This is a modern-English version of Divine Comedy, Cary's Translation, Complete, originally written by Dante Alighieri. It has been thoroughly updated, including changes to sentence structure, words, spelling, and grammar—to ensure clarity for contemporary readers, while preserving the original spirit and nuance. If you click on a paragraph, you will see the original text that we modified, and you can toggle between the two versions.

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THE DIVINE COMEDY OF DANTE ALIGHIERI

Translated by
THE REV. H. F. CARY, M.A.


Contents

HELL
CANTO I.
CANTO II.
CANTO III.
CANTO IV.
CANTO V.
CANTO VI.
CANTO VII.
CANTO VIII.
CANTO IX.
CANTO X.
CANTO XI.
CANTO XII.
CANTO XIII.
CANTO XIV.
CANTO XV.
CANTO XVI.
CANTO XVII.
CANTO XVIII.
CANTO XIX.
CANTO XX.
CANTO XXI.
CANTO XXII.
CANTO XXIII.
CANTO XXIV.
CANTO XXV.
CANTO XXVI.
CANTO XXVII.
CANTO XXVIII.
CANTO XXIX.
CANTO XXX.
CANTO XXXI.
CANTO XXXII.
CANTO XXXIII.
CANTO XXXIV.
NOTES TO HELL.

PURGATORY
CANTO I.
CANTO II.
CANTO III.
CANTO IV.
CANTO V.
CANTO VI.
CANTO VII.
CANTO VIII.
CANTO IX.
CANTO X.
CANTO XI.
CANTO XII.
CANTO XIII.
CANTO XIV.
CANTO XV.
CANTO XVI.
CANTO XVII.
CANTO XVIII.
CANTO XIX.
CANTO XX.
CANTO XXI.
CANTO XXII.
CANTO XXIII.
CANTO XXIV.
CANTO XXV.
CANTO XXVI.
CANTO XXVII.
CANTO XXVIII.
CANTO XXIX.
CANTO XXX.
CANTO XXXI.
CANTO XXXII.
CANTO XXXIII.
NOTES TO PURGATORY.

PARADISE
CANTO I.
CANTO II.
CANTO III.
CANTO IV.
CANTO V.
CANTO VI.
CANTO VII.
CANTO VIII.
CANTO IX.
CANTO X.
CANTO XI.
CANTO XII.
CANTO XIII.
CANTO XIV.
CANTO XV.
CANTO XVI.
CANTO XVII.
CANTO XVIII.
CANTO XIX.
CANTO XX.
CANTO XXI.
CANTO XXII.
CANTO XXIII.
CANTO XXIV.
CANTO XXV.
CANTO XXVI.
CANTO XXVII.
CANTO XