused. 1
This is not so ; hence we must scan the other, j
And if it chance the other I demolish, j
Then falsified will thy opinion be, \
But if this rarity go not through and through, 85 ■
There needs must be a limit, beyond which -{
Its contrary prevents the further passing, j
And thence the foreign radiance is reflected, 1
Even as a colour cometh back from glass, |
The which behind itself concealeth lead, ^ 1
Now thou wilt say the sunbeam shows itself
More dimly there than in the other parts,
By being there reflected farther back.
From this reply experiment will free thee
If e'er thou try it, which is wont to be
The fountain to the rivers of your arts.
Three mirrors shalt thou take, and two remove
Alike from thee, the other more remote
Between the former two shall meet thine eyes.
Turned towards these, cause that behind thy back
Be placed a light, illuming the three mirrors
And coming back to thee by all reflected.
Though in its quantity be not so ample
The image most remote, there shalt thou see
How it perforce is equally resplendent.
Now, as beneath the touches of warm rays
Naked the subject of the snow remains
Both of its former colour and its cold,
PARADISO, II. 499
Thee thus remaining in thy intellect,
Will I inform with such a living light, no
That it shall tremble in its aspect to thee.
Within the heaven of the divine repose
Revolves a body, in whose virtue lies
The being of whatever it contains.
The following heaven, that has so many eyes, ns
Divides this being by essences diverse.
Distinguished from it, and by it contained.
The other spheres, by various differences,
All the distinctions which they have within them
Dispose unto their ends and their effects. «2o
Thus do these organs of the world proceed.
As thou perceivest now, from grade to grade ;
Since from above they take, and act beneath.
Observe me well, how through this place I come
Unto the truth thou wishest, that hereafter 125
Thou mayst alone know how to keep the ford
The power and motion of the holy spheres.
As from the artisan the hammer's craft,
Forth from the blessed motors must proceed.
The heaven, which lights so manifold make fair, 130
From the Intelligence profound, which turns it.
The image takes, and makes of it a seal.
And even as the soul within your dust
Through members different and accommodated
To faculties diverse expands itself, 135
So likewise this Intelligence diffuses
Its virtue multiplied among the stars.
Itself revolving on its unity.
Virtue diverse doth a diverse alloyage
Make with the precious body that it quickens. mo
In which, as life in you, it is combined.
From the glad nature whence it is derived,
The mingled virtue through the body shines,
Even as gladness through the living pupil.
From this proceeds whate'er from light to light J4S
Appeareth different, not from dense and rare :
This is the formal principle that produces,
According to its goodness, dark and bright."
500 THE DIVINE COMEDY.
CANTO III. ]
i
That Sun, which erst with love my bosom warmed,
Of beauteous truth had unto me discovered,
By proving and reproving, the sweet aspect.
And, that I might confess myself convinced
And confident, so far as was befitting, s
I lifted more erect my head to speak.
But there appeared a vision, which withdrew me
So close to it, in order to be seen,
That my confession I remembered not.
Such as through polished and transparent glass,
Or waters crystalline and undisturbed,
But not so deep as that their bed be lost,
Come back again the outlines of our faces
So feeble, that a pearl on forehead white
Comes not less speedily unto our eyes ;
Such saw I many faces prompt to speak,
So that I ran in error opposite
To that which kindled love 'twixt man and fountain.
As soon as I became aware of them.
Esteeming them as mirrored semblances,
To see of whom they were, mine eyes I turned,
And nothing saw, and once more turned them forward
Direct into the light of my sweet Guide,
Who smiling kindled in her holy eyes.
" Marvel thou not," she said to me, " because
I smile at this thy puerile conceit.
Since on the truth it trusts not yet its foot,
But turns thee, as 'tis wont, on emptiness.
True substances are these which thou beholdest,
Here relegate for breaking of some vow.
Therefore speak with them, listen and believe ;
For the true light, which giveth peace to them,
Permits them not to turn from it their feet."
And I unto the shade that seemed most wishful
To speak directed me, and I began,
As one whom too great eagerness bewilders :
"O well-created spirit, who in the rays ^ jj.
Of life eternal dost the sweetness taste "t* S]
Which being untasted ne'er is comprehended, i
PARADISO, III. SOI
Grateful 'twill be to me, if thou content me +0
Both with thy name and with your destiny."
Whereat she promptly and with laughing eyes :
" Our charity doth never shut the doors
Against a just desire, except as one
Who wills that all her court be like herself. 4s
I was a virgin sister in the world ;
And if thy mind doth contemplate me well,
The being more fair will not conceal me from thee,
But thou shalt recognise I am Piccarda,
Who, stationed here among these other blessed, 50
Myself am blessed in the slowest sphere.
All our affections, that alone inflamed
Are in the pleasure of the Holy Ghost,
Rejoice at being of his order formed ;
And this allotment, which appears so low, w
Therefore is given us, because our vows
Have been neglected and in some part void."
Whence I to her : " In your miraculous aspects
There shines I know not what of the divine,
Which doth transform you from our first conceptions, 6c
Therefore I was not swift in my remembrance ;
But what thou tellest me now aids me so.
That the refiguring is easier to me.
But tell me, ye who in this place are happy.
Are you desirous of a higher place, 65
To see more or to make yourselves more friends ? "
First with those other shades she smiled a little ;
Thereafter answered me so full of gladness,
She seemed to burn in the first fire of love :
"Brother, our will is quieted by virtue 70
Of charity, that makes us wish alone
For what we have, nor gives us thirst for more.
If to be more exalted we aspired,
Discordant would our aspirations be
Unto the will of Him who here secludes us ; 75
Which thou shalt see finds no place in these circles.
If being in charity is needful here.
And if thou lookest well into its nature ;
Nay, 'tis essential to this blest existence
To keep itself within the will divine, 8«
Whereby our very wishes are made one ;
So that, as we are station above station
Throughout this realm, to all the realm 'tis pleasing,
As to the King, who makes his will our will.
9< i
502 THE DIVINE COMEDY.
And his will is our peace ; this is the sea 85
To which is moving onward whatsoever
It doth create, and all that nature makes."
Then it was clear to me how everywhere
In heaven is Paradise, although the grace
Of good supreme there rain not in one measure.
But as it comes to pass, if one food sates, j
And for another still remains the longing,
We ask for this, and that decline with thanks,
E'en thus did I, with gesture and with word.
To learn from her what was the web wherein ^;
She did not ply the shuttle to the end.
" A perfect life and merit high in-heaven
A lady o'er us," said she, " by whose rule
Down in your world they vest and veil themselves,
That until death they may both watch and sleep
Beside that Spouse who every vow accepts
Which charity conformeth to his pleasure.
To follow her, in girlhood from the world
I fled, and in her habit shut myself,
And pledged me to the pathway of her sect.
Then men accustomed unto evil more
Than unto good, from the sweet cloister tore me ;
God knows what afterward my life became.
This other splendour, which to thee reveals
Itself on my right side, and is enkindled
With all the illumination of our sphere.
What of myself I say applies to her ;
A nun was she, and likewise from her head
Was ta'en the shadow of the sacred wimple.
But when she too was to the world returned
Against her wishes and against good usage,
Of the heart's veil she never was divested.
Of great Costanza this is the effulgence,
Who from the second wind of Suabia
Brought forth the third and latest puissance."
Thus unto me she spake, and then began
" Ave Maria " singing, and in singing
Vanished, as through deep water something heavy.
My sight, that followed her as long a time
As it was possible, when it had lost her
Turned round unto the mark of more desire,
And wholly unto Beatrice reverted ; *
But she such lightnings flashed into mine eyes,
That at the first my sight endured it not ;
And this in questioning more backward made me. db
i\
PARADISO, IV. 503
CANTO IV.
Between two viands, equally removed
And tempting, a free man would die of hunger
Ere either he could bring unto his teeth.
So would a lamb between the ravenings
Of two fierce wolves stand fearing both alike ;
And so would stand a dog between two does.
Hence, if I held my peace, myself I blame not,
Impelled in equal measure by my doubts,
Since it must be so, nor do 1 commend.
I held my peace ; but my desire was painted
Upon my face, and questioning with that
More fervent far than by articulate speech.
Beatrice did as Daniel had done
Relieving Nebuchadnezzar from the wrath
Which rendered him unjustly merciless,
And said : " Well see I how attracteth thee
One and the other wish, so that thy care
Binds itself so that forth it does not breathe.
Thou arguest, if good will be permanent.
The violence of others, for what reason
Doth it decrease the measure of my merit ?
Again for doubting furnish thee occasion
Souls seeming to return unto the stars,
According to the sentiment of Plato.
These are the questions which upon thy wish
Are thrusting equally ; and therefore first
Will I treat that which hath the most of galL
He of the Seraphim most absorbed in God,
Moses, and Samuel, and whichever John
Thou mayst select, I say, and even Mary,
Have not in any other heaven their seats,
Than have those spirits that just appeared to thee,
Nor of existence more or fewer years ;
But all make beautiful the primal circle.
And have sweet life in different degrees.
By feeling more or less the eternal breath.
They showed themselves here, not because allotted
This sphere has been to them, but to give sign
Of the celestial which is least exalted.
504 THE DIVINE COMEDY.
To speak thus is adapted to your mind, 40
Since only through the sense it apprehendeth
What then it worthy makes of intellect. '
On this account the Scripture condescends ;
Unto your faculties, and feet and hands i
' To God attributes, and means something else ; 45 ;
And Holy Church under an aspect human
Gabriel and Michael represent to you, t
And him who made Tobias whole again. I
That which Timaeus argues of the soul ^
Doth not resemble that which here is seen, v> \
Because it seems that as he speaks he thinks.
He says the soul unto its star returns,
Believing it to have been severed thence
Whenever nature gave it as a form ;
Perhaps his doctrine is of other guise ss \
Than the words sound, and possibly may be \
With meaning that is not to be derided. \
If he doth mean that to these wheels return \
The honour of their influence and the blame, \
Perhaps his bow doth hit upon some truth. 60 \
This principle ill understood once warped J
The whole world nearly, till it went astray
Invoking Jove and Mercury and Mars.
The other doubt which doth disquiet thee
Less venom has, for its malevolence cs
Could never lead thee otherwhere from me.
That as unjust our justice should appear
In eyes of mortals, is an argument
Of faith, and not of sin heretical.
But still, that your perception may be able 70
To thoroughly penetrate this verity,
As thou desirest, I will satisfy thee.
If it be violence when he who suffers
Co-operates not with him who uses force.
These souls were not on that account excused ; rs
For will is never quenched unless it will.
But operates as nature doth in fire.
If violence a thousand times distort it.
Hence, if it yieldeth more or less, it seconds
The force ; and these have done so, having power «•
Of turning back unto the holy place.
If their will had been perfect, like to that
Which Lawrence fast upon his gridiron held,
And Mutius made severe to his own hand,
PARADISO. IV. 5Q<;
It would "have urged them back along the road 8-
Whence they were dragged, as soon as they were free ;
But such a solid will is all too rare.
And by these words, if thou hast gathered them
As thou shouldst do, the argument is refuted
That would have still annoyed thee many times. *
But now another passage runs across
Before thine eyes, and such that by thyself
Thou couldst not thread it ere thou wouldst be weary.
I have for certain put into thy mind
That soul beatified could never lie, ' 95
For it is ever near the primal Truth,
And then thou from Piccarda might'st have heard
Costanza kept affection for the veil.
So that she seemeth here to contradict me.
Many times, brother, has it come to pass, toe
That, to escape from peril, with reluctance
That has been done it was not right to do,
E'en as Alcmaeon (who, being by his father
Thereto entreated, his own mother slew)
Not to lose pity pitiless became. los
At this point I desire thee to remember
That force with will commingles; and they cause
That the offences cannot be excused.
Will absolute consenteth not to evil ;
But in so far consenteth as it fears, no
If it refrain, to fall into more harm.
Hence when Piccarda uses this expression,
She meaneth the will absolute, and I
The other, so that both of us speak truth."
Such was the flowing of the holy river "s
That issued from the fount whence springs all truth ;
This put to rest my wishes one and all.
" O love of the first lover, O divine,"
Said I forthwith, " whose speech inundates me
And wanns me so, it more and more revives me, rza
My own affection is not so profound
As to suffice in rendering grace for grace ;
Let Him, who sees and can, thereto respond.
Well I perceive that never sated is
Our intellect unless the Truth illume it, j^s
Beyond which nothing true expands itself.
It rests therein, as wild beast in his lair.
When it attains it ; and it can attain it ;
If not, then each desire would frustrate be.
5o6 THE DIVINE COMEDY.
Therefore springs up, in fashion of a shoot, jjo
Doubt at the foot of truth ; and this is nature,
Which to the top from height to height impels us.
This doth invite me, this assurance give me
With reverence. Lady, to inquire of you
Another truth, which is obscure to me. i3S
I wish to know if man can satisfy you
For broken vows with other good deeds, so
That in your balance they will not be light."
Beatrice gazed upon me with her eyes
Full of the sparks of love, and so divine, *♦<»
That, overcome my power, I turned my back
And almost lost myself with eyes downcast.
CANTO V.
" If in the heat of love I flame upon thee
Beyond the measure that on earth is seen,
So that the valour of thine eyes I vanquish.
Marvel thou not thereat ; for this proceeds
From perfect sight, which as it apprehends
To the good apprehended moves its feet.
Well I perceive how is already shining
Into thine intellect the eternal light,
That only seen enkindles always love ;
And if some other thing your love seduce,
'Tis nothing but a vestige of the same,
111 understood, which there is shining througe.
Thou fain wouldst know if with another service
For broken vow can such return be made
As to secure the soul from further claim."
Tliis Canto thus did Beatrice begin ;
And, as a man who breaks not off his speech,
Continued thus her holy argument :
*' The greatest gift that in his largess God
Creating made, and unto his own goodness
Nearest conformed, and that which he doth prize
Most highly, is the freedom of the will,
Wherewith the creatures of intelligence
Both all and only were and are endowed.
Now M'ilt thou .see, if thence thou reasonest,
The high worth of a vow, if it be made
So that when thou consentest (iod consents :
PARADISO, V. 507
For, closing between God and man the compact,
A sacrifice is of this treasure made.
Such as I say, and made by its own act. 30
What can be rendered then as compensation ?
Think'st thou to make good use of what thou'st offered.
With gains ill gotten thou wouldst do good deed.
Now art thou certain of the greater point ;
But because Holy Church in this dispenses, 35
Which seems against the truth which I have shown thee,
Behoves thee still to sit awhile at table.
Because the solid food which thou hast taken
Requireth further aid for thy digestion.
Open thy mind to that which I reveal, 40
And fix it there within ; for 'tis not knowledge,
The having heard without retaining it.
In the essence of this sacrifice two things
Convene together ; and the one is that
Of which 'tis made, the other is the agreement. 45
This last for evermore is cancelled not
Unless complied with, and concerning this
With such precision has above been spoken.
Therefore it was enjoined upon the Hebrews
To offer still, though sometimes what was offered 50
Might be commuted, as thou ought'st to know.
The other, which is known to thee as matter,
May well indeed be such that one errs not
If it for other matter be exchanged.
But let none shift the burden on his shoulder 55
At his arbitrament, without the turning
Both of the white and of the yellow key ;
And every permutation deem as foolish,
If in the substitute the thing relinquished,
As the four is in six, be not contained. 60
Therefore whatever thing has so great weight
In value that it drags down every balance.
Cannot be satisfied with other spending.
Let mortals never take a vow in jest ;
Be faithful and not blind in doing that, 65
As Jephthah was in his first offering.
Whom more beseemed to say, ' I have done wrong,
Than to do worse by keeping ; and as foolish
Thou the great leader of the Greeks wilt find,
Whence wept Iphigenia her fair face, 7°
And made for her both wise and simple weep,
Who heard such kind of worship spoken of.'
5o8 THE DIVINE COMEDY.
Christians, be ye more serious in your movements ;
Be ye not like a feather at each wind,
And think not every water washes you. 75
Ye have the Old and the New Testament,
And the Pastor of the Church who guideth you
Let this suffice you unto your salvation.
If evil appetite cry aught else to you,
Be ye as men, and not as silly sheep, 80
So that the Jew among you may not mock you.
Be ye not as the lamb that doth abandon
Its mother's milk, and frolicsome and simple
Combats at its own pleasure with itself."
Thus Beatrice to me even as I write it ; 85
Then all desireful turned herself again
To that part where the world is most alive.
Her silence and her change of countenance
Silence imposed upon my eager mind,
That had already in advance new questions ; 9°
And as an arrow that upon the mark
Strikes ere the bowstring quiet hath become.
So did we speed into the second realm.
My Lady there so joyful I beheld,
As into the brightness of that heaven she entered, 9s
More luminous thereat the planet grew ;
And if the star itself was changed and smiled,
What became I, who by my nature am
Exceeding mutable in every guise !
As, in a fish-pond which is pure and tranquil, too
The fishes draw to that which from without
Comes in such fashion that their food they deem it ;
So I beheld more than a thousand splendours
Drawing towards us, and in each was heard : ■
" Lo, this is she who shall increase our love." »«« j
And as each one was coming unto us,
Full of beatitude the shade was seen.
By the effulgence clear that issued from it.
Think, Reader, if what here is just beginning
No farther should proceed, how thou wouldst have "o ]
An agonizing need of knowing more ; <%
And of thyself thou'lt see how I from these |i
Was in desire of hearing their conditions,
As they unto mine eyes were manifest.
" O thou well-born, unto whom (irace concedes
To see the thrones of the eternal triumph,
Or ever yet the warfare be abandoned
PARADTSO, VL 509
With light that through the whole of heaven is spread
Kindled are we, and hence if thou desirest
To know of us, at thine own pleasure sate thee." >ao
Thus by some one among those holy spirits
Was spoken, and by Beatrice : " Speak, speak
Securely, and believe them even as Gods."
" Well I perceive how thou dost nest thyself
In thine own light, and drawest it from thine eyes, i^s
Because they coruscate when thou dost smile,
But know not who thou art, nor why thou hast,
Spirit august, thy station in the sphere
That veils itself to men in ahen rays."
This said I in direction of the light 130
Which first had spoken to me ; whence it became
By far more lucent than it was before.
Even as the sun, that doth conceal himself
By too much light, when heat has worn away
The tempering influence of the vapours dej^e, »3s
By greater rapture thus concealed itself
In its own radiance the figure saintly.
And thus close, close enfolded answered me
In fashion as the following Canto sings.
CANTO VL
" After that Constantine the eagle turned
Against the course of heaven, which it had followed
Behind the ancient who Lavinia took,
Two hundred years and more the bird of God
In the extreme of Europe held itself.
Near to the mountains whence it issued first ;
And under shadow of the sacred plumes
It governed there the world from hand to hand,
And, changing thus, upon mine own alighted.
Caesar I was, and am Justinian,
Who, by the will of primal Love I feel,
Took from the laws the useless and redundant ;
And ere unto the work I was attent,
One nature to exist in Christ, not more.
Believed, and with such faith was I contented.
But blessed Agapetus, he who was
The supreme pastor, to the faith sincere
Pointed me out the way by words of his.
M M 2
I
5IO THE DIVINE COMEDY.
Him I believed, and what was his assertion
I now see clearly, even as thou seest
Each contradiction to be false and true.
As soon as with the Church I moved my feet,
God in his grace it pleased with this high task
To inspire me, and I gave me wholly to it,
' And to my Belisarius I commended
The arms, to which was heaven's right hand so joined
It was a signal that I should repose.
Now here to the first question terminates
My answer ; but the character thereof
Constrains me to continue with a sequel.
In order that thou see with how great reason
Men move against the standard sacrosanct,
Both who appropriate and who oppose it.
Behold how great a power has made it worthy
Of reverence, beginning from the hour
When Bbllas died to give it sovereignty.
Thou knowest it made in Alba its abode
Three hundred years and upward, till at last
The three to three fought for it yet again.
Thou knowest what it achieved from Sabine wrong
Down to Lucretia's sorrow, in seven kings
O'ercoming round about the neighboring nations ;
Thou knowest what it achieved, borne by the Romans
Illustrious against Brennus, against Pyrrhus,
Against the other princes and confederates.
Torquatus thence and Quinctius, who from locks
Unkempt was named, Decii and Fabii,
Received the fame I willingly embalm ;
It struck to earth the pride of the Arabians,
Who, following Hannibal, had passed across
The Alpine ridges, Po, from which thou glidest ;
Beneath it triumphed while they yet were young
Pompey and Scipio, and to the hill
Beneath which thou wast born it bitter seemed ;
Then, near unto the time when heaven had willed
To bring the whole world to its mood serene,
Did Ceesar by the will of Rome assume it.
What it achieved from Var unto the Rhine,
Isbre beheld and Saone, beheld the Seine,
And every valley whence the Rhone is filled ;
What it achieved when it had left Ravenna,
And leaped the Rubicon, was such a flight
That neither tongue nor pen could follow it.
PARADISO, VI. 511
Round towards Spain it wheeled its legions ; then
Towards Durazzo, and Pharsalia smote 65
That to the calid Nile was felt the pain.
Antandros and the Simois, whence it started,
It saw again, and there where Hector lies,
And ill for Ptolemy then roused itself.
From thence it came like lightning upon Juba ; 7"
Then wheeled itself again into your West,
Where the Pompeian clarion it heard.
From what it wrought with the next standard-bearer
Brutus and Cassius howl in Hell together,
And Modena and Perugia dolent were ; "75
Still doth the mournful Cleopatra weep
Because thereof, who, fleeing from before it.
Took from the adder sudden and black death.
With him it ran even to the Red Sea shore ;
With him it placed the world in so great peace, so
That unto Janus was his temple closed.
But what the standard that has made me speak
Achieved before, and after should achieve
Throughout the mortal realm that lies beneath it, •
Becometh in appearance mean and dim, ss
If in the hand of the third Caesar seen
With eye unclouded and affection pure.
Because the living Justice that inspires me
Granted it, in the hand of him I speak of.
The glory of doing vengeance for its wrath, so
Now here attend to what I answer thee ;
Later it ran with Titus to do vengeance
Upon the vengeance of the ancient sin.
And when the tooth of Lombardy had bitten
The Holy Church, then underneath its wings -95
Did Charlemagne victorious succor her.
Now hast thou power to judge of such as those
Whom I accused above, and of their crimes,
Which are the cause of all your miseries.
To the public standard one the yellow lilies 100
Opposes, the other claims it for a party.
So that 'tis hard to see which sins the most.
Let, let the Ghibellines ply their handicraft
Beneath some other standard ; for this ever
111 follows he who it and justice parts. xos
And let not this new Charles e'er strike it down,
He and his Guelfs, but let him fear the talons
That from a nobler lion stripped the fell.
5 1 2 THE DIVINE COMED Y.
. i
Already oitentimes the sons have wept
The father's crime ; and \et him not beheve "o
That God will change His scutcheon for the lilies. 1
This little planet doth adorn itself |
With the good spirits that have active been,
That fame and honour might come after them ; ;
And whensoever the desires mount thither, "s i
Thus deviating, must perforce the rays ]
Of the true love less vividly mount upward. '
But in commensuration of our wages '
With our desert is portion of our joy, ;
Because we see them neither less nor greater. i»o '
Herein doth living Justice sweeten so ;
Affection in us, that for evermore \
It cannot warp to any iniquity. j
Voices diverse make up sweet melodies ; ;
So in this life of ours the seats diverse "s i
Render sweet harmony among these spheres ; ;
And in the compass of this present pearl :
Shineth the sheen of Romeo, of whom ,
^ The grand and beauteous work was ill rewarded. 1
But the Provengals who against him wrought, i.^o i
They have not laughed, and therefore ill goes he \
Who makes his hurt of the good deeds of others. I
Four daughters, and each one of them a queen, j
Had Raymond Berenger, and this for him
Did Romeo, a poor man and a pilgrim ;
And then malicious words incited him
To summon to a reckoning this just man.
Who rendered to him seven and five for ten.
Then he departed poor and stricken in years.
And if the world could know the heart he had, m" !
In begging bit by bit his livelihood, |
Though much it laud him, it would laud him more."
CANTO VII.
" OsANNA sancius Deus Sahaoih,
Superillustrans daritate tua
Felices igtics horum malahoth / '
In this wise, to his melody returning,
This substance, upon which a double light
Doubles itself, was seen by me to sing,
PARADISO, Vn. 513
And to their dance this and the others moved,
And in the manner of swift-hurrying sparks
Veiled themselves from me with a sudden distance.
Doubting was I, and saying, " Tell her, tell her," 10
Within me, " tell her," saying, " tell my Lady,"
Who slakes my thirst with her sweet effluences ;
And yet that reverence which doth lord it over
The whole of me only by B and ICE,
Bowed me again like unto one who drowses. is
Short while did Beatrice endure me thus ;
And she began, lighting me with a smile
Such as would make one happy in the fire :
" According to infallible advisement.
After what manner a just vengeance justly 90
Could be avenged has put thee upon thinking,
But I will speedily thy mind unloose ;
And do thou listen, for these words of mine
Of a great doctrine will a present make thee.
By not enduring on the power that wills as
Curb for his good, that man who ne'er was bom,
Damning himself damned all his progeny ;
Whereby the human species down below
Lay sick for many centuries in great error,
Till to descend it pleased the Word of God *>
To where the nature, which from its own Maker
Estranged itself, he joined to him in person
By the sole act of his eternal love.
Now unto what is said direct thy sight ;
This nature when united to its Maker, 3S
Such as created, was sincere and good ;
But by itself alone was banished forth
From Paradise, because it turned aside
Out of the way of truth and of its life.
Therefore the penalty the cross held out, 40
If measured by the nature thus assumed,
None ever yet with so great justice stung,
And none was ever of so great injustice,
Considering who the Person was that suffered.
Within whom such a nature was contracted. 4S
From one act therefore issued things diverse ;
To God and to the Jews one death was pleasing ;
Earth trembled at it and the Heaven was opened.
It should no longer now seem difficult
To thee, when it is said that a just vengeance 50
By a just court was afterward avenged.
514 THE DIVINE COMEDY.
But now do I behold thy mind entangled
From thought to thought within a knot, from which
With great desire it waits to free itself. i
Thou sayest, ' Well discern I what I hear ; ss ,
But it is hidden from me why God willed ;
For our redemption only this one mode.' ;
Buried reniaineth, brother, this decree !
Unto the eyes of every one whose nature
Is in the flame of love not yet adult. 60 ,
Verily, inasmuch as at this mark i
One gazes long and little is discerned,
Wherefore this mode was worthiest will I say.
Goodness Divine, which from itself doth spurn
All envy, burning in itself so sparkles «S \
That the eternal beauties it unfolds. '
Whate'er from this immediately distils
Has afterwards no end, for ne'er removed
Is its impression when it sets its seal. \
Whate'er from this immediately rains down ro -i
Is wholly free, because it is not subject ;
Unto the influences of novel things. ;
The more conformed thereto, the more it pleases; |
For the blest ardour that irradiates all things \
In that most like itself is most vivacious. n ,
With all of these things has advantaged been \
The human creature ; and if one be wanting.
From his nobility he needs must fall.
Tis sin alone which doth disfranchise him.
And render him unlike the Good Supreme,
So that he little with its light is blanched,
And to his dignity no more returns.
Unless he fill up where transgression empties
With righteous pains for criminal delights.
- Your nature when it sinned so utterly
In its own .seed out of these dignities
Kven as out of Paradise was driven,
■Nor could itself recover, if thou notest
With nicest subtilty, by any way,
Except by passing one of these two fords :
"Either that God through clemency alone
Had pardon granted, or that man himself
Had satisfaction for his folly made.
Fix now thine eye deep into the abyss
Of the eternal counsel, to my speech
As far as may be fastened steadfastly !
PAR AD I so, VJI. 51S
Man in his limitations had not power
To satisfy, not having power to sink
In his humility obeying then,
Far as he disobeying thought to rise ; 100
And for this reason man has been from power
Of satisfying by himself excluded.
Therefore it God behoved in his own ways
Man to restore unto his perfect life,
I say in one, or else in both of them. i^
But since the action of the doer is
So much more grateful, as it more presents
The goodness of the heart from which it issues,
Goodness Divine, that doth imprint the world,
Has been contented to proceed by each a»
And all its ways to lift you up again ;
Nor 'twixt the first day and the final night
Such high and such magnificent proceeding
By one or by the other was or shall be ;
For God more bounteous was himself to give 305
To make man able to uplift himself,
Than if he only of himself had pardoned ;
And all the other modes were insufficient
For justice, were it not the Son of God
Himself had humbled to become incarnate. «»
Now, to fill fully each desire of thine,
Return I to elucidate one place.
In order that thou there mayst see as I do.
Thou sayst : ' I see the air, I see the fire,
The water, and the earth, and all their mixtures ws
Come to corruption, and short while endure ;
And these things notwithstanding were created ; '
Therefore if that which I have said were true.
They should have been secure against corruption.
The Angels, brother, and the land sincere >3»
In which thou art, created may be called
Just as they are in their entire existence ;
But all the elements which thou hast named,
And all those things which out of them are made,
By a created virtue are informed. 13s
Created was the matter which they have ;
Created was the informing influence
Within these stars that round about them go.
The soul of every brute and of the plants
By its potential temperament attracts ' 140
The ray and motion of the holy lights ;
5l6 THE DIVINE COMEDY.
But your own life immediately inspires
Supreme Beneficence, and enamours it
So with herself, it evermore desires her.
And thou from this mayst argue furthermore
Your resurrection, if thou think again
How human flesh was fashioned at that time
When the first parents both of them were made."
CANTO VIII.
The world used in its peril to believe 1
That the fair Cypria delirious love ;
Rayed out, in the third epicycle turning ; j
Wherefore not only unto her paid honour I
Of sacrifices and of votive cry s
The ancient nations in the ancient error, ;
But both Dione honoured they and Cupid, \
That as her mother, this one as her son, )
And said that he had sat in Dido's lap ; i
And they from her, whence I beginning take, lo ■
Took the denomination of the star ;
That wooes the sun, now following, now in front. i
I was not ware of our ascending to it ; \
But of our being in it gave full faith
My Lady whom I saw more beauteous grow.
And as within a flame a spark is seen.
And as within a voice a voice discerned.
When one is steadfast, and one comes and goes,
Within that light beheld I other lamps
Move in a circle, speeding more and less,
Methinks in measure of their inward vision.
From a cold cloud descended never winds,
Or visible or not, so rapidly
They would not laggard and impeded seem
To any one who had those lights divine
Seen come towards us, leaving the gyration
Begun at first in the high Seraphim.
And behind those that most in front appeared ft
Sounded " Osanna ! " so that never since ^\
To hear again was I without desire.
Then unto us more nearly one approached,
And it alone began : " We all are ready
Unto thy pleasure, that thou joy in us.
PAKADISO, VIJI. 517
We turn around with the celestial Princes,
One gyre and one gyration and one thirst, 35
To whom thou in the world of old didst say,
' Ye who, intelligent, the third heaven are moving; '
And are so full of love, to pleasure thee
A litde quiet will not be less sweet."
After these eyes of mine themselves had offered a'
Unto my Lady reverently, and she
Content.and certain of herself had made them,
Back to the light they turned, which so great promise
Made of itself, and " Say, who art thou ? " was
My voice, imprinted with a great affection. 45
O how and how much 1 beheld it grow
With the new joy that superadded was
Unto its joys, as soon as I had spoken !
Thus changed, it said to me : " The world possessed me
Short time below ; and, if it had been more, 5°
Much evil will be which would not have been.
My gladness keepeth me concealed from thee.
Which rayeth round about me, and doth hide me
Like as a creature swathed in its own silk.
Much didst thou love me, and thou hadst good reason ; ss
For had I been below, I should have shown thee
Somewhat beyond the foliage of my love.
That left-hand margin, which doth bathe itself
In Rhone, when it is mingled with the Sorgue,
Me for its lord awaited in due time, *^
And that horn of Ausonia, which is tovvned
With Bari, with Gaeta and Catena,
Whence Tronto and Verde in the sea disgorge.
Already flashed upon my brow the crown
Of that dominion which the Danube waters 6;
After the German borders it abandons ;
And beautiful Trinacria, that is murky
'Twixt Pachino and Peloro, (on the gulf
Which greatest, scath from Eurus doth receive,)
Not through Typhoeus, but through nascent sulphur, 70
Would have awaited her own monarchs still,
Through me from Charles descended and from Rudolph,
If evil lordship, that exasperates ever
The subject populations, had not moved
Palermo to the outcry of ' Death ! death !' -5
And if my brother could but this foresee,
The greedy poverty of Catalonia
Straight would he flee, that it might not molest him ;
5i8 THE DIVINE COMEDY. \
For verily 'tis needful to provide, \
Through him or other, so that on his bark 80 ■
Already freighted no more freight be placed. '
His nature, which from liberal covetous i
Descended, such a soldiery would need \
As should not care for hoarding in a chest." • ^
\ " Because I do believe the lofty joy Sj \
Thy speech infuses into me, my Lord, \
Where every good thing doth begin and end \
Thou seest as I see it, the more grateful .
Is it to me ; and this too hold I dear.
That gazing upon God thou dost discern it. «• \
Glad hast thou made me ; so make clear to me, j
Since speaking thou hast stirred me up to doubt, j
How from sweet seed can bitter issue forth." j
This I to him ; and he to me : '* If I
Can show to thee a truth, to what thou askest 95 !
Thy face thou'lt hold as thou dost hold thy back. \
The Good which all the realm thou art ascending \
Turns and contents, maketh its providence \
To be a power within these bodies vast ;
And not alone the natures are foreseen "w \
Within the mind that in itself is perfect, \
But they together with their preservation. j
For whatsoever thing this bow shoots forth
Falls foreordained unto an end foreseen,
Even as a shaft directed to its mark. »«»s
If that were not, the heaven which thou dost walk
Would in such manner its effects produce.
That they no longer would be arts, but ruins.
This cannot be, if the Intelligences
- That keep these stars in motion are not maimed,
And maimed the First that has not made them perfect.
Wilt thou this truth have clearer made to thee ? "
And I : " Not so ; for 'tis impossible
That nature tire, I see, in what is needful." .
Whence he again : " Now say, would it be worse
For men on earth were they not citizens ?"
" Yes," I replied ; " and here I ask no reason."
*' And can they be so, if below they live not
Diversely unto offices diverse ?
No, if your master writcth well for you.'
So came he with deductions to this point ;
Then he concluded : " Therefore it behoves
The roots of your effects to be diverse.
PARADISO, IX. qig
Hence one is Solon born, another Xerxes,
Another Melchisedec, and another he
Who, flying through the air, his son did lose.
Revolving Nature, which a signet is
To mortal wax, doth practise well her art.
But not one inn distinguish from another ;
Thence happens it that Esau differeth
In seed from Jacob ; and Quirinus comes
From sire so vile that he is given to Mars.
A generated nature its own way
Would always make like its progenitors.
If Providence divine were not triumphant.
Now that which was behind thee is before thee •,
But that thou know that I with thee am pleased,
With a corollary will I mantle thee.
Evermore nature, if it fortune find
Discordant to it, like each other seed
Out of its region, maketh evil thrift ;
And if the world below would fix its mind
On the foundation which is laid by nature.
Pursuing that, 'twould have the people good.
But you unto religion wrench aside
Him who was born to gird him with the sword.
And make a king of him who is for sermons ;
Therefore your footsteps wander from the road."
CANTO IX.
Beautiful Clemence, after that thy Charles
Had me enlightened, he narrated to me
The treacheries his seed should undergo ;
But said : " Be still and let the years roll round ; "
So I can only say, that lamentation
Legitimate shall follow on your wrongs.
And of that holy light the life already
Had to the Sun which fills it turned again,
As to that good which for each thing sufficeth.
Ah, souls deceived, and creatures impious.
Who from such good do turn away your hearts'
Directing upon vanity your foreheads !
And now, behold, another of those splendours
Approached me, and its will to pleasure me
It signified by brightening outwardly.
^2o THE DIVINE COMEDY.
The eyes of Beatrice, that fastened were
Upon me, as before^ of dear assent
To my desire assurance gave to me,
" All, bring swift compensation to my wish,
Thou blessed spirit," I said, " and give me proof
That what I think in thee I can reflect !"
Whereat the light, that still was new to me,
Out of its depths, whence it before was singing,
As one delighted to do good, continued :
" Within that region of the land depraved
Of Italy, that lies between Rialto
And fountain-heads of Brenta and of Piava,
Rises a hill, and mounts not very high,
Wherefrom descended formerly a torch
That made upon that region great assault.
Out of one root were born both I and it ;
Cunizza was I called, and here I shine
Because the splendour of this star o'ercame me.
But gladly to myself the cause T pardon
Of my allotment, and it does not grieve me ;
Which would perhaps seem strong unto your vulgar.
Of this so luculent and precious jewel.
Which of our heaven is nearest unto me.
Great fame remained ; and ere it die away
This hundredth year shall yet quintupled be.
See if man ought to make him excellent.
So that another life the first may leave !
And thus thinks not the present multitude
Shut in by Adige and Tagliamento,
Nor yet for being scourged is penitent. 4S|
But soon 'twill be that Padua in the marsh
Will change the water that Vicenza bathes,
Because the folk are stubborn against duty ;
And where the Sile and Cagnano join
One lordeth it, and goes with lofty head, s«
For catching whom e'en now the net is making.
Feltro moreover of her impious pastor
Shall weep the crime, which shall so monstrous be
That for the like none ever entered Malta,
.^mple exceedingly would be the vat 5S
Thctt of the Ferrarese could hold the blood,
.\nd weary who should weigh it ounce by ounce,
Of which this courteous priest shall make a gift
To show himself a partisan ; and such gifts
Will to the living of the land conform.
PARADISO, IX. 521
Above us there are mirrors, Thrones you call them,
From which shines out on us God Judicant,
So that this utterance seems good to us,"
Here it was silent, and it had the semblance
Of being turned elsewhither, by the wheel 65
On which it entered as it was before.
The other joy. already known to me,
Became a thing transplendent in my sight,
As a fine ruby smitten by the sun.
Through joy effulgence is acquired above, 70
As here a smile ; but down below, the shade
Outwardly darkens, as the mind is sad.
'* God seeth all things, and in Him, blest spirit,
Thy sight is," said I, " so that never will
Of his can possibly from thee be hidden ; 75
Thy voice, then, that for ever makes the heavens
Glad, with the singing of those holy fires
Which of their six wings make themselves a cowl,
Wherefore does it not satisfy my longings ?
Indeed, I would not wait thy questioning 80
If I in thee were as thou art in me."
" The greatest of the valleys where the water
Expands itself," forthwith its words began,
" That sea excepted which the earth engarlands,
Between discordant shores against the sun 8s
Extends so far, that it meridian makes
Where it was wont before to make the horizon.
I was a dweller on that valley's shore
'Twixt Ebro and Magra that with journey short
Doth from the Tuscan part the Genoese. 90
With the same sunset and same sunrise nearly
Sit Buggia and the city whence I was,
That with its blood once made the harbour hot
Folco that people called me unto whom
My name was known ; and now with me this heaven 95
Imprints itself, as I did once with it ;
For more the daughter of Belus never burned,
Offending both Sichasus and Creusa,
Than I, so long as it became my locks,
Nor yet that Rodophean, who deluded 100
Was by Demophoon, nor yet Alcides,
When lole he in his heart had locked.
Yet here is no repenting, but we smile,
Not at the fault, which comes not bark to mind,
But at the power which ordered and foret^aw. wj
522 THE DIVINE COMEDY.
Here we behold the art that doth adorn ;
With such affection, and the good discover
Whereby the world above turns that below.
But that thou wholly satisfied mayst bear ;
Thy wishes hence which in this sphere are born, no ,
Still farther to proceed behoveth me.
Thou fain wouldst know who is within this light ^
That here beside me thus is scintillating, ■
Even as a sunbeam in the limpid water. \
Then know thou, that within there is at rest us \
Rahab, and being to our order joined, 1
With her in its supremest grade 'tis sealed. I
Into this heaven, where ends the shadowy cone \
Cast by your world, before all other souls
First of Christ's triumph was she taken up. 3-0 |
Full meet it was to leave her in some heaven, '
Even as a palm of the high victory j
Which he acquired v/ith one palm and the other, ;
Because she favoured the first glorious deed '
Of Joshua upon the Holy Land, i?j j
That little stirs the memory of the Pope. !
Thy city, which an offshoot is of him {
Who first upon his Maker turned his back, \
And whose ambition is so sorely wept,
Brings forth and scatters the accursed flower
Which both the sheep and lambs hath led astray,
Since it has turned the shepherd to a wolf.
For this the Evangel and the mighty Doctors
Are derelict, and only the Decretals
So studied that it shows upon their margins.
On this are Pope and Cardinals intent ;
Their meditations reach not Nazareth,
There where his pinions Gabriel unfolded ;
But Vatican and the other parts elect
Of Rome, which have a cemetery been
Unto the soldiery that followed I'eier,
Shall soon be free from this adultery."
CANTO X.
Looking into his Son with all the Love
Which each of them eternally breathes forth,
The Primal and unutterable Power
PARADTSO, X. 5^3
Whate'er before the mind or eye revolves
With so much order made, there can be none 5
Who this beholds without enjoying Him.
Lift up then, Reader, to the lofty wheels
With me thy vision straight unto that part
Where the one motion on the other strikes,
And there begin to contemplate with joy 10
That Master's art, who in himself so loves it
That never doth his eye depart therefrom.
Behold how from that point goes branching off
The oblique circle, which conveys the planets,
To satisfy the world that calls upon them ; 15
And if their pathway were not thus inflected,
Much virtue in the heavens would be in vain,
And almost every power below here dead.
If from the straight line distant more or less
Were the departure, much would wanting be «>
Above and underneath of mundane order.
Remain now, Reader, still upon thy bench,
In thought pursuing that which is foretasted,
If thou wouldst jocund be instead of weary.
I've set before thee ; henceforth feed thyself, as
For to itself diverteth all my care
That theme whereof I have been made the scribe,
The greatest of the ministers of nature.
Who with the power of heaven the world imprints
And measures with his light the time for us, 30
With that part which above is called to mind
Conjoined, along the spirals was revolving,
Where each time earlier he presents himself;
And I was with him ; but of the ascendmg
I was not conscious, saving as a man 3?
Of a first thought is conscious ere it come ;
And Beatrice, she who is seen to pass
From good to better, and so suddenly
That not by time" her action is expressed.
How lucent in herself must she have been ! 40
And what was in the sun, wherein I entered.
Apparent not by colour but by light,
I, though I call on genius, art, and practice.
Cannot so tell that it could be imagined ;
Believe one can, and let him long to see it. 45
And if our fantasies too lowly are
For altitude so great, it is no marvel.
Since o er the sun was never eye could go.
NN
i':\
524 T7/£ DIVINE COMEDY. \
Such in this place was the fourth family
Of the high Father, who forever sates it, so \
Showing how he breathes forth and how begets. \
And Beatrice began : " Give thanks, give thanks
Unto the Sun of Angels, who to this
Sensible one has raised thee by his grace ! " j
Never was heart of mortal so disposed ss
To worship, nor to give itself to God >
With all its gratitude was it so ready, j
As at those words did I myself become ; ■
And all my love was so absorbed in Him, \
That in oblivion Beatrice was eclipsed. «o ;
Nor this displeased her ; but she smiled at it .
So that the splendour of her laughing eyes
My single mind on many things divided. ;
Lights many saw I, vivid and triumphant,
Make us a centre and themselves a circle, ©s <
More sweet in voice than luminous in aspect. i
Thus girt about the daughter of Latona . ■
AVe sometimes see, when pregnant is the air, I
So that it holds the thread which makes her zone. ■
Within the court of Heaven, whence I return, 70 j
Are many jewels found, so fair and precious
They cannot be transported from the realm ;
And of them was the singing of those*lights.
Who takes not wings that he may fly up thither,
The tidings thence may from the dumb await !
As soon as singing thus those burning suns
Had round about us whirled themselves three times,
Like unto stars neighbouring the steadfast poles,
Ladies they seemed, not from the dance released,
But who stop short, in silence listening
Till they have gathered the new melody.
And within one I heard beginning : " When
The radiance of grace, by which is kindled
True love, and which thereafter grows by loving,
Within thee multiplied is so resplendent 85
That it conducts thee upward by that stair, ^
Where without reascending none descends, j
Who should deny the wine out of his vial j
Unto thy thirst, in liberty were not
Except as water which descentls not seaward. 9<>
Fain would?t thou know with what plants is enflowered
This garland that encircles with delight
The Lady fair who makes thee strong for heaven.
PARADISO, X. 525
Of the lambs was I of the holy flock
Which Dominic conducteth by a road
Where well one fattens if he strayeth not.
He who is nearest to me on the right
My brother and master was ; and he Albertus
Is of Cologne, I Thomas of Aquinum.
If thou of all the others wouldst be certain,
Follow behind my speaking with thy sight
Upward along the blessed garland turning.
That next effulgence issues from the smile
Of Gratian, who assisted both the courts
In such wise that it pleased in Paradise.
The other which near by adorns our choir
That Peter was who, e'en as the poor widow,
Offered his treasure unto Holy Church., • ^^^^
The fifth light, that among us is the fairest, kr^J'^'^
Breathes forth from such a love, that all the world
Below is greedy to learn tidings of it.
Within it is the lofty mind, where knowledge
So deep was put, that, if the true be true,
To see so much there never rose a second.
Thou seest next the lustre of that taper,
Which in the flesh below looked most within
The angelic nature and its ministry.
Within that other little light is smiling
The advocate of the Christian centuries,
Out of whose rhetoric Augustine was furnished.
Now if thou trainest thy mind's eye along
From light to light pursuant of my praise,
With thirst already of the eighth thou waitest.
By seeing every good therein exults
The sainted soul, which the fallacious world
Makes manifest to him who listeneth well;
The body whence 'twas hunted forth is lying
Down in Cieldauro, and from martyrdom
And banishment it came unto this peace.
See farther onward flame the burning breath
Of Isidore, of Beda, and of Richard ' ^Xi^J^
Who was in contemplation more than man.
This, whence to me returneth thy regard,
The light is of a spirit unto whom
In his grave meditations death seemed slow.
It is the light eternal of Sigier,
Who, reading lectures in the Street of Straw,
Did syllogize invidious verities."
N N 2
$26 THE DIVINE COMEDY.
Then, as a horologe that calleth us
What time the Bride of God is rising up 140
With matins to her Spouse that he may love her.
Wherein one part the other draws and urges,
Ting ! ting ! resounding with so sweet a note,
That swells with love the spirit well disposed,
Thus I beheld the glorious wheel move round, M5
And render voice to voice, in modulation
And sweetness that can not be comprehended,
Excepting there where joy is made eternal.
CANTO XI.
O Thou insensate care of mortal men, ;
How inconclusive are the syllogisms '
That make thee beat thy wings in downward flight ! ]
One after laws and one to aphorisms
Was going, and one following the priesthood, s j
And one to reign by force or sophistry, , , '
And one in theft, and one in state affairs, > > i^^.l •<', ^-^^^ -- --^
One in the pleasures of the flesh involved \ \
Wearied himself, one gave himself to ease ;
When I, from all these things emancipate, «
With Beatrice above there in the Heavens
AVith such exceeding glory was received !
When each one had returned unto that point
Within the circle where it was before.
It stood as in a candlestick a candle ; u
And from within the effulgence which at first
Had spoken unto me, I heard begin
Smiling while it more luminous became :
" Even as I am kindled in its ray.
So, looking into the Eternal Light, •
The occasion of thy thoughts I apprehend.
Thou doubtest, and wouldst have me to resift
In language so extended and so open
My speech, that to thy sense it may be plain.
Where just before I said, ' where well one fattens,* n
And where I said, ' there never rose a second ' ; ' \
And here 'tis needful we distinguish well. \
The Providence, which governeth the world li
With counsel, wherein all created vision 1
Is vanquished ere it reach unto the bottom^ s* \
PARADISO, XI. ... 527
(So that towards her own Beloved might go
The bride of Him who, uttering a loud cry, tA ■
Espoused her with his consecrated blood, )j^ \
Self-confident and unto Him more faithful,) \ j '^' '
Two Princes did ordain in her behoof, ^" as
Which on this side and that might be her guide.
The one was all seraph ical in ardour ;
The other by his wisdom upon earth
A splendour was of light cherubical.
One will I speak of, for of both is spoken 40
In praising one, whichever may be taken.
Because unto one end their labours were.
Between Tupino and the stream that falls
Down from the hill elect of blessed Ubald,
A fertile slope of lofty mountain hangs, 45
From which Perugia feels the cold and heat
Through Porta Sole, and behind it weep
Gualdo and Nocera their grievous yoke.
From out that slope, there where it breaketh most
Its steepness, rose upon the world a sun ^ 10
As this one does sometimes from out the Ganges ;
Therefore let him who speaketh of that place.
Say not Ascesi, for he would say little,
But Orient, if he properly would speak.
He was not yet far distant from his rising 55
Before he had begun to make the earth
Some comfort from his mighty virtue feel. . '
For he in youth his father's wrath incurred '- -'^o- — ^^^.^^^a.
For certain Dame, to whom, as unto death,
The gate of pleasure no one doth unlock ; 60
And was before his spiritual court
Et coram patre unto her united ;
Then day by day more fervently he loved her.
She, reft of her first husband, scorned, obscure,
One thousand and one hundred years and more, cs
Waited without a suitor till he came.
Naught it availed to hear, that with Amyclas
Found her unmoved at sounding of his voice
He who struck terror into all the world ;
Naught it availed being constant and undaunted, yo
So that, when Mary still remained below.
She mounted up with Christ upon the cross .'
But that too darkly I may not proceed, '
Francis and Poverty for these two lovers
Take thou henceforward in my speech diffuse. 75
528 THE DIVINE COMEDY.
Their concord and their joyous semblances,
The love, the wonder, and the sweet regard, \
They made to be the cause of holy thoughts ;
So much so that the venerable Bernard i
First bared his feet, and after so great peace 8c i
Ran, and, in running, thought himself too slow. i
O wealth unknown ! O veritable good ! '
Giles bares his feet, and bares his feet Sylvester *
Behind the bridegroom, so doth please the bride ! i
Then goes his way that father and that master, »5 ;
He and his Lady and that family (
Which now was girding on the humble cord ;
Nor cowardice of heart weighed down his btow
At, being son of Peter Bernardone, \
Nor for appearing marvellously scorned ; go ■
But regally his hard determination ,
To Innocent he opened, and from him J
Received the primal seal upon his Order. '
After the people mendicant increased \
Behind this man, whose admirable life 95 \
Better in glory of the heavens were sung,
Incoronated with a second crown \
Was through Honorius by the Eternal Spirit j
The holy purpose of this Archimandrite. I
And when he had, through thirst of martyrdom, «x j
In the proud presence of the Sultan preached ^
Christ and the others who came after him, •
And, finding for conversion too unripe
The folk, and not to tarry there in vain,
Returned to fruit of the Italic grass.
On the rude rock 'twixt Tiber and the Arno
From Christ did he receive the final seal,
Which during two whole years his members bore
When He, who chose him unto so mucl; good.
Was pleased to draw him up to the reward
That he had merited by being lowly,
Unto his friars, as to the rightful heirs.
His most dear Lady did he recommend,
And bade that they should love her faithfully ;
And from her bosom the illustrious soul nf;
Wished to depart, returning to its realm, Jj
And for its body wished no other bier.
Think now what man was he, who was a fit
Companion over the high seas to keep
The bark of Peter to its proper bearings. -^^
m
PARADISO, XII. 529
And this man was our Patriarch ; hence whoever
Doth follow him as he commands can see
That he is laden with good merchandise.
But for new pasturage his flock has grown
So greedy, that it is impossible
They be not scattered over fields diverse ;
And in proportion as his sheep remote
And vagabond go farther off from him,
More void of milk return they to the fold.
Verily some there are that fear a hurt,
And keep close to the shepherd ; but so few.
That little cloth doth furnish forth their hoods.
Now if my utterance be not indistinct,
If thine own hearing hath attentive been.
If thou recall to mind what I have said,
In part contented shall thy wishes be ;
For thou shalt see the plant that's chipped away,
And ihe rebuke that lieth in the words,
'Where well one fattens, if he strayeth not. '
CANTO XII.
Soon as the blessed flame had taken up
The final word to give it utterance.
Began the holy millstone to revolve.
And in its gyre had not turned wholly round.
Before another in a ring enclosed it,
And motion joined to motion, song to song ;
Song that as greatly doth transcend our Muses,
Our Sirens, in those dulcet clarions.
As primal splendour that which is reflected.
And as are spanned athwart a tender cloud
Two rainbows parallel and like in colour,
When Juno to her handmaid gives command,
(The one without born of the one within,
Like to the speaking of that vagrant one
Whom love consumed as doth the sun the vapours,)
And make the people here, through covenant
God set with Noah, presageful of the world
That shall no more be covered with a flood,
In such wise of those sempiternal roses
The garlands twain encompassed us about,
And thus the outer to the inner answered.
530 THE DIVINE COMEDY.
After the dance, and other grand rejoicings, \
Both of the singing, and the flaming forth \
Effulgence with effulgence blithe and tender, :
Together, at once, with one accord had stopped, 25 ;
(Even as the eyes, that, as volition moves them.
Must needs together shut and lift themselves,)
Out of the heart of one ot the new lights '
There came a voice, that needle to the star \
Made me appear in turning thitherward. 30 \
And it began : " The love that makes me fair :
Draws me to speak about the other leader, '
By whom so well is spoken here of mine. \
'Tis right, where one is, to bring in the other, i
That, as they were united in their warfare, 3S '
Together likewise may their glory shine. <
The soldiery of Christ, which it had cost 1
So dear to arm again, behind the standard i
Moved slow and doubtful and in numbers few, ■
AVhen the Emperor who reigneth evermore 40 \
Provided for the host that was in peril, j
Through grace alone and not that it was worthy ; i
And, as was said, he to his Bride brought succour \
With champions twain, at whose deed, at whose word *
The straggling people were together drawn.
Within that region where the sweet west wind
Rises to open the new leaves, wherewith
Europe is seen to clothe herself afresh.
Not far off from the beating of the waves.
Behind which in his long career the sun
Sometimes conceals himself from every man,
Is situate the fortunate Calahorra,
Under protection of the mighty shield
In which the Lion subject is and sovereign.
Therein was born the amorous paramour
Of Christian Faith, the athlete consecrate,
Kind to his own and cruel to his foes ;
And when it was created was his mind
Replete with such a living energy^
I'hat in his mother her it made prophetic.
As soon as the espousals were complete
Between him and the Faith at holy font,
Where they with mutual safety dowered each other,
The woman, who for him had given assent,
Saw in a dream the admirable fruit fll
That issue would from him and from his heirs ;
I
PARADISO, XII. 531
And that he might be construed as he was,
A spirit from this place went forth to name him
With His possessive whose he wholly was.
Dominic was he called ; and him I speak of 70
Even as of the husbandman whom Christ
Elected to his garden to assist him.
Envoy and servant sooth he seemed of Christ,
For the first love made manifest in him
Was the first counsel that was given by Christ. 7s
Silent and wakeful many a time was he
Discovered by his nurse upon the ground,
As if he would have said, ' For this I came.'
O thou his father, Felix verily !
O thou his mother, verily Joanna, 80
If this, interpreted, means as is said !
Not for the world which people toil for now
In following Ostiense and Taddeo,
But through his longing after the true manna,
He in short time became so great a teacher, 85
That he began to go about the vineyard,
Which fadeth soon, if faithless be the dresser ;
And of the See, (that once was more benignant
Unto the righteous poor, not through itself,
But him who sits there and degenerates,) 9°
Not to dispense or two or three for six,
Not any fortune of first vacancy,
Non decimas qiice sujit pauperiim Dei,
He asked for, but against the errant world
Permission to do battle for the seed, 95
Of which these four and twenty plants surround thee
Then with the doctrine and the will together.
With office apostolical he moved.
Like torrent which some lofty vein out-presses ;
And in among the shoots heretical 100
His impetus with greater fury smote,
WHierever the resistance was thi^ greatest.
Of him were made thereafter divers runnels,
Whereby the garden catholic is watered.
So that more living its plantations stand. los
If such the one wheel of the Biga was.
In which the Holy Church itself defended
And in the field its civic battle won.
Truly full manifest should be to thee
The excellence of the other, unto whom xro
Thomas so courteous was before my coming.
532 THE DIVINE COMEDY.
But still the orbit, which the highest part
Of its circumference made, is derelict,
So that the mould is where was once the crust.
His family, that had straight forward moved
With feet upon his footprints, are turned round
So that they set the point upon the heel.
And soon aware they will be of the harvest
Of this bad husbandry, when shall the tares
Complain the granary is taken from them.
Yet say I, he who searcheth leaf by leaf
Our volume through, would still some page discover
Where he could read, ' I am as I am wont.'
'Twill not be from Casal nor Acquasparta,
From whence come such unto the written word
That one avoids it, and the other narrows.
Bonaventura of Bagnoregio's life
Am I, who always in great offices
Postponed considerations sinister.
Here are Illuminato and Agostino,
Who of the first barefooted beggars were
That with the cord the friends of God became.
Hugh of Saint Victor is among them here,
And Peter Mangiador, and Peter of Spain,
Who down below in volumes twelve is shining ;
Nathan the seer, and metropolitan
Chrysostom, and Anselmus, and Donatus
Who deigned to lay his hand to the first art ;
Here is Rabanus, and beside me here
Shines the Calabrian Abbot Joachim,
He with the spirit of prophecy endowed.
To celebrate so great a paladin
Have moved me the impassioned courtesy
y\nd the discreet discourses of Friar Thomas,
And with me they have moved this company."
CANTO XIII.
Let him imagine, who would well cor.ceive
\Vhat now I saw, and let him while 1 speak
Retain the image as a steadfas-t rock.
The fifteen stars, that in their divers regions
The sky enliven with a light so great
That it transceiids all clusters of the air;
PARADISO, XIII. 533
Let him the Wain imagine unto which
Our vault of heaven sufficeth night and day,
So that in turning of its pole it fails not ;
Let him the mouth imagine of the horn «>
That in the point beginneth of the axis
Round about which the primal wheel revolves, —
To have fashioned of themselves two signs in heaven,
Like unto that which Minos' daughter made,
The moment when she felt the frost of death ; u
And one to have its rays within the other,
And both to whirl themselves in such a manner
That one should forward go, the other backward ;
And he will have some shadowing forth of that
True constellation and the double dance »
That circled round the point at which I was ;
Because it is as much beyond our wont,
As swifter than the motion of the Chiana
Moveth the heaven that all the rest outspeeds.
There sang they neither Bacchus, nor Apollo, «
But in the divine nature Persons three,
And in one person the divine and human.
The singing and the dance fulfilled their measure,
And unto us those holy lights gave need,
Growing in happiness from care to care. 30
Then broke the silence of those saints concordant
The light in which the admirable life
Of God's own mendicant was told to me,
And .said : "Noav that one straw is trodden out
Now that its seed is garnered up already, as
Sweet love invites me to thresh out the other.
Into that bosom, thou believest, whence
Was drawn the rib to form the beauteous cheek
Whose taste to all the world is costing dear,
And into that Avhich, by the lance transfixed, 40
Before and since, such satisfaction made
That it weighs down the balance of all sin,
Whate'er of light it has to human nature
Been lawful to possess was all infused
By the same power that both of them created ; 4S
And hence at what I said above dost wonder.
When I narrated that no second had
The good which in the fifth light is enclosed.
Now ope thine eyes to what I answer thee.
And thou shalt see thy creed and my discourse 90
Fit in the truth as centre in a circle.
534 THE DIVINE COMEDY.
That which can die, and that which dieth not,
Are nothing but the splendour of the idea
Which by his love our Lord brings into being ;
Because that living Light, which from its fount
Effulgent flows, so that it disunites not
From Him nor from the Love in them intrined.
Through its own goodness reunites its rays
\\\ nine subsistences, as in a mirror.
Itself eternally remaining One.
Thence it descends to the last potencies.
Downward from act to act becoming such
That only brief contingencies it makes ;
And these contingencies I hold to be
Things generated, which the heaven produces
By its own motion, with seed and without.
Neither their wax, nor that which tempers it.
Remains immutable, and hence beneath
The ideal signet more and less shines through ;
Therefore it happens, that the selfsame tree
After its kind bears worse and better fruit.
And ye are born with characters diverse.
If in perfection tempered were the wax.
And were the heaven in its supremest virtue,
The brilliance of the seal would all appear ;
But nature gives it evermore deficient.
In the like manner working as the artist,
Who has the skill of art and hand that trembles.
If then the fervent Love, the Vision clear,
Of primal Virtue do dispose and seal,
Perfection absolute is there acquired.
Thus was of old the earth created worthy
Of all and every animal perfection ;
And thus the Virgin was impregnate made ;
So that thine own opinion I commend, 8s
That human nature never yet has been.
Nor will be, what it was in those two persons.
Now if no farther forth I should proceed,
' Then in what way was he without a peer ?'
Would be the first beginning of thy words.
But, that may well appear what now appears not,
Think who he was, and what occasion moved him
To make request, when it was told him, ' Ask.'
I've not so spoken that thou canst not see
Clearly he was a king who asked for wisdom, m
That he might be sufficiently a king ;
PARADISO, XIII. lis
'Twas not to know the number in which are
The motors here above, or if necesse
With a contingent e'er necesse make,
Non si est dare prim um motiitn esse,
Or if in semicircle can be made
Triangle so that it have no right angle.
Whence, if thou notest this and what I said,
A regal prudence is that peerless seeing
In which the shaft of my intention strikes
And if on ' rose ' thou turnest thy clear eyes,
Thou'lt see that it has reference alone
To kings who're many, and the good are rare.
With this distinction ^ake thou what I said,
And thus it can consist with thy belief
Of the first father and of our Delight.
And lead shall this be always to thy feet,
To make thee, like a weary man, move slowly
Both to the Yes and No thou seest not ;
For very low among the fools is he
Who affirms without distinction, or denies,
As well in one as in the other case ;
Because it happens that full often bends
Current opinion in the false direction,
And then the feelings bind the intellect.
Far more than uselessly he leaves the shore,
(Since he retumeth not the same he went,)
Who fishes for the truth, and has no skill ;
And in the world proofs manifest thereof
Parmenides, Melissus, Brissus are,
And many who went on and knew not whither ;
Thus did Sabellius, Arius, and those fools
Who have been even as swords unto the Scriptures
In rendering distorted their straight faces.
Nor yet shall people be too confident
In judging, even as he is who doth count
The corn in field or ever it be ripe.
For I have seen all winter long the thorn
First show itself intractable and fierce,
And after bear the rose upon its top ;
And I have seen a ship direct and swift
Run o'er the sea throughout its course entire,
To perish at the harbour's mouth at last.
Let not Dame Bertha nor Ser Martin think,
Seeing one steal, another offering make,
To see them in the arbitrament divine ;
For one may rise, and fall the other may."
536 THE DIVINE COMEDY.
CANTO XIV.
From centre unto rim, from rim to centre,
In a round vase the water moves itself,
As from without 'tis struck or from within.
Into my mind upon a sudden dropped
What I am saying, at the moment when
Silent became the glorious life of Thomas,
Because of the resemblance that was b(frn
Of his discourse and that of Beatrice,
Whom, after him, it pleased thus to begin :
" This man has need (and does not tell you so.
Nor with the voice, nor even in his thought)
Of going to the root of one truth more.
Declare unto him if the light wherewith
Blossoms your substance shall remain with you
Eternally the same that it is now ;
And if it do remain, say in what manner,
After ye are again made visible.
It can be that it injure not your sight.''
As by a greater gladness urged and drawn
They who are dancing in a ring sometimes
Uplift their voices and their motions quicken ;
So, at that orison devout and prompt.
The holy circles a new joy displayed
In their revolving and their wondrous song.
Whoso lamenteth him that here we die
That we may live above, has never there
Seen the refreshment of the eternal rain.
The One and Two and Three who ever liveth,
And reigneth ever in Three and Two and One,
Not circumscribed and all things circumscribing,
Three several times was chanted by each one
Among those spirits, with such melody
That for all merit it were just reward ;
And, in the lustre most divine of all
The lesser ring, I heard a modest voice,
Such as perhaps the Angel's was to Mary,
Answer : " As long as the festivity
Of Paradise shall be, so long our love
Shall radiate round about us such a vesture.
PAR A Dl so, XIV. 537
Its brightness is proportioned to the ardour,
The ardour to the vision ; and the vision
Equals what grace it has above its worth.
When, glorious and sanctified, our flesh
Is reassumed, then shall our persons be
More pleasing by their being all complete ;
For will increase whate'er bestows on us
Of light gratuitous the Good Supreme,
Light which enables us to look on Him ;
Therefore the vision must perforce increase.
Increase the ardour which from that is kindled,
Increase the radiance which from this proceeds.
But even as a coal that sends forth flame,
And by its vivid whiteness overpowers it
So that its own appearance it maintains,
Thus the effulgence that surrounds us now
Shall be o'erpowered in aspect by the flesh,
Which still to-day the earth doth cover up :
Nor can so great a splendour weary us.
For strong will be the organs of the body
To everything which hath the power to please us."
So sudden and alert appeared to me
Both one and the other choir to say Amen,
That well they showed desire for their dead bodies ;
Nor sole for them perhaps, but for the mothers,
The fathers, arid the rest who had been dear
Or ever they became eternal flames.
And lo ! all round about of equal brightness
Arose a lustre over what was there.
Like an horizon that is clearing up.
And as at rise of early eve begin
Along the welkin new appearances.
So that the sight seems real and unreal.
It seemed to me that new subsistences
Began there to be seen, and make a circle
Outside the other two circumferences.
O very sparkling of the Holy Spirit,
How sudden and incandescent it became
Unto mine eyes, that vanquished bore it not !
But Beatrice so beautiful and smiling
Appeared to me, that with the other sights
That followed not my memory I must leave her.
Then to uplift themselves mine eyes resumed
The power, and I beheld myself translated
To higher salvation with my Lady only.
538 THE DIVINE COMEDY.
Well was 1 ware that I was more uplifted 8s
By the enkindled smiling of the star,
That seemed to me more ruddy than its wont.
With all my heart, and in that dialect
Which is the same in all, such holocaust
To God I made as the new grace beseemed ; 9<j
And not yet from my bosom was exhausted
The ardour of sacrifice, before I knew
This offering was accepted and auspicious;
For with so great a lustre and so red
Splendours appeared to me in twofold rays, 9S
I said : " O Helios who dost so adorn them ! "
Even as distinct with less and greater lights
Glimmers between the two poles of the world
The Galaxy that maketh wise men doubt,
Thus constellated in the depths ot Mars,
Those rays described the venerable sign '
That quadrants joining in a circle make. \
Here doth my memory overcome my genius ; ^
For on that cross as levin gleamed forth Christ, \
So that I cannot find ensample worthy; 105'
But he who takes his cross and follows Christ j
Again will pardon me what I omit, i
Seeing in that aurora lighten Christ.
From horn to horn, and 'twixt the top and base.
Lights were in motion, brightly scintillating
As they together met and passed each other ;
Thus level and aslant and swift and slow
We here behold, renewing still the sight,
The particles of bodies long and short, V*
Across the sunbeam move, wherewith is listed «|^
Sometimes the shade, which for their own defence \
People with cunning and with art contrive.
And as a lute and harp, accordant strung
With many strings, a dulcet tinkling make
To him by whom the notes are not distinguished, ^\
So from the lights that there to me appeared ;
Upgathered through the cross a melody, j
Which rapt me, not distinguishing the hymn. j
Well was I ware it was of lofty laud, {
Because there came to me, " Arise and conquer ! " »sif
As unto him who hears and comprehends not
So much enamoured I became therewith.
That until then there was not anything
That e'er had fettered me with such sweet bonds.
PAR AD ISO, XV, 539
Perhaps my word appears somewhat too bold, ^3©
Postponing the delight of those fair eyes,
Into which gazing my desire has rest ;
But who bethinks him that the living seals
Of every beauty grow in power ascending,
And that I there had not turned round to those, t^
Can me excuse, if I myself accuse
To excuse myself, and see that I speak truly :
For here the holy joy is not disclosed,
Because ascending it become§ more pure.
CANTO XV.
A WILL benign, in which reveals itself
Ever the love that righteously inspires,
As in the iniquitous, cupidity.
Silence imposed upon that dulcet lyre,
And quieted the consecrated chords, 5
That Heaven's right hand doth tighten and relax.
How unto just entreaties shall be deaf
Those substances, which, to give me desire
Of praying them, with one accord grew silent?
'Tis well that without end he should lament, *o
Who for the love of thing that doth not last
Eternally despoils him of that love !
As through the pure and tranquil evening air
There shoots from time to time a sudden fire,
Moving the eyes that steadfast were before, '5
And seems to be a star that changeth place,
Except that in the part where it is kindled
Nothing is missed, and this endureth little ;
So from the horn that to the right extends
Unto that cross's foot there ran a star 30
Out of the constellation shining there ;
Nor was the gem dissevered from its ribbon.
But down the radiant fillet ran along,
So that fire seemed it behind alabaster.
Thus piteous did Anchises' shade reach forward, 35
If any faith our greatest Muse deserve,
When in Elysium he his son perceived.
" O sanguis nims, O super infusa
Gratia Dei, sicut tibi, cui
Bis tinquam Coeii janua reclusa i " 3°
5/.C THE DIVINE COMEDY.
Thus that effulgence ; whence I gave it heed ;
Then round unto my Lady turned my sight, j
And on this side and that was stupefied ;
For in her eyes was burning such a smile
That with mine own methought I touched the bottom 35 j
Both of my grace and of my Paradise !
Then, pleasant to the hearing and the sight,
The spirit joined to its beginning things . 1
I understood not, so profound it spake ;
Nor did it hide itself from me by choice, 40 .
But by necessity ; for its conception i
Above the mark of mortals set itself. i
And when the bow of burning sympathy ;
Was so far slackened, that its speech descended <
Towards the mark of our intelligence, 4S \
The first thing that was understood by me ,
Was " Benedight be Thou, O Trine and One, i
Who hast unto my seed so courteous been ! " j
• And it continued : " Hunger long and grateful, \
Drawn from the reading of the mighty volume so \
Wherein is never changed the white nor dark,
Thou hast appeased, my son, within this light
In which I speak to thee, by grace of her !
Who to this lofty flight with plumage clothed thee.
Thou thinkest that to me thy thought doth pass 55 j
From Him who is the first, as from the unit, \
If that be known, ray out the five and six ;
And therefore who I am thou askest not, \
And why I seem more joyous unto thee ■
Than any other of this gladsome crowd. 60 '
Thou think'st the truth ; because the small and great ■
Of this existence look into the mirror |
Wherein, before thou think'st, thy thought thou showest. I
But that the sacred love, in which I watch '
With sight perpetual, and which makes me thirst .
With sweet desire, may better be fulfilled,
Now let thy voice secure and frank and glad
Proclaim the wishes, the desire proclaim,
To which my answer is decreed already."
To Beatrice I turned me, and she heard
Before I spake, and smiled to me a sign,
That made the wings of my desire increase ;
Then in this wise began I : " Love and knowledge,
When on you dawned the first Equality,
Of the same weight for each of you became ;
PARADISO, XV. 54*
For in the Sun, which lighted you and burned
With heat and radiance, they so equal are,
That all similitudes are insufficient
But among mortals will and argument,
For reason that to you is manifest, «<>
Diversely feathered in their pinions are.
Whence I, who mortal am, feel in myself
This inequality ; so give not thanks.
Save in my heart, for this paternal welcome.
Truly do I entreat thee, living topaz ! «s
Set in this precious jewel as a gem,
That thou wilt satisfy me with thy name."
" O leaf of mine, in whom I pleasure took
E'en while awaiting, I was thine own root ! "
Such a beginning he in answer made me. 9°
Then said to me : " That one from whom is named
Thy race, and who a hundred years and more
Has circled round the mount on the first cornice,
A son of mine and thy great-grantlsire was ;
Well it behoves thee that the long fatigue «
Thou shouldst for him make shoiter with thy works.
Florence, within the ancient boundary
From which she taketh still her tierce and nones,
Abode in quiet, temperate and chaste.
No golden chain she had, nor coronal, ««»
Nor ladies shod with sandal shoon, nor girdle
That caught the eye more than the person did.
Not yet the daughter at her birth struck fear
Into the father, for the time and dower
Did not o'errun this side or that the measure. «>§
No house's had she void of families.
Not yet had thither come Sardanapalus
To show what in a chamber can be done ;
Not yet surpassed had Montemalo been
By your Uccellatojo, which surpassed "•
Shall in its downfall be as in its rise.
Bellincion Berti saw I go begirt
With leather and with bone, and from the mirror
His dame depart without a painted face ;
And him of Nerli saw, and him of Vecchio, »«s
Contented with their simple suits of buff,
And with the spindle and the flax their dames.
O fortunate women ! and each one was certain
Of her own burial-place, and none as yet
For sake of France was in her bed deserted. "•
002
542. THE DIVINE COMEDY.
One o'er the cradle kept her studious watch, ;
And in her lullaby the language used
That first delights the fathers and the mothers ;
Another, drawing tresses from her distaff,
Told o'er among her family the tales "s '
Of Trojans and of Fesole and Rome.
As great a marvel then would have been held J
A Lapo Salterello, a Cianghella, \
As Cincinnatus or Cornelia now. \
To such a quiet, such a beautiful 130 |
Life of the citizen, to such a safe ;
Community, and to so sweet an inn, ■
Did Mary give me, with loud cries invoked,
And in your ancient Baptistery at once |
Christian and Cacciaguida I became. 135 '^
Moronto was my brother, and Eliseo ; '\
From Val di Pado came to me my wife, \
And from that place thy surname was derived.
I followed afterward the Emperor Conrad, ,
And he begirt me of his chivalry, 140 j
So much I pleased him with my noble deeds. j
I followed in his train against that law's .:
Iniquity, whose people doth usurp i
Your just possession, through your Pastor's fault. "
There by that execrable race was I 145 >
Released from bonds of the fallacious world, j
The love of which defileth many souls, ;
And came from martyrdom unto this peace." ^
CANTO XVI.
O THOU our poor nobility of blood,
If thou dost make the people glory in thee
Down here where our affection languishes,
A marvellous thing it ne'er will be to me ;
For there where appetite is not perverted,
I say in Heaven, of thee I made a boast !
Tnily thou art a cloak that quickly shortens.
So that unless we piece thee day by day
Time goeth round about thee with his shears !
With You^ which Rome was first to tolerate,
(Wherein her family less perseveres,)
Yet once again my words beginning made ;
PARADISO, XVI. 541
Whence Beatrice, who stood somewhat apart,
Smiling, appeared like unto her who coughed
At the first failing writ of Guenever. is
And I began : " You are my ancestor,
You give to me all hardihood to speak,
You lift me so that I am more than I.
So many rivulets with gladness fill
My mind, that of itself it makes a joy »
Because it can endure this and not burst.
Then tell me, my beloved root ancestral.
Who were your ancestors, and what the years
That in your boyhood chronicled themselves ?
Tell me about the sheepfold of Saint John, aj
How large it was, and who the people were
Within it worthy of the highest seats."
As at the blowing of tlit winds a coal
Quickens to flame, so 1 beheld that light
Become resplendent at my blan(Ushments. ac
And as unto mine eyes it grew more f:\ir,
With voice more sweet and tender, i)ut not in
This modern dialect, it said to me :
" From uttering of the Ave, till the birth
In which my mother, who is now a saint, 3S
Of me was lightened who had been her burden,
Unto its Lion had this fire returned
Five hundred fifty times and thirty more.
To reinflame itself beneath his paw.
My ancestors and I our birthplace hiid 40
Where first is found the last ward of the city
By him who runneth in your annual game.
Suffice it of my elders to hear this ;
But who they were, and whence they thither came,
Silence is more considerate than speech. 45
All those who at that tniie were there between
Mars and the Baptis:t, fit for bearing arms,
Were a fifth part of those who now are living ;
But the community, that row is mixed
With Campi and Certaldo and Figghine, 5°
Pure in the lowest artisan was seen.
O how much better 'twere to have as neighbours
The folk of whom I speak, and at Galluzzo
And at Trespiano have your boundary.
Than have them in the town, and bear the stench ss
Of Aguglione's churl, and him of Signa
Who has sharp eyes for trickery already.
544 ' THE DIVINE COMEDY.
Had not the folk, which most of all the work!
Degenerates, been a siep-dame unto Caesar,
But as a mother to her son benignant, 60
Some who turn Florentines, and trade and discount,
Would have gone back again to Simifonte
There where their grandsires went about as beggars.
At Montemurlo still would be the Counts,
The Cerchi in the parish of Acone, 65
Perhaps in Valdigrieve the Buondelmonti.
Ever the intermingling of the people
Has been the source of malady in cities,
As in the body food it surfeits on ;
And a blind bull more headlong plunges down 70
Than a blind lamb ; and very often cuts
Better and more a single sword than five.
If Luni thou regard, and Urbisaglia, *
How they have passed away, and how are passing
Chiusi and Sinigaglia after them, 7S
To hear how races waste themselves away,
Will seem to thee no novel thing nor hard,
Seeing that even cities have an end.
All things of yours have their mortality.
Even as yourselves ; but it is hidden in some 80
That a long while endure, and lives are short ;
And as the turning of the lunar heaven
Covers and bares the shores without a pause,
In the like manner fortune does with Florence.
Therefore should not appear a marvellous thing «5
What I shall say of the great Florentines
Of whom the fame is hidden in the Past.
I saw the Ughi, saw the Catellini,
Filippi, Greci, Ormanni, and Alberichi,
Even in their fall illustrious citizens ; 90
And saw, as mighty as they ancient were.
With him of La Sannella him of Area,
.And Soldanier, Ardinghi, and Bostichi.
Near to the gate that is at present laden
With a new felony of so much weight 95
That soon it shall be jetsam from the bark,
The Ravignani were, from whom descended
The County Guido, and whoe'er the name
f )f the great Bellincione since hath taken.
He of La Pressa knew the art of ruling
Already, and already (laligajo
Had hilt and pommel gilded in his house.
PARADISO, XVI. 545
Mighty already was the Column Vair,
Sacchetti, Giuochi, Fifant, and Barucci,
And Galli, and they who for the bushel blush. los
The stock from which were the Calfucci born
Was great already, and already chosen
To curule chairs the Sizii and Arrigucci.
O how beheld I those who are undone
By their own pride ! and how the Balls of Gold no
Florence entlowered in all their mighty deeds !
So likewise did the ancestors of tl>ose
Who evermore, when vacant is your church,
Fatten by staying in consistory.
The insolent race, that like a dragon follows ng
Whoever flees, and unto him that shows
His teeth or purse is gentle as a lamb,
Already rising was, but from low people ;
So that it pleased not Ubertin Donato
That his wife's father should make him their kin. no
Already had Caponsacco to the Market
From Fesole descended, and already
Giuda 9.nd Infangato were good burghers.
I'll tell a thing incredible, but true ;
One entered the small circuit by a gate las
Which from the Delia Pera took its name !
Each one that bears the beautiful escutcheon
Of the great baron whose renown and name
The festival of Thomas keepeth fresh.
Knighthood and privilege from him received ; 13°
Though with the populace unites hiniself
To-day the man who binds it with a border.
Already were Gualterotti and Importuni ;
And still more quiet would the Borgo be
If with new neighbours it remained unfed. 13s
The house from which is born your lamentation.
Through just disdain that death among you brought
And put an end unto your joyous life,
Was honoured in itself and its companions.
O Buondelmonte, how in evil hour 140
Thou fled'st the bridal at another's promptings !
Many would be rejoicing who are sad.
If God had thee surrendered to the Ema
The first time that thou camest to the city.
But it behoved the mutilated stone t4S
Which guards the bridge, that Florence should provide
A victim in her latest hour of peace, , ^.. ... .
546 THE DIVINE COMEDY.
With all these families, and others with them,
Florence beheld I in so great repose,
That no occasion had she whence to weep ;
With all these families beheld so just
And glorious her people, that the lily
Never upon the spear was placed reversed,
Nor by division was vermilion made."
\
\ \ CANTO XVII.
'■- '^,
As came to Clymene, to be made certain
Of that which he had heard against himself,
He who makes fathers chary still to children.
Even such was I, and such was I perceived
By Beatrice and by the holy light
That first on my account had changed its place.
Therefore my Lady said to me : " Send forth
The flame of thy desire, so that it issue
Imprinted well with the internal stamp ;
Not that our knowledge may be greater made
By speech of thine, but to accustom thee
To tell thy thirst, that we may give thee drink."
" O my beloved tree, (that so dost lift thee.
That even as minds terrestrial perceive
No triangle containeth two obtuse,
So thou beholdest the contingent things
Ere in themselves they are, fixing thine eyes
Upon the point in which all times are present,)
While I was with Virgilius conjoined
Upon the mountain that the souls doth heal.
And when descending into the dead world.
Were spoken to me of my future life
Some grievous words ; although I feel myself
In sooth foursquare against the blows of chance.
On this accoimt my wish would be content
To hear what fortune is approaching me.
Because foreseen an arrow comes more slowly."
Thus did I say unto that selfsame light
That unto me had spoken before ; and even
As Beatrice willed was my own will confessed.
Not in vague phrase, in which the foolish folk
Ensnared themselves of old, ere yet was slain
The I^mb of God who taketh sins away.
PARADISO, XVII. 547
But with clear words and unambiguous
Language responded that paternal love, 35
Hid and revealed by its own proper smile :
" Contingency, that outside of the volume
Of your materiality extends not,
Is all depicted in the eternal aspect.
Necessity however thence it takes not, 4°
Except as from the eye, in which 'tis mirrored,
A ship that with the current down descends.
From thence, e'en as there cometh to the ear
Sweet harmony from an organ, comes in sight
To me the time that is preparing for thee. <5
As forth from Athens went Hippolytus,
By reason of his step-dame false and cruel,
So thou from Florence must perforce depart.
Already this is willed, and this is sought for ;
And soon it shall be done by him who thinks it, s«»
Where every day the Christ is bought and sold.
The blame shall follow the offended party
In outcry as is usual ; but the vengeance
Shall witness to the truth that doth dispense it.
Thou shalt abandon everything beloved »
Most tenderly, and this the arrow is
x' Which first the bow of banishment shoots forth.
Thou shalt have proof how savoureth of salt
The bread of others, and how hard a road '\^^
The going down and up another's stairs, , fc
And that which most shall weigh upon thy sh^oulders
Will be the bad and foolish company
With which into this valley thou shalt fall ;
For all ingrate, all mad and impious
Will they become against thee ; but soon after «5
They, and not thou, shall have the forehead scarlet
Of their bestiality their own proceedings
Shall furnish proof; so 'twill be well for thee
A party to have made thee by thyself.
Thine earliest refuge and thine earliest inn v>
Shall be the mighty Lombard's courtesy,
Who on the Ladder bears the holy bird,
Who such benign regard shall have for thee
That 'twixt you twain, in doing and in asking,
That shall be first which is with others last. 75
With him shalt thou see one who at his birth
Has by this star of strength been so impressed,
That notable shall his achievements be.
ft.
548 THE DIVINJ^ COMEDY.
Not yet the people are aware of him
Through his young age, since only nine years yet so ;
Around about him have these wheels revolved^ j
But ere the Gascon cheat the noble Henry, ■
Some sparkles of his virtue shall appear
In caring not for silver nor for toil.
So recognized shall hismagnificence Ss j
Become hereafter, that his enemies |
Will not have power to keep mute tongues about it.
On him rely, and on his benefits ; ;
By him shall many people be transformed, ,'
' Changing condition rich and mendicant ; go \
And written in thy mind thou hence shalt bear i
Of him, but shalt not say it " — and things said he ;
Incredible to those who shall be present. ;
Then added : " Son, these are the commentaries -
On what was said to thee ; behold the snares 9S 3
That are concealed behind few revolutions ; ■
Yet would I not thy neighbours thou shouldst envy, ■
Because thy life into the future reaches I
Beyond the punishment of their perfidies." j
When by its silence showed that sainted soul loo \
That it had finished putting in the woof
Into that web which I had given it warped,
Began I, even as he who yearneth after,
Being in doubt, some counsel from a person
Who seeth, and upiightly wills, and loves: 105
" Well see I, father mine, how spurreth on
The time towards me such a blow to deal me
As heaviest is to him who most gives way.
Therefore with foresight it is well I arm me.
That, if tlie dearest place be taken from me,
I may not lose the others by my songs.
Down through the world of infinite bitterness.
And o'er the mountain, from whose beauteous summit
The eyes of my own Lady lifted me.
And afterward through heaven from light to light,
I have learned that which, if I tell again.
Will be a savour of strong herbs to many.
And if I am a timid friend to truth,
I fear lest I may lose my life with those
Who will hereafter call this time the olden."
The light in which was smiling my own treasure
Which there I had discovered, flashed at first
As in the sunshine doth a golden mirror ;
* %
r\
PARADISO, XVIIl. 549
Then made reply : "A conscience overcast
Or with its own or with another's shame, i»5
Will taste forsooth the tartness of thy word \
But ne'ertheless, all falsehood laid aside,
Make manifest thy vision utterly.
And let them scratch wherever is the itch ;
For if thine utterance shall offensive be -i-^
At the first taste, a vital nutriment
'Twill leave thereafter, when it is digested.
This cry of thine shall do as doth the wind,
Which smiteth most the most exalted summits,
And that is no slight argument of honour. J3S
Therefore are shown to thee within these wheels.
Upon the mount and in the dolorous valley,
Only the souls that unto fame are known ;
Because the spirit of the hearer rests not,
Nor doth confirm its faith by an example m*
Which has the root of it unknown and hidden,
Or other reason that' is not apparent."
CANTO XVIIL
Now was alone rejoicing in its word
That soul beatified, and I was tasting
My own, the bitter tempering with the sweet,
And the Lady who to God was leading me
Said : " Change thy thought ; consider that I am
Near unto Him who every wrong disburdens."
Unto the loving accents of my comfort
I turned me round, and then what love I saw
Within those holy eyes I here relinquish ;
Not only that my language I distrust,
But that my mind cannot return so far
Above itself, unless another guide it.
Thus much upon that point can I repeat.
That, her again beholding, my affection
From every other longing was released.
While the eternal pleasure, which direct
Rayed upon Beatrice, from her fair face
Contented me with its reflected aspect,
Conquering me with the radiance of a smile.
She said to me, " Turn thee about and listen ;
Not in mine eyes alone is Paradise."
±
5SO THE DIVINE COMEDY.
Even as sometimes here do we behold
The affection in the look, if it be such
That all the soul is wrapt away by it,
So, by the flaming of the effulgence holy
To which I turned, I recognized therein
The wish of speaking to nie somewhat farther.
And it began : " In this fifth resting-place
Upon the tree that liveth by its summit.
And aye bears fruit, and never loses leaf,
Are blessed spirits that below, ere yet
They came to Heaven, were of such great renown
That every Muse therewith would affluent be.
Therefore look thou upon the cross's horns ;
He whom I now shall name will there enact
What doth within a cloud its own swift fire."
I saw athwart the Cross a splendour drawn
By naming Joshua, (even as he did it,)
Nor noted I the word before the deed ;
And at the name of the great Maccabee
I saw another move itself revolving.
And gladness was the whip unto that top.
Likewise for Charlemagne and for Orlando,
Two of them my regard attentive followed
As followeth the eye its falcon flying.
William thereafterward, and Renouard,
And the Duke Godfrey, did attract my sight
Along upon that Cross, and Robert Guiscard.
Then, moved and mingled with the other lights,
The soul that had addressed me showed how great
An artist 'twas among the heavenly singers.
To my right side I turned myself around,
My duty to behold in Beatrice
Either by words or gesture signified ;
And so translucent I beheld her eyes.
So full of pleasure, that her countenance
Surpassed its other and its latest wont.
And as, by feeling greater delectation,
A man in doing good from day to day
Becomes aware his virtue is increasing,
So I became aware that my gyration
With heaven together had increased its arc,
That miracle beholding more adorned.
And such as is the change, in little lapse
Of time, in a pale woman, when her face
Is from the load of bashfulness unladen^
PARADISO, XVJII. 551
Such was it in mine eyes, when I had turned,
Caused by the whiteness of the temperate star,
The sixth, which to itself had gathered me.
Within that Jovial torch did I behold 70
The sparkling of the love which was therein
Delineate our language to mine eyes.
And even as birds uprisen from the shore.
As in congratulation o'er their food,
Make squadrons of themselves, now round, now long, 75
So from within those lights the holy creatures
Sang flying to and fro, and in their figures
Made of themselves now D, now I, now L.
First singing they to their own music moved ;
Then one becoming of these characters, 80
A little while they rested and were silent.
O divine Pegasea, thou who genius
Dost glorious make, and render it long-lived.
And this through thee the cities and the kingdoms,
Illume me with thyself, that I may bring 8i
Their figures out as 1 have them conceived !
Apparent be thy power in these brief verses !
Themselves then they displayed in five times seven
Vowels and consonants ; and I observed
The parts as they seemed spoken unto me. 9<
Diligite justitiam, these were
First verb and noun of all that was depicted ;
Qui judicatis terram were the last.
Thereafter in the M of the fifth word
Remained they so arranged, that Jupiter 9J
Seemed to be silver there with gold inlaid.
And other lights I saw descend where was
The summit of the M, and pause there singing
The good, I think, that draws them to itself
Then, as in striking upon burning logs too
Upward there fly innumerable sparks,
Whence fools are wont to look for auguries,
More than a thousand lights seemed thence to rise,
And to ascend, some more, and others less.
Even as the Sun that lights them had allotted ; ips
And, each one being quiet in its place,
The head and neck beheld I of an eagle
Delineated by that inlaid fire.
He who there paints has none to be his guide ;
But Himself guides ; and is fi-om Him remembered «<>
That virtue which is form unto the nest
552 THE DIVINE COMEDY. ,
The other beatitude, that contented seemed
At first to bloom a lily on the M, •
By a slight motion followed out the imprint.
O gentle star ! what and how many gems v.%
Did demonstrate to me, that all our justice
Effect is of that heaven which thou ingemmest ! ;
Wherefore I pray the Mind, in which begin \
.Thy motion and thy virtue, to regard
Whence comes the smoke that vitiates thy rays ; lao
So that a second time it now be wroth i
With buying and with selling in the temple j
Whose walls were built with signs and martyrdoms ! ,
O soldiery of heaven, whom I contemplate, ■
Implore for those who are upon the earth »?s j
All gone astray after the bad example ! '
Once 'twas the custom to make war with swords ;
But now 'tis made by taking here and there
The bread the pitying Father shuts from none. .
Yet thou, who writest but to cancel, think 130 '■
That Peter and that Paul, who for this vineyard j
Which thou art spoiling died, are still alive ! •
Well canst thou say : " So steadfast my desire \
Is unto him who willed to live alone, 1
And for a dance was led to martyrdom, 131 J
That I know not the Fisherman nor Paul." |
CANTO XIX.
Appeared before me with its wings outspread
The beautiful image that in sweet fruition
Made jubilant the interwoven souls ;
Appeared a little ruby each, wherein
Ray of the sun was burning so enkindled
That each into mine eyes refracted it.
And what it now behoves me to retrace
Nor voice has e'er reported, nor ink written,
Nor was by fantasy e'er comprehended ;
For speak I saw, and likewise heard, the beak,
And utter with its voice both / and My,
When in conception it was We and Our.
And it began : " Being just and merciful
Am I exalted here unto that glory
Which cannot be exceeded by desire \
m
PARADISO, XIX. SS3
And upon earth I left my memory
Such, that the evil-minded people there
Commend it, but continue not the story."
So doth a single heat from many embers
Make itself felt, even as from many loves »
Issued a single sound from out that image.
Whence I thereafter : " O perpetual flowers
Of the eternal joy, that only one
Make me perceive your odours manifold,
Exhaling, break within me the great fast ^
Which a long season has in hunger held me,
Not finding for it any food on earth.
Well do I know, that if in heaven its mirror
Justice Divine another realm doth make,
Yours apprehends it not through any veil. 30
You know how I attentively address me
To listen ; and you know what is the doubt
That is in me so very old a fast."
Even as a falcon, issuing from his hood.
Doth move his head, and with his wings applaud him, 35
Showing desire, and making himself fine,
Saw I become that standard, which of lauds
Was interwoven of the grace divine,
With such songs as he knows who there rejoices.
Then it began : " He who a compass turned 40
On the world's outer verge, and who within it
Devised so much occult and manifest,
Could not the impress of his power so make
On all the universe, as that his Word
Should not remain- in infinite excess. 4S
And this makes certain that the first proud being.
Who was the paragon of every creature.
By not awaiting light fell immature.
And hence appears it, that each minor nature
Is scant receptacle unto that good so
Which has no end, and by itself is measured.
In consequence our vision, which perforce
Must be some ray of that intelligence
With which all things whatever are replete,
Cannot in its own nature be so potent, ss
That it shall not its origin discern
Far beyond that which is apparent to it.
Therefore into the justice sempiternal
The power of vision that your world receives,
As eye into the ocean, penetrates ; '60
554 THE DIVINE COMEDY. \
Which, though it see the bottom near the shore, i
Upon the deep perceives it not, and yet
'Tis there, but it is hidden by the depth. J
Th^re is no Ught but comes from the serene !
That never is o'ercast, nay, it is darkness 65 '
Or shadow of the flesh, or else its poison. i
Amply to thee is opened now the cavern *i
Which has concealed from thee the living justice ■
Of which thou mad'st such frequent questioning. -
For saidst thou : ' Born a man is on the shore 7° i
Of Indus, and is none who there can speak
Of Christ, nor who can read, nor who can write ; I
And all his inclinations and his actions
Are good, so far as human reason sees, i
Without a sin in life or in discourse : • 75 |
He dieth unbaptised and without faith ; ]
Where is this justice that condemneth him ? \
W^here is his fault, if he do not believe ? ' ■
Now who art thou, that on the bench wouldst sit '
In judgment at a thousand miles away, 8« '
With the short vision of a single span ? :
Truly to him who with me subtilizes, -
If so the Scripture were not over you.
For doubting there were marvellous occasion.
O animals terrene, O stolid minds, 8$
The primal will, that in itself is good.
Ne'er from itself, the Good Supreme, has moved.
So much is just as is accordant with it ;
No good created draws it to itself.
But it, by raying forth, occasions that." 90
Even as above her nest goes circling round
The stork when she has fed her little ones.
And he who has been fed looks up at her.
So lifted I my brows, and even such
Became the blessed image, which its wings 9;
Was moving, by so many counsels urged.
Circling around it sang, and said : " As are
My notes to thee, who dost not comprehend them.
Such is the eternal judgment to you mortals."
Those lucent splendours of the Holy Spirit »o"
(Jrew quiet then, but still within the standard
That made the Romans reverend to the world.
It recommenced : " Unto this kingdom never
Ascended one who had not feith in Christ,
Before or since he to the tree was nailed. «<»s
PARADISO, XIX. 555
But look thou, many crying are, * Christ, Christ ! '
Who at the judgment shall be far less near
To him than some shall be who knew not Christ.
Such Christians shall the Ethiop condemn,
When the two companies shall be divided, »»
The one for ever rich, the other poor.
What to your kings may not the Persians say,
When they that volume opened shall behold
In which are written down all their dispraises ?
There .shall be seen, among the deeds of Albert, "s
That which ere long shall set the pen in motion,
For which the realm of Prague shall be deserted.
There shall be seen the woe that on the Seine
He brings by falsifying of the coin.
Who by the blow of a wild boar shall die. 120
There shall be seen the pride that causes thirst,
Which makes the Scot and Englishman so mad
That they within their boundaries cannot rest ;
Be seen the luxury and effeminate life
Of him of Spain, and the Bohemian, xas
Who valour never knew and never wished ;
Be seen the Cripple of Jerusalem,
His goodness represented by an I,
While the reverse an M shall represent ;
Be seen the avarice and poltroonery 130
Of him who guards the Island of the Fire,
Wherein Anchises finished his long life ;
And to declare how pitiful he is
Shall be his record in contracted letters
Which shall make note of much in little space. 135
And shall appear to each one the foul deeds
Of uncle and of brother who a nation
So famous have dishonoured, and two crowns.
And he of Portugal and he of Norway
Shall there be known, and he of Rascia too, uo
Who saw in evil hour the coin of Venice.
O happy Hungary, if she let herself
Be wronged no farther ! and Navarre the happy.
If with the hills that gird her she be armed I
And each one may believe that now, as hansel ms
Thereof, do Nicosia and Famagosta
Lament and rage because of their own beast.
Who from the others' flank departeth not."
pp
556 THE DIVINE COMEDY.
CANTO XX.
When he who all the world illuminates 1
Out of our hemisphere so far descends 5
That on all sides the daylight is consumed, \
The heaven, that erst by him alone was kindled, \
Doth suddenly reveal itself again s ]
By many lights, wherein is one resplendent. \
And came into my mind this act of heaven, i
When the ensign of the world and of its leaders |
Had silent in the blessed beak become; ^
Because those living luminaries all, 10 j
By far more luminous, did songs begin .
Lapsing and falling from my memory. |
0 gentle Love, that with a smile dost cloak thee, ;
How ardent in those sparks didst thou appear, ;
That had the breath alone of holy thoughts ! is
After the precious and pellucid crystals, i
With which begemmed the sixth light I beheld, '\
Silence imposed on the angelic bells, j
1 seemed to hear the murmuring of a river
That clear descendeth down from rock to rock, 2° \
Showing the affluence of its mountain-top. :
And as the sound upon the cithern's neck ■
Taketh its form, and as upon the vent J
Of rustic pipe the wind that enters it, \
Even thus, relieved from the delay of waiting, -ni \
That murmuring of the eagle mounted up \
Along its neck, as if it had been hollow. \
I'here it became a voice, and issued thence ^
From out its beak, in such a form of words [
As the heart waited for wherein I wrote them. • 30 \
" The part in me which sees and bears the sun \
In mortal eagles," it began to me, I
" Now fixedly must needs be looked upon ; I
For of the fires of which I make my figure, I
Those whence the eye doth sparkle in my head as |
Of all their orders the supremest are. 2
He who is shining in the midst as pupil J
Was once the singer of the Holy Spirit,
Who bore the ark from city unto city ;
PARADISO, XX. 557
Now knoweth he the merit of his song, 40
In so far as effect of his own counsel,
By the reward which is commensurate.
Of five, that make a circle for my brow,
He that approacheth nearest to my beak
Did the poor widow for her son console ; 45
Now knoweth he how dearly it doth cost
Not following Christ, by the experience
Of this sweet life and of its opposite.
He who comes next in the circumference
Of which I speak, upon its highest arc,' s»
Did death postpone by penitence sincere ;
Now knoweth he that the eternal judgment
Suffers no change, albeit worthy prayer
Maketh below to-morrow of to-day.
The next who follows, with the laws and me, 55
Under the good intent that bore bad fruit
Became a Greek by ceding to the pastor ;
Now knoweth he how all the ill deduced
From his good action is not harmful to him.
Although the world thereby may be destroyed, *o
And he, whom in the downward arc thou seest,
Guglielmo was, whom the same land deplores
That weepeth Charles and Frederick yet alive ;
Now knoweth he how heaven enamoured is
With a just king ; and in the outward show 65
Of his effulgence he reveals it still.
Who would believe, down in the errant world,
That e'er the Trojan Ripheus in this round
Could be the fifth one of the holy lights ?
Now knoweth he enough of what the world 70
Has not the power to see of grace divine,
Although his sight may not discern the bottom."
Like as a lark that in the air expatiates,
First singing and then silent with content
r Of the last sweetness that doth satisfy her, 7$
Such seemed to me the image of the imprint
Of the eternal pleasure, by whose will
Doth everything become the thing it is.
And notwithstanding to my doubt I was
As glass is to the colour that invests it, 80
To wait the time in silence it endured not,
But forth from out my mouth, " What things are these ? "
Extorted with the force of its own weight ;
Whereat I saw great joy of coruscation.
p p 2
558 ■ THE DIVINE COMEDY.
Thereafterward with eye still more enkindled 8s
The blessed standard made to me reply,
To keep me not in wonderment suspended :
" I see that thou believest in these things
Because I say them, but thou seest not how ;
So that, although believed in, they are hidden. 90
Thou doest as he doth who a thing by name
Well apprehendeth, but its quiddity
Cannot perceive, unless another show it.
Regnum caeiorum suffereth violence
From fervent love, and from that living hope 9S
That overcometh the Divine volition ;
Not in the guise that man o'ercometh man,
But conquers it because it will be conquered,
And conquered conquers by benignity.
The first life of the eyebrow and the fifth «»
Cause thee astonishment, because with them
Thou seest the region of the angels painted.
They passed not from their bodies, as thou thinkest,
Gentiles, but Christians in the steadfast faith
Of feet that were to suffer and had suffered. ws
For one from Hell, where no one e'er turns back
Unto good will, returned unto his bones,
And that of living hope was the reward, —
Of living hope, that placed its efficacy
In prayers to God made to resuscitate him, wo
So that 'twere possible to move his will.
The glorious soul concerning which I speak.
Returning to the flesh, where brief its stay,
Believed in Him who had the power to aid it ;
And, in believing, kindled to such fire "S
Of genuine love, that at the second death
Worthy it was to come unto this joy.
The other one, through grace, that from so deep
A fountain wells that never hath the eye
Of any creature reached its primal wave, ««o
Set all his love below on righteousness ;
Wherefore from grace to grace did God unclose
His eye to our redemption yet to be,
Whence he believed therein, and suffered not
From that day forth the stench of paganism, «»s
And he reproved therefor the folk perverse.
Those Maidens three, whom at the right-hand wheel
Thou didst behold, were unto him for baptism
More than a thousand years before baptizing.
PARADISO, XXI. 559
O thou predestination, how remote
Thy root is from the aspect of all those
"WTio the First Cause do not behold entire !
And you, O mortals ! hold yourselves restrained
In judging ; for ourselves, who look on God,
We do not know as yet all the elect ;
And sweet to us is such a deprivation.
Because our good in this good is made perfect,
That whatsoe'er God wills, we also will."
After this manner by that shape divine.
To make clear in me my short-sightedness,
Was given to me a pleasant medicine ;
And as good singer a good lutanist
Accompanies with vibrations of the chords.
Whereby more pleasantness the song acquires,
So, while it spake, do I remember me
That I beheld both of those blessed lights,
Even as the winking of the eyes concords,
Moving unto the words their little flames.
CANTO XXI.
Already on my Lady's face mine eyes
Again were fastened, and with these my mind,
And from all other purpose was withdrawn ;
And she smiled not ; but " If I were to smile,"
She unto me began, " thou wouldst become
Like Semele, when she was turned to ashes.
Because my beauty, that along the stairs
Of the eternal palace more enkindles,
As thou hast seen, the farther we ascend.
If it were tempered not, is so resplendent
That all thy mortal power in its effulgence
Would seem a leaflet that the thunder crushes.
We are uplifted to the seventh splendour,
That underneath the burning Lion's breast
Now radiates downward mingled with his power.
Fix in direction of thine eyes the mind,
And make of them a mirror for the figure
That in this mirror shall appear to thee."
He who could know what was the pasturage
My sight had in that blessed countenance.
When I transferred me to another care.
56o THE DIVINE COMEDY.
Would recognize how grateful was to me
Obedience unto my celestial escort,
By counterpoising one side with the other.
Within the crystal which, around the world
Revolving, bears the name of its dear leader,
Under whom every wickedness lay dead,
Coloured like gold, on which the sunshine gleams,
A stairway I beheld to such a height
Uplifted, that mine eye pursued it not.
Likewise beheld I down the steps descending
So many splendours, that I thought each light
That in the heaven appears was there diffused.
And as accordant with their natural custom
The rooks together at the break of day
Bestir themselves to warm their feathers cold ;
Then some of them fly off without return,
Others come back to where they started from.
And others, wheeling round, still keep at home ;
Such fashion it appeared to me was there
Within the sparkling that together came,
As soon as on a certain step it struck,
And that which nearest unto us remained
Became so clear, that in my thought I said,
" Well I perceive the love thou showest me ;
But she, from whom I wait the how and when
Of speech and silence, standeth still ; whence I
Against desire do well if I ask not"
She thereupon, who saw my silentness
In the sight of Him who seeth everything,
Said unto me, " Let loose thy warm desire."
And I began : " No merit of my own
Renders me worthy of response from thee ;
But for her sake who granteth me the asking,
Thou blessed life that dost remain concealed
In thy beatitude, make known to me
The cause which draweth thee so near my side ;
And tell me why is silent in this wheel
The dulcet symphony of Paradise,
That through the rest below sounds so devoutly."
** Thou hast thy hearing mortal as thy sight,"
It answer made to me ; " they sing not here,
For the same cause that Beatrice has not smiled.
Thus far adown the holy stairway's steps
Have I descended but to give thee welcome
With words, and with the light that mantles nie ;
PARADISO, XXI. 561
Nor did more love cause me to be more ready,
For love as much and more up there is burning,
As doth the flaming manifest to thee.
But the high charity, that makes us servants 70
Prompt to the counsel which controls the world,
AUotteth here, even as thou dost observe."
" I see full well," said I, " O sacred lamp !
How love unfettered in this court sufficeth
To follow the eternal Providence ; 75
But this is what seems hard for me to see,
Wherefore predestinate wast thou alone
Unto this office from among thy consorts."
No sooner had I come to the last word.
Than of its middle made the light a centre, 80
Whirling itself about like a swift millstone.
When answer made the love that was therein :
" On me directed is a light divine.
Piercing through this in which I am embosomed,
Of which the virtue with my sight conjoined 8s
Lifts me above ;nyself so far, I see
The supreme essence from which this is drawn.
Hence comes the joyfulness with which I flame,
For to my sight, as far as it is clear.
The clearness of the flame I equal make. 90
But that soul in the heaven which is most pure.
That seraph which his eye on God most fixes,
Could this demand of thine not satisfy;
Because so deeply sinks in the abyss
Of the eternal statute what thou askest, 9s
From all created sight it is cut off".
And to the mortal world, when thou returnest,
This carry back, that it may not presume
Longer tow'rd such a goal to move its feet.
The mind, that shineth here, on earth doth smoke ; 100
From this observe how. can it do below
That which it cannot though the heaven assume it?"
Such limit did its words prescribe to me,
The question I relinquished, and restricted
Myself to ask it humbly who it was. 105
" Between two shores of Italy rise cliffs.
And not far distant from thy native place.
So high, the thunders far below them sound,
And form a ridge that Catria is called,
'Neath which is consecrate a hermitage "o
Wont to be dedicate to worship only."
562 THE DIVINE COMEDY.
Thus unto me the third speech recommenced,
And then, continuing, it said : " Therein
Unto God's service I became so steadfast,
That feeding only on the juice of ohves ks
Lightly I passed away the heats and frosts,
Contented in my thoughts contemplative. ;
That cloister used to render to these heavens ,
Abundantly, and now is empty grown, j
So that perforce it soon must be revealed, i"^ \
I in that place was Peter Damiano ; j
And Peter the Sinner was I in the house I
Of Our Lady on the Adriatic shore. . ;
Little of mortal life remained to me,
When I was called and dragged forth to the hat "s
Which shifteth evermore from bad to worse. \
Came Cephas, and the mighty Vessel came I
Of the Holy Spirit, meagre and barefooted,
Taking the food of any hostelry.
Now some one to support them on each side '30
The modern shepherds need, and some to lead them, j
So heavy are they, and to hold their trains. i
They cover up their palfreys with their cloaks,
So that two beasts go underneath one skin ; |
O Patience, that dost tolerate so much ! " »35 ]
At this voice saw I many little flames i
' From step to step descending and revolving, ■
And every revolution made them fairer.
Round about this one came they and stood still, j
And a cry uttered of so loud a sound, 140 J
It here could find no parallel, nor I \
Distinguished it, the thunder so o'ercame rae.
CANTO XXIL
Oppressed with stupor, T unto my guide
Turned like a little child who always runs
For refuge there where he confideth most ;
And she, even as a mother who straightway
Gives comfort to her pale and breathless boy
With voice whose wont it is to reassure him,
Said to me : " Knowest thou not thou art in heaven.
And knowest thou not that heaven is holy ail,
And what is done here cometh from good zeal ?
PARADISO, XXII. 563
After what wise the singing would have changed thee 10
And I by smiling, thou canst now imagine,
Since that the cry has startled thee so much.
In which if thou hadst understood its prayers
Already would be known to thee the vengeance
Which thou shalt look upon before thou diest. 15
The sword above here smiteth not in haste
Nor tardily, howe'er it seem to him
Who fearing or desiring waits for it.
But turn thee round towards the others now,
For very illustrious spirits shalt thou see, *>
If thou thy sight directest as I say."
As it seemed good to her mine eyes I turned,
And saw a hundred spherules that together
With mutual rays each other more embellished.
I stood as one who in himself represses as
The point of his desire, and ventures not
To question, he so feareth the too much.
And now the largest and most luculent
Among those pearls came forward, that it might
Make my desire concerning it content. 30
Within it then I heard : " If thou couldst see
Even as myself the charity that burns
Among us, thy conceits would be expressed ;
But, that by waiting thou mayst not come late
To the high end, I will make answer even 3S
Unto the thought of which thou art so chary.
That mountain on whose slope Cassino stands
Was frequented of old upon its summit
By a deluded folk and ill-disposed ;
And I am he who first up thither bore 4*
The name of Him who brought upon the earth
The truth that so much sublimateth us.
And such abundant grace upon me shone
That all the neighbouring towns I drew away
From the impious worship that seduced the world. 4s
These other fires, each one of them, were men
Contemplative, enkindled by that heat
• Which maketh holy flowers and fruits spring up.
Here is Macarius, here is Romualdus,
Here are my brethren, who within the cloisters v*
Their footsteps stayed and kept a steadfast heart."
And I to him : " The affection which thou showest
Speaking with me, and the good countenance
Which I behold and note in all your ardours,
564 THE DIVINE COMEDY.
■ In me have so my confidence dilated 55
As the sun doth the rose, when it becomes
As far unfolded as it hath the power.
Therefore I pray, and thou assure me, father, 1
If I may so much grace receive, that I
May thee behold with countenance unveiled." <!o j
He thereupon : " Brother, thy high desire !
In the remotest sphere shall be fulfilled, ;
Where are fulfilled all others and my own. '
There perfect is, and ripened, and complete, ;
Every desire ; within that one alone <s \
Is every part where it has always been ;
For it is not in space, nor turns on poles, ' i
And unto it our stairway reaches up, \
Whence thus from out thy sight it steals away.
Up to that height the Patriarch Jacob saw it 70
Extending its supernal part, what time
So thronged with angels it appeared to him.
But to ascend it now no one uplifts ]
His feet from off the earth, and now my Rule
Below remaineth for mere waste of paper. 75
The walls that used of old to be an Abbey
Are changed to dens of robbers, and the cowls \
Are sacks filled full of miserable flour. \
But heavy usury is not taken up \
So much against God's pleasure as that fruit
Which maketh so insane the heart of monks ;
For whatsoever hath the Church in keeping
Is for the folk that ask it in God's name,
Not for one's kindred or for something worse.
The flesh of mortals is so very soft,
That good beginnings down below suffice not
From springing of the oak to bearing acorns.
Peter began with neither gold nor silver.
And 1 with orison and abstinence.
And Francis with humility his convent.
And if thou lookest at each one's beginning.
And then regardest whither he has run,
Thou shalt behold the white changed into brown.
In verity the Jordan backward turned,
-And the sea's fleeing, when God willed were more
\ wonder to behold, than succour hcte."
Thus unto me he said ; and then withdrew
To his own band, and the band closed together ;
Then like a whirlwind all was upward rapt.
PARADISO, XXII. 565
The gentle Lady urged me on behind them t ^
Up o'er that stairway by a single sign,
So did her virtue overcome my nature ;
Nor here below, where one goes up and down
By natural law, was motion e'er so swift
That it could be compared unto my wing. jos
Reader, as I may unto that devout
Triumph return, on whose account I often
For my transgressions weep and beat my breast, —
Thou hadst not thrust thy finger in the fire
And drawn it out again, before I saw no
The sign that follows Taurus, and was in it.
0 glorious stars, O light impregnated
With mighty virtue, from which I acknowledge
All of my genius, whatsoe'er it be.
With you was born, and hid himself with you, «i
He who is father of all mortal life,
When first I tasted of the Tuscan air ;
And then when grace was freely given to me
To enter the high wheel which turns you round,
Your region was allotted unto me. "c
To you devoutly at this hour my soul
Is sighing, that it virtue may acquire
For the stem pass that draws it to itself.
" Thou art so near unto the last salvation,"
Thus Beatrice began, " thou oughtest now J2s
To have thine eyes unclouded and acute ;
And therefore, ere thou enter farther in.
Look down once more, and see how vast a world
Thou hast already put beneath thy feet ;
So that thy heart, as jocund as it may, 130
Present itself to the triumphant throng
That comes rejoicing through this rounded ether."
1 with my sight returned through one and all
The sevenfold spheres, and I beheld this globe
Such that I smiled at its ignoble semblance ; ijs
And that opinion I approve as best
Which doth account it least \ and he who thinks
Of something else may truly be called just.
I saw the daughter of Latona shining
Without that shadow, which to me was cause uc
That once I had believed her rare and dense.
The aspect of thy son, Hyperion,
Here I sustained, and saw how move themselves
Around and near him Maia and Dione.
5t>6 THE DJV/.VE COMEDY.
Thence there appeared the temperateness of Jove
'Tvvixt son and father, and to me was clear
The change that of their whereabout they make ;
And all the seven made manifest to me
How great they are, and eke how swift they are,
And how they are in distant habitations.
The threshing-floor that maketh us so proud,
To me revolving with the eternal Twins,
Was all apparent made from hill to harbour !
Then to the beauteous eyes mine eyes I turned.
CANTO XXIII.
Even as a bird, 'mid the beloved leaves,
Quiet upon the nest of her sweet brood
Throughout the night, that hideth all things from us,
Who, that she may behold their longed-for looks
And find the food wherewith to nourish them,
In which, to her, grave labours grateful are,-
Anticipates the time on open spray
And with an ardent longing waits the sun,
Gazing intent as soon as breaks the dawn :
Even thus my Lady standing was, erect
And vigilant, turned round towards the zone
Underneath which the sun displays less haste ;
So that beholding her distraught and wistful.
Such I became as he is who desiring
For something yearns, and hoping is appeased. «•'
But brief the space from one When to the other ;
Of my awaiting, say I, and the seeing
The welkin grow resplendent more and more.
And Beatrice exclaimed : " Behold the hosts
Of Christ's triumphal march, and all the fruit
Harvested by the rolling of these spheres 1 "
It seemed to me her face was all aflame ;
And eyes she had so full of ecstasy
That I must needs pass on without describing.
As when in nights serene of the full moon
Smiles Trivia among the nymphs eternal
Who paint the firmament through all its gulfs,
Saw I, above the myriads of lamps,
A Sun that one and all of them enkindled,
E'en as our own doth the supernal sights,
PARADISO, XXIII. 567
And through the Hving Hght transparent shone
The lucent substance so intensely clear
Into my sight, that I sustained it not.
0 Beatrice, thou gentle guide and dear !
To me she said : " What overmasters thee 35
A virtue is from which naught shields itself.
There are the wisdom and the omnipotence
That oped the thoroughfares 'twixt heaven and earth,
For which there erst had been so long a yearning."
As fire from out a cloud unlocks itself, 4«
Dilating so it finds not room therein,
And down, against its nature, falls to earth.
So did my mind, among those aliments
Becoming larger, issue from itself.
And that which it became cannot remember. 4s
" Open thine eyes, and look at what I am:
Thou hast beheld such things, that strong enough
Hast thou become to tolerate my smile."
1 was as one who still retains the feeling
Of a forgotten vision, and endeavours so
In vain to bring it back into his mind,
When I this invitation heard, deserving
Of so much gratitude, it never fades
Out of the book that chronicles the past
Jf at this moment sounded all the tongues 55
That Polyhymnia and her sisters made
Most lubrical with their delicious milk.
To aid me, to a thousandth of the truth
It would not reach, singing the holy smile
And how the holy aspect it illumed. flo
And therefore, representing Paradise,
The sacred poem must perforce leap over,
Even as a man who finds his way cut off;
But whoso thinketh of the ponderous theme.
And of the mortal shoulder laden with it, 65
Should blame it not, if under this it tremble.
It is no passage for a little boat
This which goes cleaving the audacious prow,
Nor for a pilot who would spare himself
" Why doth my face so much enamour thee, * 70
That to the garden fair thou turnest not.
Which under the rays of Christ is blossoming?
There is the Rose in which the Word Divine
Became incarnate ; there the lilies are
By whose perfume the good way was discovered" w
568 THE DIVINE COMEDY.
Thus Beatrice ; and I, who to her counsels
Was wholly ready, once again betook me
Unto the battle of the feeble brows.
As in the sunshine, that unsullied streams ■
Through fractured cloud, ere now a meadow of flowers so
Mine eyes with shadow covered o'er have seen,
So troops of splendours manifold 1 saw ;
Illumined from above with burning rays, '
Beholding not the source of the effulgence. '
O power benignant that dost so imprint them ! 85 '
Thou didst exalt thyself to give more scope \
There to mine eyes, that were not strong enough.
The name of that fair flower I e'er invoke i
Morning and evening utterly enthralled
My soul to gaze upon the greater fire. 90 ;
And when in both mine eyes depicted were
The glory and greatness of the living star '
Which there excelleth, as it here excelled, i
Athwart the heavens a little torch descended -j
Formed in a circle like a coronal, 95 i
And cinctured it, and whirled itself about it. ;
Whatever melody most sweetly souhdeth \
On earth, and to itself most draws the soul, i
W^ould seem a cloud that, rent asunder, thunders, I
Compared unto the sounding of that lyre 'oo 1
Wherewith was crowned the sapphire beautiful, J
Which gives the clearest heaven its sapphire hue.
" I am Angelic Love, that circle round
The joy sublime which breathes from out the womb
That was the hostelry of our Desire ; ms
And I shall circle, Lady of Heaven, while .
Thou followest thy Son, and mak'st diviner
The sphere supreme, because thou enterest there."
Thus did the circulated melody
Seal itself up ; and all the other lights
Were making to resound the name of Mary.
The regal mantle of the volumes all
Of that world, which most fervid is and living
With breath of God and with his works and ways,
Extended over us its inner border.
So very distant, that the semblance of it
There where I was not yet appeared to me.
Therefore mine eyes did not possess the power
Of following the incoronated flame,
Which mounted upward near to its '»w^i4 seed.
■J
PARADISO, XXIV. 569
And as a little child, that towards its mother
Stretches its arms, when it the milk has taken,
Through impulse kindled into outward flame.
Each of those gleams of whiteness upward reached
So with its summit, that the deep affection 175
They had for Mary was revealed to me.
Thereafter they remained there in my sight,
Regina cceli singing with such sweetness.
That ne'er from me has the delight departed.
O, what exuberance is garnered up 13c
Within those richest coffers, which had been
Good husbandmen for sowing here below !
There they enjoy and live upon the treasure
Which was acquired while weeping in the exile
Of Babylon, wherein the gold was left. 13s
There triumpheth, beneath the exalted Son
Of God and Mary, in his victory,
Both with the ancient council and the new.
He who doth keep the keys of such a glory.
CANTO XXIV.
" O COMPANY elect to the great supper
Of the Lamb benedight, who feedeth you
So that for ever full is your desire,
If by the grace of God this man foretaste
Something of that which falleth from your table,
Or ever death prescribe to him the time,
Direct your mind to his immense desire,
And him somewhat bedew \ ye drinking are
For ever at the fount whence comes his thought"
Thus Beatrice ; and those souls beatified
Transformed themselves to spheres on steadfast poles,
Flaming intensely in the guise of comets.
And as the wheels in works of horologes
Revolve so that the first to the beholder
Motionless seems, and the last one to fly.
So in like manner did those carols, dancing
In different measure, of tljeir affluence
Give me the gauge, as they were swift or slow.
From that one which I noted of most beauty
Beheld I issue forth a fire so happy
That none it left there of a greater brightness ;
570 THE DIVINE COMEDY.
And around Beatrice three several times
It whirled itself with so divine a song,
My fantasy repeats it not to me ;
Therefore the pen skips, and I write it not,
Since our imagination for such folds,
Much more our speech, is of a tint too glaring.
" O holy sister mine, who us implorest
With such devotion, by thine ardent love
Thou dost unbind me from that beautiful sphere ! "
Thereafter, having stopped, the blessed fire
Unto my Lady did direct its breath.
Which spake in fashion as I here have said.
And she : " O light eteme of the great man
To whom our Lord delivered up the keys
He carried down of this miraculous joy.
This one examine on points light and grave.
As good beseemeth thee, about the Faith
By means of which thou on the sea didst walk.
If he love well, and hope well, and believe.
From thee 'tis hid not ; for thou hast thy sight
There where depicted everything is seen.
But since this kingdom has made citizens
By means of the true Faith, to glorify it
'Tis well he have the chance to speak thereof."
As baccalaureate arms himself, and speaks not
Until the master doth propose the question,
To argue it, and not to terminate it,
So did I arm myself with every reason.
While she was speaking, that I might be ready
For such a questioner and such profession.
" Say, thou good Christian ; manifest thyself;
What is the Faith ? " Whereat I raised my brow
Unto that light wherefrom was this breathed forth.
Then turned I round to Beatrice, and she
Prompt signals made to me that I should pour
The water forth from my internal fountain.
" May grace, that suffers me to make confession,"
Began I, " to the great centurion.
Cause my conceptions all to be explicit ! "
And I continued : " As the truthful pen.
Father, of thy dear brother wrote of it,
Who put with thee Rome into the good way,
Faith is the substance of the things we hope for,
And evidence of those that are not seen ;
And this appears to me its quiddity."
PARADISO, XXIV. 571
Then heard I : " Very rightly thou perceivest,
If well thou understandest why he placed it
With substances and then with evidences,"
And I thereafterward : " The things profound, ?•
That here vouchsafe to me their apparition,
Unto all eyes below are so concealed,
That they exist there only in belief,
Upon the which is founded the high hope,
And hence it takes the nature of a substance. n
And it behoveth us from this belief
To reason without having other sight,
And hence it has the nature of evidence."
Then heard I : "If whatever is acquired
Below by doctrine were thus understood, »»
No sophist's subtlety would there find place."
Thus was breathed forth from that enkindled love ;
Then added : " Very well has been gone over
Already of this coin the alloy and weight ;
But tell me if thou hast it in thy purse ? " 85
And I : " Yes, both so shining and so round.
That in its stamp there is no perad venture."
Thereafter issued from the light profound
That there resplendent was : " This precious jewel.
Upon the which is every virtue founded, 90
Whence hadst thou it ? " And I : " The large outpouring
Of Holy Spirit, which has been diffused
Upon the ancient parchments and the new,
A syllogism is, which proved it to me
With such acuteness, that, compared therewith, 9s
All demonstration seems to me obtuse."
And then I heard : " The ancient and the new
Postulates, that to thee are so conclusive.
Why dost thou take them for the word divine ? "
And I : " The proofs, which show the truth to me, »<»
Are the works subsequent, whereunto Nature
Ne'er heated iron yet, nor anvil beat."
'Twas answered me : " Say, who assureth thee
That those works ever were ? the thing itself
That must be proved, nought else to thee affirms it." ««
" Were the world to Christianity converted,"
I said, " withouten miracles, this one
Is such, the rest are not its hundredth part ;
Because that poor and fasting thou didst enter
Into the field to sow there the good plant, i«»
Which was a vine and has become a thorn ! **
QQ
L
ff» THE DIVINE COMEDY.
This being finished, the high, holy Court
Resounded through the spheres, " One God we praise ! " i
In melody that there above is chanted.
And then that Baron, who firom branch to branch, "s
Examining, had thus conducted me,
Till the extremest leaves we were approachmg,
Again began : " The Grace that dallying
Plays with thine intellect thy mouth has opened,
Up to this point, as it should opened be, im ;
So that I do approve what forth emerged ; ,
But now thou must express what thou believest,
And whence to thy belief it was presented."
" O holy father, spirit who beholdest \
What thou believedst so that thou o'ercamest, laj \
Towards the sepulchre, more youthful feet," \
Began I, " thou dost wish me in this place
The form to manifest of my prompt belief.
And likewise thou the cause thereof demandest. i
And I respond : In one God I believe, 130 '
Sole and eterne, who moveth all the heavens j
With love and with desire, himself unmoved ; |
And of such faith not only have I proofs \
Physical and metaphysical, but gives them j
Likewise the truth that from this place rains down 135 \
Through Moses, through the Prophets and the Psalms,
Through the Evangel, and through you, who wrote
After the fiery Spirit sanctified you ;
In Persons three eterne believe, and these
One essence I believe, so one and trine uo
They bear conjunction both with sunt and est.
With the profound condition and divine
Which now I touch upon, doth stamp my mind
Ofttimes the doctrine evangelical.
This the beginning is, this is the spark 145
Which afterwards dilates to vivid flame,
And, like a star in heaven, is sparkling in me." ]
Even as a lord who hears what pleaseth him
His servant straight embraces, gratulating \,
For the good news as soon as he is silent ; is* \\
So, giving me its benediction, singing, V;
Three times encircled me, when I was silent, l|
The apostolic light, at whose command *)
I spoken had, in speaking I so pleased him.
PARADISO, XXV. S73
CANTO XXV. ,
If e'er it happen that the Poem Sacred,
To which both heaven and earth have set their hand,
So that it many a year hath made me lean,
O'ercome the cruelty that bars me out
From the fair sheepfold, where a lamb I slumbered,
An enemy to the wolves that war upon it,
With other voice forthwith, with other fleece
Poet will I return, and at my font
Baptismal will I take the laurel crown ;
Because into the Faith that maketh known
All souls to God there entered I, and then
Peter for her sake thus my brow encircled.
Thereafterward towards us moved a light
Out of that band whence issued the first-fruits
Which of his vicars Christ behind him left.
And then my Lady, full of ecstasy,
Said unto me : " Look, look ! behold the Baron
For whom below Galicia is frequented,"
In the same way as, when a dove alights
Near his companion, both of them pour forth,
Circling about and murmuring, their affection,
So one beheld I by the other grand
Prince glorified to be with welcome greeted,
Lauding the food that there above is eaten.
But when their gratulations were complete.
Silently coram me each one stood still,
So incandescent it o'ercame my sight.
Smiling thereafterwards, said Beatrice ;
" Illustrious life, by whom the benefactions
Of our Basilica have been described,
Make Hope resound within this altitude ;
Thou knowest as oft thou dost personify it
As Jesus to the three gave greater clearness." —
" Lift up thy head, and make thyself assured ;
For what comes hither from the mortal world
Must needs be ripened m our radiance,"
This comfort came to me from the second fire ;
Wherefore mine eyes I lifted to the hills.
Which bent them down before with too great weight,
QQ 2
574 THE DIVINE COMEDY.
" Since, through his grace, our Emperor wills that thou
Shouldst find thee face to face, before thy death.
In the most secret chamber, with his Counts,
So that, the truth beholden of this court,
Hope, which below there rightfully enamours,
Thereby thou strengthen in thyself and others,
' Say what it is, and how is flowering with it
Thy mind, and say from whence it came to thee."
Thus did the second light again continue.
And the Compassionate, who piloted
The plumage of my wings in such high flight,
Did in reply anticipate me thus :
" No child whatever the Church Militant
Of greater hope possesses, as is written
In that Sun which irradiates all our band ;
Therefore it is conceded him from Egypt
To come into Jerusalem to see.
Or ever yet his warfare be completed.
The two remaining points, that not for knowledge
Have been demanded, but that he report
How much this virtue unto thee is pleasing,
To him I leave ; for hard he will not find them.
Nor of self-praise ; and let him answer them ;
And may the grace of God in this assist him 1 "
As a disciple, who his teacher follows,
Ready and willing, where he is expert,
That his proficiency may be displayed,
" Hope," said I, " is the certain expectation
Of future glory, which is the effect
Of grace divine and merit precedent.
From many stars this light comes unto me ;
But he instilled it first into my heart
Who was chief singer unto the chief captain.
' Sperent in te^ in the high Theody
He sayeth, ' those who know thy name ; ' and who
Knoweth it not, if he my faith possess?
Thou didst instil me, then, with his instilling
In the Epistle, so that I am full.
And upon others rain again your rain."
While I was speaking, in the living bosom
Of that combustion quivered an eff"ulgence,
Sudden and frequent, in the guise of lightning ;
Then breathed : " 'I'he love wherewith I am inflamed
Towards the virtue still which followed me
Unto the palm and issue of the fieldj
PARADISO, XXV. 575
Wills that I breathe to thee that thou delight 8$
In her ; and grateful to me is thy telling
Whatever things Hope promises to thee."
And I : " The ancient Scriptures and the new
The mark establish, and this shows it me,
Of all the souls whom God hath made his friends. 9"
Isaiah saith, that each one garmented
In his own land shall be with twofold garments
And his own land is this delightful life.
Thy brother, too, far more explicitly,
There where he treateth of the robes of white, vs
This revelation manifests to us."
And first, and near the ending of these words,
" Sperent in te " from over us was heard,
To which responsive answered all the carols.
Thereafterward a light among them brightened, ««o
So that, if Cancer one such crystal had,
Winter would have a month of one sole day.
And as uprises, goes, and enters the dance
A winsome maiden, only to do honour
To the new bride, and not from any failing, w>5
Even thus did I behold the brightened splendour
Approach the two, who in a wheel revolved
As was beseeming to their ardent love.
Into the song and music there it entered ;
And fixed on them my Lady kept her look, «?(,
Even as a bride silent and motionless.
" This is the one who lay upon the breast
Of him our Pelican ; and this is he
To the great office from the cross elected."
My Lady thus ; but therefore none the more ««
Did move her sight from its attentive gaze
Before or afterward these words of hers.
Even as a man who gazes, and endeavours
To see the eclipsing of the sun a little,
• And who, by seeing, sightless doth become, i-o
So I became before that latest fire.
While it was said, " Why dost thou daze thyself
To see a thing which here hath no existence ?
Earth in the earth my body is, and shall be
With all the others there, until our number a^
With the eternal proposition tallies.
With the two garments in the blessed cloister
Are the two lights alone that have ascended :
And this shalt ihou take back into your world."
576 THE DIVINE COMEDY.
And at this utterance the flaming circle
Grew quiet, with the dulcet intermingling
Of sound that by the trinal breath was made,
As to escape from danger or fatigue
The oars that erst were in the water beaten
Are all suspended at a whistle's sound.
Ah, how much in my mind was I disturbed,
When I turned round to look on Beatrice,
That her I could not see, although I was
Close at her side and in the Happy World !
CANTO XXVI.
While I was doubting for my vision quenched.
Out of the flame refulgent that had quenched it
Issued a breathing, that attentive made me,
Saying : " While thou recoverest the sense
Of seeing which in me thou hast consumed, s
'Tis well that speaking thou shouldst compensate it.
Begin then, and declare to what thy soul
Is aimed, and count it for a certainty,
Sight is in thee bewildered and not dead ;
Because the Lady, who through this divine » !
Region conducteth thee, has in her look
The power the hand of Ananias had." j
I said : " As pleaseth her, or soon or late •
Let the cure come to eyes that portals were j
When she with fire I ever burn with entered. n \
The Good, that gives contentment to this Court,
The Alpha and Omega is of all ■
The writing that love reads me low or loud." |
The selfsame voice, that taken had from me '
The terror of the sudden dazzlement, «»^
To speak still farther put it in my thought ; *
And said : " In verity with finer sieve '-
Behoveth thee to sift ; thee it behovetn \
To say who aimed thy bow at such a target." ,'
And I : " By philosophic arguments, •»!
And by authority that hence descends, |
Such love must needs imprint itself in me ; |
For Good, so far as good, when comprehended *^
Doth straight enkindle love, and so much greater
As more of goodness in itself it holds ; i» ^
PARADTSO, XX VL 577
Then to that Essence (whose is such advantage
That every good which out of it is found
Is nothing but a ray of its own hght)
More than elsewhither must the mind be moved
Of every one, in loving, who discerns 3S
The truth in which this evidence is founded.
Such truth he to my intellect reveals
Who demonstrates to me the primal love
Of all the sempiternal substances.
The voice reveals it of the truthful Author, 40
Who says to Moses, speaking of Himself,
' I will make all my goodness pass before thee.'
Thou too revealest it to me, beginning
The loud Evangel, that proclaims the secret
Of heaven to earth above all other edict." 45
And I heard say : " By human intellect
And by authority concordant with it,
Of all thy loves reserve for God the highest.
But say again if other cords thou feelest,
Draw thee towards Him, that thou mayst proclaim so
With how many teeth this love is biting thee."
The holy purpose of the Eagle of Christ
Not latent was nay, rather I perceived
Whither he fain would my profession lead.
Therefore I recommenced : " All of those bites i&
Which have the power to turn the heart to God
Unto my charity have been concurrent.
The being of the world, and my own being.
The death which He endured that I may live,
And that which all the faithful hope, as I do, 60
With the forementioned vivid consciousness
Have drawn me from the sea of love perverse,
And of the right have placed me on the shore.
The leaves, wherewith embowered is all the garden
Of the Eternal Gardener, do I love te
As much as he has granted them of good."
As soon as I had ceased, a song most sweet
Throughout the heaven resounded, and my 1-ady
Said with the others, " Holy, holy, holy ! "
And as at some keen light one wakes from sleep 70
By reason of the visual spirit that nms
Unto the splendour passed from coat to coat,
And he who wakes aHiorreth what he sees,
So all unconscious is his sudden waking,
Until the judgment cometh to his aid, 75
578 THE DIVINE COMEDY.
So from before mine eyes did Beatrice
Chase every mote with radiance of her own, ;
That cast its light a thousand miles and more. ■
Whence better after than before I saw, \
And in a kind of wonderment I asked so ^
About a fourth hght that I saw with us. \
And said my Lady : " There within those rays •
Gazes upon its Maker the first soul
That ever the first virtue did create." i
Even as the bough that downward bends its top ss ;
At transit of the wind, and then is lifted
By its own virtue, which inclines it upward, ;
Likewise did I, the while that she was speaking, i
Being amazed, and then I was made bold j
By a desire to speak wherewith I burned. 90 ;
And I began: "O apple, that mature '
Alone hast been produced, O ancient father, j
To whom each wife is daughter and daughter-in law, )
Devoutly as I can I supplicate thee \
That thou wouldst speak to me ; thou seest my wish ; 95 1
And I, to hear thee quickly, speak it not." i
Sometimes an animal, when covered, struggles j
So that his impulse needs must be apparent,
By reason of the wrappage following it ;
And in like manner the primeval soul
Made clear to me athwart its covering
How jubilant it was to give me pleasure.
Then breathed : " Without thy uttering it to me.
Thine inclination better I discern
Than thou whatever thing is surest to thee ;
For I behold it in the truthful mirror.
That of Himself all things parhelion makes.
And none makes Him parhelion of itself
Thou fain wouldst hear how long ago God placed me
Within the lofty garden, where this Lady
Unto so long a stairway thee disposed.
And how long to mine eyes it was a pleasure.
And of the great disdain the proper cause,
And the language that I used and that I made.
Now, son of mine, the tasting of the tree
Not in itself was cause of so great exile,
But solely the o'erstepping of the bounds.
There, whence thy Lady moved Virgilius,
Four thousand and three hundred and two circtiifs
Made by the sun, this Council I desired ;
PARADISO, XXVII. 579
And him I saw return to all the lights
Of his highway nine hundred times and thirty,
Whilst I upon the earth was tanying.
The language that I spake was quite extinct
Before that in the work interminable
The people under Nimrod were employed ;
For nevermore result of reasoning
(Because of human pleasure that doth change,
Obedient to the heavens) was durable.
A natural action is it that man speaks ;
But whether thus or thus, doth nature leave
To your own art, as seemeth best to you.
Ere I descended to the infernal anguish,
El was on earth the name of the Chief Good,
From whom comes all the joy that wraps me round
Eli he then was called, and that is proper.
Because the use of men is like a leaf
On bough, which goeth and another cometh.
Upon the mount that highest o'er the wave
Rises was I, in life or pure or sinful,
From the first hour to that which is the second.
As the sun changes quadrant, to the sixth."
CANTO XXVII.
•' Glory be to the Father, to the Son, r
And Holy Ghost ! " all Paradise began^
So that the melody inebriate made me.
What I beheld seemed unto me a smile
Of the universe ; for my inebriation
Found entrance through the hearing and the sight.
O joy ! O gladness inexpressible !
O perfect life of love and peacefulness !
O riches without hankering secure !
Before mine eyes were standing the four torches
Enkindled, and the one that first had come
Began to make itself more luminous ;
And even such in semblance it became
As Jupiter would become, if he and Mars
Were birds, and they should interchange their feathers.
That Providence, which here distributeth
Season and service, in the blessed choir
Had silence upon every side imposed.
58o THE DIVINE COMEDY.
When I heard say : " If I my colour change,
Marvel not at it ; for while I am speaking
Thou shalt behold all these their colour change.
He who usurps upon the earth my place,
My place, my place, which vacant has become
Before the presence of the Son of God,
Has of my. cemetery made a sewer
Of blood and stench, whereby the Perverse One,
Who fell from here, below there is appeased ! "
With the same colour which, through sun adverse,
Painteth the clouds at evening or at morn.
Beheld I then the whole of heaven suffused.
And as a modest woman, who abides
Sure of herself, and at another's failing,
From listening only, timorous becomes,
Even thus did Beatrice change countenance ;
And I believe in heaven was such eclipse.
When suffered the supreme Omnipotence ;
Thereaftervvard proceeded forth his words
With voice so much transmuted from itself,
The very countenance was not more changed.
*• The spouse of Christ has never nurtured been
On blood of mine, of Linus and of Cletus,
To be made use of in acquest of gold ;
But in acquest of this delightful life
Sixtus and Pius, Urban and Calixtus,
After much lamentation, shed their blood.
Our purpose was not, that on the right hand
Of our successors should in part be seated
The Christian folk, in part upon the other ;
Nor that the keys which were to me confided
Should e'er become the escutcheon on a banner.
That should wage war on those who are baptized ;
Nor I be made the figure of a seal
To privileges venal and mendacious,
Whereat 1 often redden and flash with fire.
In garb of shepherds the rapacious wolves
Are seen from here above o'er all the pastures !
O wrath of God, why dost thou slumber still ?
To drink our blood the Caorsines and Gascons
Are making ready. O thou good beginning.
Unto how vile an end must thou needs fall !
But the high Providence, that with Scipio
At Rome the glory of the world defended.
Will speedily bring aid, as I conceive ;
PARADISO, XXVII. 581
And thou, my son, who by thy mortal weight
Shalt down return again, open thy mouth ; 6s
What I conceal not, do not thou conceal.'
As with its frozen vapours downward falls
In flakes our atmosphere, what time the horn
Of the celestial Goat doth touch the sun.
Upward in such array saw I the ether 70
Become, and flaked with the triumphant vapours,
Which there together with us had remained.
My sight was following up their semblances.
And followed till the medium, by excess.
The passing farther onward took from it ; 75
Whereat the Lady, who beheld me freed
From gazing upward, said to me : *'' Cast down
Thy sight, and see how far thou art turned round."
Since the first time that I had downward looked,
I saw that I had moved through the whole arc 80
Which the first climate makes from midst to end ;
So that I saw the mad track of Ulysses
Past Gades, and this side, well nigh the shore
Whereon became Europa a sweet burden.
And of this threshing-floor the site to me 85
Were more unveiled, but the sun was proceeding
Under my feet, a sign and more removed.
My mind enamoured, which is dallying
At all times with my Lady, to bring back
To her mine eyes was more than ever ardent. 90
And if or Art or Nature has made bait
To catch the eyes and so possess the mind.
In human flesh or in its portraiture.
All joined together would appear as nought
To the divine delight which shone upon me 93
When to her smiling face I turned me round.
The virtue that her look endowed me with
From the fair nest of Leda tore me forth.
And up into the swiftest heaven impelled me.
Its parts exceeding full of life and lofty juo
Are all so uniform, I cannot say
Which Beatrice selected for my place.
But she, who was aware of my desire,
Began, the while she smiled so joyously
That God seemed in her countenance to rejoice : 105
" The nature of that motion, which keeps quiet
The centre, and all the rest about it moves.
From hence begins as from its starting point
582 THE DIVINE COMEDY.
And in this heaven there is no other Where _,
I'han in the Mind Divine, wherein is kindled no
The love that turns it, and the power it rains.
Within a circle light and love embrace it, •■
Even as this doth the others, and that precinct
He who encircles it alone controls. ■
Its motion is not by another meted, "s \
But all the others measured are by this,
As ten is by the half and by the fifth.
And in what manner time in such a pot
May have its roots, and in the rest its leaves.
Now unto thee can manifest be made. "o '
O Covetousness, that mortals dost ingulf \
Beneath thee so, that no one hath the power \
Of drawing back his eyes from out thy waves ! '
Full fairly blossoms in mankind the will ; \
But the uninterrupted rain converts laa \
Into abortive wildings the true plums, \
Fidelity and innocence are found
Only in children ; afterwards they both \
Take flight or e'er the cheeks with down are covered. ;
One, while he prattles still, observes the fasts, 13c ;
Who, when his tongue is loosed, forthwith devours I
Whatever food under whatever moon ; , \
Another, while he prattles, loves and listens
Unto his mother, who when speech is perfect
Forthwith desires to see her in her grave. 13s
Even thus is swarthy made the skin so white
In its first aspect of the daughter fair
Of him who brings the morn, and leaves the night.
Thou, that it may not be a marvel to thee,
Think that on earth there is no one who governs ; 140
Whence goes astray the human family.
Ere January be unwintered wholly
By the centesimal on earth neglected,
Shall these supernal circles roar so loud
The tempest that has been so long awaited h$
Shall whirl the poops about where are the prows ;
So that the fleet shall run its course direct,
And the true fruit shall follow on the flower."
N
I
PARADISO, XXVIII. S83
CANTO XXVIII.
After the truth against the present Ufe
Of miserable mortals was unfolded
By her who doth imparadise my mind,
As in a looking-glass a taper's flame
He sees who from behind is lighted by it,
Before he has it in his sight or thought,
And turns him round to see if so the glass
Tell him the truth, and sees that it accords
Therewith as doth a music with its metre.
In similar wise my memory recoUecteth
That I did, looking into those fair eyes,
Of which Love made the springes to ensnare me.
And as I turned me round, and mine were touched
By that which is apparent in that volume.
Whenever on its gyre we gaze intent,
A point beheld I, that was raying out
Light so acute, the sight which it enkindles
Must close perforce before such great acuteness.
And whatsoever star seems smallest here
Would seem to be a moon, if placed beside it
As one star with another star is placed.
Perhaps at such a distance as appears
A halo cincturing the light that paints it.
When densest is the vapour that sustains it.
Thus distant round the point a circle of fire
So swiftly whirled, that it would have surpassed
Whatever motion soonest girds the world ;
And this was by another circumcinct,
That by a third, the third then by a fourth,
By a fifth the fourth, and then by a sixth the fifth ;
The seventh followed thereupon in width
So ample now, that Juno's messenger
Entire would be too narrow to contain it.
Even so the eighth and ninth ; and every one
More slowly moved, according as it was
In number distant farther from the first.
And that one had its flame most crystalline
From which less distant was the stainless spark,
I think because more with its truth imbued.
584 THE DIVINE COMEDY.
My Lady, who in my anxiety ^o |
Beheld me much perplexed, said : " From that point \
Dependent is the heaven and nature all. ■
Behold that circle most conjoined to it, .
And know thou, that its motion is so swift -\
Through burning love whereby it is spurred on." 45 i
And I to her : " If the world were arranged j
In the order which I see in yonder wheels,
What's set before me would have satisfied me ;
But in the world of sense we can perceive
That evermore the circles are diviner so |
As they are from the centre more remote J
Wherefore if my desire is to be ended
In this miraculous and angelic temple,
That has for confines only love and light, .
To hear behoves me still how the example 55 .'
And the exemplar go not in one fashion,
Since for myself in vain I contemplate it." 3
" If thine own fingers unto such a knot \
Be insufficient, it is no great wonder, \
So hard hath it become for want of trying." 60 i
My Lady thus ; then said she : " Do thou take
What I shall tell thee, if thou wouldst be sated,
And exercise on that thy subtlety.
The circles corporal are wide and narrow
According to the more or less of virtue
Which is distributed through all their parts.
The greater goodness works the greater weal,
The greater weal the greater body holds,
If perfect equally are all its parts.
Therefore this one which sweeps along with it
The universe sublime, doth correspond
Unto the circle which most loves and knows.
On which account, if thou unto the virtue
Apply thy measure, not to the appearance
Of substances that unto thee seem round,
Thou wilt behold a marvellous agreement,
Of more to greater, and of less to smaller,
In every heaven, with its Intelligence."
Even as remaineth splendid and serene
The hemisphere of air, when Boreas
Is blowing from that cheek where he is mildest.
Because is purified and resolved the nack
That erst disturbed it, till the welkin laughs
With all the beauties of its pageantry ;
PARADISO, XXVIIL 585
Thus did I likewise, after that my Lady 8s
Had me provided with her clear response,
And like a star in heaven the truth was seen.
And soon as to a stop her words had come,
Not otherwise does iron scintillate
When molten, than those circles scintillated. 9«
Their coruscation all the sparks repeated,
And they so many were, their number makes
More millions than the doubling of the chess.
I heard them sing hosanna choir by choir
To the fixed point which holds them at the Ubi^ 95
And ever will, where they have ever been.
And she, who saw the dubious meditations
Within my mind, " The primal circles," said,
" Have shown tliee Seraphim and Cherubim.
Thus rapidly they follow their own bonds, 100
To be as like the point as most they can.
And can as far as they are high in vision.
Those other Loves, that round about them go,
Thrones of the countenance divine are called,
Because they terminate the primal Triad. k>s
And thou shouldst know that they all have delight
As much as their own vision penetrates
The Truth, in which all intellect finds rest.
From this it may be seen how blessedness
Ls founded in the faculty which sees, «o
And not in that which loves, and follows next;
And of this seeing merit is the measure,
Which is brought forth by grace, and by good will ; ,
Thus on from grade to grade doth it proceed.
The second Triad, which is germinatmg ns
In such wise in this sempiternal spring,
That no nocturnal Aries despoils,
Perpetually hosanna warbles forth
With threefold melody, that sounds in three
Orders of joy, with which it is intrined. 130
The three Divine are in this hierarchy.
First the Dominions, and the Virtues next ;
And the third order is that of the Powers.
Then in the dances twain penultimate
The Principalities and Archangels wheel ; »5
The last is wholly of angeiic sports.
These orders upward all of them are gazing.
And downward so prevail, that unto God
They all attracted are and all attract
586 THE DIVINE COMEDY.
And Dionysius with so great desire
To contemplate these Orders set himself,
He named them and distinguished them as I do.
But Gregory afterwards dissented from him ;
Wherefore, as soon as he unclosed his eyes
Within this heaven, he at himself did smile.
And if so much of secret truth a mortal
Proffered on earth, I would not have thee marvel,
For he who saw it here revealed it to him.
With much more of the truth about these circles."
CANTO XXIX.
At what time both the children of Latona,
Surmounted by the Ram and by the Scales,
Together make a zone of the horizon.
As long as from the time the zenith holds them
In equipoise, till from that girdle both
Changing their hemisphere disturb the balance,
So long, her face depicted with a smile,
Did Beatrice keep silence while she gazed
Fixedly at the point which had o'ercome me.
Then she began : " I say, and I ask not
What thou dost wish to hear, for I have seen it
Where centres every When and every Ubi.
Not to acquire some good unto himself,
. Which is impossible, but that his splendour
In its resplendency may say, ' Subsisto^
In his eternity outside of time,
Outside all other limits, as it pleased him.
Into new Loves the Eternal Love unfolded.
Nor as if torpid did he lie before ;
For neither after nor before proceeded
The going forth of God upon these waters.
Matter and Form unmingled and conjoined
Came into being that had no defect,
E'en as three arrows from a three-stringed bow. '%
And as in glass, in amber, or in crystal as
A sunbeam flashes so, that from its coming
To its full being is no interval.
So from its Lord did the triform effect
Ray forth into its being all together, w
Without discrimination of beginning. ja
PARADISO, XXIX. 587
Order was con-created and constructed
In substances, and summit of the world
Were those wherein the pure act was produced.
Pure potentiaHty held the lowest part ;
Midway bound potentiality with act 35
Such bond that it shall never be unbound.
Jerome has written unto you of angels
Created a long lapse of centuries
Or ever yet the other world was made ;
But written is this truth in many places 4«
By writers of the Holy Ghost, and thou
Shalt see it, if thou lookest well thereat.
And even reason seeth it somewhat,
For it would not concede that for so long
Could be the motors without their perfection. 4S
Now dost thou know both where and when these Loves
Created were, and how ; so that extinct
In thy desire already are three fires.
Nor could one reach, in counting, unto twenty
So swiftly, as a portion of these angels . $•
Disturbed the subject of your elements.
The rest remained, and they began this art
Which thou discemest, with so great delight
That never from their circling do they cease.
The occasion of the fall was the accursed si
Presumption of that One, whom thou hast seen
By all the burden of the world constrained.
Those whom thou here beholdest modest were
To recognise themselves as of that goodness
Which made them apt for so much understanding ; 60
On which account their vision was exalted
By the enlightening grace and their own merit,
So that they have a full and steadfast will.
I would not have thee doubt, but certain be,
'Tis meritorious to receive this grace, 65
According as the affection opens to it.
Now round about in this consistory •
Much mayst thou contemplate, if these my words
Be gathered up, without all further aid.
But since upon the earth, throughout your schools, 70
They teach that such is the angelic nature
That it doth hear, and recollect, and will,
More will I say, that thou mayst see unmixed
The truth that is confounded there below,
Equivocating in such like prelections. 7S
588 THE DIVINE COMEDY.
These substances, since in God's countenance
They jocund were, turned not away their sight
From tliat wherefrom not anything is hidden ]
Hence they have not their vision intercepted
By object new, and hence they do not need
To recollect, through interrupted thought
So that below, not sleeping, people dream,
Believing they speak truth, and not believing ;
And in the last is greater sin and shame.
Below you do not journey by one path
Philosophising ; so transporteth you
Love of appearance and the thought thereof.
And even this above here is endured
With less disdain, than when is set aside
The Holy Writ, or when it is distorted.
They think not there how much of blood it costs
To sow it in the world, and how he pleases
Who in humility keeps close to it.
Each striveth for appearance, and doth make
His own inventions ; and these treated are
By preachers, and the Evangel holds its peace.
One sayeth that the moon did backward turn.
In the Passion of Christ, and interpose herself
So that the sunlight reached not down below ;
And lies ; for of its own accord the light
Hid itself; whence to Spaniards and to Indians,
As to the Jews, did such eclipse respond.
Florence has not so many Lapi and Bindi
As fables such as these, that every year
Are shouted from the pulpit back and forth,
In- such wise that the lambs, who do not know,
Come back from pasture fed upon the wind,
And not to see the harm doth not excuse them.
Christ did not to his first disciples say,
' Go forth, and to the world preach idle tales,'
But unto them a true foundation gave ;
And thifi so loudly sounded from their lips,
That, in the warfare to enkindle Faith,
They made of the Evangel shields and lances.
Now men go forth with jests and drolleries
To preach, and if but well the people laugh,
The hood puffs out, and nothing more is asked.
But in the cowl there nestles such a bird.
That, if the common people were to see it,
'I'hey would perceive what pardons they confide in.
PAKADISO, XXX. 589
For which so great on earth has grown the folly,
That, without proof of any testimony,
To each indulgence they would flock together.
By this Saint Anthony his pig doth fatten,
And many others, who are worse than pigs, 125
Paying in money without mark of coinage.
But since we have digressed abundantly,
Turn back thine eyes forthwith to the right path.
So that the way be shortened with the time.
This nature doth so multiply itself 130
In numbers, that there never yet was speech
Nor mortal fancy that can go so far.
And if thou notest that which is revealed
By Daniel, thou wilt see that in his thousands
Number determinate is kept concealed. 13s
The primal light, that all irradiates it.
By modes as many is received therein.
As are the splendours wherewith it is mated.
Hence, inasmuch as on the act conceptive
The affection followeth, of love the sweetness uo
Therein diversely fervid is or tepid.
The height behold now and the amplitude
Of the eternal power, since it hath made
Itself so many miiTors, where 'tis broken,
One in itself remaining as before." 14s
CANTO XXX.
Perchance six thousand miles remote from us
Is glowing the sixth hour, and now this world
Inclines its shadow almost to a level,
When the mid-heaven begins to make itself
So deep to us, that here and there a star s
Ceases to shine so far down as this depth.
And as advances bright exceedingly
The handmaid of the sun, the heaven is closed
Light after light to the most beautiful ;
Not otherwise the Triumph, which for ever »•
Plays round about the point that vanquished me,
Seeming enclosed by what itself encloses,
Little by little from my vision faded ;
Whereat to turn mine eyes on Beatrice
My seeing nothing and my love constrained me, '5
R R 2
Sqo THE DIVINE COMEDY.
If what has hitherto been said of her \
Were all concluded in a single praise, i
Scant would it be to serve the present turn. j
Not only does the beauty I beheld j
Transcend ourselves, but truly I believe «o ;
Its Maker only may enjoy it all.
Vanquished do I confess me by this passage ■
More than by problem of his theme was ever
O'ercome the comic or the tragic poet ; !
For as the sun the sight that trembles most, n \
Even so the memory of that sweet smile
My mind depriveth of its very self \
From the first day that I beheld her face \
In this life, to the moment of this look, j
The sequence of my song has ne'er been severed ; y^ y
But now perforce this sequence must desist j
From following her beauty with my verse, '
As every artist at his uttermost. ^
Such as I leave her to a greater fame
Than any of my trumpet, which is bringing 35
Its arduous matter to a final close.
With voice and gesture of a perfect leader
She recommenced : " We from the greatest body
Have issued to the heaven that is pure light ;
Light intellectual replete with love,
Love of true good replete with ecstasy.
Ecstasy that transcendeth every sweetness.
Here shalt thou see the one host and the other
Of Paradise, and one in the same aspects
Which at the final judgment thou shalt see."
Even as a sudden lightning that disperses
The visual spirits, so that it deprives
The eye of impress from the strongest objects
Thus round about me flashed a living light,
And left me swathed around with such a veil
Of its effulgence, that I nothing saw.
* Ever the Love which quieteth this heaven
Welcomes into itself with such salute,
To make the candle ready for its flame."
No sooner had within me these brief words
An entrance found, than I perceived myself
To be uplifted over my own power.
And I with vision new rekindled me.
Such that no light whatever is so pure
But that mine eyes were fortified against it
PARADISO, XXX. 591
And light I saw in fashion of a river
Fulvid with its effulgence, 'twixt two banks
Depicted with an admirable Spring.
Out of this river issued living sparks,
And on all sides sank down into the flowers, 6s
Like unto rubies that are set in gold ;
And then, as if inebriate with the odours,
They plunged again into the wondrous torrent,
And as one entered issued forth another.
" The high desire, that now inflames and moves thee 7<>
To have intelligence of what thou seest,
Pleaseth me all the more, the more it swells.
But of this water it behoves thee drink
Before so great a thirst in thee be slaked."
Thus said to me the sunshine of mine eyes ; 7S
And added : " The river and the topazes
Going in and out, and the laughing of the herbage.
Are of their truth foreshadowing prefaces ;
Not that these things are difficult in themselves,
But the deficiency is on thy side, 80
For yet thou hast not vision so exalted."
There is no babe that leaps so suddenly
With face towards the milk, if he awake
Much later than his usual custom is.
As I did, that I might make better mirrors 8.s
Still of mine eyes, down stooping to the wave
Which flows that we therein be better made.
And even as the penthouse of mine eyelids
Drank of it, it forthwith appeared to me
Out of its length to be transformed to round. 90
Then as a folk who have been under masks
Seem other than before, if they divest
The semblance not their own they disappeared in.
Thus into greater pomp were changed for me
The flowerets and the sparks, so that I saw 95
Both of the Courts of Heaven made manifest.
O splendour of God ! by means of which I saw
The lofty triumph of the realm veracious,
Give me the power to say how it I saw !
There is a light above, which visible »<»
Makes the Creator unto every creature.
Who only in beholding Him has peace,
And it expands itself in circular form
To such extent, that its circumference
Would be too large a girdle for the sun. sog
592 7HE DIVINE COMEDY.
The semblance of it is all made of rays
Reflected from the top of Primal Motion,
Which takes therefrom vitality and power
And as a hill in water at its base
Mirrors itself, as if to see its beauty "«
When affluent most in verdure and in flowers,
So, ranged aloft all round about the light,
Mirrored I saw in more ranks than a thousand
All who above there have from us returned
And if the lowest row collect within it "S
So great a light, how vast the amplitude
Is of this Rose in its extremest leaves !
My vision in the vastness and the height
Lost not itself, but comprehended all
The quantity and quality of that gladness, '20
There near and far nor add nor take away ;
For there where God immediately doth govern,
The natural law in naught is relevant.
Into the yellow of the Rose Eternal
That spreads, and multiplies, and breathes an odour 125
Of praise unto the ever-vernal Sun,
As one who silent is and fain would speak.
Me Beatrice drew on, and said : " Behold „ I
Of the white stoles how vast the convent is ! t^yv^J^-v/^^Jvt^A
Behold how vast the circuit of our city ! 130
Behold our seats so filled to overflowing.
That here henceforward are few people wanting !
On that great throne whereon thine eyes are fixed
For the crown's sake already placed upon it.
Before thou suppest at this wedding feast 13s
Shall sit the soul (that is to be Augustus
On earth) of noble Henry, who shall come
To redress Italy ere she be ready.
Blind covetousness, that casts its spell upon you,
Has made you like unto the little child, ho
Who dies of hunger and drives oft" the nurse.
And in the sacred forum then shall be
A Prefect such, that openly or covert
On the same road he will not walk with him.
But long of God he will not be endured us
In holy oflFice ; he shall be thrust down
Where Simon Magus is for his deserts,
And make him of Alagna lower go ! "
PARADISO, XXXI.
593
CANTO XXXI.
In fashion then as of a snow-white rose , ,
Displayed itself to me the saintly host, 'f>
Whom Christ in his own blood had made his bride,
But the other host, that flying sees and sings
The glory of Him who doth enamour it,
And the goodness that created it so noble,
Even as a swarm of bees, that sinks in flowers
One moment, and the next returns again
To where its labour is to sweetness turned,
Sank into the great flower, that is adorned
With leaves so many, and thence reascended
To where its love abideth evermore.
Their faces had they all of living flame,
And wings of gold, and all the rest so white
No snow unto that limit doth attain.
From bench to bench, into the flower descending,
They carried something of the peace and ardour
Which by the fanning of their flanks they won.
Nor did the interposing 'twixt the flower
And what was o'er it of such plenitude
Of flying shapes impede the sight and splendour;
Because the light divine so penetrates
The universe, according to its merit.
That naught can be an obstacle against it.
This realm secure and full of gladsomeness,
Crowded with ancient people and with modern,
Unto one mark had all its look and love.
0 Trinal T^ight, that in a single star " -^^ - A^ -
Sparkling upon their sight so satisfies them, / '
Look down upon our tempest here below ! ^
If the barbarians, coming from some region
That every day by Helice is covered.
Revolving with her son whom she delights in,
Beholding Rome and all her noble works,
Were wonder-struck, what time the Lateran
Above all mortal things was eminent, —
1 who to the divine had from the human,
From time unto eternity, had come,
From Florence to a people just and sane,
35
•1
594 THE DIVINE COMEDY.
With what amazement must I have been filled ! 4c j
Truly between this and the joy, it was ;
My pleasure not to hear, and to be mute. \
And as a pilgrim who delighteth him :
In gazing round the temple of his vow,
And hopes some day to retell how it was, 4s j
So through the living light my way pursuing \
Directed I mine eyes o'er all the ranks, :
Now up, now down, and now all round about. ;
Faces I saw of charity persuasive, '
Embellished by His light and their own smile, 50 !
And attitudes adorned with every grace.
The general form of Paradise already \
My glance had comprehended as a whole, \
In no part hitherto remaining fixed, '
And round I turned me with rekindled wish ss ■
My Lady to interrogate of things i
Concerning which my mind was in suspense. ]
One thing I meant, another answered me ; \
I thought I should see Beatrice, and saw \
An Old Man habited like the glorious people. 60 1
O erflowing was he in his eyes and cheeks ■
With joy benign, in attitude of pity j
As to a tender father is becoming. \
And " She, where is she ? " instantly I said ; i
Whence he : " To put an end to thy desire, «s \
Me Beatrice hath sent from mine own place. <
And if thou lookest up to the third round ^
Of the first rank, again shalt thou behold her
Upon the throne her merits have assigned her."
Without reply I lifted up mine eyes,
And saw her, as she made herself a crown
Reflecting from herself the eternal rays.
Not from that region which the highest thunders
Is any mortal eye so far removed.
In whatsoever sea it deepest sinks,
As there from Beatrice my sight ; but this
Was nothing unto me ; because her image
Descended not to me by medium blurred.
" O Lady, thou in whom my hope is strong.
And who for my salvation didst endure
In Hell to leave the imprint of thy feet,
Of whatsoever things I have beheld,
As coming from thy power and from thy goodness
I recognise the virtue and the grace.
PARADISO, XXXI. S9S
Thou from a slave hast brought me unto freedom, 85
By all those ways, by all the expedients,
Whereby thou hadst the power of doing it.
Preserve towards me thy magnificence,
So that this soul of mine, which thou hast healed.
Pleasing to thee be loosened from the body." ?= j
Thus I implored ; and she, so far away,
Smiled, as it seemed, and looked once more at me ;
Then unto the eternal fountain turned.
And said the Old Man holy : " That thou mayst
Accomplish perfectly thy journeying, 95
Whereunto prayer and holy love have sent me, j
Fly with thine eyes all round about this garden ; ]
For seeing it will discipline thy sight
Farther to mount along the ray divine. /
And she, the Queen of Heaven, for whom I burn ^ ■^-'•x-oys^-v./i iooYv'on^tva^
Wholly with love, will grant us every grace, \.
Because that I her faithful Bernard am."
As he who peradventure from Croatia
Cometh to gaze at our Veronica, J y , ,' . . i
Who through its ancient fame is never sa^a,"^ '""^'■^ «>s.. ' ^
But says in thought, the while it is displayed, "^"^'^P *,^x,^^^ v^w^ J J^j^
"My Lord, Christ Jesus, God of very God, yp^cj \ ^
Now was your semblance made like unto this? \ '"^^ •
Even such was I while gazing at the living
Charity of the man, who in this world no
By contemplation tasted of that peace,
"Thou son of grace, this jocund life," began he,
" Will not be known to thee by keeping ever
Thine eyes below here on the lowest place ;
But mark the circles to the most remote, hj j
Until thou shalt behold enthroned the Queen ^
To whom this realm is subject and devoted."
I lifted up mine eyes, and as at morn
The oriental part of the horizon
Surpasses that wherein the sun goes down, iw
Thus, as if going with mine eyes from vale
To mount, I saw a part in the remoteness
Surpass in splendour all the other front.
And even as there where we await the pole
That Phaeton drove badly, blazes more i?5
The Ught, and is on either side diminished,
So likewise that pacific oriflamme
Gleamed brightest in the centre, and each side
In equal measure did the flame abate.
5o6 THE DIVINE COMEDY.
And at that centre, with their wings expanded,
More than a thousand jubilant Angels saw I,
Each differing in effulgence and in kind.
I saw there at their sports and at their songs
A beauty smiling, which the gladness was
Within the eyes of all the other saints ;
And if I had in speaking as much wealth
As in imagining, I should not dare
To attempt the smallest part of its delight
Bernard, as soon as he beheld mine eyes
Fixed and intent upon its fervid fervour,
His own with such affection turned to her
That it made mine more ardent to behold.
CANTO XXXII.
Absorbed in his delight, that contemplator /a^v * iVvy.^,t5.-\ i
Assumed the willing office of a teacher, \
And gave beginning to these holy words :
" The wound that Mary closed up and anointed, !
She at her feet who is so beautiful, 5 \
She is the one who opened it and pierced it. ' , ,^j •
Within that order which the third seats make j
Is seated Rachel, lower than the other, |
With Beatrice, in manner as thou seest. \
Sarah, Rebecca, Judith, and her who was ^ a 0 ^ \ t «» I
Ancestress of the Singer, who for dole ^"^^^^^ • >J'— ^ - J
Of the misdeed said, ' Miserere met,' ^
Canst thou behold from seat to seat descending j
Down in gradation, as with each one's name /
1 through the Rose go down from leaf to leaf »s |
And downward from the seventh row, even as |
Above the same, succeed the Hebrew women, I
Dividing all the tresses of the flower ; |
Because, according to the view which Faith
In Christ had taken, these are the partition
By which the sacred stairways are divided.
Upon this side, where perfect is the flower
With each one of its petals, seated are
I'hose who believed in Christ who was to come.
Upon the other side, where intersected
With vacant sj)aces are the semicircles,
Are those who looked to Christ already come.
il
PARADISO, XXXII. 597
And as, upon this side, the glorious seat
Of the Lady of Heaven, and the other seats
Below it, such a great division make, jo
So opposite doth that of the great John, - } ^^ V»Lt)J|p\A><iA
Who, ever holy, desert and martyrdom u
Endured, and afterwards two years in Hell,
And under him thus to divide were chosen
Francis, and Benedict, and Augustine, 33
And down to us the rest from round to round.
Behold now the high providence divine ;
For one and other aspect of the Faith
In equal measure shall this garden fill.
And know that downward from that rank which cleaves 40
Midway the sequence of the two divisions,
Not by their proper merit are they seated ;
But by another's under fixed conditions ;
For these are spirits one and all assoiled
Before they any true election had. 45
Well canst thou recognise it in their faces,
And also in their voices puerile.
If thou regard them well and hearken to them.
Now doubtest thou, and doubting thou art silent ;
But I will loosen for thee the strong bond so
In which thy subtile fancies hold thee fast.
Within the amplitude of this domain
No casual point can possibly find place.
No more than sadness can, or thirst, or hunger ;
For by eternal law has been established ss
Whatever thou beholdest, so that closely
The ring is fitted to the finger here.
And therefore are these people, festinate
Unto true life, not sine causa here
More and less excellent among themselves. ^
The King, by means of whom this realm reposes
In so great love and in so great delight
That no Avill ventureth to ask for more,
In his own joyous aspect every mind
Creating, at his pleasure dowers with grace 6s
Diversely ; and let here the effect suffice.
And this is clearly and expressly noted
For you in Holy Scripture, in those twins
Who in their mother had their anger roused.
According to the colour of the hair, r>
Therefore, with such a grace the light supreme
Consenteth that they worthily be crowned.
5«)>5' THE DIVINE COMEDY.
Without, then, any merit of their deeds, 1
Stationed are they in different gradations, \
Differing only in their first acuteness. 75 ]
'Tis true that in the early centuries, '-
With innocence, to work out their salvation '\
Sufficient was the faith of parents only. ;
After the earlier ages were completed, '
Behoved it that the males by circumcision Soj
Unto their innocent wings should virtue add ; j
But after that the time of grace had come i
Without the baptism absolute of Christ, :
Such innocence below there was retained. , |
Look now into the face that unto Christ -^y^/^ory-^ ssi
Hath most resemblance ; for its brightness on^y
Is able to prepare thee to see Christ." ;
On her did I behold so great a gladness \
Rain down, borne onward in the holy minds
Created through that altitude to fly.
That whatsoever I had seen before
Did not suspend me in such admiration.
Nor show me such similitude of God.
And the same Love that first descended there,
''''Ave Maria, gratia plena" singing.
In front of her his wings expanded wide.
Unto the canticle divine responded
From every part the court beatified,
So that each sight became serener for it.
" O holy father, who for me endurest
To be below here, leaving the sweet place
In which thou sittest by eternal lot.
Who is the Angel that with so much joy
Into the eyes is looking of our Queen,
Enamoured so that he seems made of fire ?"
Thus I again recourse had to the teaching
Of that one who delighted him in Mary
As doth the star of morning in the sun.
And he to me : " Such gallantry and grace
As there can be in Angel and in soul,
All is in him ; and thus we fain would have it ;
Because he is the one who bore the palm
Down unto Mary, when the Son of God
To take our burden on himself decreed.
But now come onward with thine eyes, as I
Speaking shall go, and note the great patricians
Of this most just and merciful of empires.
i
k..\.
PARADTSO, XXXIL S99
Those two that sit above there most enrapture
As being very near unto Augusta,
Are as it were the two roots of this Rose. «ac
He who upon the left is near her placed .^^^^/j,,,.^^^
The father is, by whose audacious taste ,
The human species so much bitter tastes.
Upon the right thou seest that ancient father '
Of Holy Church, into whose keeping Christ hK •» kKj^''^
The keys committed of this lovely flower.
And he who all the evil days beheld, ^ ^.
Before his death, of her the beauteous bride ^>w->^> -J^-r^X LA>a.'»^V
Who with the spear and with the nails was woHj^
Beside him sits, and by the other rests 130
That leader under whom on manna lived C\''\> %<uw^
The people ingrate, fickle, and stiff-necked. . 4 , L- C\
Opposite Peter seest thou Anna seated, . v^^^sX/WLv k ^-^ '^^ vvcvs
So well content to look upon her daughter, \
Her eyes she moves not while she sings Hosanna. ,13s
And opposite the eldest household father
Lucia sits, she who thy Lady moved
When to rush downward thou didst bend thy brows.
But since the moments of thy vision fly,
Here will we make full stop, as a good tailor uc
\ Who makes the gown according to his cloth, 1
And unto the first I>ove will turn our eyes,
That looking upon Him thou penetrate
As far as possible through his effulgence.
Truly, lest peradventure thou recede, m>
Moving thy wings believing to advance,
By prayer behoves it that grace be obtained ;
Grace from that one who has the power to aid thee ;
And thou shalt follow me with thy aff^ection
That from my words thy heart turn not aside." is*" j
And he began this holy orison.
6po THE DIVINE COMEDY.
CANTO XXXIII.
** Thou Virgin Mother, daughter of thy Son,
Humble and high beyond all other creature,
The limit fixed of the eternal counsel.
Thou art the one who such nobility
To human nature gave, that its Creator
Did not disdain to make himself its cieature.
Within thy womb rekindled was the love,
By heat of which in the eternal peace
After such wise this flower has germinated.
Here unto us thou art a noonday torch
Of charity, and below there among mortals
Thou art the living fountain-head of hope.
Lady, thou art so great, and so prevailing,
That he who wishes grace, nor runs to thee,
His aspirations without wings would fly.
Not only thy benignity gives succour
To him who asketh it, but oftentimes
Forerunneth of its own accord the asking.
In thee compassion is, in thee is pity,
In thee magnificence ; in thee unites
Whate'er of goodness is in any creature.
Now doth this man, who from the lowest depth
Of the universe as far as here has seen
One after one the spiritual lives,
Supplicate thee through grace for so much power
That with his eyes he may uplift himself
Higher towards the uttermost salvation.
And I, who never burned for my own seeing
More than I do for his, all of my prayers
Proffer to thee, and pray they come not short,
That thou wouldst scatter from him every cloud
Of his mortality so with thy prayers,
That the Chief Pleasure be to him displayed.
Still farther do I pray thee, Queen, who canst \
Whate'er thou wilt, that sound thou mayst preserve ss , \
After so great a vision his affections. -M^
Let thy protection conquer human movements ; wi
See Beatrice and all the blessed ones \
My prayers to second clasp their hands to thee I"
PARADISO, XXXIII. 6oi
'J'he eyes beloved and revered of God, 40
Fastened upon the speaker, showed to us
How grateful unto her are prayers devout ;
Then unto the Eternal Light they turned,
On which it is not credible could be
By any creature bent an eye so clear. 4»
And I, who to the end of all desires
Was now approaching, even as I ought
The ardour of desire within me ended.
Bernard was beckoning unto me, and smiling,
That I should upward look ; but I already sb
. Was of my own accord such as he wished ;
Because my sight, becoming purified,
Was entering more and more into the ray
Of the High Light which of itself is true.
From that time forward what I saw was greater s
Than our discourse, that to such vision yields,
And yields the memory unto such excess.
Even as he is who seeth in a dream,
And after dreaming the imprinted passion
Remains, and to his mind the rest returns not, «o
Even such am I, for almost utterly
Ceases my vision, and dis^tilleth yet
Within my heart the sweetness bom of it ;
Even thus the snow is in the sun unsealed.
Even thus upon the wind in the light leaves <s
Were the soothsayings of the Sibyl lost.
0 Light Supreme, that dost so far uplift thee
From the conceits of mortals, to my mind
Of what thou didst appear re-lend a little,
And make my tongue of so great puissance, -jo
That but a single sparkle of thy glory
It may bequeath unto the future people ;
For by returning to my memory somewhat,
And by a little sounding in these verses.
More of thy victory shall be conceived ! js
1 think the keenness of the living ray
Which I endured would have bewildered me,
If but mine eyes had been averted from it ;
And I remember that I was more bold
On this account to bear, so that I joined ••
My aspect with the Glory Infinite.
O grace abundant, by which I presumed
To fix my sight upon the Light Eternal,
So that the seeing I consumed therein !
6o2 THE DIVINE COMEDY.
I saw that in its depth far down is lying
Bound up with love together in one volume,
What through the universe in leaves is scattered ;
Substance, and accident, and their operations.
All interfused together in such wise
That what I speak of is one simple light.
The universal fashion of this knot
Methinks I saw, since more abundantly
In saying this I feel that I rejoice.
One moment is more lethargy to me,
Than five and twenty centuries to the emprise
That startled Neptune with the shade of Argo !
My mind in this wise wholly in suspense,
Steadfast, immovable, attentive gazed,
And evermore with gazing grew enkindled.
In presence of that light one such becomes,
That to withdraw therefrom for other prospect
It is impossible he e'er consent ;
Because the good, which object is of will,
Is gathered all in this, and out of it
That is defective which is perfect there.
Shorter henceforward will my language fall
Of what I yet remember, than an infant's
Who still his tongue doth moisten at the breast.
Not because more than one unmingled semblance
Was in the living light on which I looked,
For it is always what it was before ;
But through the sight, that fortified itself
In me by looking, one appearance only
, To me was ever changing as I changed.
Within the deep and luminous subsistence
Of the High Light appeared to me three circles, '.
Of threefold colour and of one dimension.
And by the second seemed the first reflected
As Iris is by Iris, and the third
Seemed fire that equally from both is breathed.
O how all speech is feeble and falls short
Of my conceit, and this to what I saw
Is such, 'tis not enough to call it little !
O Light Eteme, sole in thyself that dwellest,
Sole knowest thyself, and, known unto thyself
And knowing, lovest and smilest on thyself !
That circulation, which being thus conceived
Appeared in thee as a reflected light,
When somewhat contemplated by mine eyes,
PARADISO, XXXni. 603
Within itself, of its own very colour 130
Seemed to me painted with our effigy,
Wherefore my sight was all absorbed therein.
\s the geometrician, who endeavours
To square the circle, and discovers not,
By taking thought, the principle he wants, 135
Even such was I at that new apparition ;
I wished to see how the image to the circle
Conformed itself, and how it there finds place ;
But my own wings were not enough for this,
Had it not been that then my mind there smote mo
A flash of lightning, wherein came its wish.
Here vigour failed the lofty fantasy :
But now was turning my desire and will.
Even as a wheel that equally is moved,
The Love which moves the sun and the other stars. «45
^n^
NOTES TO PARADISO.
NOTES TO PARADISO.
CANTO I.
I. Dante's theory of the universe is
the old one, which made the earth a
stationary central point, around which
all the heavenly bodies revolved ; a
theoiy, that, according to Milton, Par.
Lost, VIII. 15, astonished even Adam
in Paradise : —
" When I behold this goodly frame, this world,
Of heaven and earth consisting, and compute
Their magnitudes ; this earth, a spot, a grain,
An atom, with the firmament compared
And all her numbered stars, that seem to roll
• Spaces incomprehensible (for such
Their distance argues, and their swift return
DiurnaP, merely to officiate light
Round this opacous earth, this punctual spot,
One day and night ; in all their vast survey
Useless besides ; reasoning I oft admire.
How Nature, wise and frugal, could commit
Such disproportions, with superfluous hand
So many nobler bodies to create.
Greater so manifold, to this one use.
For aught appears, and on their orbs impose
Such restless revolution day by day
Repented ; while the sedentary earth,
That better might with far less compass move.
Served by more noble than herself, attains
Her end without least motion, and receives,
As tribute, such a sumless journey brought
Of incorporeal speed, her warmth and light, —
Speed, to describe whose swiftness number
fails."
The reply that Raphael makes to
'•our general ancestor," may be ad-
dressed to every reader of the Para-
dise : —
" Whether the sun, predominant in heaven,
Rise on the earth, or earth rise on the sun ;
He from the east his flaming road begin.
Or she from west her silent course advance,
With inoffensive pace that spinning sleeps
On her soft axle ; while she paces even.
And bears thee soft with the smooth air along ;
Solicit not thy thoughts with matters hid."
Thus, taking the earth as the central
f)mt, and speaking of the order of the
en Heavens, Dante says, Convito, II. 4:
" The first is that where the Moon is ;
the second is that where Mercury is ;
the third is that where Venus is ; the
fourth is that where the Sun is ; the
fifth is that where Mars is ; the sixth
is that where Jupiter is ; the seventh is
that where Saturn is ; the eighth is that
of the Stars ; the ninth is not visible,
save by the motion mentioned above,
and is called by many the Crystalline :
that is, diaphanous, or wholly trans-
parent. Beyond all these, indeed, the
Catholics place the Empyrean Heaven ;
that is to say, the Heaven of flame, or
luminous ; and this they suppose to be
immovable, from having within itself,
in every part, that which its matter de-
mands. And this is the cause why the
Pritnum Mobile has a very swift mo-
tion ; from the fervent longing which
each part of that ninth heaven has to be
conjoined with that Divinest Heaven,
the Heaven of Rest, which is next to
it, it revolves therein with so great
desire, that its velocity is almost in-
comprehensible ; and quiet and p>eace-
ful is the place of that supreme Deity,
who alone doth perfectly see himself."
Of the symbolism of these Heavens
he says, Convito, H. 14: "As narrated
above, the seven Heavens nearest to us
are those of the Planets ; and above
these are two movable Heavens, and
one motionless oyer all. To the first
seven correspond the seven sciences of
the Trivium and Ouadrivium ; that is.
Grammar, Dialectics, Rhetoric, Arith-
metic, Music, Geometry, and Astro-
logy. To the eighth, that is, to the
starry sphere, Natural Science, called
Physics, corresponds, and the first
science which is called Metaphysics ;
and to the ninth sphere corresponds
Moral Science ; and to the Heaven of
Rest, the Divine Science, which is
called Theology."
6o8
NOTES TO PARADISO.
The details of these correspondences
will be given later in iheir appropriate
places.
These Ten Heavens are the heavens
of the Paradiso ; nine of them revolv-
ing about the earth as a central point,
and the motionless Empyrean encircling
and containing all.
In the first Heaven, or that of the
Moon, are seen the spirits of those
who, having taken monastic vows, were
forced to violate them. In the second,
or that of Mercury, the spirits of those
whom desire of fame, incited to noble
deeds. In the third, or that of Venus,
the spirits of Lovers. In the fourth,
or that of the Sun, the spirits of Theo-
logians and Fathers of the Church.
In the fifth, or that of Mars, the spirits
of Crusaders and those who died for
the true Faith. In the sixth, or that
of Jupiter, the spirits of righteous Kings
and Ruiers. In the seventh, or that of
Saturn, the spirits of the Contemplative.
In the eighth, or that of the Fixed Stars
the Triumph of Christ. In the ninth,
or Primum Mobile, the Angelic Hier-
archies. In the tenth, or the Empyrean,
is the Visible Presence of God.
It must be observed, however, that
the lower spheres, in which the spirits
appear, are not assigned them as their
places or dwellings. They show them-
selves in these different places only to
indicate to Dante the different degrees
of glory which they enjoy, and to show
that while on earth they were under the
influence of the planets in which they
here appear. Dante expressly says, in
Canto IV. 28: —
** He of the Seraphim most absorWd in God,
Moses, and Samuel, and whichever John
Thou inayst select, I say, and even Mary,
Have not in any otiier heaven their thrones
Than have those spirits that just ap|>eared to
thee,
Nor of existence more or fewer years
But all make beautiful the i>rimal circle,
And have sweet life in different decrees,
By feeling more or less the eternal breath,
They showed themselves here, not because al-
lotted
This sphere has been to them, but to give sign
Of the celestial which is least exalted.
The threefold main division of the
Paradiso, indicated by a longer prelude,
or by a natural pause in the action of the
poem, is : — i. From Canto I. to Canto
X. 2. From Canto X. to Canto XXIII.
3. From Canto XX II I. to the end.
2. Wisdom of Solomon, i. 7 : " For the
spirit of the Lord filleth the world " ;
and Ecclesiasticus, xlii. 16 : " The sun
thatgiveth light looketh upon all things,
and the work thereof is full of the glory
of the Lord."
4. Tiie Empyrean. Milton, Par.
Lost, III. 57 : —
" From the pure Empyrean where he sits
High throned above all highth."
5. 2 Corinthians, xii. 2 : "I knew
a man in Christ about fourteen years
ago, (whether in the body, I cannot
tell ; or whether out of the body, I can-
not tell : God knoweth ;) such an one
caught up to the third heaven. And
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."
7. Convito, III. 2 : " Hence the
human soul, which is the noblest form
of those created under heaven, receiveih
more of the divine nature than any other.
And inasmuch as its being
depends upon God, and is preserved by
him, it naturally desires and wishes
to be united with God, in order tO'
strengthen its being." l
And again, Convito, III. 6 : " EachT
thing chiefly desireth its own perfection,
and in it quieteth every desire, and for
it is each thing desired. And this is
the desire which always maketh each
delight seem insufl^cient ; for in this
life is no delight so great that it can
satisfy the thirst of the soul, so that the
desire I speak of shall not remain in
our thoughts."
13. Chaucer, House of Fame, III
I : —
' God of science and of light,
Apollo I thorough thy grete might
This litel last boke now thou gye.
Aiid if that divine virtue thou
Wilte helpen me to showen now
That ill my hed ymarked is.
Thou shah yse mc go as blive
Unto the next laurer I »e,
And kysse it for ii is thy tre.
Nowe entrc in my brest anone>"
NOTES TO PARADISC.
6cg
19. Chaucer, Ballade in Commen-
iacion of Our Ladie, 12 : —
" O winde of grace ! now blowe unto my saile ;
O annate licour of Clio ! to write
My penne enspire, of that I woU indite."
20. Ovid, Met., VI., Croxall's Tr. :—
" When straight another pictures to their view
The Satyr's fate, whom angry Phoebus slew ;
Who, raised with high conceit, and puffed
with pride.
At his own pipe the skilful God defied.
Why do you tear me from myself, he cries ?
Ah, cruel ! must my skin be made the prize?
This for a silly pipe ? he roaring said,
Meanwhile the skin from off his limbs was
flayed."
And Chaucer, House of Fame, 139,
changing the sex of Marsyas : —
"And Mercia that lost hire skinne,
Bothe in the face, bodie, and chinne.
For that she would envyen, lo !
To pipen bette than Apollo."
36. A town at the foot of Parnassus,
dedicated to Apollo, and here used for
Apollo.
Cliaiicer, Quene Annelida and False
Arcite, 15 : —
" Be favorable eke thou, Polymnia !
On Parnassus that, with thy .susters glade
By Helicon, and not I'erre from Cirrha,
Singed, with voice memoriall, in the shade
Under the laurer, which that male not fade."
39. That point of the horizon where
the sun rises at the equinox ; and where
the Equator, the Zodiac, and the equi-
noctial Coiure meet, and form each a
cross with the Horizon.
41. The world is as wax, which the
sun softens and stamps with his seal.
44. "This word nhnost," says Buti,
" gives us to understand that it was not
the exact moment when the sun enters
Aries. "
60. Milton, Par. Lost, III. 593 : —
" Not all parts like, but all alike informed
With radiant light, as glowing iron with fire."
6i. Milton, Par. Lost, V. 310: —
" Seems another mom
Risen on mid-noon."
68. Glaucus, changed to a sea-god
by eating of the salt-meadow grass.
Ovid, Met., XIII. , Rowe's Tr. :—
" Restless I grew, and every place forsook,
And still upon the seas I bent my look.
Farewell for ever ! Farewell, land ! I said ;
And plungedamidst the waves my sinking head.
The gentle powers, who that low empire keep.
Received me as a brother of the deep ;
To Tethys, and to Ocean old, they pray
To purge my mortal earthy parts away."
" As Glaucus," says Buti, , " was
changed from a fisherman to a sea-god
by tasting of the grass that had that
power, so the human soul, tasting of
things divine, becomes divine."
73. Whether I were spirit only. 2
Corinthians, xii. 3: "Whether in the
body, or out of the body, I cannot tell ;
God knoweth."
One of the questions which exercised
the minds of the Fathers and the School-
men was, whether the soul were created
before the body or after it. Origen,
following Plato, supposes all souls to
have been created at once, and to await
their bodies. Thomas Aquinas combats
this opinion. Sum. Theol., I. Quaest.
cxviii. 3, and maintains, that "creation
and infusion are simultaneous in regard
to the soul." This seems also to be
Dante's belief. See Ptirg. XXV. 70: —
" The primal Motor turns to it well pleased
At so great art of nature, and inspires
A spirit new, with virtue all replete."
76. It is a doctrine of Plato that the
heavens are always in motion, seeking
the Soul of the World, which has no
determinate place, but is everywhere
diffused. See also Note i.
78. The music of the spheres.
Shakespeare, Merchant of Venice, V.
I : —
" Look, how the floor of heaven
Is thick inlaid with patines of bright gold ;
There's not the smallest orb which thou behold'st.
But in his motion like an angel sings,
Still quiring to the young-eyed cherubins
Such harmony is in immortal souls ;
But, whilst this muddy vesture of decay
Doth grossly close it in, we cannot hear it."
And Milton, Hymn on Chrisfs Na-
tivity : —
" Ring out, ye crystal spheres,
Once bless our human ears,
If ye have power to touch our senses m .
And let your silver chime
Move in melodious time ;
And let the bass of Heaven's deep orgai
blow ;
And, with your ninefold harmony,
Make up full consort to the angelic symphony.'
i.
6io
NOTES TO PARADISO.
Rixner, Handbuch der Geschichte der
Pfiilosophie, I. lOO, speaking of the ten
heavens, or the Lyre of Pythagoras,
says: "These ten celestial spheres are
arranged among themselves in an order
so mathematical and musical, that is so
harmonious, that the sphere of the fixed
stars, which is above the sphere of
Saturn, ^ives forth the deepest tone in
the music of the universe (the World-
Lyre strung with ten strings), and that
of the Moon the highest. "
Cicero, in his Vision of Scipio, inverts
the tones. He says, Edmonds's Tr. : —
' ' Which as I was gazing at in amaze-
ment, I said, as I recovered myself,
from whence proceed these sounds so
strong, and yet so sweet, that fill my
ears? ' The melody,' replies he, 'which
you hear, and which, though composed
in unequal time', is nevertheless divided
into regular harmony, is effected by the
impulse and motion of the spheres
themselves, which, by a happy temper
of sharp and grave notes, regularly pro-
duces various harmonic effects. Now
it is impossible that such prodigious
movements should pass in silence ; and
nature teaches that the sounds which
the spheres at one extremity utter must
be sharp, and those on the other ex-
tremity must be grave ; on which ac-
count, that highest revolution of the
star-studded heaven, whose motion is
more rapid, is carried on with a sharp
and quick sound ; whereas this of the
moon, which is situated the lowest, and
at the other extremity, moves with the
gravest sound. For the earth, the ninth
sphere, remaining motionlese, abides in-
variably in the innermost position, occu-
pying the central spot in the universe.
" ' Now these eight directions, two
of which have the same powers, effect
seven sounds, differing in their modula-
tions, which number is the connecting
principle of almost all things. Some
learned men, by imitating this harmony
with strings and vocal melodies, have
opened a way for their return to this
place : as all others have done, who,
endued with pre-eminent qualities, have
cultivated in their mortal life the pursuits
of heaven.
'* ' The ears of mankind, filled with
these liounds, have become deaf, fur of
all your senses it is the most blunted.
Thus, the people who live near the place
where the Nile rushes down from very
high mountains to the parts which are
called Catadupa, are destitute of the
sense of hearing, by reason of the great-
ness of the noise. Now this sound,
which is effected by the rapid rotation
of the whole system of nature, is so
powerful that human hearing cannot
comprehend it, just as you cannot look
directly upon the sun, because your
sight and sense are overcome by his
beams.' "
92. The region of fire. Brunetto
Latini, Tresor, Ch. CVIIL : "After the
zone of the air is placed the fourth
element. This is an orb of fire with-
out any moisture, which extends as far
as the moon, and surrounds this atmos-
phere in which we are. And know
that above the fire is first the moon,
and the other^stars, which are all of the
nature of fire. "
109. Milton, Par. Lost. V. 469 : —
" One Almighty is, from whom
All things proceed, and up to him return.
If not depraved from good ; created all
Such to perfection, one first matter all,
Endued with various forms, various degrees
Of substance, and, in things that live, ol life ;
But more refined, more spiritous, and pure.
As nearer to him placed, or nearer tending
Each in their several active spheres assigned,
'I'lU body up to spirit work, in bounds
Proportioned to each kind. So from the root
Sprmgs lighter the green stalk ; from thence the
leaves
More aery ; last, the bright consummate flower
Spirits odorous breathes ; flowers and their fruit,
Man's nourishment, by gradual scale sublimed.
To vital spirits aspire, to animal,
To intellectual ; give both life and sense.
Fancy and understanding : whence the soul
Reason receives, and reason is her being,
Discursive or intuitive."'
121. Filicaja's beautiful sonnet
Providence is thus translated by Leigh
Hunt : —
" Just as a nother, with sweet, pious face.
Yearns towards her little children fVom her
seat.
Gives one a kiss, another an embrace,
Takes this upon her knees, that on her feet :
And while from actions, looks, complaints
pretences,
She learns their feelings and their various
will,
To this a look, to that a word, dispenses.
And, whether stern or smiling, loves them
still :—
NOTES ro PARADISO.
6ii
So Providence for us, high, infinite,
Makes our necessities its watchful task,
Hearkens to all our prayers, helps all our
wants,
And even if it denies what seems our right.
Either denies because 'twould have us ask,
Or seems but to deny, or in denying grants."
122. The Empyrean, within which
the Primum Mobile revolves "with so
great desire that its velocity is almost
incomprehensible. "
141. Convito, III. 2: "The human
soul, ennobled by the highest power,
that is by reason, partakes of the divine
nature in the manner of an eternal In-
telligence ; because the soul is so en-
nobled by that sovereign power, and
denuded of matter, that the divine light
shines in it as in an angel ; and there-
fore man has been called by the philo-
sophers a divine animal."
CANTO II.
I. The Heaven of the Moon, in which
are seen the spirits of those who, having
taken monastic vows, were forced to
violate them.
In Dante's symbolism this heaven re-
presents the first science of the Trivium.
Convito, II. 14 : "I say that the heaven
of the Moon resembles Grammar ; be-
cause it may be compared therewith ; for
if the Moon be well observed, two things
are seen peculiar to it, which are not seen
in the other stars. One is the shadow
in it, which is nothing but the rarity of
its body, in which the rays of the sun
cannot terminate and be reflected as in
the other parts. The other is the varia-
tion of its brightness, which now shines
on one side, and now upon the other,
according as the sun looks upon it. And
Grammar has these two properties ;
since, on account of its infinity, the rays
of reason do not terminate in it in any
special part of its words ; and it shines
now on this side, and now on that, inas-
much as certain words, certain declina-
tions, certain constructions, are in use
which once were not, and many once
were which will be again. "
For the influences of the Moon, see
Canto III. Note 30.
The introduction to this canto is at
8oce a warning and an invitation. Balbi,
Life and Times of Dante, II. Ch. 15,
Mrs. Bunbury's Tr., says : —
" The last part of the Commedia,
which Dante finished about this time
(1320) is said to be the most
diflkult and obscure part of the whole
poem. And it is so ; and it would be in
vain for us to attempt to awaken in the
generality of readers that attention which
Dante has not been able to obtain for
himself. " Readers in general will always
be repulsed by the difficulties of its
numerous allegories, by the series of
heavens, arranged according to the now
forgotten Ptolemaic system, and more
than all by disquisitions on philosophy
and theology which often degenerate into
mere scholastic themes. With the ex-
ception of the three cantos relating to
Cacciaguida, and a i&vr other episodes
which recall us to earth, as well as those
verses in which frequently Dante's love
for Beatrice shines forth, the Paradiso
must not be considered as pleasant read-
ing for the general reader, but as an
especial recreation for those who find
there, expressed in sublime verse, those
contemplations that have been the sub-
jects of their philosophical and theological
studies But few will always be
the students of philosophy and theology,
and much fewer those who look upon
these sciences as almost one and the same
thing, pursued by two different methods ;
these, if I am not mistaken, will find in
Dante's Paradiso, a treasure of thought,
and the loftiest and most soothing words
of comfort, forerunners of the joys of
Heaven itself. Above all, the Paradiso
will delight those who find themselves,
when they are reading it, in a somewhat
similar disposition of mind to that of
Dante when he was writing it ; those in
short who, after having in their youth
lived in the world, and sought happiness
in it, have now arrived at maturity, old
age, or satiety, and seek by the means of
philosophy and theology to know as far
as possible of that other world on which
their hopes now rest. Philosophy is the
romance of the aged, and Religion the
only future history for us all. Both these
subjects of contemplation we find in
Dante's Paradiso, and pursued with a
rare modesty, not beyond the limits ot
our understanding, and with due sub-
6l2
NOTES TO PARADISO.
mission to the Divine Law which placed
these limits."
8. In the other parts of the poem "one
summit of Parnassus" has sufficed ; but
in this Minerva, Apollo, and the nine
Muses come to his aid, as wind, helms-
man, and compass.
1 1. The bread of the Angels is Know-
ledge or Science, which Dante calls the
"ultimate perfection." Convito, I. i : —
" Everything, impelled by the provi-
dence of its own nature, inclines towards
its own perfection ; whence, inasmuch
as knowledge is the ultimate perfection
of our soul, wherein consists our ultimate
felicity, we are all naturally subject to its
desire O blessed those few who
sit at the table where the bread of the
Angels is eaten."
i6. The Argonauts, when they saw
their leader Jason ploughing with the
wild bulls of ^etes, and sowing the land
with serpents' teeth. Ovid, Met., VII.,
Tate's Tr. : —
" To unknown yokes their brawny necks, they
yield,
And, like tame oxen, plough the wondering
field.
The Colchians stare ; the Grecians shout, and
raise
Their champion's courage with inspiring
praise.
Emboldened now, on fresh attempts he goes,
With serpents' teeth the fertile furrows sows ;
The glebe, fermenting with enchanted j uice.
Makes the snakes' teeth a human crop pro-
duce."
19. This is generally interpreted as
referring to the natural aspiration of the
soul for higher things ; characterized in
Purg. XXI. I, as
" The natural tliirst that ne'er is satisfied,
Excepting with the water for whose grace
The woman of Samaria besought."
But Venturi says that it means the "being
liome onward by the motion of the Pri-
mum Mobile, and swept round so as to
find himself directly beneath the moon."
23. As if looking' back upon his jour-
ney through the air, Dante thus rapidly
describes it in an inverseorder, the arrival,
the ascent, the departure ; — the striking
of the shaft, the flight, the discharge
from the bow-string. Here again we
are reminded of the arrow of Pandarus,
Iliad, IV. 120.
51. Cain with his bust- of thorns. See
Inf. XX. Note 126.
59. The spots in the Moon, whicn
Dante thought were caused by rarity o;
density of the substance of the planet.
Convito, II. 14 : " The shadow in it,
which is nothing but the rarity of its body,
in which the rays of the sun cannot ter-
minate and be reflected, as in the other
parts."
Milton, Par. Lost, V. 419 : —
" Whence in her visage round those spots un-
purged,
Vapours not yet into her substance turned."
64. The Heaven of the Fixed Stars.
73. Either the diaphanous parts must
run through the body of the Moon, or
the rarity and density must be in layers
one above the other.
90. As in a mirror, which Dante else-
where. Inf. XXIII. 25, csWs impiombato
vetro, leaded glass.
107. The subject of the snow is what
lies under it ; "the mountain that remains
naked," says Buti. Others give a schol-
astic interpretation to the word, defining
it "the cause of accident," the cause of
colour and cold.
111. Shall tremble like a star. "When
a man looks at the stars," says Buti, " he
sees their effulgence tremble, and this is
because their splendour scintillates as fire
does, and moves to and fro like the flame
of the fire." The brighter they burn, the
more they tremble.
112. The Primum Mobile, revolving
in the Empyrean, and giving motion to
all the heavens beneath it.
115. The Heaven of the Fixed Stars.
Greek Epigrams, III. 62 : —
" If I were heaven,
With all the eyes of heaven would I look down
on thee."
Also Catullus, Carm., V. : —
" How many stars, when night is silent.
Look on the furtive loves of men."
And Milton, Par. Lost, V. 44 : —
" Heaven wakes with all his eyes
Whom to behold but thee, nature's desire? "
131, The Intelligences, ruling and
guiding the several heavens (receiving
power from above, and distributing it
downward, taking their impression froni
God and stamping it like a seal upon the
spheres below), according to Dionysiuj
the Areopagite are as follows : —
NOTES TO PARADISO.
6»3
The Seraphim, Primum Mobile.
The Cherubim, The Fixed Stars.
The Thrones, Saturn.
The Dominions, Jupiter.
The Virtues, Mars.
The Powers, The Sun.
The Principalities, Venus.
The Archangels, Mercury.
The Angels, The Moon.
See Canto XXVIII. Note 99, ana
also the article Cabala at the end of the
volume.
147. The principle which gives being
to all created things.
CANTO III.
I. The Heaven of the Moon continued.
Of the influence of this planet, Buti,
quoting the astrologer Albumasar, says :
"The Moon is cold, moist, and phleg-
matic, sometimes warm, and gives light-
ness, aptitude in all things, desire of joy,
of beauty, and of praise, beginning of all
works, knowledge of the rich and noble,
prosperity in life, acquisition of things
desired, devotion in faith, superior
sciences, multitude of thoughts, necro-
mancy, acuteness of mind in things, geo-
metry, knowledge of lands and waters
and of their measure and number, weak-
ness of the sentiments, noble women,
marriages, pregnancies, nursings, em-
bassies, falsehoods, accusations ; the
being lord among lords, servant among
servants, and conformity with every man
of like nature, oblivion thereof, timid, of
simple heart, flattering, honourable to-
wards men, useful to them, not betraying
secrets, a multitude of infirmities and the
care of healing bodies, cutting hair,
liberality of food, chastity. These are
the significations (influences) of the Moon
upon the things it finds, the blame and
honour of which, according to the astro-
logers, belong to the planet ; but the
wise man follows the good influences, and
leaves the bad ; though all are good and
necessary to the life of the universe."
18. Narcissus mistook his shadow for
a. substance ; Dante, falling into the
opposite error, mistakes these substances
for shadows.
41. Your destiny ; that is, of yourself
and the others with you.
49. Piccarda was a sister of Forese
and Corso Donati, and of Gemma,
Dante's wife. In Purg. XXIV. 13,
Forese says of her : —
" My sister, who, 'twixt beautiful and good,
I know not which was more, triumphs re-
joicing
Already m her crown on high Olympus."
She was a nun of Santa Clara, and was
dragged by violence from the cloister by
her brother Corso Donati, who married
her to Rosselin della Tosa. As she
herself says : —
"God knows what afterward my life became."
It was such that she did not live long.
For this crime the "excellent Baron,"
according to the Ottimo, had to do pen-
ance in his shirt.
70. Milton, Par. Lost, XII. 583 :—
' ' Add Love,
By name to come called Charity, the soul
Of all the rest."
118. Constance, daughter of Roger of
Sicily. She was a nun at Palermo, but
was taken from the convent and married
to the Emperor Henry V. , son of Barba-
rossa and father of Frederic II. Of
these "winds of Suabia," or Emperors
of the house of Suabia, Barbarossa was
the first, Henry V. the second, and
Frederic II. the third, and, as Dante
calls him in the Convito, IV. 3, "the
last of the Roman Emperors," meaning
the last of the Suabian line.
CANTO IV.
1. The Heaven of the Moon con-
tinued.
2. Montaigne says : " If any oiie should
place us between the bottle and the
bacon (entre la bouteille et le jatnbon),
with an equal appetite for food and drink,
there would doubtless be no remedy but
to die of thirst and hunger. "
6. Ovid, Alet. , V. , Maynwaring's Tr. :—
" As when a hungry tiger near him hears
Two lowing herds, awhile' he both forbears ;
Nor can his hopes of this or that renounce,
So strong he lusts to prey on both at once."
6i4
NOTES TO PARADISO.
9. " A similitude," says Venturi, " of
great poetic beauty, but of little philo-
sophic soundness."
13. When he recalled and interpreted
the forgotten dream of Nebuchadnezzar,
Daniel, ii. lO : "The Chaldeans an-
swered before the king, and said, There
is not a man upon the earth that can
show the king's matter : therefore there
is no king, lord, nor ruler, that asked
such things at any magician, or astrologer,
or Chaldean. And it is a rare thing that
the king requireth : and there is none
other that can show it before the king
except the gods, whose dwelling is not
with flesh. "
24. Plato, Timaus, Davis's Tr. , says :
" And after having thus framed the
universe, he allotted to it souls equal in
number to the stars, inserting each in
each And he declared also, that
after living well for the time appointed
to him, each one should once more re-
turn to the habitation of his associate
star, and spend a blessed and suitable
existence. "
26. The word "thrust," pontano, is
here used in its architectural sense, as in
Inf. XXXII. 3. There it is literal, here
figurative.
28. Ckepiu j' india, that most in-God's
himself. As in Canto IX. 81, S' to ni"
intuassi come tu t imtnii, ' if I could in-
thee myself as thou dost in-me thyself" ;
and other expressions of a similar kind.
42. The dogma of the Peripatetics,
that nothing is in Intellect which was
not first in Sense.
48. Raphael, " the affable archangel,"
of whom Milton says, Par. Lost, V.
220: —
" Raphael, the sociable spirit, that deigned
To travel with Tobias, and secured
His marriage with the seven-times-wedded
maid."
See Tobit xii. 14 : " And now God
hath sent me to heal thee and Sara thy
daughter-in-law. I am Raphael, one of
the seven holy angels which present the
prayers of the saints, and which go in
and out before the glory of the Holy
One."
Dante say.s in this line Tobia, be-
cause in the Vuls^nte both father and
»on are called Tobias.
49. Plato's Dialogue, entitled Timceus^
the name of the philosopher of Locri.
51. Plato means it literally, and the
Scriptures figuratively.
54. When it was infused into the body,
or the body became informed with it.
Thomas Aquinas, Sum. Theol., I.,
QuEest. LXXVI. I, says : " Form is that
by which a thing is This prin-
ciple therefore, by which we first think,
whether it be called intellect, or intellec-
tual soul, is the form of the body. "
And Spenser, Hymne in Honour oj
Beaiitie, says : —
" For of the soule the bodie forme doth take.
For soule is forme and doth the bodie make.""
63. Joachim di Flora, Dante's " Ca-
labrian Abbot Joachim," the mystic ot
the twelfth century, says in his Exposi-
tion of the Apocalypse: "The deceived
Gentiles believed that the planets to
which they gave the names of Jupiter,
Saturn, Venus, Mercury, Mars, the Moon,
and the Sun, were gods."
64. Stated in line 20 : —
" The violence of others, for what reason
Doth it decrease the measure of my merit?"
83. St. Lawrence. In Mrs. Jameson's
Sacred and Legendary Art, II. 156, his
martyrdom is thus described : —
"The satellites of the tyrant, hearing
that the treasures of the church liad been
confided to Lawrence, carried him before
the tribunal, and he was questioned, but
replied not one word ; therefore he was
put into a dungeon, under the charg-i of
a man named Hippolytus, whom with
his whole family he converted to the
faith of Christ, and baptized ; and when
he was called again before the Prefect,
and required to say where the treasures
were concealed, he answered that in
three days he would show them. The
third day being come, St. Lawrence
gathered together the sick and the poor,
to whom he had dispensed alms, and,
placing them before the Prefect, said,
' Behold, here are the treasures of Christ's
Church.' Upon this the Prefect, thinking
he was mocked, fell into a great rage,
and ordered St. Lawrence to be tortured
till he had made known where the trea-
sures were concealed ; but no suffering
could subdue the patience and constancy
NOTES TO PARADISO.
6iS
of the holy martyr. Then the Prefect
commanded that he sliould be carried by
night to the baths of Olympias, near the
villa of Sallust the historian, and that a
new kind of torture should Idc prepared
for him, more strange and cruel than had
ever entered into the heart of a tyrant to
conceive ; for he ordered him to be
.stretched on a sort of bed, formed of iron
bars in the manner of a gridiron, and a
fire to be lighted beneath, which should
gradually consume his body to ashes :
and the executioners did as they were
commanded, kindling the fire and adding
coals from time to time, so that the vic-
tim was in a manner roasted alive ; and
those who were present looked on with
horror, and wondered at the cruelty of
the Prefect, wh.o could condemn to such
torments a youth of such fair person and
courteous and gentle bearing, and all for
the lust of gold."
84. Plutarch thus relates the story of
Mutius Scsevola, Dryden'sTr. : —
"The story of Mutius is variously
given ; we, like others, must follow the
commonly received statement. He was
a man endowed with every virtue, but
most eminent in war; and resolving to
kill Porsenna, attired himself in the Tus-
can habit, and using the Tuscan language,
came to the camp, and approaching the
seat where the king sat amongst his
nobles, but not certainly knowing the
king, and fearful to inquire, drew out his
sword, and stabbed one who he thought
had most the appearance of king. Mutius
was taken in the act, and whilst he was
under examination, a pan of fire was
brought to the king, who intended to
sacrifice ; Mutius thrust his right hand
into the flame, and whilst it burnt stood
looking at Porsenna with a steadfast and
undaunted countenance ; Porsenna at last
in admiration dismissed him, and returned
his sword, reaching it from his seat ;
Mutius received it in his left hand, which
occasioned the name of Scaevola, left-
handed, and said, ' I have overcome the
terrors of Porsenna, yet am vanquished
by his generosity, and gratitude obliges
me to disclose what no punishment could
extort ;' and assured him then, that three
hundred Romans, all of the same resolu-
tion, lurked about his camp only waiting
for an opportunity ; he, by lot appointed
to the enterprise, was not sorry that he
had miscarried in it, because so brave
and good a man deserved rather to be a
friend to the Romans than an enemy. "
103. Alcmaeon, who slew his mother
Eriphyle to avenge his father Amphia-
raiis the soothsayer. See Ping. XII.
Note 50.
Ovid, Met., IX. :—
" The son shall bathe his hands in parent's
blood
And in one act be both unjust and good."
1 18. Beatrice, beloved of God ; " that
blessed Beatrice, who lives in heaven
with the angels and on earth with my
soul."
131. Lessing, Theol. Sckriji., I. 108 :
"If God held all Truth shut up in his
right hand, and in his left only the ever
restless instinct for Truth, .... and
said to me. Choose ! I should humbly
fall down at his left, and say, Father,
give ! Pure Truth ie for Thee alone ! "
139. It must not be forgotten, that
Beatrice is the symbol of Divine Wisdom.
Dante says, Convito, III. 15: "In her
countenance appear things which display
some of the pleasures of Paradise ;" and
notes particularly "the eyes and smile."
He then adds : "And here it should be
known that the eyes of Wisdom are its
demonstrations, by which the truth is
most clearly seen ; and its smile the per-
suasions, in which is displayed the in-
terior light of Wisdom under a veil ; and
in these two things is felt the exceeding
pleasure of beatitude, which is the chief
good in Paradise. This pleasure cannot
exist in anything here below, except in
beholding these eyes and this smile."
CANTO V.
I. The Heaven of Mercury, where are
seen the spirits of those who for the love
of fame achieved great deeds. Of its
symbolism Dante says, Convito, II. 14 :
" The Heaven of Mercury may be com-
pared to Dialectics, on account of two
properties ; for Mercury is the smallest
star of heaven, since the quantity of its
diameter is not more than two thousand
and thirty-two miles, according to the
estimate of Alfergano- who declares it to
6i6
NOTES TO PARADISO.
be one twenty-eighth part of the diameter
of the Earth, which is six thousand and
fifty-two miles. The other property is,
that it is more veiled by the rays of the
Sun than any other star. And these two
properties are in Dialectics ; for Dialec-
tics are less in body than any Science ;
since in them is perfectly compiled and
bounded as much doctrine as is found in
ancient and modem Art ; and it is more
veiled than any Science, inasmuch as it
proceeds by more sophistic and probable
arguments than any other."
For the influences of Mercury, see
Canto VI. Note 114.
10. Burns, The Vision : —
" I saw thy pulse's maddening play
Wild send thee pleasure's devious way,
Misled by fancy's meteor ray,
By passion driven ;
And yet the light that led astray
Was light from heaven."
24. Milton, Par. Lost, V. 235 : —
" Happiness in his power left free to will,
Left to his own free will, his will though free.
Yet mutable."
33. In illustration of this line, Venturi
quotes the following epigram : —
" This hospital a pious person built.
But first he made the poor wherewith to fiU't. "
And Biagioli this : —
" C'est un homme d'honneur, de pi^ttf profonde,
Et qui veut rendre \ Dieu ce qu'il a pris au
monde.''
52. That which is sacrificed, or of
which an offering is made.
57. Without the permission of Holy
Church, symbolized by the two keys ;
the silver key of Knowledge, and the
golden key of Authority. See Purg.
IX. n8:-
" One was of gold, and the other was of silver ;
. More precious one is, but the other needs
More art and intellect ere it unlock,
For it is that which doth the knot unloose."
60. The thing substituted must be
greater than the thing relinquished.
66. ytidi^es xi. 30: " And Jephthah
vowed a vow unto the Lord, and said, If
thou shalt without fail deliver the children
uf Amnion into my hands, then it shall
be, that whatsoever cometh forth of the
doors of my house to meet me, when I
return in peace from the children of
Ammon, shall surely be the Lord's, and
I will offer it up for a burnt-offering. . , .
And Jephthah came to Mizpeh unto his
house, and, behold, his daughter came
out to meet him with timbrels and with
dances ; and she was his only child : be-
sides her he had neither son nor daughter."
69. Agamemnon.
70. Euripides, Jphigenia in Taitris, I.
I, Buckley's Tr. : —
" O thou who rulest over this Grecian
expedition, Agamemnon, thou wilt not
lead forth thy ships from the ports of this
land, before Diana shall receive thy
daughter Iphigenia as a victim ; for thou
didst vow to sacrifice to the liglit-bearirg
Goddess whatsoever the year should bring
forth most beautiful. Now your wife
Clytaemnestra has brought forth a daugh-
ter in your house, referring to me the
title of the most beautiful, whom thou
must needs sacrifice. And so, by the
arts of Ulysses, they drew me from my
mother under pretence of being wedded
to Achilles. But I wretched coming to
Aulis, being seized and raised aloft above
the pyre, would have been slain by the
sword ; but Diana, giving to the Greeks
a stag in my stead, stole me away, and,
sending me through the clear ether, she
settled me in this land of the Tauri,
where barbarian Thoas rules the land."
80. Dante, Convito, I. ii: "These
should be called sheep, and not men ;
for if one sheep should throw itself down
a precipice of a thousand feet, all the
others would follow, and if one sheep, in
passing along the road, leaps from any
cause, all the others leap, though seeing
no cause for it. And I once saw several
leap into a well, on account of one that
had leaped in, thinking perhaps it was
leaping over a wall ; notwithstanding
that the shepherd, weeping and wailing,
opposed them with arms and breast."
82. Lucretius, Nature of Things, II.
324, Good's Tr. : —
" The fleecy flocks, o'er yonder hill that browse,
From glebe to glebe, where'er, impcarled with
dew,
The jocund clover call them, and the lambs
That round them gambol, saturate with milki
Proving their frontlets in the mimic fray."
NOTES TO FARAD ISO.
617
87. Towards the Sun, where the heaven
is brightest.
95. The Heaven of Mercury.
97. Brunetto Latini, Trewr, I., Ch.
3, says, the planet Mercury "is easily
moved according to the goodness or
malice of the planets to which it is
joined." Dante here represents himself
as being of a peculiarly mercurial tem-
perament.
108. The joy of spirits in Paradise is
shown by greater brightness.
121. The spirit of Justinian.
129. Mercuiy is the planet nearest the
Sun, and being thus "veiled with alien
rays," is only visible to the naked eye at
the time of its greatest elongation, and
then but fpr a few minutes.
Dante, Convito, II. 14, says, that Mer-
cury " is more veiled by the rays of the
Sun than any other star." And yet it
will be observed that in his planetary
system he places Venus between Mercury
and the Sun.
133. Milton, Par. Lost, III. 380 :—
"Dark with excessive bright thy skirts appear,
Yet dazzle heaven."
And again, V. 598 : —
" A flalning mount, whose top
Brightness had made invisible."
CANTO VI.
I. The Heaven of Mercury continued.
In the year 330, Constantine, after his
conversion and baptism by Sylvester (77tf.
XXVII. Note 94), removed the seat of
empire from Rome to Byzantium, which
received from him its more modem name
of Constantinople. He called it also
New Rome ; and, having promised to
the Senators and their families that they
should «oon tread again on Roman soil,
he had the streets of Constantinople
strewn with earth which he had brought
from Rome in ships.
The transfer of the empire from west
to east was turning the imperial eagle
against the course of heaven, which it
had followed in coming from Troy to
Italy with ^neas, who married Lavinia,
daughter of King Latinus, and was the
founder of the Roman Empire.
4. From 324, when the seat of empire
was transferred to Constantinople by
Constantine, to 527, when the reign of
Justinian began.
5. The mountains of Asia, between
Constantinople and the site of Troy.
10. Csesar, or Kaiser, the general
title of all the Roman Emperors.
The character of Justinian is thus
sketched by Gibbon, Decline and Fall,
Ch. XLIII. :-
"The Emperor was easy of access,
patient of hearing, courteous and affable
in discourse, and a master of the angry
passions, which rage with such destruc-
tive violence in the breast of a despot.
Procopius praises his temper to reproach
him with calm and deliberate cruelty ;
but in the conspiracies which attacked
his authority and person, a more candid
judge will approve the justice or admire
the clemency of Justinian. He excelled
in the private virtues of chastity and tem-
perance ; but the impartial love of
beauty would have been less mischievous
than' his conjugal tenderness for Theo-
dora ; and his abstemious diet was regu-
lated, not by the prudence of a philo-
sopher, but the superstition of a monk.
His repasts were short and fnigal ; on
solemn fasts he contented himself with
water and vegetables ; and such was his
strength as well as fervour, that he fre-
quently passed two days, and as many
nights, without tasting any food. The
measure of his sleep was not less rigo-
rous ; after the repose of a single hour the
body was awakened by the soul, and, to
the astonishment of his chamberlain, Jus-
tinian walked or studied till the morning
light. Such restless application pro-
longed his time for the acquisition of
knowledge and the despatch of business ;
and he might seriously deserve the re-
proach of confounding, by minute and
preposterous diligence, the general order
of his administration. The Emperor
professed himself a musician and archi-
tect, a poet and philosopher, a lawyer
and theologian ; and if he failed in the
enterprise of reconciling the Christian
sects, the review of the Roman jurispru-
dence is a noble monument of his spirit
and industry. In the government of the
empire he was less wise or less success-
ful : the age was unfortunate ; the people
6i8
NOTES TO PARADISO.
was oppressed and discontented ; Theo-
dora abused her power ; a succession of
bad ministers disgraced his judgment ; and
Justinian was neither beloved in his life,
nor regretted at his death. The love of
fame was deeply implanted in his breast,
but he condescended to the poor ambition
of titles, honours, and contemporary
praise ; and while he laboured to fix the
admiration, he forfeited the esteem and
affection of the Romans."
12. Of the reform of the Roman Laws,
by which they were reduced from two
thousand volumes to fifty. Gibbon, De-
clitie and Fall, Ch. XLIV., says : " The
vain titles of the victories of Justinian are
crumbled into dust ; but the name of the
legislator is inscribed on a fair and ever-
lasting monument. Under his reign,
and by his care, the civil jurisprudence
was digested in the immortal works of
the Code, the Pandect, and the Insti-
tutes ; the public reason of the Romans
has been silently or studiously transfused
into the domestic institutions of Europe,
and the laws of Justinian still command
the respect or obedience of independent
nations. Wise or fortunat? is the prince
who connects his own reputation with
the honour and interest of a perpetual
order of men."
This is what Dante alludes to, Turg.
VI. 89 :—
" What boots it, that for thee Justinian
The bridle mend, if empty be the saddle ? "
14. The heresy of Eutyches, who main-
tained that only the Divine nature existed
in Christ, not the human ; and conse-
auently that the Christ crucified was not
le real Christ, but a phantom,
16. Agapetus was Pope, or Bishop of
Rome, in the year 515, and was compelled
by King Theodotus the Ostrogoth, logo
upon an embassy to the Emperor Jus-
tinian at Constantinople, where he re-
fused to hold any communication with
Anthimus, Bishop of Trebizond, who,
against the canon of the Churcb, had been
transferred from his own see to that of
Constantinople, Milman, Hist. iMtin
Christ., I. 460, says ; " Agaj>«tus, in a
conference, condescended to satisfy the
F-mperor as to his own unimpeachable
orthodoxy. Justinian sternly commanded
bim to communicnte with Anthimus,
' With the Bishop of Trebiz.ond,' replied
the unawed ecclesiastic, ' when he luis
returned to his diocese, and accepted the
Council of Chalcedon and the letters of
Leo,' The Emperor in a louder voice
commanded him to acknowledge the
Bishop of Constantinople on pain of
immediate exile. ' I came hither in my
old age to see, as I supposed, a religious
and a Christian Emperor ; I find a new
Diocletian. But I fear not kings' me-
naces, I am ready to lay down my life
for the truth.' The feeble mind of Jus-
tinian passed at once from the height of
arrogance to admiration and respect ; he
listened to the charges advanced by Aga-
petus against the orthodoxy of Anthimus.
In his turn the Bishop of Constantinople
was summoned to render an account of
his theology before the Emperor, con-
victed of Eutychianism, and degraded
from the see."
25. Belisarius, the famous general, to
whom Justinian gave the leadership of
his armies in Africa and Italy. In his
old age he was suspected of conspiring
against the Emperor's life ; but the accus-
ation was not pioved. Gibbon, Decline
and Fall., Ch. XLI., speaks of him thus :
" The Africanus of new Rome was born,
and perhaps educated, among the Thra-
cian peasants, without any of those advan-
tages which had formed the virtues of the
elder and the younger Scipio, — a noble
origin, liberal studies, and the emulation
of a free state. The silence of a loqua-
cious secretaiy may be admitted, to prove
that the youth of Belisarius could not
afford any subject of praise : he served,
most assuredly with valour and reputation
among the private gtiards of Justinian ;
and when his patron became Emperor,
the domestic was promoted to military
coniimand, "
And of his last years as follows, Ch,
XLIII. ; "Capricious pardon and arbi-
trary punishment embittered the irksome-
ness and discontent of a long reign ; a
conspiracy was formed in the palace, and,
unless we are deceived by the names of
Marccllus and Sergius, the most virtuous
and the most profligate of the courtiers
were associated in the same designs.
They had fixed the time of the execution i
their rank gave them access to the roynl
banquet, and their black slaves were
NOTES TO PARADISO.
619
stationed in the vestibule and porticoes
to announce the death of the tyrant, and
to excite a sedition in the capital. But
the indiscretion of an accomplice saved
the poor remnant of the days of Justinian.
The conspirators were detected and seized,
with daggers hidden under their gar-
ments ; Marcellus died by his own hand,
and Sergius was dragged from the sanc-
tuary. Pressed by remorse, or tempted
by the hopes of safety, he accused two
officers of the household of Belisarius ;
and torture forced them to declare that
they had acted according to the secret
instructions of their patron. Posterity
will not hastily believe that a hero who,
in the vigour of life, had disdained the
fairest offers of ambition and revenge,
should stoop to the murder of his prince,
whom he could not long exjject to sur-
vive. His followers were impatient to
fly ; but flight must have been supported
by rebellion, and he had lived enough
for natuie and for glory. Belisarius ap-
peared before the council with less fear
than indignation ; after forty years' ser-
vice, the Emperor had prejudged his
guilt ; and injustice was sanctified by the
presence and authority of the patriarch.
The life of Belisarius was graciously
spared ; but hisfortunes were sequestered,
and from December to July he was
guarded as a prisoner in his own palace.
At length his innocence was acknow-
ledged ; his freedom and honours were
restored ; and death, which might be
hastened by resentment and grief, re-
moved him from the world about eight
months after his deliverance. The name
of Belisarius can never die ; but instead
of the funeral, the monuments, the sta-
tues, so justly due to his memory, I only
read that his treasures, the spoils of the
Goths and Vandals, were immediately
confiscated for the Emperor. Some de-
cent portion was reserved, however, for
the use of his widow ; and as Antonina
had much to repent, she devoted the last
remains of her life and fortune to the
foundation of a convent. Such is the
simple and genuine narrative of the fall
af Belisarius and the ingratitude of Jus-
tinian. That he was deprived of his eyes,
md reduced by envy to beg his bread, —
' Give a penny to Belisarius the general ' '
—is a fiction of later times, which has
obtained credit, or rather favour, as a
strange example of the vicissitudes of
fortune."
36. The son of Evander, sent to assist
iEneas, and slain by Turnus. Virgil,
ALueid, X., Davidson's Tr. : "Turnus,
long poising a javelin tipped with sharp-
ened steel, darts it at Pallas, and thus
speaks : See whether ours be not the
more penetrating dart. He said ; and
with a quivering stroke the point pierces
through the mid-shield, through so many
plates of iron, so many of brass, while
the bull's hide so many times encompasses
it, and through the corslet's cumbrous
folds transfixes his breast with a hideous
gash. He in vain w renches out the reek-
ing weapon from the wound ; at one and
the same passage the blood and soul issue
forth. Down on his wound he falls :
over him his armour gave a clang ; and
in death with bloody jaws he bites the
hostile ground."
37. In Alba Longa, built by Ascanius,
son of ^neas, on the borders of the
Alban Lake. The period of three hundred
years is traditionary, not historic.
39. The Horatii and Curatii.
40. From the rape of the Sabine
women, in the days of Romulus, the
first of the seven kings of Rome, down
to the violence done to Lucretia by Tar-
quinius Superbus, the last of them.
44. Brennus was the king of the Gauls,
who, entering Rome unopposed, found
the city deserted, and the Senators seated
in their ivory chaiis in the Forum, so
silent and motionless that his soldiers
took them for the statues of gods. He
burned the city and laid siege to the
Capitol, whither the people had fled for
safety, and which was preserved from
surprise by the cackling of the sacred
geese in the Temple of Juno, Finally
Brennus and his army were routed by
Camillus, and tradition says that not one
escaped.
Pyrrhus was a king of Epims, who
boasted his descent from Achilles, and
whom Hannibal called " the greatest of
commanders." He was nevertheless
driven out of Italy by Curius, his army
of eighty thousand being routed by thirty
thousand Romans ; whereupon he said
that, " if he had soldiers like the Romans,
or if the Romans had him for a general,
T T
620
NOTES TO PARADISO.
he would leave no corner of the earth
unseen, and no nation unconquered."
46. Titus Manlius, surnamed Tor-
quatus, fsom the collar {torques) which he
took from a fallen foe; and Quinctius,
surnamed Cincinnatus, or "the curly
haired. "
47. Three of the Decii, father, son,
and grandson, sacrificed their lives in
battle at different times for their country.
The Fabii also rendered signal services
to the state, but are chiefly known in
history through one of their number,
Quinctius Maximus, surnamed Cunctator,
or the Delayer, from whom we have "the
Fabian policy."
53. The hill of Fiesole, overlooking
Florence, where Dante was bom. Fie-
sole was destroyed by the Romans for
giving refuge to Catiline and his fellow
conspirators.
55. The birth of Christ. Milton,
Hymn on the Morning of Chrisfs Na-
tivity, 3, 4 :—
>" But he, her fears to cease,
Sent down the meek-eyed Peace :
She, crowned with oUve-green, came softly
sliding
Down through the turning sphere.
His ready harbinger,
With turtle wmg the amorous clouds di-
viding ;
And, waving wide her myrtle wand,
She strikes a universal peace through sea and
land.
"No war or battle's sound
Was heard the world around :
The idle spear and shield were high up
hung ;
The hooked chariot stood
Unstained with hostile blood :
The trumpet spake not to the arm^d throng ;
And kings sat still with awful eye.
As it they surely knew their sovran Lord was
by."
65. Durazzo in Macedonia, and Phar-
salia in Thessaly.
66. Gower, Conf. Amant., II. : —
*' That one sleeth, and that other stervcth.
But aJxjven all his prise dcscrveth
ThU knightly Romain ; where he rode
His dedly swerd no man alx)dc,
Ayen the which w.is no defence :
Kgipte fledde in his presence."
67. Antandros, a city, and Simois, a
river, near Troy, whence came the Roman
eagle with /Eneas into Italy.
69. It was an evil hour for Ptolemy,
when Caesar took from him the kingdom
of Egypt, and gave it to Cleopatra.
70. Juba, king of Numidia, who pro-
tected Pompey, Cato, and Scipio after
the battle of Pharsalia. Being conquered
by Caesar, his realm became a Roman
province, of which .Sallust the historian
was the first governor.
Milton, Sams. Agon., 1695: —
" But as an eagle
His cloudless thunder bolted on their heads."
71. Towards Spain, where some rem-
nants of Pompey's army still remained
under his two soiTS. When these were
subdued the civil war was at an end.
73. Octavius Augustus, nephew of
Julius Caesar. At the battle of Philippi
he defeated Brutus and Cassius, and
established the Empire.
75. On account of the great slaughter
made by Augustus in his battles witli
Mark Antony and his brother Lucius, in
the neighbourhood of these cities.
81. Augustus closed the gates of the
temple of Janus as a sign of universal
peace, in the year of Christ's birth.
86. Tiberius Caesar.
90. The crucifixion of Christ, in which
the Romans took part in the person of
Pontius Pilate.
92. The destruction of Jerusalem under
Titus, which avenged the crucifixion.
94. When the Church was assailed by
the Lombards, who were subdued by
Charlemagne.
98. Referring back to line 31 : —
" In order that thou see with how great reason
Men move against the standard sacrosanct.
Both who appropriate and who oppose it."
100. The Golden Lily, or Fleur-de-lis
of France. The Guelfs, uniting with the
French, opposed the Ghibeliines, who
had appropriated the imperial standard
to their own party purposes.
106. Charles II. of Apulia, son of
Charles of Anjou. •
1 1 1. Change the imperial eagle for the
lilies of France.
112. Mercury is the smallest of the
planets, with the exception of the Aste-
roids, being sixteen times smaller than
the Earth.
114. Speaking of the planet Mercury,
Buti says : " We are now to consider (h«
NOTES TO PARADISO.
621
eflfects which Mercury produces upon us
in the world below, for which honour
and blame are given to the planet ; for
as Albumasar says in the introduction to
his seventh treatise, ninth division, where
he treats of the nature of the planets and
of their properties. Mercury signifies
these twenty-two things among others,
namely, desire of knowledge and of seeing
secret things ; interpretation of the Deity,
of oracles and prophecies; foreknowledge
of things future ; knowledge and pro-
fundity of knowledge in profound books ;
study of wisdom ; memoiy ol stones and
tales ; eloquence with polish ol language;
subtilty of genius ; desire of lordship ;
appetite of praise and fame ; colour and
subtilty of speech ; subtilty of genius in
ever)'thing to which man betakes him-
self ; desire of perfection ; cunning of
hand in all aits ; practice of trade ; selling,
buying, giving, receiving, stealing, cheat-
ing ; concealing thoughts in the mind ;
change of habits ; youthfulness, lust,
abundance, murmurs, lies, false testimony,
and many other things as being therein
contained. And therefore our author
feigns, that those who have been active
in the world, and have lived with politi-
cal and moral virtues, show themselves
in the sphere of Mercury, because Mer-
cury exercises such influence, according
to the astrologers, as has been shown ;
but it is in man's free will to follow the
good influence and avoid the bad, and
hence springs the merit and demerit."
Milton, Lycidas, 70': —
" Fame is the spur that the clear spirit doth raise,
(That last infirmity of noble mind,)
To scorn delights, and live laborious days ;
But the fair guerdon when we hope to find,
And think to burst out into sudden blaze,
Comes the blind Furj' with the abhorred shears
And slits the thin-spun life. ' But not the
praise,'
Phoebus replied, and touched my trembling
ears :
' Fame is no plant that grows on mortal soil,
Nor in the glistering foil
Set off to the world, nor in broad rumour lies ;
But lives and spreads aloft by those pure eyes.
And perfect witness of all-judging Jove :
As he pronounces lastly on each deed.
Of so much fame in heaven expect thy meed.
121. Piccarda, Canto III. 70, says: —
* Brother, our will is quieted by virtue
Of charity, that makes us wish alone
For what we have, nor gives us thirst for
more."
128. Villani, VI. Ch. 90, relates the
story of Romeo (in Italian Romeo) as
follows, though it will be observed that
he uses the word romeo not as a proper,
but as a common noun, in its sense of
pilgrim : ' ' There arrived at his court a
pilgrim, who was returning from St.
James ; and hearing of the goodness of
Count Raymond, he tarried in his court,
and was so wise and worthy, and found
such favour with the Count, that he made
him master and director of all things.
He was always clacl in a decent and
clerical habit, and in a short time, by
his dexterity and wisdom, increased the
income of his lord threefold, maintaining
always a grand and honourable court.
. . . . Four daughters had the Count,
and no son. By the wisdom and address
of the good pilgrim, he first married the
eldest to the good King Louis of France
by means of money, saying to the Count,
' Let me manage this, and do not be
troubled at the cost ; for if thou marrj'
the first well, on account of this relation-
ship thou wilt marry all the others better,
and at less cost.' And so it came to
pass ; for straightway the King of Eng-
land, in order to be brother-in-law of the
King of France, took the second for a
small sum of money ; then his brother,
being elected King of the Romans, took
the third ; and the fourth still remaining
to be married, the good pilgrim said,
' With this one I want thee to have a
brave son, who shall be thy heir ;' and
so he did. Finding Charles, Count of
Anjou, brother of King Louis of France,
he said, 'Give her to this man, for he
will be the best man in the world ;' pro-
phesying concerning him, and so it was
done. Then it came to pass through
envy, which spoils eveiygood thing, that
the barons of Provence accused the good
pilgrim of having badly managed the
treasury of the Count, and had him
called to a reckoning. The noble pilgrim
said : ' Count, I have served thee a long
time, and brought thee from low to high
estate, and for this, through false counsel
of thy folk, thou art little grateful. I
came to thy court a poor pilgrim, and
have lived modestly on thy bounty.
Have my mule and my staff and scrip
given back to me as when I came, and I
ask no further wages.' The Count
T T :
r'y
622
NOTES TO PARADISO.
would not have him go ; but on no ac-
count would he remain ; and he departed
as he had come, and never was it known
whence he came, nor whither he went.
Many thought that his was a sainted
soul."
142. Lord Bacon says in his Essay on
Adversity: "Prosperity is the blessing
of the Old Testament ; adversity is the
blessing of the New, which cafrieth the
greater benediction and the clearer reve-
lation of God's favour. Yet, even in the
Old Testament, if you listen to David's
harp, you shall hear as many hearse-like
airs as carols ; and the pencil of the Holy
Ghost hath laboured more in describing
the afflictions of Job than the felicities of
Solomon. "
CANTO VII.
I. " Hosanna, holy God of Sabaoth,
illuminating with thy brightness the
happy fires of these realms."
Dante is still in the planet Mercury,
which receives from the sun six times
more light and heat than the earth.
5. By Substance is here meant spirit,
or angel ; the word having the sense of
Subsistence. See Canto XIII. Note 58.
7. The rapidity of the motion of the
flying spirits is beautifully expressed in
these lines.
10. Namely, the doubt in his mind.
14. Bice, or Beatrice.
17. Convilo, III. 8 : " And in these
two places I say these pleasures appear,
saying. In her eyes and in her sweet
smile ; which two places by a beautiful
similitude may be called balconies of
the Lady who inhabits the edifice of
the body, that is, the Soul ; since here,
although as if veiled, she often shows
herself. She shows herself in the eyes
so manifestly, that he wlio looks care-
fully can recognize her present passion.
Hence, inasmuch as six passions are
peculiar to the human soul, of which
the Philosopher makes mention in his
Rhetoric, tnat is, grace, zeal, mercy,
envy, love, and shame, with none of
these can the .Soul be impassioned, with-
out its semblance coming to the window
of the eyes, unless it be kept within by
great effort. Hence one of old plucked
out his eyes, so that his inward shame
might not appear outwardly, as Statius
the poet relates of Theban CEdipus,
when he says, that in eternal night he
hid his shame accursed. She shows
herself in the mouth, as colour behind
glass. And what is laughter but a co-
ruscation of the delight of the soul, that
is, a light appearing outwardly, as it
exists within ? And therefore it beho-
veth man to show his soul in moderate
joy, to laugh moderately with dignified
severity, and with slight motion of the
arms ; so that the Lady who then shows
herself, as has been said, may appear
modest, and not dissolute. Hence the
Book of the Four Cardinal Virtues com-
mands us, ' Let thy laughter be without
cachinnation, that is to say, without
cackling like a hen.' Ah, wonderful
laughter of my Lady, that never was
perceived but by the eye ! "
20. Referring back to Canto VI.
92:—
" To do vengeance
Upon the vengeance of the ancient sin.'
27. Milton, Par. Lost, I. i, the
story
" Of man's first disobedience, and the fruit
Of that forbidden tree, whose mortal taste
Brought death into the world, and all our woe,
With loss of Eden, till one greater Man
Restore us, and regain the blissful seat."
36. Sincere in the sense of pure.
65 Plato, Timcctis, Davis's Tr., X. :
" Let us declare then on what account
the framing Artificer settled the forma-
tion of this universe. He was good ;
and in the good envy is never engen-
dered about anything whatever. Hence,
being free from this, he desired that all
things should as much as possible re-
semble himself,"
Also Milton, Par. Lost, I. 259: —
" The Almighty hath not built
Here for his envy."
And again, VHI. 491 : —
" Thou hast fulfilled
Thy words. Creator bounteous and benign,
Giver of all things fair ! b>it fairest this
Of .ill thy gifts ! nor enviest."
67. Dante here discriminates between
the direct or immediate inspirations (A
God, and those influences that come
indirectly through the stars. In th«
Cottvito, VII. 3, he says . " The good*
NOTES TO PARADISO.
fi^^
ness of God is received in one manner
by disembodied substances, that is, by
the Angels (who are without material
grossness, and as it were diaphanous on
account of the purity of their form), and
in another manner by the human soul,
which, though in one part it is free from
matter, in another is impeded by it ; (as
a man who is wholly in the water,
except his head, of whom it cannot be
said he is wholly in the water nor wholly
out of it ; ) and in another manner by
the animals, whose soul is all absorbed
in matter, but somewhat ennobled ; and
in another manner by the metals, and in
another by the earth ; because it is the
most material, and therefore the most
remote from and the most inappropriate
for the first most simple and noble
virtue, which is solely intellectual, that
is, God."
And in Canto XXIX. 136 :—
" The primal light, that all irradiates,
By modes as many is received therein.
As are the splendours wherewith it is mated."
76. Convito, VII. 3 : " Between the
angelic nature, which is an intellec-
tual thing, and the human soul there is
no step, but they are both almost con-
tinuous in the order of gradation
Thus we are to suppose and firmly to
believe, that a man may be so noble,
and of such lofty condition, that he shall
be almost an angel."
130. The Angels, and the Heavens,
and the human soul, being immediately
inspired by God, are immutable and in-
destructible. But the elements and the
souls of brutes and plants are controlled
by the stars, and are mutable and perish-
able.
142. See Purg. XVI. 85 :—
' Fortli from the hand of Him, who fondles it
Before it is, like to a little girl
Weeping and laughing in her childish sport.
Issues the simple soul, that nothing knows,
Save that, proceeding from a joyous Maker,
Gladly it turns to that which gives it iJca-
And. also Purg. XXV. 70 :—
" ITie primal Motor turns to it well pleased
At so great art of nature, and inspires
A spirit new with virtue all replete."
CANTO VIII.
1. The ascent to the Third Heaven,
or that of Venus, where are seen the
spirits of Lovers. Of this Heaven Dante
says, Convito, II. 14 : —
" The Heaven of Venus may be com-
pared to Rhetoric for two properties ;
the first is the brightness of its aspect,
which is most sweet to look upon, more
than any other star ; the second is its
appearance, now in the morning, now in
the evening. And these two properties
are in Rhetoric, the sweetest of all the
sciences, for that is principally its inten-
tion. It appears in the moming when
the rhetorician speaks before the face of
his audience ; it appears in the evening,
that is, retrograde, when the letter in
part remote speaks for the rhetorician."
For the influences of Venus, see Canto
IX. Note 33.
2. In the days of " the false and lying
gods," when the world was in peril of
damnation for misbelief. Cypria, or
Cyprigna, was a title of Venus, from the
place of her birth, Cyprus.
3. The third Epicycle, or that ot#
Venus, the third planet, was its sup-
posed motion from west to east, while
the whole heavens were swept onward
from east to west by the motion of the
Primum Mobile.
In the Convito, 11. 4, Dante says :
" Upon the back of this circle (the
Equatorial) in the Heaven of Venus,
of which we are now treating, is a little
sphere, which revolves of itself in this
heaven, and whose orbit the astrologers
call Epicycle." And again, II. 7: "All
this heaven moves and revolves with its
Epicycle from east to west, once every
natural day ; but whether this movement
be by any Intelligence, or by the sweep
of the Primum Mobile, God knoweth ;
in me it would be presumptuous to
judge."
Milton, Par. Lost, VIII. 72 :—
" From man or angel the great Architect
Did wisely to conceal, and not divulge
His secrets to be scanned by them who ought
Rather admire ; or, if they list to try
Conject\ire, He his fabric of the heavens
Hath left to their disputes ; perhaps to move
His laughter at their quaint opinions wide
Hereafter, when they come to model heaven
And calculate the stars ; how they will wield
fe
624
NOTES TO PARADISO.
The mighty frame: how build, unbuild, contrive,
To save appearances ; how gird the sphere
With centric and eccentric scribbled o'er,
Cycle and epicycle, orb in orb."
See also Nichol, Solar System, p. 7 :
" Nothing in later times ought to ob-
scure the glory of Hipparchus, and, as
some think, the still greater Ptolemy.
Amid the bewilderment of these plane-
tary motions, what could they say, ex-
cept that the 'gods never act without
design ; ' and thereon resolve to discern
it ? The motion of the Earth was con-
cealed from them : nor was aught intel-
ligible or explicable concerning the
wanderings of the planets, except the
grand revolution of the sky around the
Earth. That Earth, small to us, they
therefore, on the ground of phenomena,
considered the centre of the Universe, —
thinking, perhaps, not more confinedly
than persons in repute in modem days.
Around that centre all motion seemed
to pass in order the most regular ; and
if a few bodies appeared to interrupt the
regularity of that order, why not conceive
the existence of some arrangement by
which they might be reconciled with it ?
it was a strange, but most ingenious
idea. They could not tell how, by any
simple system of circular and uniform
motion, the ascertained courses of the
planets, as directly observed, were to be
accounted for ; but they made a most
artificial scheme, that still saved the im-
mobility of the Earth. Suppose a person
passing around a room holding a lamp,
and all the while turning on his heel.
If he turned round uniformly, there
would be no actual interruption of the
uniform circular motion both of the
carrier and the carried ; but the light, m
seen by an obsei ver in the interior, would
make strange gyrations. Unable to ac-
count otherwise for the irregularities of
the planets, they mounted them in this
manner, on small circles, whose centres
only revolved regularly around the Earth,
but which, during their revolutionary
motion, also revolved around their own
centres. Styling these cycles and epi-
cycles, the ancient learned men framed
that grand system of the Heavens con-
cerning which Ptolemy composed his
' Syntax. ' "
7. Shakespeare, Lovis Labour's Lost,
III. I :—
" This wimpled, whining, purblind, wayward |
boy : '
This senior-junior, giant-dwarf, Dan Cupid ;
Regent of love-rhymes, lord of folded arms, 1
The anointed sovereign of sighs and groans,
Liege of all loiterers and malcontents." '
9. Cupid in the semblance of Asca- i
nius. ALneid, I. 718, Davidson's Tr. : |
" She clings to him with her eyes, her \
whole soul, and sometimes fondles him 1
in her lap. Dido not thinking what a j
powerful god is settling on her, hapless
one. Meanwhile he,* mindful of his Aci- j
dalian mother, Ijegins insensibly to efface 1
the memory of Sichseus, and with a j
living flame tries to prepossess her Ian- 1
guid affections, and her heart, chilled i
by long disuse."
10. Venus, with whose name this
canto begins. j
12. Bnmetto Latini, Tresor, I. Ch. 3, 1
says that Venus " always follows the '
sun, and is beautiful and gentle, anJl is f
called the Goddess of Love." \
Dante says, it plays with or caresses '
the sun, " now behind and now in .
front." When it follows, it is Hespe- '■
rus, the Evening Star; when it precedes, 1
it is Phosphor, the Morning Star. ^
21. The rapidity of the motion of the ^
spirits, as well as their brightness, is in
proportion to their vision of God. Com-
pare Canto XIV. 40 : —
" Its brightness is proportioned to the ardour,
The ardour to the vision ; and the vision
Equals what grace it has above its worth."
23. Made visible by mist and cloud-
rack.
27. Their motion originates in the
Primiim Mobile, whose Regents, or In-
telligences, are the Seraphim.
34. The Regents, or Intelligences, of
Venus are the Principalities.
37. This is the first line of the first
canzone in the Convito, and in his com-
mentary upon it, II. 5, Dante says :
"In the first place, then, be it known,
that the movers of this heaven are sub-
stances separate from matter, that is.
Intelligences, which the common people
call Angels." And farther on, II. 6:
"It is reasonable to believe that the
motors of the Heaven of the Moon are
of the order of the Angels ; and those
of Mercury are the Archangels ; and
those of Venus are the Thrones." D
NOTES TO PARADISO.
625
will be observed, however, that in line
34 he alludes to the Principalities as the
Regents of Venus ; and in Canto IX. 61,
speaks of the Thrones as reflecting the
justice of God : —
" Above us there are mirrors. Thrones you call
them,
From which shines out on us God Judicant ;"
thus referring the Thrones to a higher
heaven than that of Venus.
40. After he had by looks asked and
gained assent from Beatrice.
46. The spirit shows its increase of
joy by increase of brightness. As Picar-
da in Canto III. 67 : —
" First with those other shades she smiled a
little ;
Thereafter answered me so joyous'.y,
She seemed to burn in the first fire of love.'*
And Justinian, in Canto V. 133 : —
" Even as the sun, that doth conceal himself
By too much light, when heat has worn
away
The tempering influence of the vapoursdense.
By greater rapture thus concealed itself
In its own radiance the figure saintly."
49. The spirit who speaks is Charles
Martel of Hungary, tlie friend and bene-
factor of Dante. He was the eldest son
of Charles the Lame (Charles II. of
Naples) and of Mary of Hungary. He
was born in 1272, and in 1 291 married
the "beautiful Clemence," daughter of
Rudolph of Hapsburg, Emperor of Ger-
many, He died in 1295, at the age of
twenty-three, to which he alludes in the
words,
" The world possessed me
Short time below. "
58. That part of Provence, embra-
cing Avignon, Aix, Aries, and Mar-
seilles, of which his father was lord, and
which he would have inherited had he
lived. This is " the great dowry of
Provence," which the daughter of Ray-
mond Berenger brought to Charles of
Anjou in marriage, and which is men-
tioned in Purg. XX. 61, as taking the
sense of shame out of the blood of the
Capets.
01. The kingdom of Apulia in Au-
sonia, or Lower Italy, embracing Bari
on the Adriatic, Gaeta in the Terra di
Lavoro on the Mediterranean, and Cro-
tona in Calabria ; a region bounded on
the north by the Tronto emptying into
the Adriatic, and the Verde (or Garig-
liano) emptying into the Mediterranean.
65. The kingdom of Hungary.
67. Sicily, called of old Trinacria,
from its three promontories Peloro, Pa-
chino, and Lilibeo.
68. Pachino is the south-eastern pro-
montory of Sicily, and Peloro the north-
eastern. Between them lies the Gulf of
Catania, receiving \yith open arms the
east wind. Horace speaks of Eurus as
" riding the Sicilian seas."
70. Both Pindar and Ovid speak ot
the giant Typhoeus, as struck by Jove's
thunderbolt, and lying buried under
MXw^. Virgil says it is Enceladus, a
brother of Typhceus. Charles Martel
here gives the philosophical, not the
poetical, cause of the murky atmosphere
of the bay.
72. Through him from his grand-
father Charles of Anjou, and his father-
in-law the Emperor Rudolph.
75. The Sicilian Vespers and revolt
of Palermo, in 1282. Milman, Hist.
Latin Christ., VI. 155 : " It was at a
festival on Easter Tuesday that a multi-
tude of the inhabitants of Palermo and
the neighbourhood had thronged to a
church, about half a mile out of the
town, dedicated to the Holy Ghost.
The religious service was over, the mer-
riment begun ; tables were spread, the
amusements of all sorts, games, dances
under the trees, were going gaily on ;
when the harmony was suddenly inter-
rupted and the joyousness chilled by
the appearance of a body of French
soldiery, under the pretext of keeping
the peace. The French mingled fami-
liarly with the people, paid court, not in
tlie most respectful manner, to the
women ; the young men made sullen
remonstrances, and told them to go their
way. The Frenchmen began to draw
together. 'These rebellious Paterins
must have arms, or they would not ven-
ture on such insolence.' They began to
search some of them for arms. The two
parties were already glaring at each
other in angry hostility. At that mo-
ment the beautiful daughter of Roger
Mastrangplo, a maiden of exquisite love-
liness and modesty, with her bridegroom,
approached the church. A Frenchman,
626
NOTES TO PA RAD ISO.
named Drouet, either in wantonness or
insult, came up to her, and, under the
pretence of searching for arms, thrust
his hand into her bosom. The g^irl
fainted in her bridegroom's arms. He
uttered in his agony thf fatal cry, ' Death
to tlie French ! ' A youth rushed for-
ward, stabbed Drouet to the heart with
his own sword, was himself struck down.
The cry, the shriek, ran through the
crowd, ' Death to the French ! ' Many
Sicilians fell, but, of two hundred on the
spot, not one Frenchman escaped. The
cry spread to the city : Mastrangelo
took t!ie lead ; every house was stormed,
every hole and corner searched ; their
dress, their speech, their persons, their
manners, denounced the French. The
palace was forced ; the Justiciary, being
luckily wounded in the face, and rolled
in the dust, and so undetected, mounted
a horse, and fled with two followers.
Two thousand French were slain. They
denied them decent burial, heaped them
together in a great pit. The horrors of
the scene were indescribable ; the insur-
gents broke into the convents, the
churches. The friars, especial objects
of hatred, were massacred ; they slew
the French monks, the French priests.
Neither old age, nor sex, nor infancy
was spared."
76. Robert, Duke of Calabria, third
son of Charles II. and younger brother
of Charles Martel. He was King of
Sicily from 1309 to 1343. He brought
with him from Catalonia a band of
needy adventurers, whom he put into
high offices of state, " and like so many
leeches," says Biagioli, " they filled
themselves with the blood of that poor
people, not dropping off so long as there
remained a drop to suck."
80. Sicily already heavily laden with
taxes of all kinds.
82. Born of generous ancestors, he
was himself avaricious.
84. Namely, ministers and officials
who were not greedy of gain.
87. In (lod, where all things are
reflected as in a mirror. Rev. xxi. 6 :
" I am Alpha and Omega ; the begin-
ning and the end." Buti interprets
thus : " Because I believe ihat thou
«ce«t my joy in God, even as I see it, I
am pleased ; and this also is dear to
me, that thou seest in God, that I be-
lieve it."
97. CoHvito,\l\. 14: "The first agent,
that is, God, sends his influence into
some things by means of direct rays, and
into others by means of reflected splen-
dour. Hence into the Intelligences the
divine light rays out immediately ; in
others it is reflected from these Intelli-
gences first illuminated. But as mention
is here made of light and splendour, in
order to a perfect understanding, I will
show the difference of these words,
according to Avicenna. I say, the cus-
tom of the philosophers is to call the
Heaven light, in reference to its existence
in its fountain head ; to call it ray, in
reference to its passing from the fountain-
head to the first body, in which it is
arrested ; to call it splendour, in refer-
ence to its reflection upon some other
part illuminated."
116. If men lived isolated from each
other, and not in communities.
120. Aristotle, whom Dante in the
CoHvito, III. 5, calls " that glorious
philosopher to whom Nature most laid
open her secrets ; " and in Jnf. IV. 131,
"the master of those who know."
124. The Jurist, the Warrior, the
Priest and the Artisan are here typified
in Solon, Xerxes, Melchisedec, and
Daedalus.
129. Nature, like death, makes no
distinction between palace and hoveL
Her gentlemen are born alike in each,
and so her churls.
130. Esau and Jacob, though twin
brothers, differed in character, Esau
being warlike and Jacob peaceable.
Genesis xxv. 27: " And the boys grew :
and Esau was a cunning hunter, a man
cf the field ; and Jacob was a plain man,
dwelling in tents. '
131. Romulus, called Quirinus, be-
cause he always carried a spear {(/uiris),
was of such obscure birth, that the
Romans, to dignify their origin, preten-
ded he was born of Mars.
141. Cottvito, III. 3 : " Animate
plants have a very manifest affection for
certain places, according to their cha-
racter ; and therefore we see certain
plants rooting themselves by the water-
side, and others upon mountainouj
places, and others on the slopes and at
NOTES TO TARADISO.
627
the foot of the mountains, which, if they
are transplanted, either wholly perish,
or live a kind of melancholy life, as
things separated from what is friendly to
them."
145. Another allusion to King Robert
of Sicily. Villani, XII. 9, says of him :
" This king Robert was the wisest king
that had been known among Christians
for five hundred years, both in natural
ability and in knowledge, being a very
great master in theology, and a consum-
mate philosopher." And the Postillatore
of the Monte Cassino Codex: "This
King Robert delighted in preaching and
studying, and would have made a better
monk than king."
CANTO IX.
1. The Heaven of Venus is continued
in this canto. The beautiful Clemence
here addressed is the daughter of the
Emperor Rudolph, and wife of Charles
Martel. Some commentators say it is
his daughter, but for what reason is not
apparent, as the form of address would
rather indicate the wife than the
daughter ; and moreover, at the date of
the poem, 1300, the daughter was only
six or seven years old. So great was the
affection of this "beautiful Clemence"
for her husband, that she is said to have
fallen dead on hearing the news of his
death.
3. Charles the Lame, dying in 1309,
gave the kingdom of Naples and Sicily
to his third son, Robert, Duke of Ca-
labria, thus dispossessing Carlo Roberto
(or Caroberto) son of Charles Martel
and Clemence, and rightful heir to the
throne.
22. Unknown to me by name.
25. The region here described is the
Marca Trivigiana, lying between Venice
(here indicated by one of its principal
wards, the Rialto) and the Alps, dividing
Italy from Germany.
28. The hill on which stands the Cas-
tello di Romano, the birthplace of the
tyrant Ezzelino, or Azzolino, whom, for
his cruelties, Dante punished in the river
of boiling blood. Inf. XII. no. Before
his birth his mother is said to have
dreamed of a lighted torch, as Hecuba
did before the birth of Paris, Althaea
before the birth of Meleager, and the
mother of St. Dominic before the birth of
" The amorous paramour
Of Christian Faith, the athlete consecrate,
Kind to his own and cruel to his foes."
32. Cunizza was the sister of Azzolino
di Romano. Her story is told by Ro-
landino. Liber Chronicorum, in Muratori,
Rer. Ital. Script., VIII. 173. He says
that she was first married to Richard of
St. Boniface ; and soon after had an
intrigue with Sordello, as already men-
tioned, Purg. VI Note 74. Afterwards
she wandered about the world with a
soldier of Treviso, named Bonius, "tak-
ing much solace," says the old chronicler,
"and spending much money," — multa
habendo solatia, et tnaximas faciendo ex-
pensas. After the death of Bonius, she
was married to a nobleman of Braganzo ;
and finally and for a third time to a
gentleman of Verona
The Ottimo alone among the commen-
tators takes up the defence of Cunizza,
and says: "This lady lived lovingly in
dress, song, and sport ; but consented
not to any impropriety or unlawful act ;
and she passed her life in enjoyment, as
Solomon says inEcclesiastes," — alluding
probably to the first verse of the second
chapter, " I said in my heart. Go to now,
I will prove thee with mirth ; therefore
enjoy pleasure ; and, behold, this is also
vanity."
33. Of the influences of the planet
Venus, quoting Albumasar, as before,
Buti says : "Venus is cold and moist, and
of phlegmatic temperament, and signifies
beauty, liberality, patience, sweetness,
dignity of manners, love of dress and
ornaments of gold and silver, humility
towards friends, pride and adjunction,
delectation and delight in singing and use
of ornaments, joy and gladness, dancing,
song with pipe and lite, bridals, orna-
ments and precious ointments, cunning
in the composition of songs, skill in the
game of chess, indolence, drunkenness,
lust, adultery, gesticulations, and lasci-
viousness of courtesans, abundance of
perjuries, of lies and all kinds of wanton-
ness, love of children, delight in men,
strength of body, weakness of mind,
abundance of food and corporal delights,
628
NOTES TO PARADISO.
observance of faith and justice, traffic in
odoriferous merchandise ; and as was said
of the Moon, all are not found in one
man, but a part in one, and a part in
another, according to Divine Providence ;
and the wise man adheres to the good,
and overcomes the others."
34. Since God has pardoned me, I am
no longer troubled for my past errors,
on account of which I attain no higher
glory in Paradise. She had tasted of
the waters of Lethe, and all the ills and
errors of the past were forgotten. Purg.
XXXIII. 94 :—
" ' And if thou art not able to remember,'
Smiling she answered, ' recollect thee now
How thou this very day hast drunk of
Lethe.'"
Hugo of St. Victor, in a passage
quoted by Philalethes in the notes to his
translation of the Divina Commedia, says :
" In that city .... there will be Free
Will, emancipated from all evil, and
filled with all good, enjoying without in-
terruption the delight of eternal joys,
oblivious of sins, oblivious of punish-
ments ; yet not so oblivious of its libera-
tion as to be ungrateful to its liberator.
So far, therefore, as regards intellectual
Ifnowledge, it will be mindful of its
past evils ; but wholly unmindful, as
regards any feeling of what it has passed
through."
37. The spirit of Folco, or FoVchetto,
of Marseilles, as mentioned later in this
canto ; the famous Troubadour whose
renown was not to perish for five cen-
turies, but is small enough now, save in
the literary histories of Millot and the
Benedictines of St. Maur.
44- The Marca Trivigiana is again
alluded to, lying between the Adige, that
empties into the Adriatic south of Venice,
and the Tagliamento to the north-east,
towards Trieste. This region embraces
the cities of Pac^a and Vicenza in the
south, Trevi.so in the centre, and Feltro
in the north.
46. The rout of the Paduane near
Vicenza, in those endless quarrels that
run through Italian history like the roll
of a drum. Three times the Paduan
Guelphs were defeated by the Ghibel-
lines, — in 1311, in 1314, and in 1318,
when Can Grande della Scala was chief
of the Ghibclline league. The river
stained with blood is the Bacchiglione, j
on which Vicenza stands.
49. In Treviso, where the Sile and j
Cagnano unite, !
50, Riccardo da Camino, who was (
assassinated while playing at chess. He '
was a son of the " good Gherardo, " and i
brother of the beautiful Gaja, mentioned \
Purg. XVI. 40. He succeeded his i
father as lord of Treviso; but carried on \
his love adventures so openly and with 1
so high a hand, that he was finally assas- ;
sinated by an outraged husband. The i
story of his assassination is told in the ]
Hist. Cartusiorum in Muratori, XII. '
784. _ ]
53. A certain bishop of the town of '
Feltro in the Marca Trivigiana, whose
name is doubtful, but who was lx)th lord
spiritual and temporal of the town, broke
faith with certain gentlemen of Ferrara, ;
guilty of political crimes, who sought \
refuge and protection in his diocese. '
They were delivered up, and executed in ;
Ferrara, Afterward the Bishop himself ;
came to a violent end, being beaten to
death with bags of sand.
54. Malta was a prison on the shores >
of Lake Bolsena, where. priests were in-
carcerated for their crimes. There Pope :
Boniface VIII. imprisoned the Abbot of i
Monte Cassino for letting the fugitive ''■
Celestine V. escajie from his convent.
58. This "courteous priest" was a i
Guelph, and showed his zeal for his party j
in the persecution of the Ghibellines, j
60. The treachery and cruelty of this
man will be in conformity to the customs i
of the country. i
61. Above in the Crystalline Heaven, :
or Primutn Mobile, is the Order of Angels
called Thrones. These are mirrors
reflecting the justice and judgments of ■
God. \
69. The Balascio (in French ruhi ]
balais) is supposed to take its name '.
from the place in the East where it wtu> 5
found.
Chaucer, Court 0/ Love, 78 : — '\
"No Kaphire of Inde, no rube riche of price, j
I'here lacked then, nor emcraude so grene, ,
Balais TurkiB, ne thing to my devise /
That may the cantel maken ior to (bene. " 1
The mystic virtues of this stone arc '
thus enumerated by Mr. King, Atttiqui ,.
Gems, p. 419 : " The BaUxis Ruby \
NOTES TO PARADISO.
629
represses vain and lascivious thoughts,
appeases quarrels between friends, and
gives health of body. Its povt^der taken
in water cures diseases of the eyes, and
pains in the liver. If you touch with this
gem the four comers of a house, orchard,
or vineyard, they will be safe fron) light-
ning, storms, and blight."
70. Joy is shown in heaven by greater
light, as here on earth by smiles, and as
in the infernal regions the grief of souls
in torment is by greater darkness.
73. In Him thy sight is ; in the original,
tuo veder / inluia, thy sight in-Hitns-
Uself.
76. There is a similar passage in one
of the Troubadours, who, in an Elegy,
commends his departed friend to the
Virgin as a good singer. " He sang so
well, that the nightingales grew silent
with admiration, and listened to him.
Therefore God took him for his own
service If the Virgin Mary is
fond of genteel young men, I advise her
to take him."
77. The Seraphim, clothed with six
wings, as seen in the vision of the Prophet
Isaiah vi. 2 : " Above it stood the sera-
phims : each one had six wings ; with
twain he covered his face, and with twain
he covered his feet, and with twain he
did fly."
81. In the original, S' io nC intuassi
come til fimmii ; if I in-theed myself as
thou in-meest thyself. Dantesque words,
like inluia. Note 73.
82. The Mediterranean, the greatest
of seas, except the ocean, surrounding
the earth.
Bryant, Thanatopsis : —
" And poured round all
Old Ocean's gray and melancholy waste."
85. Extending eastward between Eu-
rope and Africa. Dante gives the length
of the Mediterranean as ninety degrees.
Modem geographers make it less than
fifty.
89, Marseilles, about equidistant from
the Ebro, in Spain, and the Magra, which
divides the Genoese and Tuscan terri-
tories. Being a small river, it has but a
short journey to make.
92. Buggia is a city in Africa, on nearly
the same parallel of longitude as Mar-
seilles.
93. The allusion here is to the siege
of Marseilles by a portion of Caesar's
army under Tribonius, and the fleet under
Bmtus. Purg. XVIII. loi :—
" And Cae.sar, that he might subdue Ilerda,
Thrust at Marseilles, and then ran into
Spain."
Lucan, who describes the siege and
sea-fight in the third book of his Phar-
salia, says ; —
" Meanwhile, impatient of the lingering war,
The chieftain to Iberia bends afar,
And gives the leaguer to Tribonius' care."
94. Folco, or Folchetto, of Marseilles
(Folquet de Marseilles) was a noted Trou-
badour, who flourished at the end of the
twelfth century. He was the son of a
rich merchant of Marseilles, and after
his father's death, giving up business for
pleasure and poetry, became a frequenter
of courts and favourite of lords and princes.
Among his patrons are mentioned King
Richard of England, King Alfonso of
Aragon, Count Raymond of Toulouse,
and the Sire Barral of Marseilles. The
old Proven9al chronicler in Raynouard,
V. 150, says : "He was a good Trouba-
dour, and very attractive in person. He
paid court to the wife of his lord. Sire
Barral, and besought her love, and made
songs about her. But neither for prayers
nor songs could he find favour with her
so as to procure any mark of love, of
which he was always complaining in his
songs."
Nevertheless this Lady Alazais listened
with pleasure to his songs and praises ;
and was finally moved to jealousy, if not
to love. The Troubadour was at the
same time paying his homage to the two
sisters of the Sire Barral, Lady Laura
and Lady Mabel, both beautiful and de
gran valor, and being accused thereof,
fell into disfavour and banishment, the
Lady Alazais wishing to hear no more
his prayers nor his songs. In his despair
he took refuge at the court of William,
Lord of Montpellier, whose wife, daugh-
ter of the Emperor Manuel, ' ' comforted
him a little, and besought him not to be
downcast and despairing, but for love of
her to sing and make songs. "
And now a great change came over
him. The old chronicler goes on to say :
" And it came to pass that the Ladj
630
NOTES TO FARAD ISO.
Alazais died ; and the Sire Barral, her
husband and his lord, died ; and died
the good King Richard, and the good
Count Raymond of Toulouse, and King
Alfonso of Aragon : whereat, in grief for
his lady and for the princes who were
dead, he abandoned the world, and re-
tired to a Cistercian convent, with his
wife and two sons. And he became
Abbot of a rich abbey in Provence,
called Torondet, and afterwards Bishop
of Toulouse, and there he died."
It was in I2CX3 that he became a Cis-
tercian, and he died in 1233. It would
be pleasant to know that he atoned for
his youthful follies by an old age of vir-
tues. But unfortunately for his fame, the
old nightingale became a bird of prey.
He was deeply implicated in the persecu-
tions of the Albigenses, and the blood of
those "slaughtered saints" makes a
ghastly rubric in his breviary.
97. Dido, queen of Carthage. The
Ottimo says : " He seems to mean, that
Folco loved indifferently married women,
virgins, and widows, gentle and simple. "
100. Phillis of Thrace, called Rodopeia
from Mount Rodope near which she
lived, was deserted by her Athenian lover
Demophoon, of whom Chaucer, Legende
of Good Women, 2442, gives this por-
trait :—
" Men knewe him well and didden hym honour,
For at Athenis duke and lorde was he,
As Theseus his father hath ibe,
That in his tyme was of grete renown,
No man so grete in all his regioun,
And like his father of face and of stature ;
And false of love, it came hym of nature ;
As doeth the foxe, Rcnarde the foxes sonne.
Of kinde, he coulde his olde father wonne,
Withouten lore ; as can a drake swmime.
When it is caught and caried to the brimme."
loi. Hercules was so subdued by love
for lole, that he sat among her maidens
spinning with a distaff.
103. See Note 34 of this caiito.
106. Tile ways of Providence,
" From seeming evil still educing good."
116. Rahab, who concealed the spies
of Joshua among the rtax-stalks on the
roof of her* house. Joshua, ii. 6.
118. Milton, Par. Lost, IV. 776 :—
" Now hid night measured with her shadowy
cone
Half-way up hill this vast sublunar rault."
1 20. The first soul redeemed when
Christ descended into Limbo. " The
first shall be last, and the last first."
123. The Crucifixion. If any one is
disposed to criticise the play upon words
in this beautifid passage, let him remem-
ber the Tues Petrus et super hanc petram
edificabo ecclesiam meatn.
124. Hebrews xi. 31 : "By faith the
harlot Rahab perished not with them that
believed not, when she had received the
spies with peace."
1 25. Forgetful that it was in the hands
of the Saracens.
127. The heathen Gods were looked
upon by the Christians as demons. Hence
Florence was the city of Satan to Dante
in his dark hours, when he thought of
Mars ; but in his better moments, when
he remembered John the Baptist, it was
" the fairest and most renowned daughter
of Rome."
130. The Lily on the golden florin of
Florence.
133. To gain the golden florin the
study of the Gospels and the Fathers was
abandoned, and the Decretals, or books
of Ecclesiastical Law, sodiligently conned,
that their margins were worn and soiled
with thumb-marks. The first five books
of the Decretals werecompiled by Gregory
IX., and the sixth by Boniface VIII.
138. A prophecy of the death of Boni-
face VIII. in 1303, and the removal of
the Holy See to Avignon in 1305.
CANTO X.
I. The Heaven of the Sun, " a good
planet and imperial," says Brunette
Latini. Dante makes it the symbol of
Arithmetic. Convito, II. 14: "The
Heaven of the Sun may be compared
to Arithmetic on account of two proper-
ties; the first is, that with its light all
the other stars are informed ; the second
is, that the eye caimot behold it. And
these two properties are in Arithmetic,
for with its light all the sciences are
illuminated, since their subjects are all
considered under some number, and in
the consideration thereof we always pro-
ceed with numbers ; as in natural science
the subject is the movable body, which
movable body has in it ratio of con>
NOTES TO PARADISO.
631
tinuity, and this has in it ratio of infinite
number. And the chief consideration of
natural science is to consider the prin-
ciples of natural things, which are three,
namely, matter, species, and form ; in
which this number is visible, not only in
all together, but, if we consider well, in
each one separately. Therefore Pytha-
goras, according to Aristotle in the first
book of his Physics, gives the odd and
even as the principles of natural things,
considering all things to be number. The
other property of the Sun is also seen in
number, to which Arithmetic belongs, for
the eye of the intellect cannot behold it,
for number considered in itself is infinite ;
and this we cannot comprehend."
In this Heaven of the Sun are seen the
spirits of theologians and Fathers of the
Church ; and its influences, according to
Albumasar, cited by Buti, are as follows :
*' The Sun signifies the vital soul, light
and splendour, reason and intellect,
science and the measure of life ; it sig-
nifies kings, princes and leaders, nobles
and magnates and congregations of men,
strength and victory, voluptuousness,
beauty and grandeur, subtleness of mind,
pride and praise, good desire of kingdom
and of subjects, and gi"eat love of gold,
and aflHuence of speech, and delight in
neatness and beauty. It signifies faith
and the worship of God, judges and wise
men, fathers and brothers and mediators ;
it joins itself to men and mingles among
them, it gives what is asked for, and is
strong in vengeance, that is to say, it
punishes rebels and malefactors."
2. Adam of St. Victor, Hymn to the
Holy Ghost: —
" Veni, Creator Spiritus,
Spiritus recreator,
I'u dans, tu datus coelitus,
Tu donum, tu donator ;
Tu lex, tu digitus,
Alens et alitus,
Spirans et spiritus,
Spiratus et spirator."
9. Where the Zodiac crosses the Equa-
tor, and the motion of the planets, which
is parallel to the former, comes into
apparent collision with that of the fixed
stars, which is parallel to the latter.
14. The Zodiac, which cuts the Equa-
tor obliquely.
16. Milton. Par. Lost, X. 668 :—
" Some say, he bid his angels turn askance
The poles of earth, twice ten degrees and
more.
From the sun's axle ; they with labour pushed
Oblique the centric globe : some say, the sun
Was bid turn reins from the equinoctial road
Like-distant breadth to Taurus with the seven
Atlantic Sisters, and the Spartan twins,
Up to the tropic Crab : thence down amain
By Leo, and the Virgin, and the Scales,
As deep as Capricorn ; to bring in change
Of seasons to each clime : else had the spring
Perpetual smiled on earth with vemant floorers.
Equal in days and nights, except to those
Beyond the polar circles ; to them day
Had unbenighted shone ; while the low sun,
To recompense his distance, in their sight
Had rounded still the horizon, and not known
Or east or west ; which had forbid the snow
From cold Estotiland, and south as far
Beneath Magellan."
28. The Sun.
31. The Sun in Aries, as indicated in
line 9 ; that being the sign in which the
Sun is at the vernal equinox.
32. Such is the apparent motion of the
Sun round the earth, as he rises earlier
and earlier in .Spring.
48. No eye has ever seen any light
greater than that of the Sun, nor can we
conceive of any greater.
51. How the Son is begotten of the
Father, and how from these two is
breathed forth the Holy Ghost. The
Heaven of the Sun being the Fourth
Heaven, the spirits seen in it are called
the fourth family of the Father ; and to
these theologians is revealed the mystery
of the Trinity.
67. The moon with a halo about her.
82. The spirit of Thomas Aquinas.
87. The stairway of Jacob's dream,
with its angels ascending and descending.
89. Whoever should refuse to gratify
thy desire for knowledge, would no more
follow his natural inclination than water
which did not (low downward.
98. Albertus Magnus, at whose twenty-
one ponderous folios one gazes with awe
and amazement, was bom of a noble
Swabian family at the beginning of the
thirteenth century. In his youth he
studied at Paris and at Padua ; became
a Dominican monk, and, retiri.ig to a
convent in Cologne, taught in the schools
of that city. He became Provincial of
his Order in Germany ; and was after-
ward made Grand-Master of the Palace
at Rome, and then Bishop of Ratisbon.
Resigning his bishopric in 1262, he re
632
NOTES TO PARADISO.
turned to his convent in Cologne, where
he died in 1280, leaving behind him great
fame for his learning and his labour.
Milman, Hist. Latin Christ., VIII. 259,
says of him : " Albert the Great at once
awed by his immense erudition and ap-
palled his age. His name, the Universal
Doctor, was the homage to his all-em-
bracing knowledge. Hequotes, as equally
familiar, Latin, Greek, Arabic, Jewish
philosophers. He was the first School-
man who lectured on Aristotle himself,
on Aristotle from Graeco- Latin or Arabo-
Latin copies. The whole range of the
Stagirite's physical and metaphysical
philosophy was within the scope of Al-
bert's teaching. In later days he was
called the Ape of Aristotle ; he had dared
to introduce Aristotle into the Sanctuary
itself. One of his Treatises is a refuta-
tion of the Arabian Averrhoes. Nor is
it Aristotle and Averrhoes alone that
come within the pale of Albert's erudi-
tion ; the commentators and glossators
of Aristotle, the whole circle of the Arab-
ians, are quoted ; their opinions, their
reasonings, even their words, with the
utmost familiarity. But with Albert,
Theology was still the master-science.
The Bishop of Ratisbon was of unim-
E cached orthodoxy ; the vulgar only, in
is wonderful knowledge of the secrets
of Nature, in his studies of Natural His-
tory, could not but see something of the
magician. Albert had the ambition of
reconciling Plato and Aristotle, and of
reconciling this harmonized Aristotelian
and Platonic philosophy with Christian
Divinity. He thus, in some degree,
misrepresented or misconceived both the
Greeks ; he hardened Plato into Aris-
totelism, expanded Arisfotelism into Pla-
tonism ; and his Christianity, though
Albert was a devout man, while it con-
stantly subordinates, in strong and fervent
language, knowledge to faith and love,
became less a religion than aphilosophy."
99. Thomas Aquinas, the Angelic Doc-
tor of the Schools. Milman, Hist. Latin
Christ., VIII. 265, gives the following
sketch of him : —
" Of all the schoolmen Thomas Aquinas
has left the greatest name. He was a
son of the Count of Aouino, a rich fief in
the kingdom of Naples. His mother,
Theodora, was of the line of the old
Norman kings ; his brothers, Reginald
and Landolph, held high rank in the
Imperial armies. His family was con-
nected by marriage with the Hohen-
staufens ; they had Swabian blood in
their veins, and so the great schoolman
was of the race of Frederick II. Monasti-
cism seized on Thomas in his early youth ;
he became an inmate of Monte Casino ;
at sixteen years of age he caught the
more fiery and vigorous enthusiasm of
the Dominicans. By them he was sent
— no unwilling proselyte and pupil — to
France. He was seized by his worldly
brothers, and sent back to Naples ; he
was imprisoned in one of the family
castles, but resisted even the fond en-
treaties of his mother and his sisters. He
Eersisted in his pious disobedience, his
oly hardness of heart ; he was released
after two years' imprisonment — it might
seem strange — at the command of the
Emperor Frederick II. The godless
Emperor, as he was called, gave Thomas
to the Church. Aquinas took the ine-
vocable vow of a Friar Preacher. He
became a scholar of Albert the Great at
Cologne and at Paris. He was dark,
silent, unapproachable even by his bre-
thren, perpetually wrapt in profound me-
ditation. He was called, in mockery, the
great dumb ox of Sicily. Albert ques-
tioned the mute disciple on the most
deep and knotty points of theology ; he
found, as he confessed, his equal, his
superior. ' That dumb ox will make the
world resound with his doctrines.' With
Albert the faithful disciple returned to
Cologne. Again he went back to Paris,
received his academic degrees, and taught
with universal wonder. Under Alex-
ander IV. he stood up in Rome in de-
fence of his Order against the eloquent
William de St. Amour ; he repudiated
for his Order, and condemned by his
authority, the prophesies of the Abbot
Joachim. He taught at Cologne with
Albert the Great ; also at Paris, at Rome,
at Orvieto, at Viterbo, at Perugia. Where
he taught, the world listened in respectful
silence. He was acknowledged by two
Popes, Urban IV. and Clement IV., as
the first theologian of the age. He re-
fused the Archbishopric of Naples. He
was expected at the Council of Lyons, as
the authority before whom all Christen-
NOTES TO i'ARADISO.
•633
doin niij^ht be expected to bow down.
He died ere be had passed the borders of
Naples, at the Abbey of Rcssa Nuova,
near Terracina, at the age of forty-eight.
Dark tales were told of his death ; only
the wickedness of man could deprive the
workl so early of such a wonder. The
University of Paris claimed, but in vain,
the treasure of his mortal remains. He
was canonized by John XXII.
"Thomas Aquinas is throughout,
above all, the Theologian. God and
the soul of man are the only objects
truly worthy of his philosophic inves-
tigation. This is the function of the
Angelic Doctor, the mission of the
Angel of the Schools. In his works,
or rather in his one great work, is
the final result of all which has been
decided by I-'ope or Council, taught by
the Fathers, accepted by tradition,
argued in the schools, inculcated in the
confessional. The Sum of Theology
is the authentic, authoritative, acknow-
ledged code of Latin Christianity. We
cannot but contrast this vast work with
the original Gospel : to this bulk has
grown the New Testament, or rather
the doctrinal and moral part of the New
Testament. But Aquinas is an intellec-
tual theologian : he approaches more
nearly than most philosophers, certainly
than most divines, to pure embodied
intellect. He is perfectly passionless ;
he has no polemic indignation, nothing
of the Churchman's jealousy and sus-
picion ; he has no fear of the result of
any investigation ; he hates nothing,
hardly heresy ; loves nothing, unless
perhaps naked, abstract truth. In his
serene confidence that all must end in
good, he moves the most startling and
even perilous questions, as if they were
the most indifferent, the very Being of
God. God must be revealed by syllo-
gistic process. Himself inwardly con-
scious of the absolute harmony of his
own intellectual and moral being, he
places sin not so much in the will as in
the understanding. The perfection of
man is the perfection of his intelligence.
He examines with the same perfect self-
command, it might almost be said apa-
thy, the converse as well as the proof of
the most vital religious truths. He is
nearly as consummate a sceptic, almost
atheist, as he is a divine and theologian.
Secure, as it should seem, in impene-
trable armour, he has not only no appre-
hension, but seems not to suppose the
])ossibility of danger ; he has nothing of
the boastfulness of self-confidence, but,
in calm assurance of victory, gives eveiy
advantage to his adversary. On both
sides of every question he casts the
argument into one of his clear, distinct
syllogisms, and calmly places himself as
Arbiter, and passes judgment in one or
a series of still more unanswerable
syllogisms. He has assigned its un-
assailable province to Church authority,
to tradition or the Fathers, faith and
works ; but beyond, within the proper
sphere of philosophy, he asserts full
freedom. There is no Father, even St.
Augustine, who may not be examined
by the fearless intellect."
104. Gratian was a Franciscan friar,
and teacher in the school of the convent
of St. Felix in Bologna. He wrote the
Decretum Gratiaui, or "Concord of the
Discordant Canons," in which he
brought into agreement the laws of the
courts secular and ecclesiastical.
107. Peter Lombard, the " Master of
Sentences," so called from his Libri
Seiitentiarum. In the dedication of this
work to the Church he says that he
wishes " to contribute, like the poor
widow, his mite to the treasury of the
Lord." The following account of him
and his doctrines is from Milman, Hist.
Latin Christ., VIII. 238 : " Peter the
Lombard vi'as born near Novara, the
native place of Lanfranc and of Anselm.
He was Bishop of Paris in 1 159. His
famous Book of the Sentences was in-
tended to be, and became to a great
extent, the Alanual of the Schools.
Peter knew not, or disdainfully threw
aside, the philosophical cultivation of
his day. He adhered rigidly to all
which passed for Scripture, and was ;
the authorized interpretation of the
Scripture, to all which had become the
creed in the traditions, and law in the
decretals, of the Church. He seems to
have no apprehension of doubt in his
stem dogmatism ; he will not recognir.e
any of the difficulties suggested by philo-
sophy ; he cannot, or will not, perceive
the weak pouits of his own system. He
0^4
NOTES TO PARADISO.
has the great merit that, opposed as he
was to the prevailing Platonism, through-
out tlie Sentences the ethical principle
predominates ; his excellence is per-
spicuity, simplicity, definiteness of moral
purpose. His distinctions are endless,
subtile, idle ; but he wrote from conflict-
ing authorities to reconcile writers at
war with each other, at war with them-
selves. Their quarrels had been wrought
to intentional or unintentional antago-
nism in the ' Sic et Non ' of Abelard.
That philosopher, whether Pyrrhonist or
more tiian Pyrrhonist, had left them all
in the confusion of strife ; he had set
Fathers against Fathers, each Father
against himself, the Church against the
(Jhurch, tradition against tradition, law
against law. The Lombard announced
himself and was accepted as the me-
diator, the final arbiter in this endless
litigation; he would sternly fix the
positive, proscribe the negative or scep-
tical view in all these questions. The
litigation might still go on, but within
the limits which he had rigidly estab-
lished ; he had determined those ulti-
mate results against which there was no
appeal. The mode of proof might be
interminably contested in the schools ;
the conclusion was already irrefragably
fixed. On the sacramental system Peter
the I^ombard is loftily, severely hier-
archical. Yet he is moderate on the
power of the keys ; he holds only a
declaratory power of binding and loosing,
— of showing how the souls of men were
to be bound and loosed. "
Peter Lombard was born at the be-
S'nning of the twelfth century, when the
ovarese territoiy, his birth])lace, was a
fart of Lombardy, and hence his name.
ie studied at the University of Paris,
under Abelard ; was afterwards made
Professor of Theologv in the University,
and then Bishop of Paris. He died
in 1 164.
109. Solomon, whose Song of Songs
breathes such impassioned love.
lit. To know if he were saved or
not, a grave <|Ui'stion having been raised
upon that point by theologians.
115. Dionysius the Areopagite, who
was converted by .St. Paul. Acts xvii.
34 : " n()wl)eit, certain men clave unto
him, and Ijclicvcd : among the which
was Dionysius the Areopagite." A
book attributed to him, on the "Ce-
lestial Hierarchy," was translated into
Latin by Johannes Erigena, and became
in the Middle Ages the text-book of
angelic lore. " The author of those
extraordinary treatises," says Milman,
Hist. Latin Christ., VIIL 189, "which,
from their obscure and doubtful parent-
age, now perhaps hardly maintain their
fame for imaginative richness, for the
occasional beauty of their language, and
their deep piety, — those treatises which,
widely popular in the West, almost
created tlie angel-worship of the popular
creed, and were also the parents of
Mystic Theology and of tlie higher
Scholasticism, — this Poet -Theoioginii
was a Greek. The writmgs which bear
the venerable name of Dionysms the
Areopagite, the ])roselyte of St. Paul,
first appear under a suspicious and sus-
pected form, as authorities cited by the
heterodox .Severians in a conference at
Constantinople. The orthodox stood
aghast : how was it that writings of the
holy convert of St. Paul had never been
heard of before? that Cyril of Alexan-
dria, that Athanasius himself, were
ignorant of their existence? But these
writings were in themselves of too great
power, too captivating, too congenial to
the monastic mind, not to find bold
defenders. Bearing this venerable name
in their front, and leaving behind them,
in the East, if at first a doulnful, a
growing faith in their authenticity, they
appeared in the West as a precious gift
from the Byzantine Emperor to the
Emperor Louis the Pious. France in
that age was not likely to throw cold
and jealous doubts on writings which
bore the hallowed name of that great
Saint, whom she had already boasted to
have left his primal Bishopric of Athens
to convert her forefathers, whom Paris
already held to be her tutelar patron,
the rich and powerful Abbey of St.
Dcnys to be her founder. There was
living in the West, by happy coinci-
dence, the one man who at that period,
by his knowledge of (jreek, by the con-
genial speculativeness of his mind, by
the vigour and richness of his imagina-
tion, was(]ualified to translate into Latin
the mysterious doctrints of the Areopft-
NOTES TO PA RAD/SO.
635
gite, both as to the angelic world and
the subtile theology. John Erigena
hastened to make known in the West
the 'Celestial Hierarchy,' the treatise
'on the Name of God,' and the brief
chapters on the ' Mystic Philosophy.'"
119. Paul Orosius. He was a Spanish
presbyter, born at Tarragona near the
close of the fourth century. In his youth
he visited St. Augustine in Africa, who
in one of his books describes him thus :
" There came to me a young monk, in
the catholic peace our brother, in age
our son, in honour our fellow-presl)yter,
Orosius, alert in intellect, ready of
speech, eager in study, desiring to be a
us'eful vessel in the house of the Lord
for the refutation of false and pernicious
doctrines, which have slain the souls of
the Spaniards much more unhappily
than the sword of the barbarians their
bodies."
On leaving St. Augustine, he went to
Palestine to complete his studies under
St. Jerome at 15ethlehem, and while
there arraigned Palagius for heresy be-
fore the Bishop of Jerusalem. The
work by which he is chiefly known is
his "Seven Books of Histories;" a
world-chronicle from the creation to his
own time. Of this work St. Augustine
availed himself in writing his " City of
God ; " and it had also the honour of
being translated into Anglo- Saxon by
King Alfred. Dante calls Orosius " the
advocate of the Christian centuries,"
because this work was written to refute
the misbelievers who asserted that Chvis-
tianity had done more harm to the
world than good.
125. Severinus Boethius, the Roman
Senator and philosopher in the days of
Theodoric the Goth, born in 475, and
put to death in 524. His portrait is
thus drawn by Gibbon, Decline and
Fall, Ch. XXXIX.: "The Senator
Boethius is the last of the Romans
whom Cato or Tully could have ac-
knowledged for their countryman. As
a wealthy orphan, he inherited the
patrimony and honours of the Anician
family, a name ambitiously assumed by
the kings and emperors of the age ; and
the appellation of Manlius asserted his
genuine or fabulous descent from a race
of consuls and dictators, who had re-
pulsed the Gauls from the Capitol, and
sacrificed their sons to the discipline of
the Republic. In the youth of Boethius,
the studies of Rome were not totally
abandoned ; a Virgil is now extant,
corrected by the hand of a consul ; and
the professors of grammar, rhetoric, and
jurisprudence were maintained in their
privileges and pensions by the liberality
of the Goths. But tlie erudition of the
Latin language was insufficient to satiate
his ardent curiosity ; and Boethius is
said so have employed eighteen laborious
years in the schools of Athens, which
were supported by the zeal, the learning,
and the diligence of Proclus and his dis-
ciples. The reason and piety of their
Roman pupil were fortunately saved
from the contagion of mystery and
magic, which polluted the groves of the
Academy ; but he imbibed the spirit,
and imitated the method of his dead and
living masters, who attempted to recon-
cile the strong and subtle sense of Aris-
totle with the devout contemplation and
sublime fancy of Plato. After his re-
turn to Rome, and his marriage with
the daughter of his friend, the patrician
Symmachus, Boethius still continued in
a palace of ivory and marble to prose-
cute the same studies. The Church was
edified by his profound defence of the
orthodox creed against the Arian, the
Eutychian, and the Nestorian heresies :,
and the Catholic unity was explained or
exposed in a formal treatise by the
indifference of three distinct, though con-
substantial persons. For the benefit of
his Latin readers, his genius submitted
to teach the first elements of the arts*
and sciences of Greece. The geometry
of Euclid, the music of Pythagoras, tlte
arithmetic of Nicomachus, the mechanics
of Archimedes, the astronomy of Pto-
lemy, the theology of Plato, and tlie
logic of Aristotle, with the commentary
erf Porphyiy, were translated and illus-
trated by the indefatigable pen of the
Roman Senator. And he alone was
esteemed capable of describing the won-
ders of art, a sun-dial, a water-clock, or
a sphere which represented the motion-*
of the planets. From these abstru^
speculations Boethius stooped, or, to
speak more truly, he rose to the social
duties of public and private life : the
' u u
636
NOTES TO PARADISO.
indigent were relieved by his liberality ;
and his eloquence, which flattery might
compare to the voice of Demosthenes or
Cicero, was uniformly exerted in the
cause of innocence and humanity. Such
conspicuous merit was felt and rewarded
by a discerning prince ; the dignity of
Poethius was adorned with the titles of
Consul and Patrician, and his talents
•were usefully employed in the important
station of Master of the Offices."
Being suspected of some participation
in a plot against Theodoric, he was
confined in the tower of Pavia, where he
wrote the work which has immortalized
his name. Of this Gibbon speaks as
follows: "While Boethius, oppressed
M'ith fetters, expecf^ed each moment the
sentence or the stroke of death, he com-
posed in the tower of Pavia the Consola-
tion of Philosophy ; a golden volume not
unworthy of the leisure of Plato or
Tully, but which claims incomparable
merit from the barbarism of the times
and the situation of the author. The
celestial guide whom he had so loig
invoked at Rome and Athens now con-
descended to illumine his dungeon, to
revive his courage, and to pour into his
wounds her salutaiy balm. She taught
him to compare his long prosperity and
his recent distress, and to conceive new
hopes from the inconstancy of fortune.
Reason had informed him of the pre-
carious condition of her gifts ; experience
had satisfied him of their real vali\e ; he
had enjoyed them without guilt ; he
might resign them without a sigh, and
calmly disdain the impotent malice of
his enemies, who had left him happi-
ness, since they h.ad left him virtue.
From the earth Boethius ascended to
heaven in search of the sih'Rf.me good;
explored the meatphysical labyrinth of
chance and destiny, of' prescience and
free-will, of time and eternity ; and
generously attempted to reconcile tlie
perfect attributes of the Deity with the
apparent disorders of his moral and
))hysical government. Such topics of
consolation, so obvious, so vague, or so
ab.struse, are ineffectual to subdue the
feelings of human nature. Yet the
sense of misfortune may be diverted
l>y the labour of thought ; and the sage
who could artfully combine, in the same
work, the various riches of philosophy,
poetry, and eloquence, must already
have possessed the intrepid calmness
which he affected to seek. Suspen e,
the worst of evils, was at length deter-
mined by the ministers of death, who
executed, and perhaps exceeded, the
inhuman mandate of Theodoric. A
strong cord was fastened round the head
of Boethius, and forcibly tightened, till
his eyes almost started from their
sockets ; and some mercy may be dis-
covered in the milder torture of beating
him with clubs till he expired. But his
genius survived to diffuse a ray of know-
ledge over the darkest ages of the Latin
world ; the writings of the philosopher
were translated by the most glorious of
the English kings, and the third Em-
peror of the name of Otho removed to a
more honourable tomb the bones of a
Catholic saint, who, from his Arian
persecutors, had acquired the honours
of martyrdom, and the fame of mira-
cles."
128. Boethius was buried in the
church of San Pietro di Cieldauro in
Pavia.
131. St. Isidore, a learned prelate
of Spain, was born in Cartagena, date
unknown. In 600 he became IJishop
of Seville, and died 636. He was inde-
fatigable in converting the Visigoths
from Arianism, wrote many theological
and scientific works, and finished the
Mosarabic missal and breviary, begun
by his brother and predecessor, St.
Leander.
"The Venerable Bede," or Beda, an
Anglo-Saxon monk, was born at Wear-
mouth in 672, and in 735 died and was
buried in the monastery of Yairow,
where he had been educated and had
passed his life. His bones were after-
ward removed to the Cathedral of
Durham, and placed in the same coffin
with those of .St. Cuthbert. He was
the author of more than forty volumes ;
among which his KccUsiastical History of
Eii}^UiH(i is the most known and valued,
and, like the Histories of Orosius, had
the honour of being translated by King
Alfred from the Latin into Anglo-.Saxon.
On his death-bed he dictated the close
of Iiis translation of the Gospel of John.
" Dearest master," said his scribe^
NOTES TO PARADISO.
63/
"one chapter still remains, but it is
difficult for thee to speak." The dying
monk replied, " Take thy pen and
write quickly." Later the scribe said,
" Only one sentence remains ; " and the
monk said again, *' Write quickly."
And writing, the scribe said, " It is
done." "Thou hast said rightly,"
answered Bede, "it is done;" and
died, repeating the Gloria Patri, closing
the service of his long life with the
closing words of the service of the
Church. The following legend of him
is from Wright's Bios^. Britan. Lit., I.
269 : " The reputation of Bede in-
creased daily, and we find him spoken
of by the title of Saint very soon after
his death. Boniface in his epistles
describes him as the lamp of the
Church. Towards the ninth century he
received the appellation of The Vener-
able, which has ever since been attached
to his name. As a specimen of the
fables by which his biography was
gradually obscured, we may cite the
legends invented to account for the
origin of this latter title. According to
one, the Anglo-Saxon scholar was on a
visit to Rome, and there saw a gate of
iron, on which were inscribed the letters
P.P.P.S.S.S.R.R.R.F.F.F., which no
one was able to interpret. Whilst Bede
was attentively considering the inscrip-
tion, a Roman who was passing by said
to him rudely, ' What seest thou there,
English ox?' to which Bede replied,
'I see your confusion;' and he im-
mediately explained the characters thus:
Pater Patria Perditus, Sapientia Secum
Sitl'lata, Kiiet Regnum Komce, Ferro
F'amma Fame. The Romans were as-
tonished at the acuteness of their Eng-
lish visitor, and decreed that the title of
Venerable should be thenceforth given
to him. According to another story,
Bede, having become blind in his old
age, was walking abroad with one of
his disciples for a guide, when they
arrived at an open place where there
was a large heap of stones ; and Bede's
companion persuaded his master to
preach to the people who, as he pre-
tended, were assembled there and wait-
ing in great silence and expectation.
Bede delivered a most eloquent and
moving discourse, and when he had \
uttered the concluding phrase, Per om-
nia sa:cula sicailonim, to the great ad-
miration of his disciple, the stones, we
are told, cried out aloud, ' Amen, Vene-
rabilis Beda ! ' There is also a third
legend on this subject which informs us
that, soon after Bede's death, one of his
disciples was appointed to compose an
epitaph in Latin Leonines, and carve it
on his monument, and he began thus,
' Hac sunt in fossa Bedae ossa,'
intending to introduce the word sancti
or presbyteri ; but as neither of these
words would suit the metre, whilst he
was puzzling himself to find one more
convenient, he fell asleep. On awak-
ing he prepared to resume his work,
when to his great astonishment he found
that the line had already been com-
pleted on the stone (by an angel, as he
supposed), and that it stood thus :
' Hac sunt in fossa Bedae Venerabilis ossa.'"
Richard of St. Victor was a monk in
the monastery of that name near Paris,
"and wrote a book on the Trinity,"
says the Ottimo, "and many other
beautiful and sublime works" ; praise
which seems justified by Dante's words,
if not suggested by them. Milman,
Hist. Latin Christ., VIII. 241, says of
him and his brother Hugo: "Richard
de St. Victor was at once more logical
and more devout, raising higher at once
the unassisted power of man, yet with
even more supernatural interference, —
less ecclesiastical, more religious. Thus
the silent, solemn cloister was, as it
were, constantly balancing the noisy and
pugnacious school. The system of the
St. Victors is the contemplative phi-
losophy of deep-thinking minds m their
profound seclusion, not of intellectual
gladiators : it is that of men following
out the train of their own thoughts, not
perpetually crossed by the objections of
subtle rival disputants. Its end is not
victory, but the inward satisfaction of
the soul. It is not so much conscious
of ecclesiastical restraint, it is rather
self-restrained by its inborn reverence;
it has no doubt, therefore no fear ; it is
bold from the inward consciousness of
its orthodoxy."
u U a
638
NOTES TO PARA DISC.
135. As to many other life-weary men,
like those mentioned in Furg. XVI.
122 : —
" And laic they deem it
That God restore them to the better life."
136. "This is Master Sigier," says
the Ottimo, "who wrote and lectured
on Logic in Paris." Very liltie more is
known of him than this, and that he was
supposed to hold some odious, if not
heretical opinions. Even his name has
perished out of literary history, and sur-
vives only in the verse of Dante and the
notes of his commentators.
137. The Rue du Fouarre, or Street
of Straw, originally called Rue de I'Ecole,
is famous among the old streets of Paris,
as having been the cradle of the Uni-
versity. It was in early times a hay and
straw market, and hence derives its
name. In the old poem of Les Rties de
Paris, Barbazan, II. 247, are these
lines : —
" Enpres est nie de I'F.cole,
L?i demeure Dame Nicole ;
En celle rue, ce me samble,
Vent-on et fain et fuerre ensatnble."
Others derive the name from the fact,
that the students covered the benches of
their lecture-rooms with straw, or used
it instead of benches ; which they would
not have done if a straw-market had not
been near at hand.
Dante, moved perhaps by some plea-
sant memory of the past, pays the old
scholastic street the tribute of a verse.
The elegant Petrarca mentions it fre-
quently in his Latin writings, and always
'vith a sneer. Me remembers only "the
Hispulatious city of Paris, and the noisy
Street of Straw " ; or " the plaudits of
the Petit Pont and the Rue du Fouarre,
the most famous places on earth."
Rabelais s])eaks of it as the place
where Pantagriiel first held disputes
with the learned dfx:toi-s, "having posted
up his nine thousand seven hundred and
sixty-four theses in all the carrefouns of
the city " ; and Ruskin, Mod. Painters,
III. 85, justifies the mention of it in
Paradise as follows : —
" A common idealist would have
been rather alarmed at the thought of
introducing the name of a street in
Paris — Straw Street (Rue du Fouarre)
— into the midst of a description of
the highest heavens What did it
matter to Dante, up in heaven there,
whether the mob below thought hiin
vulgar or not ! Sigier had read in Straw
Street ; that was the fact, and he had to
say so, and there an end.
" There is, indeed, perhaps, no
greater sign of innate and real vulgarity
of mind or defective education, than
the want of power to understand the
universality of the ideal truth ; the
absence of sympathy with the colossal
grasp of those intellects, which have in
them so much of divine, that nothing is
small to them, and nothing large ; but
with equal and unoffended vision they
take in the sum of the world, Straw
Street and the seventh heavens, in the
same instant. A certain portion of thi.s
divine s])irit is visible even in the lower
examples of all the true men ; it is,
indeed, perhaps the clearest test of their
belonging to the true and great group,
that they are continually touching what
to the multitude appear vulgarities. The
higher a man stands, the more the word
'vulgar' becomes unintelligible to him."
The following sketch from the note-
book of a recent traveller shows the
Street of Straw in its present condition :
" I went yesterday in search of the Rue
du Fouarre. I had been hearing Wil-
liam Guizot's lecture on Montaigne, and
from the College de France went down
the Rue St. Jacques, passing at the back
of the old church of St. Severin, whose
gargoyles still stretch out their long
necks over the street. Turning into the
Rue Gal.ande, a few steps brought me to
the Fouarre. It is a short and narrow
street, with a scanty footway on one
side, on the other only a gutter. The
opening at the farther end is filled by a
pictures(iue vista of the transept gable
and great rose-window of Notre Dame,
over the river, with the slender centr.tl
spire. Some of the houses on either
side of the street were evidently of a
comparatively modern date ; but others
were of the oldest, and the sculpture')
stone wreaths over the doorways, and
the remains of artistic iron-work in the
balconies, showed them to have been
once of some consideration. Some
NOTES TO PA RAD ISO.
639
dirty chilchen were playing at the door
of a shop where fi'^ots and charbon iie
terre de Paris were sold. A coachman
in glazed hat sat asleep on his box before
the shop of a Maitc/iissciise de Jin. A
woman in a bookbinder's window was
folding the sheets of a French grammar.
In an angle of the houses under the high
wall of the hospital garden was a cob-
bler's stall. A stout, red-faced woman,
standing before it, seeing me gazing
round, asked if Monsieur was seeking
anything in special. I said I was only
looking at the old street ; it must be
very old. ' Yes, one of the oldest in
Paris.' 'And why is it called " du
Fouarre " ? ' ' O, that is the old French
{ox foin ; and hay used to be sold here.
Then, there were famous schools here in
the old days ; Abelard used to lecture
here.' 1 was delighted to find the tra-
ditions of the place still surviving, though
I cannot say whether she was right about
Abelard, whose name may have become
merely typical ; it is not improbable,
however, that he may have made and
annihilated many a man of straw, after
the fashion of the doctors of dialectics,
in the Fouarre. His house was not far
off on the Quai Napoleon in the Cite ;
and that of the Canon Fulbert on the
corner of the Rue Basse des Ursins.
Passing through to the Pont au Double,
I stopped to look at the books on the
parapet, and found a voluminous Dic-
tioiuiaire Uistorique, but, oddly enough,
it contained neither Sigier's name, nor
Abelard's. I asked a ruddy-cheeked
boy on a doorstep if he went to school.
He said he worked in the day-time, and
went to an evening school in the Rue du
Fouarre, No. 5. That primary night
school seems to be the last feeble de-
scendant of the ancient learning. As to
straw, I saw none except a kind of rude
straw matting placed round the corner
of a wine-shop at the entrance of the
street ; a sign that oysters are sold within,
they being brought to Paris in this kind
of matting."
138. Buti interprets thus : "Lecturing
on the Elenchi of Aristotle, to prove
some truths he formed certain syllogisms
so well and artfully, as to excite envy."
Others interpret the word iuvidiosi m
the Latin sense of odious, — truths that
were odious to somebody ; which inter-
pretation is supported by the fact that
Sigier was summoned before the primate
of the Dominicans on suspicion of heresy,
but not convicted.
147. Milton, At a Solemn Mustek: —
" Blest pair of Sirens, pledges of Heaven's
Sphere-born harmonious sisters. Voice and
Verse ;
Wed your divine sounds, and mixed power ,
employ
Dead things with inbreathed sense able to
pierce ;
And to our high-raised fantasy present
That undisturbed song of pure concent.
Aye sung before the sapphire-coloured throne ,
To Him that sits thereon,
With saintly shout, and solemn jubilee;
Where the bright Seraphim, in burning row,
Their loud uplifted angel trumpets blow :
And the cherubic host, in thousand qu res,
Touch their inmiortal harps of golden wires.
With those just spirits that wear victorious
palms,
Hymns devout and holy psalms
Smging everlastingly :
That we on earth, with undiscording voice.
May rightly answer that .melodious noise ;
As once we did, till disproportioned sin
Jarred against Nature's chime, and with harsh
din
Broke the fair music that all creatures made
To their great Lord, whose love their motion
swayed
In perfect diapason, whilst they stood
In first obedience, and their sL-ite of good.
O, may we soon again renew that song.
And keep in tune with Heaven, till God ere-
long
To his celestial concert us unite.
To live w.th him, and sing in endless morn of
light!"
CANTO XL
1. The Heaven of the Sun continued.
The prflise of St. F"rancis by Thomas
Aquinas, a Dominican.
4. Lucretius, Nature of T/tin^s, Book
H. I, Good's Tr. : —
" How sweet to stand, when tempests tear the
mam.
On the firm ciiflT, and mark the seaman's toil !
Not that ano her's danger soothes the soul.
But from such toil how sweet to feel secure !
How sweet, at dist.anre from the strife, to view
Contend ng hosts, and hear the clash of war !
But sweeter far on Wisdom's heights serene,
Upheld by Truth, to fix our firm alx)de ;
To watch the giddy crowd that, deep below,
For ever wander in pursuit of bliss :
To mark the strife for honours and renown.
For wit and wealth, insatiate, ceaseless :irged
Day after day, with labour unrestrained."
640
NOTES TO PAKADISO.
16. Thomas Aquinas.
20. The spirits see the thoughts of
men in God, as in Canto VIII. 87 : —
" Because I am assured the lofty joy
Thy speech infuses into ine, my Lord,
Where every good thing doth begin and end,
Thou seest as 1 see it."
25. Canto X. 94 : —
" The holy flock
Which Dominic conducteth by a road
Where well one fattens if he strayeth not."
26. Canto X. 112 : —
" Where knowledge
, So deep was put, that, i( the true be true.
To see so much there never rose a second."
32. The Church. Luke xxiii. 46 :
"And when Jesus had cried with a loud
voice, he said, Father, into thy hands I
commend my spirit ; and having said
thus, he gave up tlie gliost."
34. A'oiiiaiis viii. 38: "For I am
persuaded, tliat neither death, nor Hfe,
nor angels, nor principalities, nor pow-
ers, nor things present, nor things to
come, nor height, nor depth, nor any
other creature, sliall be able to separate
us from the love of God, which is in
Christ Jesus our Lord."
35. St. Francis and St. Dominic.
Mr. Perkins, Tuscan Sculptors, I. 7,
s.nys : " In warring against Frederic,
whose courage, cunning, and ambition
gave them ceaseless cause for alarm,
and in strengthening and extending the
influence of the Church, much shaken
by the many heresies which had sprung
up in Italy and France, the Popes re-
ceived invaluable assistance from the
Minorites and the Preaching Friars,
wliose ortlers had been established by
Pope Innocent III. in the early part of
the century, in consequence of a vision,
in which he saw the tottering walls of
the Latcran basilica supported by an
Italian and a Spaniard, in whom he
afterwards recognized their respective
founders, SS. Francis and Dominic.
Nothing could be more opposite than
the means which these two celebrated
mm employed in the work of conver-
sion ; for while St. Francis used persua-
»ir)n and tenderness to melt the hard-
hearted, .St. Dominic forced and crushed
them into submission. St. Francis,
' La cui mirabil vita
Meglio in gloria del ciel si canterebbe,'
was inspired by love for all created
things, in the most insignificant of
which he recognized a common origin
with himself. The little lambs hung up
for slaughter excited his pity, and the
captive birds his tender sympathy ; the
swallows he called his sisters, sororcu/,v
mccE, when he begged thein to cease
their twitterings while he preached ;
the worm he carefully removed from
his path, lest it should be trampled on
by a less careful foot ; and, in love
with poverty, he lived upon the sim-
plest food, went clad in the scantiest
garb, and enjoined chastity and obedi-
ence upon his followers, who within
four years numbered no less than fifty
thousand ; but St. Dominic, though
originally of a kind and compassionate
nature, sacrificed whole hecatombs of
victims in his zeal for the Church,
showing how far fanaticism can change
the kindest heart, and make it look
with complacency upon deeds which
would have formerly excited its ab-
horrence."
37. The Seraphs love most, the
Cherubs know most. Thomas Aqui-
nas, Sum. TheoL, I. Quscst. cviii. 5,
says, in substance, that the Seraphim are
so called from burning; according to the
three properties of fire, namely, con-
tinual motion upward, excess of heat,
and of light. And again, in the same
article, that Cherubim, being interpre-
ted, is plenitude of knowledge, which
in them is fourfold ; namely, perfect
vision of God, full reception of divine
light, contemplation of beauty in the
order of things, and copious effusion
of the divine cognition upon others.
40. Thomas Aquinas, a Dominican,
here celebrates the life and deeds of St.
Francis, leaving the praise of his own
Saint to Bonaventura, a Franciscan, to
show that in heaven there are no ri-
valries nor jealousies between the two
orders, as there were on earth.
43. The town of Ascesi, or Assisi,
as it is now called, where St. Francis
was born, is situated between the rivers
Tu])ino and Chiasi, on the slope of
Monte Subaso, where St. Ubald had
NOTES TO PARADISO.
641
his hermitage. From this mountain
the summer heats are reflected, and the
cold winds of winter blow through the
Porta Sole of Perugia. The towns of
Nocera and Gualdo are neighbouring
towns, that suffered under the oppres-
sion of the Perugians.
Ampere, Voyaf^e Dautcsqtte, p. 256,
says: "Having been twice at Perugia,
I have experienced the double effect
of Mount Ubaldo, which the poet says
makes this city feel the cold and heat.
' Onde Perugia sente freddo e caldo,'
that is, which by turns reflects upon it
the rays of the sun, and sends it icy
winds. I have but too well verified
the justice of Dante's observation, par-
ticularly as regards the cold tempera-
ture, which Perugia, when it is not
burning hot, owes to Mount Ubaldo.
I arrived in front of this city on a bril-
liant autumnal night, and had time to
comment at leisure upon the winds of
the Ubaldo, as I slowly climbed the
winding road which leads to the gates
of the city fortified by a Pope."
50. Rci'elation vii. 2 : " And I saw
another angel ascending from the east,
having the seal of the living God."
These words Bonaventura applies to
St. Francis, the beautiful enthusiast and
Pater Seraphicus of the Church, to fol-
low out whose wonderful life through
the details of history and legend would
be too long for these notes. A few
hints must suflice.
St. Francis wai the son of Peter Ber-
nadone, a wool-merchant of Assisi, and
was born in I182. The first glimpse
we catch of him is that of a joyous
youth in gay apparel, given up to plea-
sure, and singing with his companions
through the streets of his native town,
like St. Augustme in the streets of Car-
thage. He was in the war between
Assisi and Perugia, was taken prisoner,
and passed a year in confinement. On
his return home a severe illness fell
upon him, which gave him more seri-
ous thoughts. He again appeared in
the streets of Assisi in gay apparel, but
meeting a beggar, a fellow-soldier, he
changed clothes with him. He now be-
gan to visit hospitals and kiss the sores
of lepers. He prayed in the churches,
and saw visions. In the church of
St. Damiano he heard a voice say three
times, " Francis, re])air. my house,
which thou seest falling." In order
to do this, he sold his father's horse
and some cloth at Poligno, and took
the money to the priest of St. Da-
miano, who to his credit refused to
receive it. Through fear of his father,
he hid himself; and when he re-
appeared in the streets was so ill-clad
that the boys pelted him and called him
mad. His father shut him up in his
house ; his mother set him free. In the
presence of his father and the Bishop
he renounced all right to his inherit-
ance, even giving up his clothes, and
putting en those of a servant which
the Bishop gave him. He wandered
about the country, singing the praises
of the Lord aloud on the highways.
He met with a band of robbers, and
said to them, "I am the herald of the
Great King." They beat him and
threw him into a ditch filled with snow.
He only rejoiced and sang the louder.
A friend in Gubbio gave him a suit of
clothes, which he wore for two years,
with a girdle and a staff. He washed
the feet of lepers in the hospital, and
kissed their sores. He begged from
door to door in Assisi for the repairs
of the church of St. Damiano, and car-
ried stones for the masons. He did
the same for the church of St. Peter ;
he did the same for the church of Our
Lady of Angels at Portiuncula, in the
neighbourhood of Assisi, where he re-
mained two years. Hearing one day in
church the injunction of Christ to his
Apostles, " Provide neither gold nor sil-
ver, nor brass in your purse, nor scrip
for your journey, neither two coats,
neither shoes, nor yet staves," he left
off shoes and staff and girdle, and girt
himself with a cord, after the manner
of the shepherds in that neighbourhood. "-
This cord became the distinguishing
mark of his future Order. He kissed
the ulcer of a man from Spoleto, and
healed him ; and St. Bonaventura says,
" I know not which I ought most to
admire, such a kiss or such a cure."
Bernard of Quintavalle and others as-
sociated themselves with him, and the
Order of the Benedictines was founded.
642
NOTES TO PARADISO.
As his convent increased, so did his
humility and his austerities. He sewed
his rough habit with pack-thread to
make it rougher ; he s!e])t on the ground
with a stone for his pillow ; he drank
M'ater ; lie ate bread ; he fasted eight
lents in the year ; he called his body
" Brother Ass," and bound it with a
haher, the cord of his Order ; but
a few days before his death he begged
pardon of his body for having treated
it so harshly. As a penance, he rolled
himself naked in the snow and among
brambles ; he commanded Ivis friars
to revile him, and when he said, "O
Brother Francis, for thy sins thou hast
deserved to be plunged into hell ; "
Brother Leo was to answer "It is
true ; thou hast deserved to be buried
in the very bottom of hell."
In 1215 his, convent was removed to
Alvemia, among the solitudes of the
Apennines. In 1219 he went to Egypt
to convert the Sultan, and preached to
liini in his camp near Damietta, but
vfithout the desired effect. He re-
turned to the duties of his convent with
unabated zeal ; an<l was sometimes seen
by his followers lifted from the ground
by the fervour of his prayers ; and here
he received in a vision of the Cruci-
fixion the slii^tnata in his hands and
feet and side. Butler, Lives of the
Saints, X. 100, says: "The marks of
nails began to appear on his hands and
feet, resembling those he had seen in
tiie vision of the man crucified. His
hands and feet seemed bored through
in the middle with four wounds, and
these holes appeared to be pierced
with nails of hard flesh ; the heads
were round and black, and were seen
in the paln.'s of his hands, and in his
feet in the upper i)art of the instep.
The points wcie long, and ap)ieared
beyond the skin on the other side, and
were turned back as if they had been
clenched with a hauimei. Tliere was
also in his right side a red wound, as
if made by the piercing of a lance ;
and this often threw out blood, which
stained the tunic and drawers of the
saint."
Two years afterwards St. Francis
died, exclaiming, " Welcome, .Sister
Death ; " and multitudes came tu kiss
his sacred wounds. His body was
buried in the church of St. George
at Assisi, but four years afterwards re-
moved to a church outside the walls.
See Note 1 17 of this canto.
In the life of St. Francis it is some-
times difficult to distinguish between
the facts of history and the myths of
tradition ; but through all we see the
outlines of a gentle, beautiful, and noble
character. All living creatures were
his brothers and sisters. To him the
lark was an emblem of the Cheru-
bim, and the lamb an image of the
Lamb of God. He is said to have
preached to the birds ; and his sermon
was, " Brother birds, greatly are ye
bound to praise the Creator, who
clotheth yon with feathers, and givelh
you wings to fly with, and a purer air
to breathe, and who careth for yon,
who have so little care for yourselves.''
Foi-syth, describing his visit to La
Verna, Italy, p. 123, says: "Francis
appears to me a genuine hero, original,
independent, magnanimous, incorrupt-
ible. His powers seemed designed to
regenerate society ; l>ut, taking a wrong
direction, they sank men into beggars."
Finally, the phrase he often uttered
when others praised him may be here
repeated, " \Vhat every one is in the
eyes of God, that he is and no more."
51. Namely, in winter, when the sun
is far south ; or, as Biagioli prefers,
glowing with unwonted splendour.
53. It will be noticed that there is a
play of words on the name Ascesi (I
ascended), which Padre Venturi irreve-
rently calls a concetto di tre (juattrini.
59. His vow of jioverty, in opposition
to the wishes of his father.
61. In the presence of his father and
of the Bishop of the diocese.
65. After the death of Christ, she
waited eleven, hundred years and more
till St. Francis came.
67. The story of Caesar's waking the
fisherman Amyclas to take him across
the Adriatic is told by Lucan, Phar-
salia, V. : —
"There through the gl(x<m hia searching eyes
explored.
Where to the mouldering rock a bark wai
niocred.
The mij{hiy m.ister of this little boat
Securely slept \t ith.ii d neighbouring cot :
NOTES TO PARADISO.
643
No massy beams support his humble hall,
Hut reeds and marshy rushes wove the wall ;
Old, shattered planking for a roof was spread,
And covered in from rain the needy shed.
Thrice on the feeble door the warrior struck,
Beneath the blow the trembling dwelling shook.
' What wretch forlorn,' the poor Amvclas cries,
' Driven by the raging seas, and stormy skie.s,
To my poor lowly roof for slielter flies?'
' O happy poverty ! thou greatest good,
Bestowed by Heaven, but seldom understood !
Here nor the cruel spoiler seeks his prey,
Nor ruthless armies take their dreaclful way :
Security thy narrow limits keeps,
Safe are thy cottages, and sound thy sleeps.
Behold ! ye dangerous dwellings of the great,
Where gods and godlike princes choose their
seat ;
See in what peace the poor Amyclas lies,
Nor starts, though Caesar's call commands to
rise."
Dante also writes, Convito, IV. 13 :
"And therefore the wise man says, that
the traveller empty-handed on his way
would sing in the very presence of
robbers. And that is what Liican refers
to in his fifth book, when he commends
the security of poverty, saying : O safe
condition of poverty ! O narrow habi-
tations and hovels ! O riches of the
(lods not yet understood ! At what
times and at what walls could it happen,
the not being afraid of any noise, when
the hand of Cnesar was knocking? And
this says Lucan, M'hen he describes how
Caesar came by night to the hut of the
fisherman Amyclas, to pass the Adrian
Sea."
74. St. Francis, according to Butler,
I^ives of the Saints, X. 78, used to say
that "he posses.sed nothing of earthly
goods, being a disciple of Him who, for
our sakes, was born a stranger in an
open stable, lived without a place of
his own wherein to lay his head, sub-
sisting by the charily of good people,
and died naked on a cross in the close
embraces of holy poverty."
79. Bernard of Quintavalle, the first
follower of St. Francis. Butler, Live: of
the Saints, X. 75, says: " Many began to
admire the heroic and uniform virtue of
this great servant of God, and some
desired to be his companions and dis-
ciples. The first of these was Bernard
of Quintaval, a rich tradesman of
Assisium, a person of singular prudence,
and of great authority in tiiat city,
which had been long directed by his
counsels. Seeing the extraordinary
conduct of St. Francis, he invited him
to sup at his house, and had a good bed
made ready for him near his own.
When Bernard seemed to be fallen
asleep, the servant of God arose, and
falling on his knees, with his eyes lifted
up, and his arms across, repeated veiy
slow, with abundance of tears, the
whole night. Dens mens et Omnia, ' My
God and my AIL' .... Bernard secretly
watched the saint all night, by the light
of a lamp, saying to himself, ' This man
is truly a servant of God ; ' and admiring
the happiness of such a one, whose
heart is entirely filled with God, and to
whom the whole world is nothing.
After many other proofs of the sincere
and admirable sanctity of Francis, being
charmed and vanquished by his example,
he begged the saint to make him his
companion. Francis recommended the
matter to God for some time ; they both,
heard mass together, and took advice
that they might learn the will of God.
The design being approved, Bernard
sold all his effects, and divided the sum
aipong the poor in one day."
83. Giles, or Egidius, the second
follower of St. Francis, died at Perugia,
in 1272. He was the author of a book
called Verba Attrea, Golden Words.
Butler, Lives of the Saints, VH. 162,
note, says of him: "None among the
first disciples of St. Francis seems to
have been more perfectly replenished
with his spirit of perfect charity, humi-
lity, meekness, and simplicity, as
appears from the golden maxims and
lessons of piety which he gave to
others."
He gives also this anecdote of him on
p. 164: "Brother Giles said, 'Can a
dull idiot love God as perfectly as a
great scholar?' St. Bonaventure re-
plied, ' A poor old woman may love
him more than the most learned master
and doctor in theology.' At this
Brother Giles, in a sudden fervour and
jubilation of spirit, went into a garden,
and, standing at a gate toward the city
(of Rome), he looked that way, ami
cried out with a loud voice, ' Come, the
poorest, most smiple, and most illiterate
old woman, love the Lord our (jod, and
vou may attain to an higher degree of
644
NOTES TO PARADISO.
eminence and happiness than Brother
Bonaventure with all his learning.'
After this he fell into an ecstacy, in
which he continued in sweet contempla-
tion without motion for the space of
three hours."
Sylvester, the third disciple, was a
priest who sold stone to St. Francis for
the repaire of the church of St. Da-
miano. Some question arising about
the payment, St. Francis thrust his
hand into Bernard's bosom and drew
forth a handful of gold, which he added
to the previous payment. Sylvester,
smitten with remorse that he, an old
man, should be so greedy of gold, while
a young man despised it for the love of
(.Jod, soon after became a disciple of the
saint.
89. Peter Bernadone, the father of
St. Francis, was a wool-merchant. Of
this humble origin the saint was not
ashamed.
93. The permission to establish his
religious Order, granted by Pope In-
nocent III., in 1 2 14.
96. Better here in heaven by the
.Angels, than on earth by Franciscan
friars in their churches, as the custom
was. Or perliajw, as Buti interjirets it,
better above in the glory of Paradise,
" where is the College of all the
Saints," than here in the Sun.
98. The permission to found the
Order of Minor Friars, or Franciscans,
granted by Pope Innocent III., in 12 14,
was confirmed by Pope Ilonorius HI.,
in 1223.
99. The title of Archimandrite, or
Patriarch, was given in the Greek
Church to one who had supervision
over many convents.
loi. Namely, before the Sultan of
E'jypt in his camp near Damietta.
104. In the words of Ben Jonson,
" Potential merit stands for actual,
Where only oppirtunity doth want,
Not will nor power."
lo6. On Mount Alvernia, St. Fran-
cis, absorbed in prayer, received in his
hands and feet and breast the stifrniata
of Christ, that is, the wounds of the
nails and the spear of the crucifixion,
the final seal of the Order.
Forsyth, Italy^ p. 122: "This sin-
gular convent, which stands on the cliflFs
of a lofty Apennine. was built by St.
Francis himself, and is celebrated for
the miracle which the motto records.
Here reigns all the terrible of nature, —
a rocky mountain, a ruin of the ele-
ments, broken, sawn, and piled in
sublime confusion, — precipices crowned
with old, gloomy, visionary woods, —
black chasms in the rock where curi-
osity shudders to look down, — haunted
caverns, sanctified by miraculous crosses,
— long excavated stairs that restore you
to daylight On entering the Chapel
of the Stigmata, we caught the religion
of the place ; we knelt round the rail,
and gazed with a kind of local devotion
at the holy spot where St. Francis
received the five wounds of Christ.
The whole hill is legendary ground.
Here the Seraphic Father was saluted
by two crows which still haunt the
convent ; there the Devil hurled him
down a precipice, yet was not permitted
to bruise a bone of him."
117. When St. Francis was dying, he
desired to be buried among the male-
factors at the place of execution, called
the CoUe if Inferno, or Hill of Hell.
A church was afterwards built on this
spot ; its name was changed to Colic Ui
Paradiso, and the body of the saint
transferred thither in 1230. The po-
pular tradition is, that it is standing
upright under the princi})al altar of the
chapel devoted to the saint.
118. If .St. Francis were as here de-
scribed, what must his companion, St.
Dominic, have been, who was Patriarch,
or founder of the Order to which
Thomas Aquinas belonged. To the
degeneracy of this Order the remainder
of the canto is devoted.
137. The Order of the Dominicans
diminished in numbers, by its members
going in search of prelacies and other
ecclesiastical othces, till it is like a tree
hacked and hewn.
138. Buti interprets this passage dif-
ferently. He says : " Vedrai 'I cor-
rci^gcr ; that is, thou, Dante, shalt see
St. Dominic, whom he calls corres^ger,
because he wore about his waist the
correi^i^a, or leatheni thong, and made
his friars wear it, as St. Francis made
his wear the cord ; — che argotnenta, that
NOTES TO PARADISO.
645
is, who proves by ti'ue arguments in his
constitutions, that his friars ought to
study sacred theology, studying which
their souls will grow fat with a good
fatness ; that is, with the grace of God,
and the knowledge of things divine, if
they do not go astray after the other
sciences, which are vanity, and make
the soul vain and proud."
CANTO XII.
I. The Heaven of the Sun continued.
The praise of St. Dominic by St. Bona-
ventura, a Franciscan.
3. By this figure Dante indicates that
the circle of spirits was revolving hori-
zontally, and not vertically. In the
Convito, III. 5, he makes the same
comparison in speaking of the apparent
motion of the sun ; noii a modo di mola,
ma di rota, not in fashion of a mill-
stone, but of a wheel.
II. Ezekiel i. 28: "As the appear-
ance of the bow that is in the cloud in
the day of rain, so was the appearance
of the brightness round about."
12. Iris, Juno's messenger.
14. Echo. Ovid, Met., III., Ad-
dison's Tr. : —
*' The Nymph, when nothing could Naicissus
move,
Still 'lashed with blushes for her slighted love,
Lived in the shady covert of the woods,
In solit.'iry caves and dark abodes ;
Where pining wandered the rejected fair,
Till harassed out, and worn away with car ,
'J'he sounding skeleton, of blood bereft,
Besides her bones and voice had nothing left.
Her bones are petrified, her voice is found
In vaults, where still it doubles every sound."
16. Genesis ix. 13 : "I do set my
bow in the cloud, and it shall be for a
token of a covenant betweeirme and the
earth. "
And Campbell, To the Rainbow : —
" When o'er the green undeluged earth
Heaven's covenant thou didst shine,
How came the grey old fathers forth
To watch thy sacred sign."
31. It is the spirit of St. Bonaventura,
a Franciscan, that speaks.
32. St. Dominic, by whom, through
the mouth of his follower, St. Francis
has been eulogized.
34. As in Canto XI. 40 : —
" One will I speak of, for of both is spoken
In praising one, whichever may be taken.
Because unto one end their labours were."
38. The Church rallied and re-armed
by the death of Christ against "all evil
and mischief," and "the crafts and
assaults of the Devil."
43. In Canto XI. 35 : —
" Two Princes did ordain in her behoof,
Which on this side and that might be her
guide."
46. In the west of FLurope, namely in
Spain.
52. The town of Calahorra, the birth-
place of St. Dominic, is situated in the
province of Old Castile.
53. In one of the quarterings of the
arms of Spain the Lion is above the
Castle, in another beneath it.
55. St. Dominic.
58. Dante believed with Thomas
Aquinas, that " the creation and infu-
sion " of the soul were simultaneous.
60. Before the birth of St. Dominic,
his mother dreamed that she had brought
forth a dog, spotted black and white,
and bearing a lighted torch in his mouth;
symbols of the black and white habit of
the Ordei, and of the fiery zeal of its
founder. In art the dog has become the
attribute of St. Dommic, as may be seen
in many paintings, and m the statue over
the portal of the convent of St. Mark at
Florence.
64. The godmother of St. Dominic
dreamed that he had a star on the fore-
head, and another on the back of his
head, which illuminated the east and the
west.
69. Dominicus, from Dominus, the
Lord.
70. St. Dominic, Founder of the
Preaching Friars, and Persecutor of
Heretics, was born in the town of Cal-
aroga, now Calahona, in Old Castile,
in the year 11 70, and died in Bologna
in 1 22 1. He was of the illustrious
family of the Guzmans ; in his youth he
studied ten years at the University of
Palencia; was devout, abstemious, cha-
ritable ; sold his clothes to feed the poor,
and even offered to sell himself to the
Moors, to ransom the brother of a poor
64^
NOTES TO PARADISO.
woman who sought his aid. In his
twenty-fiftii year he became a canon
under the Bishop of Osma, preaching in
the various churches of the province
for nine years, and at times teaching
theology at Palencia. In 1203 he ac-
companied his Bishop on a diplomatic
. mission to Denmark ; and on his return
• stopped in Languedoc, to help root out
the Albigensian ^>eresy ; but how far he
authorized or justified the religious cru-
sades against these persecuted people,
and what part he took in them, is a
contested point, — enough it would seem
to obtain for him, from the Inquisition
of Toulouse, the title of the Persecutor
of Heretics.
In 1215, St. Dominic founded the
Order of Preaching Friars, and in the
year following was made Master of the
Sacred Palace at Rome. In 1219 the
centre of the Order was established at
Bologna, and there, in 1221, St. Domi-
nic died, and was buried in the Church
of St. Nicholas.
It has been generally supposed that
St. Dominic founded the Inquisition.
It would apjjear, however, that the
special guardianship of that institution
was not intrusted to the Dominicans till
the year 1233, o"" twelve years after the
death of their founder.
75. Matthew xix. 21 : "Jesus said
unto him. If thou wilt be perfect, go
and sell that thou hast, and give to the
poor, and thou shalt have treasure in
heaven : and come and follow me."
While still a young man and a stu-
dent, in a season of great want, St.
Dominic sold his books, and all that he
possessed, to feed the poor.
79. Felix signifying happy, and Jo-
anna, full of grace.
83. Henry of Susa, Canlinal, and
Bishop of Ostia, and thence called
Ostiense. He lived in the thirteenth
century, and wrote a commentary on
the Decretals or Books of Ecclesiastical
Law.
Taddeo Alderotti was a distinguished
physician and Professor of Bologna,
who flourished in the thirteenth century,
and translated the Ethics of Aristotle.
Villani, VHI. 66, says of him : "At
this tinie (1303) died in Bologna Maes-
tro Taddeo, surnamed the Bolognese,
though he was a Florentine, and our
fellow -citizen ; he was the greatest
physicist in all Christendom."
The allusion here is to the pursuit
of worldly things, instt-ad of divine,
the same as in the introduction to
Canto XI. : —
" One after laws and one to aphorisms."
88. Buti says that in early times the
prelates used to divide the incomes of
the Church into four parts ; " the first,
for the prelate personally ; the second,
for the clergy who performed tiie ser-
vices ; the third, for the embellisliment
of the Church ; the fourth, for Christ's
poor ; which division is now-a-days little
observed. "
90. Pope Boniface VIII., whom
Dante never forgets, and to whom he
never fails to deal a blow.
91. He did not ask of the Holy See
the power of grasping six, and giving
but two or three to pious uses ; not the
first vacant benefice ; nor the tithes that
belonged to God's poor ; but the right
to defend the faith, of which the four-
and-twenty spirits in the two circles
around them were the seed.
106. One wheel of the chariot of the
Church Militant, of which St. Francis
was the other.
1 12. The track made by this wheel of
the chariot ; that is, the strict rule ot
.St. Francis, is now abandoned by his
followers.
1 14. Good wine produces crust in the
cask, bad wine mould.
117. Set the points of their feet upon
the heel of the footprints, showing tiiat
they walked in a direction directly op-
posite to that of their founder.
120. When they find themselves in
Hell, and not in Paradise. Matthew
xiii. 30 : " Let both grow together until
the harvest : and in the time of harvest
I will say to the reapers. Gather ye
together first the tares, and bind them
in bundles to burn them : but gather
the wheat into my Vmrn."
121. Whoever examines one by one
the members of our Order, as he would
turn over a book leaf by leaf, will find
some as good and faithful as the fii-st.
124. In 1287, Matteo d' Acouasparta,
general of the Franciscans, relaxed th«
NOTES TO PARADISO.
«4y
severities of the Order. Later a re-
action followed ; and in 13 lo Frate
Ubaldino of Casale became the head
of a party of zer.lots among the Francis-
cans who took the name of Spiritualists,
and produced a kind of schism in the
Order, by narrower or stricter interpre-
tation of#the Scriptures.
127. In this line Dante uses the word
life for spirit.
John of Fidanza, sumamed Bonaven-
tura, — who "postponed considerations
sinister," or made things temporal sub-
servient to things spiritual, and of whom
one of his teachers said that it seemed
as if in him " Adam had not sinned," —
was born in 1221 at Bagnoregio, near
Orvieto. In his childhood, being ex-
tremely ill, he was laid by his mother at
the feet of St. Francis, and healed by
the prayers of the Saint, who, when he
beheld him, exclaimed " O buotia Ven-
tura !^^ and by this name the mother
dedicated her son to God. He lived to
become a F"ranciscan, to be called the
"Seraphic Doctor," and to write the
Life of St. Francis ; which, according
to tl)e Spani'ih legend, being left un-
finished at his deatii, he was allowed to
return to earth for three days to com-
plete it. There is a strange picture in
the Louvre, attributed to Murillo, repre-
.seiiting this event. Mrs. Jameson gives
an engraving of it in her Legends of the
Monastic Orders, p. 303.
St. Bonaventura was educated in
Paris unfler Alexander Hales, the Irre-
fr.iga!)Ie Doctor, and in 1245, at the age
of twenty-four, became a Professor of
Theology in the University. In 1256
he was made General of his Order ; in
1273, Cardinal and Bishop o( Albano.
The nunciis of Pope Gregory, who
were sent to carry him his cardinal's
hat, found him in the garden of a
convent near Florence, washing the
dishes ; and he requested them to hang
the hat on a tree, till he was ready to
take it.
St. Bonaventura was one of the great
Schoolmen, and his works are volu-
minous, consisting of seven imposing
folios, two of which are devoted to
txpositions of tlie .Scriptures, one to
Sermons, two to Peter l.ond)ard's Book
of Sentences, and two lo minor works.
Among these may be mentioned the
Legend of St. Francis ; the Itinerary of
the Mind towards God ; the Ecclesias-
tical Hierarchy ; the Bible of the Poor,
which is a volume of essays on moral"
and religious subjects ; and Meditations
on the Life of Christ. Of others the
mystic titles are, The Mirror of the
Soul; The Mirror of the Blessed Virgin ;
On the Si.x Wings of the .Seraphim ;
On the Six Wings of the Clierubim ;
On the Sandals of the Apostles. One
golden sentence of liis cannot be too
often repeated ; "The best perfection of
a religious man is to do common things
in a perfect manner. A constant fidelity in
small things is a great and heroic virtue."
Milman, Hist. Latin Christ., VHI.
274, 276, says of him : " In Bonaven-
tura the philosopher recedes; religious
edification is his mission. A much
smaller proportion of his volun^inous
works is pure .Scholasticism ; he is
teaching by the Life of his Holy Foun-
der, St. Francis, and by what may be
called a new Gospel, a legendary Life of
the Saviour, which seems to claim, with
all its wild traditions, equal right to the
belief with that of the Evangelists.
Boiiaventura himself seems to deliver it
as his own unquestioning faith. Bona-
ventura, if not ignorant of, feared or
disdained to know much of Aristotle or
the Arabians : he philosophizes only
because in his age he could not avoid
philosophy The raptures of
Bonaventura, like the raptures of all
Mystics, tremble on the borders of
Pantheism : he would still keep up the
distinction between the soul and God ;
but the soul must aspire to absolute
unity with God, in whom all ideas are
in reality one, though many according
to human thought and speech. But
the soul, by contemplation, by beatific
vision, is, as it were, to be lost and
merged in that Unity."
130. Of these two barefooted friars
nothing remains but the name and the
good report of holy lives. The Ottimo
savs they were authors of l)ooks.
Bonaventura says that Illuminate ac-
companied St. Francis to Egypt, and
was present when he preached in the
camp .of the Sultan. Later he over-
came the scruples of the Saint, and per-
«48
NOTES TO PARADISO.
suaded him to make known to the
world tlie miracle of the stigmala.
Agostiiio became the liead of his
Order in the Terra di Lavoro, and there
received a miraculous revelation of the
death of St. Francis. He was lying ill
in his bed, when suddenly he cried out,
" Wait for me ! Wait for me ! I am
coming with thee ! " And when asked
to whom he was speaking, he answered,
" Do ye not see our Father Francis as-
cending into heaven ? " and immediately
expired.
133. Hugh of St. Victor was a monk
in the monastery of that name near
Paris. Milman, Hist. Latin Christ.,
VHI. 240, thus speaks of him : "The
mysticism of Hugo de St. Victor with-
drew the conten)piator altogether from
the outward to the inner world, — from
Clod in the works of nature, to God in
his w*)rkings on the soul of man. ']'his
conteinplation of God, the consunmiate
perfection of man, is immediate, not
ine<liate. Through the Angels and the
Celestial Hierarchy of the Areopagite it
aspires to one (jod, not in his Theo-
])hany, but in his inmost essence. All
ideas and forms of things are latent in
the human soul, as in God, only they
are manifested to the soul by its own
activity, its meditative power. Vet St.
Victor is not exempt from the grosser
phraseology of the Mystic, — the tasting
God, and other degrading images from
the senses of men. The ethical system
of Hugo de St. Victor is that of the
Church, more free and lofty than the
dry an('. barren discipline of Peter
I^ombard."
134. Peter Mangiadore, or Peter
Comestor, as he is more genei-ally
called, was bom at Troves in France,
and became in 1164 Chancellor of the
University of Paris. He w.as the author
of a work on Kcclesiastical History,
" from the beginning of the world to the
times of the Ajwstles ;" and died in the
monastery of .St. Victor in 1198. He
was surnamed Comestor, the Kater, be-
cause he was a great devourer of books.
Peter of Sjiain was the son of a phy-
sician of Lisbon, and was the author of
a work on Logic. He was Bishop of
Braga, afterwards Cardinal and Bishop
of Tusculum, and in 1276 became Pope,
under the title of John XIX. In the
following year he was killed by the fall
of a portion of the Papal palace at
Viterbo.
136. Why Nathan the Prophet should
be put here is a great puzzle to the com-
mentators. " Bit07i salto ! a good leap,"
says Venturi. Tombardi thinks it is no
leap at all. Tiie only reason given is,
that Nathan said to David, "Thou art
the man." As Buti says : "The author
puts him among these Doctors, because
he revealed his sin to David, as these
revealed the vices and virtues in their
writings."
137. John, surnamed from his elo-
quence Chrysostom, or Golden Mouth,
was born in Antioch, about the year
344. He was first a lawyer, then a
monk, next a popular preacher, and
finally metropolitan Bisiiop of Constan-
tinople. His whole life, fiom his boyhood
in Antioch to his death in banishment
on the borders of the Black Sea, — his
austerities as a monk, his fame as a
preacher, his troubles as Bisliop of Con-
stantino]>!e, his controversy with Theo-
philus of Alexandria, his exile by the
Kmperor Arcadius and the earthquake
that followed it, his triumphant return,
his second banishment, and his death, —
is more like a romance than a narrative
of facts.
" The monuments of that eloquence,"
says (iijjbon, Diriinc and Fall, Ch.
XXXII. , "which was admired near
twenty years at Antioch and Constan-
tinople, have been carefully preserved ;
and the possession of near one thousand
sermons or homilies has authorized the
critics of succeeding ti.nes to appreciate
the genuine merit of Chrysostom. They
unanimously attribute to the Christian
orator the free conmiand of an elegant
and copious language ; the judgment to
conceal the advantages wlwch he derived
from the knowledge of rhetoric and
philosophy ; an inexhaustible fund of
metajihors and similitudes, of ideas and
images, to vary and illustrate the most
familiar to])ics ; the happy art of en-
gaging the passions in the service of
virtue ; arnl of ex]iosing the folly, as
well as the turpitude, of vice, almost
with the truth and spirit of a dramatic
representation. "
NOTES TO PARADISO.
649
Anselm, Archbishop of Canterbury,
was born at Aost in Piedmont, about
the year 1033, and was educated at the
abbey of Bee in Normandy, where, in
the year 1060, he became a monk, and
afterwards prior and abbot. In 1093 he
was made Archbisliop of Canterbury by
King William Rufus ; and after many
troubles died, and was buried in his
cathedral, in 1 109. His life was written
by the monk Eadmer of Canterbury.
Wright, Biog. Briian. Lit., Anglo-
Norman Period, p. 59) says of him :
" Anselm was equal to Lanfranc in
learning, and far exceeded him in piety.
In his private life he was modest, hum-
ble, and sober in the extreme. He was
obstinate only in defending the interests
of the Church of Rome, and, however
we may judge the ,claims themselves, we
must acknowledge that he supported
them from conscientious motives. Read-
ing and contemplation were the favourite
occupations of his life, and even the time
required for his meals, which were ex-
tremely frugal, he employed in discussing
philosophical and tlieological questions."
ililius Donatus was a Roman gram-
marian, who flourished about the middle
of the fourth century. He had St.
Jerome among his pupils, and was
immortalized by his Latin Grammar,
which was used in all the schools of the
Middle Ages, so that the name passed
into a proverb. In the Vision of Pia-s
Plotighmait, 2889, we find it alluded
to,—
" Then drewe I me among drapers
My donet to lerne ;"
and Chaucer, Testament of Love, says,
" No passe I to vertues of this Marguerite
But therein all my donet can I lerne."
According to the note in Warton, F.ng.
Poet., Sect. VIII., to which I owe these
quotations, Bishop Pecock wrote a work
with the title of ■" Donat into Christian
Religion," using the word in the sense
of Introduction.
139. Rabanus Maurus, a learned
theologian was born at Mayence in 786,
and died at Winfel, in the same neigh-
bourhood, in 856. He studied first at
the abbey of Fulda, and then at St.
Martin's of Tours, under the celebrated
Alcuin. He became a teacher at Fulda,
then Abbot, then Bishop of Mayence.
He left behind him works that fill six
folios. One of them is entitled "The
Universe, or a Book about All Things;"
but they chiefly consist of homilies, and
commentaries on the Bible.
140. This distinguished mystic and
enthusiast of the twelfth century was
born in 1 130 at the village of Celio,
near Cosenza in Calabria, on the river
Busento, in whose bed the remains of
Attila were buried. A part o'' his youth
was passed at Naples, where his father
held some office in the court of King
Roger ; but from the temptations of this
gay capital he escaped, and, like St.
Francis, renouncing the world, gave
himself up to monastic life.
" A tender and religious soul," says
Rousselot in his Hist, de /' Eva7igile
Eternel, p. 15, "an imagination ardent
and early turned towards asceticism, led
him from his first youth to embrace the
monastic life. His spirit, naturally
exalted, must have received the most
lively impressions from the spectacle
offered him by the place of his birth :
mountains arid or burdened with forests,
deep valleys furrowed by the waters of
torrents ; a soil, rough in some places,
and covered in others with a brilliant
vegetation ; a heaven of fire ; solitude,
so easily found in Calabria, and so dear
to souls inclined to mysticism, — all com-
bined to exalt in Joachim the religious
sentiment. There are places where life
is naturally poetical, and when the soul,
thus nourished by things external, plunges
into the divine world, it produces men
like St. Francis of Accesi and Joachim
of Flora.
"On leaving Naples he had resolved
to embrace the monastic life, but he was
unwilling to do it till he had visited the
Holy Land. He started forthwith, fol-
lowed by n.any pilgrims whose expenses
he paid ; and as to himself, clad in a
white dress of some coarse stuff, he made
a great part of the journey barefootetl.
In order to stop in the Thebaid, the
first centre of Christian asceticism, he
suffered his companions to go on before ;
and there he was nigh perishing from
thirst. Overcome by the heat in a desert
place, where he could not find a drop of
6so
NOTES TO PAR AD ISO.
water, he dug a grave in the sand, and
lay down in it to die, hoping that his
body, soon Innied by the sand heaped
up l)y the wind, woukl not fall a prey to
wild beasts. Barius attributes to him a
dream, in which he thouglit lie was
drinking copiously ; at all events, after
sleeping some hours he awoke in con-
dition to continue his journey. After
visiting Jerusalem, he went to Mount
Tabor, where he remained forty days.
He there lived in an old cistern ; and it
was amid watchings and prayers on the
scene of the Transfiguration that he con-
ceived the idea of his principal writings :
' The Harmony of the Old and New
Testaments ' ; ' The Exposition of the
Apocalyiwe ' ; and ' The Psalter of Ten
Strings.'"
On his return to Italy, Joachim became
a Cistercian monk in the monastery of
Corazzo in Calabria, of which ere long
he became Abbot ; but, wishing for
greater seclusion, he soon withdrew to
Flora, among the mountains, where he
founded another monastery, and passed
the remainder of his life in study and
contemplation. He died in 1202, being
seventy-two years of age.
" His renown was ^reat," , says
Rousselot, Hist, dc /' Evaiig. Eteniel,
p. 27, " and his duties numerous ;
nevertheless his functions as Abbot of
the monastery which he had founded
did not prevent him from giving himself
up to the composition of the writings
which he had for a long time meditated.
This was the end he had proposed to
himself ; it was to attain it that he had
wished to live in solitude. If his desire
was not wholly realized, it was so in
great ]wrt ; and Joachim succeeded in
laying the foundations of the Eternal
Gospel. He passsd his days and nights
in writing and in dictating. ' I used to
write,' says his secretary Lucas, 'day
and night in copy-i)ooks, what he dic-
tated and corrected on scraps of pajier,
with two other monks whom he em-
ployed in the same work.' It was in
llie nuddle of these labours that death
surprised him."
In Ahl)ot Joachim's time at least, this
Eternal Gospel was not a book, but a
doctrine, jiervading all his writings.
Later, in the middle of the. thirteenth
century, some such book existed, and
was attributed to John of Parma. In
ihe Romance 0/ the Rose, Chaucer's Tr.,
1798, it is thus spoken of : —
" ■ A thou^ande and two hundred yere
Five-and-fifte. ferther ne nere,
Broughten a boke with sorie grace,
To yeveii ensample in common place, —
That sayed thus, though it were fable,
'J'kis is the Gosfiell pardurable
Tliat/j-o the Holie Glwsi is sent.
Well were it worthy to be ybrent.
Entitled was in soche manere.
This boke of whiche I tell here ;
There n'as no wight in al Paris,
Be/orne on?- Luiiie at Pnt-ins
That thei ne might the boke by.
" The Universite, that was a sbpe,
Gin for to braied. and taken kepe ;
And at the noise the hedde up cast ;
Ne never, sithen, slept it [so) fast :
But up it stert, and amies toke
Ayenst th.s false horrible boke.
All redy battaile for to make.
And to the judge the boke thei take."
The Eternal Gospel taught that there
were three epochs in the history of tiie
world, two of which were already pnss.'d,
and the third about to begin. The fir.st
was that of the Old Testament, or the
reign of the Father ; the second, that of
the New Testament, or the reign of the
Son ; and the third, that of Love, or the
reign of the Holy Spirit. To use his
own words, ,as quoted by Rous.selot,
Hist, de /' Eva7tg. Eteniel, p. 78 : "As
the letter of the Old Testament seems
to belong to the Father, by a certain
peculiarity of resemblance, and the letter
of the New Testament to the Son ; so
the spiritual intelligence, which proceeds
from both, belongs to the Holy .S])irit.
.\ccordingly, the age when men were
joined in marriage was the reign of the
Father ; that of the Preachers is the
reign of the Son ; and the age of Monks,
ordo nioiuu/ipriiin, the last, is to be that
of the Holy Spirit. The first before
the law, the second under the law, the ■
third with grace."
The germ of this doctrine, says the
same authority, p. 59, is in Origen, who
had said before the Abbot Joachim,
" We must leave to believers the his-
toric Christ and the Gospel, the Gospel
of the letter ; but to the Cinostics alone
belongs the Divine Word, the Fiternal
Gospel, the Gospel of the Spirit."
NOTES TO PARADISO.
^
CANTO XIII.
I. The Heaven of the Sun continued.
Let the reader imagine fifteen of the
largest stars, and to these add the seven
of Charles's Wain, and the two last stars
of the Little Bear, making in all twenty-
four, and let him arrange them in two
concentric circles, revolving in opposite
directions, and he will have the image
of what Dante now beheld.
7. Iliad, XVIII. 487 : " The Bear,
which they also call by the appellation
of the Wain, which there revolves and
watches Orion ; but it alone is free from
the baths of the ocean. "
10. The constellation of the Little
Bear' as milch resembles a Horn as it
does a bear. Of this horn the Pole Star
forms the smaller end.
14. Ariadne, whose crown was, at
her death, changed by Bacchus into a
constellation.
Ovid, Met., VIIL, Croxall's Tr. :—
" And bids her crown among the stars be placed.
With an eternal constellation graced.
The golden circlet mounts ; and, as it flies,
Its diamonds twinkle in the distant skies ;
There, in their pristine form, the gemmy rays
Between Alcides and the dragon blaze."
Chaucer, Legende of Good Women: —
" And in the sygne of Taurus men may se
The stones of hire corowne shyne clerc."
And Spenser, Faerie Queene, VI. x.
13:—
" Looke ! how the crowne which Ariadne wore
Upon her yvory forehead that same day
That Theseus her untp his bridale bore,
When the bold Centaures made that bloudy
fray
With the fierce Lapithes which did them
dismay.
Being now placed in the firmament.
Through the bright heaven doth her beams
display,
And is unto the starres an ornament,
Which round about her move in order excellent."
23. The Chiana empties into the
Amo near Arezzo. In Dante's time it
was a sluggish stream, stagnating in the
marshes of Valdichiana. See Inf.
XXIX. Note 46.
24. The Prinmm Mobile.
32. St. Thomas Aquinas, who had
related the life of St. Francis.
34. The first doubt in Dante's mind
was in regard to the expression in Canto
X. 96,
"Where well one fattens if he strayeth not,"
which was explained by Thomas Aqui-
nas in Canto XL The second, which
he now prepares to thresh out, is in
Canto X. 114,
" To see so much there never rose a second,"
referring to Solomon, as being peerless
in knowledge.
37. Adam.
40. Christ.
48. Solomon.
52. All things are but the thought of
God, and by Him created in love.
55. The living Light, the W^ord, pro-
ceeding from the Father, is not separated
from Him nor from his I^ove, the Holy
Spirit.
58. Its rays are centred in the nine
choirs of Angels, ruling the nine hea-
vens, here called subsistences, according
to the definition of Thomas Aquinas,
Sum. Theol., I. Qusest. xxix. 2: "What
exists by itself, and not in anything else,
is called subsistence."
61. From those nine heavens it de-
scends to the elements, the lowest po-
tencies, till it produces only imperfect
and perishable results, or mere contin-
gencies.
64. These contingencies are animals,
plants, and the like, produced by the
influences of the planets from seeds, ana
certain insects and plants, believed of
old to be born without seed.
67. Neither their matter nor the
influences of the planets being immu-
table, the stamp of the divinity is more
or less clearly seen in them, and hence
the varieties in plants and animals.
73. If the matter were perfect, and
the divine influence at its highest power,
the result would likewise be perfect ;
but by transmission through the planets
it becomes more and more deficient, the
hand of nature trembles, and imperfec-
tion is the result.
79. But if Love (the Holy Spirit)
and the Vision (the Son), proceeding
from the Primal Power (the Father), act
immediately, then the work is perfect,
as in Adam and the human nature of
Christ.
652
NOTES TO PARADISO.
89. Then how was Solomon so peer-
less, that none like him ever existed ?
93. I Kings iii. 5: "In Gibeon the
Lord appeared to Solomon in a dream
by night : and God said, Ask what I
shall give thee Give therefore
thy servant an understanding heart to
judge thy people, that I may discern
between go<id and bad : for who is able
to judge this thy so great a people ?
And the speech pleased the Lord, that
Solomon had asked this thing. And
God said unto him. Because thou hast
asked this thing, and hast not asked for
thyself long life, neither hast asked
riches for thyself, nor hast asked the
life of thine enemies, but hast asked for
thyself understanding to discern judg-
ment. Behold, 1 have done according to
thy words : lo, I have given thee a wise
and an understanding heart ; so that
there was none like thee before thee,
neither after thee shall any arise like
unto thee."
98. The number of the celestial In-
telligences, or Regents of the Planets.
99. Whether from two premises, one
of which is necessary, and the other
contingent, or only possible, the conclu-
sion drawn will be neces.sary ; which
Buti says is a question belonging to
" the garrulity of dialectics."
100. Wliether the existence of a first
motion is to be conceded.
102. That is, a triangle, one side
of which shall be the diameter of the
circle.
103. If thou notest, in a word, that
Solomon did not ask for wisdom in as-
trology, nor in dialects, nor in meta-
physics, nor in geometry.
104. The peerless seeing is a refer-
ence to Canto X. 114 : —
" To see so much there never rose a second."
It will !>e observed that the word "rose"
is the Bii)lical word in the phrase
" neither after thee shall any rise like
unto thee," as given in note 93.
125. c'armenides was an Eieatic phi-
losopher, and pupil of Xenophanes,
According to Kitter, Ilist. Ane. Phil.,
I. 450, Morri.son's Tr., his theory was,
that, " Being is uncreated and unchange-
able,—
' Whole and self-generate, unchangeable, illi-
mitable,
Never was nor yet shall be its birth ; All is
already
One from eternity.'"
And farther on : " It is but a mere
human opinion that things are produced
and decay, are and are not, and change
place and colour. The whole has its
principle in itself, and is in eternal rest ;
for powerful necessity holds it within
the bonds of its ovvn limits, and en-
closes it on all sides : being cannot be
imperfect ; for it is not in want of any-
thing,— for if it were so, it would be in
want of all."
Melissus of Samos was a follower of
Parmenides, and maintained substan-
tially the same doctrines.
Brissus was a philosopher of les? note.
Mention is hardly made of him in the
histories of philosophy, except as one of
those who pursued that Pata Morgana
of mathematicians, the quadrature of
the cfrcle.
127. "Infamous heresiarchs," ex-
claims Venturi, "put as an example of
innumerable others, who, having erred
in the understanding of the Holy Scrip-
tures, persevered in their errors."
Sabellius was by birth an African,
and flourished as Presbyter of Ptole-
mais, in the third century. He denied
the three persons in the Godhead, main-
taining that the .Son and Holy Ghost
were only temporary manifestations of
God in creation, redemption, and sanc-
tification, and would finally return to
the Father.
Arius was a Presbyter of Alexandria
in the fourth century. He believed the
Son to be e(iual in power with the
Father, but of a different essence or
nature, a doctrine which gave rise to the
famous Heterousian and Homoiousian
contioversy, that distracted the Church
for three hundred years.
These dnctrines of Sabellius and oC
Arius are both heretical, when tried by
the stanilard of the QuicutKjnc vult, the
authoritative formula of the Catholic
faith ; "which faith, except every one
do keep whole and undefiled, without
doubt he shall perish everlastingly," says
St. Athanasius, or some one in his
name.
NOTES TO PARADISO.
653
128. These men, say some of the
commentators, were as swords that
mutilated and distorted the Scriptures.
Others, that in them the features of the
Scriptures were distorted, as the features
of a man reflected in the grooved or
concave surface of a sword.
139. Names used to indicate any
common simpletons and gossips.
I41. In writing this line Dante had
evidently in mind the beautiful wise
words of St. Francis : " What every
one is in the eyes of God, that he is,
and no more."
Mr. Wright, in the notes to his trans-
lation, here quotes ths w«ll-known lines
of Bums, Address to the Unco Guid : —
" Then gently scan your brother man.
Still gentler sister woman ;
Though they may gang a kennin' wrang,
I'o step aside is human :
One point must still be greatly dark.
The moving why they do it :
And just as lamely can ye mark
How far perhaps they rue it.
" Who made the heart, 'tis He alone
Decidedly can try us ;
He knows each chord — its various tone.
Each spring — its various bias.
Then at the balance let's be mute ;
We never can adjust it ;
What's done we partly may compute.
But know not what's resisted."
CANTO XIV.
1. The ascent to the planet Mars,
where are seen the spirits of Martyrs,
and Crusaders who died fighting for the
Faith.
2. In this similitude Dante describes
the effect of the alternate voices of St.
Tliomas Aquinas in the circumference of
the circle, and of Beatrice in the centre.
6. Life is here used, as before, in the
sense of spirit.
28. Chaucer, Troil. and Cres., the
last stanza : —
" Thou One, and Two, and Thre ! eteme on
live,
That raignest aie in Thre, and Two, and One,
Uncircumscript, and all maist circumscrive 1"
Also Milton, Par. Lost, III. 372:—
" Thee, Father, first they sung, Omnipotent,
Immutable, Immortal, Infinite,
Eternal King; thee, Author of all being,
Fountain of light, thyself invisible
Amidst the glorious brightness where thou
sitt'st
Throned inaccessible ; but when thou shadest
The full blaze of thy beams, and througli a
cloud
Drawn round about thee like a radiant shrine,
Dark with excessive bright thy skirts appear.
Yet dazzle heaven ; that brightest seraphim
Approach not, but with both wings veil their
eyes.
Thee ne.ft they sang of all creation first.
Begotten Son, Divine Similitude,
In whose conspicuous countenance, without
cloud
Made visible, the Almi^ty Father shines,
Whom else no creature can behold : on thee
Impressed the effulgence of his glory abides ;
Transfused on thee his ample Spirit rests."
35. The voice of Solomon.
73. According to Buti, " Spirits
newly amved ; " or Angels, such being
the interpretation given by the School-
men to the word Subsistences. See
Canto XIII. Note 58.
86. The planet Mars. Of this planet
Brunette Latini, Tresor, I. iii. 3, say.> :
" Mars is hot and warlike and evil, and
is called the God of Battles."
Of its symbolism Dante, Convito, II.
14, says : "The Heaven of Mars may
be compared to Music, for two proper-
ties. The first is its very beautiful
relation [to the others] ; for, enumerat-
ing the moveable heavens, from which-
soever you begin, whether from the
lowest or the highest, the Heaven of
M.^rs is the fifth ; it is the centre of
all The other is, that Mars dries
up and bums things, because its heat is
like to thdt of the fire ; and this is the
reason why it appears fiery in colour,
sometimes more, and sometimes less,
according to the density and rarity of
the vapours which follow it, which
sometimes take fire of themselves, as is
declared in the first book of Meteors.
(And therefore Albumasar says, that
the ignition of these vapours signifies
death of kings, and change of empires,
being effects of the dominion of Mars.
And accordingly Seneca says that at the
death of the Emperor Augustus a ball of
fire was seen in the heavens. And in
Florence, at the beginning of its down-
fall, a great quantity of these vapours,
which follow Mars, were seen in the air
in the form of a cross.) And these two
properties are in Music, which is wholly
relative, as may be seen in harmonized
X X 2
65*
I^OTES TO PARADISO.
words, and in songs, in which the more
beautiful the relation, the sweeter the
harmony, since such is chiefly its intent.
Also Music attracts to itself the spirits
of men, which are principally as it were
vapours of the heart, so tliat they almost
cease from any operation ; so entire is
the soul when it listens, and the power
of all as it were runs to the sensible
spirit that hears the sounds."
Of the influences of Mars, Buti, as
usual following Albumasar, writes: "Its
nature is hot, igneous, dry, choleric, of
a bitter savour, and it signifies youth,
strength, and acuteness of mind ; heats,
fires, and burnings, and every sudden
event ; powerful kings, consuls, dukes,
and knights, and companies of soldiery ;
desire of praise and memory of one's
name ; strategies and instruments of
battle ; robberies and machinations, and
scattering of relations by plunderings
and highway robberies ; boldness and
anger ; the unlawful for the lawful ;
torments and imprisonments ; scourges
and bonds ; anguish, flight, thefts, pil-
fering of servants, fears, contentions,
insults, acuteness of mind, impiety, in-
constancy, want of foresight, celerity
and anticipation in things, evil eloquence
and ferocity of speech, foulness of words,
incontinence of tongue, demonstrations
of love, gay ajiparel, insolence and
falseness of words, swiftness of reply
and sudden penitence therefor, want of
religion, unfaithfulness to promises,
mujtitude of lies and whisperings, de-
ceits and perjuries ; machinations and
evil deeds ; want of means ; waste of
means ; multitude of thoughts about
things ; instability and change of opinion
in things, from one to another ; haste to
return ; want of shame ; multitude of
toils and cares ; peregrinations, solitaiy
existence, bad comjiany ; . . . . break -
i;ig open of tombs, and spoliations of
the dead."
87. Kuti interprets this, as redder
than the Sun, to whose light Dante had
become accustomed, and continues :
"Literally, it is true that the splendour,
of Mars is more fiery than that of the
Sun, because it is red, and the .Sun is
yellow ; but allcgorically we are to
understand, th.it a greater ardour of
love, that is, more burning, is in those
who fight and conquer the three enemies
mentioned above [the world, the flesh,
and the devil], than in those who exer-
cise themselves with the Scriptures."
88. The silent language of the heart.
96. In Hebrew, El, Eli, God, from
which the Greeks made Helios, the
Sun. As in St. Hildebert's hymn Ad
Patreni : —
" Alpha et Omega, magne Deus,
Heli, Heli, Deus meus."
99. Dante, Cotwito, II. 15, says :
" It must be known that philosophers
have different opinions concerning this
Galaxy. For the Pythagoreans said
that the .Sun once wandered out of his
way, and passing through other regions
not adapted to his heat, he burned the
place through which he passed, and
traces of the burning remained. I
think they took this from the fable of
Phaeton, which Ovid narrates in the
beginning of the second book of the
Metamorphoses. Others, and among
them Anaxagoras and Democritus, that
it was the light of the Sun reflected in
that part. And these opinions they
prove by demonstrative reasons. What
Aristotle says of this we cannot well
know ; for his opinion is not the same
in one translation as in the other. And
I think this was an error of the trans-
lators ; for in the new one he appears to
say, that it was a gathering of vapours
under the stai-s of that region, for they
always attract them; and this does, not
appear to be the true reason. In the
old, it says, that the Galaxy is only a
multitude of fixed stars in that region,
so small that they cannot be distin-
guished here below ; but from them is
apparent that whiteness which we call
the Galaxy. And it may be that the
heaven in that part is more dense, and
therefore retains and reflects that light ;
and this opinion seems to h.ave been
entertained by Aristotle, Avicenna, and
Ptolemy."
Milton, Par. Lost, VII. 577 :—
" A broad and ample road, whose dust is gold,
And pavement stars, as stars to thee appear,
Seen in the Galaxy, that Milky Way,
Which nightly, as a circKng «oiie, thou seest
Powdered with stars."
loi. The sign of the cross, drawn
NOTES TO PAR A DISC.
655
upon the planet Mars, as upon the
breast of a cnisader. The following
Legend of the Cross, and its signifi-
cance, is from Didron, Chrislian Icono-
graphy, Millington's Tr., I. 367 : —
" The cross is more than a mere
figure of Christ ; it is in Iconography
either Christ himself or his symbol. A
legend has, consequently, been invented,
giving the history of the cross, as if it
had been a living being. It has been
made the theme and hero of an epic
poem, the germ of which may be dis-
covered in books of apocryphal tradi-
tion. This story is given at lengtli in
the Golden Legend, Legenda Aurea,
and is detailed and completed in works
of painting and sculpture from the four-
teenth century down to the sixteenth.
.... After the death of Adam, Seth
planted on the tomb of his father a
shoot from the Tree of Life, which
grew in the terrestrial Paradise. From
it sprang three little trees, united by one
single trunk. Moses thence gathered
the rod with which he by his miracles
astonished the people of Egypt, and the
inhabitants of the desert. Solomon de-
sirefl to convert that same tree, which
had become gigantic in size, into a
column for his palace ; being either too
short or too long, it was rejected, and
served as a bridge over a torrent. The
Queen of Sheba refused to pass over on
that tree, declaring that it would one
day occasion the destruction of the Jews.
Solomon commanded that the predes-
tined beam should be thrown into the
probationary pool (Pool of Bethesda),
and its virtues were immediately com-
municated to tlie waters. When Christ
had been condfemned to suffer the death
of a malefactor, his cross was made of
the wood of that very tree. It was
buried on Golgotha, and afterwards dis-
covered by St. Helena. It was carried
into captivity by Chosroes, king of
Persia, delivered, and brought back in
triumph to Jerusalem, by the Emperor
Heraclius. Being afterwards dispersed
in a multitude of fragments throughout
the Christian universe, countless miracles
Were performed by it ; it restored the
dead to life, and gave sight to the blind,
cured the paralytic, cleansed lepers, put
demons to flight, and dispelled various
maladies with which whole nations were
afflicted, extinguished conflagrations, and
calmned the fury of the raging waves.
"The wood of the cross was bom
with the world, in the terrestial para-
dise ; it will reappear in heaven at the
end of time, borne in the arms of
Christ or of his angels, when the Lord
descends to judge the world at the last
day.
"After reading this history, some
conception may be formed of the im-
portant place held by the cross in
Christian Iconography. The cross, as
has been said, is not merely the instru-
ment of the punishment of Jesus Christ,
but is also the figure and symbol of the
Saviour. Jesus, to an Iconologist, is
present in the cross as well as in the
lamb, or in the lion. Chosroes flat-
tered himself that, in possessing the
cross, he possessed the Son of God,
and he had it enthroned on his right
hand, just as the Son is enthroned by
God the Father. So also the earliest
Christian artists, when making a repre-
sentation of the Trinity, placed a cross
beside the Father and the Holy Spirit ;
a cross only, without our cnicified Lord.
The cross did not only recall Christ to
mind, but actually showed him. In
Christian Iconography, Christ is actu-
ally present under the form and sem-
blance of the cross.
" The cross is our crucified Lord in
person. Where the cross is, there is
the martyr, says St. Paulinus. Con-
sequently it works miracles, as does
Jesus himself: and the list of wonders
operated by its power is in truth im-
mense
"The world is in the form of a
cross ; for the east shines above our
heads, the north is on the right, the
south at the left, and the west stretches
out beneath our feet. Birds, that they
may rise in air, extend their wings in
the form of a cross : men, when pray-
ing, or when beating aside the water
while swimming, assume the form of a
cross. Man differs from the inferior
animals, in his power of standing erect,
and extending his arms.
" A vessel, to fly upon the seas, dis-
plays her yard arms in the form of a
cross, and cannot cut the waves unlesB .
656
NOTES TO PARADISO.
her mast stands cross-like, erect in air ;
finally, the ground cannot be tilled
without the sacred sign, and the iaii,
the cruciform letter, is tne letter of
salvation.
" The cross, it is thus seen, has been
the object of a worship and adoration
resembling, if not equal to, that offered
to Christ. That sacred tree is adored
almost as if it were equal with God
himself; a number of churches have
been dedicated to it under the name of
the Holy Cross. In addition to this,
most of our churches, the greatest as
well as the smallest, cathedrals as well
as chapels, present in their ground plan
he form of a cross."
104. Chaucer, Lament of Marie Mag-
daleine, 204 : —
" I, loking lip unto that riiftiU rode,
Sawe first the visage pale of that figure ;
P.ut so pitous a sight spotted with blode
Sawe never, yet, no living creature ;
So it exceded the boiindes of mesure.
That inanncs minde with al his wittes five
Is nothing able that paine to discrive."
109. From arm to arm of the cross,
and from top to lx)ttom.
112. Mr. Carv here quotes Chaucer,
Wife/ Bath's Tale, 6540 :—
" As thikke as motes n the sonnebeme."
And Milton, Penseroso, 8 : —
" As thick and numberless
As the gay motes that people the sunbeam."
To these Mr. Wright adds the following
from Lucretius, II. 113, which in Good's
Tr. runs as follows : —
" Not unrcsembling, if aright I deem,
Those motes minute, that, when the obtrusive
sun
Peeps through some crevice in the shuttered
shade
The d.-iy-dark hall illuming, float amain
In his bright beam, and wage eternal war."
125. Words from a hymn in praise of
Christ, say the commentators, but they
do not say from what hymn.
133. The living seals are the celestial
spheres, which impress themselves on all
beneath them, and increase in power as
they are higher.
135. That is, to the eyes of Bea-
trice, whose beauty he may seem to
postpone, ur rejjard as inferior lo the
splendours that surround him. He ex-
cuses himself by saying that he does not
speak of them, well knowing that they
have grown more beautiful in ascending.
He describes them in line 33 of the next
canto : —
" For in her eyes was burning such a smile
That with mine own methought I touched
the bottom
Both of my grace and of my Paradise ! "
139. Sincere in the sense of pure ; as
in Dryden's line, —
" A joy which never was sincere till now."
CANTO XV.
I. The Heaven of Mars continued.
22. This star, or spirit, did not, in
changing place, pass out of the cross,
but along the right arm and down the
trunk or body of it.
24. A light in a vase of alabaster.
25. ALiteid, VI., Davidson's Tr. :
" But father Anchises, deep in a ver-
dant dale, was surveying with studious
care the souls there enclosed, who were
to revisit the light above ; and happened
to be reviewing the whole number of
his race, his dear descendants, their
fates and fortunes, their manners and
achievements. As soon as he beheld
/Eneas advancing toward him across
the meads, he joyfully stretched out
both his hands, and tears poured down
his cheeks, and these words dropped
from his mouth : Are you come at
length, and has that piety experienced
by your sire surmounted the arduous
journey ? "
28. Biagioli and Fraticelli think that
this ancestor of Dante, Cacciagnida,
who is speaking, makes use of the Latin
language because it was the language
of his day in Italy. It certainly gives
to the passage a certain gravity and tinge
of antiquity, which is in keeping with
this antique spirit and with what he
afterwards says. His words may be thus
translated : —
" O blood of mine ! O grace of God infused
Superlative ! To whom as unto thee
Were ever twice the gates of heaven u»
closed."
49. His longing to see Dante.
NOTES TO PARADISO.
^T
50. The mighty volume of the Di-
vine Mind, in which the dark or written
parts are not changed by erasures, nor
the white spaces by interlineations.
56. The Pythagorean doctrine of
numbers. Ritter, Hist. Aiic. Phil.,
Morrison's Tr., \. 361, says : —
" In the Pythagorean doctrine, num-
ber comprises within itself two species,
— odd and even ; it is therefore the
unity of these two contraries ; it is the
odd and the even. Now the Pythago-
reans said also that one, or the unit, is
the odd and the even ; and thus we
arrive at this result, that one, or the
unit, is the essence of number, or num-
ber absolutely. As such, it is also the
ground of all numbers, and is therefore
named the first one, of whose origin
nothing further can be said. In this
respect the Pythagorean theory of num-
bers is merely an expression for 'all
is from the original one,' — from one
being, to which they also gave the
name of God; for in the words of
Philolaus, ' God embraces and actuates
all, and is but one.' ....
"But in the essence of number, or
in the first original one, all other num-
bers, and consequently the elements of
numljers, and the elements of the whole
world, and all nature, are contained.
The elements of number are the even
and the odd ; on this account the first
one is the even-odd, which the Pytha-
goreans, in their occasionally strained
mode of symbolizing, attempted to
prove thus ; that one being added to the
even makes odd, and to the odd, even."
Cowley, Rural Solitude: —
" Before the branchy head of Number's tree
Sprang from the trunk of one."
61. All the spirits of Paradise look
upon God, and see in him as in a mirror
even the thoughts of men.
74. The firs' Equality is God, all
whose attributes are equal and eternal ;
and living in Him, the love and know-
\edge of spirits are also equal.
79. Will and power. Dante would
fain thank the spirit that has addressed
him, but knows not how. He has the
will, but not the power. Dante uses the
word argument in this sense of power,
or means, or appliance, Purg. II. 31 ; —
" See how he scorns all human arguments,
So that nor oar he wants, nor other sail
Than his own wings, between so distant
shores."
85. Dante calls the spirit of Caccia-
guida a living topaz set in the celestial
cross, probably from the brilliancy and
golden light of this precious stone. He
may also have had in his mind the many
wonderful qualities, as well as the beauty,
of the gem. He makes use of the same
epithet in Canto XXX. 76.
The Ottimo says, that he who wears
the topaz cannot be injured by an
enemy ; and Mr. King, Antique Gems,
p. 427, says: "If thrown into boiling
water, the water cools immediately ;
hence this gem cools lust, calms mad-
ness and attacks of frenzy." In the
same work he gives a translation of the
Lafidarium of Marbodus, or Marboeuf,
Bikhop of Rennes in 1081. Of the
chrysolite, which is supposed to be the
same as the topaz, this author says : —
" The golden Chrysolite a fiery blaze
Mixed with the hua of ocean's green displays ;
Enchased in gold, its strong protective might
Drives far away the terrors of the night ;
Strung on a hair plucked from an ass's tail.
The mightiest demons 'neath its influence
quail."
89. He had been waiting for the
coming of Dante, with the "hunger
long and grateful " spoken of in line 49.
91. The first of the family who bore
the name of Alighieri, still punished in
the circle of Pride in Purgatory, and .
needing the prayers and good offices of
Dante to set him free.
97. Barlow, Study of Div. Com., p.
441, says : —
" The name of Florence has been
variously explained. With the old
chroniclers, the prevalent opinion was,
that it was derived from Fiorino, the
Praetor of Metellus, who during the
long siege of Fiesole by the Romans
commanded an intrenched camp be-
tween the River and the Rock, and
was here surprised and slain iiy the
enemy. The meadows abounded in
flowers, especially lilies, and the an-
cient ensign, a white lily on a red
ground, subsequently reversed (XVI.
154), and similar to the form on the
florin [fiorino], with the name given
658
NOTES TO PARADISO.
to the Duomo, St. Maria del Fiore,
tend to show that the name was taken
from the flowery mead, rather than
from the name of a Roman praetor.
Leonardo Aretino states that the name
of tlie city o.iginally was Fluentia, so
called because situated between the Ar-
no and the Mugnone : and that subse-
quently, from the flourishing state of the
colony, it was called Ftorentia. Sci-
pione Ammiraio affirms that its name
from the first was Floreuzia.
"The form and dimensions of the
original city have not been very accu-
rately recorded. In shape, probably,
it resembled a Roman camp. Male-
spini says that it was 'quasi a simili-
tudine di bastie.' The wall was of
burnt bricks, with solid round towers
at intervals of twenty cubits, and it had
four gates, and six posterns. The Cam-
pidoglio, where now is the Mercato
Vecchio, was an imitation of that of the
parent city, Rome, whose fortunes her
daughter for many centuries shared. . . .
"The cerchia anlica of Cacciaguida
was the first circle of the new city, which
arose from the ruins of the Roman one
destroyed by Totila ; it included the
Badia, which the former did not; Dante,
therefore, in mentioning this circum-
stance, shows how accurately he had in-
formed himself of the course of the pre-
vious wall. The walls of Dante's time
were begim in 1284, but not finished
until nine years after his death ; they
are those of the present day."
98. Tierce, or Terza, is the first divi-
sion of the canonical day, from six to
nine; Nones, or IVona, the third, from
twelve to three in the afternoon. See
//// XXXIV. Note 95. The bells of
the Abbey within the old walls of Flo-
rence still rang these hours in Dante's
time, antl measured the day of the
Florentines, like the bells of morning,
noon, and night in our New England
towns. In the Convito, IV. 23, Dante
says; "The service of the first part of
the day, that is, of Tierce, is said at the
end of it ; and that of the third and
fourth, at the beginning And
therefore be it known unto all, that
proiK-'rly Nones should always ring at
the beginning of the seventh hour of the
■day."
99. Napier, Floreut. Hist., I. 572,
writes as follows: "The simplicity of
Florentine manners in 1260, described
by Villani and Malespini, justifies a
similar picture as drawn by their great
poet. 'Then,' say these writers, 'the
Florentines lived soberly on the sim-
plest food at little expense ; many of
their customs were rough and rude, and
both men and women went coarsely
clad ; many even wearing plain leather
garments without fur or lining : they
wore boots on their feet and caps on
their heads : the women used unorna-
mented buskins, and even the most
distinguished were content with a close
gown of scarlet serge or camlet, confined
by a leathern waist-belt of the ancient
fashion, and a hooded cloak lined with
miniver ; and the poorer classes wore
a coarse green cloth dress of the same
form. A hundred lire was the common
dowry of a giri, and two and three
hundred were then considered splendid
fortunes : most young women waited
until they were twenty years old and
upwards before they married. And such
was the dress, and such the manners
and simple habits of the Florentines of
that day ; but loyal in heart, faithful
to each other, zealous and honest in
the execution of public duties ; and with
their coarse and homely mode of life,
they gained more virtue and honour for
themselves and their country than they
who now live so delicately are able to
accomplish.' "
What Florence had become in Dante's
time may be seen from the following
extract from Frate Francesco Pippino,
who wrote in 13 13, and whose account
is thus given by Napier, II. 542 : " Now
indeed, in the present luxurious age,
many shameful practices are introduced
instead of the former customs ; many
indeed to the injury of people's minds,
because frugality is exchanged for mag-
nificence ; the clothing bemg now re-
markable for its exquisite materials,
workmanship, and su])erfluous orna-
ments of silver, g(»ld, and i)earls; admir-
able fabrics ; wide-spreading embroi-
dery ; silk for vests, painted or variously
coloured, and lined with divers precious
furs from foreign countries. Excitement
to gluttony is not wanting ; foreign winei
NOTES TO PAR AD ISO.
659;
are much esteemed, and almost all the
people drink in public. The viands are
sumptuous ; the chief cooks are held in
great honour ; provocatives of the palate
are eagerly sought after ; ostentation
increases ; money-makers exert them-
selves to supply these tastes ; hence
usuries, frauds, rapine, extortion, pillage,
and contentions in the commonwealth :
also unlawful taxes ; oppression of the
innocent ; banishment of citizens, and
the combinations of rich men. Our true
god is our belly ; we adhere to the
pomps which were renounced at our
baptism, and thus desert to the great
enemy of our race. Well indeed does
Seneca, the instructor of morals, in his
book of orations, curse our times in the
following words : ' Daily, things grow
"worse because the whole contest is for
dishonourable matters. Behold ! the
indolent senses of youth are numbed,
nor are they active in the pursuit of any
one honest thing. Sleep, languor, and
a carefulness for bad things, worse than
sleep and languor, have seized upon
their minds ; the love of singing, dancing,
arid other unworthy occupations possesses
them ': they are effeminate : to soften the
hair, to lower the tone of their voice to
female compliments ; to vie with women
in effeminacy of person, and adorn
themselves with unbecoming delicacy,
is the object ot our youth.' "
lOO. Villani, Cronica, VI., 69, as
quoted in Note 99 : " The women used
unornamented buskins, and even the
most distinguished were content with
a close gown of scarlet serge or camlet,
confined by a leathern waist-belt of the
ancient fashion, and a hooded cloak
lined with miniver; and the poorer classes
wore a coarse green cloth dress of the
same form."
102. Dante, Convito, I. 10 : " Like
the beauty of a woman, when the orna-
ments of her apparel cause more admi-
ration than she herself."
108. Eastern effeminacy in general ;
what Boccaccio calls the morbidezze (T
Egitto. Paul Orosius, "the advocate
of the Christian centuries," as quoted by
the Ottimo, says: "The last king of
Syria was Sardanapalus, a man more
corrupt than a woman, {corroitv piu eke
^mmina,) who was seen by his prefect
Arabetes, among a herd cf courtesans,
clad in female attire. "
109. Montemalo, or Montemario,
is the hill from which the traveller
coming from Viterbo first catches sight
of Rome. The Uccellatojo is the hill
from which the traveller coming from
Bologna first catches sight of Florence.
Here the two hills are used to signify
what is seen from them ; namely, the
two cities ; and Dante means to say,
that Florence had not yet sui-passed
Rome in the splendour of its buildings ;
but as Rome would one day be surpassed
by Florence in its rise, so would it be in
its downfall.
Speaking of the splendour of Florence
in Dante's age, Napier, Florent. Hist.,
II. 581, says : —
" Florence was at this period well
studded with handsome dwellings ; the
citizens were continually building, re-
pairing, altering, and embellishing their
houses ; adding every day to their ease
and comforts, and introducing improve-
ments from foreign nations. Sacred
architecture of every kind partook of
this taste; and there was no popular
citizen or nobleman but either had built
or was building fine country palaces and
villas, far exceeding their city residence
in size and magnificence ; so that many
were accounted crazy for their extrava-
gance.
" ' And so magnificent was the sight,'
says Villani, ' that strangers unused to
Florence, on coming from abroad, when
they beheld the vast assemblage of rich
buildings and beautiful palaces with
which the country was so thickly studded
for three miles round the ramparts, be-
lieved that all was city like that within
the Roman walls ; and this was inde-
pendent of the rich jialaces, towers,
courts, and walled gardens at a greater
distance, which in other countries would
be denominated castles. In short,' he
continues, ' it is estimated that within a,
circuit of six miles round the town there
are rich and noble dwellings enough to
make two cities like Florence.' And
Ariosto seems to have caught the same
idea when he exclaims, —
■ While gazing on thy villa-sUidded hills
'Twould seem as though the earth grew pa-
laces
660
NOTES TO PARADISO.
As she is wont by nature to bring forth
Young <Oioots, and leafy plants, ana flowery
shrubs :
And if within one wall and single name
Could be collected all thy scattered halls,
Two Romes would scarcely form thy parallel.'"
no. The "which " in this line refers
to Montenialo of the preceding.
112. Bellincion Berti, whom Dante
selects as a type of the good citizen of
Florence in the olden time, and whom
Villani calls "the best and most honoured
gentleman of Florence," was of the noble
family of the Ravignani. He was the
father of the "good Gualdrada," whose
story shines out so pleasantly in Boc-
caccio's commentary. See Inf. XVI.
Note 37.
115. "Two ancient houses of the
city," says the Ottimo ; " and he saw the
chiefs of these houses were content with
leathern jerkins without any drapery ;
he who should dress so now-a-davs
would be laughed at : and he saw their
dames spinning, as who should say,
' Now-a-days not even the maid will
spin, much less the lady.' " And Buti
upon the same text : " They wore
leathern dresses without any cloth over
them ; they did not make to themselves
long rolies, nor cloaks of scarlet lined
with vaire, as they do now."
120. They were not abandoned by
their husbands, who, content with little,
did not go to traffic in France.
128. Monna Cianghella della Tosa
was a gay widow of Florence, who led
such a life of pleasure that her name has
pa.ssed into a proverb, or a common
name for a dissolute woman.
Lapo Salterello was a Florentine
lawyer, and a man of dissipated habits ;
and Crescimbeni, whose mill grinds
everything that comes to it, counts him
among the poets, I'olffar Poesia, III.
82, and calls him a Rimatore di von poco
grido, a rhymer of no little renown.
Unluckily he quotes one of his sonnets.
129. Quinctius, surnamed Cincin-
natus from his neglected locks, taken
from his plough and made Dictator by
the Roman Senate, and, after he had
defeated the Volsciaiis and saved the
city, returning to his plough again.
Cornelia, daughter of Scipio Africa-
nuB, and mother of the Gracchi, who
preferred for her husband a Roman
citizen to a king, and boasted that her
children were her only jewels.
Shakespeare, Tit. Andron., IV. I : —
" Ah, boy, Cornelia never with more care
Read to her sons, than she hath read to thee
Sweet poetry, and TuUy's Orator."
133. The Virgin Mary, invoked in
the pains of childbirth, as mentioned
Purg. XX. 19 : —
"And I by perad venture heard ' Sweet Mary ! '
Uttered in front of us amid the weeping.
Even as a woman does who is in child-birth."
134. The baptistery of the church ,of
St. John in Florence ; // tnio hel San
Giozauiti, my beautiful St. John, as
Dante calls it. Iiif. XIX. 17.
135. Of this ancestor of Dante,
Cacciaguida, nothing is known but
what the poet here tells us, and so
clearly that it is not necessary to repeat
it in prose.
137. Cacciaguida's wife came from
F'errara in the Val di Pado, or Val di
Po, the Valley of the Po. She was of
the Aldighieri or Alighieri family, and
from her Dante derived his surname.
139. The Emperor Conrad III. of
.Swabia, uncle of Frederic Barbarossa.
In 1 143 he joined Louis VII. of France
in the Second Crusade, of which St.
Bernard was the great preacher. He
died in 1 152, after his return from this
crusade.
140. Cacciaguida was knighted by
the Emperor Conrad.
143. The law or religion of Mahomet.
CANTO XVI.
I. The Heaven of Mars continued.
Boethius, De Cons. Phil., Book III.
Prgsa 6, Ridpath's Tr. : " But who is
there that does not perceive tiie euipti-
ness and futility of what men dignify
with the name of high extraction, or
nobility of birth ? The splendour you
attribute to this is quite foreign to you :
for nobility of descent is notliiiig else but
the credit derived from the merit of your
ancestors. If it is the applause of man-
kind, and nothing besides, that illustrates
and confers fame upon a person, no
others can be celebrated and famous, but
such as are universally applauded. If
you are not therefore esteemed illustriom
NOTES TO PARADISO.
j66ii
from your own worth, you can derive no
real splendour from the merits of others :
so that, in my o])inion, nobility is in no
other respect good, than as it imposes an
obligation upon its possessors not to
degenerate from the merit of their an-
cestors. "
lo. The use of You for Thou, the
plural for the singular, is said to have
been introduced in the time of Julius
Caesar. Lucan, V., Rowe's Tr. ; —
" Then was the time when sycophants began
To heap all titles on one lordly man."
Dante uses it by way of compliment to
his ancestor ; though he says the de-
scendants of the Romans were not so
persevering in its use as other Italians.
14. Beatrice smiled to give notice to
Dante that she observed his flattering
style of address ; as the Lady of Male-
hault coughed when she saw Launcelot
kiss Queen Guinevere, as related in the
old romance of Launcelot of the Lake.
20. Rejoiced within itself that it can
endure so much joy.
25. The city of Florence, which, in
Canto XXV. 5, Dante calls " the fair
sheepfold, where a lamb I slumbered."
It will be remembered that St. John
the Baptist is the patron saint of Flor-
ence.
33. Not in Italian, but in Latin,
which was the language of cultivated
people in Cacciaguida's time.
34. From the Incarnation of Christ
down to his own birth, the planet Mars
had returned to the sign of the Lion five
hundred and eighty times, or made this
number of revolutions in its orbit. Bru-
netto Latini, Dante's schoolmaster, Tre-
sor, I. Ch. cxi., says, that Mars "goes
through all the signs in ii. years and i.
month and xxx. days." This would
make Cacciaguida born long after the
crusade in which he died. But Dante,
who had perhaps seen the astronomical
tables of King Alfonso of Castile, knew
more of the matter than his schoolmaster,
and-was aware that the period of a revo-
lution of Mars is less than two years.
Witte, who cites these tables in his
notes to this canto, says they give "686
days 22 hours and 24 minutes " ; and
continues : ' ' Five hundred and eighty
such revolutions gi\'e then (due regard
being had to the leap-years) 1090 years
and not quite four months. Cacciaguida,
therefore, at the time of the Second Cru-
sade, was in his fifty-seventh year."
Pietro di Dante (the poet's son and
commentator, and who, as Biagioli, with
rather gratuitous harshness, says, was
" smaller compared to his father than a
point is to the universe ") assumed two
years as a revolution of Mars ; but as this
made Cacciaguida bom in 1160, twelve
years after his death, he suggested the
reading of " three," instead of "thirty,"
in the text, which reading was adopted
by the Cruscan Academy, and makes the
year of Caccinguida's birth 1106.
But that Dante computed the revolu-
tion of Mars at less than two years is
evident from a passage in the Convtto,
H. 15, referred to by Philalethes, where
he speaks of half a revolution of this
planet as vn anno quasi, almost a year.
The common reading of " thirty " is
undoubtedly then the true one.
In Astrology, the Lion is the House
of the Sun ; but Mars, as well as the
Sun and Jupiter, is a Lord of the Lion ;
and hence Dante says " its Lion."
41. The house in which Cacciaguida
was born stood in the Mercato Vecchio,
or Old Market, at the beginning of the
last ward or sesto of Florence toward the
east, called the Porta San Pietro.
The city of Horence was originally
divided into Quarters or Gates, which
were, San Pancrazio on the east, San
Pietro on the west, the Duomo on the
north, and Santa Maria on the south.
Afterwards, when the new walls were
built and the city enlarged, these Quar-
ters were changed to Sesti, or Sixths, by
dividing Santa Maria into the Borgo and
San Pietro Scheraggio, and adding the
Oltrarno (beyond the Arno) on the
southern bank.
42. The annual races of Florence on
the 24th of June, the festival of St. John
the Baptist. The prize was the Pallio,
or mantle of " crimson silk velvet," as
Villani says ; and the race was run from
San Pancrazio, the western ward of the
city, through the Mercato Vecchio, to
the eastern ward of San Piero. Accord-
ing to Benvenuto, the Florentine races
were hoise-races ; but the Pallio of Ve-
rona, where the prize was the ' ' Green
662
NOTES TO PARADfSO.
Mantle," was manifestly a foot-race. See
Inf. XV. 122.
47. Between the Ponte Vecchio,
where once stood the statue of Mars, and
the church of St. John the Baptist.
50. Campi is a village between Prato
and Florence, in
" The valley whence Bisenzio descends."
Certaldo is in the Val d'Elsa, and is
chiefly celebrated as being the birthplace
of Boccaccio, — "true Bocca (fOro, or
Mouth of Gold," says Benvenuto, with
enthusiasm, " my venerated master, and
a most diligent and familiar student of
Dante, and who wrote a certain book
that greatly helps us to understand him."
Figghine, or Figline, is a town in the
Val d'Arno, some twelve miles distant
from Florence ; and hateful to Dante as
the birthplace of the "ribald lawyer,
Ser Dego," as Campi was of another
ribald lawyer, Ser Fozio ; and Certaldo
of a certain Giacomo, who thrust • the
Podesta of Florence from his seat, and
imdertook to govern the city. These
men, mingling with the old Florentines,
corrupted the simple manners of the
town.
53. Galluzzo lies to the south of Flor-
ence on the road to Siena, and Tres-
piano about the same distance to the
north, on the road to Bologna.
56. Aguglione and Signa are also
Tuscan towns in the neighbourhood of
Florence. According to Covino, De-
scriz. Geoo. deW Itnlia^ p. 18, it was a
certain Baldo d' Aguglione, who con-
demned Dante to be burned ; and Boni-
'fazio da Signa, according to Buti, " ty-
rannized over the city, and sold the
favours and offices of the Commune."
58. The clergy. " Popes, canlinals,
bishops, and archbishops, who povern
the Holy Church," says Buti ; and con-
tinues : "If the Church had been a
mother, instead of a step-mother to the
Emperors, and had not excommunicated,
and |)ersecuted, and published them as
heretics, Italy would have been well
governed, and there would have been
none of tliose civil wars, that dismantled
and devastated the smaller towns, and
drove their inhabitants into Florence, to
trade and discount."
Napier, Fhrent. Hist,, I. 597, says :
" The Arte dd Cambio, or money-trade,
in which Florence shone pre-eminent,
soon made her bankers known and al-
most necessary to all Europe. . . . But
amongst all foreign nations they were
justly considered, according to the ad-
mission of their own countrymen, as
hard, griping, and exacting ; they were
called Lombard dogs ; hated and insulted
by nations less acquainted with trade and
certainly less civilized than themselves,
when they may only have demanded a
fair interest for money lent at a great
risk to lawless men in a foreign country.
. . . All counting-houses of Florentine
bankers were confined to the old and new
market-places, where alone they were
allowed to transact business : before the
door was placed a bench, and a table
covered with carpet, on which stood
their money-bags and account-book for
the daily transactions of trade."
62. .Simifonte, a village near Certaldo.
It was captured by the Florentines, and
made part of their territory, in 1202.
64. In the valley of the Ombrone,
east of Pistoia, are still to be seen the
ruins of Montemurlo, once owned by the
Counts Guidi, and by them sold to the
Florentines in 1203, because they could
not defend it against the Pistoians.
65. The Pivier d^ Acone, or parish of
Acone, is in the Val di Sieve, or Valley
of the Sieve, one of the affluents of the
Arno. Here the powerful family of the
Cerchi had their castle of Monte di
Croce, which was taken and destroyed
by the Florentines in 1053, and the
Cerchi and othei-s came to live in Flor-
ence, where they became the leaders of
the Parte Biauca. See Itif. VI. Note
65.
66. The Buondelmonti were a wealthy
and powerful family of Valdigrievc, or
Valley of the Grieve, which, like the
.Sieve, is an affluent of the Anio. They
too, like the Cerchi, came to Florence,
when their lands were taken by the
Florentines, and were in a certain sense
the cause of Guelph and Ghibelline quar-
rels in the city. See Inf. X. Note 51,
70. The downfall of a great city is
more swift and terrible than that of a
smaller one ; or, as Venturi interprets,
" The size of the body and greater ro-
bustness of strength in a city and state
NOTES TO TARADISO.
«3
are not helpful, but injurious to their
preservation, unless men live in peace
and without the blindness of the pas-
sions, and Florence, more poor and
humble, would have flourished longer."
Perhaps the best commentary of all
is that contained in the two lines of
Chaucer's Troilus and Cresseide, II.
1385, — aptly quoted by Mr. Cary : —
" For swifter course coineth thing that is of
wight,
Whan it descendeth, than done thinges light."
72. In this line we have in brief
Dante's political faith, which is given
in detail in his treatise De Monarchia.
Sec the article " Dante's Creed," among
the illustrations of Vol. II.
73. Luni, an old Etruscan city in the
I-unigiana ; and Urbisaglia, a Roman
city in the Marca d'Ancona.
75. Chiusi is in the Sienese territory,
and Sinis^aglia on the Adriatic, east of
Rome. This latter place has somewhat
revived since Dante's time.
76. Boccaccio seems to have caught
something of the spirit of this canto,
when, lamenting the desolation of Flor-
ence by the plague in 1348, he says in
the Introduction to the Decamerone:
" How many vast palaces, how many
beautiful houses, how many noble dwell-
ings, aforetime filled with lords and
ladies and trains of servants, were now
untenanted even by the lowest menial !
How many memorable families, how
many ample heritages, how many re-
nowned possessions, were left without
an heir ! How many valiant men, how
many beautiful women, how many gen-
tle youths, breakfasted in the morning
with their relatives, companions, and
friends, and, when the evening came,
supped with their ancestors in the other
world ! "
78. Lowell, To the Past:—
" Still as a city buried 'neath the sea.
Thy courts and temples stand ;
Idle as forms on wind-waved tapestry
Of saints and heroes grand,
Thy phantasms grope and shiver,
Or watch the loose shores crumbling silently
Into Time's gnawing river."
' ' Our fathers, " says Sir Thomas
Browne, [/rn Burial, V., "find their
graves in our short memories, and sadly
tell us how we may be buried in our
survivors. Grave-stones tell truth scarce
forty years. Generations pass while
some trees stand, and old families last
not three oaks. . . . Oblivion is not to
be hired. The greater part must be
content to be as though they had not
been, to be found in the register of God,
not in the record of man. Twenty-seven
names make up the first story, and the
recorded names ever since contain not
one living century. The number of the
dead long exceedeth all that shall live.
The night of time far surpasseth the
day; and who knows when was the
equinox? Every hour adds unto that
current arithmetic, which scarce stands
one moment."
79, Shirley, DeatKs Final Con-
quest : —
" The glories of our birth and state
Are shadows, not substantial things :
There is no armour against Fate ;
Death lays his icy hand on kings ;
Sceptre and crown
Must tumble down,
And in the dust be equal made
With the poor crooked scythe and spade."
81. The lives of men are too short for
them to measure the decay of things
around them.
86. It would be an unprofitable task
to repeat in notes the names of these
" Great Flordntines
Of whom the fame is hidden in the Past,"
and who flourished in the days of Cac-
ciaguida and the Emperor Conrad. It
will be better to follow Villani, as he
points out with a sigh their dwellings in
the old town, and laments over their
decay. In his Cronica, Book IV., he
speaks as follows : —
"Ch. X. As already mentioned, the
first rebuilding of Little Florence was
divided by Quarters, that is, by four
gates ; and that we may the better
make known the noble races and houses,
which in those times, after Fiesole was
destroyed, were great and powerful in
Florence, we will enumerate thera by
the quarters where they lived.
"And first those of the Porta del
Duomo, which was the first fold and
habitation of the new Florence, and the
place where all the noble citizens re-
sorted and met together on Sunday, and
^
NOTES TO PA/? AD/SO.
where all marriages were made, and all
reconciliations, and all pomps and so-
lemnities of the Commune. ... At the
Porta del Duomo lived the descendants
of the Giovanni and of the Guineldi, who
were the first ihat rebuilt the city of
Florence, and from whom descended
many noble families in Mugello and in
Valdarno, and many in the city, who
now are common people, and almost
come to an end. Such were the
Karucci, who lived at Santa Maria Mag-
giore, who are now extinct ; and of
their race were the Scali and Palermini.
In the same quarter were also the Arri-
gucci, the Sizii, and the sons of Delia
Tosa ; and the Delia Tosa were the
same race as the Bisdomini, and custo-
dians and defenders of the bishopric ;
but one of them left his family at the
Porta San Piero, and took to wife a lady
named Delia Tosa, wlio had the inheri-
tance, whence the name was derived.
And there were the Delia Pressa, who
lived among the Chiavaiuoli, men of
gentle birth.
"Ch. XI. In the quarter of Porta
San Piero were the Bisdomini, who, as
above mentioned, were custodians of the
bishopric ; and the Alberighi, to whom
belonged the church of Santa Maria
Alberighi, of the house of the Donati,
and now they are naught. The Rovig-
nani were very great, and lived at the
Porta .San Pietro ; and then came the
bouses of the Counts Cuidi, and then of
the Cerchi, and from them in the female
line were born all the Counts Guidi, as
before mentioned, of tlie daughter of
gootl Messer Bellincion Berti ; in our
day all this race is extinct. The Galli-
gari and Chiarmontesi and Ardinghi,
who lived in the Orto San Michele,
were very ancient ; and so were the
Giuochi, who now are />o/>o/aui, living at
.Santa Margherita ; the lilisei, who like-
wise are now popolaiii, living near the
Mercato Vecchio. And in that place
lived the Caponsacchi, who were nobles
of Fiesole ; the Donati, or Calfucci, for
they were all one race, but the Calfucci
are extinct ; and the Delia Bella of San
Martino, also hccome /wpolani ; and the
Adiniari, who descended from the house
of Cosi, who now live at Porta Rossa,
and who built Santa Maria Nipoteco&a ;
and although they are now the prin-
cipal family of that ward of Florence,
in those days they were not of the
oldest.
"Ch. XII. At the Porta San Pan-
crazio, of great rank and power were
the Lamberti, descended from the Delia
Magna ; the Ughi were very ancient,
and built -Santa Maria Ughi, and all the
hill of Montughi belonged to them, and
now they have died out ; the Catellini
were very ancient, and now they are for-
gotten. It is said that the Tieri were
illegitimate descendants of theirs. The
Pigli were great and noble in those
times, and the Soldanieri and Vecchietti.
Very ancient were the Dell' Area, and
now they are extinct ; and the Migli-
orelli, who now are naught ; and tiie
Trinciavelli da Mosciano were very
ancient.
"Ch. XIII. In the quarter of Porta
Santa Maria, which is now in the ward
of San Piero Scheraggio and of Borgo,
there were many powerful and ancient
families. The greatest were the U berti,
whose ancestors were the Delia Magna,
and who lived where now stand the
Piazza de' Priori and the Palazzo del
Popolo ; the Fifanti, called Bogolesi,
lived at the corner of Porta Santa Maria ;
the Galli, Cappiardi, Guidi, and Filippi,
who now are nothing, were then great
and powerful, and lived in the Mercato
Nuovo. Likewise the Greci, to whom
all the Borgo de' Greci belonged, have
now perished and passed away, except
some of the race in Bologna ; and the
Ormanni, who lived where now stands
the forementioned Palazzo del Popolo,
and are now called Foral)oschi. And
behind San Piero Scheraggio, where are
now the houses of the Petri, lived the
Delia Pera, or Peruzza, and from them
the postern gate there was called Porta
Peruzza. Some say that the Peruzzi of
the present day are of that family, but I
do not aflfirm it. The Sacchetti, who
lived in the Garbo, were very ancient ;
around the Mercato Nuovo the liostichi
were great people, and the Delia Sanella,
and Giandonati and Infangati ; great in
Borgo Santi Apostoli were the Gualter-
otli and Ini|X)rtuni, who now are popO'
iaiii. The Buondelmonti were noble
and ancient citizens in the rural districts,
NOTES TO PARADISO.
66s
and Montebuoni was their castle, and
many others in Valdigrieve ; at first they
lived in Oltramo, and then came to the
Borgo. The Pulci, and the Counts of
Gangalandi, Ciuffagni, and Nerli of
Ohrarno were at one time great and
powerful, together with the Giandonati
and Delia Bella, named above ; and
from the Marquis Hugo, who built the
Abbey, or Badia, of Florence, received
arms and knighthood, for they were very
great around him."
To the better understanding of this
extract from Villani, it must be borne in
mind that, at the time when he wrote,
the population of Florence was divided
into three classes, the Nobles, the Popo-
lani, or middle class, and the Plebeians.
93. Gianni del Soldanier is put among
the traitors "with Ganellon and Tebal-
dello," /;// XXXII. 121.
95. The Cerchi, who lived near the
Porta San Piero, and produced dissen-
sion in the city with their White and
Black factions ; — such a cargo, that it
must be thrown overboard to save the
ship. See Inf. VI. Note 65.
98. The County Guido, for Count
Guido, as in Shakespeare the County
Paris and County Palatine, and in the
old song in Scott's Qtientin Dwward : —
" Ah, County Guy, the hour is nigh,
The sun has left the lea."
99. Bellincion Berti. See Canto XV.
112, and Inf. XVI. Note 87.
102. The insignia of knighthood.
103. The Billi, or Pigli, family ; their
arms being "a Column Vair in a red
field." The Column Vair was the bar
of the shield " variegated with argent
and azure." The vair, in Italian vajo,
is a kind of squirrel ; and the heraldic
mingling of colours was taken from its
spotted skin.
105. The Chiaramontesi, one of whom,
a certain Ser Durante, an officer in the
customs, falsified the bushel, or stajo, of
Florence, by having it made one stave
less, so as to defraud in the measure.
Dante alludes to this in Purg. XII. 105.
109. The Uberti, of whom was Fari-
nata. See Inf. X. 32.
1 10. The Balls of Gold were the arms
of the Lamberti family. Dante men-
lions them by their arms, says the Otti-
tno, " as who should say, as the ball is
the symbol of the universe, and gold
surpasses every other metal, so in good-
ness and valour these surpassed the other
citizens." Dante puts Mosca d^' Lam-
berti among the Schismatics in Inf.
XXVIII. 103, with both hands cut off,
and
" The stumps uplifting through the dusky air.'
112. The Vidomini, Tosinghi, and '
Cortigiani, custodians and defenders of
the Bishopric of Florence. Their fathers
were honourable men, and, like the
Lamberti, embellished the city with their
good name and deeds ; but they, when
a bishop died, took possession of the
episcopal palace, and, as custodians and
defenders, feasted and slept there till his
successor was appointed.
115. The Adimari. One of this
family, Boccaccio Adimari, got posses-
sion of Dante's property in Florence
when he was banished, and always bit-
terly opposed his return.
119. Ubertin Donato, a gentleman of
Florence, had married one of the Ravig-
nani, and was offended that her sister
should be given in marriage to one of
the Adimari, who were of ignoble origin.
121. The Caponsacchi lived in the
Mercato Vecchio, or Old Market. One
of the daughters was the wife of Folco
Portinari and mother of Beatrice.
124. The thing incredible is tha'i
there should have been so little jealousy
among the citizens of Florence as to
suffer one of the city gates, Porta Pe-
nizza, to be named after a particular
family.
127. Five Florentine families, accord-
ing to Benvenuto, bore the arms of the
Marquis Hugo of Brandenburg, and re-
ceived from him the titles and privileges
of nobility. These were the Pulci,
Nerli, Giandonati, Gangalandi, and
Delia Bella.
This Marquis Hugo, whom Dante
here calls " the great baron," was Vice-
roy of the Emperor Otho III. in Tus-
cany. Villani, Cronica, IV., Ch. 2,
relates the following story of him : — "It
came to pass, as it pleased God, that,
while hunting in the neighbourhood of
Bonsollazzo, he was lost in the forest,
and came, as it seemed to him, to a
666
NOTES TO PARADISO.
smithy. Finding there men swarthy
and hideous, who, instead of iron,
seemed to be tormenting human beings
with fire and hammers, he asked the
meaning of it. He was told that these
were lost souls, and that to a like punish- !
ment' was condemned the soul of the
Marquis Hugo, on account of his worldly ;
life, unless he repented. In great terror •
he commended himself to the Virgin ^
Mary ; and, when the vision vanished,
remained so contrite in spirit, that,
having returned to Florence, he had all
his patrimony in Germany sold, and
ordered seven abbeys to be built ; the
fi :"st of which was the Badia of Florence,
in honour of .Santa Maria ; the second,
that of Bonsoliazzo, where he saw the
vision."
The Marquis Hugo died on St.
Thomas's day, December 31, ick)6, and
was buried in the Badia of Florence,
where every year on that day the monks,
in grateful memory of him, kept the
anniversary of his death with great
solemnity.
130. Giano della Bella, who disguised
the arms of Hugo, quartered in his own,
with a fringe of gold. A nobleman l>y
birth and education, he was by convic-
tion a friend of the people, and espoused
their cause against the nobles. By re-
forming the abuses of both parties, he
gained the ill-will of both ; and in 1294,
after some popular tumult which he in
vain strove to quell, went into voluntary
exile, and died in France.
Sismondi, //rtf/. Nep.,^. 113 (Lardner's
Cyclopcedia), gives the following succinct
account of the abuses which Giano strove
to reform, and of his summary manner
of doing it : " The arrogance of the
nobles, their quarrels, and the dis-
turbance of the public peace by their
frequent battles in the streets, had, in
1292, irritated the whole population
against them. Giano della Bella, him-
self a noble, but sympathizing in the
passions and resentment of the people,
proposed to bring them to order by
summary justice, and to confide the
execution of it to the gonfalonier whom
he caused to be elected. The Guelfs
had l)een so long at the head of the
republic, that their noble families, whose
wealth had immensely increased, placed '
themselves above all law. Giano deter- .
mined that their nobility itself should be
a title of exclusion, and a commencement
of punishment ; a rigorous edict, bearing
the title of 'ordinance of justice,' first
designated thirty-seven Giielf families of
Florence, whom it declared noble and
great, and on this account excluded for-
ever from the sigtioria ; refusing them
at the same time the privilege of re-
nouncing their nobility, in order to place
themselves on a footing with the other
citizens. When these families troubled
the public peace by battle or assassina-
tion, a summary information, or even
common report, was sufficient to induce
the gonfalonier to attack them at the
head of the militia, raze their houses to
the ground, and deliver their persons to
the Podesti, to be punished according
to their crimes. If other families com-
mitted the same disorders, if they
troubled the state by their private feuds
and outrages, the signoria was autho-
rized to ennoble them, as a punishment
of their crimes, in order to subject them
to the same summary justice. "
Dino Compagni, a contemporary of
Giano, Cronica Fiorentina, Book I., says
of him : " He was a manly man, of
great courage, and so bold that he de-
fended those causes which others aban-
doned, and said those things which
others kept silent, and did all in favour
of justice against the guilty, and was so
much feared by the magistrates that they
were afraid to screen the evil-doers.
The great began to speak against him,
threatening him, and they did it, not
for the sake of justice, but to destroy
their enemies, abominating him and the
laws."
Villani, Cronica, VIII. ch. 8, says :
" Giano della Bella was condemned and
banished for contumacy, .... and all
his possessions confiscated, .... whence
great mischief accnied to our city, and
chiefly to the people, for he was the
most loyal and upright popolatw and
lover of the public good of any man in
Florence. " .
And finally Macchiavelli, Istorie Fio-
renliiie, Book II., calls him "a lover of
the liberty of his country," and says,
"he was hated by the nobility for
undermining their authority, and envied
NOTES TO PARADISO.
6f>7
by the richer of the commonalty, who
were jealous of his power ; " and that he
went into voluntary exile in order " to
deprive his enemies of all opportunity of
injuring him, and his friends of all
opportunity of injuring the country ; "
and that " to free the citizens from the
fear they had of him, he resolved to
leave the city, which, at his own charge
and danger, he had liberated from the
servitude of the powerftil."
134. The Borgo Santi Apostoli would
be a quieter place, if the Buondelmonti
had not moved into it from Oltramo.
136. The house of Amidei, whose
quarrel with the Buondelmonti was the
origin of the Guelf and Ghibelline par-
ties in Florence, and put an end to the
joyous life of her citizens. See Inf. X.
Note 51.
140. See the story of Baondelmonte,
as told by Giovanni Fiorentino in his
Pecorone, and quoted Inf. X. Note 51.
142. Much sorrow and suffering
would have been spared, if the first
Buondelmonte that came from his castle
of Montebuono to Florence had been
drowned in the Ema, a small stream he
had to cross on the way.
145. Young Buondelmonte was mur-
dered at the foot of the mutilated statue
of Mars on the Ponte Vecchio, and
after this Florence had no more p)eace.
153. The banner of Florence had
never been reversed in sign of defeat.
154. The arms of Florence were a
white lily in a field of red ; after the
expulsion of the Ghibellines, the Guelfs
changed them to a red lily in a field of
white.
CANTO XVII.
r. The Heaven of Mars continued.
The prophecy of Dante's banishment.
In Inf. X. 127, as Dante is meditating
on the dark words of Farinata that fore-
shadow his exile, Virgil says to him : —
" ' Let memory preserve what thou hast heard
Against thyself,' that Sage commanded me,
' And now attend here ; ' and he raised his
finger.
■ When thou shalt be before the radiance sweet
Of her whos6 beauteous eyes all things be-
hold.
From her thou'lt learn the journey of thy
life.'"
And afterwards, in reply to Brunette
Latini, Dante says, Inf. XV. 88 :—
" What you narrate of my career I write.
And keep it for a lady, who will know,
To gloss with other text, if e'er I reach her."
The time for this revelation has now
come ; but it is made by Cacciaguida,
not by Beatrice.
3. Phaeton, having heard from Epa-
phus that he was not the son of Apollo,
ran in great eagerness and anxiety to his
mother, Clymene, to ascertain the truth.
Ovid, Met., I., Dryden's Tr. : —
" Mother, said he, this infamy was thrown
By Epaphus on you, and me your son.
He spoke in public, told it to my face ;
Nor durst I vindicate the dire disgrace :
Even I, the bold, the sensible of wrong.
Restrained by shame, was forced to hold my
tongue.
To hear an open slander, is a curse :
But not to find an answer, is a worse.
If I am heaven-begot, assert your son
By some sure sign ; and make my father
known.
To right my honour, and redeem your own.
He said, and, saying, cast his arms about
Her neck, and begged her to resolve the doubt "
The disaster that befell Phaeton while
driving the steeds of Apollo, makes
fathers chary of granting all the wishes
of children.
16. Who seest in God all possible
contingencies as clearly as the human
mind perceives the commonest geome-
trical problem.
18. God, "whose centre is every-
where, whose circumference nowhere. "
20. The heavy words which Dante
heard on the mount of Purgatory, fore-
shadowing his exile, are those of Cur-
rado Malaspina, Purg. VIII. 133 : —
" For the sun shall not lie
Seven times upon the pillow which the Ram
With all his four feet covers and bestrides,
Before that such a courteous opinion
Shall in the middle of thy head be naileed
With greater nails than of another's speech,
Unless the course of justice standeth still : "
and those of Oderisi d'Agobbio, Purg.
XI. 139:-
" I say no more, and know that I speak darkly ;
Yet little time shall pass before thy neighbours
Will so demean themselves that thou canst
gloss it."
21.
The words he heard " wl.eii
T Y
c^
NOTES TO PARADTSO.
descending into the dead world,"' are
those of Farinata, Inf. X. 79 ; —
" But fifty times shall not rekindled be
The countenance oi the Lady who reigns
here,
Ere thou shalt know how heavy is that art ,
and those of Brunetto Latini, Inf. XV.
61: -
" But that ungrateful and malignant people,
Wliich from Fiesole of old descended,
And smacks still of the mountain and the
granite.
Will make itself, for thy good deeds, thy foe.'"
24. Aristotle, Ethics, I. ch. 10 :
" Always and everywhere the virtuous
man bears prosperous and adverse for-
tune prudently, as a perfect tetragon."
28. To the spirit of Cacciaguida.
31. Not like the ambiguous utter-
ance of oracles in Pagan times.
35. The word here rendered Lan-
guage is in the original Latin ; used as
in Canto XII. 144.
37. Contingency, accident, or casu-
alty, belongs only to the material world,
and in the spiritual world finds no place.
As Dante makes St. Bernard say, in
Canto XXXII. 53 :—
" Within the amplitude of this domain
No casual point can possibly find place,
No more than sadness can, or thirst, or
hunger ;
For by eternal law has been established
Whatever thou beholdesL"
40. Boethius, Consol. Phil. , V. Prosa
3, Ridpath's Tr. : " But I shall now
endeavour to demonstrate, that, in what-
ever way the chain of causes is disposed,
the event of things which are foreseen is
necessary ; although prescience may not
appear to be the necessitating cause of
their befalling. For example, if a per-
son sits, the opinion formed of him that
he is seated, is of necessity true ; but by
inverting the phrase, if the opinion is
true that he is seated, he must necessarily
sit. In both cases then there is a neces-
sity ; in the latter, that the person sits ;
in the former, that the opinion concern-
ing him is true : but the person doth
not sit, because the opinion of his sitting
is true ; but the opinion is rather true,
because the action of his being seated
WM antecedent in time. Thus though
the truth of the opinion may be the
effect of the person taking a seat, there
is nevertheless a necessity common to
both. The same method of reasoning,
1 think, should be employed with regard
to the prescience of God, and future
contingencies ; for allowing it to be true,
that events are foreseen because they are
to happen, and that they do not befall
because they are foreseen, it is still neces-
sary, that what is to happen must be
foreseen by God, and that what is fore-
seen must take place."
And again, in Prosa 4 of the same
Book : " But how is it possible, said I,
that those things which are foreseen
should not befall Y — I do not say, replied
she, that we are to entertain any doubt
but the events will take place, which
Providence foresees are to happen ; but
we are rather to believe, that although
they do happen, yet that there is no
necessity in the events themselves, which
constrains them to do so. The tnith of
which I shall thus endeavour to illustrate.
We behold many things done under our
view, such as a coachman conducting
his chariot and governing his horses, and
other things of a like nature. Now, do
you suppose these things are done by
the compulsion of a necessity? — No,
answered I ; for, if everything were
moved by compulsion, the effects of art
would be vain and fruitless. — If things
then, which are doing under our eye,
added she, are under no present necessity
of happening, it must be admitted that
these same things, before they befell,
were under no necessity of taking place.
It is plain, therefore, that some things
befall, the event of which is altogether
unconstrained by necessity. For I do
not think any person will say that such
things as are at present done, were not
to happen before they were done. Why,
therefore, may not things be foreseen,
and net necessitated in their events ? As
the knowledge then of what is present
imposes no necessity on things now done,
so neither does the foreknowledge of
what is to hnppen in future necessitate
the things whicn are to take place."
Also Chaucer, Trot/, and Cres., IV.,
995:—
" Eke, this is an opinion of some
That have hir top fuf high and smoth ichore ;
NOTES TO PARADISO.
669
Thei sain right thus ; that thing is nat to come
For-that the prescience hath sene before.
That it shal come : but thei sain that therefore
That it shall come, therefore the purveiaunce
Wote it beforne withouten ignoraunce.
" And in this maner, this necessite,
Retoumeth in his place contrary^, againe ;
For nedefully, behoveth it nat be.
That thillce thinges fallen in certaine
That ben purveyed ; but, nedefully, as thei saine,
Behoveth it, that thinges which that fall,
That thei in certaine ben purveyed all :
" I mene, as though I laboured me in this.
To enquire which thing cause of which thing be.
As whether that the prescience of God is
The certaine cause of the necessite
Of thinges that to comen be, parde,
Or, if necessite of thing coming
Be the cause certaine of the purveying ?
" But, now, ne enforce I me not, in shewing
MoiN the order of the causes stant ; but wot I,
That it behoveth that the befalling
Of thinges, wistfe before certainly,
Be necessarie — al seme it not therby
That prescience put falling necessayre
To thing to come, al fal it foule or faire :
" For, if there sit a man yonde on a see, —
ITian by necessite behoveth it
That, certes, thine opinion sothe be
That wenest or conjectest that he sit
And, furtherover, now ayenwarde yet, —
Lo, right so is it on the part contrarie ;
As thus ; now herken, for I wol nat tarie :
" I say, that if the opinion of the
Be sothe, for-that he sit ; than say I this.
That he mote sitten, by necessite.
And thus necessite, in either, is.
For in him nede of sitting is, iwis ;
And in the, nede of sothe : and thus, forsothe,
There mote necessite ben in you bodie.
" But thou maist saine, the man sit nat therefore
That thine opinion of his sitting soth is :
But, rather, for the man sate there before,
Therefore is thine opinion sothe iwis :
And I say, Though the cause of sothe of this
Cometh of his sitting ; yet necessite
Is enterchaunged bothe in him and the."
46. As Hippolytus was banished
from Athens on the false and cruel accu-
sations of Phcedra, his step-mother, so
Dante shall be from Florence on accu-
sations equally false and cruel.
50. By instigation of Pope Boniface
VIII. in Rome, as Dante here declares.
In April, 1302, the Bianchi were ban-
ished from Florence on account or under
pretext of a conspiracy against Charles
of Valois, who had been called to Flo-
rence by the Guelfs as pacificator of
Tuscany. In this conspiracy Dante
could have had no part, as he was then
absent on an embassy to Rome.
Dino Compagni, Cron. Flor., II.,
gives a list of many of the exiles.
Among them is " Dante Aldighieri, am-
bassador at Rome ; " and at the end of
the names given he adds, "and many
more, as many as six hundred men, who
wandered here and there about the
world, suffering much want." At firet,
the banishment- was for two years only,
but a second decree made it for life,
with the penalty that, if any one of the
exiles returned to Florence, he should
be burned to death.
On the exile of Dante, M. Ampere
has written an interesting work under
the title of Voyage Dantesque, from which
frequent extracts have been made in these
notes. " 1 have followed him, step by
step," he says, "in the cities where he
lived, in the mountains where he wan-
dered, in the asylums that welcomed
him, always guided by the poem, in
which he has recorded, with all tiie
sentiments of his soul and all the specu-
lations of his intelligence, all the recol-
lections of his life ; a poem which is no
less a confession than a vast encyclo-
paedia."
See also the Letter of Frate Ilario, the
passage from the Convito, ^and Dante's
Letter to a Friend, among the Illustra-
tions to Inferno.
52. Boethius, Cons. Phil., I. Prosa 4,
Ridpath's Tr. : *' But my miseries are
complete, when I reflect that the majority
of mankind attend less to the merit of
things, than to their fortuitous event ;
and believe that no undertakings are
crowned T/ith success, but such as are
formed with a prudent foresight. Hence
it is, that the unprosperous immediately
lose, the good opinion of mankind. It
would give me pain to relate to you the
ruiaours that are flying among the
people, and the variety of discordant
and inconsistent opinions entertained
concerning me."
53. At the beginning of Inf. XXVI.
Dante foreshadows the vengeance of
God that is to fall on Florence, and ex-
claims :—
" And if it now were, it were not too soon ;
Would that it were, seeing it needs must be.
For 'twill aggrieve me more the more I age.
y y 2
670
NOTES TO PA RAD/SO.
For an account of these disasters see
Inf. XXVI. Note 9.
58. Upon this passage Mr. Wright,
in the notes to his translation, makes
the following extracts from the Bible,
Shakespeare, and Spenser : —
Ecclesiasticus xxix. 24 and xl. 28, 29 :
" It is a miserable thing to go from
house to house ; for where thou art a
stranger, thou darest not open thy
mouth. Thou shalt entertain, and feast,
and have no thanks : moreover, thou
shalt hear bitter words These
things are grievous to a man of under-
standing, — the upbraiding of house-
room, and reproaching of the lender."
" My son, lead not a beggar's life, for
better it is to die than to beg. The life
of him that dependeth on another man's
table is not to be counted for a life."
Richard II., III. i :-
" Myself
Have stooped my neck under your inj uries,
And sighed my English breath in foreign clouds,
Eating the bitter bread of banishment.'
Spenser, Mother Hubberd^s Tale,
895:-
" Full little knowest thou, that hast not tried,
What Hell it is, in suing long to bide :
■To lose good days, that might be better spent ;
To waste long /lights, in pensive discontent ;
To speed to-day, to be put back to-morrow ;
To feed on hope, to pine with fear and sorrow ;
To have thy Prince's grace, yet want her Peer's,
To have thy asking, yet wait many years ;
To fret thy soul with crosses and with cares ;
To eat thy heart with comfortless despairs ;
To fawn, to crouch, to wait, to ride, to run.
To spend, to give, — to want, — to be undone."
62. Among the fellow-exiles of Dante,
as appears by the list of names preserved,
was Lapo Salterello, the Florentine
lawyer, of whom Dante speaks so con-
temptuously in Canto XV. 128. Ben-
venuto says he was "a litigious and
loquacious man, and very annoying to
Dante during his exile. Altogether the
company of his fellow-exiles .seems to
have Ijeen disagreeable to him, and it
l)etter suited him to "make a party by
himself."
66, Shall blush with shame.
71. Bartolommeo della Scala, I-ord
of Verona. The arms of the Scaligers
were a golden ladder in a red field, sur-
mounted by a black eagle. "For a
tyrant," says Benvenuto, "he was re-
puted just and prudent."
76. Can Grande della Scala, at this
time only nine years old, but showing,
says Benvenuto, "that he would be a
true son of Mars, bold and prompt in
battle, and victorious exceedingly." He
was a younger brother of Bartolommeo,
and became sole Lord of Verona in 131 1.
He was the chief captain of the Ghibel-
lines, and his court the refuge of some of
the principal of the exiles. Dante was
there in 1317 with Guido da Castello
and Uguccione della Faggiuola. To
Can Grande he dedicated some cantos
of the Paradiso, and presented them with
that long Latin letter so difficult to
associate with the name of Dante.
At this time the court of Verona
seems to have displayed a kind of bar-
baric splendour and magnificence, as if
in imitation of the gay court of Fre-
derick II. of Sicily. Arrivabene, Comento
Storico, III. 255, says: "Can Grande
gathered around him those distipguished
personages whom unfortunate raverses
had driven from their country ; but he
also kept in his pay buffoons and mu-
sicians, and other merry persons, who
were more caressed by the courtiers
than the men famous for their deeds
and learning. One of the guests was
Sagacio Muzio Gazzata, the historian
of Reggio, who has left us an account
of the treatment which the illustrious
and unfortunate exiles received. Va-
rious apartments were assigned to them
in the palace, designated by various
symbols ; a Triumph for the warriors ;
Groves of the Muses for the poets ;
Mercury for the artists ; Paradise for
the preachers ; and for all, inconstant
Fortune. Can Grande likewise re-
ceived at his court his illustrious pri-
soners of war, Giacomo di Carrara,
Vanne Scornazano, Albertino Mussato,
and many others. All had their pri-
vate attendants, and a table equally well
served. At times Can Grande invited
some of them to his own table, par-
ticularly Dante, and Guido di Castel
of Reggio, exiled from his country with
the friends of liberty, and who for his
simplicity was called 'the simple
Lombard.' "
The harmony of their intercourse
NOTES TO PARADISO.
671
seerps finally to have been intenupteil,
and Dante to have fallen into that dis-
favour, which he hints at below, hoping
that, having been driven from Flo-
rence, he may not also be driven from
Verona : —
" That, if the dearest place be taken from me,
I may not lose the others by my sonjjs."
Balbo, Life of Dante, Mrs. Bunbury's
Tr., II. 207, says: "History, tradi-
tion, and the after fortunes of Dante,
all agree in proving that there was a
rupture between him and Cane ; if it
did not amount to a quarrel, there
seems to have been some misunder-
standing between the magnificent pro-
tector and his haughty client. But
which of the two was in fault ? I have
collected all the memorials that remain
relating to this, and let every one judge
for himself. But I must warn my
readers that Petrarch, the second of the
three fathers of the Italian language,
showed much less veneration than our
good Boccacci(} for their common pre-
decessor Datite. Petrarch speaks as
follows : ' My fellow-citizen, Dante
Alighieri, was a man highly distinguished
in the vulgar tongue, but in his style
and speech a little daring and rather
freer than was pleasing to delicate
and studious ears, or gratifying to the
princes of our times. He then, whiie
banished from his country, resided at
the court of Can Grande, where the
afflicted universally found consolation
and an asylum. He at first was held
in much honour by Cane, but after-
wards he by degrees fell out of favour,
and day by day less pleased that lord.
Actors and parasites of every descrip-
tion used to be collected together at the
same banquet ; one of these, most im-
pudent in his words and in his obscene
gestures, obtained much importance and
favour with many. And Cane, suspect-
ing that Dante disliked this, called the
man before him, and, having greatly
praised him to our poet, said; "I
wonder how it is that this silly fellow
should know how to please all, and
should be loved by all, and that thou
canst not, who art said to be so wise ! "
Dante answered: "Thou wouldst not
wonder if thou knewest that friendship
is founded on similarity of habits and
dispositions." '
"It is also related, that at his table,
which was too indiscriminately hos-
pil.'ible, where buffoons sat down with
Dante, and where jests passed which
must have been offensive to every per-
son of refinement, but disgraceful when
uttered by the superior in rank to his
inferior, a boy was once concealed
under the table, who, collecting the
bones that were thrown there by the
guests, according to the custom of those
times, heaped them up at Dante's feet.
When the tables were removed, the
great heap appearing. Cane pretended
to show much astonishment, and said,
' Certainly, Dante is a great devourer
of meat.' To which Dante readily re-
plied, ' My lord, you would not have
seen so many bones had I been a dog
(cane). ' "
Can Grande died in the midst of his
wars, in July, 1329, from drinking at a
fountain. A very lively picture of his
court, and of the life that Dante led
there, is given by Ferrari in his conied}-
of Dante a Verona.
82. The Gascon is Clement V.,
Archbishop of Bordeaux, and elected
Pope in 1305. The noble Henry is
the Emperor Henry of Luxemburg,
who, the Oltimo says, " was valiant in
arms, liberal and courteous, compas-
sionate and gentle, and the friend of
virtue." Pope Clement is said to have
been secretly his enemy, while pub-
licly he professed to be his friend ; and
finally to have instigated or connived
at his death by poison. See Turg. VI.
Note 97. Henry came to Italy in 1310,
when Can Grande was about nineteen
years of age.
94. The commentary on the things
told to Dante in the Inferno and Pui-
gatorio. See Note i.
128. Habakknk ii. 2: "Write the
vision, and make it plain upon tables,
that he may run that readeth it."
129. Shakespeare, Hamlet, III. 2 :
"Let the galled jade wince, our withers
are unwrung."
CANTO XVIII.
I. The Heaven of Mars continued ;
672
NOTES TO PAR AD/SO.
and the ascent to the Heaven of Jupiter,
where are seen the spirits of righteous
kings and rulers.
2. Enjoying his own thought in si-
lence.
Shakespeare, Sonnet XXX : —
'When to the sessions of sweet silent thought
I summon up remembrance of things past."
9. Relinquish the hope and attempt of
expressing.
II. Wordsworth, Excursio?i, Book
IV. :—
" Tis by comparison an easy task
Eaith to despise ; but to converse with heaven, —
That is not easy : - to rehnquish all
We have, or hope, of happiness and joy,
And stand in freedom loosened from this world,
I deem not arduous ; but must needs confess
That 'tis a thing impossible to frame
< Conceptions equal to the soul's desires ;
And the most difficult of tasks to kee/>
Heights which the soul is competent to gain.
— Man is of dust : ethereal hopes are his,
Which, when they should sustain themselves
aloft.
Want due consistence ; like a pillar of smoke,
That with majestic energy from earth
Rises : but, having reached the thinner air,
Melts, and dissolves, and is no longer seen."
And again in Tint er 71 Abbey -. —
" That blessed mood,
In which the burden of the mystery,
In which the heavy and the weary weight
Of all this unintelligible world
Is lightened."
29. Paradise, or the system of the
heavens, which lives by the divine in-
fluences from above, and whose fruit
and foliage are eternal. The fifth rest-
ing-place or division of this tree is the
planet Mars.
38. Joshua, the leader of the Israel-
ites after the death of Moses, to whom
God said, Joshua i. S : " As I was with
Moses, so will I be with thee : I will
not fail thee, nor forsake thee."
40. The great Maccabee was Judas
Macca1)a"us, who, as is stated in Hib-
lical history, 1 Maccabees iii. 3, "gat his
people great honour, and put ou a
nreast- plate as a giant, and girt his war-
like harness about him, and he made
battles, protecting the host with his
sword. In his acts he was like a lion,
and like a lion's whelp roaring for his
prey."
42. yJittcid, VII., Davidson's Tr. :
"As at times a whip-top whirling un-
der the twisted lash, which boys intent
on their sport drive in a large circuit
round some empty court, the engine
driven about by the scourge is hurried
round and round in circling courses ;
the unpractised throng and beardless
band are lost in admiration of the voluble
box-wood : they lend their souls to the
stroke.."
43. The form in which Charle-
magne presented himself to the imagi-
nation of the Middle Ages may be seen
by the following extract from Turpin's
Chrpiiicle, Ch. XX. : "The Emperor
was of a ruddy complexion, with l)rown
hair ; of a well made, handsome form,
but a stern visage. His height was
about eight of his own feet, which were
very long. He was of a strong, robust
make ; his legs and thighs very stout,
and his sinews firm. His face was
thirteen inches long ; his beard a palm ;
his nose half a palm ; his forehead a
foot over. His lion-like eyes flashed
fire like carbimcles ; his eyebrows were
half a palm over. When he was angry,
it was a terror to look upon him. He
required eight spans for his girdle, be-
sides what hung loose. He ate sparingly
of bread ; but a whole quarter of lamb,
two fowls, a goose, or a large por-
tion of pork ; a peacock, a crane, or
a whole hare. He drank moderately
of wine and water. He was so strong,
that he could at a single blow cleave
asunder an armed soldier on horse-
back, from the head to the waist, and
the horse likewise. He easily vaulted
over four horses harnessed together,
and could raise an armed man from the
ground to his head, as he stood erect
upon his hand."
Orlando, the famous paladin, who
died at Roncesvalles ; the hero of Pulci's
Morgante Maggiore, Bojardo's Orlando
Innamorato, and Ariosto's Orlando Fu-
rioso. His sword Durandel is renowned
in fiction, and his ivory horn Olivant
could be heard eight miles.
46. "This William," says Buti, being
obliged to say something, ' ' was a great
prince, who fought and died for the
faith of Christ ; I have not been able
to find out distinctly who he was,"
The Oltimo says it is William, Count
of Orange in Provence ; who, after
NOTES TO PARADISO.
673
fighting for the faith against the Sara-
cens, "took the cowl, and finished his
life holily in the service of God ; and
he is called Saint William of the
Desert."
He is the same hero, then, that fi-
gures in the old romances of the Twelve
Peers of France, as Guillaume au Court
Nez, or William of the Short Nose,
so called from having had his nose cut
off by a Saracen in battle. In the
monorhythmic romance which bears his
name, he is thus represented : —
" Great was the court in the hall of Lo6n,
The tables were full of fowl and venison,
On flesh and fish they feasted every one ;
But Guillaume of these viands tasted none,
Brown crusts ate he, and water drank alone.
When had feasted every noble baron.
The cloths were removed by squire and scullion.
Count Guillaume then with the king did thus
reason :
' What thinketh now,' quoth he, ' the gallant
Charlon ?
Will he aid me against the prowess of Mahon ? '
Quoth Loeis, ' We will take counsel thereon,
To-morrow in the morning shalt thou conne,
If aught by us in this matter can be done.'
Guillaume heard this, — black was he as carbon.
He louted low, and seized a baton.
And said to the king, ' Of your fief will I none,
I will not keep so much as a spur's iron ;
Your friend and vassal I cease to be anon ;
But come you shall, whether you will or non.' "
He is said to have been taken prisoner
and carried to Africa by the Moorish
King Tobaldo, whose wife Arabella he
first converted to Christianity, and then
eloped with.
And who was Renouard? He was
a young Moor, who was taken prisoner
and brought up at the court of Saint
Louis with the king's daughter Alice,
whom, after achieving unheard of won-
ders in battle and siege, he, being duly
baptized, married. Later in life he also
became a monk, and frightened the bro-
therhood by his greediness, and by going
to sleep when he should have gone to
mass. So say the old romances.
47. Godfrey of Bouillon, Duke of
Lorraine, and leader of the First Cru-
sade. He was bom in 1061, and died,
king of Jerusalem, in 1109. Gibbon
thus sketches his character, Decline and
Fall, Ch. LVHL : "The first rank
both in war and council is justly due to
Godfrey of Bouillon ; and happy would
it have been for the Crusaders, if they
had trusted themselves to the sole con-
duct of that accomplished hero, a worthy
representative of Charlemagne, from
whom he was descended in the female
line. His father was of the noble race
of the Counts of Boulogne ; Brabant, the
lower province of Lorraine, was the inhe-
ritance of his mother ; and by the Em-
peror's bounty he was himself invested
with that ducal title which has been
improperly transferred to his lordship of
Bouillon in the Ardennes. In the service
of Henry IV. he bore the great standard
of the Empire, and pierced with his lance
the breast of Rodolph, the rebel king ;
Godfrey was the first who ascended the
walls of Rome ; and his sickness, his
vow, perhaps his remorse for bearing
arms against the Pope, confinned an
early resolution of visiting the holy
sepulchre, not as a pilgrim, but a de-
liverer. His valour was matured by
prudence and moderation ; his piety,
though blind, was sincere; and, in the
tumult of a camp, he practised the real
and fictitious virtues of a convent. Su-
perior to the private factions of the
chiefs, he reserved his enmity for the
enemies of Christ; and though he
gained a kingdom by the attempt, his
pure and disinterested zeal was acknow-
ledged by his rivals. Godfrey of Bouil-
lon was accompanied by his two brothers,
— by Eustace, the elder, who had suc-
ceeded to the county of Boulogne, and
by the younger, Baldwin, a character of
more ambiguous virtue. The Duke of
Lorraine was alike celebrated on either
side of the Rhine ; from his birth and
education he was equally conversant with
the French and Teutonic languages ; the
barons of France, Germany, and Lorraine
assembled their vassals ; and the confe-
derate force that marched under his ban-
ner was composed of four-score thousand
foot and about ten thousand horse. "
48. Robert Guiscard, foundkr of the
kingdom of Naples, was the sixth of the
twelve sons of the Baron Tancred de
Hauteville of the diocese of Coutance
in Lower Normandy, where he was born
in the year 1015. In his youth he left
his father's castle as a military adven-
turer, and crossed the Alps to join the
Norman anny in Apulia, whither three
of his brothers had gone before him, and
674
NOTES TO PARADISO.
whither at different times six others
followed him. Here he gradually won
his way by his sword ; and having ren-
dered some signal service to Pope
Nicholas II., he was made Duke of
Apulia and Calabria, and of the lands
in Italy and Sicily which he wrested
■Vom the Greeks and Saracens. Thus
from a needy adventurer he rose to be
the founder of a kingdom. "The Italian
conquests of Robert," says Gibbon,
" correspond with the innits of the
present kingdom of Naples ; and the
countries united by his arms have not
been dissevered by the revolutions of
seven hundred years."
The same historian, Rise and Fall,
Ch. LVL, gives the following character
of Guiscard. "Robert was the eldest of
the seven sons of the second marriage ;
and even the reluctant praise of his foes
has endowed him with the heroic quali-
ties of a soldier and a statesman. His
lofty stature surpassed the tallest of his
army ; his limbs were cast in the true
proportion of strength and gracefulness ;
and to the decline of life, he maintained
the patient vigour of health and the
commanding dignity of his form. His
complexion was ruddy, his shoulders
were broad, his hair and beard were
long and of a flaxen colour, his eyes
sparkled with fire, and his voice, like
that of .\chilles, could impress obedience
and terror amidst the tumult of battle.
In the ruder ages of chivalry, such quali-
fications are not below the notice of the
poet or historian ; they may observe that
Robert, at once, and with equal dexterity,
could wield in the right hand his sword,
his lance in the left ; that in the battle of
Civiteila he was thrice unhorsed ; and
that in the close of that memorable day
he was adjudged to have borne away the
prize of valour from the warriors of the
two armies. His boundless ambition
was founded on the consciousness of
superior worth ; in the pursuit of great-
ness he was never arrested by the scruples
of justice, and seldom moved by the
feelings of humanity ; though not msen-
sible of fame, the choice of open or clan-
destine means was determined only by
his present advantage. The surname of
Guucard was applied to this master of
political wisdom, which is too often con>
founded with the practice of dissimula-
tion and deceit ; and Robert is praised
by the Apulian poet for excelling the
cunning of Ulysses and the eloquence ot
Cicero. Yet these arts were disguised
by an appearance of military frankness ;
in his highest fortune he was accessible
and courteous to his fellow-soldiers ; and
while he indulged the prejudices of his
new subjects, he affected in his dress and
manners to maintain the ancient fashion
of his country. He grasped with a rapa-
cious, that he might distribute with a
liberal hand ; his primitive indigence
had taught the habits of frugality ; the
gain of a merchant was not below his
attention ; and his prisoners were tor-
tured with slow and unfeeling cruelty to
force a discovery of their secret treasure.
According to the Greeks, he departed
from Normandy with only five followers
on horseback and thirty on foot ; yet
even this allowance appears too bounti-
ful ; the sixth son of Tancred of Haute-
ville passed the Alps as a pilgrim ; and
his first military band was levied among
the adventurers of Italy. His brothers
and countrymen had divided the fertile
lands of Apulia ; but they guarded their
shares with the jealousy of avarice ; the
aspiring youth was driven forwards to
the mountains of Calabria, and in his
first exploits against the Greeks and the
natives it is not easy to discriminate the
hero from the robber. To surprise a
castle or a convent, to ensnare a wealthy
citizen, to plunder the adjacent villages
for necessary food, were the obscure
labours which formed and exercised the
powers of his mind and body. The
volunteers of Normandy adhered to his
standard ; and, under his command, the
peasants of Calabria assumed the name
and character of Normans. "
Robert died in 1085, on an expedition
agaiiist Constantinople, undertaken at
the venerable age of seventy-five. Such
was the career of Robert the Cunning,
this being the meaning of the old Nor-
man word guiscard, or guischard. For
an instance of his cunning see Inf.
XXVIII. Note 14.
63. The miracle is Beatrice, of whom
Dante says, in the Vita Nuova: "Many,
when she had passed, said, 'This is not
a woman, rather is she one of the most
NOTES TO PARADISO.
675
beautiful angels of heaven.' Others said,
' She is a miracle. Blessed be the Lord,
who can perform such a marvel ! ' "
67. The change from the red light of
Mars to the white light of Jupiter. "This
planet," says Brunetto Latini, Tresor, I.
Ch. CXI., "is gentle and piteous,. and
full of all good things." Of its symbol-
ism Dante, Cenvito, II. I4, says: "The
heaven of Jupiter may be compared to
Geometry on account of two properties.
The first is, that it moves between two
heavens repugnant to its good temperate-
ness, as are that of Mars and that of
Saturn ; whence Ptolemy says, in the
book cited, that Jupiter is a star of a
temperate complexion, midway between
the coldness of Saturn and the heat of
Mars. The second is, that among all
the stars it shows itself white, almost
silvery. And these two things are in
Geometry. Geometry moves between
two opposites ; as between the point and
the circle (and I call in general every-
thing round, whether a solid or a surface,
a circle) ; for, as Euclid says, the point
is the beginning of Geometry, and, as
he says, the circle is its most perfect
figure, and may therefore be considered
its end ; so that between the point and
the circle, as between beginning and end.
Geometry moves. And these two are
opposed to its exactness ; for the point,
on account of its indivisibility, is immea-
surable ; and the circle, on account of
its arc, it is impossible to square, and
therefore it is impossible to measure it
exactly. And moreover Geometry is
very white, inasmuch as it is without spot
of error, and very exact in itself and its
handmaiden, which is called Perspective."
Of the influences of Jupiter, Buti,
quoting as usual Albumasar, speaks
thus : " The planet Jupiter is of a cold,
humid, airy, temperate nature, and sig-
nifies the natural soul, and life, and
animate bodies, children and grand-
children, and beauty, and wise men and
doctors of laws, and just judges, and
firmness, and knowledge, and intellect,
and interpretation of dreams, truth and
divine worship, doctrine of law and faith,
religion, veneration and fear of God,
unity of faith and providence thereof,
and regulation of manners and behaviour,
and will be laudable, and signifies patient
observation, and perhaps also to it belong
swiftness of mind, improvidence and
boldness m dangers, and patience and
delay, and it signifies beatitude, and
acquisition, and victory, , . . , and vene-
ration, and kingdom, and kings, and
rich men, nobles and magnates, hope and
joy, and cupidity in commodities, also
of fortune, in new kinds of grain, and
harvests, and wealth, and security in all
things, and good habits of mind, and
liberality, command and goodness, boast-
ing and bravery of mind, and boldness,
true love and delight of supremacy over
the citizens of a city, delight of poten-
tates and magnates, .... and beauty
and ornament of dress, and joy and
laughter, and affluence of speech, and
glibness of tongue, .... and hate of
evil, and attachments among men, and
command of the known, and avoidance
of the unknown. These are the signifi-
cations of the planet Jupiter, and such
the influences it exerts."
75. Milton, Par. Lost, VII. 425 : —
" Part loosely wing the region, part more wise
In common, ranged in figure, wedj?e their
way,
Intelligent of seasons, and set forth
Their aery caravan, high over seas
Flying, and over lands, with mutual wing
Easing their flight ; — so steers the prudent
crane
Her annual voyage, borne on winds ;— the air
Hoats as they pass."
78. The first letters of the word
Diligite, completed afterward.
82. Dante gives this title to the Muse,
because from the hoof-beat of Pegasus
sprang the fountain of the Muses, Hip-
pocrene. The invocation is here to
Calliope, the Muse of epic verse.
91, 93. Wisdom of Solomon i. i ;
"Love righteousness, ye that be judges
of the earth."
100, Tennyson, Morte d* Arthur: —
" And drove his heel into the smouldered log,
That sent a blast of sparkles up the flue."
103. Divination by fire, and other
childish fancies about sparks, such as
wishes for golden sequins, and nuns
going into a chapel.
Cowper, Names of Little Note in the
Biogr. Brit. : —
" So when a child, as playful children use,
Has burnt to tinder a stale last year's news.
676
NOTES TO PARADISO.
The flame extinct, he views the roving fire, —
There goes my lady, and there goes the squire.
There goes the parson, O illustrious spark !
And there, scarce less illustrious, goes the
clerk ! "
107. In this eagle, the symbol of
Imperialism, Dante displays his political
faith. Among just rulers, this is the
shape in which the true government of
the world appears to him. In the invec-
tive against Pope Boniface VIII., with
which the canto closes, he gives still
further expression of his intense Impe-
rialism.
111. The simplest interpretation of
this line seems to me preferable to the
mystic meaning which some commen-
tators lend it. The Architect who built
the heavens teaches the bird how to
build its nest after the same model ; —
" The Power which built the starry dome on
high.
And poised the vaulted rafters of the sky,
Teaches the linnet with unconscious breast
To round the inverted heaven of her nest."
112. The other group of beatified
spirits.
123. As Tertullian says: " The blood
of the martyrs is the seed of the Church."
126. The bad example of the head of
the Church.
128. By excommunication, which shut
out its victims from the table of the
Lord.
130. Pope Boniface VIII., who is
here accused of dealing out ecclesiasti-
cal censures only to be paid for revoking
them. .
'.35' John the Baptist. But here is
meant his image on the golden florin of
Florence.
CANTO XIX.
I. The Heaven of Jupiter continued.
12. The eagle speaks as one person,
though composed of a multitude of
spirits. Here Dante's idea of unity
under the Empire finds expression.
28. This Mirror of Divine Justic? is
the planet Saturn, to which Dante al-
ludes in Canto IX. 61, where, speak-
ing of the Intelligences of Saturn, he
says: —
" Above us there arc mirrors, Thrones you call
them,
From which shines out on us Cod Judi-
cant"
32. Whether a good life outside the
pale of the holy Catholic faith could lead
to Paradise.
37. Dante here calls the blessed
sptrits lauds, or "praises of the grace
divine," as in Inf. II. 103, he calls Bea-
trice " the true praise of God."
40. Mr. Cary quotes. Proverbs viii.
27 : " When he prepared the heavens,
I was there ; when he set a compass
upon the face of the depth, .... then
I was by him. "
And Milton, Par. Lost, VII. 221 : —
"And 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 centred, 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 !' "
44. The Word or Wisdom of the
Deity far exceeds any manifestation of it
in the creation.
48. Shakespeare, Henry VIIL, III.
2: —
" Fling away ambition,
By that sin fell the angels."
49. Dryden, Religio Laid, 39 : —
" How can the less the greater comprehend f
Or finite reason reach infinity ?
For what could fathom God is more than He.''
54. Milton, Par. Lost, VII. 168 :—
" Boundless the deep, because I Am, who fill
Infinitude, nor vacuous the space."
55. The human mind can never be
so powerful but that it will perceive the
Divine Mind to be infinitely beyond its
comprehension ; or, as Buti interprets,
— reading _^// e/rt;T'^«/<i', which reading I
have followed, — " much greater than
what appears to the human mind, and
what the human intellect sees."
65. Milton, Par. Lost, I. 63 : —
" No light, but rather darkness visible."
104, Galatians iii. 23 : " But before
faith came, we were kept under the law,
shut up unto the faith which should
afterwards be revealed."
106. Matthew vii. 21 : "Not every
one that saith unto me, Lord, Lord,
shall enter into the kingdom of heaven ;
but he that doeth the will of my Fathei
which is in heaven."
NOTES TO PARADISO.
677
108. Dryden, Rcligio Laid, 208 : —
" Then those who followed Reason's dictates
right.
Lived up, and lifted high her natural light,
With Socrates may see their Maker's face,
While thousand rubric martyrs want a place."
109. Matthew xii. 41 : "The men of
Nineveh shall rise in judgment with this
generation, and shall condemn it."
1 10. The righteous and the unright-
eous at the day of judgment.
113. Revelation xy.. 12: "And I saw
the dead, small and great, stand before
God ; and the books were opened : and
another book was opened, which is the
book of life : and the dead were judged
out of those things which were written in
the books, according to their works."
115. This is the "German Albert "
of Pwg. VI. 97 : —
" O German Albert, who abandonest her
That has grown savage and indomitable.
And oiightest to bestride her saddle-bow.
May a just judgment from the stars down fall
Upon thy blood, and be it new and open
That thy successor may have fear thereof ;
Because thy father and thyself have suffered,
By greed of those transalpine lands dis-
trained,
The garden of the empire to be waste."
The deed which was so soon to move
the pen of the Recording Angel was the
invasion of Bohemia in 1303.
120. Philip the Fair of France, who,
after his deieat at Courtray in 1302, fal-
sified the coin of the realm, with which
he paid his troops. He was killed in
1314 by a fall from his horse, caused by
the attack of a wild boar. Dante uses
the word coteiina, the skin of the wild
boar, for the boar itself.
122. The allusion here is to the border
wars between John Baliol of Scotland,
and Edward I. of England.
125. Most of the commentatoi"s say
that this king of Spain was one of the
Alphonsos, but do not agree as to which
one. Tommaseo says it was Ferdinand
IV. (1295- 13 1 2), an^ he is probably
right It was this monarch, or rather
his generals, who took Gibraltar from
the Moors. In 13 12 he put to death
unjustly the brothers Carvajal, who on
the scaffold summoned him to appear
before the judgment-seat of God within
thirty days ; and before the time had
expired he was found dead upon his sofa.
From this event he received the surname
oi El Emplazado, the Summoned. It is
said that his death was caused by intem-
perance.
The Bohemian is Winceslaus II., son
of Ottocar. He is mentioned, Purg.
VII. loi, as one "who feeds in luxury
and ease."
127. Charles II., king of Apulia,
whose virtues may be represented by a
unit and his vices by a thousand. He
was called the " Cripple of Jerusalem,"
on account of his lameness, and because
as king of Apulia he also bore the title of
King of Jemsalem. See Purg. XX.
Note 79.
131. Frederick, son of Peter of Ara-
gon, and king, or in some form ruler
of Sicily, called from Mount Etna the
" Island of the Fire." The Ottimo com-
ments thus : " Peter of Aragon was
liberal and magnanimous, and the author
says that this man is avaricious and
pusillanimous." Perhaps his greatest
crime in the eyes of Dante was his aban-
doning the cause of the Imperialists.
132. According to Virgil, Anchises
died in Sicily, " on the joyless coast of
Drepanum." ALneid, III 708, David-
son's Tr. : " Here, alas ! after being
tossed by so many storms at sea, I lose
my sire Anchises, my solace in every care
and suffering. Here thou, best of fathers,
whom in vain, alas ! I saved from so
great dangers, forsakest me, spent with
toils."
134. 'In diminutive letters, and not in
Romanfcapitals, like the Diligite Jus-
TITIAM of Canto XVIII. 91, and the
record of the virtues and vices of the
" Cripple of Jerusalem."
137. The uncle of Frederick of Sicily
was James, king of the Balearic Islands.
He joined Philip the Bold of France in
his disastrous invasion of Catalonia ; and
in consequence lost his own crown.
The brother of Frederick was James
of Aragon, who, on becoming king of
that realm, gave up Sicily, which his
father had acquired.
By these acts they dishonoured their
native land and the crowns they wore.
139. Dionysius, king of Portugal, who
reigned from 1279 to 1325. The Ottimo
says that, "given up wholly to the ac-
quisition of wealth, he led the life of a
678
NOTES TO FARAD/SO.
merchant, and had money dealings with
all the great merchants of his reign ; no-
thing regal, nothing magnificent, can be
recorded of him."
Philalethes is disposed to vindicate
the character of Dionysius against these
aspersions, and to think them founded
only in the fact that Dionysius loved
the arts of peace better than the more
shining art of war, joined in no crusade
against the Moors, and was a patron of
manufactures and commerce.
The Ottimd's note on this nameless
Norwegian is curious : "As his islands are
situated at the uttermost extremities of
the earth, so his life is on the extreme of
reasonableness and civilization."
Benvenuto remarks only that " Nor-
way is a cold northern region, where the
days are very short, and whence come
excellent falcons." Buti is still more
brief. He says : " That is, the king of
Norway." Neither of these commenta-
tors, nor any of the later ones, suggest
the name of this monarch, except the
Germans, Philalethes and Witte, who
think it may be Eric the Priest-hater, or
Hakon Longshanks.
140. Rascia or Ragusa is a city in
Dalmatia, situated on the Adriatic, and
capital of the kingdom of that name.
The king here alluded to is Uroscius II.,
who married a daughter of the Emperor
Michael Palaeologus, and counterfeited
the Venetian coin.
141. In this line I have followed the
reading male ha vislo, instead of the more
common one, male aggiustb.
142. The Ottimo comments as fol-
lows : "Here he reproves the vile and
unseemly lives of the kings of Hungary,
down to Andrea " (Dante's contempo-
rary), "whose life tlie Hungarians
praised, and whose death they wept."
144. If it can make the Pyrenees a
bulwark to protect it against the invasion
of Philip the Fair of France. It was not
till four centuries later that Louis XIV.
niade his famous boast, '■'■ Iln'y a plusde
Pyrenees. "
145. In proof of this prediction the
examj)lc of Cyprus is given.
146. Nicosia and Famagosta are cities
of Cyprus, here taken for the whole
island, in 1300 badly governed by Henry
II. of the house of the Lusignaui. "And
well he may call him beast," says the
Ottimo, " for he was wholly given up to
lust and sensuality, which should be far
removed from every king."
148. Upon this line Benvenuto com-
ments with unusual vehemence. "This
king," he says, "does not differ nor
depart from the side of the other beasts ;
that is, of the other vicious kings. And
of a truth, Cyprus with her people dif-
fereth not, nor is separated from the
bestial life of the rest ; rather it stir-
passeth and exceedeth all peoples and
kings of the kingdoms of Christendom
in superfluity of luxury, gluttony, ef-
feminacy, and every kind of pleasure.
But to attempt to describe the kinds,
the sumptuousness, the variety, and the
frequency of their banquets, would be
disgusting to narrate, and tedious and
harmful to write. Therefore men who
live soberly and temperately should avert
tiieir eyes from beholding, and their ears
from hearing, tlie meretricious, lewd,
and fetid manners of that island, which,
with God's permission, the Genoese have
now invaded, captured, and evil en-
treated and laid under contribution."
CANTO XX.
I. The Heaven of Jupiter continued.
3. Coleridge, Ancient Mariner : —
' The sun's rim dips ; the stars rush out ;
At one stride comes the dark,"
5. Blanco White, M^/tt ;—
' Mysterious Night! when our first parent knew
Thee, from report divine, and heard th>
name,
Did he not tremble for this lovely frame,
This glorious canopy of light and blue?
Yet 'neath a curtain of translucent dew,
Bathed in the rays of the creat setting flame,
Hesperus with the host ot neaven came,
And lo ! creation widened in man's view.
Who could have thought such darkness lay
concealed
Within thy beams, O Sun I or who could
find.
Whilst fly, and leaf, and insect stood re-
vealed,
lliat to such countless orbs thou mad'st us
blind ?
Why do we, then, shun death with anxious
strife ?
If Light can thus deceive, wherefore not
Life f '■
37. King David, who carried the Arl^
NOTES TO FARAD ISO.
679
of the Covenant from Kirjath-jearim to
the house of Obed-Edom, and thence to
Jerusalem. See 2 Samuel vi.
41. In so far as the Psalms were the
result of his own free will, and not of
divine inspiration. As in Canto VI.
118:—
" But in commensuration of our wages
With our desert is portion of our joy,
Because we see them neither less nor
greater."
44. The Emperor Trajan, whose soul
was saved by the prayers of St. Gregory.
For the story of the poor widow, see
Purg. X. 73, and note.
49. King Ilezekiah.
51. 2 Kings XX. II : — "And Isaiah
the prophet cried unto the Lord ; and
he brought the shadow ten degrees back-
ward, by which it had gone down in the
dialofAhaz."
55. Constantine, who transferred the
seat of empire, the Roman law^s, and the
Roman standard to Byzantium, thus in
a poetic sense becoming a Greek.
56. This refers to the supposed gift of
Constantine to Pope Sylvester, known
in ecclesiastical history as the patrimony
of Saint Peter, Inf. XXI, 115 :—
" Ah, Constantine ! of how much woe was
mother,
Not thy conversion, but that marriage-
dower
Which the first wealthy Father took from
thee ! "
See also the note,
62. William the Second, sumamed
the Good, son of Robert Guiscard, and
king of Apulia and Sicily, which king-
doms were then lamenting the living
presence of such kings as Charles the
Lame, "the Cripple of Jerusalem,"
king of Apulia, and Frederick of Ara-
gon, king of Sicily.
" King Guilielmo," says the Ottinio,
" was just and reasonable, loved his sub-
jects, and kept them in such peace, that
living in Sicily might then be esteemed
living in a terrestrial paradise. He was
liberal to all, and proportioned his
bounties to the virtue [of the receiver].
And he had this rule, that if a vicious or
evil-speaking courtier came to his court,
he was immediately noticed by the
masters of ceremony, and provided with
gifts .md robes, so that he might have a
cause to depart. If he was wise, he de-
parted ; if not, he was politely dis-
missed." The Vicar of Wakefield seems
to have followed the example of the good
King William, for he says : " When
any one of our relations was found to be
a person of very bad character, a trouble-
some guest, or one we desired to get rid
of, upon his leaving my house I ever
took care to lend him a riding-coat, or a
pair of boots, or sometimes a horse of
small value, and I always had the satis-
faction of finding he never came back to
return them."
68. A Trojan hero slain at the sack of
Troy, ALiieid, II. 426 : " Ripheus also
falls, the most just among the Trojan?,
and most observant of the right."
Venturi thinks that, if Dante must
needs introduce a Pagan into Paradise,
he would have done better to have
chosen ^neas, who was the hero of his
master, Virgil, and, moreover, the
founder of the Roman empire.
73, The word " expatiate" is here
used in the sense given it by Milton in
the following passage. Par. Lost. I.
768:—
" As bees,
In spring-time when the sun with Taurus rides,
Pour forth their populous youth about the hive
In clusters ; they, among fresh dews and flowers,
Fly to and fro, or on the smoothed plank,
The suburb of their straw-'.tuilt citadel,
New rubbed with balm, expatiate and confer
Their state-affairs."
Landor, Pentameron, p. 92, says :
" All the verses that ever were written
on the nightingale are scarcely worth the
beautiful triad of this divine poet on the
lark. In the first of them, do not you
see the twinkling of her wings against
the sky ? As often as I repeat them, my
ear is satisfied, my heart (like hers) con-
tented."
92, In scholastic language the quid-
dity of a thing is its essence, or that by
which it is what it is.
94. Matthew xi. 12 : " And from the
days of John the Baptist until now the
kingdom of heaven suffereth violence,
and the violent take it by force."
100, Trajan and Ripheus,
105, Ripheus lived before Christ, and
Trajan after.
Shakespeare, King Henry IV., I. I : —
68o
NOTES TO PARADISO.
" In those holy fields
Over whose acres walked those blessed feet,
\Vhich fourteen hundred years ago were nailed,
For our advantage, on the bitter cross."
1 06. Trajan.
111. Being in hell, he could not re-
pent ; being resuscitated, his inclinations
could turn towards good.
112. The legend of Trajan is, that by
the prayers of St. Gregory the Great he
was restored to life, after he had been
dead four hundred years ; that he lived
long enough to be baptized, and was then
received into Paradise. See Ptfg. X.
Note 73.
118. Ripheus. "This is a fiction of
our author," says Buti, "as the intelli-
gent reader may imagine ; for there is
no proof that Ripheus the Trojan is
saved."
127. Faith, Hope, and Charity.
Pu?g. XXIX. 121 :—
" Three ladies at the right wheel in a circle
Came onward dancing ; one so very red
That in the fire she hardly had been noted.
The second was as if her flesh and bones
Had all been fashioned out of emerald ;
The third appeared as snow but newly
fallen."
F30. Romans ix. 20: "Nay but, O
man, who art thou that repliest against
God ? Shall the thing formed say to
him that formed it. Why hast thou made
me thus ? Had not the potter power
over the clay, of the same lump to make
one vessel unto honour, and another unto
dishonour ?"
CANTO XXL
I. The Heaven of Saturn, where are
seen the Spirits of the Contemplative.
"This planet," says Brunetto Latini,
" is cruel, felonious, and of a cold
nature." Danle, Convito, H. 14, makes
it the symbol of Astrology. "The
Heaven of Saturn," he says, "has two
l)roperties by whicii it may be compared
to Astrology. The first is the slowness
of its movement through the twelve
signs ; for, according to the writings of
Astrologers, its revolution requires
twenty-nine years and more. The
second is, that it is the highest of all the
planets. And these two properties are
m Astrology ; for in completing its
circle, that is, in learning it, a great space
of time passes ; both on acco^tr.t of it\-
demonstrations, which are more than in
any of the above-mentioned sciences,
and on account of the experience whicli
is necessary to judge rightly in it. And,
moreover, it is the highest of all ; for, as
Aristotle says at the beginning of his
treatise on the Soul, Science is of higli
nobility, from the nobleness of its sub-
ject, and from its certainty ; and this
more than any of the above-mentioned
is noble and high, from its noble and
high subject, which is the movement of
the heavens ; and high and noble from
its certainty, which is without any defect,
as one that proceeds from a most perfect
and regular source. And if any one
thinks there is any defect in it, the defect
is not on the side of the Science, but, as
Ptolemy says, it comes from our negli-
gence, and to that it should be attri-
buted."
Of the influences of Saturn, Buti,
quoting Albumasar, says : "The nature
of Saturn is cold, dry, melancholy,
sombre, of grave asperity, and may be
cold and moist, and of ugly colour, and
is of much eating and of true love. . . .
And it signifies ships at sea, and jour-
neyings long and perilous, and malice,
and envy, and tricks, and seductions,
and boldness in dangers, . . . and sin-
gularity, and little companionship of
men, and pride and magnanimity, and
simulation and boasting, and servitude
of rulers, and every deed done with force
and malice, and injuries, and anger, and
strife, and bonds and imprisonment,
truth in words, delight, and beauty, and
intellect ; experiments and diligence in
cunning, and affluence of thought, and
profoundness of counsel. , . . And it
signifies old and ponderous men, and
gravity and fear, lamentation and. sad-
ness, embarrassment of mind, and fraud,
and affliction, and destruction, and loss,
and dead men, and remains of the dead ;
weeping and orphanhood, and ancient
things, ancestors, uncles, elder brothers,
servants and muleteers, and men de-
spised, and robbers, and those who dig
graves, and those who steal the garments
of the dead, and tanners, vituperators,
magicians, and warriors, and vile men."
6. Semele, the daughter of Cadmus,
who besought her lover, Jupiter, to come
NOTES TO PARADISO.
68i
to her, as he went to Juno, "in all the
pomp of his divinity." Ovid, Alet.,
III., Addison's Tr. :-
" The mortal dame, too feeble to engage
The lightning's flashes and the thunder's rage,
Consumed amidst the glories she desired,
And in the terrible embrace expired."
13. To the planet Saturn, which was
now in the sign of the Lion, and sent
down its influence warmed by the heat
of tliis constellation.
27. I'he peaceful reign of Saturn, in
the Age of Gold.
29. "As in Mars," comments the
Ottimo, " he placed the Cross for a stair-
way, to denote that through martyrdom
the spirits had ascended to God ; and in
Jupiter, the Eagle, as a sign of the
Empire ; so here he places a golden
stairway, to denote that the ascent of
these souls, which was by contemplation,
is more supreme and more lofty than any
other."
35. Shakespeare, Macbeth, III. 2 : —
"The crow
Makes wing to the rooky wood."
Henry Vaughan, The Bee : —
" And hard by shelters on some bough
Hilarion's servant, the wise crow."
And Tennyson, Locksley Hall : —
" As the many-wintered crow that leads the
clanging rookery home."
43. The spirit of Peter Damiano.
46. Beatrice.
63. Because your mortal ear could not
endure the sound of our singing, as your
mortal eye could not the splendour of
Beatrice's smile.
81. As in Canto XII. 3 :—
" Began the holy millstone to revolve."
90. As in Canto XIV. 40 : —
" Its brightness is proportioned to its ardour.
The ardour to the vision ; and the vision
Equals what grace it has above its worth."
106. AmonjT the Apennines, east of
Arezzo, rises Mount Catria, sometimes
called, from its forked or double sum-
mit, the Forca di Fano. On its slope
stands the monastery of Santa Croce di
Fonte Avellana. Troya, in his Veltro
Alkgorico, as quoted in Balbo's Life and
Times of Dante, Mrs. Bunbury's Tr.,
II. 218, describes this region as follows:
"The monastery is built on the steepest
mountains of Umbria. Catria, the giant
of the Apennines, hangs over it, and so
overshadows it that in some months of
the year the light is frequently shut out.
A difficult and lonely path through the
forests leads to the ancient hospitium of
these courteous hermits, who point out
the apartments where their predecessors
lodged Alighieri. We may read his
name repeatedly on the walls ; the
marble effigy of him bears witness to the
honourable care with which the memory
of the great Italian is preserved from age
to age in that silent retirement. The
Prior Moricone received him there in
1318, and the annals of Avellana relate
this event with pride. But if they had
been silent, it would be quite sufficient
to have seen Catria, and to liave read
Dante's description of it, to be assured
that he ascended it. There, from the
woody summit of the rock, he gazed
upon his country, and rejoiced in the
thought that he was not far from her.
He struggled with his desire to return to
her ; and when he was able to return, he
banished himself anew, not to submit to
dishonour. Having descended the moun-
tain, he admired the ancient manners
of the inhabitants of Avellana, but he
showed little indulgence to his hosts,
who appeared to him to have lost their
old virtues. At this time, and dunng
his residence near Gubbio, it seems that
he must have written the five cantos of
the Paradiso after the twentieth ; because
when he mentions Florence in the twenty-
first canto he speaks of Catria, and in
what he says in the twenty-fifth, of wish-
ing to receive his poetic crown at his
baptismal font, we can perceive his hope
to be restored to his country and his
beautiful fold (ovile) when time should
have overcome the difficulties of the
manner of his return."
Ampere, Voyage Dantesqite, p. 265,
describes his visit to the monastery of
Fonte Avellana, and closes thus : —
" They took particular pleasure in
leading us to an echo, the wonder of
Avellana, and the most powerful I ever
heard. It repeats distinctly a whole line
of verse, and even a line and a half. I
682
NOTES TO PAR A DISC.
amused myself in making the rocks
address to the great poet, whom they
had seen wandering among their sum-
mits, what he said of Homer, —
" Onorate l' altissimo poeta."
The Une was distinctly articulated by
the voice of the mountain, which seemed
to be the far-off and mysterious voice of
the poet hjmsel£ ....
" In order to find the recollection of
Dante more present tlian in the cells,
and even in the chamber of the inscrip-
tion, I went out at night, and sat upon a
jgtone a little above the monastery. The
moon was not visible, being still hidden
by the immense peaks ; but I could see
some of the less elevated summits struck
by her first glimmerings. The chants of
the monks came up to me through the
darkness, and mingled with the bleating
of a kid lost in the mountains. I saw
through the window of the choir a white
monk prostrate in prayer. I thought
that perhaps Dante had sat upon that
stone, that he had contemplated those
rocks, that moon, and heard those chants
always the same, like the sky and the
mountains."
no. This hermitage, according to
Butler, Lives of the Saints, IL 2I2, was
founded by the blessed Ludolf, about
twenty years before Peter Damiano came
to it.
1 1 2. Thus it began speaking £or the
third time,
121. St, Peter Damiano was bom of
a poor family at Ravenna, about 988 ;
and, being left an orphan in his child-
hood, went to live with an elder brother,
who set him to tending swine. Another
brother, who was a priest at Ravenna,
took compassion on him, and educated
him. He in turn became a teacher ;
and, being of an ascetic turn of mind, he
called himself Peter the .Sinner, wore a
hair shiit, and was assiduous in fasting
and prayer. Two Benedictine monks of
the monastery of Fonte Avellapa, pass-
ing through Ravenna, stopped at the
house wliere lie lodged ; and he resolvefl
to join their brotherhood, which he did
soon afterward. In 1041 he became
Abbot of the monastery, and in 1057,
Cardinal. Bishop of Ostia. In 1062 he
returned to Fonte Avellana ; and in
1072, being "fourscore and three years
old," died on his way to Rome, in the
convent of our Lady near Faenza.
Of his life at Fonte Avellana, Butler,
Lwes of the Saints, (Feb. 23,) II. 217,
says : " Whatever austerities he pre-
scribed to others he was tlie fii'st to
practise himself, remitting nothir^ of
them even in his old age. He lived
shut up in his cell as in a prison, fisted
every day, except festivals, and allowed
himself no other subsistence than coai"se
bread, bran, herbs, and water, and this
he never drank fresh, but what he had
kept from the day before. He tortured
his body with iron girdles and frequent
disciplines, to render it more obedient to
the spirit. He passed the three first
days of every Lent and Advent without
taking any kind of nourishment whatso-
ever ; and often for forty days together
lived only on raw herbs and fruits, or on
pulse steeped in cold water, without
touching so much as bread, or anything
which nad passed the fire. A mat
spread on tlie floor was his bed. He
used to make wooden spoons and such
like useful mean things to exercise him-
self at certain hours in manual labour."
122. It is a question whether Peter
Damiano and Peter the Sinner are the
same person, or whether by the latter
is meant Peter Onesti of Ravenna ; for
both in their humility took that name.
The solution of the question depends
upon the reading fui or fu in this line ;
and of twenty-eight printed editions con-
sulted by Barlow, fourteen were for fui,
and fourteen for fu. Of the older com-
mentators, the Ottimo thinks two distinct
persons are meant ; Benvenuto and Buti
decitle in favour of one,
Benvenuto interprets thusj "In Ca-
trja I was called Peter Damiano, and I
was Peter the Sinner in the monastery of
Santa Maria in Porto at Ravenna on the
shore of the Adriatic. Some persons
maintain, that this Peter the Sinner was
another monk of the order, which is
evidently false, because Damiano gives
his real name in Catria, and here names
himself [Sinner] from humility "
Buti says; " I was first a friar called
Peter the Sinner, in the Order of Santa
Maria And aftei-wards he went
from tliere to the monastery at the
NOTES TO PARADISO.
683
hermitage of Catria, having become a
monk."
125. In 1057, when he was made Car-
dinal-Bishop of Ostia.
127. Cephas is St. Peter. John i.
42 : " Thou art Simon the son of Jona ;
Thou shalt be called Cephas, which is,
by interpretation, a stone." The Ottimo
seems to have forgotten this passage of
Scripture when he wrote: "Cephas,
that is, St. Peter, so called from the
large head he had (cephas, that is to say,
head)."
The mighty Vessel of the Holy Spirit
is St. Paul. Acts ix. 15 : " He is a
chosen vessel unto me."
129. Luke X. 1 : "And in the same
house remain, eating and drinking such
things as they give : for the labourer is
worthy of his hire."
130. The commentary of Benvenuto
da Imola upon this passage is too strik-
ing to be omitted here. The reader may
imagine the impression it produced upon
the audience when the Professor first
read it publicly in his lectures at Bologna,
in 1389, eighty-eight years a'fter Dante's
death, though this impression may have
been somewhat softened by its being de-
livered in Latin : —
" Here Peter Damiano openly rebukes
the modern shepherds as being the oppo-
site of the Apostles before-mentioned,
saying, —
' Now some one to support them on each side
The modem shepherds need ' ;
that is to say, on the right and on the
left;
' And some to lead them,
So heavy are they' ;
that is, so fat and corpulent. I have
seen many such at the Court of Rome.
And this is in contrast with the lean-
ness of Peter and Paul before men-
tioned.
' And to hold their trains,"
because they have long cloaks, sweeping
the ground with their trains. And this
too is in contrast with the nakedness of
the afore-mentioned Apostles. And
therefore, stung with grief, he adds,
' They cover up their palfreys with their cloaks,'
fat and sleek, as they themselves are ;
for their mantles are so long, ample, and
capacious, that they cover man and horse.
Hence, he says,
' So that two beasts go underneath one skin ' ;
that is the beast who carries, and he who
is carried, and is more beastly than the
beast himself. And, truly, had the author
lived at the present day he might have
changed this phrase and said,
' So that three beasts go underneath one skin ' ;
namely, cardinal, concubine, and horse ;
as I have heard of one, whom I knew
well, who used to carry his concubine to
hunt on the crupper of his horse or mule.
And truly he was like a horse or mule,
in which there is no understanding j
that is, without reason. On account oi
these things, Peter in anger cries out to
God,
' O Patience, that dost tolerate so much ! ' "
142. A cry so loud that he could
not distinguish the words these spirits
uttered.
CANTO xxn.
I. The Heaven of Saturn continued ;
and the ascent to the Heaven of the
Fixed Stars.
31. It is the spirit of St. Benedict that
speaks.
37. Not far from Aquinum in the
Terra di Lavoro, the birthplace of Juve-
nal and of Thomas Aquinas, rises Monte
Cassino, celebrated for its Benedictine
monastery. The following description
of the spot is from a letter in the London
Daily Nnw, February 26, 1866, in which
the writer pleads earnestly that this mo-
nastery may escape the doom of all the
Religious Orders in Italy, lately pro-
nounced by the Italian Parliament.
" The monastery of Monte Cagsino
stands exactly half-way between Rome
and Naples, From the top of the Monte
Cairo, which rises immediately above it,
can be seen to the north the summit ol
Monte Cave, so conspicuous from Rome ;
and to the south, the hill of the Neapo-
litan Camaldoli. From the terrace ol
the monastery the eye rr. :es t)\er the
£ 2
684
NOTES TO PARADISO.
richest and most beautiful valley of Italy,
the
' Rura quae Liris qiiieta
Mordet aqua tacitumus amnis. '
The river can be traced through the lands
of Aquinum and Pontecorvo, till it is lost
in the haze which covers the plain of
Sinuessa and Minturnae ; a small strip
of sea is visible just beyond the mole of
Gaeta
" In this interesting but little known
and uncivilized country, the monastery
has been the only centre of religion and
intelligence for nearly 1350 years. It
wjs founded by St. Benedict in 529, and
is the parent of all the greatest Bene-
dictine monasteries in .the world. In
589 the monks, driven out by the Lom-
bards, took refuge in Rome, and re-
mained there for 130 years. In 884 the
monasteiy was burned by the Saracens,
but it was soon after restored. With
these exceptions it has existed without a
break from its foundation till the present
day.
" There is scarcely a Pope or Emperor
of importance who has not been per-
sonally connected with its history. From
its mountain crag it has seen Goths, Lom-
bards, Saracens, Normans, Frenchmen,
Spaniards, Germans, scour and devastate
the land which, through all modem his-
tory, has attracted every invader.
"It is hard that, after it has escaped
the storms of war and rapine, it should
be destroyed by peaceful and enlightened
legislation.
" I do not, however, wish to plead its
cause on sentimental grounds. The mo-
nastery contains a library which, in spite
of the pilfering of the Popes, and the wan-
ton burnings of Championnet, is still one
of the richest in Italy ; while its archives
are, I believe, unequalled in the world.
Letters of the Lombard kings who
reigned at Pavia, of Hildebrand and the
Countess Matilda, of Gregory and Char-
lemagne, are here no rarities. Since
the days of Panlus Diaconus in the eighth
century, it has contained a succession
of monks devoted to literature. His
mantle has descended in these later days
to Abate Tosti, one of the most accom-
flished of contemporary Italian writers,
n the Easter of last year, I found twenty
iBonkv in the monastery : they worked'
harder than any body of Oxford or Cam-
bridge fellows I am acquainted with ;
they educated two hundred boys, and
fifty novices; they kept up all the ser-
vices of their cathedral ; the care of the
archives included a laborious correspon-
dence with literary men of all nations ;
they entertained hospitably any visitors
who came to them ; besides this, they
had just completed a fac-simile of their
splendid manuscript of Dante, in a large
folio volume, which was edited and
printed by their own unassisted labour.
This was intended as an offering to the
kingdom of Italy in its new capital, and
rumour says that they have incurred the
displeasure of the Pope by their liberal
opinions. On eveiy ground of respect
for prescription and civilization, it would
be a gross injustice to destroy this mo-
nastery.
" ' If we are saved,' one of the monks
said to me, 'it will be by tlie public
opinion of Europe.' It is the most en-
lightened part of that opinion which I am
anxious to rouse in their behalf. "
In the palmy days of the monastery
the Abbot of Monte Cassino was the
First Baron of the realm, and is said to
have held all the rights and privileges
of other barons, and even criminal juris-
diction in the land. This the inhabitants
of the town of Cassino found so intoler-
able, that they tried to buy the right
with all the jewels of the women and all
the silver of their households. When
the law for the suppression of the con-
vents passed, they are said to have cele-
brated the event with great enthusiasm ;
but the monks, as well they might, sang
an Oremtis in their chapel, instead of a
Te Deum.
For a description of the library of
Monte Cassino in Boccaccio's time, see
Note 75 of this canto.
40. St. Benedict was born at Norcia,
in the Duchy of Spoleto, in 480, and
died at Monte Cassino in 543. In his
early youth he was sent to school in
Rome ; but being shocked at the wild
life of Roman school-boys, he fled from
the city at the age of fourteen, and hid
himself among the mountains of Subiaco,
some forty miles away. A monk from a
neighbouring convent gave him a mo-
nastic dress, and pointed out to him a
NOTES TO PAR AD ISO.
685
cave, in which he lived for three years,
the monk supplying him with food,
which he let down to him from above by
a cord.
In this retreat he was finally discovered
by some shepherds, and the fame of his
sanctity was spread through the land.
The mojiks of Vicovara chose him for
their Abbot, and then tried to poison
him in his wine. He left them and
returned to Subiaco ; and there built
twelve monasteries, placing twelve monks
with a superior in each.
Of the scenery of Subiaco, Lowell,
Fireside Travels, p. 271, gives the fol-
lowing sketch : " Nothing can be more
lovely than the scenery about Subiaco.
The town itself is built on a kind of cone
rising from the midst of a valley abound-
ing in olives and vines, with a superb
mountain horizon around it, and the
green Anio cascading at its feet. As
you walk to the high-perched convent of
San Benedetto, you look across the river
on your right just after leaving the town,
to a cliff over which the ivy pours in tor-
rents, and in which dwellings have been
hollowed out. In the black doorway of
every one sits a woman in scarlet bodice
and white head-gear, with a distaff,
spinning, while overhead countless night-
ingales sing at once from the fringe of
shrubbery. The glorious great white
clouds look over the mountain-tops into
our enchanted valley, and sometimes a
lock of their vapoury wool would be torn
off, to lie for awhile in some inaccessible
ravine like a snow-drift ; but it seemed
as if no shadow could fly over our privacy
of sunshine to-day. The approach to
the monastery is delicious. You pass
out of the hot sun into the green shadows
of ancient ilexes, leaning and twisting
every way that is graceful, their branches
velvety with brilliant moss, in which
grow feathery ferns, fringing them with
a halo of verdure. Then comes the con-
vent, with its pleasant old monks, who
show their sacred vessels (one by Cellini)
and their relics, among which is a finger-
bone of one of the Innocents. Lower
down is a convent of Santa Scolastica,
where the first book was printed in
Italy."
In the gardens of the convent of San
Benedetto still bloom, in their season,
the roses, which the legend says have
been propagated from the briers in which
the saint rolled himself as a penance.
But he had outward foss, as well as in-
ward, to contend with, and they finally
drove him from Subiaco to Monte Cas-
sino.
Montalemlyert, Monks of the West,
Authorised Tr., II., 16, says : —
"However, Benedict had the ordinary
fate of great men and saints. The g;reat
number of conversions worked by the
example and fame of his austerity, awak-
ened a homicidal envy against him. A
wicked priest of the neighbourhood at-
tempted first to decry and then to poison
him. Being unsuccessful in both, he
endeavoured, at least, to injure him in
the object of his most tender solicitude —
in the souls of his young disciples. For
that purpose he sent, even into the gar-
den of the monastery where Benedict
dwelt and where the monks laboured,
seven wretched women, whose gestures,
sports, and shameful nudity were de-
signed to tempt the young monks to
certain fall. Who does not recognise in
this incident the mixture of barbarian
rudeness and frightful corruption which
characterise ages of decay and transition?
When Benedict, from the threshold of
his cell, perceived these shameless crea-
tures, he despaired of his work ; he
acknowledged that the interest of his
beloved children constrained him to dis-
arm so cruel an enmity by retreat. He
appointed superiors to the twelve mo-
nasteries which he had founded, and,
taking with him a small number of dis-
ciples, he left for ever the wild gorges of
Subiaco, where he had lived for thirty-
five years.
" Without withdrawing from the
mountainous region which extends along
the western side of the Apennines,
Benedict directed his steps towards the
south, along the Abruzzi, gind penetrated
into that Land of Labour, the name ol
which seems naturally suited to a soil
destined to be the cradle of the most
laborious men whom the world has
known. He ended his journey in a
scene very different from that of Subiaco,
but of incomparable grandeur and ma-
jesty. There, upon the boundaries of
Samnium and Campania, in the centre
Z Z 2
686
NOTES TO PARADISO.
of a large basin, half surrounded by
abrupt and picturesque heights, rises a
scarped and isolated hill, the vast and
rounded summit of which overlooks the
course of the Liris near its fountain-
head, and the undulating plain which
extends south towards the shores of the
Mediterranean, and the narrow valleys
which, towards the north, the east, and
the west, lose themselves in the lines of
the mountainous horizon. This is Monte
Cassino. At the foot of this rock, Bene-
dict found an amphitheatre of the time
of the Caesars, amidst the ruins of the
town of Casinum, which the most
learned and pious of Romans, Varro,
that pagan Benedictine, whose memory
and knowledge the sons of Benedict
took pleasure in honouring, had rendered
illustrious. From the summit the pros-
pect extended on one side towards Arpi-
num, where the prince of Roman orators
was bom, and on the other towards
Aquinum, already celebrated as the
birthplace of Juvenal, before it was
known as the country of the Doctor
Angelicus, which latter distinction should
make the name of this little town known
among all Christians.
"It was amidst these noble recollec-
tions, this solemn nature, and upon that
predestinated height, that the patriarch
of the monks of the West founded the
capital of the monastic order. He
found paganism still surviving there.
Two hundred years after Constantine,
in the heart of Christendom, and so near
Rome, there still existed a very ancient
temple of Apollo and a sacred wood,
where a multitude of peasants sacrificed
to the gods and demons. Benedict
preached the faith of Christ to these for-
gotten people ; he persuaded them to
cut down the wood, to overthrow the
temple and the idol."
On the ruins of this temple he built
two chapels, and higher up the moun-
tain, in 529, laid the foundation of his
famous monastery. Fourteen years
afterwards he died in the church of
this monastery, standing with his arms
stretched out in prayer.
" St. Bennet, says Butler, Lives of
the Saints, III. 235, "calls his Order
a schcol in which men learn how to
ler ve God ; aud his life was to his dis-
ciples a perfect model for their imitation,
and a transcript of his rule. Being
chosen by God, like another Moses, to
conduct faithful souls into the true pro-
mised land, the kingdom of heaven, he
was enriched with eminent supernatural
gifts, even those of miracles and pro-
phecy. He seemed like another Eliseus,
endued by God with an extraordinary
power, commanding all nature, and, like
the ancient prophets, foreseeing future
events. He often raised the sinking
courage of his monks, and liaffled the
various artifices of the Devil with the
sign of the cross, rendered the heaviest
stone light in building his monastery by
a short prayer, and, in presence of a
multitude of people, raised to life a
novice who had been crushed by the fall
of a wall at Mount Cassino. "
A story of St. Benedict and his sister
Scholastica is thus told by Mrs. Jame-
son, Legends of Monastic Orders, p. 12 :
" I'owards the close of his long life
Benedict was consoled for many trou-
bles by the arrival of his sister Scholas-
tica, who had already devoted herself to
a religious life, and now took up her
residence in a retired cell about a league
and a half from his convent. Very little
is known of Scholastica, except that she
emulated her brother's piety and self-
denial ; and although it is not said that
she took any vows, she is generally con-
sidered as the first Benedictine nun.
When she followed her brother to Monte
Cassino, she drew around her there a
small community of pious women ; but
nothing more is recorded of her, except
that he used to visit her once a year.
On one occasion, when they had been
conversing together on spiritual matters
till rather late in the evening, Benedict
rose to depart ; his sister entreated him
to remain a little longer, but he refused.
Scholastica then, bending her head over
her clasped hands, prayed that Heaven
would interfere and render it impossible
for her brother to leave her. Imme-
diately there came on such a furious
tempest of rain, thunder, and lightning,
that Benedict was obliged to delay his
departure for some hours. As soon as
the storm had subsided, he took leave of
his sister, and returned to the monas-
tery ; it was a last meeting ; .St. Scho-
NOTES TO PARADISO.
687
lastica died two days afterwards, and St.
Benedict, as he was praying in his cell,
beheld the soul of his sister ascending to
heaven in the fonii of a dove. This
incident is often found in the pictures
painted for the Benedictine nuns."
For the history of the monastery of
Monte Cassino see the Chron. Monast.
Casiniettsis, in Muratori, Script. Ker.
Ital., IV., and Dantier, Monastlres
Binedictiiis a'ltalie.
49. St. Macarius, who established
the monastic rule of the East, as St.
Benedict did that of the West, was a
confectioner of Alexandria, who, carried
away by religious enthusiasm, became
an anchorite in the Thebaid of Upper
Egypt, about 335. In 373 he came to
Lower Egypt, and lived in the Desert of
the Cells, so called from the great mul-
titude of its hermit-cells. He had also
hermitages in the deserts of Scete and
Nitria ; and in these several places he
passed upwards of sixty years in holy
contemplation, saying to his soul, "Hav-
ing taken up thine abode in heaven,
where thou hast God and his holy angels
to converse with, see that thou descend
not thence ; regard not earthly things."
Among other anecdotes of St. Ma-
carius, Butler, Lives of the Saints, I. 50,
relates the following : " Our saint hap-
pened one day inadvertently to kill a
gnat that was biti g him in his cell ;
reflecting that he had lost the oppor-
tunity of suffering that mortification, he
hastened from his cell for the marshes of
Scete, which abound with great flies,
whose stings pierce even wild boars.
There he continued six months exposed
to those ravaging insects ; and to such a
degree was his whole body disfigured by
them with sores and swellings, that when
he returned he was only to be known by
his voice."
St. Romualdus, founder of the Order
of Camaldoli, or Reformed Benedic-
tines, vt^as born of the noble family of
the Onesti, in Ravenna, about 956.
Brought up in luxury and ease, he still
had glimpses of better things, and, while
hunting the wild boar in the pine woods
of Ravenna, would sometimes stop to
muse, and, uttering a prayer, exclaim :
"How happy were the ancient hermits
who had such habitations."
At the age of twenty he saw his father
kill his adversary in a duel ; and, smit-
ten with remorse, imagined that he must
expiate the crime by doing penance in
his own person. He accordingly retired
to a Benedictine convent in the neigh-
bourhood of Ravenna, and became a
monk. At the end of seven years,
scandalised with the irregular lives of
the brotherhood, and their disregard of
the rules of the Order, he undertook the
difficult task of bringing them back to
the austere life of their founder. After
a conflict of many years, during which
he encountered and overcame the usual
perils that beset the path of a reformer,
he succeeded in winning over some hun-
dreds of his brethren, and established
his new Order of Reformed Benedic-
tines.
St. Romualdus built many monas-
teries ; but chief among them is that of
Camaldoli, thirty miles east of Florence,
which was founded in 1009. It takes
its name from the former owner of the
land, a certain Maldoli, who gave it to
St. Romualdus. Campo Maldoli, say the
authorities, became Camaldoli. It is
more likely to be the Tuscan Ca' Mal-
doli, for Casa Maldoli.
" In this place," says Butler, Lives of
the Saints, II. 86, " St. Romuald built
a monastery, and, by the several obser-
vances he added to St. Benedict's rule,
gave birth to that new Order called Ca-
maldoli, in which he united the cenobitic
and eremitical life. After seeing in a
vision his monks mounting up a ladder
to heaven all in white, he changed their
habit from black to white. The her-
mitage is two short miles distant from
the monastery. It is a mountain quite
overshadowed by a dark wood of fir-
trees. In it are seven clear springs of
water. The very sight of this solitude
in the midst of the forest helps to fill the
mind with compunction, and a love of
heavenly contemplation. On entering
it, we meet with a chapel of St. Antony
for travellers to pray in before they ad-
vance any farther. Next are the cells
and lodgings for the porters. Some-
what farther is the church, which is
large, well built, and richly adorned.
Over the door is a clock, which strikes
so loud that it may be heard all over
688
NOTES TO PA RAD ISO.
the desert. On the left side of the
church is the cell in which St. Romuald
lived, when he first established these
hermits. Their cells, built of stone,
have each a little garden walled round.
A constant fire is allowed to be kept in
every cell on account of the coldness of
the air throughout the year ; each cell
has also a chapel in which they may say
mass."
See also Purg. V. Note 96. The
legend of St. Romualdus says that he
lived to the age of one hundred and
twenty. It says, also, that in 1466,
nearly four hundred years after his
death, his body was found still un-
cornipted ; but that four years later,
when it was stolen from its tomb, it
crumbled into dust.
65. In that sphere alone ; that is, in
the Empyrean, which is eternal and im-
mutable.
Lucretius, Nature of Things, III. 530,
Good's Tr, : —
" But things immortal ne'er can be transposed,
Ne'er take addition, nor encounter loss ;
For what once changes, by the change alone
Subverts immediate its anterior life.'
70. Genesis xxviii. 12 : " And he
dreamed, and, behold, a ladder set up
on the earth, and the top of it reached
to heaven : and, behold, the angels of
God ascending and descending on it."
74. So neglected, that it is mere
waste of paper to transcribe it. In
commenting upon this line, Benvenuto
gives an interesting description of Boc-
caccio's visit to the library of Monte
Cassino, which he had from his own
lips. ' ' To the clearer understanding
of this passage," he says, " I will repeat
what my venerable preceptor, Boccaccio
of Certaido, pleasantly narrated to me.
He said, that when he was in Apulia,
being attracted by the fame of the place,
he went to the noble monastery of Monte
Cassino, of which we are speaking. And
being eager to see the library, which he
had heard was very noble, he humbly —
gsntle creature that he was ! — besought
a monk to do him the favour to open it.
Pointing to a lofty staircase, he answered
stiffly, 'Go up; it is open.' Joyfully
ascending, he found the place of so great
a treasure without door or fastening ; and
having entered, he saw the grass growing
upon the windows, and all the books and
shelves covered with dust. And, won-
dering, he began to open and turn over,
now this book and now that, and found
there many and various volumes of ancient
and rare works. From some of them
whole sheets had been torn out, in others
the margins of the leaves were clipped,
and thus they were greatly defaced. At
length, full of pity that the labours and
studies of so many illustrious minds should
have fallen into the hands of such profli-
gate men, grieving and weeping he with-
drew. And coming into the cloister, he
asked a monk whom he met, wliy those
most precious books were so vilely muti-
lated. He replied, that some of the
monks, wishing to gain a few ducats, cut
out a handful of leaves, and made psalters
which they sold to boys; and likewise of
the margins they made breviaries which
they sold to women. Now, therefore, O
scholar, rack thy brains in the making of
books !"
77. To dens of thieves. "And the
monks' hoods and habits are full," says
Buti, "of wicked and sinful souls, of
evil thoughts and ill-will. And as from
bad flour bad bread is made, so from ill-
will, which is in the monks, come evil
deeds."
79. The usurer is not so offensive to
God as the monk who squanders the
revenues of the Church in his own plea-
sures and vices.
94. Psalm cxiv. 5 : "What ailed thee,
O thou sea, that thou fleddest ? thou
Jordan, that thou wast driven back ?"
The power that wrought these miracles
can also bring help to the corruptions of
the Church, great as the impossibility
may seem.
107. Paradise. "Truly," says Buti,
" the glory of Paradise may be called a
triumph, for the blessed triumph in their
victory over the world, the flesh, and
the Devil."
111. The sign that follows Taurus is
the sign of the Gemini, under which
Dante was born.
112. Of the influences of Gemini,
Buti, quoting Albumasar, says: "The
sign of the Gemini signifies great devo-
tion and genius, such as became our
author speaking of such lofty theme. It
NOTES, TO PARADISO.
689
signifies, also, sterility, and moderation
'in manners and in religion, beauty, and
deportment, and cleanliness, when this
sign is in the ascendant, or the lord of
the descendant is present, or the Moon ;
and largeness of mind, and goodness, and
liberality in spending."
115. Dante was bom May 14th, 1265,
when the Sun rose and set in Gemini ; or
as Barlow, Study of Div. Com., p. 505,
says, " the day on which in that year the
Sun entered the constellation Gemini."
He continues : " Giovanni Villani (Lib.
VI. Ch. 92) gives an account of a re-
markable comet which preceded the birth
of Dante by nine months, and lasted
three, from July to October This
marvellous meteor, much more worthy
of notice than Donna Bella's dream re-
lated by Boccaccio, has not hitherto
found its way into the biography of the
poet."
119. The Heaven of the Fixed Stars.
Of the symbolism of this heaven, Dante,
Cotivito, II. 15, says: "The Starry
Heaven may be compared to Physics on
account of three properties, and to Meta-
physics on account of three others ; for
it shows us two visible things, such as
its many stars, and the Galaxy; that is,
the white circle which the vulgar call
the Road of St. James ; and it shows
us one of its poles, and the other it con-
ceals from us ; and it shows us only one
motion from east to west, and another
which it has from west to east it keeps
almost hidden from us. I'herefore we
must note in order, first its comparison
with Physics, and then with Metaphysics.
The Stariy Heaven, I say, shows us
many stars ; for, according as the wise
men of Egypt have computed, down to
the last star that appears in their meri-
dian, there are one thousand and twenty-
two clusters of the stars I speak of. And
in this it bears a great resemblance to
Physics, if these three members, namely,
two and twenty and a thousand, are
carefully considered ; for by the two is
understood the local movement, which of
necessity is from one point to another ;
and by the twenty is signified the move-
ment of modification ; for, inasmuch as
from the ten upwards we proceed only
by modifying this ten with the other
nine, and with itself, and the most
beautiful modification which it receives
is that with itself, and the first which
it receives is twenty, consequently the
movement aforesaid is signified by this
number. And by the thousand is signi-
fied the movement of increase ; for in
name this thousand is the greatest num-
ber, and cannot increase except by multi-
plying itself. And Physics show these
three movements only, as is proved in
the fifth chapter of its first book. And
on account of the Galaxy this heaven has
great resemblance to Metaphysics. For
it must be known that of this Galaxy the
philosophers have held diverse opinions.
For the Pythagoreans said that the Sun
once wandered out of his path ; and,
passing through other parts not adapted
to his heat, he burned the place through
which he passed, and the appearance of
the burning remained there. I think
they were influenced by the fable of
Phaeton which Ovid narrates at the be-
ginning of the second book of his Meta-
morphoses. Others, as Anaxagoras and
Democritus, said that it was the light of
the Sun reflected in that part. And
these opinions they proved by demon-
strative reasons. What Aristotle said
upon this subject cannot be exactly
known, because his opinion is not the
same in one translation as in the other.
And I think this was an error of the
translators ; for in the new he seems to
say that it is a collection of vapours be-
neath the stars in that part, which always
attract them ; and this does not seem to
be veiy reasonable. In the old he says,
that the Galaxy is nothing but a multi-
tude of fixed stars in that part, so small
that we cannot distinguish them here
below, but from them proceeds that
brightness which we call the Galaxy.
And it may be that the heaven in that
part is more dense, and therefore retains
and reflects that light ; and this seems to
be the opinion of Aristotle, Avicenna,
and Ptolemy. Hence, inasmuch as the
Galaxy is an effect of those stars which
we cannot see, but comprehend by their
effects, and Metaphysics treats of first
substances, which likewise we cannot
comprehend except by their effects, it is
manifest that the starry heaven has great
resemblance to Metaphysics. Still fur-
ther, by the pole which we see it signi-
690
NOTES TO PARADISO.
fies things obvious to sense, of which,
taking thera as a whole, Physics treats ;
and by the pole which we do not see it
signifies the things which are immaterial,
which are not obvious to sense, of which
Metaphysics treats ; and therefore the
aforesaid heaven bears a great resem-
blance to both these sciences. Still
further, by its two movements it signifies
these two sciences ; for, by the move-
ment in which it revolves daily and
makes a new circuit from point to point,
it signifies the corruptible things in na-
ture, which daily complete their course,
and their matter is changed from form
to form ; and of this Physics treats ; and
by the almost insensible movement which
it makes from west to east of one degree
in a hundred years, it signifies the things
incorruptible, which had from God the
beginning of existence, and shall never
have an end ; and of these Metaphysics
treats."
135, Cicero, Vision oj Scipio, Ed-
monds's Tr. , p. 294 : —
"Now the place my father spoke of
was a radiant circle of dazzling bright-
ness amid the flaming bodies, which you,
as you have learned from the Greeks,
term the Milky Way ; from which posi-
tion all other objects seemed to me, as I
surveyed them, marvellous and glorious.
There were stars which we never saw
from this place, and their magnitudes
were such as we never imagined ; the
smallest of which was that which, placed
upon the extremity of the heavens, but
nearest to the earth, shone with borrowed
light. But the globular bodies of the
stars greatly exceeded the magnitude of
the earth, which now to me appeared so
small, that I was grieved to see our em-
pire contracted, as it were, into a very
point
" Which as I was gazing at in amaze-
ment, I said, as I recovered myself, from
whence proceed these sounds so strong,
and yet so sweet, that fill my ears? ' The
melody,' replies he, ' which you hear,
and which, though composed in unequal
time, is nevertheless divided into regular
harmony, is effected by the impulse and
motion of the spheres themselves, which,
by a happy temper of sharp and grave
notes, regularly produces various har-
monic effects. Now it is impossible that
such prodigious movements should pass
in silence ; and nature teaches that the
sounds which the spheres at one ex-
tremity utter must be sharp, and those
on the other extremity must be grave ;
on which account that highest revolution
of the star-studded heaven, whose motion
is more rapid, is carried on with a sharp
and quick sound ; whereas this of the
moon, which is situated the lowest, and
at the other extremity, moves with the
gravest sound. For the earth, the ninth
sphere, remaining motionless, abides
invariably in the innermost position,
occupying the central spot in the uni-
verse.
" ' Now these eight directions, two
of which have the same powers, effect
seven sounds, diftering in their modu-
lations, which number is the connecting
principle of almost all things. Some
learned men, by imitating this harmony
with strings and vocal melodies, have
opened a way for their return to this
place ; as all others have done, who,
endued with pre-eminent qualities, have
cultivated in their mortal life the pur-
suits of heaven. |
" ' The ears of mankind, filled with j
these sounds, have become deaf, for of *
all your senses it is the most blunted, |
Thus the people who live near the '
place where the Nile rushes down from 5
very high mountains to the parts which i
are called Catadupa, are destitute of the
sense of hearing, by reason of the ,
greatness of the noise. Now this sound, |
which is effected by the rapid rotation of \
the whole system of nature, is so power- •
ful, that human hearing cannot compre- <
hend it, just as you cannot look directly
upon the sun, because your sight and ■
sense are overcome by his beams. ' "
Also Milton, Far. Lost, II, 105 1 : — !
" And fast by, han^ng in a g;o1den chain, \
This pendent world, in bigness a.s a star I
Of smallest magnitude close by the moon." '
139. The Moon, called in heaven ;
Diana, on earth Luna, and in the in* -
fernal regions Proserpina ; as in the
curious Latin distich : — ;
I
" Terrct, hwtrat, agit, Proserpina, Lun.i, Diana, i
I ma, supreaw, fcnu, »ceptro, fulgore, sagitti,' I
NOTES TO PARADISO.
691
141. See Canto II. 59 : —
" And I : ' What seems to us up here diverse.
Is caused, I think, by bodies rare and
dense.' "
142. The Sun.
144. Mercury, son of Maia, and
Venus, daughter of Dione.
145. The temperate planet Jupiter,
between Mars and Saturn. In Canto
XVIII. 68, Dante calls it "the tem-
perate star ; " and in the Convito, II.
14, quoting the opinion of Ptolemy :
" Jupiter is a star of a temperate com-
plexion, midway between the coldness
of Saturn and the heat of Mars. "
149. Bryant, Song of the Stars : —
" Look, look, through our gUttering ranks afar.
In the infinite azure, star after star,
How they brighten and bloom as they swiftly
pass !
How the verdure runs o'er each rolling mass !
And the path of the gentle winds is seen,
Where the small waves dance, and the young
woods lean.
"And see, where the brighter day-beams pour.
How the rainbows hang in the sunny shower ;
And the mom and eve, with their pomp of
hues,
Shift o'er the bright planets and shed their
dews ;
And 'twixt them both, o'er the teeming ground.
With her shadowy cone the night goes round ! "
151. The threshing-floor, or little
area of our earth. The word aj'uola
would also bear the rendering of gar-
den-plot ; but to Dante this world was
rather a threshing-floor than a flower-
bed. The word occurs again in Canto
XXVII. 86, and in its Latin form in
Xhe Monarchia, III. : Ut scilicet in areola
mortaliuin libere cum pace vivatur. Per-
haps Dante uses it to signify in general
any small enclosure.
Boethius, Cons. Pkil., II. Prosa 7,
Ridpath's Tr. : "You have learned
from astronomy that this globe of
earth is but as a point in respect to
the vast extent of the heavens ; that is,
the immensity of the celestial sphere
is such that ours, when compared with
it, is as nothing, and vanishes. You
know likewise, from the proofs that
Ptolemy adduces, there is only one
fourth part of this earth, which is of
itself so small a portion of the universe,
inhabited by creatures known to us. If
from this fourth you deduct the space
occupied by the seas and lakes, and the
vast sandy regions which extreme heat
and want of water render uninhabitable,
there remains but a very small propor-
tion of the terrestrial sphere for the
habitation of men. Enclosed then and
locked up as you are, in an unperceiv-
able point of a point, do you think of
nothing but of blazing far and wide your
name and reputation ? What can there
be great or pompous in a glory circum-
scribed in so narrow a circuit ? "
CANTO XXIII.
I. The Heaven of the Fixed Stars
continued. The Triumph of Christ.
3. Milton, Par. Lost, III. 38 :—
" As the wakeful bird
Sings darkling, and in shadiest covert hid
Tunes her nocturnal note."
12. Towards the meridian, where the
sun seems to move slower than when
nearer the horizon.
20. Didron, Christ. Iconog., Mil-
lington"s Tr., I. 308 : " The triumph of
Christ is, of all subjects, that which has
excited the most enthusiasm amongst
artists ; it is seen in numerous monu-
ments, and is represented both in paint-
ing and sculpture, but always with such
remarkable modifications as impart to
it the character of a new work. The
eastern portion of the crypt of the
cathedral of Auxerre contains, in the
vaulting of that part which corresponds
with the sanctuar}', a fresco painting,
executed about the end of the twelfth
century, and representing, in the most
simple form imaginable, the triumph
of Christ. The background of the pic-
ture is intersected by a cross, which,
if the transverse branches were a little
longer, would be a perfect Greek cross.
This cross is adorned with imitations of
precious stones, round, oval, and loz-
enge-shaped, disposed in quincunxes.
In the centre is a figure of Christ, on
a white horse with a saddle ; he holds
the bridle in his left hand, and in the
right, the hand of power and authority,
a black staff", the rod of iron by which
he governs the nations. He advances
thus, having his head adorned with an
692
NOTES TO PAR AD ISO.
azure or bluish nimbus, intersected by
a cross gules ; his face is turned towards
the spectator. In the four compart-
ments formed by the square in which
the cross is enclosed are four angels
who form the escort of Jesus ; they are
all on horseback, like their master, and
with wings outspread ; the right hand
of each, which is free, is open and
raised, in token of adoring admiration.
'And I saw heaven opened, and be-
hold a white horse; and he that sat
upon him was called Faithful and True,
and in righteousness he doth judge and
make war. His eyes were as a flame
of fire, and on his head were many
crowns ; and he had a name written
that no man knew but he himself
And he was clothed with a vesture
dipped in blood ; and his name is
called the Word of God. And the
armies which were in heaven followed
him upon white horses, clothed in fine
linen white and clean.' Such is the
language of the Apocalypse, and this
the fresco at Auxerre interprets, al-
though with some slight alterations,
which it will be well to observe."
See also Purg. XXIX. Note 154.
21. By the beneficent influences of the
stars.
26. The Moon. Trivia is one of the
surnames of Diana, given' her because
she presided over all the places where
three roads met.
Purg. XXXI. 106 : -
" We here are Nymphs, and in the Heaven are
stars. "
Iliad, VIII. 550, Anon. Tr. : "As
when in heaven the beauteous stars ap-
pear round the bright moon, when the
air is breatiiless, and all the hills and
lofty summits and forests are visible,
and in the sky the boundless ether opens,
and all the stars are seen, and the shep-
herd is delighted in his soul."
29. Christ.
30. The old belief that the stars were
fed by the light of the sun. Milton, Par.
Lost, VII. 364 :—
" Hither as to their fountain other stars
Kepairing, in their golden urns draw light."
And Calderon, El Prituipt ConstanU,
scooet in Jor, II. : —
" Those glimmerings of light, those scintillations,
That by supernal influences draw
Their nutriment in splendours from the sun."
46. Beatrice speaks.
56. The Muse of harmony.
Skelton, Elegy on the Earl of North-
umberland, 155 : —
" If the hole quere of the musis nyiie
In me all onely wer sett and comprisyde,
Enbreathed with the blast of influence dyvyne,
And perfightly as could be thought or de-
vysyde ;
To me also allthouche it were promysyde
Of laureal Phebus holy the eloquence,
All were to littill for his magnyficence."
70. Beatrice speaks again.
73. The Virgin Mary, Rosa Mundi,
Rosa Mystica.
74. The Apostles, by following whom
the good way was found.
Shirley, Death'' s Final Conquest: —
" Only the actions of the just
Smell sweet, and blossom in the dust."
78. The struggle between his eyes and
the light.
85. Christ, who had re-ascended, so
that Dante's eyes, too feeble to bear
the light of his presence, could now
behold the splendour of this "meadow
of flowers. "
88. The Rose, or the Virgin Mary,
to whom Beatrice alludes in line 73.
Afterwards he hears the hosts of heaven
repeat her name, as described in line
no: —
" And all the other lights
Were making to resound the name of Mary."
90. This greater fire is also the Vir-
gin, greatest of the remaining splendours.
92. Stella Maris, Stella Matutina, are
likewise titles of the Virgin, who sur-
passes in brightness all other souls in
heaven, as she did here on earth.
94. The Angel Gabriel.
10 1. The mystic virtues of the sap-
phire are thus enumerated by Marbodus
in his Lapidarium, King's Antique Genu,
P- 395 :—
" By nature with superior honours graced,
As gem of gems above all others placed :
Health to preserve and tre.ichcry to disarm,
And guard the wearer from intended harm.
No envy bends him, and no terror shakes ;
The captive's chains its mighty virtue breaks
The gates fly open, fetters fall away,
And send their prisoner to the light of day.
K'en Heaven is mov6d by its force divine
To list to vows presented at its shrine."
NOTES TO PARADISO.
<593
Sapphire is the colour in which the
old painters arrayed the Virgin, " its
hue, says Mr. King, ".being the
exact shade of the air or atmosphere
in the climate of Rome." This is
Dante's
" Dolce color d' oriental zaffiro,"
in Purg. I. 13.
105. Haggai ii. 7 : " The desire of
all nations shall come."
112. The Primutn Mobile, or Crys-
talline Heaven, which infolds all the
other volumes or rolling orbs of the
universe like a mantle.
115. Qo^Xt^, Hymn to Light: —
*' Thou Scythian-like dost round thy lands above
The sun's gilt tent for ever move ;
And still as thou in pomp dost go,
The shining pageants of the world attend thy
chow.
120. The Virgin ascending to her son.
Fray Luis Ponce de Leon, Assumption
of the Virgin : —
" Lady ! thine upward flight
The opening heavens receive with joyful song ;
Blest who thy mantle bright
May seize amid the throng,
And to the sacred mount float peacefully
along !
" Bright angels are around thee.
They that have served thee from tny birth are
there ;
Their hands with stars have crowned thee ;
Thou, peerless Queen of air.
As sandals to thy feet the silver moon dost
128. An Easter Hymn to the Vir-
gin :-
" Retina coeli, Ixtare ! Alleluia.
Quia quem meruisti portare. Alleluia.
Resurrexit, sicut dixit. Alleluia."
This hymn, according to Collin de
Pl^ncy, Ligendes des Commandements de
VEglise, p. 14, Pope Gregory the Great
heard the angels singing, in the pesti-
lence of Rome in 890, and on hearing
it added another line : —
" Ora pro nobis Deum I Alleluia."
135. Caring not for gold and silver
in the Babylonian exile of this life, they
laid up treasures in the other.
139. St. Peter, keeper of the keys,
with the saints of the Old and New
Testament.
Milton, Lycidas, 108 : —
" Last came, and last did go.
The pilot of the Galilean lake ;
Two massy keys he bore of metals twain,
(The golden opes, the iron shuts amain)."
And Fletcher, Purple Island, VH.
62:—
" Not in his lips, but hands, two keys he bore.
Heaven's doors and Hell's to shut and open
wide."
CANTO XXIV.
I. The Heaven of the Fixed Stars
continued. St. Peter examines Dante
on Faith.
Revelation xix. 9 : " And he saith
unto me, Write, Blessed are they which
are called unto the marriage-supper of
the Lamb."
16. The carol was a dance as well
as a song ; or, to speak more exactly,
a (3ance accompanied by a song.
Gower, Confes. Antant,, VL : —
" And if it nedes so betide.
That I in company abide.
Where as I must daunce and singe
The hove daunce and carolinge."
It is from the old French karole.
See passage from the Roman de la Rose,
in Note 118 of this canto. See also
Roquefort, Glossaire: " Karole, dance,
concert, divertissement; de chorea, cho
rus ;" and "Karoler, sauter, danser^
se divertir.
Et li borj^ois y furent en present
Karolent main & main, et chantent haute-
ment.
Vie de Du Gutsclin.'
Milton, Par. Lost, V. 618 :—
" That day, as other solemn days, they spent
In song and dance about the sacred hill.
Mystical dance, which yonder starry sphere
Of'^planets and of fixed in all her wheels
Resembles nearest, mazes intricate.
Eccentric, interA'olved, yet regular
Then most when most irregular they seem ;
And in their motions harmony divine
So smooths her charming tones, that God's
own ear
Listens delighted."
17. "That is," says Buti, "of the
abundance of their beatitude And
this swiftness and slowness signified the
fervour of love which was in them."
694
NOTES TO PARADISO.
19. From the brightest of these carols
or dances.
20. St. Peter.
22. Three times, in sign of the Trinity.
27. Tints too coarse and glaring to
paint such delicate draperies of song.
28. St. Peter speaks to Beatrice.
41. Fixed upon" God, in whom all
things are reflected.
59. The captain of the first cohort of
the Church Militant.
62. St. Paul. Mrs. Jameson, Sacred
and Legendary Art, I. 159, says: "The
early Christian Church was always con-
sidered under two great divisions : the
church of the converted Jews, and the
church of the Gentiles. The first was
represented by St. Peter, the second by
St. Paul. Standing together in this
mutual relation, they represent the uni-
versal church of Christ ; hence in works
of art they are seldom separated, and
are indispensable in all ecclesiastical
decoration. Their proper place is on
each side of the Saviour, or of the Virgin
throned ; or on each side of the altar ;
or on each side of the arch over the choir.
In any case, where they stand together,
not merely as Apostles, but Founders,
their place is next af'er the Evangelists
and the Prophets."
64. Hebrews -a. i: " Now faith is the
substance of things hoped for, the evi-
dence of things not seen."
66. In Scholastic language the essence
of a thing, distinguishing it from all other
things, is called its quiddity; in answer
to the question. Quid est ?
78. Jeremy Taylor says : " Faith is a
certain image of eternity ; all things are
present to it ; things past and things to
come are all so before the eyes of faith,
that he in whose eye that candle is en-
kindled beholds heaven as present, and
sees how blessed a thing it is to die in
God's favour, and to be chimed to our
grave with the music of a good con-
science. Faith converses with the angels,
and antedates the hymns of glory ; every
man that hath this grace is as certain
that there are glories for him, if he per-
severes in duty, as if he had heard and
sung the thanksgiving-song for the blessed
sentence of doomsday."
87. "The purified, righteous man,"
says Tertuliian, " has become a coin of
the Lord, and has the impress of his
King stamped upon him."
93. The Old and New Testaments.
115. In the Middle Ages titles of
nobility were given to the saints and to
other renowned personages of sacred
history. Thus Boccaccio, in his story
of Fra Cipolla, Decamerone, Gior. VI.
Nov. 10, speaks of the Baron Messer
Santo Antonio ; and in Juan Lorenzo's
Poema de Alexandra, we have Don Job,
Don Bacchus, and Don Satan.
u8. The word donnea, which I have
rendered "like a lover plays," is from
the Provenyal domnear. In its old
French form, dosnoier, it occurs in some
editions of the Roman de la Rose, line
1305 :—
" Les karoles 'yk remanoient ;
Car tuit li plusors s'en aloient
O leurs amies umbroier
Sous ces arbres pour dosnoier."
Chaucer translates the passage thus : —
"The daunces then ended ywere ;
For many of hem that daunced there
Were, with hir loves, went away
Under the trees to have hir play."
The word expresses the gallantry of
the knight towards his lady.
126. St. John was the first to reach
the sepulchre, but St. Peter the first to
enter it. John xx. 4 : "So they ran
both together ; and the other disciple
did outrun Peter, and came first to the
sepulchre. And he, stooping down, and
looking in, saw the linen clothes lying ;
yet went he not in. Then cometh
Simon Peter following him, and went
into the sepulchre, and seeth the linen
clothes lie.'
132. Dante, Convito, II. 4, speaking
of the motion of the Prinium Mobile, or
Crystalline Heaven, which moves all the
others, says : "P'rom the fervent longing
which each part of that ninth heaven
has to be conjoined with that Divinest
Heaven, the Heaven of Rest, which is
next to it, it revolves therein with so
great desire, that its velocity is almost
mcomprehensible. "
137. St. Peter and the other Apostles
after Pentecost.
141. Both three and one, both plural
and singular.
152. Again the sign of the Trinity.
NOTES TO PARADISO.
695
CANTO XXV.
I, The Heaven of the Fixed Stars
continued. St. James examines Dante
on Hope.
5. Florence the Fair, Fiorenza la
bella. In one of his Canzoni, Dante
says : —
" O mountain song of mine, thou goest thy way ;
Florence my town thou shalt perchance be-
hold,
Which bars me from itself,
Devoid of love and naked of compassion."
7. In one of Dante's Eclogues, written
at Ravenna and addressed to Giovanni
del Virgilio of Bologna, who had invited
him to that city to receive the poet's
crown, he says : " Were it not better,
on the banks of my native Amo, if ever
I should return thither, to adorn and
hide beneath the interwoven leaves my
triumphal gray hairs, which once were
golden ? . . . . When the bodies that
wander round the earth, and the dwellers
among the stars, shall be revealed in my
song, as the infernal realm has been,
then it will delight me to encircle my
head with ivy and with laurel."
It would seem from this extract that
Dante's hair had once been light, and
not black, as Boccaccio describes it.
See also the Extract from the Convito,
and Dante's Letter to a Friend, among
the Illustrations in Vol. I.
8. This allusion to the church of San
Giovanni, where Dante was baptized,
and which in Inf. XIX. 17 he calls "?/
mio bel San Giovanni" is a fitting pre-
lude to the canto in which St. John is
to appear.
12. As described in Canto XXIV.
152:—
" So, giving me its benediction, singing.
Three times encircled me, when 1 was silent.
The apostolic light."
14. The band or carol in which St.
Peter was. James i. 18: "That we
should be a kind of first-fruits of his
creatures."
17. St. James, to whose tomb at Com-
postella, in Galicia, pilgrimages were
and are still made. The legend says
that the body of St. James was put on
board a ship and abandoned to the sea ;
but the ship, being guided by an angel,
landed safely in Galicia. There the
body was buried ; but in the course of
time the place of its burial was for-
gotten, and not discovered again till the
year 800, when it was miraculously re-
vealed to a friar.
Mrs. Jameson, Sacred and Legendary
Art, I. 211, says: "Then they caused
the body of the saint to be transported
to Compostella ; and in consequence of
the surprising miracles which graced his
shrine, he was honoured not merely in
Galicia, but throughout all Spain. He
became the patron saint of the Spaniards,
and Compostella, as a place of pilgrim-
age, was renowned throughout Europe.
From all countries bands of pilgrims re-
sorted there, so that sometimes there
were no less than a hundred thousand in
one year. The military order of Saint
Jago, enrolled by Don Alphonso for their
protection, became one of the greatest
and richest in Spain.
" Now, if I should proceed to recount
all the wonderful deeds enacted by San-
tiagoin behalf of his chosen people, they
would fill a volume. The Spanish his-
torians number thirty-eight visible appa-
ritions, in which this glorious saint de-
scended from heaven in person, and took
the command of their armies against the
Moors."
26. Before me.
29. James i. 5 and 17 : "If any of you
lack wisdom, let him ask of God, that
giveth to all men liberally, and up-
braideth not ; and it shall be given him.
.... Every good gift and every per-
fect gift is from above, and cometh down
from the Father of lights, with whom
is no variableness, neither shadow of
turning."
In this line, instead of largezza, some
editions read allegrezza ; but as James
describes the bounties of heaven, and
not its joys, the former reading is un-
doubtedly the correct one.
32. St. Peter personifies Faith ; St.
James, Hope ; and St. John, Charity.
These three were distinguished' above
the other Apostles by clearer manifes-
tations of their Master's favour, as, for
example, their being present at the
Transfiguration.
34. These words are addressed by St.
James to Dante.
696
AZOTES TO PARADISO.
36. In the radiance of the three
theological virtues, Faith, Hope, and
Charity.
38. To the three Apostles luminous
above him and overwhelming him with
their light. Psalm cxxi. i : "I will
lift up mine eyes unto the hills, from
whence cometh my help."
42. With the most august spirits of
the celestial city. See Canto XXIV.
Note 115.
49. Beatrice.
54. In God, or, as Dante says in
Canto XXIV. 42 .—
" There where depicted everything is seen."
And again, Canto XXVI. 106 : —
" For I behold it in the truth'ul mirror,
That of Himself all things parhelion makes,
And none makes Him parhelion of itself."
58. "Say what it is," and "whence
it came to be."
62. The answer to these two ques-
tions involves no self-praise, as the an-
swer to the other would have done,*if it
had come from Dante's lips.
67. This definition of Hope is from
Peter Lombard's Lib. Sent., Book III.
Dist. 26: *' Est spes certa expectatio fu-
turcE beatitudinis, venUns ex Dei gratia,
et meritis fracedentibus."
72. The Psalmist David.
73. In his divine songs, or songs of
God. Psalm ix. 10 : " And they that
know thy name will put their trust in
thee."
78. Your rain ; that is, of David and
St. James.
84. According to the legend, St.
James suffered martyrdom under Herod
Agrippa.
89. " The mark of the high calling
and ejection sure," namely. Paradise,
which is the aim and object of all the
" friends of God ; " or, as St. James
expresses it in his Epistle, i. 12 :
" Blessed is the man that endureth
temptation : for when he is tried, he
shall receive the crown of life, which
the Lord hath promised to them that
love him."
90. This expression is from the Epistle
of James, ii. 23 : "And he was called
the Friend of God,"
91. The spiritual body and the glo-
rified earthly body. Isaiah Ixi. 7 :
" Therefore in their land they shall pos-
sess the double ; everlasting joy shall be
unto them."
95. St. John in Revelation vii. 9 :
" After this I beheld, and lo, a great
multitude, which no man could num-
ber, of all nations, and kindreds, and
people, and tongues, stood before the
throne, and before the Lamb, clothed
with white robes and palms in their
hands."
100. St. John.
loi. If Cancer, which in winter rises
at sunset, had one star as bright as this,
it would turn night into day.
105. Any failing, such as vanity,
ostentation, or the like.
107. St. Peter and St. James.
113. This symbol or allegory of the
Pelican, applied to Christ, was popular
during the Middle Ages, and was seen
not only in the songs of poets, but in
sculpture on the portals of churches.
Thibaut, Roi de Navarre, Chanson
LXV., says : —
" Diex est ensi comme li Pelicans,
Qui fait son nit el plus haut arbre sus,
Et li mauvais oseau, qui vient de jus
Ses oisellons ocist, tant est puans ;
Li pere vient destrois et angosseux,
Dou bee s'ocist, de son sane dolereus
Vivre refait tantost ses oisellons ;
Diex fist autel, quant vint sa passions,
De son douc sane racheta ses enfans
Dou Deauble, qui tant parest poissans."
114. John xix. 27: "Then saith he
to the disciple. Behold thy mother !
And from that hour that disciple took
her unto his own home."
121. St. John. Dante— bearing in
mind the words of Christ, John xxi.
22, " If I will that he tarry till I come,
what is that to thee? .... Then
went this saying abroad among the
brethren, that that disciple should not
die " — looks to .see if the spiritual body
of the saint be in any way eclipsed by
his earthly body. St. John, reading
his unspoken thought, immediately un-
deceives him.
Mrs. Jameson, Sacred and Legendary
Art, I. 139, remarks : " The legend
which supposes St. John reserved alive
has not been generally received in the
Church, and as a subject of painting it
is very uncommon. It occurs in the
NOTES TO PAR AD I SO.
697
Menologium Gracum, where the grave j
into which St. John descends is, accord-
ing to the legend, fossa in criicis figttram
(in the form of a cross). In a series
of the deaths of the Apostles, St. John
is ascending from the grave ; for, ac-
cording to the Greek legend, St. John
died without pain or change, and im-
mediately rose again in bodily form,
and ascended into heaven to rejoin
Christ and the Virgin."
126. Till the predestined number of
the elect is complete. Revelation vi.
H : " And white robes were given unto
eveiy one of them ; and it was said unto
them, that they should rest yet for a
little season, until their fellow-servants
also and their brethren, that should
be killed as they were, should be ful-
filled."
127. The spiritual body and the glori-
fied earthly body.
128. Christ and the Virgin Mary.
Butler, Lives of the Saints, VIII. 173,
says : " It is a traditionary pious belief,
that the body of the Blessed Virgin was
raised by God soon after her death,
and assumed to glory, by a singular
privilege, before the general resurrection
of the dead. This is mentioned by the
learned Andrew of Crete in the East,
in the seventh, and by St. Gregory of
Tours in the West, in tlie sixth cen-
tury So great was the respect and
veneration of the fathers towards this
most holy and most exalted of all pure
creatures, that St. Epiphanius durst not
affirm that she ever died, because he
had never found any mention of her
death, and because she might have been
preser\'ed immortal, and translated to
gloi-y without dying."
132. By the sacred trio of St. Peter,
St. James, and St. John.
138. Because his eyes were so blinded
by the splendour of the beloved disciple.
Speaking of St. John, Claudius, the
German poet, says : "It delights me
most of all to read in John : there is in
him something so entirely wonderful, —
twilight and night, and through it the
swiftly darting lightning, — a soft even-
ing cloud, and behind the cloud the
broad full moon bodily ; something so
deeply, sadly pensive, so high, so full
of anticipation, that one cannot ha\e
enough of it. In reading John it is
always with me as though I saw him
before me, lying on the bosom of his
Master at the last supper : as though
his angel were holding the light for me,
and in certain passages would fall upon
my neck and whisper something in mine
ear. I am far from understanding all I
read, but it often seems to me as if what
John meant were floating before in the
distance ; and even when I look into a pas-
sage altogether dark, I have a foretaste
of some great, glorious meaning, which
I shall one day understand, and for this
reason I grasp so eagerly after every
new interpretation of the Gospel of
John. Indeed, most of them only play
upon the edge of the evening cloud, and
the moon behind it has quiet rest."
CANTO XXVI.
I. The Heaven of the Fixed Stars
continued. St. John examines Dante on
Charity, in the sense of Love, as in
Milton, Par. Lost, XII. 583 :—
" Love,
By name tacooie called Charity."
12. Ananias, the disciple at Damas-
cus, whose touch restored the sight of
Saul. Acts ix. 17 : " And Ananias
went his way, and entered into the
house, and putting his hands on him,
said. Brother -Saul, the Lord, even
Jesus, that appeared unto thee in the
way as thou earnest, hath sent me, that
thou mightest receive thy sight, and be
filled with the Holy Ghost. And imme-
diately there fell from his eyes as it had
been scales ; and he received sight forth-
with, and arose, and was baptized."
1 7. God is the beginning and end ot
all my love.
38. The commentators differ as to
which of the philosophers Dante here
refers ; whether to Aristotle, Plato, or
Pythagoras.
39. The angels.
42. Exodus xxxiii. 19 : " And he
said, I will make all my goodness pass
before thee."
44. Jolm i, I : " In the beginning
was the Word, and the Word was with
God, and the Word was God
And the Word was made flesh, and
698
NOTES TO PARADISO.
dwelt among us, .... full of grace
and truth."
46. By all the dictates of human rea-
son and divine authority.
52. In Christian art the eagle is the
symbol of St. John, indicating his more
fervid imagination and deeper insight
into divine mysteries. Sometimes even
the saint was represented with the head
and feet of an eagle, and the hands and
body of a man.
64. All living creatures.
69. Isaiah vi. 3 : "As one cried
unto another, and said. Holy, holy, holy
is the Lord of Hosts ; the whole earth is
full of his glory."
83. The soul of Adam.
91. "Tell me, of what age was Adam
when he was created ? " is one of the
qiestions in the Anglo-Saxon Dialogue
hehveen Saturn and Solomon ; and the
answer is, " I tell thee, he was thirty
winters old." And Buti says : " He was
created of the age of thirty-three, or
thereabout ; and therefore the author
says that Adam alone was created by
God in perfect age and stature, and no
other man." And Sir Thomas Browne,
Religio Medici, § 39: "Some divines
count Adam thirty years old at his
creation, because they suppose him
created in the perfect age and stature of
man. "
Stehelin, Traditions of the Je^vs, I. 16,
quotes Rabbi Eliezer a's saying " that
the first man reached from the earth to
the firmament of heaven ; but that, after
he had sinned, God laid his hands on
him and reduced him to a less size."
And Rabbi Salomon writes, that "when
he lay down, his head was in the east
and his feet in the west."
107. Parhelion is an imperfect image
of the sun, formed l)y retlection in the
clouds. All things are such faint reflec-
tions of the Creator ; but he is the re-
flccti<»n of none of them.
Buti interprets the passage differently,
giving to the word paregiio the meaning
of j-icfttacolo, receptacle.
118. In limlio, longing for Para-
d se, where the only punishment is to
live in desire, but without hope. Inf.
IV. 41: -
" Lost are wc, and arc only so f.»r punished,
That without hope we hvc on in desire "
124. Most of the Oriental languages
claim the honour of being the language
sjx)ken by Ailam in Paradise. Juan
Bautista de Erro claims it for the Basque,
or Vascongada. 'Si^& Alphabet of Prim.
Lang, of Spain, Pt. II. Ch. 2, Erving's
Tr.
129. See Canto XVI. 79 : —
" All things of yours have their mortality,
Even as yourselves."
134. Dante, De Volg. Eloq., I. Ch.
4, says, speaking of Adam : " What was
the first word he spake will, I doubt not,
readily suggest itself to every one of sound
mind as being what God is, namely, El,
either in the way of question or of an-
swer."
136. The word used by Matthew,
xxvii. 46, is Eli, and by Mark, xv. 34,
Eloi, which Dante assumes to be of later
use than El. There is, I believe, no
authority for this. El is God ; Eli, or
Eloi, my God.
137. Horace, ^rj/>(7(?/., 60 : " As the
woods change their leaves in autumn,
and the earliest fall, so the ancient words
pass away, and the new flourish in the
freshness of youth Many that now
have fallen shall spring up again, and
others fall which now are held in honour,
if usage wills, which is the judge, the
law, and the rule of language."
139. The mount of Purgatory, on
whose summit was the Terrestrial Para-
dise.
142. The sixth hour is noon in the
old way of reckoning ; and at noon the
sun has completed one quarter or quad-
rant of the arc of his revolution, and
changes to the next. The hour which is
second to the sixth, is the hour which
follows it, or one o'clock. This gives
seven hours for Adam's stay in Paradise ;
and so says Peter Comestor (Dante's
Peter Mangiador) in his ecclesiastical
history.
The Talmud, as quoted by Stehelin,
Traditions of the ftws, I. 20, gives the
following account : "The day has twelve
hours. In the first hour the dust of
which Adam was formed was brought
together. In the second, this dust was
made a rude, unshapely mass. In the
third, the liml)s were stretched out. In
the fourth, a soul was lodged in it. In
NOTES TO PARADISO.
^
the fifth, Adam stodcl upon his feet. In
the sixth he assigned the names of all
things that were created. In the seventh,
he received Eve for his consort. In
the eighth, two went to bed and four
rose out of it ; the begetting and birth of
two children in that time, namely, Cain
and his sister. In the ninth, he was forbid
to eat of the fruit of the tree. In the tenth,
he disobeyed. In the eleventh, he was
tried, convicted, -and sentenced. In the |
twelfth, lie was banished, or driven out [
of tile garden. "
CANTO XXVII.
I. The Heaven of the Fixed Stars
continued. The anger of St. Peter ;
and the ascent to the Primum Mobile,
or Crystalline Heaven.
Dante, Convito II. 15, makes this
Crystalline Heaven the symbol of Moral
Philosophy. He says : " The Crystal-
line Heaven, which has previously been
called the Primum Mobile, has a very
manifest resemblance to Moral Philo-
sophy ; for Moral Philosophy, as Thomas
says in treating of the second book of the
Ethics, directs us to the other sciences.
For, as the Philosopher says in the fifth
of the Ethics, legal justice directs us to
learn the sciences, and orders them to
be learned and mastered, so that they
may not be abandoned ; so this heaven
directs with its movement the daily re-
volutions of all the others, by which
daily they all receive here below the
virtue of all their parts. For if its revo-
lution did not thus direct, little of their
virtues would reach here below, and
little of their sight. Hence, supposing
it were possible for this ninth heaven to
stand still, the third part of heaven
would not be seen in each part of the
earth ; and .Saturn would be hidden
from each part of the earth fourteen
years and a half; and Jupiter, six years ;
and Mars, almost a year ; and the Sun,
one hundred and eighty-two days and
fourteen hours (I say days, that is, so
much time as so many days would mea-
sure) ; and Venus and Mercuiy would
conceal and show themselves nearly as
the Sun ; and the Moon would be hidden
from all people for the space of fourteen
days and a half. Truly there would be
here below no production, nor life of
animals, nor plants; there would be
neither night, nor day, nor week, nor
month, nor year ; but the whole universe
would be deranged, and the movement
of the stars in vain. And not otherwise,
were Moral Philosophy to cease, the
other sciences would be for a time con-
cealed, and there would be no produc-
tion, nor life of felicity, and in vain
would be the writings or discoveries of
antiquity. Wherefore it is very manifest
that this heaven bears a resemblance to
Moral Philosophy.
9. Without desire for more.
10. St. Peter, St. James, St. John,
and Adam.
14. If the white planet Jupiter should
become as red as Mars.
22. Pope Boniface VIII., who won
his way to the Popedom by intrigue.
See Inf. III. Note 59, and XIX. Note
53-
25. The Vatican hill, to which the
body of St. Peter was transferred from
the catacombs.
36. Luke y.v^\\\. 44: "And there was
drrrkness over all the earth And
the sun was darkened."
41. Linus was the immediate successor
of St. Peter as Bishop of Rome, and
Cletus of Linus. They were both mar-
tyrs of the first age of the Church.
44. Sixtus and Pius were Popes
and martyrs of the second age of the
Church ; Calixtus and Urban, of the
third.
47. On the right hand of the Pope the
favoured Guelfs, and on the left the per-
secuted Ghibellines.
50. The Papal banner, on which are
the keys of St. Peter.
51. The wars against the Ghibellines
in general, and particularly that waged
against the Colonna family, ending in
the destniction of Palestrina. Jnf.
XXVII. 85:—
" But he, the Prince of the new Pharisees,
Having a war near unto Lateran,
And not with Saracens nor with the Jews,
For each one of his enemies was Christian,
And none of them had been to com juer Acre,
Nor merchandising in the Sultan*s land."
53. The sale of indulgences, stamped
with the Papal seal, bearing the head of
St. Peter.
3 A
ioo
AZOTES TO PARADISO.
55. Mattkezv vii. 15 : *' Beware of
false propliets, which come to you in
sheep's clothing, but inwardly they are
ravening wolves."
57. Psalm xliv. 23 : " Awake, why
sleepest thou, O Lord ?"
58. Clement V. of Gascony, made
Pope in 1305, and John XXII. of Ca-
hors in France, in 13 16. Buti makes
the allusion more general : " They of
Cahors and Gascony are preparing to
drink the blood of the martyrs, because
they were preparing to be Popes, car-
dinals, archbishops and bishops, and
prelates in the Church of God, that is
built with the blood of the martyrs. "
61. Dante alludes elsewhere to this
intervention of Providence to save the
Roman Empire by the hand of Scipio.
Cotjvito, IV. 5, he says: "Is not the
hand of God visible, when in the war
with Hannibal, having lost so many
citizens, that three bushels of rings were
carried to Africa, the Romans would
have abandoned the land, if that blessed
youth Scipio had not undertaken the
expedition to Africa, to secure its free-
dom ? "
69. When the sun is in Capricorn ;
that is, from the middle of December to
the middle of January.
68. Boccaccio, NinfaU (FAmeto, de-
scribing a battle between two flocks of
swans, says the spectators "saw the
air full of feathers, as when the nurse
of Jove [Amalthaea, the Goat] holds
Apollo, the white snow is seen to fall
in flakes."
And Whittier, Snonf- Bound: —
" Unwarra^ by any sunset light,
The gray day darkened into night,
A night made hoary with the swarm
And whirl-dance of the blinding sturm.
As zigzag wavering to and fro
Crossed and reciosscd the winged snow."
72. The spirits described in Canto
XXII. 131, as
" The triumphant throng
That comes rejoicing through this rounded
ether,"
and had remained behind when Christ
and the Virgin Mary ascended.
74. Till his sight could follow them
no more, on account of the exceeding
vastneis of the space between.
79. Canto XXII. 133.
81. The first climate is the torrid
zone, the first from the equator. From
midst to end, is from the meridian to
the horizon. Dante had been, then,
six hours in the Heaven of the Fixed
Stars ; for, as Milton says, rai: Lost,
V. 580:—
" Time, though in eternity, applied
To motion, measures all things durable.
By present, past, and future. '
82. Being now in the meridian oi
the Straits of Gibraltar, Dante sees to
the westward of Cadiz the sea Ulysses
sailed, when he turned his stern unto
the morning and made his oars wings
for his mad flight, as described in Iiif.
XXVI.
83. Eastward he almost sees the
Phoenician coast ; almost, and not quite,
because, say the commentators, it was
already night there.
84. Europa, daughter of King Age-
nor, lx)rne to the island of Crete on
the back of Jupiter, who had taken the
shape of a bull.
Ovid, Met., II., Addison's Tr. :—
" Agenor's royal daughter, as she played
Among the fields, the milk-white bull .surveyed.
And viewed his spotless body with delight.
And at a distance kept him in her sight.
At length she plucked the rising flowers, and fed
The gentle beast, and fondly stroked his head.
Till now grown wanton and devoid of fear,
Not knowing th.it she pressed the Thunderer,
She placed herself upon his Isack, and rcxie
O'er fields and meadows, seated on the god.
" He gently marched along, and by degrees
Left the dry raeadoWj and approached the seas ;
Where now he dips his hoofs and wets his thighs^
Now plunges in, and carries off the prize."
85. See Canto XXII. Note 151.
87. The sun was in Aries, two signs
in advance of Gemini, in which Dante
then was.
88. Z><J«««? again. See Canto XXIV.
Note 118.
91. Purg. XXXI. 49 :—
" Never to thee pre.sented art or nature
Pleasure so great as the fair limbs wherein
I was enclosed, which scattered are in
earth."
98. The Gemini, or Twin.s, are
Castor and Pollux, the sons of Leda.
And as Jupiter, their father, came to
NOTES TO PARADISO.
701
her in the shape of a swan, this sign of
the zodiac is called the nest of Leda.
Dante now mounts up from the. Heaven
of the fixed stars to the Primum Mobile,
or Crystalline Heaven.
103. Dante's desire to know ia what
part of this heaven he was.
109. All the other heavens have their
Regents or Intelligences. See Canto
II. Note 131. But the Primum Mobile
has the Divine Mind alone.
113. By that precinct Dante means
the Empyrean, which embraces the Pri-
mum Mobile, as that does all the other
heavens below it.
117. The half of ten is five, and the
fifth is two. The product of these,
when multiplied together, is ten.
127. Wordsworth, Ifitimations of Im-
mortality:—
" Our birth is but a sleep and a forgetting :
The Soul that rises with us, our life's Star,
Hath had elsewhere its setting,
And Cometh from afar :
Not in entire forgetfulness,
And not in utter nakedness,
But trailing clouds of glory, do we come
From God, who is our home :
Heaven lies about us in our infancy !
Shades of the prison-house begin to close
Upon the growing Boy,
But he beholds the light, and whence it flows.
He sees it in his joy :
The Youth, who daily farther from the east
Must travel, still is Nature's Priest,
And by the vision splendid
Is on his way attended ;
At length the Man perceives it die away,
And fade into the light of common day."
137. Aurora, daughter of Hyperion,
or the Sun. Purg. II. 7 : —
" So that the white and the vermilion cheeks
Of beautiful Aurora, where I %vas.
By too great age were changing into
orange."
140. Or, perhaps, to steer, and
" Over the high seas to keep
The barque of Peter to its proper bearings."
143. This neglected centesimal was
the omission of some inconsiderable
fraction or centesimal part, in the com-
putation of the year according to the
Julian calendar, which was corrected in
the Gregorian, some two centuries and
a half after Dante's death. By this
error, in a long lapse of time, the
montlis would cease to correspond to
the seasons, and January be no longer a
winter, but a spring month."
Sir John Herschel, Treatise on As-
trotiomy, Ch. XIIL, says: "The Julian
rule made every fourth year, without
exception, a bissextile. This is, in fact,
an over-correction ; it supposes the
length of the tropical year to be 365 J d.,
which is too great, and thereby induces
an error of 7 days in 900 years, as will
easily appear on trial. Accordingly,
so early as the year 1414, it began to
be perceived tliat the equinoxes were
gradually creeping away from the 2ist
of March and September, where they
ought to have always fallen had the
Julian year been exact, and happening
(as it appeared) too early. The ne-
cessity of a fresh and effectual reform
in the calendar was from that time
continually urged, and at length ad-
mitted. The change (which took place
under the Popedom of Gregory XIII. )
consisted in the omission of ten nominal
days after the 4th of October, 1582, (so
that the next day was called the 15th
and not the 5th), and the promulgation
of the rule already explained for future
regulation."
It will appear from the verse of
Dante, that this error and its conse-
quences had been noticed a century
earlier than the year mentioned by
Herschel. Dante speaks ironically ;
naming a very long period, and mean-
ing a very short one.
145. Dante here refers either to the
reforms he expected from the Emperor
Henry VII., or to those he as confi-
dently looked for from Can Grande
della Scala, the Veltro, or greyhound,
of Inf. I. loi, who was to slay the
she-wolf, and make her "perish in her
pain," and whom he so warmly eulo-
gizes in Canto XVII, of the Paradise.
Alas for the vanity of human wishes !
Patient Italy has waited more than
five centuries for the fulfilment of this
prophecy, but at length she has touched
the bones of her prophet, and "is re-
vived and stands upon her feet."
CANTO XXVIII.
I. The Primum Mobile, or Crystal-
linq Heaven, continued.
3 A 2
702
NOTES TO PARADISO.
3. Milton, Par. Lost, IV. 505 : —
" Thus these two,
Imparadised in one another's arms.
The happier Eden, shall enjoy their fill
Of bliss on bliss.''
14. That Crystalline Heaven, which
Dante calls a volume, or scroll, as in
Canto XXIII. 112:—
" The regal mantle of the volumes all."
16. The light of God, represented as
a single point, to indicate its unity and
indivisibility.
32. Iris, or the rainbow.
34. These nine circles of fire are
the nine Orders of Angels in tlie three
Celestial Hierarchies. Dante, Convito,
II. 16, says that the Holy Church di-
vides the Angels into *' three Hier-
archies, that is to say, three holy or
divine Principalities ; and each Hier-
archy has three Orders ; so that the
Church believes and affirms nine Or-
ders of spiritual beings. The first is
that of the Angels ; the second, that
of the Archangels ; the third, that of
the Thrones. And these three Orders
form the first Hierarchy; not first in
reference to rank nor creation (for the
others are more noble, and all were
created together), but first in reference
to our ascent to their height. Then
follow the Dominions ; next the Vir-
tues ; then the Principalities ; and these
form the second Hierarchy. Above
these are the Powers, and the Cheru-
bim, and above all are the Seraphim ;
and these form the third Hierarchy."
It will be observed that this arrange-
ment of the several Orders does not
agree with that followed in the poem.
55. Barlow, .Study 0/ the Div. Com.,
p. 533, remarks : " Within a circle of
ineffal)le joy, circumscribed only by
light and love, a point of intense bright-
ness so dazzled the eyes of Dante that
he could not sustain the sight of it.
Around this vivid centre, from which
the heavens and all nature «lepend,
nine concentric circles of the Celestial
Hierarchy revolved with a velocity in-
versely proportioned to their distance
from it, the nearer circles moving more
rapidly, the remoter ones less. The
poet at first is surprised at this, it be-
ing the reverse of the relative move-
ment, from the same source of propul-
sion, of the heavens themselves arouiul
the earth as their centre. But the in-
fallible Beatrice assures him that this
difference arises, in fact, from the same
cause, proximity to the Divine presence,
which in the celestial spheres is greater
the farther they are from the centre, but
in the circles of angels, on the contrary,
it is greater the nearer they are to it."
60. Because the subject has not been
investigated and discussed.
64. The nine heavens are here called
corporal circles, as we call the stais the
heavenly bodies. Latimer says : " A cor-
poral heaven, where the stare
are."
70. The Primum Mobile, in which
Dante and Beatrice now are.
77. The nearer God the circle is, so
much greater virtue it possesses. Hence
the outermost of the heavens, revolving
round the earth, corresponds to the in-
nermost of the Orders of Angels revolv-
ing round God, and is controlled by it as
its Regent or Intelligence. To make this
more intelligible I will repeat here the
three Triads of Angels, and the heavens
of which they are severally the intelli-
gences, as already given in Canto II.
Note 131.
The Seraphim, Primum Mobile.
The Cherubim, The Fixed Stars.
The Thrones, Saturn.
The Dominions,
The Virtues,
The Powers,
Jupiter.
Mars.
The Sun.
The Principalities, Venus.
The Archangels, Mercury.
The Angels, The Moon.
80. ./«««>/, XII. 365, Davidson's Tr. :
" As when the blast of Thracian Boreas
roare on the ^gean Sea, and to the shore
pursues the waves, wherever tiic winds
exert their incuml:)ent force, the clouds
fly through the air."
Each of the four winds blow three dif-
ferent blasts; either directly in front, or
from the right cheek, or the left. Ac-
cording to Boccaccio, the north-east wind
in Italy is milder than the north-west
NOTES TO FAR AD ISO.
703
9a Dante uses this comparison before,
Canto I. 60: —
" But I beheld it sparkle round about
Like iron that comes molten from the fire. "
93. The inventor of the game of chess
broiiglit it to a Persian king, who was so
deligiiteci with it, that he offered liim in
return whatever reward he might ask.
Tile inventor said he wished only a grain
of wheat, doubled as many times as there
were squares on the chess-board ; that is,
one grain for the first square, two for the
second, four for the third, and so on to
sixty-four. This the king readily granted ;
but when the amount was reckoned up,
he had not wheat enough in his whole
kingdom to pay it.
95. Their appointed place or where-
about.
99. Thomas Aquinas, the Doctor An-
geliais of the .Schools, treats the subject
of Angels at great length in the first
volume of his Sttmma Theologica, from
Qunsst. L. to LXIV., and from Qaa:st. cvi.
to CXI V. He constantly quotes Dionysius,
sometimes giving his exact words, but
oftener amplifying and interpreting his
meaning. In Qutest. cviii. he discusses
the names of th^ Angels, and of the
Seraphim and Cherubim speaks as fol-
lows:—
"The name of Seraphim is not given
from love alone, but from excess of love,
which the name of heat or burning im-
plies. Hence Dionysius (Cap. VII. Cai.
Hie?:, a princ. ) interprets the name Sera-
phim according to the properties of fire,
in which is excess of heat. In fire, how-
ever, we may consider three things.
First, a certain motion which is upward,
and which is continuous; by which is sig-
nified, that they are unchangingly moving
towards Ciod. .Secondly, it> aciive power,
which is heat ; . . . . and by this is sig-
nified the influence of this kind of Angels,
which they exercise powerfully on those
beneath them, exciting them to a sublime
fervour, and thoroiigiily purifying them
by burning. Thirdly, in fire its bright-
ness must be considered ; and this signi- ;
fies that such angels have within them-
selves an inextinguishable light, and that
they i^erfectly illuminate others. ■
" In the same way tlie name of Cheni-
bim is given from a certain excess of
knowledge ; hence it is interpreted pleni-
tiiiio scieitfiic; which Dionysius (Cap. VI I.
CceL Hier., a princ.) expl.xins in four
ways: first, as perfect vision of God;
secondly, full recepfion of divine light;
thirdly, that in Go 1 himself they contem-
plate the beauty of the ordei of things
emanating from God; fourthly, that,
being themselves full of this kind of know-
ledge, they copiously pour it out upon
others. "
lOO. The love of God, which holds
them fast to this central point as will) a
band. ^)<^xxxviii. 31 : "Canst ihou bind
the sweet influences of Pleiades, or loose
the bands of Orion?"
104. Canto IX. 6i : —
" Above tis there are mirrors, Thrones you ca'l
them.
From which shines out on us God Judicant."
Of the Thrones, Thomas Aquinas,
Sum. T/ieoL, CVIII. 5, says: "The
Order of Thrones excels the inferior
Orders in this, that it has the power
of perceiving immediately in God the
reasons of the Divine operations
Dionysius (Cap. VII. Ca'l. Hier.) ex-
plains the name of Thrones from their
resemiilance to material chairs, in which
four things are to be considered. First,
in reference to position, because chairs
are raised above the ground ; and thus
these Angels, which are called Tiirones,
are raised so far that they can perceive
immediately in God the reasons of things.
Secondly, in material chairs firmness
must be considered, becau.se one sits
firmly in them ; but this is e coiiverso, for
the Angels themselves are made firm by
God- Thirdly, because the chair receives
the sitter, and he can be carried in it ; and
thus the Angels receive God in them-
selves, and in a certain sense carry him
to their inferiors. Fourthly, from their
shape, because the chair is open on one
side, to receive the sitter; and thus these
Angels, by their promptitude, are open
to receive God and to serve him."
1 10. Dante, Couvito, I. I, says:
'• Knowledge is the ultimate perfection
of our soul, in which consists our ulti-
mate felicity." It was one of the great
questions of the Schools, whether the
beatitude of the soul consisted in know-
ing or in lovmg. Thomas Aquinas main-
■704
NOTES TO PARADISO.
tains the former part of this proposition,
and Duns Scotus tiie latter.
1 13. By the grace of God, and the co-
operation of the good will of the recipient.
1 16. The perpetual spring of Paradise,
which knows no falling autumnal leiaves,
no season in which Aries is a nocturnal
sign.
122. Thomas Aquinas, Stun. ThcoL,
I. Qurest. cvm. 6, says: "And thus
Dionysius (Cap. VII. Cal. Hicr.), from
the names of the Orders inferring the
properties thereof, placed in the first
Hierarchy those Orders whose names
were given them in reference to God,
namely, the Seraphim, Cherubim, and
Thrones ; but in the middle Hierarchy he
placed those whose names designate a
certain common government or disposi-
tion, that is, the Doviinions, Virtues,
and Pirwers ; an^l in the third Order he
jilaced those whose names designate the
execution of the work, namely, the
Prhicipalities, Attgels, and Archangels.
. . . But to the rule of govenjiment three
things belong, the first of which is the
distmction of the things to be done,
which is the province of the Dominious ;
the second is to provide the faculty of
fulfilling, which belongs to the Firfues ;
but the third is to arrange in what way
the things prescribed, or defined, can be
fulfille<l, so that some one may execute
them, and this belongs to the Pmvers.
But the execution of the angelic ministry
consists in announcing things divine. In
llie execution, however, of any act, there
are some who begin the act, and lead the
others, as in singing the precentors, and
in battle those who lead and direct the
rest ; and this belongs to the I'rtiicipali-
ties. There are others who simply execute,
and this is the part of the Augels. Others
hold an intermediate position, which be-
longs to the Archangels."
130. The Athenian convert of St. Paul.
Ac/s xvii. 34: " Howbeit, certain men
clave unto him, and believed ; among the
which was Dionysius the Areopagite."
Dante places him among the theologians
in the Heaven of-the Sun. See Canto X.
115:-
" Ncir by behold the lustre of that taper,
Which in the flesh below looked most within
The angelic nature and its ministry."
To Dionysius was attributed a work,
called The Celestial Hierarchy, which
is the great storehouse of all that relates
to the nature and operations of Angels.
Venturi calls him "the false Areo-
pagite;" and Dalbseus, De Script. Dion.
Areop., says that this work was not
known till the sixth century.
The Legenda Aurea confounds St.
Dionysius the Areopagite with St. Denis,
Bishop of Paris in the third century, and
patron saint of France. It says he wr.s
called the Areopagite from the quarter
where he lived ; that he was surnamed
Theosoph, or the Wise in God ; that he
was converted, not by the preaching of
St. Paul, but by a miracle the saint
wrought in restoring a blind man to
sight; and that "the woman named
Damaris," who was converted with him,
was his wife. It quotes from a letter of
his to Polycarp, written from Egypt,
where he was with his friend and fellow-
student Apoliophanes, and where he wit-
nessed the darkening of the sun at the
Crucifixion: "We were both at Helio-
polis, when suddenly we saw the moon
conceal the surface of the sun, though
this was not the time for an eclipse, and
this darkness continued for three hours,
and the light returned at the ninth hour
and lasted till evening." And finally it
narrates, that when Dionysius was lie-
headed, in Paris, where he had converted
many souls and built many churches,
"straightway the body arose, and, tak-
ing its head in its arms, led by an angel,
and surrounded by a celestial light, car-
ried it a distance of two miles, from a
place called the Mount of Martyrs, to the
])lace where it now re]ioses."
For an account of the Celestial Hier-
archy, see Canto X. Note 115.
133. St. Gregory differed from St.
Dionysius in the arrangement of the
Orders, placing the Principalities in the
second triad, and the Virtues in the
third.
138. St. Paul, who, 2 Corinthians
xii. 4, "was caught up into paradise,
and heard unspeakable words, which it
is not lawful for a man to utter."
CANTO XXIX.
I. The Primum Mobile, or Crystalline
Heaven, continued.
NOTES TO PARADISO.
705
The children of I.atona are Apollo and
Diana, the Sun and Moon.
2. When the Sun is in Aries and the
Moon in Libra, and when the Sun is i
setting and the full Moon rising, so that
they are both on the horizon at the same
time.
3. So long as they remained thus equi-
poised, as if in the opposite scales of an
invisible balance suspended from the
zenith.
9. God, whom Dante could not look
upon, even as reflected in the eyes of
Beatrice.
11. What Dante wishes to know is,
where, when, and how the Angels were
created.
12. Every When and every Where.
14. Dante, Coiivito, III. 14, defines
splendour as " reflected light." Here it
means the creation; the reflected light of
God.
yob xxxviii. 7 : " When the morning
stars sang together, and all the sons of
God shouted for joy." And again, 35:
" Canst thou send lightnings, that they
may go, and say unto thee, Here we
are ?"
16. Thomas Aquinas, Sum. TheuL,
I. Quoest. LXI. 3: "The angelic nature
was madelbefore the creation of time,
and after eternity."
18. In the creation of the Angels.
Some editions read not>e Amori, the nine
Toves, or nine choirs of Angels.
21. Genesis i. 2: "And the Spirit
of God moved upon the face of the
waters."
22. Pure Matter, or the elements ;
pure Form, or the Angels ; and the two
conjoined, tlie human race. '■
Form, in the language of the Schools, I
and as defined by Thomas Aquinas, is !
the principle "by which we first think,
whetlier it be called intellect, or intel-
lectual soul." See Canto IV. Note 54-
23. Genesis \. 31: "And God saw
everything that he had made, and, be-
hold, it was veiy good."
33. The Angels. Thomas Aquinas,
Slim. TheoL, I. Quoest. L. 2, says : [
" Form is act. Therefore whatever is |
form alone, is pure act." For his defi- 1
nition of form, see Note 22. I
34. Pure matter, which is passive and |
Bnly possesses potentiality, or power of '
assuming various forms when imited
witjh mind. " It is called potentiality,"
comments Buti, " because it can receive
many forms ; and the forms are called
act, because they change, and act by
changing matter into various forms."
35. The union of the soul and body in
man, who occupies the intermediate
place between Angels and pure matter.
36. This bond, though susjiended by
death, will be resumed again at the
resurrection, and remain for ever.
37. St. Jerome, the greatest of the
Latin Fathers of the Cliurch, and au-
thor of the translation of the Scriptures
known as the Vulgate, was born of
wealthy parents in Dalmatia, in 342.
He studied at Rome under tlie gram-
marian Donatus, and became a lawyer
in that city. At the age of thirty he
visited the Holy Land, and, withdraw-
ing from the world, became an ancho-
rite in the desert of Chalcida, on the
i)orders of Arabia. Here he under-
went tlie bodily privations and teni])ta-
tions, and enjoyed the spiritual triumphs,
of the hermit's life. He was "haunted
by demons, and consoled by voices and
visions from heaven." In one of his.
letters, cited by Butler, Lives of the
Saints, IX. 362, he writes: "In the
remotest part of a wild and sharp de-
sert, which, being burnt up with the
heats of the scorching sun, strikes with
horror and terror even the monks that
inhabit it, I seemed to myself to be in
the midst of the delights and assemblies •
of Rome. I loved solitude, that in the
Ijillerness of my soul I might more .
freely bewail my miseries, and call
upon my Saviour. My hideous ema-
ciated limbs were covered with sack-
cloth : my skin was parched dry and
black, and my flesh was almost wasted
away. The days I passed in tears and
groans, and when sleep overpowered
me against my will, I cast my wearied •.
bones, which hardly hung together,
upon the bare ground, not so properly
to give them rest, as to torture myself.
I say nothing of my eating and drink-
ing ; for the monks in that desert,
when they are sick, know no -other
drink but cold water, and look upon ,
it as sensuality ever to eat anything
dressed by fire. In this exile and pri- .
7o6
A'OTES TO PARADISO.
son, to wliich, for the fear of hell, I had
vohmtarily condemned myself, having
no other company but scorjjions and
wild beasts, I many times found my
imagination filled with lively represen-
tations of dances in the company of
Roman ladies, as if I had been in the
midst of them 1 often joined
whole nights to the days, crying, sigh-
ing, and beating my breast till the de-
sired calm returned. I feared the very
cell in which I lived, because it was
witness to the foul suggestions of my
enemy ; and being angry and armed with
severity against myself, I went alone into
tlie most secret parts of the wilderness,
and if I discovered anywhere a deep
valley, or a craggy rock, that was the
place of my prayer, there I threw this
miserable sack of my body. The same
Lord is my witness, that after so many
sobs and tears, after having in so much
sorrow looked long up to heaven, I felt
most deligiitful comforts and interior
sweetness ; and these so great, that,
transjiorted and absorpt, I seemed to
myself to be amidst the choirs of angels;
and glnd and joyful I sung to God :
After Thee, O Lord, we will run in the
fragrancy of thy celestial ointments.''^
In another letter, cited by Montalem-
bert. Monks of the West, Auth. Tr., I.
404, he exclaims: " O desert, enamelled
with the flowers of Christ ! O solitude,
where those stones are born of which,
in the AjK>calypse, is built the city of
the Great King! O retreat, which re-
joicest in the friendship of God ! What
<loest thou in tlie world, my brother,
with thy soul greater than the world?
How long wilt thon remain in the shadow
of roofs, and in the smoky dungeons of
cities ? Hdicve me, I see here more of
the light."
At the end of five years he was driven
from his solitude by the pereecution of
the Eastern monks, and lived succes-
sively in Jerusalem, Antioch, Constanti-
nople, Rome, and Alexandria. Finally,
in 385, he returneil to the Holy Land,
and built a monastery at Heihlehem.
Here he wrote his translation of the
Scriptures, and his Lives of the Fathers
tif the Desert ; but in 416 this monastery,
nnd otljcrs that had risen up in its ncigh-
l)<)urhoo<i, were burned by the Pelayans,
and St. Jerome took refuge in a strong
tower or fortified castle. Four years
afterwards he died, and was buried in the
ruins of his monastery.
40. This truth of the simultaneous
creation of mind and matter, as stated in
line 29.
41. The opinion of St. Jerome and
other Fathers of the Church, that the
Angels were created long ages before
the rest of the universe, is refuted by
ihomas Aquinas, Sum. Theol., L Qusest.
i.xi. 3.
45. That the Intelligences or Motors
of the heavens should be so long without
any heavens to move.
51. The subject of the elements is the
earth, so called as being the lowest, or
underlying the others, fire, air, and water.
56. The pride of Lucifer, who lies at
the centre of the earth, towards which
all things gravitate, and
" Down upon which thrust all the other rocks."
Milton, Par. Lost, V. 856, makes the
rebel angels deny that they were created
by God : —
" Who saw
When this creation was? Rememberest thou
Thy making, while the Maker gave thee being?
We know no time when we were not as now ;
Know none before us ; self-begot, self-raised
By our own quickening power, when fatal course
Had circled his full orb, the birth mature
Of this our native heaven, ethereal sons."
65. The merit consists in being willing
to receive this grace.
95. St. Chrysostom, who in his preach-
ing so carried away his audiences that
they beat the pavement with their swords
and called him the "Thirteenth Apostle,"
in one of his Homilies thus upbraids the
custom of applauding the jireacher :
" What do your praises advantage me,
when I see not your progress in virtue ?
Or what harm shall I receive from the
silence of my auditors, when I behold
the increase of their piety? The praise
of the speaker is not the acclamation of
his hearers, but their zeal for piety and
jeligion ; not their making a great stir in
the times of hearing, but their showing
diligence at all other times. Applause,
as soon as it is out of the mouth, is dis-
persed into the air, and vanishes, but
when the hearers grow better, this brings
an incorruptible and immortal reward
NOTES TO PARAD7S0.
707
both to the speaker and the hearer. The
praise of your acclamation may render
the orator more ilhistrious here, but the
piety of your souls will give him greater
confidence before the tribunal of Christ.
Therefore, if any one love the preacher,
or if any preacher love his people, let
him not be enamoured with applause,
but with the benefit of the hearers."
103. Lapo is the abbreviation of
Jacopo, and Bindi of Aldobrandi, both
familiar names in Florence.
107. Milton, Lycidas, 113: —
" How well could I have .spared for thee, young
swain,
Enow of such as for their bellies' sake
Creep, and intrude, and climb into the fold !
Of other care they little reckoning make,
Than how to scramble at the shearers' feast,
And shove away the worthy bidden guest !
Blind mouths ! that scarce themselves know
how to hold
A sheep-hook, or have learned aught else the
least
TTiat to the faithful herdman's art belongs !
What recks it them ? What need they ? They
are sped ;
And, when they list, their lean and flashy
songs
Grate on their scrannel pipes of wretched
straw :
The hungry sheep look up, and are not frd ;
But swoln with wind, and the rank mist they
draw.
Rot inwardly, and foul contagion spread :
Besides what the grim wolf with privy paw
Daily devours apace, and nothing said :
But that two-handed engine at the door
Stands ready to smite once, and smite no
more."
115. Cowper, Task, II.: —
" He that negotiates between God and man.
As God's ambassador, the grand concerns
Of judgment and of mercy, should beware
Of lightness in his speech. 'T is pitiful
To court a §rin, when you should woo a soul ;
To break a jest, when pity would inspire
Pat'aetic exhortation ; and t' address
The skittish fancy with facetious tales,
When sent with God's commission to the
heart ! "
For a specimen of the style of popular
preachers in the Middle Ages, see the
story of Frate Cipolla, in the Decame-
rone, Gior. VI. Nov. 10. See also
Scheible's Kloster, and Menin's Pridica-
toriana.
118. The Devil, who is often repre-
sented in early Christian art under the
shape of a coal-black bird. See Didron,
Christ. Iconog., I.
124, In early paintings the swine is
the symbol of St. Anthony, as the cherub
is of St. Matthew, the lion of St. Mark,
and the eagle of St. John. There is an
old tradition that St. Anthony was once
a swineherd. Brand, Pop. Antiquities^
I., 358, says : —
" In the World of Wonders is the fol-
lowing translation of an epigram : —
' Once fed'st thou, Anthony, an heard of swine.
And now an heard of monkes thou feedesl
still :—
For wit and gut, alike both charges bin :
Both loven filth alike ; both like to fill
Their greedy paunch alike. Nor was that kind
More beastly, sottish, swinish than this last.
All else agrees : one fault I onely find,
Thou feedest not thy monkes with okcn
mast.'
"The author mentions before, per-
sons ' who runne up and downe the
country, ci"ying. Have you anything
to bestow upon my lord .S. Anthonie's
swine?' "
Mrs. Jarrteson, Sacred and Legendary
Art, II., 380, remarks: "I have read
somewhere that the hog is given to St.
Anthony, because he had been a swine-
herd, and cured the diseases of swine.
This is quite a mistake. The hog was
the representative of the demon of sen-
suality and gluttony, which Anthony is
supposed to have vanquished by the
exercises of piety and by divine aid.
The ancient custom of placing in all his
effigies a black pig at his feet, or under
his feet, gave rise to the superstition
that this unclean animal was especially
dedicated to him, and under his pro-
tection. The monks of the Order of
.St. Anthony kept herds of consecrated
pigs, which were allowed to feed at
the public charge, and which it was a
profanation to steal or kill : hence the
proverb about the fatness of a ' Tantony "
pig-' "
Halliwell, Did. of Arch, and Prcrv.
Words, has the following definition :
"Anthony-Pig. The favourite or
smallest pig of the litter. A Kentish
expression, according to Grose. ' To
follow like a tantony pig,' i. e. to follow
close at one's heels. Some derive this
saying from a privilege enjoyed by the
friars of certain convents in England and
France, sons of St. Anthony, whose
swine were permitted to feed in the
streets. These swine would follow any
7o8
NOTES TO PA RAD/SO.
one having greens or other provisions,
till they obtained some of them ; and it
was in those days considered an act of
charity and religion to feed them. St.
Anthony was invoked for the pig."
Mr. Howell's Venetian Life, p. 341,
alludes to the same custom as once pre-
valent in Italy: "Among other privi-
leges of the Church, abolished in Venice
long ago, was that ancient right of the
monks of St. Anthony Abbot, by which
their herds of swine were made free of
the whole city. These animals, en-
veloped in an odour of sanctity, wan-
dered here and there, and were piously
fed by devout people, until the year 1409,
when, being found dangerous to children,
and inconvenient to everybody, they were
made the subject of a special decree,
which deprived them of their freedom of
movement. The Republic was always
opposing and limiting the privileges of
the Church !"
126. Giving false indulgences, without
the true stamp upon them, in return for
the alms received.
130. The nature of the Angels.
134. Daniel vii. 10 : *' Thousand
thousands ministered unto him, and ten
thousand times ten thousand stood before
him."
136. That irradiates this angelic na-
ture.
138. The splendours are the reflected
lights, or the Angels.
140. The fervour of the Angels is pro-
portioned to their capacity of receiving
the divine light.
CANTO XXX.
I. The ascent to the Empyrean, the
tenth and last Heaven. Of this Heaven,
Dante, Cotn'ito, II. 4, says: " This is
the sovereign e<iifice of the world, in
which the whole world is included, and
outside of which nothing is. And jt is
not in space, but was formed solely in
the primal Mind, which the Greeks call
J'rotonoe. This is that magnificence of
which the Psalmist spake, when he says
to God, * Thy magnificence is exalted
above the heavens. '
Milton, Par. Lost, HI. 56 :—
" Now had the Almif^hty Father from above,
Ftoin the pure empyrean where he >it«
High throned above all highth, bent down his eye
His own works and their works at once to view.
About him all the sanctities of heaven
Stood thick as stars, and from his sight received
Beatitude past utterance."
2. The sixth hour is noon, and when
noon is some six thousand miles away
from us, the dawn is approaching, the
shadow of the earth lies almost on a
plane with it, and gradually the stars
disappear.
lo. The nine circles of Angels, de-
scribed in Canto XXVIII.
38. From the Crystalline Heaven to
the Empyiean. Dante, Convito, II. 15,
makes the Empyrean the symbol of
Theology, the Divine Science : " The
Empyrean Heaven, by its peace, re-
sembles the Divine Science, which is
full of all peace ; and which suffers no
strife of opinions or sophistical argu-
ments, because of the exceeding certi-
tude of its subject, which is God. And
of this he says to his disciples, ' My
peace I give unto you ; my peace I leave
you ; ' giving and leaving them his doc-
trine, which is this science of which I
speak. Of this Solomon says : ' There
are threescore queens, and foui^score con-
cubines, and virgins without number ;
my dove, my undefiled, is but one.' All
sciences he calls queens and paramours
and virgins ; and this he calls a dove,
l)ecause it is without blemish of strife ;
and this he calls perfect, because it
makes us perfectly to see the truth in
which our soul has rest."
42. Philippians iv. 7 : " The peace
of God, which passethall understanding."
43. The Angels and the souls of the
saints.
45. The Angels will be seen in the
same aspect after the last judgment as
before ; but the souls of the saints will
wear "the twofold gannents," spoken
of in Canto XXV. 92, the spiritual
body, and the glorified earthly body.
61. Daniel vii. 10 : "A fiery stream
issued and came forth from before him."
And Revelation xxii. I : "And he
showed me a jnire river of water of life,
clear as crystal, proceeding out of the
throne of Gcxl and of the Lamb."
64. The sparks arc Angels, and th»
flowers the souls of the blessed.
66. For the mystic virtues of the ruby,
see Canto IX. Note 69.
NOTES TO PARADISO.
709
76. For the mystic virtues of the
topaz, see Canto XV. Note 85.
90. " By the length," says Venturi,
"was represented the outpouring of
God upon his creatures ; by the round-
ness, the return of this outpouring to God,
as to its first source and ultimate end."
99. Dante repeats the word vidi, I
saw, tliree times, as a rhyme, to express
tlie intenseness of liis vision.
ICX3. Buti thinks that this light is the
Holy Ghost ; Philalethes, tiiat it is the
Logos, or second person of the Trinity ;
Tommaseo, that it is Illuminating Grace.
124. Didron, Christ. Icoiioi^., I. 234,
says : " It was in the centre, at the
very heart of this luminous eternity, that
the Deity shone forth. Dante no doubt
wished to describe one of those roses
with a thousand petals, which light the
porches of our noblest cathedrals, — the
rose-windows, which were contemp«ra-
neous witli the Florentine poet, and
which he had no doubt seen in his tra-
vels in France. There, in fact, in the
very depth of the chalice of that rose of
coloured glass, the Divine Majesty shines
out resplendently."
129. The word convent is here used
in its original meaning of a coming to-
gether, or assembly.
136. The name of Augustus is equiva-
lent to Kaiser, Caesar, or Emperor. In
Canto XXXTI. 119, the Virgin Mary is
called Augusta, the Queen of the King-
dom of Heaven, the Empress of "the
most just and merciful of empires."
137. This is Henry of Luxemburg, to
whom in 1300 Dante was looking as the
regenerator of Italy. He tecame Em-
peror in 1308, and died in 1311, ten
years before Dante. See Ptirg. VI.
Note 97, and XXXIII. Note 43.
142. At the Curia Romana, or Papal
court.
143. Pope Clement V. (1305 — 1314).
See htf. XIX. Note 83. The allusion
here is to his double dealing with Heniy
of Luxemburg. See Canto XVII. Note
82.
147. Among the Simoniacs in the
third round of Malebolge. Of Simon
Magus, Milman, Hist. Christ., II. 97,
writes thus : " Unless Simon was in
fact a personage of considerable import-
ance during the early history of Chris-
tianity, it is difficult to account for his
becoming, as he is called by Beausobre,
the hero of the Romance of Heresy. If
Simon was the same with that magician,
a Cypriot by birth, who was employed
by Felix as agent in his intrigue to
detach Drusilla from her husband, this
part of his character accords with the
charge of licentiousness advanced both
against his life and his doctrines by his
Christian opponents. This is by no
means improbable ; and, indeed, even if
he was not a person thus politically pro-
minent and influential, the early writers
of Christianity would scarcely have con-
curred in representing him as a formid-
able and dangerous antagonist of the
Faith, as a kind of personal rival of St.
Peter, without some other groundwork
for the fiction besides the collision re-
corded in tlie Acts. The doctrines
which are ascribed to him and to his
followers, who continued to exist for
several centuries, harmonise with the
glimpse of his character and teneft in
ihe writings of St. Luke. Simon pro-
bably was one of that class of adven-
turers which abounded at this period,
or like Apollonius of Tyana, and others
at a later time, with whom the oppo-
nents of Christianity attempted to con-
found Jesus and his Apostles. His doc-
trine was Oriental in its language and in
its pretensions. He was the first yEon
or emanation, or rather perhaps the first
manifestation of the primal Deity. He
assumed not merely the title of the Great
Power or Virtue of God, but all the
other Appellations, — the Word, the Per-
fection, the Paraclete, the Almighty, the
whole combined attributes of the Deity.
He had a companion, Helena, according
to the statement of his enemies, a beau-
tiful prostitute, whom he found at Tyre,
who became in like manner the first
conception (the Ennoea) of the Deity ;
but who, by her conjunction with mat-
ter, had been enslaved to its malignant
influence, and, having fallen under the
power of evil angels, had been in a con-
stant state of transmigration, and, among
other mortal bodies, had occupied that
of the famous Helen of Troy. Beau-
sobre, who elevates Simon into a Pla-
tonic philosopher, explains the Helena
as a sublime allegory. She was the
7IO
NOTES TO PARADISO.
Psyche of his philosophic romance. The
soul, by evil influences, had become im-
prisoned in matter. By her the Deity
had created the angels ; the angels,
enamoured of her, had inextricably en-
tangled her in that polluting bondage, in
order to prevent her return to heaven.
To fly from their embraces she had
• passed from body to body. Connecting
' this fiction with the Grecian mythology,
she was Minerva, or impei-sonated Wis-
dom ; perhaps, also, Helena, or em-
bodied Beauty."
148. Pope Boniface VIII., a native of
Alagna, now Anagni. See Inf. XIX.
Note 53, and Ptirg. XX. Note 87.
Dante has already his punishment
prepared. He is to be thrust head
downward into a narrow hole in the
rock of Malebolge, and to be driven
down still lower when Clement V. shall
follow him.
CANTO XXXI.
I. The White Rose of Paradise.
7. Iliad, II. 86, Anon. Tr. : "And
the troops thronged together, as swarms
of crowding bees, which come ever in
fresh numbers from the hollow rock,
and fly in clusters over the vernal flowers,
and thickly some fly in this direction,
and some in that."
32. The nymph Callisto, or Helice,
was changed by Jupiter into the con-
stellation of the Great Bear, and Ijer son
into that of the Little Bear. See Purg.
XXV., Note 131.
34. Rome and her superb edifices,
before the removal of the Papal See to
Avignon.
35. Speaking of Petrarch's visit to
Rome, Mr. Norton, Travel and Study in
Italy, p. 288, says: "The great church
of .St. John Lateran, ' the mother and
head of all the churches of the city and
the world,' — mater urbis el orbis, — had
been almost destroyed by fire, with its
adjoining palace, and the houses of the
canons, on the Eve of St. John, in 1308.
The palace and the canons' houses were
Tebuilt not long after ; but at the lime of
Petrarch's latest visit to Rome, and for
years afterward, the church was without
a roof, and its walls were ruinous. The
poet addressed three at least of the Popes
at Avignon with urgent appeals that this
disgrace should no longer be permitted,
— but the Popes gave no heed to his
words ; for the ruin of Roman churches,
or of Rome itself, was a matter of little
concern to these Transalpine prelates."
73. From the highest regions of the
air to the lowest deptii of the sea.
102. St. Bernard, the great Abbot of
Clairvaux, the Doctor Mellijlitus of the
Church, and preacher of the disastrous
Second Crusade, was born of noble pa-
rents in the village of Fontaine, near
Dijon, in Burgundy, in the year 1190.
After studying at Paris, at the age of
twenty he entered the Benedictine mon-
astery of Citeaux ; and when, five yeai"s
later, this monastery had l^ecome over-
crowded with monks, he was sent out
to found a new one.
Mrs. Jameson, Legends of the Monastic
Orders, p. 149, says : " The manner of
going forth on these occasions was strik-
ingly characteristic of the age ; — the
abbot chose twelve monks, representing
the twelve Apostles, and placed at their
head a leader, representing Jesus Christ,
who, with a cross in his hand, weiit
before them. The gates of the convent
ojjened, — then closed behind them, —
and they wandered into tiie wide wo'id,
trusting in God to show them their des-
tined abotle.
" Bernard led his followers to a wil-
derness, called the Valley of IVornnvood,
and there, at his biding, arose the since
renowned abbey of Clairvaux. They
felled the trees, built themselves huts,
tilled and sowed the ground, and ciianged
the whole face of the country round ;
till that which had been a dismal soli-
tude, the resort of wolves and rolibers,
became a land of vines and corn, rich,
populous, and prosperous."
This incident forms tlie subject of one
of Murillo's most famous paintings, and
is suggestive of the saint's intense devo-
tion to the Virgin, which Dante ex-
presses in this line.
Mr. Vaughan, Hours with the Mystics, .
I. 145, gives th» following sketch of St.
Bernard : —
*' With Bernard the monastic life is
the one thing needful. He began life
by drawing after him into the convent
all his kindred i sweeping them oae lyr
NOTES TO FARAD/SO.
7"
one from the high seas of the world with
the irresistible vortex of his own religious
fervour. His incessant cry for Europe
is, Better monasteries, and more of them.
Let these ecclesiastical castles multiply ;
let them cover and command the land,
well garrisoned with men of God, and
then, despite all heresy and schism,
theocracy will flourish, tlie earth shall
yield her increase, and all people praise
tile Lord. Who so wise as Bernard to
win souls for Christ, that is to say, re-
cruits for the cloister? With what elo-
quence he paints the raptures of con-
templation, the vanity and sin of earthly
ambition or of earthly love ! Wherever
in his travels Bernard may have preached,
there, presently, exultant monks must
open wide their doors to admit new
converts. Wherever he goes, he be-
reaves mothers of their children, the
aged of their last solace and last sup-
]wrt ; praising those the most who leave
most misery behind them. How sternly
does he rebuke those Rachels who mourn
and will not be comforted for children
(lead to them for ever ! What vitriol
does he pour into the wounds when he
asks if they will drag their son down to
perdition with themselves by resisting
the vocation of Heaven ; whether it was
not enough that they brought him forth
sinful to a world of sin, and will they
now, in their insane affection, cast him
into the fires of hell ? Yet I3ernard is
not hard-hearted by nature. He can
pity this disgraceful weakness of the
flesh. He makes such amends as super-
stition may. I will be a father to him,
he says. Alas ! cold comfort. You,
their hearts will answer, whose flocks
are countless, would nothing content
you but our ewe lamb ? Perhaps some
cloister will be, for them too, the last
resource of their desolation. They will
fly for ease in their pain to the system
which caused it. Bernard hopes so. .So
inhuman is the humanity of asceticism ;
cruel its tender mercies ; thus does it
depopulate the world of its best in order
to improve it
" Bernard had his wish. He made
Clairvaux the cynosure of all contem-
plative eyes. For any one who could I
exist at all as a- monk, with any satis- i
faction to himself, that was the place |
above all others. Brother Godfrey, sent
out to be first Abbot of Fontenay, — as
soon as he has set all things in order
there, returns, only too gladly, from that
rich and lovely region, to re-enter his old
cell, to walk around, delightedly revisit-
ing the well-remembered spots among
the trees or by the water-side, marking
how the fields and gardens have come
on, and relating to the eager brethren
(for even Bernard's monks have curio-
sity) all that befell him in his work.
He would sooner be third Prior at Clair-
vaux, than .Abbot of Fontenay. So, too,
with Brother Humbert, commissioned
in like manner to regulate Igny Abbey
(fourth daughter of Clairvaux). He soon
comes back, weary of the labour and sick
for home, to look on the Aube once
more, to hear the old mills go drum-
ming and droning, with that monotony
of muffled sound — the associate of his
pious reveries — often heard in his dreams
when far away ; to set his feet on the
very same flagstone in the choir where
he used to stand, and to be happy. But
Bernard, though away in Italy, toiling
in the matter of the schism, gets to hear
of his return, and finds time to send him
across the Alps a letter of rebuke for
this criminal self-pleasing, whose teirible
sharpness must have darkened the poor
man's meditations for many a day.
" Bernard had further the satisfaction
of improving and extending monasticisni
to the utmost ; of sewing together, with
tolerable success, the rended vesture of
the Papacy ; of suppressing a more po-
pular and more Scriptural Christianity,
for the benefit of his despotic order ; of
quenching for a time, by the extinction
of Abelard, the spirit of free inquiry ;
and of seeing his ascetic and superhuman
ideal of religion everywhere accepted as
the genuine type of Christian virtue."
104. The Veronica is the portrait of
our Saviour impressed upon a veil or
kercliief, preserved with great care in
the church of the Santi Apostoli at
Rome. Collin de Plancy, Legemfes dcs
Saintes Images, p. 11, gives the follow-
ing account of it : — ^-
" Properly speaking, the Veronica
[vera icon) is the true likeness of Our
Lord ; and the same nami; has been given
to the holy woman who obtained it, be-
712
NOTES TO PARADTSO.
cause the name of this holy woman was
imcertain. According to some, she Atas
a pious Jewess, called Seraphia ; accord-
ing to others, she was Berenice, niece of
Herod. It is impossible to decide be-
tween the different traditions, some of
which make her a virgin, and others the
wife of Zaccheus.
" However this may be, the happy
woman who obtained the venerable im-
print of the holy face lived not far from
the palace of Pilate. Her house is still
shown to pilgrims at Jerasalem ; and a
Canon of Mayence, who went to the
Holy Land in 1483, reported that he had
visited the house of the Veronica.
" When she saw Our Lord pass, bear-
ing his cross, covered with blood, spittle,
sweat, and dust, she ran to meet him,
and, presenting her kerchief, tried to
wipe his adorable face. Our Lord,
leaving for an instant the burden of the
cross to .Simon the Cyrenean, took the
kerchief, a]ip]ied it to his face, nnd gave
it back to the pious woman, marked with
the exact imprint of his august counte-
nance."
Of the Veronica there are four copies
in existence, each claiming to be the ori-
ginal ; one at Rome, another at Paris, a
third at Laon, and a fourth at Xaea in
Andalusia. The travellerwho has crossed
the Sierra Morena cannot easily forget
the stone column, surmounted by an iron
cross, which marks the boundary between
La Mancha and Andalusia, with the me-
lancholy stone face upon it, and the in-
scription, "/;"/ verdadero Retrato de la
Santa Vara del Dios de Xaen. "
116. The Virgin Mary, Regina Ceeli.
125. The chariot of the sun.
CANTO XXXIL
I. St. Bernard, absorbed in contem-
plation of the Virgin.
5. Eve. St. Augustine, Serm. 18
De satutisy says : " Jlla percussit, ista
satiavit."
8. Rachel is an emblem of Divine
Contemplation. Jti/. \\. loi, Beatrice
says : —
" And came unto the place
Where I was sitting with the ancient R.-ichcl."
II. Ruth the Monbitess, ancestress of
King DaviA
12. " Have mercy upon me," are the
first words of Psalm li., "-a Psalm of
David, when Nathan the prophet came
unto him."
24. The saints of the Old Testa-
ment.
27. The saints of the New Testament.
31. John the Baptist, seated at the
point of the mystic Rose, opposite to
the Virgin Mary. He died two year*
before Christ's resurrection, and during
these two years was in the Limbo of the
Fathers.
40. The row of scats which divides
the Rose horizontally, and crosses the
two vertical lines of division, made by
the seat of the Virgin Mary and those
of the other Hebrew women on one
side, and on the other the seats of John
the Baptist and of the other saints of
the New Testament beneath him.
43. That is to say, by the faith of
their parents, by circumcision, and by
baptism, as explained line 76 et set].
58. Festinata geute, dying in infancy,
and thus hurried into the life eternal.
Shakespeare, King Lear, \\\. 7 : "Ad-
vise the Duke, where you are going to a
most festinatc preparation."
68. Jacob and Esau. Genesis xxv.
22: "And the children struggled to-
gether within her." And Rotiiaus ix.
H: "For the children being not yet
born, neither having done any good or
evil, that the purpose of God, according
to election, might stand, not of works,
but of him that calleth."
70. Buti comments thus : " As it
pleased God to give black hair to one,
and to the other red, so it ]>leased him.
to give more grace to one than to the
other." And the Oitimo says: "One
was red, the other black ; which colours
denote the temperaments of men, and
accordingly the inclination of their
minds."
75. The keenness of vision with which
they are originally endowed.
76. Prom Adam to Abraham.
79. From Abraham to Christ. Genesis.
xvii. 10: "This is my covenant, which
ye shall keep, between me and you, and
thy seed after thee : Every man-child
among you shall be circumcised."
85. The face of the Virgin Mary.
Didron, in his Christ Iconog., \. 24a,
NOTES TO PARADISO.
7»3
devotes a chapter to the "History of
the Portraits of God the Son." Be-
sides the Veronica and the Santo Volto,
attributed to Nicodemus, he mentions
others which tradition traces back to
Pilate and St. Luke, and a statue
erected to Christ by the woman who
was cured of the bloody flux. In the
following extract several others are re-
ferred to : —
" Abgarus, king of Edessa, having
learnt, says Daniascenus, the wonderful
things related of our Saviour, became
inflamed with Divine love ; he sent
ambassadors to the Son of God, in-
viting him to come and visit him, and
should the Saviour refuse to grant his
request, he charged his ambassadors to
employ some artist to make a portrait
of our Lord. Jesus, from whom nothing
is hidden, and to whom nothing is
impossible, being aware of the inten-
tion of Abgarus, took a piece of linen,
applied it to his face, and depicted
tliereon his own image. This very por-
trait, continues Damascenus, is in ex-
istence at the present day, and in perfect
preservation.
" At the same epoch, a minute ver-
bal description of the appearance of
Christ was in circulation. The fol-
lowing description, which is of great
importance, was sent to the Roman
Senate by Publius Lentulus, Proconsul
of Judaea, before Herod. Lentulus had
seen the Saviour, and had made him sit
to hini, as it were, that he might give
a written description of his features and
physiognomy. His portrait, apociyphal
though it 1^, is at least one of the first
upon record ; it dates from the earliest
period of the Church, and has been
mentioned by the most ancient fathers.
Lentulus writes to the Senate as follows :
' At this time appeared a man who is
still living and endowed with mighty
power ; his name is Jesus Christ. His
disciples call him the .Son of fiod ; others
regard him as a powerful prophet. He
raises the dead to life, and heals the
sick of every description of infirmity and
disease. This man is of lofty stature,
and wel!-]iroportioned ; his countenance
severe and virtuous, so that he inspires
beholders with feelings both of fear and
love. The hair of his head is of the
colour of wine, and from the top of the
head to the ears straight and without
radiance, but it descends from the ears
to the shoulders in shining curls. Frorn
the shoulders the hair flows down the
back, divided into two portions, after
the manner of the Nazarenes ; his fore-
head is clear and without wrinkle, his
face free from blemish, and slightly
tinged with red, his physiognomy noble
and gracious. The nose and mouth
faultless. His beard is abundant, the
same colour as the hair, and forked. His
eyes blue and very brilliant. In reprov-
ing or censuring he is awe-inspiring ; in
exhorting and teaching, his speech is
gentle and caressing. His countenance
is marvellous in seriousness and grace.
He has never once been seen to laugh ;
but many have seen him weep. He is
slender in person, his hands are straight
and long, his arms beautiful. Grave
and solemn in his discourse, his lan-
guage is simple and quiet. He is in
appearance the most beautiful of the
children of men. '
" The Emperor Constantine caused
pictures of the Son of God to be painted
from this ancient description.
" In the eighth century, at the period
in which Saint John Damascenus wrote,
the lineaments of this remarkable figuie
continued to be the same as they are to
this day.
"The hair and the beard, the colour of
which is somewhat undetermined in the
letter of Lentulus, for wine may be pale,
golden, red, or violet colour, is distinctly
noted by Damascenus, who also ailds
the tint of the complexion ; moreover,
the opinion of Damascenus, like that of
Lentulus, is decidedly in favour of the
beauty of Christ, and the former severely
censures the Manichaeans, who enter-
tained a contrary opinion. Thus, then,
Christ, in taking upon him the form of
Adam, assumed features exactly resem-
bling those of tire Virgin Mary
In the West, a century later than
the time of Damascenus, Christ was
always thus dejected. S. Anschaire,
Archbishop of Hamburg and Bremen,
who beheld Christ [in a vision], de-
scribed iiim as ' tall, clal in the manner
of the Jews, and beautiful in face, the
splendour of Divinity darted like a flame
TH
NOTES TO PARADISO.
from the eyes of the Redeemer, but his
voice was full of sweetness."
94. Tlie Angel Gabriel. Luke i. 28 :
" And the angel came in unto her, and
said, Hail, tliou that art higldy favoured,
the Lord is with thee : blessed art thou
among women."
99. The countenance of each saint be-
came brighter.
107. The word in the original is ah-
belliva, which Dante here uses in the
sense of the Proven9al, abellis, of Furt;.
XXVL 140. He uses tiie word in the
same sense in Convito, H. 7 : " In all
speech the speaker is chiefly bent on
persuasion, that is, on pleasing the au-
dience, aW abbellire delP aiidienza,
which is the source of all other per-
suasions."
108. The star of morning delighting
in the sun, is from Canto VHL 12,
where Dante speaks of Venus as
" The star
That wooes the sun, now following, now in
front "
119. The Virgin Mary, the Queen of
this empire.
121. Adam.
124. St. Peter.
127. .St. John, who lived till the evil
days and persecutions of the Church,
the bride of Christ, won by the cruci-
fixion.
131. Moses.
132. Exodus xxxii. 9 : " And the
I<ord said unto Moses, I have seen this
people, and, behold, it is a stiff-necked
people."
133. Anna, mother of the Virgin
Mary.
137, Santa Lucia, virgin and martyr.
Dante, Inf. \\. 100, makes her, as the
emblem of illuminating grace, intercede
with Beatrice for his salvation.
146. Trusting only to thine own
efforts.
CANTO XXXHL
I. Chaucer, Second Noitues Tale:—
" Thou maide and mother, dotighter of thy
Ron,
Thou well of merry, sinful soules cure,
In whom that (loa of buuntee chces to won ;
Thou humble and high over every creature,
Tbou DoU«dc»t to for forth our nature.
That no desd.iine the maker had of kinde
His son in blood and flesh to clothe and winde.
" Within the cloystre blisful of thy sides,
Toke maniies 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 creatute.
" Assembled is in thee magnificence
With mercy, goodncsse, and with swiche pitec,
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 beserhe.
Thou goest beforne, and art hir lives leche."
See also his Ballade of Our iMdie, and
La Priere de A^ostre Dame.
36. As St. Macarius .said to his soul :
" Having taken up thine al>ode in
heaven, where thou hast (Jod and his
holy angels to converse with, see that
thou descend not thence ; regard not
earthly things."
48. Finished the ardour of desire in
its accomplishment.
66. Aineid, \\\. 442, Davidson's Tr :
" When, wafted thither, you reach the
city Cumae, the hallowed lakes, and
Avernus resounding through the woods,
you will see the raving proj^hete.ss, who,
lieneath a deep rock, reveals the fates,
and commits to the leaves of trees her
characters and words. Whatever verses
the virgin has inscribed on the leaves, she
ranges in harmonious order, and leaves
in the cave enclosed by themselves : un-
covered they remain in their position,
nor recede from their order. lUit when,
u)ion turning the hinge, a small breath
of wind has blown upon them, and the
door [by o))ening] hath discomposed the
tender leaves, she never afterward cares
to catch the verses as they are fluttering
in the hollow cave, nor to recover their
situation, or join them together."
78. Luke ix. 62 : " No man having
put his hand to the plough, and looking '
back, is fit for the kingdom of Cod."
86. Thomas Aquinas, Sum. Theol.^ L
Qusest, iv. 2 : "If therefore Cod be
the first efficient cause of things, the
perfections of all things must pre-exist
pre-eminently in (jixI." And Buti :
" In Ciod are all things that are made, as
in the Fii-st Cause, lliat foresees every-
thing."
NOTES TO PARADISO.
7iS
90. Of all the commentaries which
I have consulted, tliat of Htiti alone
sustains this rendering of the line. The
rest interpret it, " Wjiat I say is but
a simple or feeble glimmer of what I
saw "
94. There are almost as many inter-
pretations of this passage as there are
commentators. The most intelligible is,
that Dante forgot in a single moment
more of the glory he had seen, than
the world had forgotten in five-and-
twenty centuries of the Argonaulic ex-
pedition, when Neptune w ondered at the
shadow of the first ship that ever crossed
the sea.
103. Aristotle, Ethics, I., I, Giilies's
Tr. : "Since every art and every kind
of knowledge, as well as all the actions
and all the deliberations of men, con-
stantly aim at something which they call
good, good in general may be justly de-
fined, that which all desire."
114. In the same manner the reflec-
tion of the Griffin in Beatrice's eyes,
Purg. XXXI. 124, is described as chang-
ing, while the object itself remained un-
changed : —
" Think, Reader, if within myself I marvelled.
When I beheld the thing itself stand still,
And in its image it transformed itself."
115. Thomas Aquinas, Sum. T/ieol.,
I. Qutest. xxix. 2: "What exists by
itself, and not in another, is called sub-
sistence."
116. The three Persons of the Tri-
nity.
128. The second circle, or second
Person of the Trinity.
131. The human nature of Christ; the
incarnation of the Word.
141. In this new light of God's grace,
the mystery of the union of the Divine
and human nature in Christ is revealed
to Dante.
144. Wordsworth, Resolution and In-
dependence : —
" As a cloud . . .
That heareth not the loud winds when they call.
And moveth all together, if it move at all."
145. I yb/in iv. 16 : " God is love ;
and he that dwelleth in love dwelleth in
God, and God in him."
ILLUSTRATIONS.
LE DANTE.
Voltaire, Dicdonnaire Philosophique.
Vous voulez connaitre le Dante.
Des Italians I'appellent divin : mais
c'est une divinite cachee ; peu de -gens
entendent ses oracles ; il a des com-
mentateurs : c'est peut-etre encore une
raison de plus pour n'etre pas compris.
Sa reputation s'affermira toujours parce
qu'on ne le lit guere. 11 y a de lui une
viiigtaine de traits qu'on salt par cceur :
cela suffit pour s'epargner la peine d' ex-
aminer le reste.
Ce divin Dante fut, dit-on, un homme
nssez malheureux. Ne croyez pas qu'il
fut divin de son temps, ni qu'il fut pro-
pliete chez lui. II est vrai qu'il fut
prieur, non pas prieur de moines, mais
prieur de Florence, c'est-k-dire i'un des
senateurs.
II etait ne en 1260, a ce que disent
ses compatriotes. Bayle, qui ecrivait k
Rotterdam, ciirrente calamo, pour son
libraire, environ quatre siecles entiers
apres le Dante, le fit naitre en 1265,*
et je n'en estime Bayle ni plus ni moins
pour s'etre tromi)e de cinq ans : la
grande affaire est de ne se tromiier ni
en fait de gout ni en fait de raisonnemens.
Les arts commen9aient alors ^ naitre
dans la patrie du Dante. Florence etait
comnie Athenes, pleine d'esprit, de
grandeur, de leg^rete, d'inconstance et
de factions. I,e faction blanche avait
un grand credit : elle se nommait ainsi
dti nom de la signora Bianca. I>e parti
op|K>se s'intitulait \^ parti des noirs, jx)ur
niieux se distinguer des blancs. Ces
<leux partis ne suffisaient pas aux Flo-
rentine, lis avaient encore les f^vdfes
et les f;ibdins. La pi u part des b'ancs
etaient f^ibelins du jiarti des empereurs,
• Dante naquit en cffet ^ Florence, en 1365,
Au mois de inaL
et les noirs penchaient pour les gtielfa
attaches aux papes.
Toutes ces factions aimaient la liberte,
et fesaint pourtant ce qu'elles pouvaient
pour la detruire. Le pape Boniface
VIII. voulut profiler de ces divisions
pour aneantir le pouvoir des empereurs
en Italie. 11 declara Charles de Valois,
frere du roi de France Philippe-le-Bel,
son vicaire en Toscane. Le vicaire
vint bien arme, chassa les blancs et les
gibelins, et se fit detester des noirs et des
gitelfes. Le Dante etait blanc, et gibe-
lin ; il fut chasse des premiers, et sa
maison rasee. On peut juger de la s'il
fut le reste de sa vie affectionne a la
maison de France et aux papes ; on
pretend pourtant qu'il alia (aire un
voyage a Paris, et que pour se desen-
nuyer il se fit theologien, et disputa
vigoureusement dans les ecoles. On
ajoute que I'empereur Henri VII. ne
fit rien pour lui, tout gibelin qu'il etait ;
qu'il alia chez Frederic d'Aragon, roi de
.Sicile, et qu'il en revint aussi pauvre
qu'il y etait alle. II fut reduit au mar-
quis de Malaspina, et au grand-kan de
Verone. \jt marquis et le grand-kan
ne le dedommagerent pas ; il mourut
pauvre a Ravenne, ^ I'age de cinquante-
six ans. Ce fut dans ces divei^s lieux
qu'il composa sa Coniedie de Venfer, dn
pitrgatoire el dn paradis ; on a regard c ce
salmigondiscommeunl)eauix)emecpique.
II trouva d'abord a I'entree de I'enfer
un lion et une louve. Tout d'un coup
Virgile se piesente 4 lui pour I'en-
courager ; Virgile lui dit qu'il est n^
Lombard ; c'est precisement comme si
Momere disait qu'il est ne Turc. Vir-
gile offre de faire au Dante les hon-
neurs de I'enfer et du purgatoire, et de
le mener jusqu'a la porte de saint
Pierre ; mais il avoue qu'il ne pourra
pa« entrer avec lui
LA DIVINE COMkDIE.
717
Cependant Charon les passe tous
deux dans sa barque. Virgile lui ra-
conte que, peu de temps apres son
arrivee en enfer, il y vit un etre puis-
sant qui vint cliercher les ames d'Abel,
de Not, d'Abraham, de Moi'se, de David.
En avan5ant chemin, ils d^couvrent dans
I'enfer des demeures tres agreables :
dans I'une sont Homere, Horace, Ovide
et Lucain ; dans une autre on voit
filectre. Hector, £nee, Lucrece, Brutus
et le Turc Saladin ; dans une troisieme,
Socrate, Platen, Hippocrate et I'Arabe
Averroes.
Enfin parait le veritable enfer, ou
Phiton juge les condamnes. Le voya-
geur y reconnait quelques cardinaux,
quelques papes, et beaucoup de Flo-
rentins. Tout cela est-il dans le style
comique ? Non. Tout est-il dans le
genre heroique ? Non. Dans quel
gout est done ce poeme ? Dans un gout
bizarre.
Mais il y a des vers si henreux et si
nails, qu'ils n'ont point vieilli depuis
quatre cents ans, et qu'ils ne vieilliront
jamais. Un poeme d'ailleurs oil Ton
met des papes en enfer reveille beau-
coup I'attention ; et les commentateurs
epuisent toute la sagacite de leur esprit
a determiner au juste qui sont ceux que
le Dante a damnes, et a ne se pas
tromper dans une matiere si grave.
On a fonde une chaire, une lecture
pour expliquer cet auteur classique.
Vous me demanderez comment I'in-
quisition ne s'y oppose pas. Je vous
repondrai que I'inquisition entend rail-
lerie en Italic ; elle sait bien que des
plaisanteries en vers ne peuvent point
faire de mal : vous en allez jnger par
cette petite traduction tres libre d un
morceau du chant vingt-troisieme ; il
s'agit d'un damne de la connaissance de
I'auteur. Le damne parle ainsi : —
Je m'appelais le comte de Guidon ;
Je fus -sur terre et soldat et poltron ;
Puis m'enrOlai sous saint Francois d' Assise,
Afin qu'nn jour le bout de son cordon
Me donnat place en la celeste eglise ;
Et j'y serais sans ce pape (&ot\.
Qui m'ordonna de servir sa feintise,
Et me rendit mix griffes du demon.
Voici le fait. Quand j'etais sur la terre.
Vers Rimini je fis long-temps la guerre,
Moins, )-. I'avoue, en neros qu'en fripon.
L'art de fourber me fit un grand renom.
Mais qujnd nion chef eut porte poil grison.
Temps de rptraite ou convient la sagesse.
Le rcpentir vint ronger ma vieillesse
Et j'eus lecours a la confession.
O repentir tardif et peu durable !
Le bon saint-pere en ce temps guerroyait,
Non le soudan, non le Turc intraitable,
Mais les chretiens qu'en vrai Turc il pillait.
Or, sans respect pour tiare et tonsure,
Pour saint Francois, son froc et sa ceinture ;
Frere, dit-il, il me convient d'avoir
Incessamnient Preneste en mon pouvoir.
Conseille-moi, cherche sous ton capuce
Quelque beau tour, quelque gentille astucft.
Pour ajouter eu bref a mes etats
Ce qui me tente et ne m'appartient jjas.
J'ai les deux clefs du ciel en ma puissance.
De Celestin la devote imprudence
S"en servit mal, et moi je sais ouvrir
Et refermer le ciel a mon plaisir.
Si tu me sers, ce ciel est ton partage.
Je le servis, et trop bien : dont jenrage.
1 1 eut Preneste, et la mort me saisit.
Lors devers moi saint Fran5ois descendit,
Comptant an ciel amener ma bonne amc ;
Mais Belzebiit vint en poste, et lui dit :
Monsieur d' Assise, arretez : je reclame
Ce conseiller du saint-pere, il est mien ;
Bon saint Franjois, que chacim ait le sien
Lors tout psnaud le bon homme d'Assise
M'abandonnait au grand di;«ble d'enfer.
Je lui criai : Monsieur de Lucifer,
Je suis un saint, voyez ma robe grise ;
Je fus absous par le chef de I'eglise.
J'aurai toujours, repondit le demon,
Un grand respect pour rabsolution :
On est lave de ses vieilles .sottises,
Pourvu qu'apres autres ne soicnt commises.
J'ai fail souvent cette distinction
A tes pareils ; et grace a I'ltalie,
Le diable sait de la theologie.
II dit, et rit : je ne repliquai Hen
A Belzebut ; il raisonnait trop bien.
Lors il m'empoigne, et d'un bras raide et ferme
11 appliqua sur mon triste epiderme
Vingt coups de fouet, dont bien fort il me cuit :
Que Dieu le rende a Boniface huit.
LA DIVINE COMfiDIE.
Rivarol. £tude sur Dante,
fitrange et admirable entreprise !
Remonter du dernier gouffre des En-
fers, jusqu'au sublime sanctuaire des.
Cieux ; cmbrasser la double hierarchie
des vices et des vertus, I'extreme mi-
s^re et la supreme felicite, le temps et
I'etemite ; peindre a-Ia-fois I'ange et
I'homme, I'autenr de tout mal, et le
saint des saints ! Aussi on ne pent se
figiirer la sensation prodigieuse que fit
sur toute ITtalie ce Poeme national,
rempli de hardiesses centre les Papes ;
d'allnsions anx evenemens recens et anx
questions qui agitoient les esprits ; ecrit
d'ailleurs dans une langne an berceau,
qui prenoit entre les mains dn Dante
une fierte qu'elle n'eut plus apres lui,
3 B 2
718
lU.USTRA TIONS.
et qu'on ne lui connoissoh pas avant.
L'effet qu'il pioduisit fut tel, que lors-
que son langage nide et original ne fut
presque plus entendu, et qu'on cut yier-
du la clef des allusions, sa grande repu-
tation ne laissa pas de s'etendre dans un
espace de cinq cents ans, comme ces
fortes commotions dont I'ebranlement se
propage a d'immenses distances.
L'ltalie donna le nom de diviit a ce
Poeme et a son Auteur ; et quoiqu'on
I'eilt laisse mourir en exil, cependant
ses amis et ses nombreux admirateurs
eurent assez de credit, sept a huit ans
apres sa mort, pour faire condamner le
Poete Cecco d'Ascoii a etre briile pub-
liquement a Florence, sous pretexte de
magie et d'lieresie, mais reellement
parce qu'il avoit ose critiquer le Dante.
Sa patrie lui eleva des monumens, et
envoya, par decret du .Senat, une depu-
tation a un de ses petits-fils, qui refusa
d'entrer dans la maison et les biens de
son aieul. Trois Papes ont depuis ac-
cepte la dedicace de i.A Divina Come-
DIA, et on a fonde des chaires pour ex-
pliquer les oracles de cette obscure di-
vinite.*
Les longs cortimentaires n'ont pas
eclairci les difficultes, la foule des Com-
mentateurs n'ayant \\\ par-tout que la
theologie : mais ils auroient du voir
aussi la mythologie, car le Poete les a
melees. lis veulent tous absolument
que le Dante soil la pnrtie auimale, ou
les sens ; Virgile, la philosopkie morale,
ou la simple raison ; et Beatrix, la lii-
miere rH'Hie, ou la theologie. Ainsi,
I'homme grossier reprtsente par le
Dante, apres s'etre egare dans une foret
obscure, qui signifie, suivant eux, les
•orages de la jeunesse, est ramene par la
raison & la connoissance des vices et des
peines qu'ils meritent ; c'est-a-dire, aux
Enfers et au Purgatoire : mais quand il
se presente aux portes du Ciel, Beatrix
se montre, et Virgile disparoit. C'est
la raison qui fuit devaijt la theologie.
• Le Dante n'a pas donn^ le nom Ae'ComMie
aux troi» grandes parties de son Poime, parce
(lu'il finit d'une manicre heureuse, ayant le
Paradis pour ddnuAment, aInsi que I'onl cru
les Commcntitcurs : mais parce qu ayant honor^
I'Kndide du nom d'Al.TA TRAOKUIA, il a voulu
prendre un litre plus humble, qui convint mieux
■u style qu'il cmploie, si difTdrent en cffet de
c«lui do son maltrc
II est difficile de se figurer qu'on
puisse faire un beau Poeme avec de
telles idees ; et ce qui doit nous mettre
en garde contre ces sortes d'explica-
tions, c'est qu'il n'est rien qu'on ne
puisse plier sous I'allegorie avec plus
ou moins de bonheur. On n'a qu'i
voir celle que le Tasse a lui-meme
trouvde dans sa Jerusalem.
Mais 11 est temps de nous occuper
du Poeme de I'Enfer en particulier, de
son coloris, de ses beautes et de ses
defauts.
Au temps oit le Dante ecrivoit, la
Litterature se reduisoit en France,
comme en Espagne, aux petites poe-
sies des Troubadours. En Italic, on
ne faisoit rien d'important dans la lan-
gue du peuple ; tout s' ecrivoit en latin.
Mais le Dante ayant a construire son
monde ideal, et voulant peindre pour
son siecle et sa nation,* prit ses mate-
riaux oil il les trouva : il fit parler une
langue qui avoit begaye jusqu'alors,
et les mots extraordinaires qu'il creoit
au besoin, n'ont servi qu'a lui seul.
Voila une des causes de son obscurite.
D'ailleurs il n'est point de Poete qui
tende plus de pi^ges k son Traducleur j
c'est presque toujours des bizarreries,
des enigmes ou des horreurs qu'il lui
propose : il entasse les comparaisons
les plus degoutantes, les allusions, les
termes de I'ecole et les expressions les
plus basses : rien ne lui paroit mepri-
sable, et la langue fran9aise chaste et
timoree s'effarouche h. chaque phrase.
Le Traducteur a sans cesse fi luttei
contre un style affame de poesie, qui
est riche et point delicat, et qui dans
cinq ou six tirades epuise ses ressources,
et lui desseche ses palettes. Quel
parti done prendre ? Celui de menager
ses couleurs ; car il s'agit d'en foumir
aux dessins les plus fiers qui aient et^
traces de main d'homme ; et lors-
qu'on est pauvre et delicat, il con-
vient d'etre sobre. II faut surtout va-
rier ses inversions : le Dante dessine
• C'est un des grands d«?fa<its du Poeme,
d'fitre fait un peu trop pour le moment : deli
vient que I'Autcur ne s'attachant qu'a prc'sonter
sjins cesse les nouvelles tortures qu'il iiivente,
court toujours en avant, et ne fait q I'indiquer
les a ventures. C'^toit assez pour st.n tempt-
pas a&sez pour le nCtre.
LA DIVINE COM&DIE.
719
quelquefois I'attitude de ses person-
nages par la coupe de ses phrases ; il a
des brusqueries de style qui produisent
de grands effets ; et souvent dans la
peiiiture de ses supplices il emploie
une fatigue de mots qui rend merveil-
leusement celie des tourment6s. L'ima-
gination passe toujours de la surprise
que lui cause la description d'une chose
incroyable, a reffroi que lui donne ne-
cessairement la verite du tableau : il
arrive de-la que ce monde visible ayant
fourni au Poete assez d'images pour
peindre son monde ideal, il conduit et
ramene sans cesse le Lecteur de I'un a
I'autre ; et ce melange d'evenemens si
invraisemblables et de couleurs si vraies,
fait toute la magie de son Poeme.
Le Dante a versifie par tercets, ou
i rimes triplees ; et c'est de tons les
I'oetes celui qui, pour mieux porter le
joug, s'est permis le plus d'expressions
impropres et bizarres : mais aussi quand
il est beau, rien ne lui est comparable.
Son vers se tient debout par le seule
force du substantif et du verl>e, sans le
concours d'une seule epithete.*
Si Ifs comparaisons et les tortures
que le Dante imagine, sont quelquefois
horribles, elks ont toujours un cote
iiigenieux, et chaque supplice est pris
dans la nature du crime qu'il punit.
Quant a ses idees les plus bizarres, elles
offrent aussi je ne sais quoi de grand et
de rare qui etonne et attache le Lec-
teur. Son dialogue e^t souvent plein
de vigneur et de nature!, et tous ses
personnages sont fierement dessines.
La plupart de ses peintures ont encore
aujourd'hui la force de I'antique et la
fraicheur du moderne, et peuvent etre
comparees a ces tableaux d'un coloris
sombre et effrayant, qui sorloient des
ateliers des Michel-Ange et des Car-
raches, et donnoient a des snjets em-
pnmtes de la Religion, une sublimite
qui parloit a tous les yeux.
• Tels sont sans doute aussi les beaux vers
de Virgile et d'Homere ; ils offrent a-la-fcis la
pense'e, I'image et le sentiment ; ce sont de
vrais polypes, vivans dans le tout, et vivans
dans chaque partie ; et dans cette plenitude de
poeMe, il ne peut se trouver un mot qui n'ait une
grande intention. Mais on n'y sent pas ce goflt
apie ct sauvage, cette franchise qui ne peut
f'alller avec la perfection, et qui fait le caractere
el le charnie du Dante.
II est vrai que dans cette immense
galerie de supplices, on ne rencontre
pas assez d'episodes ; et malgre la brie-
vete des Chants, qui sont comme des
repos places de tres-pres, le Lecteur le
plus intrepide ne pent echapper a la
fatigue. C'est le vice fondamental du
Poeme.
Enfin, du melange d^ ses beautes et
de ses defauts, il resulte un Poeme qui
ne ressemble a rien de ce qu'on a vu,
et qui laisse dans Tame une impression
durable. On se demande, apres I'avoir
lu, comment un homme a pu trouver
dans son imagination tant de supplices
difierens, qu'il senible avoir epuise les
ressources de la vengeance divine ;
comment il a pu, dans une langue nais-
sante, les peindre avec des couleurs si
chaudes et si vraies ; et dans une car-
riere de trente-quatre Chants se tenir
sans cesse la tete courbee dans les En-
fers.
Au reste, ce Poeme ne pouvoit pa-
roitre dans des circonstances plus mal-
heureuses : nous sommes trop pres ou
trop loin de son sujet. Le Dante par-
loit a des esprits religieux, pour qui ses
paroles etoient des paroles de vie, et
qui t'entendoient a demi-mot : mais il
semble qu'aujourdUnti on ne puisse plus
trailer les grands sujets mystiques d'une
maniere serieuse. Si jamais, ce qu'il
n'est pas permis de croire, notrc theo-
logie devenoit une langue morte, et
s'il arrivoit qu'elle obtint, comme la
mythologie, les honneurs de I'antique ;
alors le Dante inspireroit une autre
espece d'interet : son Poeme s'eleveroit
comme un grand monument au milieu
des mines des Litteratures et des Reli-
gions : il scroit plus facile a cette pos-
terite reculee, de s'accommoder des
peintures serieuses du Poete, et de se
penetrer de la veritable terreur de son
Enfer ; on se feroit chretien avec le
Dante, comme on se fait payen avec
Homere. *
• Je serois tent^ de croire que ce Pofeme
auroit produit de I'effet sous Louis XIV., quand
je vois Pascal avouer dans ce siecle, que la
severity de Dieu envers les damnes le surprend
moins que sa niisericorde envers les elus. On
verra par quelques citations de cct eloquent niys-
anthrope, qu'il ^loit bien digne de faire I'En-
fer, et que pent-etre celui du Dante lui efit
semble trop doux.
720
ILLUSTRA TIONS.
NOTES SUR LE DANTE.
Par Alphonse de Lamartine.
Nous alloiis froisser tons les fana-
tismes ; n'importe, disons ce que nous
pensons.
On peut classer le poeme du Dante
de VEn/er, du Pni'gatoire et du Paradis
parmi les poemes populaires, c'est-a-dire
paimi ces poesies locales, nationales,
temporaires, qui emanent du genie du
lieu, de la nation, du temps (genius loci),
et qui s'adressent aux croyances, aux
superstitions, aux passions infimes de
la multitude. Quand le poete est aussi
mediocre que son pays, son peuple et
son temps, ces poesies sont entrainees
dans le courant ou dans I'egout des ages
avec la multitude qui les goute ; quand
le poete est un grand liomme d'expres-
sion, comme le Dante, le poete survit
eternellement, et on essaie, eternelle-
ment aussi de faire survivre le poeme ;
mais on n'y parvient pas. L'oeuvre,
jadis intelligible et populaire, aujour-
d'hui tenebreuse et inexplicable, resiste,
comme le sphinx, aux interrogations des
erudits, il n'en subsiste que des frag-
ments plus semblables k des enigmes
qu'a des monuments.
Pour comprendre le Dante, il faudrait
ressusciter toute la ^pulace florentine
de son epoque : car ce sont ses croy-
ances, ses haines, ses popularites et ses
impopuiarites qu'il a chantees. II est
[)uni par oil il a peche : il a chants pour
a place publique, la posterite ne le
comprend plus.
Tout ce qu'on peut comprendre,
c'est que le poeme exclusivement tos-
can du Dante etait une espece de satire
vengeresse du poete et de I'homme
d'filat contre les hommes et le partis
auxquels il avait voue sa baine. L'idee
ctait mesquine et indigne du poete.
I.e genie n est pas un jouet mis au ser-
vice de nos petites coleres ; c'est un
don de Dieu qu'on peut profaner en le
ravalant k des petitesses. I-a lyre,
pour nous servir de I'expression an-
tique, n'est pas une tenaille pour tor-
turer nos adversaires, une claie pour
trainer des cadavres aux g^monies ; il
faut laisser cela 4 faire au bourreau : ce
n'est i^as oeuvre de po^te. I.e Dante
eut ce tort ; il crut que les si^cles, in-
fatues par ses vers, prendraient parti
contre on ne salt quels rivaux ou quels
ennemis inconnus qui battaient alors le
pav^ de Florence. Ces amities ou ces
inimitids d'hommes obscurs sont par-
faitement indifferentes a la posterity.
Elle aime mieux un beau vers, une belle
image, un beau sentiment, que toute cette
chronique rimee de la i)lace du Vieux-
Palais {Palazzo -Vecchio) a Florence.
Au lieu de faire un poeme ^pique
vaste et immortel comme la nature, le
Dante a fait la gazette florentine de la
posterite. C'est la le vice de VEn/er
du Dante. Une gazette ne vit qu'un
jour ; mais le style dans lequel le Dante
a ^crit cette gazette est imperissable.
R^duisons done ce poeme bizarre a sa
vraie valeur, le style, ou plutot quelques
fragments de style. Nous pensons a cet
dgard comme Voltaire, le propliete du
bon sens : " Otez du Dante soixante
ou quatre-vingts vers sublimes et ve'ri-
tablement s^culaires, il n'y a guere que
nuage, barbaric, triviality et Idnebres
dans le reste."
Nous sjjvons bien que nous choquons,
en parlant ainsi, toute une ^cole litt^raire
r^cente qui s'acbame sur le poeme du
Dante sans le comprendre, comme les
mangeurs d'opium s'acharnent a regarder
le vide du firmament pour y decouvrir
Dieu. Mais nous avons vdcu de longues
anndes eu Italic, dans la soci^t^ de ces
commeutateurs et explicateursdu Dante,
qui se succedent de generation en g^n^-
ration, comme les ombres sur les bicro-
glyphes des obelisques de Tliebes ; nous
avons v(5cu meme de longues anndes a
Florence, parmi les lidritiers des hommes
et j)armi les traditions des choses chan-
tdes, vantdes ou invectivdes par le poete,
et nous pouvons affirmer cju aucun d'eux ^
n'a fait que ddchiffrer des choses sou-
vent bien pen dignes d'etre ddchi(Tr<5es.
La pers«$v6rance meme de ces commen-
tateurs est la meillcure preuve de I'ini-
puissance du commentaire i dlucider le
texte. Un secret une fois trouvd ne ce
chcrche plus avec tant d'acharnement.
De jeunes Fran^ais se sont dvertuds
maintenant i poursuivre ce qui a lass^
les Toscans eux-memes. Que le dieu
du chaos leur soil propice !
Quant i nous, nous n'avons trouv^,
comme Voltaire, dans le Dante, qu'un
LA COMEDIE DIVINE.
721
grand inventeur de style, un grand
crdateur de langue ^gar^ dans une con-
ception de tenebies, un immense frag-
ment de poete dans un petit nombre de
fragments de vers graves, plotot qu'e-
crits, avec le ciseau de ce Michel-Ange
de la poesie ; une trivialite grossiere
qui descend jusqu'au cynisme du mot
it jusqu'a la crapule de I'image ; une
[uintessence de th^ologie scholastique
qui s'^leve jusqu'a la vaporisation de
I'idee ; enfin, pour tout dire d'un mot,
un grand homme et un mauvais livre.
LA COMfiDIE DIVINE.
Edgar Quinet, I^s Revolutions d'ltalie,
Cliap. VII.
Comme dans chaque detail d'une
cathedrale vous retiouvez le caractere
de I'ensemble, de meme dans chaque
partie du pocme de Dante vous retrou-
vez en abreg^ toutes les autres. Les
souvenirs politiques dominent dans
I'Enfer ; la politique s'unit a la philo-
sopliie dans le Purgatoire, la philo-
sophic a la theologie dans le Paradis ;
en sorte que dans ce long itineraire,
les bruits du monde s'evanouissent peu
a peu et achevent de se perdre dans
I'extase des derniers chants. II y a
dans I'Enfer des eclairs d'une joie per-
due qui rappellent et entr'ouvrent le
Paradis ; 11 y a dans le Paradis des
plaintes lamentables, des proph^ties de
malheur comme si le firmament lui-
meme s'abimait dans le gouffre, et que
I'extreme douieur ressaisit rhomme au
sein de I'extreme joie.
Diviser par fragments le poeme de
Dante, comme on le fait ordinairement,
c'est le meconnaitre ; il faut au moins
suivre une fois, tout d'une haleine, le
poete dans ces trois mondes qui se
touc'iient, embrasser d'un seul regard
I'horizoii des tenel^res et de la lumiere,
suivre le chemin de la torture qui mene
.\ la felicite, recueillir tout les eclios de
doulcur et de joie qui s'appellent sans
trouver de reponse, et place au sonmiet
du poeme, s'orienter dans la cite du
Dieu et du Demon : il faut entendre
une fois le miserere des damncs dans les
fleuves de sang, en meme temps que
I'hosannah des bienheureux, puisque
c'est de ce melange que st forme I'ac-
cord complet de la Cumidie divine. Le
demon couve le fond de I'abime en
meme temps que I'aile des seraphins
traverse les jardins de I'Etheree. Cette
infinite de joie qui confine a cette infinite
de douieur, cet echo infemal qui repond
a un echo emparadise, cet abime qui
vous enveloppe dans tous les sens, cette
malediction qui repond a cette benedic-
tion, cet ordre dans I'incommensurable,
c'est la ))ensee qui donne le jirix a toutes
les autres. A cela joignez, pour ac-
croitre la realite de la cite de I'abime, le
cortege des souvenirs poignants que le
poete emporte avec lui, le sentiment de
personnalite qui non-seulement survit,
mais semble encore s'exalter dans la
mort. Les heresies avaient deja, pour
un moment, ebranle le vieux dogma.
Mais il etait une chose qu'aucune secte
n'avait encore mise en doute au treizieme
siecie ; la fois dans I'immortalite et la
resurrection. On croyait a cet empire
des morts, au moins autant qu'a I'enqiire
des vivants ; et comme les esprits s'en
etaient beaucoup plus occupes, on le
connaissait mieux que le monde visible.
Les families humaines etaient si cer-
taines de se retrouver la, chacune avec
sa langue, son accent, sa physionomie
Chez Dante, ce ne sont pas seulement
les personnes, mais aussi les choses, les
obje's, les lieux aimes qui sont trans-
portes dans le pays des morts. Vous
retrouvez dans I'Enfer les chateaux forts,
les villes, les mumilles crenelees, le
ponts-levis des Guelfes et des Gibelins
Chaque endroit de I'abime est decrit
avec une precision qui vous le fait toucher
du doigt. La Jerusalem mystique est
construite des debris de Florence. Les
principaux lieux de I'ltalie reparaissent
assombris par le triste soleil des morts.
C'est le beau lac de CJarda, ce sont les
lagunes de Venise, ou les digues de la
Bienta, ou les flancs mines des Alpes
Tarentines qui forment en partie Thorizon
de la cite eternelle. Ce melange de
merveilleux et de reel vous saisit a chaque
i pas ; c'est encore I'llalie, mais renversee,
du haut des monts, au bruit de la trompe
des archanges, sous les pieds du dernier
juge.
Le desordre, le chaos, tous les tons
qui se brisent, voila le genie veritable-
ment satanique. Plus la confusion est
722
ILLUSTRA TIONS.
grande, plus les inventions sont efFre-
nees, et mo!ns vous soup^onnez Tart de
les avoirs arrangees pour iin effet du
moment. Le comhie de Tart, ici, est
d'etre naturellement desordonne. L'an-
tiquite grecque venant a se rencontrer
avec le moyen age, produit une disso-
nance eTroyal)le, harmonie de I'enfer.
Quand I'esprit se heurte a ces anachro-
uismes monstrueux qui enchahient a la
meme pensee, souvent a la meme place,
les paiens et les Chretiens, melant indis-
tinctement toutes ies generations, joi-
gnant Fyrrhus et Attila, il semble que
les differences des siecles s'effacent, et
que le temps meme disparaisse dans le
poeme de I'eternite.
Quelles sont, au milieu de ce chaos,
les relations du poete et du poenie ?
L'auteur tremble devant ses propres
conceptions. Pendant que les appari-
tions surgissent, il voudrait fermer ses
yeux et ses oreilles. Vous voyez une
oeuvre formidal)le, qui s'accomplit, pour
ainsi dire, d'elle-nieme, et l'auteur qui
demande grace a son genie. C'est en
vain ; I'oeuvre inexorable se deroule ;
elle s'accroit comme une force invincible,
elle entraine avec elle le poete. Muse
assurement infernale, elle Tentoure, I'in-
vestit de toutes parts ; malgre ses trem-
blements, ses cris etouffes, elle le precipite
de tourbillons en tourbillons, de terreurs
en terreurs. Les i)uissances de son esprit
evoquees, Dante ne s'appartient plus ; il
a trace autour de lui le cercle des incan-
tations, il n'en sortira pas. Poitant
d'avance son chatiment, il tente de rentrer
dans le moade reel ; mais cela lui est
imi)ossible. Aussi suis-je tout pres de le
croire quand, accable sous le poids de sa
pensee, epouvante par son ceuvre, il
m'appelle et me (lit : " Lecteur, je
t'assure que je I'ai vu, et mes cheveux en
sont encore lierisses cle pcur." Comme
je ne puis m'empecher de donner ma
sym|}athie et mon ca-ur k cet homme
si simple qui m'appelle ^ son sccours et
tend vers moi les mains, je le suis des
yeux dans les profondeurs de I'abinie oi^
il m'atiire. I'enche sur le gouffre,
j'eprouve avec les encliantcments du
vertigc I'envie de me prccipiter dans ces
certles et ces tourbillons qui, toujours
diminuant au bruit des hymnes infernaux
et des suupirs de Fran9oi»e de Rimini et
d'Ugolin, ni'cnlrainent sans defense au
sein de I'Infini lui-meme.
L'liomme ecrase par sa propre pensee,
voila une situation que le genie antique
no connaissait pas ; elle conduit a un
principe tout nouveau de style. Vous
avez vu dans le tableau du jugement der
nier de Michel-Ange, les c^prits effrayes
par le son de la trompette des anges et
par la splendeur du Christ juge, se
couvrir les yeux de leurs mains. C'est
la un geste naturel au Uante. Plus sa
pensee est formidable, et plus il craint de
I'augmenter par ses paroles ; il la cache,
la retient sous une expression qui semble
d'abord I'attt-nuer ; mais la hnniere mau-
dite perce plus formidable sous ce voile.
L'echo de I'enfer rugit avec plus de force
sous ces paroles detounu'es qui seir.'jlaient
dabord faites \io\xx I'etoufFer.
Les seuls etres qui n'efifrayent pas
Dante et qui paraissent ses interlocuteurs
naturels, ce sont les morts. Comme il
converse familierement avec eux I cjuelle
intimite d'une nature toute nouvelle I 11
est vrai que ce ne sont plus seuiement
des fantomes comme dans I'antiquite ;
jamais, au contraire, sous le soleil, vies
ne furent plus ardentes, ni personnalites
plus indestructibles ! Au milieu de
toutes les tortures, le doute en I'immor-
talite n'a jamais penetre dans le creur de
ces damnes. Puis, une jwrtie de ces
morts sont d'hier ; et cependant, qu'ils
ont appris de choses_ dans les Klysees du
Christ ! ils se souviennent du passe ; ils
prevoient I'avenir ; ils n'ignorent que le
present.
Sans doute, les supplices semblent
trop mattriels ; mais n'oubliez pas qu'ik
ne sont que le signe du supplice interifjur;
ni Farinata, ni Hertrand de Born, ni
Ugolin, ni Franyoise de Rimini, ces
figures si connues qui parlent en pleurant,
ne se plaignent des blessures de leurs
corps, do la tempete eternelle, du bitume
brulant, ou du lac glace. lis n'accuseni
que la blessure interieure ; et peut-^tre
jamais I'obsession de la pensee n'a-t-elle
mieux paru que dans la fiertc terrible
d'une jiartie de ces damnes qui au milieu
des tf)rtures des sens ne parlent jamais
que des tortures de I'esprit. Leurs dis-
cours, leurs recits, contrastent avec lea
fureurs du sujiplice ; vous croiriez qu'ils
ne sont occupts que de ce qui est autour
LA COMEDIE DIVINE.
723
d'eux ; au contraire, c'est le souvenir
d'un certain jour, d'une certaine heure
^loignee dont I'enfer tout entier ne ])eut
les distraire. lis se repaissent eternelle-
ment de ce souvenir, en sorte que tout
cet appareil de tourments materiels ne
sert qu'a mieux montrer la plaie invisible
de Tame.
Qiiand les f)eintres du moyen age ont
tente de fixer les visions de Dante sur les
murailies, ils ont reussi a representer son
Paradis ; ils ont ete incapables de copier
son Enfer. Dans les anges couronnts
d'aureoles sur les fiesques de Gozzoli, de
Thaddeo Gaddi, rayonnent la foi, le
repos, I'extase du sejour des seraphins ;
les levres benies murmurent les tercets
emparadises de Beatrix. Mais sitot que
ces memes hommes veulent representer
i'Enfer, ils perdent leur genie. Le
pinceau veritablement beat de Fra An-
gelico ne pent suivre le poete dans le
chaos de la cite maudite ; il n'en exprime
tout au plus qu'urjp ombre burlesque.
Les pieuses confreries d'artistes sont in-
capables, au quatorzieme siecle, de
descendre de sang-froid dans I'abime du
mal.
Voulez-vous rencontrer iin spectacle
tout oppose, il faut arriver au seizienie
siecle, devant le Juge/noit dernier de
Michel-Ange. C'est ici le regne de
I'enfer ; la terreur a penetre jusque dans
le paradis. Au milieu de I'liorreur uni-
verselle, il senible que la tempete gronde,
et que la cite dolente ait tout envahi.
Dans cette barque maudite, chargee de
damnes, que conduit un noir cherubin, je
reconnais celle que Dante a rencontree
pres du fleuve de sang. Voila sur le
rivage le serpent qui entoure de ses replis
le pretre sacrilege ; voila le Minos de la
Coinedie divine. Mais la beatitude des
cieux de Fiesole, de Perugin, qu'est-elle
de venue ? oii est le sourire de Beatrix ?
ou est la r<5gion de paix, I'hosannah des
bienheureux ? Nulle part. Que s'est-il
done pass^ ? Le mpyen age est fini ; la
reformation a dechire le rideau du temple ;
ia serenite des anciens maitres est perdue
sans retour ; le ciel de Michel-Ange est
tout chargd de la tempete qui delate sur
la societe modeme.
Chacune des parties du poeme de
Dante correspond a une epoque de sa vie
et en reproduit le caractere. L'Enfer
a ^t^ compost dans les ann^s qui ont
suivi immodiatement son exil. Dans
chaque vers la plaie est saignante ; vous
entendez I'echo, les hurlements de la
guerre civile. Au contraire, au moment
de compK>ser le Purgatoire, il s'eloigiie
de r Italic et ses angoisses s'apaisent.
Bientot I'avenement de Henri VII.
reveille chez le Gibelin des espdrances
exaltees ; c'est alors qu'il ecrit cetle
lettre de pacification qui tranche si vive-
ment avec les autres : "A tous et k
chaque roi d'ltalie, aux s^iiateui-s de
Rome, aux dues, aux marquis, aux
comtes, a tous les peuples, I'humble
Italien, Dante Alighieri de Florence,
injustement exile, envoie la paix." Puis
apres quelques mots :
" Console-toi, Italie, conso!e-toi, jxirce
que ton ^poux, qui est la joie du siecle
et la gloire de ton peuple, se hate de
venir a tes noces : essuie tes lamies, 6 la
plus belle des belles ! et vous tous qui
pleurez, rcjouissez-vous, parce que votre
saliit est proche ! Pardonnez, pardonnez,
mes bien-aimes, vous tous qui avez souf-
fert injustement avec moi 1 "
D'autres circonstances de sa vie mon-
trent la meme lassitude. Un jour, de
la fenetre d'un convent place sur les
rochers du golfe de Spezia, un moiue
voit un inconnu errer autour de I'ermi-
tage. "Que cherches-tu ? lui dit-il. —
La paix, " repond Dante, qui sortait de
I'Enfer.
Imaginez que ce sentiment de dou-
ceur se communique a son poem-j : vous
aurez le secret de cette muse angelique
qui tout a I'heure repelait Jes ricane-
ments des demons ; c'est dans sa situa-
tion interieure qu'il puise des accords
tout nouveaux. L'ame desesperee re-
commence a sourire dans le Purgatoire ;
les haines infernales sont remj^lacees
par des rttours vers les amities de la
jeunesse et la 7>ita iniova. L'arbre
frappe de la foudre rajeunit et reverdit
sous un souffle printanier ; ces impres-
sions melees et Cv>nfondues (car I'amour
n'est pas encore si puissant que Ton ne
se souvienne de I'enfer), repau' lent dans
le Purgatoire toutes les melodies du
monde moral. Les jeunes femmes qui
traversent le poeme, la Pia, Gentucca,
Maihilde, qui cueille des fleurs du ciel,
Nella et au-dessus de toutes les autres.
724
ILL USTRA TIONS.
Beatrix toujours presente, ram^nent les
visions des plus belles et des meilleures
annees : puis les compagnons de jeu-
nesse, CaselJa le musicien, qui lui rap-
pelle ses premiers chants d'amour,
Oderisi le peintre, les troubadours Sor-
del, Arnault Daniel, c'est la reunion de
tous ceux qui ont accompagne les jours
sereins et radieux. Les vers trempes
dans le goufFre de bitume au souffle des
demons, s'amollissent au regard de Bea-
trix ; Tame etait montee au ton de la
terreur ; par une transition inattendue,
cette terreur aboutit a la plenitude de
I'esperance, comme ces melodies qui,
commen9ant par un soupir de detresse,
s'aclievent et se relevent dans' un accent
de joie celeste.
Le dirai-je? I^ Paradis de Dante
me parait incomparablement plus triste
que son Purgatoire ? II le coniposa
dans les dernieres annees de sa vie.
Les esperances par lesquelies il s'etait
laisse rep.rentlre venaient de tomber de-
vant la realite. Les emjiereurs n'avai-
ent rien fait de ce que le Gibelin avait
attendu. Aussi, dans le Paradis, il est
visible que le cceur de Dante ne re-
grette plus rien de la terre. Les par-
tis, les individus s'evanouissent pour lui ;
ils Tout trop souvent abuse ! L'ltalie
eile-meme acheve de disparaitre : une
seule fois il la rajipelle, en rencontrant
son aieul Cacciaguida; et c'est pour en-
foncer lui-meme a jamais dans son coeur
ce qu'il appellele trait de I'exil ; en sorte
que le I'atadis le frapjie du dernier coup
que lui avait epargne I'Enfer.
Que lui ont fait ces figures cbarmantes
qu'il avait rencontrees ici-bas ? Pour-
qiiot ne vcut-il pas s'en environner dans
le ciel ? Pourfpioi ne revoit-on pas ses
jeunes amis. Guide Cavalcanti, Lap]x»,
avec lesquels il souhaitait d'al)ord de
navigner sur un vaisseau eternel ? Pour-
quoi ne les suit-on pas avec lui dans la
barque des anges, au milieu de I'ocean
celeste? Pounpioi se fail-il un ciel
desert dans Icquel personne, excepte
JJeatrix, ne lui rappelle la vie rcelle?
On dirait (et cela n'est point impossible)
que cette partie a ete composee dans le
tilence du monastere de Clulibio ou
Dante s'est en eflet retire. Je retrouve
en cet endroit du poeme la paix de ces
•rmitagcs des Camaldules, Kur les som-
mets des Apennins ou ne monte aucun
bruit de la terre ; Thomme a peine a y
respirer et y vivre. Les figures des
saints represent^s sur les fiesques de ces
ermitages sembleut en etre les botes
^ternels. De meme les seuls habitant
du Paradis de Dante sont quelques
anachoretes ]Terdus dans I'immensite ; 9^
et la un paien, par une derniere ironie,
jet^e sur l'ltalie chr^tienne ; mais du
reste, personne qu'il ait connu ou qu'il
ait aimd sur terre. Du plus haut du ciel,
le vieux Gil)elin laisse tomber son arret
de proscription contre tout le monde
visible qui I'a tromp^, et contre cette
patrie meme qu'il n'a pu se donner.
Apres avoir achev^ I'Enfer, Dante
avait fait un voyage en F ranee et passd
pres de deux ans a Paris. La trace de
ce voyage est facile a reconnaitre dans .
le poete. Attir^ par le bruit des ^coles
qui n'avaient cess^ de retentir depuis
Abeilard, il ^tait venu k ce rendez-vous
que les philosophes,se donnaient alors
sur la montagne de Sainte-Genevieve ;
il ne retrouvait plus pour maitre ses
compatriotes saint Thomas, saint Bona-
venture ; mais leur tradition subsistait,
et leur enseignement ^tait encore tout
vivant.
Du combat de Campaldino aux pu-
gilats de paroles de la scolastique, quel
changement ! Comment une imagina-
tion nourrie des coleres des partis s'in-
spirera-t-elle de ces dcSbats oil I'esprit
humain se tend incessamment des pidges
i lui-m6me ? Je doute que Dante se
S()it asservi k aucun systeme ; je vols,
au contraire, qu'il s'enivre i toutes les
sources a la fois : Aristote, saint Tho-
mas, Albert le Grand. Quand Goethe
peint I'exaltation de Faust, le savant du
moyen age, au milieu du d<<sordre de
ses instruments d'alchimie, de ses livres
de philosophic, de thdologie, il cxj^lique j
sans y penser, mieux que tous les com-
mentaires, I'auteur de la Coftiidie divine. ;
Dante et Faust marquent en effct les \
deux 5.gcs opposes de la science hu-
maine, et ils se rencontrent ft ces ex- '
frdmil^s. Dante, c'est I'adolescence de '
I'esprit humain ; comme il n'a jamais '
<<prouv<$ I'impnissance du savoir de
Thomnie, il a pour la philoso]ihie la
m^me adoration que pour la religion ; !
il est ccivaincu que Tor pur de la v^riti 1
LA COM^DIE DIVINE,
725
est ail fond de son creuset, qii'il poss^de
dans un livre les secrets de I'lmivers, que
le syllogisme de Sigier lui ouvrira les
{wrtes de tons les mysteres. Science
naive, il s'en abrenve comme du lait
matemel, et croit gouter la sagesse de
Dieu. Faust, au contraire, tel que
Goethe I'a montr^, c'est I'esprit hiimain
dans sa vieillesse ; pins il sait, plus il
doute : a mesure qu'il apprend, il
o'eloigne du terme ; las de penser, il
voudrait pouvoir oiiblier. Surtout ces
contradictions se montrent a deconvert
dans la maniere differente de sentir et
de concevoir I'amour. La femine que
Dante place au-dessns de toutes les
autres, personnifie pour lui le savoir et
la philosophie. Quelle est, au contraire,
la Beatrix de Faust rassasie de science ?
qui lui reprfeente la f^licit^ ? Une jeune
fille qui ne sait rien, Marguerite, un
enfant du peuple, I'image de la supreme,
de la cdleste ignorance.
Voila la clef qui acheve d'onvrir le
mystene. L'auteur de I'Enfer vient
d'entrevoir dans le commerce des phi-
losophes le royanme des idees ; il veut
les transporter toutes vivantes dans son
eeuvre, comme il a fait des partis poli-
tiques. Sans oWir a un maitre, a une
^cole particuliere, il s'attache a I'esprit
de la scholastique qui attribue a chaque
chose un double sens, le litteral et
le spirituel. On n'a rien dit lorsque,
pour expliquer la puissance de Dante,
on parle de la beaute de quelques epi-
sodes ou de I'emportement des passions
politiques ; car son poeme, ^crit au
point de vue d'un parti, aurait ^t^ re-
jet^ par tons les autres. Fourquoi done
les a-t-il tous ^galement seduits ? parce
qu'il renfermait Fame meme du moyen
age, et qu'il rfepondait a ce d^sir una-
nime de saisir un sens cach^ sous les
formes de la nature et de I'art. Cet
id^lisme, qui trouve a peine place
dans I'Enfer, va toiijours croissant avec
Te r6gne de I'esprit dans le Purgatoire
et le Paradis ; outre que la langue, de
cercle en cercle, s'illumine davantage ;
car une flamme interieure Claire la
{)arole. Attire par ces clart^s de Time,
e moyen age savait qu'un tr(5sor devait
etre enfoui a chaque endroit, et il inter-
pr^tait le poeme comme un apocalypse
ie la soci^t^ laique. Chacun voulait y
de'couvrir une face nouvelle du monde
moral,
Aussi longtemps que la Comidie di-
vine a ete luc dans I'esprit qui I'a in-
spiree, la tradition de ce sens cache a
ete pieusement gardee par les commen-
tatenrs, Depuis Benvenuto d'Imola
jusqu'a Landini, ils sont iinanimes a cet
egard. Boccace, lui-meme, si amou-
reux du monde exferieur, se plonge dans
ces abimes ; c'est lui qui declare que la
Comedie divine enveloppe la pensie
catholiqiie tout entiere sons Fecorce
vnlgaire de la parole. D'apres cette tra-
dition, la foret solitaire dans laquelle
Dante s'egare, c'est le chemin de la vie
contemplative ; sainte Lucie qui s'eveille
pour le sauver, c'est la divine clemence ;
le fleuve t^nebreux de I'Enfer, c'est le
fleuve de la vie humaine qui roule de
noirs soucis ; les animaux monstnieux et
hurlants sont les passions des sens. Le
passage de I'Enfer an Purgatoire a pour
gardien Cat on d'Utiqne. Pourquoi ce
personnage ? Quel caprice ! Cette
fantaisie change de nom si Ton adraet la
tradition des vieux commentateurs ; sui-
vant eux, nnl ne pouvant sortir du
royaume du mal sans un effort heroique
de liberte, Caton d'Utique, qui s'est
dechire de ses mains pour echapper a la
servitude, est I'etemel representant du
libre arbitre snr les confins du bien et du
mal. Ailleurs, I'aigle qui enleve le
poete au ciel, c'est la foi anx ailes eten-
dues ; les trois degres de la porte du
purgatoire sont les trois degres du sacre-
ment de penitence.
Qu'est-ce done que la Coniedie divine?
I'Odyssee du chretien ; un voyage dans
I'infini, mele d'angoisses et de chants de
sirenes ; un itineraire de I'homme vers
Dieu. Au commencement, I'homme
reduit a ses seules forces, egare au mi-
lien de la foret des sens, tombe de chute
en chute, de cercle en cercle dans I'abime
des reprouves. Par la douleur il se
repare, il se releve, il gravit les degres
du purgatoire, amere vallee d'expiation.
Pnrifie par un nonveau bapteme, il
monte, ilatteint lesgloires, les hierarchies
celestes; et par dela les bienhenreux
eux-memes, il entre jusque dans le sein
de Dieu oil le poeme et la verite s'ache-
vent. A chacun de ces degres se trcnive
un guide particulier. Dans les cercles
726
ILLUSTRATIONS.
iiiferieurs ou I'homnie se debat avec lui-
iiieme, le conducteur est Virgile, qui
lepiesente la raison humaine, livree a
ses seules forces ; avec Virgile, I'esprit
pai'en se retire, et une aiue nouvelle se
communique a toutes clioses. Plus
liaut, la oil commence la grace illunii-
naute, sui'git Beatrix, I'amour couronne
du souvenir. Les anachoretes, saint
Benoit, saint Bernard, que Ton rencontre
de sphere en sphere, d'astre en astre, ont
chacun autour de soi un monde pour
ermitage ; ils fonnent a travers I'iiifini
une procession au-devant de Dieu. Les
conversations de ces pelerins de I'im-
niensite marquent les stationsde I'univers.
Enfin au terme de I'eternel voyage, le
Christ est le seul compagnon.
Tel est I'esprit dans lequel le moyen
age lisait son poete. II y a entre les
vieux commentateurs une emulation de
plonger plus avant dans le mystere ;
quelquefois la curiosite de Tame leur
arrache des jiaroles d'inspires : "Quand
j'ouvre mes yeux a cette doctrine cachee
tie Dante, dit Landini, une horreur
soudaine me saisit ; je deviens tel qu'un
oiseau de nuit surpris par la lumiere."
Apres la renaissance du seizieme siecle,
on j)erdit peu a peu la trace de ce genie
intdrieur. L'^popde du moyen age
frappa le dix-hu/tieme siecle jxir un cotd
qui n'avait pas dtd vu encore, par les
dehors, les peintures physiques, I'har-
monie des mots, semblable a un astre
qui, dans sa lente rotation, montrerait i
des siecles difli(5rents des faces op poshes.
Ce qui est de tous les temps, de tous
les lieux, c'est I'union de Beatrix et de
Dante par dela les siecles. Bdatrix
n'apparait qu'au milieu du grand voyage,
l.orsque vous commencez a vous dgarer
dans Timniensitd, la jeune fiUe de Flo-
rence descend de haul des cieux ; elle
est voilde et elle sourit. Les sdraphins
jettent au-devant d'elle un nuage de
licurs, Ses souvenirs de la vallde de
I'Arno, ses reproches, la contenance
Iremblante du poete, tout atteste la xi-
ihtd ; les mysleres des mondes sont
dvWoiles comme la conversation de deux
amants. C'est le ciialogue de Romdo et
de Juliette au bord de Tinfini dans
I'auroie 6temcllc
Dante acheve de boire dans le fleuve
Kunue I'oubli du monde antique : il
attache ses yeux sur Bdatrix, Bdatrix sur
les hauteurs du ciel ; et tous deux ravis,
de rdgion en rdgion ]:)dnetrent jusc|u'au
milieu des chceurs des saints et des
archanges. A mesure qu'ils s'dlevent,
Beatrix tient moins de I'humauite. La
fille de Portinari se confond par degres
avec la vierge des cath§cirales. Cette
apotli^ose, que le jeune Dante avait
revde sur un tombeau, se consomme en
meme temps que le culte de la vierge
envahissait le catholicisme. Absente de
la societd uaienne, la femme se revele
en ouvrant les cieux nouveaux ; I'amour
Chretien la ddifie. La Madone de Beth-
Idem dtait devenue I'ame de I'Eglise,
Beatrix devient I'ame du poeme.
Malgrd une alliance si intime avec les
sentiments populaires, qui croirait que
I'Homere italien a si faiblement agi sur
I'education de I'ltalie ? il n'a pu raviver,
transformer la religion nationale ; il a
trouvd dans I'immutabilitd du culte un
obstacle invincible a la evi* //M/7r//<'qu'il
portait en lui-meme et voulait prt)pager,
C'est-a-dire que son influence a etd im-
mense sur les individus, et nulle sur la
socidte ; il a dlevd des horn mes, non un
peuple ; il a remud des personnes, il u'a
pu dbranler une nation.
Mais dans ces limites, oil est I'ltalien
qui ne lui ait empruntd quelque chose ?
De ces grands individus, qui 9a et la
tiennent la place d'un peuple, quel est
celui qui ne lui doive une jiartie de sa
grandeur? Raphael et Michel-Ange
viverU de la vie nouvelle dans leurs
peintures, Machiavel dans sa politique,
Vico dans sa philosophie. Toutes les
ames, extenuees par de trop grandes
epreuves, se retrempent dans cette ame
invulndrable. L'ltalie ne I'oublie que
lorsqu'elle s'oublie elle-meme : toules
les fois qu'elle se reveille, elle trouve 4
son chevet les pages de Dante. Pen-
dant le moyen age, elle tient le volume
ouvert et le commente comme un codi-
cille du Nouveau Testament ; quand le
despotisme I'ecrase, elle abandonne les
pages sibyllines, parce qu'elle aban-
donne I'espoir. Mais alors le livre est
emporle par les exiles, les ])roscrits,
par tous ceux qui vont errant de lieux
en lieux, pour ne pas voir la face de
I'etranger sur le sol de leur pays. \x
pamphlet du auntnrzieme siecle est
LA PHILOSOPHIE ITALIENNE.
727
cntre leurs mains une conspiration per-
nianente pour la libeite, riiidependance
d'une patrie perdue : ils y retrouvent
leurs larmes et leurs pensees d'aujour-
d'hui. L'obscurile nieme du texte les
protege ; car ils cherclient a y ejjier
i'aurore du lendemain ; quelquefois,
passant comma Dante des tourments de
i'enfer aux felicites du ciel, ils voient
soudainement I'ltalie renaitre sous la
figure de cette Beatrix radieuse qui
cache, disent-ils, dans les plis vcrts de
sa robe, les ve7ies vallees des Apennins
et de la Calabre.
LA PHILOSOPHIE ITALIENNE.
Ozanam, Dante et la Philosophic Catholique
au Treizienie Siecle, Partie I. Ch. III.
1. Trois choses inseparables, le vrai,
le bien et le beau, sollicitent I'ame de
I'homme a la fois par le sentiment de
leur absence actuelle et par I'espoir d'un
rapprochement possible. Le desir du
bien fut la premiere preoccupation des
premiers sages, et la philosophic a son
origine, ainsi que son nom le temoigne
(*t\o<ro<pia), fut I'ceuvre de I'amour.
Mais, le bien ne pouvant se faire sans
etre d'abord per9u comme vrai, la pra-
tique incertaine appela le secours de la
speculation : il fallut etudier les etres
pour determiner les lois qui les unissent.
On ne pouvait approcher du vrai sans
etre frappe de sa splendeur, qui est le
beau : I'harmonie des etres, se refiechis-
sant dans les conceptions des savants,
devait se reproduire jusque dans leurs
discours. La philosophie des premiers
temps fut done morale dans sa direction
et poetique dans sa forme.
Telle au sein de I'ecole pythagori-
cienne elle apparut pour la premiere fois
en Italic. Alors les villes lui demande-
rent des lois, et plus tard les metaphy-
siciens d'Elec et Empedoclc d'Agrigente
chanterent les mysteres de la nature
dans la langue des dieux. — Puis Rome
fut, et, comme son nom rannon9ait
CPwfm)), Rome fut la force ; et cette
force, mise en action, devint I'empire du
nionde. Lc peuple romain devait done
etre doue surtout de genie de Taction.
Cependant le sentiment de I'art ne lui
manquait pas non plus : il fallait d'har-
munieuses paroles a sa tnbune, des chants
a ses triomphes. Lors done qu'il ac-
cucillit la philosophie, c'est qu'elle se
presenta sous les auspices de Scipion et
d'Ennius, s'engageant ainsi a servir et a
plairc ; et depuis elle ne cessa pas de se
prevaloir du patronage commim des
hommes d'Etat et des poetes. Elle visi-
tait la retraitc de Ciceron, accompagnait
Seneque dans I'exil, mourait avec Thra-
seas, dictait a Tacite, regnait avec Marc-
Aurele, et s'asseyait dans I'ecole des
jurisconsultes, qui ramenaient toute la
science des choses divines et humaines
a la determination du bien et du mal.
Elle avail convie a ses lemons Lucrece,
Virgile, Horace, Ovid et Lucain. Les
systemes de Zenon et d'Epicure, prompts
a se resoudre en consequences morales,
les traditions de Pythagore empreintes
d'une inefra9ablc beaute, obtinrent seuls
lc droit de cite romaine. — Lc Christian-
isme vint feconder dc nouveau lc sol
italien que tant d'illustres enfantements
semblaient devoir epuiscr. Apres Pan-
thenus, I'abeillc de Sicile et le premier
fondateur de I'ecole chretienne d'Alex-
andric; apres Laclance et saint Ambroise,
le genie des anciens domains revecut au
sixieme et au septieme siecle dans deux
de leurs plus nobles descendants, Boece
et saint Gregoirc. L'un, martyr du
courage civil, sut preter a la philosophie
un langage harmonieux et consolateur ;
I'autre, infatigable pontife, laissa pour
monuments dans I'histoire de I'esprit
humain ses livres admirablcs sur les di-
vines ficritures et lc systeme de chant
demcure sous son nom. — Aux derniers
temps, le soleil italien ne cessa pas de luire
sur des generations de philosophes, mo-
ralistcs jurisconsultes, publicistes, et de
poetes qui se firent honneur de philoso-
pher. C'est Marsile Ficin, confondant
en son enlhousiasme neoplatonique la
science, I'art et la vertu; c'est Machiavel,
qu'il suflfit de nommer; Vico et Gravina,
tracant les lois fondamcntales de la so-
ciety, l'un avec dliicroplyphiqucs sym-
boles, I'autre avec la meme plume qui
^crira plus tard les statuts de I'academie
des Arcades ; c'est aussi P^trarque, de-
scendant couronn^ du Capitole pour aller
m^diter k la clart^ de sa lampc solitaire
" les remedes de I'une et de I'autre for-
tune ;" Tasse se reposant des combats
de la Jirttsalem delivree dans d'admir
728
ILL USTRATlOlSrS.
ables dialogues ; et, s'il est permis de
citer des celebriles plus rdcentes et non
moins cheres, Manzoni et I'ellico.
On peut done reconnaitre parmi le
philosophes d'outie-monts un doublt
caractere, antique, permanent et poui
ainsi dire national ; car la permanence
des habitudes, qui fait la personnalilf
chez les individus, constitne aussi la na-
tionalite parmi les populations. On peut
dire qu'il existe une philosophic italiennt
qui a su maintenir dans leur primitive
alliance la direction morale et la formt
po^tique ; soit que sur cette terre l)^ni(
du ciel, en presence d'une nature m
active, I'homme aussi apporte dans
Taction plus de vivacite et plus de bon-
heur, soit qu'un dessein d'en haul ait
ainsi fait I'ltalie pour etre le sidge prin-
cipal du catliolicisme, en qui (levaient
se rencontrer une philosophic excel-
Icmment pratique et poetique, les iddes
reunies et rdalis^es du vrai, du bien et du
beau.
II. Au moyen age, la philosophic
italienne n'etait ni moins florissante ni
moins fidelc a son double caractere.
A la fin des siecle» barbares, le B. Le-
franc et saint Anselmc, sortis de Pavie
et d'Aoste pour aller prendre possession
i'un apres I'aulre du siege primatial de
Cantorbcry, inaugurerent dans 1' Europe
septentrionale les etudes regenerees.
Le Lombard Pierre fut porte par I'ad-
miration universelle, de sa chaire de
professeur, a Teveche de Paris. Pen-
dant q-ie Jean Italus faisait honorer son
nom dans I'ecole de Constantinople,
Gerard de Crcmone, fixe a Tolede, in-
terrogeait la science des Arabes, et ap-
prenait aux P^spagnols i s'enricher des
depouilles scientifiques de leurs enne-
mis. Bologne avait efe le siege d'un
enseignement philosophiques qui ne
manqua pas d'eclat, avant de voir com-
mencer ces lemons de jurisprudence qui
la rendirent si celebre. La logique et
ia physique ne cesserent point d'y etre
assidiiment professees au treizieme sie-
cle. Padoue n'avait rien 4 envier i sa
rivale. Milan comptait pres de deux
cents maitres de grammaire, de logique,
de mwlccine et de philosophic. Knfin,
la renoin^e des ]K;nseurs de la Penin-
sule etait si grandc dans toutes les pro-
vinces du continent, qu'cile servait ^
expliquer I'origine des doctrines nou-
vellement apparucs, et qu'Arnaud de
Villeneuve, par exemple, passait pour
I'adepte d'une secte pythagoricienne
disseminee dans les principales villes
de la Pouille et de la Toscane. — Mais
la vigueur exuberante de la philosophic
italienne ne manifeste surtout dans la
memorable lutte qui s'engagea, et qui,
analogue a celle du sacerdoce et de
I'empire, continua pendant plus de deux
cents ans entre les systemes orihodoxes
et les systemes hostiles. 11 y aurait
peut-etre le sujet d'interessantes recher-
ches a faire dans les doctrines des Fra-
tricelles, dc Guillemine de Milan, des
Freres Spirituels, oil la conmiunaute
absolue de corps et de biens, I'dmanci-
pation religieuse des femmes, la predi-
cation d'un evangile eternel, rappellc-
raient les tentatives modernes du saint-
simonisme. Mais, en se restreignant
aux faits purement philosophiques, on
en rencontre de plus surprenants en-
core. Des I'annce 1 1 15, les epicuriens
etaient assez nombreux a Florence pour
y former une faction redoutee et pour
provoquer des querelles sanglantcs ; plus
tard, le materialisme y apparaissait
comme la doctrine publique des Gi-
belins. Les petits-fils d'Averrhoes fu-
rent accueillis a la cour italienne des
Hohenstaufen en meme temps qu'une
colonic sarrasine etait fondec a Nocera
et faisait trembler Rome. Frederic II.
ralliait autour de lui toutes les oi)inions
perverses, et semblait vouloir constituer
une ecole antagoniste de I'enseigne-
ment catholique. Cette ecole, quelque
temps reduite au silence apres la chute
de la dynastie qui I'avait prot<5gee,
reprit des forces lorsqu'un autre empe-
reur, Louis de Baviere, descendit des
Alpss pour aller recevoir la couronne
des mains d'un antipape. Un pen plus
tard Petrarque, en citant dans ses dis-
cours saint Paul et saint Augustin,
excitait un sourire detlaigneux sur les
levres des savants qui I'entouraient, ado-
rateurs d'Aristole et des commentateurs
aral)es. Ces doctrines irrdligieuses
etaient pressees de ce reduire en volup-
tes savantes : elles eurent des poetcs
pour les chanter. — La veritc toutefois
ne demeura point sans dcfenseurs, pour
die furent suscites deux honuncs que
LA DIVINE COMEDIE.
729
nous avons deja rencontres parmi les
plus grands de leur age, saint Thomas
d'Aquin et saint Bonaventure, qu'il faut
rappeler ici comme deux gloires ita-
liennes. Moralistes profonds, ils furent
encore poetiquement inspires, I'un quand
il composa les hymnes, qui devaient un
jour desesperer Santeuil ; I'autre, lors-
qu'il ecrivit le cantique traduit par
Comeille. ^gidius Colonna comliattit
aussi raverrhoi'sme de cette meme plume
qui tragait des le5ons aux rois. Alber-
tano de Brescia publia trois traites
d'ethique en langue vulgaire. On en
pourrait citer d'autres encore qui furent
vantes ci leur epoque, et qui ont ^prouv^
ce qu'il y a de trompeur dans les ap-
plaudissements des hommes.
Mais de toutes les cites assises au
pied de I'Apennin, aucune ne put s'en-
orgueillir d'une plus heureuse f^condit^
que la belle Florence. Dechir^e par
les guerres intestines, si elle enfantait
dans la douleur, elle se donnait des
enfants immortels. Sans compter Lapo
Fiorentino, qui professa la philosophic
a Bologne, et Sandro de Pipozzo, au-
teur d'un trait^ d' economic dont le
succes fut populaire, elle avait vu naitre
Brunetto Latini et Guido Cavalcanti.
Brunetto, notaire de la r^publique,
avait su, sans faillir a ses patriotiques
functions, servir utilement la science :
il avait traduit en italien la Morale
d'Aristote ; il r^igea, sous le titre de
Trlsor, une encyclopedic des connais-
sances de son temps, et donna dans
son Tewretto I'exemple d'une poesie
didactique oil ne manquait ni la justesse
de la pens^e ni la grace de I'expression.
Guido Cavalcanti fut salu^ le prince de
la Lyre : un chant qu'il composa sur
I'amour obtint les honneurs de plusieurs
commentaires auxquels les th^ologiens
les plus ven^r^s ne dedaignerent pas de
mettre la main. II aurait ete admir^
comme philosophe si son orthodoxie
fut demeuree irreprochablc. C'etait
assez de deux citoyens de ce merite
pour honorer une ville deja fameuse :
un troisieme pourtant etait proche, qui
les allait faire oublier.
III. La philosophie du treizi^me
siecle devait done demander a I'ltalie
ie poete dont elle avait besoin ; mais
r Italic devait le donner marqu^ de
I'empreinte nationale, pourvu avec une
^gale lib^ralit^ des facult^s contempla-
tives et des facult^s actives, non moins
^minemment dou^ de I'instinct moral
que du sentiment litt^raire. II fallait
trouver quelque part une ame en qui
ces dispositions r^unies par la nature
fussent d^veloppdes encore par les
^preuves d'une vie providentiellement
predestin^e, et qui, fidele aux impres-
sions venues du dehors, eflt toutefois
I'energie n^cessaire pour les rassembler
et produire a son tour.
LA DIVINE COMfiDIE.
Lainennais, Introduction sur la Vie et les
CEuvres de Dante.
Quoi qu'il en soit, le po6me entier,
sous ses nombreux aspects, politique,
historique, philosophique, theologique,
offre le tableau complet d'une epoque,
des doctrines re9ues, de la science vraie
ou erronee, du mouvement de I'esprit,
des passions, des moeurs, de la vie enfin
dans tons les ordres, et c'est avec raison
qu'a ce point de vue la Divina Comviedia
a ete appelee un poeme encydope'dique.
Rien, chez les anciens comme chez les
modernes, ne saurait y etre compare.
En quoi rappelle-t-elle I'epopee antique,
qui, dans un sujet purement national,
n'est que la poesie de I'histoire, soit
qu'elle raconte avec Homere les legendes
heroiques de la Grece, soit qu'avec Vir-
gile elle celebre les lointaines origines de
Rome liees aux destins d'Enee ? D'une
ordre different et plus general, le Paradis
perdu n'offre lui-meme que le developpe-
ment d'un fait, pour ainsi parler, dog-
matique : la creation de I'homme, pousse
a sa perte par I'envie de Satan, sa deso-
beissance, la punition qui la suit de pres,
I'exil de I'Eden, les maux qui, sur une
terre maudite, seront desormais son par-
tage et celui de ses descendants, et, pour
consoler tant de misere, la promesse d'une
redemption future. Qu'ont de commun
ces poemes, circonscrits en un sujet spe-
cial, avec le poeme immense qui em-
brasse non-seulement les divers etats de
I'homme avant et apres la chute, mais
encore, par I'influx divin qui de cieux
en cieux descend jusqu'i lui, revolution
de ses fiacultes, de ses energies de tous
73°
ILLUSTRATIONS.
genres, ses lois individuelles et ses lois
sociales, ses passions varices, ses vertus,
ses vices, ses joies, ses douleurs ; et non-
seuiement I'homme dans la plenitude de
sa propre nature, mais I'univers, mais la
creation et spirituelle et materielle, mais
I'ceuvre entiere de la Toute-Puissance,
de la Sagesse supreme et de I'Etemel
Amour ?
Dans cette vaste conception, Dante
toutefois ne pouvait depasser les limites
oil son siecle etait enferme. Son epopee
est tout un monde, mais vm monde cor-
respondant au developpement de la pen-
se'e et de la societe en un point du temps
et sur un point de la terre, le monde du
Moyen age. Si le sujet est universel,
I'imperfection de la connaissance le ra-
mene en une sphere aussi bomee que
i'etait, comparee a la science posterieure,
celle qu'enveloppaient dans son etroit
berceau les langues de I'ficole. En reli-
gion, en philosophic, I'autorite tra9ait
autour de Tesprit un cercle infranchis-
sable. Des origines du genre humain,
de son etat primordial, des premieres
idees qu'il se fit des choses, des premiers
sentiments qu'elles evcillerent en lui, des
antiques civilisations, des religions primi-
tives, que savait-on ? Rien. L'Asie
presque entiere, ses doctrines, ses arts,
ses langues, ses monuments, n'etaient
pas moins ignores que la vieille £gypte,
que les peujjles du nord et de Test de
1 Europe, leurs idiomes, leurs mceurs,
leurs croyances, leurs lois. On ne soup-
9onnait meme pas I'existence de la moitie
du globe habite. Le cercle embrasse par
la vue delerminait I'etendue des cieux.
La veritable astronomic, la physique, la
chimie, I'anatomie, I'organogenie etaient
i naitre : il faut done se reporter k I'e-
poque de Dante pour comprendre la
grandeur et la magnificence de son
ceuvre.
Nous avons explique les causes des
obscurites qui s'y rencontrcnt, causes
diverses auxquelles on pourrait ajouter
encore les subtilitds d'une m^taphysique
avec laquelle t res- pen cfe lecteurs s«Mit
auiourd'nui familiarisds, et dont la langue
meme, pour etre entendue, exige i>ne
6tude sp6ciale et aride. Mais, en lais-
sanl in part le cot4 obscur, il reste cc qui
apparticnt it la nature hun)aine dans tous
ics temps et dans tous les lieux, I'Etemel
domaine du poete, et c'est la qu'on re-
trouve Dante tout enticr, la qu'il prend
sa place parmi ces hauts g<?nies dont la
gloire est celle de I'humanit^ meme.
Aucun n'est plus soi, aucun n'est dou^
d'une originality plus puissante, aucun
ne poss^da jamais plus de force et de
variete d'invention, aucun ne pen^tra
plus avant dans les secrets replis de I'ame
et dans les abimes du coeur, n'observa
mieux et ne peignit avec plus de v^rit^
la nature, ne fut a la fois plus riche et
plus concis. Si Ton peut lui reprocher
des m^taphores moins hardies qu'^-
tranges, des bizarreries que r^prouve le
gout, presque toujours, comme nous
I'avons dit, elles proviennent des efforts
qu'il fait pour cacher un sens sous un
autre sens, pour ^veille: par un seul mot
des iddes differentes et parfois dispa-
rates. Ces fautes contre le goiit, qui
ne se forme qu'apres une longue culture
chez les peuples dont la langue est fixde,
sont d'ailleurs communes a tous les poetes
par qui commence une ere nouvelle. Ce
sont, dans les oeuvres de g<5nie, les taches
dont parle Horace, —
" Ubi plura nitent in carmine, non ego paucis
OfTendar maculis."
Elles ressemblent k I'ombre de ces
nuages lagers qui passent sur des cam-
pagnes splendides.
Lorsque apres I'hiver de la barbaric
le printemps renalt, qu'aux rayons du
soleil interne qui ^claire et rechauffe,
et ranime les aines engourdies dans de
froides ombres, la poesie reflcurit, ses
premieres fleurs ont un ^clat et uh par-
fum qu'on ne retrouve plus en celles
qui s'^panouissent ensuite. Les pro-
ductions de I'art, moins d^pendantes de
I'imitation et des regies convenues, of-
frent quelque chose de plus personnel,
une originalite plus marquee, plus puis-
sajite. Dante en est un cxemple frap-
pant. Doublement creatcur, il cree
tout k la fois un poeme sans modele et
une langue magnifique dont il a garde
le secret ; car, quelle qu'en ait ^te Tin-
fluence sur le developpement de la lan-
gue litteraire de I'ltalie, elle a nean-
moins conserve un caractere k part,
qui la lui rend exclusivcmcnt propre.
La nettete et la precision, je ne sais
quoi de bref et de pittoresque, la dis-
LA DIVINE COMEDIE.
73»
tinguent particulierement. Elle reflete,
en quelque fa9on, le genie de Dante,
nerveux, concis, ennemi de la phrase,
abr^geant tout, faisant passer de son
esprit dans les autres esprits, de son
ame dans les autres ames, idees, senti-
ments, images, par une sorte de directe
communication presque independante
des paroles.
Ne dans une societe toute foiTnee, et
artificiellement formee, il n'a ni le
genre de simplicite, ni la naivete des
poetes des premiers ages, mais, au con-
traire, quelque chose de combine, de
travaille, et cependant, sous ce travail,
un fond de naturel qui brille \ travers
ses singularit^s meme. C'est qu'il ne
cherche point I'effet, lequel nait de soi-
meme par I'expression vraie de ce que
le Poete a pense, senti. Jamais rien de
vague : ce qu'il peint, il le voit, et son
style plein de relief est moins encore
de la peint u re que de la plastique.
Lorsque parut son ceuvre, ce fut
parmi ses contemporains un cri una-
nime d'etonnement et d'admiration.
Puis des siecles se passent, durant les-
quels pen 4 peu s'obscurcit cette grande
renommee. Le sens du poeme etait
perdu, le gout retreci et deprave par
I'influence d'une litterature non moins
vide que factice. Au milieu du dix-
huitieme siecle, Voltaire ecrivait a Bet-
tinelli : "Je fais grand cas du courage
avec lequel vous avez ose dire que le
Dante etait un fou, et son ouvrage un
monstre. J'aime encore mieux pour-
tant, dans ce monstre, une cinquantaine
de vers superieurs a son siecle, que
tout les vermisseaux appeles sonetti, qui
naissent et qui meurent a milliers au-
jourd'hui dans I'ltalie, de Milan jusqu'a
Otrante."
Voltaire, qui ne savait guere mieux
I'italien que le grec, a juge Dante
comme il a juge Homere, sans les en-
tendre et sans les connaitre. II n'eut,
d'ailleurs, jamais le sentiment ni de la
haute antiquity, ni de tout ce qui sor-
tait du cercle dans lequel les modemes
avaient renferme I'art. Avec un goflt
delicat et sflr, il discemait certaines
beautes. D' autres lui echappaient. La
nature I'avait doue d'une vue nette, mais
cette vue n'embrassait qu'un horizon
borne.
L'enthousiasme pour Dante s'est re-
nouvele depuis, et comme un exces en-
gendre un autre exces, on a voulu tout
justifier, tout admirer dans son ceuvre,
faire de lui, non-seulement un des plus
grands genies qui aient honord I'huma-
nit^, mais encore un poete sans d^fauts,
infaillible, inspire, un prophete. Ce
n'est pas Ici servir sa gloire, c'est foumir
des armes a ceux qui seraient tenths de
la rabaisser.
Un des reproches qu'on a faits i
son poeme est I'ennui, dit-on, qu'on
eprouve a le lire. Ce reproche, qu'au
reste on adresse ^galement aux an-
ciens, n'est pas de tout point injuste.
Mais, pour en appr^cier la valeur ve-
ritable, il faut distinguer les ^poques.
Ce qui ennuie aujourd'hui, les details
d'une science fausse, les subtiles argu-
mentations sur les doctrines th^olo-
giques et philosophiques de I'Ecole,
rendent, sans aucun doute, cette partie
du poeme fatigante et fastidieuse meme.
Mais elle ^tait loin de produire le
meme eflfet au quatorzieme siecle. Cette
science ^tait la science du temps, ces
doctrines, fortement empreintes dans
les esprits et dans la conscience, for-
maient I'^l^ment principal de la vie de
la society, et gouvemaient le monde.
Voila ce qu'il faudrait ne point oublier.
Lucrece en est-il moins un grand poete,
parce qu'il a rempli son poeme des ari-
des doctrines d'une philosophie main-
tenant morte? Et cette philosophie,
dans Lucrece, c'est tout le poeme ;
tandis que celle de Dante et sa th^o-
logie, n occupent, dans le sien, qu'une
place incomparablement plus restseinte.
Qui ne sait pas se transporter dans des
spheres d'id6es, de croyances, de moeurs,
differentes de celles otl le hasard I'a fait
naltre, ne vit que d'une vie imparfaite,
perdue dans I'oc^an de la vie progres-
sive, multiple, immense, de I'humanit^.
Dante, au reste, a congu son poeme
comme ont ^t^ conjues toutes les Epo-
pees, et sp^cialement les plus anciennes.
Celle de I'lnde, si riches en beautes
de tout genre, ne sont-elles pas, au
fond, des poemes theologiques ? Que
serait Vlliade, si I'on en retranchait les
dieux partout melds i la contexture
de la fable ? Seulement la Gr^ce, au
temps d' Homere, avait d4ji rompu les
3 c
732
ILL US TRA TIONS.
liens qui entravaient le libre essor de
I'esprit. Sa religion, depourvue de
dogmes abstraits, ne commandait au-
cunes croyances, et, dans son culte
vaguement symbolique, ne parlait gufere
qu aux sens et a I'imagination. II
en fut de meme chez les Remains, a
cet ^gard fils de la Grece. Avec le
christianisme, un changement profond
s'op^ra dans I'^tat religieux. La foi
en des dogmes precis devint le fonde-
ment principal de la religion nouvelle :
d'ou I'importance que Dante, poete
Chretien, dut attacher \ ces dogmes
rigoureux, a cette foi n^cessaire. Au-
jourd'hui que les esprits, entrevoyant
d'autres conceptions obscures encore,
mais vers lesquelles un secret instinct
les attire, se d^tachent d'un syst^me
qu'a us^ le progres de la pens^e et de
la science, il a cess^ d'avoir pour eux
I'int^ret qu'il avait pour les generations
ant^rieures. Mais, quelles que puissent
etre les doctrines destinies a le rem-
placer, elles seront, durant la p^riode
qu'elles caract^riseront i leur tour, la
source eiev^e de la po^sie, dont la vie
est la vie de I'esprit, et qui meurt sitot
qu'elle s'absorbe dans le monde materiel.
DANTE, IMITATEURET
CRfiATEUR.
Labitte, La Divine Com^die avant Dante.
On ne dispute plus ^ Dante le role
inattendu de conquerant intellectuel que
son genie a su se creer tout i coup au
milieu de la barbaric des temps. L'au-
teur de la Divine Comldie n'est pas
pour rien le representant poetique du
moyen age. Place comme au carre-
four de cette ere et range, toutes les
routes minent ^ lui, et sans cesse on
le retrouve k rhorizon. Societe, in-
telligence, religion, tout se reflate en
lui. En philosophie, il complete saint
Thomas ; en hisloire, il est le com-
mentaire vivant de Villani : le secret
des sentiments et des tristesses d'alors
»e lit dans son poeme. C'est un homme
complet, 4 la maniere des ^crivains de
I'antiquit^ : il tient lVp6e d'une main,
la plume de I'autre ; il est savant, il est
diplomate, il est grand poete. Son
ajuvrc est un des plus vastes monuments
de I'esprit humain ; sa vie est un com-
bat : rien n'y manque, les larmes, la
faim, I'exil, I'amour, les gloires, les
faiblesses. Et remarquez que les inter-
valles de son inspiration, que la sauvage
durete de son caractere, que I'aristo-
cratie hautaine de son genie, sont des
traits de plus qui le rattachent k son
epoque, et qui en meme temps I'en
separent et I'isolent. Oil que vous
portiez vos pas dans les landes ingrates
du moyen age, cette figure, \ la fois
sombre et lumineuse, apparait a vos
cotes comme un guide inevitable.
On est done amene naturellement k
se demander ce qu'est Dante, ce qu'est
cette intelligence egaree et solitaire, sans
lien presque, sans cohesion avec I'art
grossier de son age ? d'oii vient cette
intervention subite du genie, cette dic-
tature inattendue ? Comment I'oeuvre
d'Alighieri surgit-elle tout k coup dans
les tenebres de I'histoire, proleni sine
niatre creatam ? Est-ce une exception
unique 4 travers les siecles ? C'est
mieux que cela, c'est I'alliance puis-
sante de I'esprit createur et de I'esprit
traditionnel ; c'est la rencontre feconde
de la poesie des temps accomplis et de
la poesie des ages nouveaux. Ayant
devant les yeux les idoles du paganisme
et les chastes statues des saints, I'image
de I'ascetisme et de la volupte, Dante
garda le sentiment de I'antiquite sans
perdre le sentiment chretien ; il resta
fidele au passe, il comprit le present, il
demanda aux plus terribles dogmes de
la religion le secret de I'avenir. Ja-
mais le mot d'Aristote : "la poesie est
plus vraie que I'histoire," ne s'est mieux
verifie que chez Dante ; mais ce ne fut
pas du monde exterieur du moyen age
que se saisit le genie inventif d'Alighi-
eri ; ce fut au contraire du monde in-
terne, du monde des idees. De 14
viennent la grandeur, les defauts aussi,
de 14 la valeur immense, 4 quelque
point de vue qu'on I'envisage, de ce
livre ou est semee 4 profusion une
poesie eternellement jeune et brillante.
L'int^ret philosophique vient encore
ici s'ajouter 4 I'interet litt^raire et his-
torique. C'est la Bible, en effet, qui
inspire Milton ; c'est I'Evangile qui
inspire Klopstock : dans la Divine Co-
niidie, au contraire, c'est I'inconnu, Cw
DANTE, IMITATEUR ET CREATEUR.
733
sont les mysteres de I'autre vie auxquels
riiomme est initie. La question de 1 im-
mortaiite est en jeu, et Dante a atteint
la souveraine poesie.
La preoccupation, I'insistance de la
critique sont done legitimes : ce per-
f)etue! retour vers le premier maitre de
a culture italienne s'explique et se jus-
tifie. Jusqu'ici les apologistes n'ont
pas manque a I'ecrivain : investigations
biographiques, jugements litteraires, in-
terpretations de toute sorte, hypotheses
meme pedantes ou futiles, tout semble
veritablement epuise. Peut-etre n'y
a-t-il pas grand mal: il s'agit d'unpoete,
et si le vrai poete gagne toujours a etre
lu, il perd souvent a etre commente.
Un point curieux et moins explore
reste cependant, qui, si je ne m'abuse,
demande a etre particulierement mis en
lumiere : je veux parler des antecedents
de la Divine Comidie. Ce poeme, en
effet, si original et si bizarre meme qu'il
semble, n'est pas une creation subite,
le sublime caprice d'un artiste divine-
ment doue. II se rattache au contraire
a tout un cycle anterieur, a une pen-
see permanente qu'on voit se repro-
duire periodiquement dans les ages pre-
cedents ; pensee informe d'abord, qui
se degage peu a peu, qui s'essaye di-
verscment a travers les siecles, jusqu'a
ce qu'un grand homme s'en empare et
la fixe definitivement dans un chef-
d'oeuvre.
Voyez la puissance du genie ! Le
monde oublie pour lui ses habitudes :
d'ordinaire la noblesse se rejoit des
peres ; ici, au contraire, elle est ascen-
dante. L'histoire recueille avec em-
pressement le nom de je ne sais quel
croise obscur, parce qu'a lui remonte
la famille de Dante ; la critique analyse
des legendes oubliees, parce que ces
legendes sont la source premiere de la
Divine Comedie. La foule ne con-
naitra, n'acceptera que le nom du
I)oete, et la foule aura raison. C'est
a destinee des hommes superieurs de
Jeter ainsi I'ombre sur ce qui est der-
riere eux, et de ne briller que par eux-
memes. Mais pourquoi ne remonte-
rions-nous point aux origines, pourquoi
ne retablirions-nous pas la genealogie
intellectuelle des eminents ecrivains ?
Aristocratic peu dangereuse, et qui n'a
chance de choquer personne dans ce
temps d'egalite.
Ce serait une folie de soutenir que
Dante lut tous les visionnaires qui I'a-
vaient precede. Chez lui, heureuse-
ment, le poete effa9ait I'erudit. Cepen-
dant, comme I'a dit un ecrivain digne
de sentir mieux que personne le genie
synthetique de Dante, " il n'y a que la
rhetorique qui puisse jamais supposer
que le plan d'un grand ouvrage appar-
tient a qui I'execute." Ce mot ex-
plique precisement ce qui est arrive a
I'auteur de la Divine Comedie. Dante
a resume avec puissance une donnee
philosophique et litteraire qui avail
cours de son temps ; il a donne sa
formule definitive a une poesie flottante
et dispersee autour de lui, avant lui.
11 eu est de ces sortes de legs poetiques
comme d'un patrimoine dont on herite :
sait-on seulement d'ou il vient, com-
ment il s'est forme, a qui il appartenait
avant d'etre au possesseur d'hier ? . . . .
Quand je disais tout a I'heure que
Dante vint tard, il ne faudrait pas en-
tendre qu'il vint trop tard ; I'heure de
pareils hommes est designee ; seulement
il arriva le dernier, il ferma la marche,
pour ainsi dire. D'ailleurs, quoique la
societe religieuse d'alors commen^at a
etre ebranlee dans ses fondements par le
sourd et lent effort du doute, elle avail
encore garde intact I'heritage de la foi.
La forme rigoureuse de la vieille con-
stitution ecclesiastique demeurail sans
echecs app&rents, el Ton etait encore a
deux siecles de la Reforme ; la papaute,
en abusanl des indulgences, n'apaisait
pas les scrupules des consciences chre-
tiennes sur les chaliments de I'enfer.
Mais quel fut le resultal immediat du
relachement qui commen9ait a se ma-
nifester 5a et Ik dans les croyances ?
C'est que les predicateurs, pour parer
a ce danger, evoquerent plus qu'aupara-
vant les idees de vengeance, et rede-
manderenl 4 la mort ces enseignemenls
que leur permanence meme rend plus
terribles. De 14, ces teneurs profondes
de la fin de I'homme, ces inquietudes,
ces ebranlements en quelque sorte qu'on
retrouve dans beaucoup d'imaginations
d'alors, et qui furenl si favorables 4
I'excitalion du genie de Dante. Les
anciens figuraient volontiers la morl sous
3 C 2
734
ILL USTRA TIONS.
des formes aimables ; dans les temps qui
avoisinent I'Alighieri, on en fait, au con-
traire, des images repoussantes. Ce
n'est plus cette maigre jeune femme des
premiers temps du christianisme ; c'est
plus que jamais un hideux squelette, le
squelette prochain des danses macabres.
Le symptome est significatif
De quelque cote qu'il jetat les yeux
autour de lui, Dante voyait cette figure
de la Mort qui lui montrait de son doigt
decharne les mysterieux pays qu'il lui
etait enjoint de visiter. Je ne crois pas
exagerer en affirmant que Dante a beau-
coup emprunte aussi aux divers monu-
ments des arts plastiques. Les legendes
infernales, les visions celestes, avaient
ete traduites sur la pierre et avaient
trouve chez les artistes du moyen Sge
d'ardents commentateurs. Les peintures
sur mur ont disparu presque toutes ; il
n'en reste que des lambeaux. Ainsi,
dans la crypte de la cathedrale d' Auxerre,
on voit un fragment oil est figure le
triomphe du Christ, tel precisement
qu'Alighieri I'a represente dans le Pur-
qatoire. Les peintures sur verre ou se
retrouvent I'enfer et le paradis abondent
dans nos cathedrales, et la plupart
datent de la fin du douzieme siecle et du
courant du treizieme. Dante avait du
encore en voir executer plus d'une dans
sa jeunesse. Enfre les plus curieuses, on
peut citer la rose occidentale de I'eglise
de Chartres. Quant aux sculptures,
elles sont egalement tres-multipliees : le
tympan du portail occidental d'Autun,
celui du grand portail de Conques, le
portail de Moissac, offrent, par exemple,
des details tres-bizarres et tres-divers.
Toutes les fonnes du chatiment s'y
trouvent pour ainsi dire epuisees, de
meme que dans P Eufer du poete ; les
recompenses aussi, comnie dans le Pa-
radis, sont tris-nombreuses, mais beau-
coup moins varices. Est-ce parce que
notre incomplete nature est plus faite
Emr sentir le mal que le bien ? Lorsque
ante fit son voyage de France, tout
cela exisfait, meme le portail occidental
de Notre- Dame de Pans, ou sont figures
plusieurs degres de peines et de remu-
nerations. Sans sortir de nos fronfitres,
notre infatigable archeologue M. Didron
A pu compter plus de cinquantc illustra-
U0ns de (a Divine Comidie, toutes an-
terieures au poeme. £videmment Ali-
ghieri s'est inspire de ce vivant spectacle.
Les artistes ont done leur part, a cote
des legendaires, dans ces antecedents de
I'epopee chretienne, tandis que Dante
lui-meme, par un glorieux retour, semble
avoir ete present a la pensee de celui qui
peignit le jfugement dernier. Noble et
touchante solidarite des arts ! Qui n'ai-
merait a lire une page de la Divine
Comidie devant les fresques de la
chapelle Sixtime ? Qui n'aimerait k
reconnailre dans Michel-Ange le seul
commentateur legitime de Dante? A
une certaine hauteur, tout ce qui est beau
et vrai se tejoint et se confond
La question des epopees, si vivement
et si frequemment debattue par la cri-
tique moderne, ne peut-elle pas recevoir
quelque profit du tableau que nous avons
vu se derouler sous nos yeux ? On salt
maintenant, par un exemple consider-
able, (quel est le nom k cote duquel ne
pourrait elre cite celui de Dante ?) on
salt comment derriere chaque grand
poete primitif il y a des generations
oubilees, pour ainsi dire, qui ont prelude
aux memes harmonies, qui ont prepare
le concert. Ces oeuvres capitales, qui
apparaissent 5a et 1^ aux heures solen-
nelles et chez les nations privilegiees,
sont comme ces moissons des champs de
bataille qui croissent fecondees par les
morts. Dante explique Homere. Au
lieu de I'inspiration religieuse mettez
I'inspiration nationale, et vous saurez com-
ment s'est faite F Iliade ; seulement la
trace des rapsodes a disparu, tandis que
celle des jegendaires est encore accessible
i I'erudition. Ces deux poetes ont eu en
quelque sorte pour soutiens les temps qui
les ont precedes et leur siecle meme ; I'un
a redit ce que les Grecs pensaient de la
vie publique, I'autre ce que les hommes
du moyen ige pensaient de la vie future.
Sont-ils moins grands pour cela ? Cette
collaboration de la foule, au contraire,
est un privilege qui ne s'accorde qu'i de
bien rares intervalles et a des genies tout
i fait exceptionnels. Pour s emparer ^
leur profit de I'inspiration gencrale, pour
ftre les interprctes des sentiments et des
passions d'une grande ^poque, pour faire
ainsi de la litt^rature qui devienne de
I'histoire, les poetes doivent ^tre marqu^
au front. Les pensees des temps ant^-
DANTE, IMITATEITR ET CREATE UR.
735
rieurs eclatent tout a coup en eux et s'y
resolvent avec une fecondite et une puis-
sance inconnues. A eux de dire sous
une forme meilleure, souveraine, a eux
de fixer sous retemelle poesie ce qui se
repete a I'entour !
Ce spectacle a sa morality : n'y a-t-il
pas IS, en effet, en dehors des noms
propres, quelque chose de vraiment
grandiose par la simplicite meme ?
Dans I'ordre esth^tique, la poesie est
la premiere de toutes les puissances
donnees a I'homme. Elle est a I'eter-
nel beau ce qu'est la vertu a I'eter-
nel bien, ce qu'est la sagesse a I'etemel
vrai, c'est-a-dire un rayon echappe d'en
haut ; elle nous rapproche de Dieu.
Eh bien ! Dieu, qui partout est le
dispensateur du genie, et qui I'aime,
n'a pas voulu que les faibles, que les
petits fi.issent tout a fait desherites de
ce don sublime. Aussi, dans ces
grandes oeuvres poetiques qui ouvrent
les eres litteraires, toute une foule ano-
nyme semble avoir sa part, C'est pour
ces inconnus, eclaireurs predestines a
I'oubli, qu'est la plus rude tache ; ils
tracent instinctivement les voies a une
sorte de conquerant au profit de qui ils
n'auront qu a abdiquer un jour ; ils
preparent a grand'-peine le metal qui
sera marque plus tard a une autre et
definitive empreinte ; car, une fois les
tentatives epuisees, arrive I'homme de
genie. Aussitot il s'empare de tous
ces elements disperses et leur imprime
cette unite imposante qui equivaut k la
creation. Et alors, qu'on me passe
I'expression, on ne distingue plus rien
dans ce faisceau, naguere epars, main-
tenant relie avec tant de puissance,
dans cet imposant faisceau du dictateur
poetique, qu'il s'appelle Horoere ou
Dante. II y a done la une loi de I'his-
toire litteraire qui rend un peu a tous,
qui prete quelque chose a I'humanite,
qui donne leur part aux humbles, et
cela sans rien oter au poete ; car, je le
ref)ete, les plus grands hommes evidem-
ment sont seuls appeles ainsi a formuler
une pensee collective, k concentrer,
a absorber, a ranger sous la discipline
de leur genie tout ce qui s'est produit
d'idees autour d'eux, avant eux. C'est
le miroir d'Archimede
II y a done deux parts a faire dans
la Divine Comidie, sinon pour le lec-
teur, au moins pour le critique : la
part de I'imilation, la part de la crea-
tion. Dante est un genie double, a la
fois ecleclique et original. II ne veut
pas imposer au monde sa fantaisie et
son reve par le seul despotisme du
genie. Loin de la, il va au-devant de
son temps, tout en attirant son temps
a lui. C'est ainsi que font les grands
hommes : ils s'emparent.sans dedain des
forces d'alentour et y ajoutent la leur.
Dirai-je ce que Dante a imite, ou
plutot ce qu'il a conquis sur les autres,
ce qu'il a incorpore a son oeuvre? II
faudrait en rechercher les traces par-
tout, dans la forme, dans le fond, dans
la langue meme de son admirable livre.
L'antiquite s'y trahirait vite : Platon
par ses ideales theories, Virgile par la
melopee de ses vers. Le moyen age,
a son tour, s'y rencontrerait en entier :
mystiques elans de la foi, reveries che-
valeresques, violences theologiques, feo-
dales, municipales, tout jusqu'aux bouf-
fonneries ; c'est un tableau complet de
I'epoque : le genie disputeur de la sco-
lastique y donne la main a la muse
etrange des legendaires. Si la chevale-
rie introduit dans les moeurs le devoue-
ment a la femme, si les troubadours
alidiquent leur cynisme pour chanter
une heroine imaginaire, si Gauthier de
Coinsy et les pieux trouveres redou-
blent le lis virginal sur le front de
Marie, si les sculpteurs enfin taillent
ces chastes et syeltes statues dont les
yeux sont baisses, dont les mains sont
jointes, dont les traits respirent je ne
sais quelle angelique candeur, ce sont
autant de modeles pour Dante, qui con-
centre ces traits epars, les idealise, et
les reunit dans I'adorable creation de
Beatrice. Cet habile et souverain
eclectisme, Alighieri le poursuit dans
les plus petits details. Ainsi, par un
admirable procede d'elimination et de
choix, son rhythme il I'emprunte aux
cantilenes des Proven9aux ; sa langue
splendide, celte langue auliqun et car-
airtalesqtte, comme il I'appelle, il la
prend a tous les patois italiens, qu'il
emonde et qu'il transforme. On dirait
meme qu'il sut mettre a profit jusqu'k
ses liaisons, jusqu'aux amities de sa
jeunesse. Au musicien Casella ne put'
736
ILLUSTRATIONS.
il pas demander ces harmonieuses dou-
ceurs de la langue toscane dont herita
plus tard Petrarque ; au peintre Giotto,
le modele de ces figures pensives dont
le pinceau toucha a peine Ics lignes
suaves, et qui, dans les vieilles oeuvres
italiennes, se detachent au milieu d'une
lumiere d'or ; a I'architecte Arnolfo
enfin, la hardiesse de ses belles con-
structions, pour batir aussi son edifice,
sa sombre tour feodale maintenant noir-
cie par les annees, mais qui domine
tout I'art du moyen age.
Ainsi Dante ne dedaigne rien : phi-
losophe, poete, philologue, il prend de
toutes mains, il imite humblement I'a-
beille. Vous voyez bien qu'il n'a rien
cree, ou plutot il a tout cree. C'est
de la sorte que proc^dent les inven-
teurs : chacun sait les elements dont ils
se servent, personne ne sait le secret
de leur mise en oeuvre. Ce qui d'ail-
leurs appartient en propre a Dante, ce
qui suffirait a sa gloire, c'est le genie ;
I'imposante grandeur de I'ensemble et
en meme temps la supreme beaute du
detail et du style, ce je ne sais quoi
qui est propre a sa phrase, cette allure
souveraine et inexprimable de sa poe-
sie, tant d'^nergie i la fois et tant
de grace, tant de sobri^te s^v^re dans
la forme, et cependant tout un ^crin
^blouissant, des couleurs diapr^es et
fuyantes, et comme un rayonnement
divin dans chaque vers.
Ce n'est pas qu'il faille porter le culte
jusqu'a la superstition. Les ultras, il
est vrai, sont moins dangereux en lit-
t^rature qu'en politique : en politique,
ils perdent les gouvemements qu'ils
flattent ; en litterature, ils ne font que
compromettre un instant les ecrivains
qu'ils exaltent, et qui, apres tout, sont
toujours surs de retrouver leur vrai
niveau. Mais pourquoi ces exagera-
tions ? Comment la vogue a-t-elle ose
toucher ^ I'aust^re genie de Dante ?
L' oeuvre d' Alighieri, j'en veux convenir,
ressemble 4 ces inimenses cath^drales
du moyen age que j'admire beaucoup,
autant que persoiuie, mais qui, en defin-
itive, sont le protUiit d'un temps a demi
barbare, et oii toutes les hardiesses
«ianc^es de I'architecture, ou les mer-
veilles ciselees et les delicatesses sculp-
turales s'entremelent souvent, ^ travers
les epoques, a de lourds massifs, i des
statues diflformes, a des parties ina-
chevees. Apprecions Dante en cri-
tiques, et sachons ou vont nos adhe-
sions. Sans doute il y a sympathie
permanente en nous pour ce passe que
chante le poete ; mais nous sentons
bien que c'est du passe. Soyons francs :
la fibre erudite est ici en jeu aussi bien
que la fibre poetique ; la curiosite est
eveillee en meme temps que I'admira-
tion. Si I'on est frappe de ces cata-
combes gigantesques, on sait qu'elles
sont I'asile de la mort. En un mot,
nous comprenons, nous expliquons, nous
ne croyons plus. La foi de Dante
nous parait touchante, aux heures de
tristesse, elle nous fait meme envie
quelquefois ; mais personne ne prend
plus au serieux, dans I'ordre moral, le
cadre d'Alighieri. N'est-ce pas pour
nous un reve bizarre qui a sa grandeur,
sa grandeur en philosophic et en his-
toire ? Et a qui, je la demande, cette
lecture laisse-t-elle une terreur sincere et
melee de joie, comme au moyen age ?
Helas ! ce qui nous frappe surtout dans la
Divine Comidie, ce sont les beaux vers.
Heureusement la forme seule a vieilli ;
le probleme au fond est demeure le
meme, et la poetique solution tentee
par 1' Alighieri reste immortelle. Les
sentiments qu'il a touches avec tant
d'art, les vcrites qu'il a revetues de
parures si splendides, sont de tons les
temps. Convenons seulement que dans
cette foret oil s'egare le poete, on ren-
contre bien des aspects sauvages, bien
des rochers inabordables. Dante, genie
capricieux et subtil, est, ne I'oublions
pas, un homme du moyen age ; incom-
parablement superieur k son temps, il
en a cependant ci et la les inegalit^s,
le tour bizarre, la barbaric, le pedan-
tisme : legitime satisfaction qu'il faut
donner k la critique. Qu'importe apres
tout ? S'il y a 9^ et la des broussailles
pedantesques qui obstruent la voie et
qui fatiguent, tout k cote, et comme au
detour du buisson, on est sflr de re-
trouver les idees grandioses, les images
^latantes, et aussi cette simplicite
naive, ces grace* discretes, qui n inter-
disent pas la science am^re de la vie.
Laissons done I'ombre descendre et
couvrir les parties de I'oeuvre de Dante
DANTE, IMITATEUR ET CREATEUR.
737
d'oii la poesie s'est de bonne heiire
retiree, et contemplons plutot celles que
retemelle aurore de la beaute semble
rajeunir encore avec les siecles.
Cette forme, si longtemps populaire,
ii universellement repandue, de la vi-
sion, semble disparaitre avec Alighieri,
qui sort radieux du fatras des commen-
taires et des imitateurs. Apres lui,
qu'on me passe le mot, il n'y a plus
de pelerinage de Childe- Harold dans
I'autre monde. Le poete avail fait de
la vision son inalienable domaine ; c'e-
tait une forme desormais arretee en lui,
et qui ne devait pas avoir k subir d'e-
preuves nouvelles. Quelles avaient ete
pendant treize cents sans les craintes,
les esperances de I'humanite sur la vie
a venir : voila le programme que s'etait
trace Dante, et qu'il avait pour jamais
rempli dans son poeme.
Sur la pente rapide qu'elles descen-
daient, comment les generations qui suc-
cederent a I'Alighieri auraient-elles pris
desormais un interet autre que I'interet
poetique a ces questions du monde fu-
tur ainsi resolues par des visionnaires ?
Dante, il est bon de le rappeler encore,
n'esl pas un genie precurseur par les
idees ; il ne devance pas I'avenir, il re-
sume le passe : son poeme est comme le
dernier mot de la theologie du moyen
age. Cela est triste a dire peut-etre,
mais le cynique Boccace est bien plutot
I'homme de I'avenir que Dante. Dante
parle a ceux qui croient, Boccace a ceux
qui doutent. La Reforme est en germe
dans le Dtcameron, tandis que la Divine
Comedie est le livre des generations qui
avaient la foi. C'est qu'on marche
vite dans ces siecles agites de la Renais-
sance. Prenez plutot I'ltalie, cette
vieille reine du catholicisme ; la France,
cette fiUe ainee de I'figlise ; I'Espagne
meme, cette terre privilegiee de la foi,
et interrogez-les. Qu'elles vous disent
:e que font leurs ecrivains des souve-
nirs de Dante et des revelations sur
I'autre vie ; qu'elles vous disent s'ils
n'ont pas bien plutot dans la memoire
le scepticisme goguenard des trouveres.
Voici en effet que Folengo, un moine
italien, donne brusquement un enfer
burlesque pour denoument k sa celebre
macaronee de Baldus, et qu'il y laisse
sans fagon son heros, sous pretexte que
les poetes, ces menteurs par excellence,
ont leur place marquee chez Satan, et
qu'il n'a, lui, qu'a y rester. Voila que
Rabelais, a son tour, verse au hasard
les grossieres enluminures de sa palette
sur ce tableau oil le vieux gibelin avait
a I'avance mis les couleurs de Rem-
brandt. Le prosa'ique enfer de Rabe-
lais, c'est le monde renverse. Je me
garderai de citer des exemples : qu'on
se rappelle seulement qu'il ne sait que
faire raccommoder des chausses a Alex-
andre le Grand, a ce conquerant qu'Ali-
ghieri avait plonge dans un flueve de
sang bouillant. C'est a ces trivialites
que r Italic et la France retombent avec
Folengo et Rabelais. L'Espagne aussi,
un peu plus tard, aura son tour ; pre-
nez patience. Laissez sainte Therese,
ce grand genie mystique egare au sei-
zieme siecle laissez-la evoquer I'enfer
dans ses songes, et rever que deux mu-
railles enflammees viennent a elle, qui
finissent par I'etreindre dans un em-
brassenient de feu ; laissez la foi et la
mode des atitos sacramentaUs conserver
encore quelque importance aux com-
positions religieuses. Deji, quand Cal-
deron met sur la scene la legende du
Purgatoire de saint Patrice, il n'a plus, a
beaucoup pres, ces males accents de la
chanson du Romancero, oil etaient si
energiquement depeints les chatiments
que Dieu inflige en enfer aux mauvais
rois. La transformation s'annonce : on
louche aux railleries de Quevedo, a
cette bouffonne composition des Etables
de Pluton, par laquelle I'Espagne vint la
derniere rejoindre les cyniques tableaux
du Baldus et du Pantagruel,
Tels sont les successeurs de Dante,
qui I'ont un instant fait descendre de
ce trone de I'art chretien, oil notre
equitable admiration I'a si legitime-
ment et a jamais replace. Comment,
en demeurant au degre oil nous I'avons
vu, I'homme de son epoque, I'Alighi-
eri a-t-il empreinl a un si haut point
son oeuvre d'un sceau personnel et ori-
ginal ? comment la creation et I'imita-
tion se sont-elles si bien fondues dans
la spontaneite de I'art? Inexplicables
mysteres du talent ! C'est dans ce de-
veloppement simultane du genie indivi-
duel, d'une part, et du genie contem-
porain, de I'autre, qu'est la marque des
73«
ILL USTRA TIONS.
esprits souverains. Voilk I'ideal que
Dante a atteint ; il ne faut lui disputer
auciine des portions, meme les nioin-
dres, de son oeuvre : tout lui appartient
par la double legitimile de la naissance
et de la conquete. 11 etait creatcur, et
il s'est fait en meme temps I'homme
de la tradition, parce que la poesie res-
semhle a ces lumieres qu'on se passait
de main en main dans les jeux du
stade, k ces torches des coureurs aux-
quelles Lucrece compare si admirable-
ment la vie. Le flambeau poetique
ne s'eteint jamais : Dante I'a pris des
mains de Virgile pour en eclairer le
monde modeme.
Chaque epoque a sa poesie qui lui
est propre, et qui ne saurait etre pour-
tant qu'une maniere diverse d'envisager,
sous ses formes varices, le probleme de
la destinde humaine ; car nous sommes
de ceux qui croient, avec Theodore
Jouffroy, que toute poesie veritable,
que toute grande poesie est 14, que ce
qui ne s'y rapporte point n'en est que
la vague apparence et le reflet. Cette
blessure au flanc que I'humanitd porte
apres elle, ce besoin toujours inassouvi
qui est en nous et que la lyre doit
cdldbrer ; en un mot, tout ce qu'Es-
chyle pressentait dans le Prom6t/i£e,
tout ce que Shakespeare a peint dans
Hamlet, ce pourquoi dont Manfred
demande la solution 4 I'univers, ce
doute que Faust cherche 4 combler par
[a science, Werther par I'amour, don
Juan par le mal, ce contraste de notre
ndant et de notre immortality, toutes
ces sources de l'<5ternelle podsie dtaient
ouvertes dans le coeur d'Alighieri.
Lassd de la vie, ddgoiitd des hommes,
Dante s'est mis au deli du tombeau
pour les juger, pour chatier le vice,
pour chanter I'hymne du bien, du
vrai et du beau. C'est un de ces
mattres aimds qui sont sfirs de ne ja-
mais mourir, car I'humanitd, qui a
coopdrd h. leur oeuvre, reconnaifra tou-
jours en eux sa grandeur et sa mis^re.
CABALA.
SCehelin, Rabbinical Literature, Vul. I. p. 156.
We sliall now lay before the Reader
some Account of the Radix, or First
Elements, of the Cabala. The Radix
of this mysterious Science is the Hebrew-
Alphabet ; which the Cahalists divide
into Three Portions ; annexing to each
Portion a peculiar Province of the
Cabala. These Three Provinces of
their Mysteries are referr'd, One to the
Angelic World, or the several Orders of
Angels or pure intellectual Beings in
Heaven ; Another to the Starry World ;
and the Third to the Elementary World;
for after this Manner the Cabalists
divide the Universe. The Letters from
Aleph to yod, inclusive, are Symbols,
say they, of the Orders of Angels, stil'd,
by their Sages, Incorporal Beings, and
pure Intellects, free from all Matter,
and flowing immediately from, or being
the purest and most sublime Eff"ect of,
the Power of God. The Letters from
Caph to Tzade, likewise inclusive, re-
present the Orders of the Heavens, or
the Starry World ; which the Cabalists
place under the Influence or Govern-
ment of the Angels ; and sometimes call
the World of Rounds or Circles. The
remaining Letters, up to the Letter
l^han, are referr'd to the Four Ele-
ments, or Prime Species of Matter, and
to all their various Forms and Com-
binations ; which Elements, say the
Cabalists, have Influence or Dominion
over Sense and Life ; and are them-
selves under the Influence or Direction
of the Angels and the Coelestial Circles,
or Starry World, The Radical Cabal-
istical References of each Letter in the
/i^^r^f-Alphabet the Cabalists set forth
in the following Manner.
I. The Letter Aleph (Doctrine) de-
notes, among the Cabalists, the Holy
Name Hu, assign 'd to the Inaccessible
Light of the Divine Being, who is sig-
nified by the Word Ensnph, i.e. In-
finite. It is referr'd to tlie First Sephi-
roth or Number; call'd Kether, i.e.
Crown, as being the Symbol of the
most sublime and perfect Beings ; that
is to say, those Angels which are up-
held through the Prime Influence, or
the Prime Favour, or Goodness of God,
and are call'd Hajoth hakodesch, i.e.
Holy Animals. By these the Cabalists
mean the Seraphims.
II. The Letter Beth {House) denotes
the Holy name Ehie, assign'd to the
CABALA^
739
Wisdom of God ; and signifying like-
wise a Being, from which all other
Beings are deriv'd. It is referr'd to the
Second Sephira, call'd Chochma, i.e.
Wisdom; which is annex'd to the Order
of Angels, call'd Ophanim, i.e. Wheels,
which is the Order of Cherubims ; who
were deriv'd from the Power of God,
through, and next after, the Intelligences
above-mention'd ; that is to say, the
Seraphims ; and, from them, descend
(irtflneiitially) into the Terrestrial Beings.
III. Gimel {Restoring, or Reivarding)
denotes the Holy name AscA, signify-
ing the Fire of Laze, or the Holy Spirit,
and is referr'd to the Third Sephira or
Number, call'd Binah, i.e. Prudence;
representing an Order of Angels, call'd
Aralim, i.e. Great, Valiant, Angels of
Might ; who make up the Third Class
of Intelligences, or intellectual Beings,
flowing from the Divine Goodness ;
and who are illumin'd by the Power
of God, through the .Second Class, or
Order (i.e. the Cherubims) and descend
therewith (influentially) to the lower-
most Beings. The Angels of this Order
are taken to be the same with the
Angels which are call'd Thrones.
IV. Daleth [a Gate) denotes the
Holy Name Ell ; and is referr'd to the
Fourth Sephira or Number, call'd Che-
sed, i.e. Grace, or Afercy; which is
appropriated to the Maschemalim, an
Order of Angels which is taken to be
the same with That call'd Dominions ;
and which flows, from the Power of
God, through the Third Order of In-
telligences (i.e. the Aralim), and, with
it, descends influentially on the Beings
below.
V. He {Behold) denotes the Holy
Name Elohim, and the Fifth Sephira,
call'd Pashad ; which denotes Severity,
Judgement, Awe, the Left Side, or the
Sword of God. This Sephira is assign'd,
by some Hebrews, to the Seraphims ;
but by others, more reasonably, to the
Order of Angels call'd Gnaz {Strength)
which flows from the Power of God,
through the Fourth Class of Intelli-
gences, and, with it, sends down its
Influence to Inferiour Beings.
VI. Vau {a Hook) denotes the Mys-
teries of the Holy Name Eloah ; and is
referr'd to the Fifth Sephira, which is
call'd Tiphereth, denoting Beauty, Or-
nament, and the Upper Coelestial Sun ;
and representing the Melachim, or Order
of Angels call'd Paiuers ; which are
derived from the Power of God, through
the Fifth Order of Intelligences, and
send, with that Order, their Influence
down to Inferiour Creatures.
VII. Sajin {Armour) denotes the
Name Zebaoth, i.e. the God of Hosts ,
and the Seventh Sephira, call'd Net-
sach, i.e. Conquering, answering to the
Order of Angels call'd Elohim, or Prin-
cipalities, which flow from the Power
of God, through the Angels of the
Sixth Order, and, with them, send their
Influences down upon the Inferiour
Creation.
VIII. Heth denotes the Name of
God, Elohe Zebaoth, and the Eighth
Sephira, call'd Tehilim, i.e. Praise,
and appropriated to the Angels Benelo-
him, or the Sons of God ; the same with
the Arch - Angels. And these flow
from the Power of God, through the
Angels of the Seventh Order ; -and de-
scend, with them, influentially on In-
feriour Beings.
IX. Teth {Departing, or Escaping)
denotes the Name of God, Sadai, and
the Ninth Sephira, call'd Musad, i.e.
Ground, or Foundation ; and answering
to the Cherubims ; which flow from
the Power of God, through the Angels
of the Eighth Order ; and send, in
Conjunction with them, their Influence
down on the Creation beneath them.
X. Jod {Beginning) denotes the
Name of God, Adonai Melcch, i. e.
The Lord is King ; and is referr'd to
the Tenth Sephira, call'd Malcut, i. e.
Kingdom; and likewise Ischim, i. e.
Strong Men ; and is appropriated to the
lowest of the Holy Orders ( The Orders
of Angels) ; which Order is illumin'd
by the Power of God, through the Ninth
Order, and, with the Power of that
Order, descends influentially on the
Sense and Knowledge of Men, referr'd
to Things uncommon. Such are the
References of this Part of the Htbrew-
Alphabet to the several Orders in the
Angelic World. We now proceed to
the Alphabetical References to the
World of Rounds or Circles, or the
Starry World.
740
ILLVSTRA TIONS.
XI. Caph, Initial [the Palm or Hollow
of the Hand) denotes the Escadai, i. e.
the Primuvi Mobile, or First Mover ;
which is put in Motion immediately by
the First Cause. The Intelligence of this
First Mover is stiled Metraton Sera-
phanim, or the Prince of Countenance.
'Tis the Prime, Regular Mover, or In-
fluencer of the Sensible World ; flowing,
through the Power of God, into all
Things that have Motion, and endowing
all the Lower Creation, by penetrating
deep into the Forms thereof, with Life.
XII. Caph, Final, denotes the Circle
of the Fixed Stars ; that is to say, Those
which make up the Signs of the Zodiac,
call'd, by the Hebrews, Galgal Ham-
maziloth, i. e. The Circle of Signs. This
Circle hath for its Intelligence the Angel
Raziel, Adam's Instructer or Familiar
Spirit ; and its Influence is, through the
Power of God, by Means of the above-
mention'd Intelligence, the Angel Me-
traton, diffus'd through the Lower Crea-
tion.
Xlir. Lamed denotes the Heaven or
Circle of Saturn, the First and Principal
Circle of the Planets, or Erratic Stars.
Saturn the Hebrews call Schebtai, and
his Intelligence, Schebtaiel ; infus'd by
the Power of God, and descending, by
Means of the Intelligence Raziel, influ-
entially upon Lower Beings.
XIV. Mem, Initial, denotes the
Heaven or Circle of jfupiter, call'd, by
the Hebrews, Tsedeck ; the Intelligence
of which is Tsadkiel, the Protecting
Angel, or Familiar Spirit, oi Abraham ;
diffus'd through the Power of God, by
Means of the Intelligence Schebtaiel,
throughout the Lower Creation.
XV. Metn, Final, denotes the Heaven
of Mars, call'd, by the Cabalists, Alaa-
daim. His Intelligence is CamaSl;
so call'd from the Heat -of Mars. And
this Intelligence flows, in the same
Course and through the same Power
with the Intelligences above-mention'd,
influentinlly upon all Things beneath it.
XVL Nun, Initial, denotes the
Heaven of the Sun, call'd, by the He-
brews, Schemsch. His Intelligence is
the Angel Raphael, the Instructer of
Iscuu ; flowing through the Power of
God, by Means of the Intelligence
CanuUl, upon all Things below.
XVII. Nun, Final, denotes the Cir-
cle of Venus, call'd, by the Hebrews,
Nogu. Her Intelligence is Haniel, i.e.
Reconciler of Mercy ; infus'd by the
power of God, through the Intelligence
Raphael, and diffus'd, by the same
Means, upon all Terrestrial Beings.
XVIII. Samech denotes the Heaven
of Mercury, call'd Cochah, i.e. Star.
His Intelligence is Michael, derived
from the Power of God, by Means of
the Intelligence Raphael ; and, by
Means of the same Intelligence, descend-
ing influentially upon all Things below.
XIX. Hajim denotes the Heaven of
the Moon, call'd Jareach, The Left Eye
of the World. Her Intelligence is Ga-
briel, infus'd by the Power of God,
through the Intelligence Michael ; and
descending, as the 'foremention'd, in-
fluentially upon all the Terrestrial Crea-
tion. Such is the Cabalistical Account
of the References of these Letters of
the //(f^r«f-Alphabet to the World of
Circles or Stars. And to these may be
added the References of the Three
Letters following.
XX. Pe, Initial, denotes the Reason-
able Soul ; which, in the Opinion of the
Hebrews, is govem'd by various Intelli-
gences.
XXI. Pe, Final, denotes all Spirits of
the Animal Nature : which, through
the Power and Command of God, are
govem'd, or influenc'd, by the Intelli-
gences above.
XXII. Tzade, Initial, is referr'd to
the Intelligible coelestial Matter, and
to the sensible Elements, or the Ele-
ments of Sense, in all compound or
mixt Bodies ; which Matter and Ele-
ments are, through the Power of God,
govem'd by different Intelligences, ac-
cording to their different Natures and
Forms.
We now come to the Alphabetical
References the Cabalists make to their
Elementary World.
XXHI. Tzade, Final, is referr'd to
the Four Elements of Matter ; namely,
Fire, Air, Water, and Earth ; which
are govern'd, through the Power of
God, by certain coelestial Powers and
Angels ; as is the Prima Materia, or
First Matter, which is the grand Foun
tain or Origin of all the Elements.
CABALA.
741
XXIV. JCopk is referr'd to inanimate
or insensitive Bodies ; as Minerals, &c.
whether simple or compound. These
Bodies are, througli the Power of God,
governed by the Coelestial Beings, and
their respective Intelligences.
XXV. Resch is referr'd to all the
Productions in the Vegetable World ;
as Trees, Herbs, Roots, &c. and to the
Coelestial Influences that are derived
upon them. There is not, say the
Cabalists, an Herb upon Earth that
hath not its Intelligence, or Influence,
which saith to it, Encrease and multiply
thy self.
XXVI. Schin is referr'd to all the
Species of the Animal Nature ; as
Quadrupeds, Birds, Fish, and Insects,
and every Thing, beneath the Rational
Nature, that hath Life and Motion.
These receive, through the Power of
God, the Influences of the Coelestial
Bodies, and of their respective Intelli-
gences.
XXVII. Thau is the Symbol of the
little World, Man ; because as Man,
with respect to this World, was the
Being created last, so is this Letter the
last of the A^^;vw- Alphabet. He is
govern'd of God, through the Qualities
of the First Matler, and according to
the Influences of the Stars, and like-
wise by Guardian-Angels, which attend
him, and which, in Hebrew, are call'd
Ischitn, i. e. Strong Men ; who are said
to have been the Last of the Angelic
Creation, as Man was the Last of This.
Such are the References of the Let-
ters of tlie Hebrew- AX^h&hei, towards
the Accomplishment of the Mysteries
of the Cabala, extracted, not without
great Labour, from the Writings of
Rabbi Akkiva, who was, it seems, a
most profound Cabalist, and who hath
been already frequently mention'd in
the Course of these Papers. They
pass, from God, down to all the Stages
of the known Creation ; the Letter
Alepk, the First in the Hebrew- K\^a.-
bet, being referr'd to God, who is
the First Cause of all Things, and
who, through his unsearchable Power
and Judgment, comprehends, directs,
and governs all Things ; working by,
and diffusing his Power upon, Second
Causes ; and, from them, deriving his
Power upon Third Causes, &c. Which
Causes are the Sacred Hosts and Prin-
cipalities ; who have their different
Degrees of Influence; rising gradually,
one Class above another, to different
Stages of Power arwi Perfection.
INDEX
OF NAMES AND PLACES
IN TEXT OR NOTES.
Abati, family. Inf. xxxii. io6. Par. xvi.
109.
Abbagliato. Inf. xxix. 132.
Abbey of San Benedetto. Inf. xvi. 100.
Abel. Inf. iv. 56.
\braham. Inf. iv. 58.
Absalom. Inf. xxviii. 137.
Abydos. PuRG. xxviii. 74.
Accorso, Francis of, Inf. xv. 1 10.
Achan. Purg. xx. 109.
Acheron. Inf. iii. 78; xiv. 116. Purg.
ii. 105.
Achilles. Inf. v. 65 ; xii. 71 ; xxvi. 62;
xxxi. 4. Purg. ix. 34; xxi. 92.
Achitophel. Inf. xxviiL 137.
Acone. Par. xvi. 65.
Acquacheta. Inf. xvi. 97.
Acquasparta. Par. xii. 124.
Acre. Inf. xxvii. 89.
Adalagia. Par. ix. 96.
Adam. Inf. iii. 1 15 ; iv. 55. PURG. ix. 10 ;
xi. 44; xxix. 86; xxxii. 37; xxxiii.
62. Par. vii. 26 ; xiii. 37, III; xxvi.
83, 91, 100; xxxii. 122, 136.
Adam of Brescia. Inf. xxx. 61, 104.
Adige. Inf. xii. 5. PDrg. xvi. 115. Par.
ix. 44.
Adimari, family. Par. xvi. 115.
Adrian IV. Purg. xix. 99.
^gidius. Par. xi. 83.
iEgina. Inf. xxix. 59.
,/Egypt. Purg. ii. 46. Par, xxv. 55.
.^neas. Inf. ii. 32; iv. 122; xxvi. 93.
Purg. xviii. 137. Par. vi. 3; xv. 27.
yEneid of Virgil. Purg. xxi. 97.
.(Eolus. Purg. xxviii. 21.
yEsop. Inf. xxiii. 4.
.lEthiop. Purg. xxvi. 21. Par. xix. 1091
.(Ethiopia. Inf. xxiv. 89.
^Ethiopians. Inf. xxxiv. 44.
iEtna or Mongibello. Par. viii. 67.
Africanus, Scipio. Purg. xxix. 116.
Agamemnon. Par. v. 69.
Agapetus. Par. vi. 16.
Agatho. Purg. xxii. 107.
Aglaurus. Purg. xiv. 139.
Agnello Brunelleschi. Inf. xxv. 68.
Agobbio or Gubbio. Purg. xi. 80.
Agostino. Par. xii. 130.
Aguglione. Par. xvi. 56.
Ahasuerus, King. Purg. xvii. 28.
Alagia. Purg. xix. 142.
Alagna, or Anagni. Purg. xx. 86. Par.
xxx. 148.
Alardo. Inf. xxviii. 18.
Alba Longa. Par. vi. 37.
Alberichi, family. Par. xvi. 89.
Alberigo, Frate Gaudente, or Jovial
Friar. Inf. xxxiii. 118.
Albert of Austria. Purg. vi. 97. Par.
xix. 115.
Albert of Siena. Inf. xxix. no.
Alberti, Alessandro and Napoleon. Inf.
xxxii. 55.
744
INDEX.
Alberto degli Alberti. Ink. xxxii. 57.
Alberto della Scala. Purg. xviii. 121.
Albertus Magnus. Par. x. 98.
Alboino della Scala. Par. xvii. 71.
Alchemists. Inf. xxix.
Alcides. Par. ix. loi.
Alcmaeon. Purg. xii. 50. Par. iv. 103.
Aldobrandeschi, Guglielmo. PuRG. xi.
59-
Aldobrandi, Tegghiaio. Inf. xvi. 41.
Alecto. Inf. ix. 47.
Alessandria, Pukg. vii. 135.
Alessandro, Count of Romena. Inf.
XXX. 77.
Alessandro degli Alberti. Inf. xxxii. 55.
Alessio Interminei. Inf. xviii. 122.
Alexander, Tyrant of Pherae. Inf. xii.
107.
Alexander the Great. Inf. xiv. 31.
Alfonso of Aragon. Purg. vii. 116.
Alfonso of Majorca. Par. xix. 137.
Alfonso of Spain. Par. xix. 125.
Ali, disciple of Mahomet. Inf. xxviii.
32.
Alichino, demon. Inf. xxi. 118; xxii.
112.
Alighieri, family. Par. xv. 138.
Alps. Inf. xx. 62. Purg. xvii. i ; xxxiii.
III.
Altaforte. Inf. xxix. 29.
Alverna. Par. xi. 106.
Amata. Purg. xvii. 35.
Amidei, family. Par. xvi. 136.
Amphiaraus. Inf. xx. 34.
Amphion. Inf. xxxii. 11.
Amphisbsena, serpent. Inf. xxi v. 87.
Amyclas. Par. xi. 67.
Anagni or Alagna. Purg. xx. 86.
Ananias. Par. xxvi. 12.
Anastagi, family. Purg. xiv. 107.
Anastasius, Pojie. Inf. xi. 8.
Anaxagoras. Inf. iv. 137.
Anchises. Inf. i. 74. Purg. xviii. 137.
Par. XV. 25 ; xix. 132.
Angels. Par. xxviii. 126 ; xxxi. 13.
Angels, rebel. Par. xxix. 50
Angiolelloda Cagnano. Inf. xxviii. 77.
Anna, St., mother of the Virgin Mary.
Par. xxxii. 133.
Annas, Inf. xxiii. 121.
Anselm, St. Par. xii. 137.
Anselmuccio. Inf. xxxiii. 50.
Ant.xus. Inf. xxxi. 100, 113, 139.
Antandros. Par. vi. 67.
Antenora. Inf. xxxii. 88.
Antenori (Paduans). Purg. v. 75.
Antigone. Purg. xxii. no.
Antiochus Epiphanes. Inf. xix. 86.
Antiphon. PURO. xxii. 106.
Antony, St. Par. xxix. 124.
Apennines. Inf. xvi. 96; xx. 65 ; xxvii,
29. Purg. v. 96 ; xiv. 31, 92 ; xxx
86. Par. xxi. 106.
Apocalypse. Inf. xix. 108. Purg. xxix,
105.
Apollo. Purg. xx. 132. Par. i. 13 ; ii. 8
Apostles. Purg. xxii. 78.
Apulia. Inf. xxviii. 9. Purg. v. 69
vii. 126. Par. viii. 61.
Apulians. Inf. xxviii. 17.
Aquarius, sign of the Zodiac. Inf.
xxiv. 2.
Aquilon. PuRG. iv. 60 ; xxxii. 99.
Aquinas, St. Thomas. Par. x. 98.
Arabians. Par. vi. 49.
Arachne. Inf. xvii. 18. PuRG. xii. 43.
Aragon. PuRG. iii. 116.
Aragonese. Par. xix. 137.
Arbia. Inf. x. 86.
Area, family. Par. xvi. 92.
Archangels. Par. xxviii. 125.
Archiano. PURG. v. 95, 125.
Ardinghi, family. Par. xvi. 93.
Arethusa. Inf. xxv. 97.
Aretine, Benincasa. PuRG. vi. 13.
Aretine, Griffolino. Inf. xxix. 109; xxx.
31-
Aretines. Inf. xxii. 5. Purg. xiv. 46.
Arezzo. Inf. xxix. 109.
Argenti, Philippo. Inf. viii. 61.
Argia. PuRG. xxii. no.
Argo. Par. xxxiii. 96.
Argonauts. Par. ii. 16 ; xxxiii. 96.
Argus. Purg. xxix. 95 ; xxxii. 65.
Argolic people. Inf. xxviii. 84.
Ariadne. Inf. xii. 20. Par. xiii. 14.
Aries, sign of the Zodiac. Purg. xxxii.
53. Par. i. 40; xxviii. 117.
Aristotle. Inf. iv. 131. Purg. iii. 43.
Par. viii. 120; xxvi. 38.
Arius. Par. xiii. 127.
.\rk, the holy. PuRG. x. 56. Par. xx. 39.
Aries. Inf. ix. I12.
Amo. Inf. xiii. 146: xv. 113; xxiii.
95; XXX. 65; xxxiii. 83. Purg. v.
122, 125; XIV. 17, Z4, 51. Par. xi.
106.
Amaldo Daniello. Purg. xxvi. 115, 142,
Arrigo Manardi. Purg. xiv. 97.
Arrigucci, family. Par. xvi. 108.
Arsenal of Venice, Inf. xxi. 7.
Arthur, King. Inf. xxxii. 62.
INDEX.
745
Aruns. Inf. xx. 46.
Ascesi, or Assisi. Par. xi. 53.
Asciano. Ink. xxix. 131.
Asdente. Inf. xx. 118.
Asopiis. PuRG. xviii. 91
Assyrians. PuRG. xii. 58.
-Athamas. Inf. xxx. 4.
Athens. Inf. xii. 17. PuRG. vi. 139;
XV. 98. Par. xvii. 46.
Atropos. Inf. xxxiii. 126.
.Attila. Inf. xii. 134 ; xiii. 149.
.\ugusta (the Virgin). Par. xxxii. 119.
.•\ugustine, St. Par. x. 120; xxxii. 35.
Augustus Caesar. Inf. i. 71. Purg. xxix,
116. Par. vi. 73.
Augustus (Frederick II.). Inf. xiii. 68.
(Henry of Luxemburg), xxx. 36.
Aulis. Inf. xx. hi.
Aurora. PuRG. ii. 8 ; ix. I.
Ausonia. Par. viii. 61
Auster. Purg. xxxii. 99.
Austiia. Inf. xxxii. 26.
Avaricious. Inf. vii. Purg. xix., xx.,xxi.
.\ventine, Mount. Inf. xxv. 26.
Averroes. Inf. iv. 144.
Avicenna. Inf. iv. 143.
Azzo degli Ubaldini. Purg. xiv. 105.
Azzolino, or Ezzelino. Inf. xii. 110.
Par. ix. 29.
Azzone III. of Este. PuRG. v. 77.
B and Ice, Bice (Beatrice). Par. vii, 14.
Babylon. Par. xxiii. 135.
Bacchantes. Purg. xviii. 92.
Bacchiglione. Inf. xv. 113. Par. ix. 47.
Bacchus. Inf. xx. 59. Purg. xviii. 93.
Par. xiii. 25.
Bagnacavallo. PURG. xiv. 115.
Bagnoregio. Par. xii. 128.
Baldo d' Aguglione. Par. xvi. 56.
Baptist, St. John the. Inf. xiii. 143 ;
xxx. 74. Purg. xxii. 152. Par. xvi.
25, 47 ; xviii. 134 ; xxxii. 31.
Barbagia of Sardinia. PuRG. xxiii. 9
]?arbarians, Northern. Par. xxxi. 31.
Barbariccia, demon. Inf. xxi. I20 ;
xxii. 29, 59, 145.
Barbarossa, Frederick I. PuRG. xviii.
119.
Ban. Par. viii. 62.
Barrators (peculators). Inf. xxi.
Bartolomeo della Scala. Par. xvii. 71.
Barucci, family. Par. xvi. 104.
Baptistry of Florence. Par. xv. 134.
Bear, constellation of the. PuRG. iv. 65.
Par. ii. 9; xiii. 7.
Beatrice, Inf. ii. 70, 103 ; x. 131 ; xiL
88 ; XV. 90. Purg. i. 53 ; vi. 47 ;
XV. 77 ; xviii. 48, 73 ; xxiii. 128 ;
xxvii. 36, 53, 136; xxx, 73 ; xxxi.
80, 107, 114, 133 ; xxxii. 36, 85, 106;
xxxiii. 4, 124. Par. i. 46, 65 ; ii. 22 ;
iii. 127 ; iv. 13, 139 ; v. 16, 85, 122 ;
vii. 16 ; ix. 16 ; x. 37, 52, 60 ; xi. II ;
xiv. 8, 79 ; XV. 70 ; xvi. 13 ; xvii. 5,
30; xviii. 17, 53; xxi. 63 ; xxii. 125 ;
xxiii. 34, 76 ; xxiv. 10, 22, 55 ; xxv,
28, 137 ; xxvi. 76 ; xxvii. 34, 102 ;
xxix. 8 ; xxx. 14, 128 ; xxxi. 59, 66,
76 ; xxxii. 9 ; xxxiii. 38.
Beatrice, Queen. Purg. vii. 128.
Beccaria, Abbot of. Inf. xxxii. 119.
Beda (the Venerable Bede). Par. x, 131.
Beelzebub. Inf. xxxiv, 127.
Belacqua. PURG. iv. 123.
Belisarius. Par. vi. 25.
Bellincion Berti. Par. xv. 112; xvi. "9.
Bello, Geri del. Inf. xxix. 27.
Belus, King of Tyre. Par. ix. 97.
Benaco. Inf. xx. 63, 74, 77.
Benedetto, San, Abbey of. Inf. xvi. 100.
Benedict, St. Par. xxii. 40; xxxii. 35.
Benevento. Purg. iii. 128.
Benincasa of Arezzo. PuRG. vi. 13.
Berenger, Raymond. Par. vi. 134,
Bergamasks. Inf. xx. 71.
Bernard, Friar. Par. xi. 79. ,
Bernard, St., Abbot. Par. xxxi. 102,
139 ; xxxii. I.
Bernardin di Fosco. PuRG. xiv. loi.
Bemardone, Peter. Par. xi. 89.
Bertha, Dame. Par. xiii. 139.
Berti, Bellincion. Par. xv. 112; xvi. 99.
Bertrand de Born. Inf. xxviii. 134.
Bianchi, White Party. Inf. vi. 65.
Bice (Beatrice). Inf. ii. 70, 103.
Billi, or Pigli family. Par. xvi. 103.
Bindi, abbreviation of Aldobrandi. Par.
xxix. 103.
Bisenzio. Inf. xxxii. 56.
Bismantova. PURG. iv. 26.
Bocca degli Abati. Inf. xxxii. 106,
Boethius, Severinus. Par. x. 125.
Bohemia. Purg. vii. 98. Par. xix, 125.
Bologna. Inf. xxiii. 142, Purg. xiv. 100.
Bolognese. Inf. xxiii. 103.
Bolognese, Franco. Purg. xi. 83.
Bolsena. Purg. xxiv. 24.
Bonatti, Guido. Inf. xx. Ii8.
Bonaventura, St. Par. xii. 127.
Boniface, Archbishop of Ravenna. FURG.
xxiv. 29.
746
INDEX.
Boniface VIII. Inf. xix. 53 ; xxvii. 70,
85. PuRG. XX. 87; xxxii. 149 ; xxxiii.
44. Par. ix. 132 ; xii. 90 ; xvii. 50 ;
xxvii. 22 ; XXX. 148.
Boniface of Signa, Par. xvi. 56.
Bonturo de' Dati. Inf. xxi. 41.
Boreas. Par. xxviii. 80.
Borgo (Borough) of Florence. Par. xvL
'34-
Born, Bertrand de. Inf. xxviii. 132;
Borsiere, Guglielmo. Inf. xvi. 70.
Bostichi, family. Par. xvi. 93.
Brabant, Lady of. Purg. vi, 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. 68.
Brescians, Inf. xx. 71.
Brettinoro, Purg. xiv. 112.
Briareus, Inf. xxxi. 98. Purg. xii. 28.
Bridge of St. Angelo. Inf. xviii. 29.
Brigata, Inf. xxxiii. 89.
Brissus. Par. xiii. 125.
Bruges. Inf. xv. 4, Purg. xx. 46.
Brundusium. Purg. iii. 27.
Brunellesclii, Agnello. Inf. xxv. 68.
Brunetto Latini. Inf. xv. 30, 32, 101.
Brutus, enemy of Tarquin. Inf. iv. 127.
Brutus, murderer of Caesar. Inf. xxxiv.
Brutus and Cassius. Par. vi. 74.
Buggia. Par, ix. 92.
Bujamonte, Giovanni, Inf. xvii. 73.
Bulicame, hot spring of Viterbo, Inf.
xiv. 79.
Buonagiunta degli Orbisani. Purg. xxiv.
«9. 20, 35, 56.!
Buonconte di Montefeltro. Purg. v. 88.
BuondelmoiUe. Par. xvi. 140.
Buondelmonti, family. Par. xvi. 66.
Buoso da Duera. Inf. xxxii. 116.
Buoso degli Abati. Inf. xxv. 140.
Buoso Donati. Inf. xxx. 44.
Caccia d' Asciano. Inf. xxix. 131.
Cacciaguida. Par. xv. 20, 94, 135, 145 ;
xvi. 29 ; xviii. i, 28, 50.
Caccianimico, Venedico. Inf. xviii. 50.
Cacus, I.VF. xxv. 25.
Cadmus. Ink. xxv. 97.
Cadsand. Inf. xv. 4.
Caecilius. Purg. xxii. 98.
Caesar. Ink. xiii. 65, 68. PURO. vi. 93,
114. Par. i. 29 ; vi. 10 ; xvL 59.
Caesar, Julius. Inf. i. 70; iv. 123;
xxviii. 98. Purg. xviii. loi ; xxvL
77. Par. vi. 57.
Caesar, Tiberius. Par. vi. 86.
Cagnano, Angiolello da. Inf. xxviii. 77.
Cagnano. Par. ix. 49.
Cagnazzo, demon. Inf. xxi. I19; xxiL
106.
Cahors. Inf. xi. 50.
Caiaphas. Inf. xxiii. 115.
Cain. Purg. xiv. 132.
Cain and his thorns (Man in the mooii\
Inf. XX. 126. Par. ii. 51.
Caina. Inf. v. 107 ; xxxii. 58.
Calahorra. Par. xii. 52.
Calboli, family. Purg. xiv. 89.
Calcabrina, demon. Inf. xxi. 118 ; xxiL
133.
Calchas. Inf. xx. 1 10.
Calfucci, family. Par. xvi. 106.
Calixtus I. Par. xxvii. 44.
Calliope. Pukg. i. 9.
Callisto (Helice). Purg. xxv. 131,
Camaldoli. Purg. v. 96.
Camicion de' Pazzi. Inf. xxxii. 68.
Camilla. Inf. i. 107 ; iv. 124.
Cammino, or Camino, family. Purg.
xvi; 124, 133, 138.
Cammino, or Camino, Riccardo da.
Par. ix. 50.
Camonica, Val. Inf. xx. 65.
Campagnatico. Purg. xi. 66.
Campaldino. Purg. v. 92.
Campi. Par. xvi. 50.
Canavese, Purg. vii. 136.
Cancellieri, family. Inf. xxxii. 63.
Cancer, sign of the Zodiac. Par. xxv.
loi.
Can Grande della Scala. Inf. i. loi.
Par. xvii. 76.
Caorsines, Par. xxvii. 58.
Capaneus. Inf. xiv. 63 : xxv. 15.
Capet, Hugh. PuRG. xx. 43, 49.
Capocchio. Inf. xxix. 136 ; xxx. 28.
Caponsacchi, family. Par. xvi. 121.
Cappelletti (Capulets). Purg. vi. 106,
Capraia, Inf. xxxiii. 82.
Capricorn, sign of the Zodiac. Purg. ii.
57. Par. xxvii. 69.
Caprona. Inf. xxi. 95.
Cardinal, the (Ottaviano degli Ubaldini),
Inf. X. 120.
Carisenda. iNF. xxxi. 136,
Carlino de' Pazzi. Inf. xxxii. 69.
Carpigna, Guido di. Purg. xiv, 9&
Carrare-se. Inf. xx. 48.
Casale. Par. xii. 124.
INDEX.
747
Casalodi, family. Inf. xx. 95.
Casella. Purg. ii. 91.
Casentino. Inf. xxx. 65. PuRG. v. 94 ;
xiv. 43.
Cassero, Guido del. Inf. xxviii. 77.
Cassero, Jacopo del. PuRO. v. 67.
Cassino, Monte. Par. xxii. 37.
Cassias, murderer of Caesar. Inf. xxxiv.
67.
Cassius and Brutus. Par. vi. 74.
Castello, family. Purg. xvi. 125.
Castile. Par. xii. 53.
Castle of St. Angelo in Rome. Inf. xviii.
31-
Castor and Pollux. PuRG. iv. 61.
Castrocaro. PuRG. xiv. 116.
Catalan de' Malavolti. Inf. xxiii. 104,
114.
Catalonia. Par. viii. 77.
Catellini, family. Par. xvi. 88.
Cato of Utica. Inf. xiv. 15. Purg. i.
31 ; ii. 119.
Catria. Par. xxi. 109.
Cattolica. Inf. xxviii. 80.
Caurus, northwest wind. iNF. xi. 1 14.
Cavalcante de' Cavalcanti. Inf. x. 53.
Cavalcanti, Guercio. Inf. xxv. 151.
Cavalcanti, Guido. Inf. x. 63.
Cecina. Inf. xiii. 9.
Celestine V. Inf. iii. 59 ; xxvii. 105.
Cenchri, serpents. Inf. xxiv. 87.
Centaurs. Inf. xii. 56. Purg. xxiv. I2i.
Ceperano. Inf. xxviii. l6.
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. iii.
Chaos. Inf. xii. 43.
Charity, Dante and St. John. Par. xxvi.
Charlemagne, Emperor. Inf. xxxi. 17.
Par. vi. 96 ; xviii. 43.
Charles of Anjou. Purg. vii, 113, 124;
xi. 137.
Charles of Valois {Senzatcrra, Lack-
land). Inf. vi. 69. Purg. v. 69 ; xx.
71-
Charles Martel. Par. viii. 49, 55 ; ix. i.
Charles Robert of Hungary. Par. viii.
72.
Charles II. of Apulia. Purg. vii. 127 ;
XX. 79. Par. vi. 106 ; xix. 127 ; xx.
63.
Charles's Wain, the Great Bear. Inf.
xi. 114. Purg. i. 30. Par. xiii. 7.
Charon. Inf. iii. 94, 109, 128.
Charybdis. Inf. vii. 22.
Chastity, examples of. PuRG. xxv. 121.
Chelydri, serpents. Inf. xxiv. 86.
Cherubim. Par. xxviii. 99.
Cherubim, black. Inf. xxvii. 113.
Chiana. Par. xiii. 23.
Chiarentana. iNF. xv. 9.
Chiasi. Par. xi. 43.
Chiassi. Purg. xxviii. 2a
Chiaveri. Purg. xix. 100. '
Chiron. Inf. xii. 65, 71, 77, 97, 104.
Purg. ix. 37.
Chiusi. Par. xvi. 75.
Christ. Inf. xxxiv. 115. Purg. xv. 89 ;
XX. 87 ; xxi. 8 ; xxiii. 74 ; xxvi. 129 ;
xxxii. 73, 102 ; xxxiii. 63. Par. vi.
14; ix. 120 ; xi. 72, 102, 107 ; xii. 37,
7i> 73. 75; xiv. 104, 106, 108; xvii.
33, 51 ; xix. 72, 104, 106, 108; XX.
47 ; xxiii. 20, 72, 105, 136 ; xxv. 15,
33, 113, 128 ; xxix. 98, 109 ; xxxi. 3,
107 ; xxxii. 20, 24, 27, 83, 85, 87,
125 ; xxxiii. 121.
Christians. PuRG. x. 121. Par. v. 73 ;
xix. 109 ; XX. 104.
Chiysostom, St. Par. xii. 137.
Church of Rome. Purg. xvi. 127.
Ciacco. Inf. vi. 52, 58.
Ciampolo, or Giampolo. Inf. xxii.
48, 121.
Cianfa de' Donati. Inf. xxv. 43.
Cianghella. PAR. xv. 128.
Cieldauro. Par. x. 128.
Cimabue. PuRG. xi. 94.
Cincinnatus, Quintius. Par. vi. 46 ; xv.
129.
Clone de' Tarlati. Purg. vi. 15.
Circe. Inf. xxvi. 91. Purg. xiv. 42.
Ciriatto, demon. Inf. xxi. 122 ; xxii. 55
Clara, St., of Assist. Par. iii. 98.
Clemence, Queen. Par. ix. i.
Clement IV. Purg. iii. 125.
Clement V. Inf. xix. 83 ; Par. xvii. 8a
xxx. 143.
Cleopatra. Inf. v. 63. Par. vi. 76.
Cletus. Par. xxvii. 41.
Clio. Purg. xxii. 58.
Clothe. Purg. xxi. 27.
Clymene. Par. xvii. i.
Cock, arms of Gallura. Purg. viii. 81.
Cocytus. Inf. xiv. 119; xxxi. 123 j
xxxiii. 156 ; xxxiv. 52.
Colchians. Inf. xviii. 87.
3D
748
INDEX.
Colchis. Par. ii. i6.
Colle. PURC. xiii. 1 15.
Cologne. Inf. xxiii. 63. Par. x. 99.
Colonnesi, family. Inf. xxvii. 86.
Comedy, Dante thus names his poem.
Inf. xvi. 128.
Conio. PURG. xiv. ri6.
Conradin. PuRG. xx. 68.
Conrad or Currado I., Emperor. Par.
XV. 139.
Conrad or Currado da Palazzo. PuRG.
xvi. 124.
Conrad or Currado Malaspina. PuRG.
viii. 65, 109, u8.
Conscience. Inf. xxviii. 115.
Constantine the Great. Inf. xix. 115;
xxvii. 94. PuRG. xxxii, 125. Par.
vi. I ; XX. 55.
Constantinople. Par. vi. 5.
Contemplative and solitary. Par. xxi.
Cornelia. Inf. iv. 128. Par. xv. 129.
Corneto. Inf. xii. 137 ; xiiL 9.
Corsica. PuRG. xviii. 81.
Corso Donati. PuRG. xxiv. 82.
Cortigiani, family. Par. xvi. 112.
Cosenza. Purg. iii. 124.
Costanza, Queen of Arragon. PURG. iiu
115, 143 ; vii. 129.
Costanza, wife of Henry VI. of Ger-
many. Purg. iii. 113. Par. iii. 118;
iv. 98.
Counsellors, evil. Inf. xxvL
Counterfeiters of money, speech, or per-
son. Inf. XXX.
Crassus. Purg. xx. 116.
Crete. Inf. xii. 12 ; xiv. 95.
Creusa. Par. ix. 98.
Cripple of Jerusalem. Par. xix. 127.
Croatia. Par. xxxi. 103.
Crotona. Par. viii. 62.
Crusaders and Soldiers of the Faith.
Par. xiv.
Cunizza, sister of Ezzelino III. Par.
ix. 32.
Cupid. Par. viii. 7.
Curiatii, the. Par. vi. 39.
Curio. Inf. xxviii. 93, 102.
Cyclops. Inf. xiv. 55.
Cypria (Venus). Par. viii. 2.
Cyprus. Inf. xxviii. 82. Par. xix. 147.
Cyrrha. Par. i. 36.
Cyrus. Purg. xii. 56.
Cythera. Purg. xxvii. 95.
Pa-d.-iius. Ink. xvii. iii ; xxix. 116.
Par viii. 126,
Damiano, Peter. Par. xxi. 12 1.
Damietta. Inf. xiv. 104.
Daniel, Prophet. Purg. xxii. 146. Par.
iv. 13 ; xxix. 134,
Daniello, Amaldo. Purg. xxvi. 115,
142.
Dante. Purg. xxx. 55.
Danube. Inf. xxxii. 26. Par. vni. 65.
David, King. Inf. iv. 58 ; xxviii. 138.
Purg. x. 65. Par. xx. 38 ; xxv. 72 ;
xxxii. II.
Decii. Par. vi. 47.
Decretals, Book of. Par. ix. 134.
Deidamia. Inf. xxvi, 62. Purg. xxii.
114.
Deiphile. Purg. xxii. no.
Dejanira. Inf. xii. 68.
De la Brosse, Pierre. Purg. vi. 22.
Delia (the Moon). Purg. xx. 132 ;
xxix. 78.
Delos. Purg. xx. 130.
Democritus. Inf. iv. 136.
Demophoon. Par. ix. loi.
Diana. PuRG. xx. 132 ; xxv. 131. Par.
xxiii. 26.
Diana, subterranean river. Purg. xiii.
153-
Dido. Inf. v. 61, 85. Par. viii. 9.
Diligence, examples of. Purg. xviii.
99-
Diogenes. Inf. iv. 137.
Diomedes. Inf. xxvi. 56.
Dione, Venus. Par. viii. 7. Planet
Venus, xxii. 144.
Dionysius the Areopagite. Par. x. 11$ ;
xxviii. 130.
Dionysius, King. Par. xix. 139.
Dionysius, Tyrant. Inf. xii. 107.
Dioscorides. Inf. iv. 140.
Dis, city of. Inf. viii. 68 ; xi. 65 ; xii.
39 ; xxxiv. 20.
Dolcino, Fra. Inf. xxviii. 55.
Dominions, order of angels. Par. xxviii.
122.
Dominic, St. Par. x. 95 ; xi. 38, 121 ;
xii. 55, 70.
Dominicans. Par. xi. 124.
Domitian, Emperor. PuRG. xxii. 83.
Don, river. Inf. xxxii. 27.
Donati, Buoso. Inf. xxv. 140 ; xxx. 44,
Donati, Corso. PuRG. xxiv. 82.
Donato, Ubertin. Par. xvi. 119.
Donatus. Par. xii. 137.
Douay. Purg. xx. 46.
Diaghignazzo, demon. Inf. xxi. 121)
xxii. 73.
INDEX.
749
Dragon. Purg. xxxii. 131.
Duca, Guido del. PuRG. xiv. 81 ; xv.
44.
Duera, Buoso da. Inf. xxxii. 116.
Duke of Athens, Theseus. Inf. ix. 54 ;
xii. 17. Purg. xxiv. 123.
Durazzo. Par. vi. 65.
Ebro. PUKG. xxvii. 3. PAR. ix. 89.
Eclogue IV. of Virgil. Purg. xxii. 70.
Elbe. Purg. vii. 99.
Electra. Inf. iv. 121.
El and Eli, names of God. Par. xxvi.
134, 136.
Elijah (Elias), Prophet. Inf. xxvi. 35.
Purg. xxxii, 80.
Eliseo, ancestor of Dante. Par. xv.
136.
Elisha, Prophet. Inf. xxvi. 34.
Elsa. Purg. xxxiii. 67.
Elysium. Par. xv. 27.
Ema. Par. xvi. 143.
Empedocles. Inf. iv. 138.
Empyrean. Par. xxx.
Engi.-ind. Purg. vii. 131.
Envious, the. PuRG. xiii., xiv.
Epliialtes. Inf. xxxi. 94, 108.
Epicurus. Inf. x. 14.
Equator. PuRG. iv. 80.
Equinoctial sunrise. Par. i. 38.
Erichtho. Inf. ix. 23.
Erinnys, the Furies. Inf. ix. 45.
Eriphyle. Purg. xii. 50.
Erisichthon. Purg. xxiii. 26.
Eiyphylus. Inf. xx. 112.
Esau. Par. viii. 130 ; xxxii. 68, 70.
Essence, the Divine. Par. xxviii. 16.
Este or Esti, Azzone da. Purg. v. 77.
Este or Esti, Obizzo da. Inf. xii. ill ;
xviii. 56.
Esther, PuRG. xvii. 29.
Eteocles and Polynices. Inf. xxvi. 54.
Purg. xxii. 56.
Euclid. Inf. iv. 142.
Eumenius and Ihoas. Purg. xxvi. 95.
Eunoe. Purg. xxviii. 131 ; xxxiii. 127.
Euphrates. PuRG. xxxiii. 112.
Euripides. PuRG. xxii. 106.
Europa, daughter of Agenor. Par.
xxvii. 84.
Eurus, southeast wind. Par. viii. 69.
Euryalus. Inf. i. 108.
Evangelists, the four. PuRG. xxix. 92.
Eve. Pjrg. viii. 99; xii. 71 ; xxiv. 116.
xxix. 24 ; xxx. 52 ; xxxiL 32. Par.
xiii. 38 ; xxxii. 6.
Evil counsellors. iNF. xxvi.
Ezekiel, Prophet. Purg. xxix. 100.
Ezzelino or Azzolino. Inf. xii. no.
Par. ix. 29.
Fabbro. PuRG. xiv. icx).
Fabii. Par. vi. 47.
Fabricius. Purg. xx. 25.
Faenza. Inf. xxvii. 49 ; xxxii. 123.
Purg. xiv. 10 1.
Faith, St. Peter examines Dante on.
Par. xxiv.
Falterona. Purg. xiv. 17.
Famagosta. Par. xix. 146.
Fame, seekers of by noble enterprises.
Par. v.
Fano. Inf. xxviii. 76. PuRG. v. 71.
P'antoli, Ugolin de'. PuRG. xiv. I2I.
Farfarello, demon. Inf. xxi. 123 ; xxii.
94-
Farinata Marzucco. PuRG. vi. 18.
Karinata degli Uberti. Inf. vi. 79 ; x.
32-
Felix Guzman. Par. xii. 79.
Feltro. Inf. i. 105. Par. ix. 52.
Ferrara. Par. xv. 137.
Fieschi, Counts of La vagno. Purg. xix.
100.
Fiesole or Fesole. Inf. xv. 62. Par. vi.
53 ; XV. 126 ; xvi. 122.
Figghine. Par. xvi. 50.
Fillipeschi and Monaldi, families. PURG.
vi. 107.
Fishes, sign of the Zodiac. Inf. xi. 113.
Purg. i. 21 ; xxxii. 54.
Flatterers. Inf. xviii.
Flemings. Inf. xv. 4.
Florence. Inf. x. 92 ; xiii. 143 ; xvi.
75 ; xxiii. 95 ; xxiv. 144 ; xxvi. I ;
xxxii. 120. Purg. vi. 127 ; xii. 102 ;
xiv. 64 ; XX. 75 ; xxiv. 79. Par. vi.
54 ; ix. 127 ; xv. 97 ; xvi. 25, 40,
84, 1 1 1, 146, 149 ; xvii. 48 ; xxv. 5 ;
xxix. 103 ; xxxi. 39.
Florentines. Inf. xv. 61 ; xvi. 73 ; xvii.
70. Purg. xiv. 50. Par. xvi. 86.
Florentine women. Purg. xxiii. 94, lOl.
Flower-de-luce, arms of France. PuRG.
XX. 86.
Focaccia, Cancellieri. Inf. xxxii. 63.
Focara. Inf. xxviii. 89.
Foraboschi, family. Par. xvi. 109.
Forese Donati. PuRG. xxiii. 48, 76 ;
xxiv. 73.
ForlL Inf. xvi. 99 ; xxvii. 43. PuRO.
xxiv. 32.
303
7SO
INDEX.
Fortune. Inf. vii. 62.
Fortuna Major. Purg. xix. 4.
Fo5co, Bemardin di. Purg. xiv. lOl.
Fiance. Inf. xix. 87. Purg. vii. 109 :
XX. 51, 71. Par. xv. 120.
Francesca da Rimini. Inf. v. 116.
Francis of Accorso. Inf. xv. iio.
Francis of Assisi, St. Inf. xxvii, 112.
Par. xi. 37, 50, 74 ; xiii. 33 ; xxii.
90 ; xxxii. 35.
Franciscans. Par. xii. 112.
Franco Bolognese. Purg. xi. 83.
Frati Godenti or Gaudenti, Jovial Friars.
Inf. xxiii. 103.
Frederick I., Barbarossa. Purg. xviii.
119.
Frederick II., Emperor. Inf. x. 119;
xiii. 59, 68 ; xxiii. 66. Purg. xvi.
117. Par. iii. 120.
Frederick Novello. Purg. vi. 17.
Frederick Tignoso. Purg. xiv. 106.
Frederick, King of Sicily. Purg. vii.
119. Par. xix. 130; xx. 63.
Free will. PuRG. xvi. 71 ; xviii. 74.
French people. Inf. xxvii. 44 ; xxix.
123 ; xxxii. 115. Par. viii. 75.
Friars, Jovial {Frati Gaudenti), of St.
Mary's. Inf. xxiii. 103.
Fucci, Vanni. Inf. xxiv. 125.
Fulcieri da Calboli. Purg. xiv. 58.
Furies. Inf. ix. 38.
Gabriel, Archangel. PURG. x. 34. Par.
iv. 47 ; ix. 138 ; xiv. 36 ; xxiii. 103 ;
xxxii. 94, 112.
Gaddo, son of Ugolino. iNF. xxxiii. 68.
Gades, Cadiz. Par. xxvii. 83.
Gaeta. Inf. xxvi. 92. Par. viii. 62.
Ga;a, lady of Treviso. PuRG. xvi. 140.
Galaxy. Par. xiv. 99.
Galen. Inf. iv. 143.
Galeotto. Inf. v. 137.
Galicia. Par. xxv. 18.
Galigajo. Par. xvi. loi.
Galli, family. Par. xvi. 105.
Gallura. Inf. xxii. 82. PuRG viii. 81.
Galluzzo. Par. xvi. 53.
Ganellone, or Gano, of Maganza. Inf.
xxxii. 122.
Ganges. PuRG. ii. 5 ; xxvii. 4. PAR. xi.
5»-
Ganymede. PuRG. ix. 23.
Garda. Inf. xx. 65.
Gardingo, street of Florence. Inf. xxiii.
108.
Gascons. Par. xxvii. 58.
Gascony. PuRG. xx. 66.
Gate of Purgatory. Purg. ix. 90.
Gaville. Inf. xxv. 151.
Gemini, sign of the Zodiac. Par. xxii
152,
Genesis. Inf. xi. 107.
Genoa. Par. ix. 92.
Genoese. Inf. xxxiii. 151.
Gentucca. Purg. xxiv. 37.
Geomancers. Purg. xix. 4.
Gerault de Berneil. Purg. xxvi. 120.
Geri del Bello. Inf. xxix. 27.
Germans. Inf. xvii. 21.
Geryon. Inf. xvii. 97, 133 ; xviii. 20.
Purg. xxvii. 23.
Ghent. Purg. xx. 46,
Gherardo da Camino. Purg. xvi. 124,
133. 138.
Ghibellines and Guelfs, origin of. iNF.
X. 51.
Ghino di Tacco. Purg. vi. 14.
Ghisola, sister of Caccianimico. Inf.
xviii. 55.
Giampolo, or Ciampolo, the Navarrese.
Inf. xxii. 48, 121.
Gianfigliazzi, family. Inf. xvii. 59.
Gianni Schicchi. Inf. xxx. 32, 44.
Gianni del Soldanieri. Inf. xxxii. 121.
Giano della Bella. Par. xvi. 132.
Giants. Inf. xxxi. 44. Purg. xii. 33.
Gideon. Purg. xxiv. 125.
Gilbo^, Mount. PuRG. xii. 41.
Giotto. Purg. xi. 95.
Giovanna di Montefeltro. PuRG. v. 89.
Giovanna Visconti of Pisa. Purg. viii.
71-
Giuda. Par. xvi. 123.
Giuochi, family. Par. xvi. 104.
Glaucus. Par. i. 68.
Gluttons. Inf. vi. Puro. xxii., xxiii..
xxiv.
Godfrey of Bouillon. Par. xviii. 47.
Gomita, Fra. Inf. xxii. 81.
Gomorrah. PURG. xxvi. 40.
Gorgon, head of Medusa. Inf. ix. 56.
Gorgona. Inf. xxxiii. 82.
Governo, now Governolo. Inf. xx. 78.
Graffiacane, demon. Inf. xxi. 122 ; xxii.
34.
Gratian. Par. x. 104.
Greet, family. Par. xvi. 89.
Greece. Inf. xx. 108.
Greeks. Inf. xxvi. 75. PuRG. ix. 39;
xxii. 88. Par. v. 69.
Gregory the Great, St. PVRG. x. 75;
XX. 108 ; xxviii. 133.
INDEX.
751
Greyhound. Inf. i. 101.
Griffblino d' Arezzo. Inf. xxix. 109;
XXX. 31.
Griffin. PURG. xxix. 108 ; xxxii. 26.
Gualandi, family. Inf. xxxiii. 32,
Gualdo. Par. xi. 48.
Gualdrada. Inf. xvi. 37.
Gualterotti, family. Par. xvi. 133.
Guelfs and Ghibellines, origin of. Inf.
X. 51-
Guglielmo Aldobrandeschi. PuRG. xi. 59.
Guglielmo Boisiere. Inf. xvi. 70.
Guglielmo, King of Navarre. PuRG. vii.
104.
Guglielmo, King of Sicily. Par. xx. 62.
Guenever. Par. xvi. 15.
Guidi, Counts. Par. xxi. 64.
Guido Bonatti. Inf. xx. 118.
Guido di Carpigna. PuRG. xiv. 98.
Guido del Cassero. Inf. xxviii. 77.
Guido da Castello. Purg. xvi. 125.
Guido Cavalcanti. Inf. x. 63, iii,
Purg. xi. 97.
Guido, Count of Montefeltro. Inf. xxvii.
67.
Guido, Count of Romena. Inf. xxx. 77.
Guido da Monforte. Inf. xii. 119.
Guido del Duca. Purg. xiv. 81.
Guidoguerra. Ink. xvi. 38.
Guido Guinicelli. Purg. xi. 97 ; xxvi.
92, 97-
Guido da Prata. PuRG. xiv. 104.
Guido Ravignani. Par. xvi. 98.
Guiscard, Robert. Inf. xxviii. 14. Par.
xviii. 48.
Guittone d' Arezzo. PuRG. xxiv. 56 ;
xxvi. 124.
Haman. PuRG. xvii. 26.
Hannibal. Inf. xxxi. 117. Par. vi. 50.
Harpies, Ink. xiii. 10, loi.
Hebrews. Purg. iv. 83; xviii. 134;
xxiv. 124. Par. v. 49 ; xxxii. 132.
Hebrew women. Par. xxxii. 17.
Hector. Inf. iv. 122. Par. vi. 68.
Hecuba. Inf. xxx. 16.
Helen. Inf. v. 64.
Helice (Callisto). PuRG. xxv. 131.
Helice (Great Bear). Par. xxxi. 32.
Helicon, Purg. xxix. 40.
Heliodonis. Purg, xx. 113.
Helios (the Sun), God. Par. xiv, 96.
Hellespont. Purg. xxviii. 71.
Henry (iXrrigo) Fifanti. Inf. vi. 80.
Henry ill. of England. PuRG. vii. 131.
Henry V., Emperor. Par. iii. 1 19.
Henry VII., Emperor. Purg. xxxiii.
43. Par. xvii. 82 ; xxvii. 63 ; xxx,
137-
Henry, the Young King. Inf. xxviii. 135.
Heraclitus. Inf. iv. 138.
Hercules, Inf. xxv, 32; xxvi, 108;
xxxi. 132.
Heretics. Inf. x.
Hermitage of Camaldoli. Purg. v. 96.
Hezekiah, King. Par. xx. 51.
Hierarchies, Angelic. Par. xxviii.
Hippocrates. Inf. iv. 143. Purg. xxix.
.137-
Hippolytus, son of Theseus. Par. xvii.
46.
Holofemes. Purg. xii. 59.
Holy Ghost. Purg. xx. 98. Par. iii.
53-
Holy Land. Par. xv. 142.
Homer. Inf. iv. 88. Purg. xxii. loi.
Homicides. Inf. xii. ^
Honorius III. Par. xi. 98.
Hope, St. James examines Dante on.
Par. xxv.
Horace. Inf. iv. 89.
Horatii. Par. vi. 39.
Hugh Capet. Purg. xx, 43, 49.
Hugh 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 ; PURG. xxii,
112 ; xxvi. 95.
larbas. PURG. xxxi. 72.
Icanis. Inf. xvii. 109. Par. viii. 126.
Ida, Mount. Inf. xiv. 98.
Ilerda. PuRG. xviii. loi.
Ilion. Inf. i. 75. Purg. xii. 62.
Illuminato. Par. xii. 130.
Imola. Inf. xxvii. 49.
Importuni, family. Par. xvi, 133.
India. Inf. xiv. 32.
Indians. PuRG, xxxii, 41. Par. xxix.
loi.
Indulgences. Par. xxix. 120.
Indus. Par. xix. 71.
Infangato. Par. xvi. 123.
Innocent III. Par. xi. 92.
Ino, wife of Athamas. Inf. xxx. 5.
Interminei, Alessio. Inf. xviii. 122.
lole. Par. ix. 102.
Iphigenia. Par. v. 70.
Irascible, the. Inf. vii., viii. PURG*
XV., xvi.
752
INDEX.
Iris. PuRG. xxi. 50 ; xxix. 78. Par. xii.
12 ; xxviii. 32 ; xxxiii. 1 19
Isaac, patriarch. Inf. iv. 59.
Isaiah, prophet. Par. xxv. 91.
Isfere. Par. vi. 59.
Isidore, St. Par. x. 131.
Ismene, daughter of CEdipus. PuRG.
xxii. III.
Ismenus. Purg. xviii. 91.
Israel, (Jacob,) patriarch. Inf. iv. 59.
Israel, people of. Purg. ii. 46.
Italy. Inp. i. 106; ix. 114; xx. 61 ;
xxvii. 26 ; xxxiii. 80. PuRG. vi. 76,
105, 124; vii. 95 ; xiii. 96; xx. 67;
xxx. 86. Par. xxi. 106 ; xxx. 138.
Jacob, patriarch. Par. viii. 131 ; xxii.
70 ; xxxii. 68.
Jacomo, of Navarre. PuRG. vii. 119;
Par. xix. 137.
Jacopo da Lentino, the Notary. PuRG.
xxiv. 56.
Jacopo del Cassero. Purg. v. 67.
Jacopo of Sant' Andrea. Inf. xiii. 133
Jacopo Rusticucci. Inf. vi. 80 ; xvi. 44.
Jacuii (serpents). Inf. xxiv. 86.
James, St. (the elder), apostle. Purg.
xxix. 142 ; xxxii. 76. Par. xxv. 17, 77.
Janiculum, Mount. iNF xViii. 33.
Janus. Par. vi. 81.
Jason, leader of the Argonauts. Inf.
xviii. 86. Par. ii. 18.
Jason, Hebrew. Inf. xix. 85.
Jehosaphat, Inf. x. ii.
jephthah. Par. v. 66.
Jericho. Pak. ix. 125.
Jerome, St. Par. xxix. 37.
Jerusalem. Inf. xxxiv. 114. Purg. ii.
3 ; xxiii. 29. Par. xix. 127 ; xxv. 56.
Jews. Inf. xxiii. 123 ; xxvii. 87. Par.
vii. 47 ; xxix. I02.
Joachim, Abbot. Par. xii. 140.
Joanna, mother of St. Dominic. Par.
xii. 80.
Jocasta, Queen of Thebes. Purg. xxii.
56.
John the Baptist, St. Inf. xiii. 143 ;
xxx. 74. Purg. xxii. 152. Par. xvi.
25, 47 ; xviii. 134 ; xxxii. 31.
John Chrysostom, St. Par. xii. 137.
John, St., evangelist. Inf. xix. 106.
Purg. xxix. 105, 143 ; xxxii. 76.
Par. xxiv. 126; xxv. 94, 112 ; xxxii.
127.
John, St., church in Florence. Inf. xix.
»7.
John XXII., Pope. Par. xxvii. 58.
Jordan. PuRG. xviii. 135. Par. xxii. 94.
Joseph, patriarch. Inf. xxx. 97.
Joseph, St., husband of Virgin Mary.
Purg. xv. 91.
Joshua. Purg. XX. iii. Par. ix. 125;
xviii. 38.
Jove. Inf. xiv. 52; xxxi. 44, 92. Purg.
xii. 32; xxix. 120; xxxii. 112. Par.
iv. 63.
Jove Supreme. Purg. vi. 118.
Juba. Par. vi. 70.
Jubilee of the year 1300. Inf. xviii. 29.
Purg. ii. 98.
Judas Iscariot. Inf. ix. 27 ; xix. 96 ;
xxi. 143; xxxiv. 62. Purg. xx. 74;
xxi. 84.
Judas Maccabaeus. Par. xviii. 40.
Judecca. Inf. xxxiv. 117.
Judith. Par. xxxii. 10.
Julia, daughter of Coesar. Inf. iv. 128.
Julius Cresar. Inf. i. 70; iv. 123;
xxviii. 98. Purg. xviii. loi. ; xxvi.
77. Par. vi. 57 ; xi. 69.
Juno. Inf. xxx I. Par. xii. 12 ; xxviii. 32.
Jupiter, planet. Par. xviii. 68, 70, 95,
115 ; xxii. 145 ; xxvii. 14.
Justinian, Emperor. PuRG. vi. 88. Par.
vi. ID ; vii. 5-
Juvenal. Purg. xxii. 13.
Lacedeemon (Sparta). Purg. vi. 139.
Lachesis. PuRG. xxi. 25 ; xxv. 79.
Ladislaus, King of Bohemia. Par. xix,
125-
Lamberti, family. Par. xvi. 109.
Lamone. Inf. xxvii. 49.
Lancelot. Inf. v. 128.
Lanciotto Malatesta. Inf. v. 107.
Lanfranchi, family. Inf. xxxiii. 32.
Langia, fountain of. PuRG. xxii. 112.
Lano. Inf. xiii. 120.
Lapo, abbreviation of Jacopo, plural
Lapi. Par. xxix. 103.
Lapo Salterello. Par. xv. 128.
Lasca, the celestial. PuRG. xxxii. 54.
Lateran, church. Inf. xxvii. 86.
Latian, for Italian. Inf. xxii. 65 ; xxvii.
33 ; xxix. 88, 91. PuRG. vii. 16 ; xi.
58 ; xiii. 92.
Latian land, Italy. Inf. xxvii. 26
xxviii. 71.
Latini, Brunetto. Inf. xv. 30, 32, loi.
Latinus, King. Inf. iv. 125.
Latona. Purg. xx. 131 ; Par. x. 67;
xxii. 139 : xxix. I.
INDEX.
753
I^avagno. PuRG. xix. loi.
Lavinia. Inf. iv. 126. PuRG. xvii. 37.
Par. vi. 3.
Lawrence, St., martyr. Par. iv. 83.
Leah. PuRO. xxvii. loi.
Leander. Purg. xxviii. 73.
Learchus and Melicerta. Inf. xxx. 5,
10.
Lebanon. Purg. xxx. ii.
Leda. Par. xxvii. 98.
Lemnos. Inf. xviii. 88.
Lentino, Jacopo da. PuRG. xxiv. 56.
Lerlce. Purg. iii. 49.
Lethe. Inf. xiv. 131, 136. Purg. xxvi.
108 ; xxviii. 130 j xxx. 143 ; xxxiii.
96, 123.
Levi. Purg. xvi. 131.
Liberality, example of. Purg. xx. 31.
Libicocco, demon. Inf. xxi. 121; xxii.
70.
Libra, sign of the Zodiac. Purg.
xxvii. 3.
Lily (Flower-de-luce), arms of France.
Purg. vii. 105.
Limbo. Inf. ii. 52 ; iv. 24, 45. PuRG.
xxii. 14. Par. xxxii. 84.
Limoges. Purg. xxvi. 120.
Linus. Par. xxvii. 41.
Lion, sign of the Zodiac. Par. xvi. 37 ;
xxi. 14.
Livy. Inf. iv. 141 ; xxviii. 12.
Lizio, or Licio, of Valbona. PuRG. xiv.
97- .
Loderingo degli Andalo. Inf. xxiii. 104.
Logodoro. Inf. xxii. 89.
Lombard dialect. Inf. xxvii. 20.
Lombard, the Great, Bartolommeo della
Scala. Par. xvii. 71.
Lombard, the Simple, Guido da Cas-
tello. Purg. xvi. 126.
Lombardo Marco. Purg. xvi. 46.
Lombards. Inf. xxii. 99.
Lombardy and the Marca Trivigiana.
Inf. xxviii. 74. Purg. xvi. 115.
Louises, kings of France. Purg. xx.
50.
Lovers. Par. viii.
Lucan. Inf. iv. 90; xxv. 94.
Lucca. Inf. xviii. 122 ; xxi. 38 ; xxxiii.
30. Purg. xxiv. 20, 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.
47 ; xxvii. 26 ; xxix. 56.
Lucretia. Inf. iv. 128. Par. vi. 41.
Luke, St. Purg. xxi. 7 ; xxix. 136.
Luni. Inf. xx. 47. Par. xvi. 73.
Lybia. Inf. xxiv. 85.
Lycurgus. PuRG. xxvi. 94.
Maccabseus, Judas. Par. xviii. 40.
Maccabees. Inf. xix. 86.
Maccarius, St. Par: xxii. 49.
Mainardo Pagani. Inf. xxvii. 50. PuRG,
xiv. 118.
Macra, or Magra, river. Par. ix. 89.
Magus, Simon. Inf. xix. i.
Mahomet. Inf. xxviii. 31, 62.
Maia (Mercury), planet. Par. xxii. 144.
Majorca. Inf. xxviii. 82. Par. xix.
138.
Malacoda, demon. Inf. xxi. 76, 79 ;
xxiii. 141.
Malaspina, Currado. Purg. viii. 118.
Malatesta di Rimini. Inf. xxvii. 46.
Malatestino. Inf. xxviii. 85.
Malebolge. Inf. xviii. i ; xxi. 5 ; xxiv.
37 ; xxix. 41.
Malebranche, demons. Inf. xxi. 37 ;
xxii. 100 ; xxiii. 23 ; xxxiii. 142.
Malta, prison. Par. ix. 54.
Manardi, Arrigo. PURG. xiv. 97.
Manfredi, King of Apulia. PuRG. iii.
112.
Manfredi of Faenza. Inf. xxxiii. 118.
Manfredi, Tebaldello de'. Inf. xxxii.
122.
Mangiadore, Peter. Par. xii. 134.
Manto. Inf. xx. 55. Purg. xxii. 113.
Mantua. Inf. xx. 93. Purg. vi. 72.
Mantuans. Inf. i. 69.
Marcab6. Inf. xxviii. 75,
Marca d'Ancona. FURG. v. 68.
Marca Trivigiana. PuRG. xvi. 1 15.
Par. ix. 25.
Marcellus. Purg. vi. 125. * *
Marchese, Messer. PuRG. xxiv. 31.
Marcia. Inf. iv. 128. Purg. i. 79. 85.
Marco Lombardo. Purg. xvi. 46, 130.
Maremma. Inf. xxv. 19 ; xxix. 48.
Purg. v. 134.
Margaret, Queen. Purg. vii. 128.
Marquis Obizzo da Esti. Inf. xviii. 56.
Marquis William (Guglielmo) of Mon-
ferrato. PURG. vii. 134.
Mars. Inf. xiii. 143 ; xxiv. 145 ; xxxi.
51. Purg. xii. 31. Par. iv. 63 ; viii.
132 ; xvi. 47, 145 ; xxii. 146.
Mars, planet. Purg. ii. 14. Par. xiv.
100 ; xvi. 37 ; xvii. 77 ; xxvii. 14.
Marseilles. Purg. xviii. 102.
754
INDEX.
Marsyas. Par. i. 20.
Martin IV., Pope. Purg. xxiv. 22.
Martino, or Ser Martino. Par. xiii.
139-
Mary, Hebrew woman. Purg. xxiii.
Mary, the Virgin. PtTRG. 111. 39 ; v.
loi ; viii. 37; x.*4l, 50; xiii. 50;
XV. 88 ; xviii. 100 ; xx. 19, 97 ; xxii.
142; xxxiii. 6. Par. iii, 122; iv. 30;
xi. 71 ; xiii. 84 ; xiv, 36 ; xv. 133 ;
xvi. 34; xxiii. 88, 1 11, 126, 137;
XXV. 128 ; xxxi. 100, 116, 127 ; xxxii.
4. 29, 85,95, 104, 107, 113, 119, 134;
xxxiii. I, 34.
Marzucco degli Scoringiani. PURO. vi.
18.
Mascberoni, Sass«»Jo. Inf. xxxii. 65.
Matilda, Countess. Purg. xxviii. 40 ;
xxxi. 92; xxxii. 28, 82 ; xxxiii. 119,
121.
Matteo d' Acquasparta, Cardinal. Par.
xii. 124.
Matthias, St., Apostle. Inf. xix. 94.
Medea. Inf. xviii. 96.
Medici, family. Par. xvi. 109.
Medicina, Pier da. Inf. xxviii. 73.
Mediterranean Sea. Par. ix. 82.
Medusa. Inf. ix. 52.
Megaera. Inf. ix. 46.
Melchisedec. Par. viii. 125.
Meleager. Purg. xxv. 22.
Melicerta and Learchus. Inf. xxx. 5,
Melissus, Par, xiii. 125.
Menalippus. Ink. xxxii. 131.
Mercury. Par. iv. 63.
Mercury, planet. Par. v. 96.
Metellus, Purg. ix. 138.
Michael, Archangel. Inf. vii. 11. Purg.
y xiii. 51, Par. iv. 47.
MicTiael Scott. Inf. xx. 116.
Michael Zanche. iNF. xxiu 88 ; xxxiii.
144.
Michal, Saul's daughter. Purg. x. 68,
72.
Midas. Purg. xx, 106.
Midian, Purg, xxiv. 126,
Milan. Purg, xviii. 120.
Milanese, PuKG, viii. 80.
Mincio. Inf. xx. 77,
Minerva, Purg. xxx. 68. Par. ii. 8,
Minos. Ink, v. 4, 17 ; xiii. 96; xx. 36;
xxvii, 124; xxix, 120. Purg, i, 77.
Par. xiii, 14.
Minotaur. Ink. xii. 12, 25.
Mira, Purg, v, 79,
Miserere. Purg. v. 24.
Modena. Par. vi. 75.
Moldau, Purg. vii. 99.
Monaldi and Filippeschi, families. PuRtt
vi. 107.
Monferrato. Purg. vii. 136.
Mongibello (Mt. MXwai). Inf. xiv. 56.
Par. viii. 67,
Montagna, cavalier. Inf. xxvii. 47,
Montaperti. Inf. xxxii. 81,
Montecchi and CappeUetti, families.
Purg. vi, 106.
Monte Feltro. iNF. i. 105. Purg. v. 88,
Montemalo (now Montemario). Par, xv.
109,
Montemurlo. Par. xvi. 64.
Montereggione. Inf. xxxi. 41.
Monforte, Guido da. Inf. xii. 119.
Montone. Inf. xvi. 94.
Moon. Inf. x. 80. Par. xvi. 82.
Mordecai. Purg. xvii. 29,
Mordrec. Inf. xxxii. 61.
Morocco. Inf. xxvi. 104. Purg. iv, 139.
Moronto. Par. xv, 136.
Mosca degli Uberti, or LambertL Inf.
vi. 80 ; xxviii. 106.
Moses. Inf.. iv. 57, Purg, xxxii. 80.
Par. iv. 29 ; xxiv, 136 ; xxvi. 41.
Mozzi, Andrea dei. Inf. xv. 112.
Muses. Inf. ii. 7; xxxii. 10. PURG. i,
8 ; xxii. 105 ; xxix. 37, Par. ii. 9 ;
xii. 7 ; xxiii. 56.
Mutius Scaevola. Par. iv. 84.
Myrrha. Inf. xxx, 38.
Naiades. PuRG. xxxiii, 49,
Naples, Purg. iii. 27.
Napoleone degli Albert!. Inf. xxxii. 55.
Narcissus. Inf. xxx. 128. Par. iii. 18.
Nasidius. Inf. xxv. 95.
Nathan, Prophet. Par. xii, 136,
Navarre. Inf. xxii. 48, Par. xix. 143.
Navarrese, the (Ciampolo), Inf. xxiL
121
Nazareth. Par, ix. 137.
Nebuchadnezzar, Par. iv. 14.
Negligent of repentance. Purg. ii. to vii,
Nella, wife of Forese, Pukg, xxiii. 87.
Neptune, Ink. xxviii, 83, Par. xxxiiL
96,
Neri, Black Party, Inf, vi. 65.
Nerli, family. Par, xv. 115,
Nessus. Inf. xii. 67, 98, 104, 115, 129
xiii. I.
Nicholas Salimbeni. Inf. xxix. 127.
Nicholas, St., of Bwi Purg. xx. 3a.
INDEX.
7SS
Nicholas III., Pope. Inf. xix. 31.
Nicosia. Par. xix. 146.
Nile. Inf. xxxiv. 45. Purg. xxiv. 64.
Par. vi. 66.
Nimrod. Inf. xxxi. 77. Purg. xii. 34.
Par. xxvi. 126.
Ninus. Inf. v. 59.
Nino Visconti, of Pisa. Purg. viii. 53,
109.
Niobe, Queen of Thebes. Purg. xii. 37.
Nisus. Inf. i. io8.
Noah. Inf. iv. 56. Par. xii. 17.
Nocera. Par. xi. 48.
Noli. Purg. iv. 25.
Normandy. PuRG. xx. 66.
Norway. Par. xix. 139.
Notaiy, the, Jacopo da Lentino. PuRG.
xxiv. 56.
Novarese. Inf. xxviii. 59.
Novello, Frederick. Purg. vi. 17.
Numidia. Purg. xxxi. 72.
Nymphs, stars. Par. xxiii. 26.
Nymphs, Naiades. Purg. xxix. 4 ; xxxi.
100.
Nymphs, Virtues. PuRG. xxxii. 98.
Obizzo of Esti. Inf. xii. Ili; xviiL 56.
Ocean. Par. ix. 84.
Octavian Augustus. Inf. i. 71. Purg.
vii. 6.
Oderisi d' Agobbio. Purg. xi. 79.
Olympus. Purg. xxiv. 15.
Omberto di Santafiore. Purg. xi. 58,
67.
Orbisani, Buonagiunta. Purg. xxiv. 19.
35-
Ordelaffi of Forli. Inf. xxvii. 45.
Orestes. Purg. xiii. 33.
Oriaco. Purg. v, 80.
Orlando. Inf. xxxi. 18. Par. xviii. 43.
Ormanni, family. Par. xvi. 89.
Orpheus. Inf. iv. 140.
Orsini, family. Inf. xix. 70.
Orso, Count. Purg. vi. 19.
Ostia. Purg. ii. loi.
Ostiense, Cardinal. Par. xii. 83.
Ottocar, King of Boliemia. Purg. vii.
100.
Ovid. Inf. iv. 90; XXV. 97.
Pachino. Par. viii. 68.
Padua. Par. ix. 46.
Paduans. Inf. xv. 7.; xvii. 70.
Pagani, family. iNF. xxvii. 50. PuRG.
xiv. 118.
Palazzo, Conrad, Purg. xvi. 124.
Palermo. Par. viii. 75.
Palestrina. Inf. xxvii. 102.
Palladium. Inf. xxvi. 63.
Pallas (Minerva). Purg. xii. 31.
Pallas, son of Evander. Par. vi. 36.
Paradise, Terrestrial. PuRG. xxviii.
Paris, city. Purg. xi. 81 ; xx. 52.
Paris, Trojan. Inf. v. 67.
Parmenides. Par. xiii. 125.
Parnassus. PURG. xxii. 65, 104; xxviii.
141 ; xxxi. 140. Par. i. 16.
Pasiphae. Inf. xii. 13. I'urg. xxvi. 41,
86.
Paul, Apostle. Inf. ii. 32. Purg. xxix.
139. Par. xviii. 131, 136 ; xxi. 127 :
xxiv. 62 ; xxviii. 138.
Paul Orosius. Par. x. 119.
Pazzi, family. Inf. xii. 137 ; xxxii, 68.
Peculators. Inf. xxi., xxii.
Pegasea (Calliope). Par. xviii. 82.
Peleus. Inf. xxxi. 5.
Pelican (Christ). Par. xxv. 113.
Peloro. Purg. xiv. 32. Par viii. 68.
Penelope. Inf. xxvi. 96.
Pennine (Pennine Alps). Inf. xx. 63.
Penthesilea. Inf' iv. 1-24.
Pera, family. Par. xvi. 126.
Perillus. Inf. xxvii. 8.
Persians. Par. xix. 112.
Persius. Purg. xxii. loo.
Perugia. Par. vi. 75 ; xi. 46.
Peschiera. Inf. xx. 70.
Peter, St., Apostle. Inf. i. 134; ii. 24;
xix. 91, 94. Purg. ix. 127; xiii. 51 ;
xix. 99 ; xxi. 54 ; xxii. 63 ; xxxii. 76.
Par. ix. 141 ; xi. 120; xviii. 131, 136;
xxi. 127; xxiii. 139 ; xxiv. 34, 39, 59,
124; xxy. 12, 14; xxvii. 19; xxxiu
124, 133-
Peter, St., Church of. Inf. xviii. 32,
xxxi. 59.
Peter Bemardone. Par. xi. 89.
Peter Damiano. Par, xxi. 121 ; xxii. 88.
Peter Lombard. Par. x. 107.
Peter Mangiadore. Par. xii. 134.
Peter of Aragon. Purg. vii. Ii2, 125.
Peter of Spam. Par. xii. 134.
Peter Peccatore. Par. xxi. 122.
Pettignano, Pier. Purg. xiii. 128.
Phsedra. Par. xvii. 47.
Phaeton. iNF. xvii. 107. Purg. iv. 72 ;
xxix. 119. Par. xvii. 3 ; xxxi. 125.
Phalaris. Inf. xxvii. 7.
Pharese, serpents. Inf. xxiv. 86.
Pharisees. INF. xxiii. 116; xxvii. 85,
Pharsalia. Par, vi, 65,
756
INDEX.
Philipjx) Argenti. Inf. viii. 6l.
Philip III. of France. Purg. vii. 103.
Philip IV., the Fair, of France. Inf.
xix. 87. Purg. vii. 109 ; xx. 46, 86 ;
xxxii. 152 ; xxxiii. 45. Par. xix. 120.
Philippi, family. Par. xvi. 89.
Philips, Kings of France. Purg. xx. 50.
Phlegethon. Inf. xiv. 116, 131, 134.
Phlegra. Inf. xiv. 58.
Phlegyas. Inf. viii. 19, 24.
Phoenicia. Par. xxvii. 83.
Phoenix. Inf. xxiv. 107.
Pholus. Inf. xii. 72.
Photinus. Inf. xi. 9.
Phyllis. Par. ix. 100.
Pia, lady of Siena. PURG. v. 133.
Piava. Par. ix. 27.
Piccarda. PuRG. xxiv. 10. Par. iii. 49 ;
• iv. 97, 112.
Piceno, Campo. Inf. xxiv. 148.
Pierre de la Brosse. PuRG. vi. 22.
Pier da Medicina. Inf. xxviii. 73.
Pier Pettignano. Purg. xiii. 128.
Pier Traversaro. PuRG. xiv. 98.
Pier della Vigna. Inf. xiii. 58.
Pietola. Purg. xviii. 83.
Pietrapana. Inf. xxxii. 29.
Pigli or Billi, family. Par. xvi. 103.
Pila, Ubaldin dalla. Purg. xxiv. 29.
Pilate, the modern (Philip the Fair).
Purg. xx. 91.
Pinamonte, liuonacossi. iNF. xx. 96.
Pine Cone of St. Peter's. Inf. xxxi. 59.
Pisa. Inf. xxxiii. 79. Purg. vi. 17.
Pisans. Inf. xxxiii. 30. Purg. xiv. 53.
Pisistratus. PuRG. xv. loi.
Pistoia. Inf. xxiv. 126, 143 ; xxv. 10.
Pius I. 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. Inf. v. 98 ; xx, 78. Purg. xiv.
92; xvi. 115. Par. vi. 51 ; xv. 137.
Ponthieu. PuRG. xx. 66.
Pola. Inf. ix. 113.
Pole, North. Purg, i. 29.
Pole, Souih. Purg. i. 23.
Polenta, family. Inf. xxvii. 41.
Pollux, Castor and. Purg. iv. 61.
Polycletus. Purg, x. 32,
Polydorus. Inf. xxx. 18. Purg. xx. 115.
Polyhymnia. Par, xxiii. 56,
Polymnestor. Purg. xx. 115.
Polyniccs, Inf. xxvi. 54. Purg. xxii.
56.
Polyxena. Inf. xxx. 17.
Pompey the Great. Par. vi. 53.
Porta Sole of Perugia. Par. xi. 47.
Portugal. Par. xix. 139.
Potiphar's wife. Inf. xxx. 97.
Poverty, examples of. Purg. xx. 22,
Powers, order of angels. Par. xxviii
123.
Prague. Par. xix. 117.
Prata, Guido da. Pukg. xiv. 104.
Prato. Inf. xxvi. 9.
Pratomagno. PuRG. v. 116.
Preachers. Par. xxix. 96.
Pressa, family. Par. xvi. 100.
Priest, the High, Boniface VIII. iNF.
xxvii. 70.
Priam, King of Troy. Inf. xxx. 15.
Primum Mobile. Par. xxvii. 106.
Principalities, order of angels. Par. viii.
34 ; xxviii. 125.
Priscian. Inf. xv. 109.
Procne. Purg. xvii. 19.
Prodigal, the. Inf. vii.
Proserpine. Inf. ix. 44 ; x. 80. Purq.
xxviii. 50.
Proud, the. Purg. x., xi., xii.
Provengals. Par. vi. 130.
Provence. PuRG. vii. 126; xx, 61. Par.
viii. 58.
Provenzan Salvani. Purg. xi. 121.
Psalmist David. PuRG. x. 65.
Ptolemy, Claudius. Inf.' iv. 142.
Ptolemy, King of Egypt. Par. vi, 69.
Ptoloma;a. Inf. xxxiii. 124.
Puccio Sciancato. Inf. xxv. 148.
Pygmalion. PuRG. xx. 103.
Pyramus. PURG. xxvii. 38; xxxiii. 69,
Pyrenees. Par. xix. 144.
Pyrrhus. Inf. xii. 135. Par. vi. 44.
Quamaro, Gulf of. Inf. ix. 113,
Quinctius Cincinnatus. Par. vi. 46.
Quirinus (Romulus). Par. viii. 131.
Rabanus. Par. xii. 139.
Rachel. Inf. iL 102 ; iv, 60. PuRG,
xxvii. 104. Par. xxxii. 8.
Rahab. Par. ix. 116,
Ram, sign of the Zodiac. PuRG. viii
134. Par, xxix. 2.
Raphael, Archangel. Par. iv. 48.
Rascia, part of Hungary. Par. xix. 14a
Ravenna. Inf v. 97 ; xxvii. 40, 1'ar,
vi. 61 ; xxi. 123.
Ravignani, family. Par, xvi, 97,
Raymond Berenger, Par. vi. 134.
INDEX.
757
Rebecca. Par. xxxii. lo.
Red Sea. Inf. xxiv. 90. PuRG. xviii,
134. Par. vi, 79.
Rehoboam. PuRG. xii. 46.
Reno. Inf. xviii. 61. PuRG. xiv. 92.
Renouard. Par. xviii. 46.
Rhea. Inf. xiv. 100.
Rhine. Par. vi. 58,
Rhodophean, the (Phyllis). Par. ix. loo.
Rhone. Inf. ix. 112. Par. vi. 60; viii.
59-
Rialto (Venice). Par. ix. 26.
Riccardo da Camino, or Cammino. Par,
ix. 50.
Richard of St. Victor. Par. x. 131.
Rigogliosi, family. PuRG. xxiv. 31.
Rimini. Inf. xxviii. 86.
Rinier.da Calboli. Purg. xiv. 88.
Rinier da Corneto. Inf. xii. 137.
Rinier Pazzo. Inf. xii. 137.
Riphsean Mountains. Purg. xxvi. 43.
Ripheus. Par. xx. 68.
Robert Guiscard. Inf. xxviii. 14. Par.
xviii. 48.
Robert, King of Apulia. Par. viii. 75.
Romagna. Inf. xxvii. 37 ; xxxiii. 154.
PtJRG. V. 69 ; xiv. 92 ; xv. 44.
Romagnuoli. Inf. xxvii. 28. Pitrg. xiv.
99-
Roman buildings. Par. xv. 109.
Roman Church. Inf. xix. 57. Par. xvii.
5'-
Roman Emperors. Pijrg. xxxii. 1 12.
Roman Kings. Par. vi. 41.
Roman Prince. Pu-RG. x. 74.
Romans. Inf. xv. 77; xviii. 28; xxvi.
60 ; xxviii. lo. Par. vi. 44; xix. 102.
Roman shepherd. Purg. xix. 107.
Roman women, ancient. Purg. xxii.
145-
Rome, city. Inf. i. 71 ; ii. 20; xiv, 105;
xxxi. 59. Purg. vi. 112; xvi. 106,
127; xviii. 80; xxi. 88; xxix. 115;
xxxii. 102. Par. vi. 57 ; ix, 140 ; xv,
126 ; xvi. 10 ; xxiv. 63 : xxvii. 25, 62 ;
xxxi. 34.
Romena. Inf. xxx. 73.
Romeo of Provence. Par. vi. 128, 135.
Romualdus, St. PAR.«xxii. 49. .
Romulus (Quirinus). Par. viii, 131.
Roncesvalles. Inf. xxxi. 17,
Rose, the Heavenly. Par. xxx., xxxi.
Rubaconte. Purg. xii. 102,
Rubicante, demon. Inf. xxi. 123 ; xxii,
40,
Rubicon. Par. vi. 62.
Rudolph of Hapsburg. Purg. vi. 103;
vii. 94. Par. viii. 72.
Ruggieri Ubaldini. Inf. xxxiii. 14.
Rulers, just. Par. xviii.
Rusticucci, Jacopo. Inf. vi. 80 ; xvi. 44.
Ruth. Par. xxxii. u.
Sabellius. Par. xiii. 127.
Sabellus. Inf. xxv. 95.
Sabine women. Par. vi. 40.
Sacchetti, family. Par. xvi. 104.
Sant' Andrea, Jacopo da. Inf. xiii. 133.
Saint Victor, Hugh of Par. xii 133.
Saints of the Old and New Testament.
Par. xxxii.
Saladin. Inf. iv. 129.
Salimbeni, Nicholas. Inf. xxix. 127.
Salterello, Lapo, Par. xv. 128.
Salvani, Provenzano. Purg. xi. 121.
Samaria, Woman of. PURG. xxi. 3.
Samuel, Prophet. Par. iv. 29.
Sanleo. Purg. iv. 25.
San Miniato. Purg. xii. loi.
.Sannella, family. Par. xvi. 92.
Santafiore, Counts of. Purg. vi. Ill ;
xi. 58, 67.
Santemo. Inf. xxvii. 49.
Santo Volto. Inf. xxi. 48.
Saone. Par. vi. 59.
Sapia, lady of Siena. PuRG. xiii. 109.
Sapphira and Ananias. Purg. xx. H2,
Saracens. Inf. xxvii. 87. Purg. xxiii. 103.
Sarah, wife of Abraham. Par. xxxii. 10.
Sardanapalus. Par. xv. 107.
Sardinia. iNF. xxii. 89 ; xxix. 48. PuRG.
xxiii. 94.
Sardinians. PuRG. xviii. 81.
Satan. Inf. vii. i.
Saturn. Inf. xiv. 96. Par. xxi. 26.
Saturn, planet. Purg. xix. 3. Par. xxi.
13 ; xxii. 146.
Saul. Purg. xii. 40.
Savena. Inf. xviii. 6l.
Savio. Inf. xxvii. 52,
ScKvola, Mutius. Par. iv. 84.
Scala, Alberto della. Purg. xviii. I2I,
Scala, Bartolommeo della. Par. xvii.
71, 72.
Scala, Can Grande della. Inf. 1. loi.
Par. xvii. 76.
Scales, sign of the Zodiac. Purg. ii. 5
Par. xxix. 2.
Scarmiglione, demon. Inf. xxi. 105.
Schicchi, Gianni. Inf. xxx. 32.
Schismatics. Inf. xxviii., xxbc
Sciancato, Puccio. Inf. xxv. 148.
758
INDEX.
Scipio Africanus. Inf. xxxi. Ii6. PuRG.
xxix. Ii6. Par. vi. 53 ; xxvii. 61.
Sclavonian winds. PuRG. xxx. 87.
Scorpio, sign of the Zodiac. PfRG. ix.
5 ; xviii. 79 ; xxv. 3.
Scott, Michael. Inf. xx. 116.
Scrovigni, family. Inf. xvii. 64.
Scyros. Purg. ix. 38.
Seal of Christ. Par. xi. 107.
Seducers. Inf. xviii.
Seine. Par. vi. 59; xix. 118.
Semele. Inf. xxx. 2. Par. xxi. 6.
Semiramis. Inf. v. 58.
Seneca. Inf. iv. 141.
Sennaar. PuRG. xii. 36.
Sennacherib. PuRG. xii. 53.
Seraphim. Par. iv. 28 ; viii. 27 ; ix. 77;
xxviii. 72, 99.
Serchio. Inf. xxi. 49.
Serpents of Libya. Inf. xxiv. 85.
Sestos. Purg. xxviii. 74.
Seven Kings against Thebes. iNF. xiv.
68.
Seville. Inf. xx. 125 ; xxvi. no.
Sextus I., Pof>e. Par. xxvii. 44.
Sextus Tarquinius. Inf. xii. 135.
Sibyl, Cumsean. Par. xxxiii. 66.
Sichseus. Inf. v. 62. Par. ix. 98.
Sicilian Vespers. Par. viii. 75-
Sicily. Inf. xii. 108. Purg. iii. 116.
Par. viii. 67 ; xix. 131.
Siena. Inf. xxix. no, 129. Purg. v.
134; xi. Ill, 123, 134.
Sienese. Inf. xxix. 122, 134. Purg. xi.
65 ; xiii. 106, 118, 151.
Slestri. Pur(;. xix. 100.
Sifanti, or Fifanti, family. Par. xvi. 104.
Sigier. Par. x. 136.
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, i. Par. xxx.
Sinigaglia. Par. xvi. 75.
Sinon the Greek. Inf. xxx. 98.
Siren. Purg. xix. 19.
Sirens. PuRG. xxxi. 45. Par. xii. 8.
Sirocco. Purg. xxviii. 21.
Sismondi, family. Inf. xxxiii. 32.
Sizii, family. Par. xvi. 108.
Slothful. Inf. vii., viii. Purg. xvii.,
xviii.
Socrates. Imp. iv. 134.
Sodom. Inf. xi. 50. Purg. xxvi. 40, 79.
Sodomites. Inf. xv.
Soldanieri, family. Par. xvi. 93.
Soldanieri, Gianni del. Inf. xxxii. 121.
Solitary and Contemplative. Par. xxi. 31.
Solomon. Par. x. 112; xiii. 48, 92;
xiv. 35.
Solon. Par. viii. 124.
Soothsayers. Inf. xx.
Soracte. Inf. xxvii. 95.
Sordello. PURG. vi. 74 ; vii. 3, $2, 86 ;
viii. 38, 43, 62, 94 ; ix. 58.
Sorgue. Par. viii. 59.
Souls of infants. Inf. iv. 30. Par. xxxii.
44.
Sow, arms of the Scrovigni. Inf. xvii.
64.
Spain. Inf. xxvi. 103. Purg. xviii. 102.
Par. vi. 64; xii. 46; xix. 125.
Spaniards. Par. xxix. loi.
Sphinx. Purg. xxxiii. 47.
Spirit, Holy. Purg. xx. 98. Par. iii.
53-
Stars, Fixed. Par. xxii.
Stars, last word of Inf., Purg., Par.
Stars of the South Polar r^on. Purg.
i. 23.
Statins. Purg. xxi. 10, 89, 91 ; xxii. 25,
64; xxiv. 119; xxv. 29, 32; xxvii.
47 ; xxxii. 29 ; xxxiii. 134.
Statue of Time, source of Acheron,
Styx, Phlegethon. Inf. xiv. 103.
Stephen, St. PuRG. xv. 107.
Stigmata of St. Francis. Par. xi. 107.
Street of Straw (Rue du Fouarre). Par.
X. 137.
Stricca. Inf. xxix. 125.
Strophades. Inf. xiii. II.
Styx. Inf. vii. 106 ; ix. 81 ; xiv. 116.
Suabia. Par. iii. 119.
Suicides. Inf. xiii.
Sultan. Inf. v. 60 ; xxvii. 90, Par. xi.
lOI.
Sylvester, Fra. Par. xi. 83.
Sylvester, St., Pope. Inf. xix. 117;
xxvii. 94. Par. XX. 57.
Syrinx. PURG. xxxii. 65.
Tacco, Ghin di. PuRG. vi. 14.
Taddeo. Par. xii. 83.
Tagliacozzo. iNF. xxviii. 17.
TagUamento. Par. ix. 44.
Talamone. PURG. xiii. 152.
Tambemich. Inf. xxxii. 28. .
Tarlati, Clone de'. PuRG. vi. 1$.
Tarpeian Rock. Purg. ix. 137.
INDEX.
759
Tarquin. Inf. iv. 127.
Tartars. Inf. xvii. 17.
Tannis, sign of the Zodiac. PuRG. xxv.
3. Par. xxii. iii.
Tebaldello. iNF. xxxii. 122.
Tegghiaio Aldobrandi. Inf. vi. 79 ;
y.\\. 41.
Telemachiis. Inf. xxvi. 94.
Templars. Pl/RG. xx. 93.
Terence. PURG. xxii. 97.
Terra. Purg. xxix. 119.
Tesoro of Bninetto Latini. Inf. xv. 1 19.
Thais. Inf. xviii. 133.
Thales. Inf. iv. 137.
Thames. Inf. xii. 120.
Thaumas. Purg. xxi. 50.
Thebaid, poem of Statius. PuRG. xxi.
92.
Theban blood. Inf. xxx. 2.
Thebans. Inf. xx. 32. Purg. xviii. 93.
Thebes. Inf. xiv. 69 ; xx. 59 ; xxv. 15 ;
XXX. 22; xxxii. II ; xxxiii. 88. PuRG.
xxi. 92 ; xxii.- 89.
Thebes, Modem (Pisa). Inf. xxxiii. 88.
Themis. Purg. xxxiii. 47.
Theologians. Par. x.
Theseus, Inf. ix. 54 ; xii. 17. PuRG.
xxiv. 123.
Thetis. Purg. ix. 37; xxii. 113.
Thibaidt, King.. Inf. Xxii. 52.
Thieves. Inf. xxiv.
Thisbe. Purg. xxvii. 37 ; xxxiii. 69.
Thoas and Eumenius. Purg. xxvi. 95.
Thomas, St., Apostle. Par. xvi. 129. •
Thomas Aquinas. Purg. xx. 69. Par.
X. 59 ; xii. 1 1 1, 144 ; xiil. 33 ; xiv. 6.
Throne and Crown for Henry VII. of
Luxemburg. Par. xxx. 133.
Thrones, order of angels. Par. ix. 61 ;
xxviii. 104.
Thymbrreus (Apollo). PuRG. xii. 31,
Tiber. Inf. xxvii. 30. PuRG. ii. loi.
Par. xi. 106.
Tiberius Caesar. Par. vi. 86.
Tignoso, Frederick. Purg. xiv. 106.
Tigris. Purg. xxxiii. 112.
Timseus. Par. iv. 49.
Tiresias. Inf. xx. 40. Pitrg. xxii. 113.
Tisiphone. Inf. ix. 48.
Tithonus. Purg. ix. i.
Titus, Emperor. Purg. xxi. 82. Par.
vi. 92.
Tityus. Inf. xxxi. 124.
Tobias. Par. iv. 48.
Tomyris, Purg. xii. 56.
Toppo, Inf. xiii. 121
Torquatus, Titus Manlius. Par. vi. 46.
Tosinghi, family. Par. xvi. 114.
Tours. "Purg. xxiv. 23.
Traitors. Inf. xxxii. xxxiii., xxxiv.
Trajan, Emperor. PuRG. x. 73, 761
Par. XX. 44, 112.
Transfiguration, the. Purg. xxxii. 73.
Traversara, family. PuRG. xiv. 107.
Traversaro, Piero. Purg. xiv. 98.
Trent. Inf. xii. 5.
Trentine Pastor. Inf. xx. 67.
Trespiano. Par. xvi. 54.
Trinacria (Sicily). Par. viii. 67.
Trinity. Par. xiii. 79; xxxiii. 116.
Tristan. Inf. v. 67.
Trivia (Diana). Par. xxiii. 26.
Tronto. Par. viii. 63.
Trojan Furies. Inf. xxx. 22.
Trojans. Inf. xiii. 11 ; xxx. 14. PuRC.
xviii. 136. Par. xv. 126.
Troy. Inf. i. 74; xxx. 98, 114. Purg,
xii. 61. Par. vi. 6.
Tully. Inf.* iv. 141.
Tupino. Par. xi. 43.
Turbia. Purg. iii. 49. '
Turks. Inf. xvii. 17. Par. xv. 142.
Tumus. Inf. i. 108.
Tuscan language. Purg. xvi. 137.
Tuscans. Inf. xxii. 99.
Tuscany. Inf. xxiv. 122. Purg. xi.
no ; xiii. 149 ; xiv. 16.
Tydeus. Inf. xxxii. 130.
Tyrants. Inf. xii. 104.
Typhseus. Inf. xxxi. 124. Par. viii. 70.
Tyrol. Inf. xx. 63.
Ubaldini, Octaviano degli. Inf. x. 120.
Ubaldini, Ruggieri degli. Inf. xxxiii. 14.
Ubaldin dalla Pila. Purg. xxiv. 29.
Ubaldo, St., d' Agobbio. Par. xi. 44.
Ubbriachi, family. Inf. xvii. 63.
Uberti, family. Inf. vi, 80 ; xxviii. 106.
Par. xvi. 109.
Ubertin Donati. Par. xvi. 119.
Ubertino, Frate. Par. xii. 124.
L' ccellatojo. Mount. Par. xv. iio.
Ughi, family. Par. xvi. 88.
Ugolin d' Azzo. Purg. xiv. 105.
Ugolin de' Fantoli. Purg. xiv. 121.
Ugolino della Gherardesca. Inf. xxxiii.
Uguccione. Inf. xxxiii. 89.
Ulysses. Inf. xxvi. 56. Purg. xix. 22.
Par. xxvii. 83.
Unbelievers. Inf. x
Urania. Purg, xxix. A\.
3D+
•jSo
INDEX.
Urban T. Par. xxvii. 44.
Urbino. iNF. xxvii. 30.
Urbisaglia. Par. xvi. 73.
Utica. PURG. i. 74.
Uzzah. PuRG. X. 57.
Valbona, Lizio di. PuRG. xiv. 97.
Val Camoiiica. Inf. xx. 65.
Valdamo, in Tuscany. Purg. xiv. 30,
41.
Valdichiana, in Tuscany. Inf. xxix. 47.
Valdigrieve, in Tuscany. Par. xvi. 66.
Valdimagra, or Lunigiana, Inf. xxiv.
145. Purg. viii. 116.
Val di Pado (Ferrara). Par. xv. 137.
Vanni Fucci. Inf. xxiv. 125.
Vanni deila Nona. Inf. xxiv. 139.
Van Par. vi. 58.
Varro. Purg. xxii. 98.
Vatican. Par. ix. 139.
Vecchio, family. Par. xv. 115.
Venetians. Inf. xxi. 7.
Venice. Par. ix. 26 ; xix. 141.
Venus. Purg. xxv. 132 ; xxviii. 65.
Venus, planet. Purg. i. 19. Par. viii.
2 ; ix. 108.
Vercelli. Inf. xxviii. 75.
Verde. Purg. iii. 131. Par. viii. 63.
Verona. Inf. xv. 122. Purg. xviii. 118.
Veronese. Inf. xx. 68.
Veronica. Par. xxxi. 104.
Verrucchio. Inf. xxvii. 46.
Veso, Mount. Inf. xvi. 95.
Vespers, Sicilian. Par. viii. 75.
Vicenza. Par. ix. 47.
Vigna, Pier della. Inf. xiii. 58.
Violators of monastic vows. Par. iii.
Violent, the, against others. Inf. xii. ;
against themselves, xiii. ; against
God, xiv. ; against Nature, xv., xvi. ;
against Art. xvii.
Viper, arms of the Milanese Visconti.
Purg. viii. 80.
Virgilius. Inf. i. 79. Purg. iii. 27; vii.
16 ; xviii. 82. Par. xv. 26 ; xvii. 19 ;
xxvi. 118.
Virtues, order of angels. Par. xxviii.
122.
Vision, the Beatific. Par. xxxiii.
Visconti of Milan. PuRG. viii. 80.
Visconti of Pisa. Purg. viii. 53, 109.
Visdomini, family. Par. xvi. 112.
Vitaliano del Dente. Inf. xvii. 68.
Vows, not performed. Par. iv. 138.
Vulcan. Inf. xiv. 57.
Wain, Charles's. Inf. xi. 114. Purg. i.
30. Par. xiii. 7.
Wanton. Inf. v. Purg. xxv.
Will, free. Purg. xvi. 71 ; xviii. 74.
William, Marquis of Monferrato. Purg.
vii. 134.
Winceslaus II. of Bohemia. Purg. vii.
loi. Par. xix. 125.
Xerxes. Purg. xxviii. 71. Par. viii. 124.
Zanche, Michael. Inf. xxii. 88; xxxiii.
144.
Zara, game of hazard. Purg. vi. i.
Zeno. Inf. iv. 138.
Zeno, Santo. Purg. xviii. 118.
Zephyr. Par. xii. 47.
Zion, Mount. PuRG. iv. 68.
Zita, Saint. Inf. xxi. 38.
Zodiac. Purg. iv. 64. Par. x. 13.
IHE END.
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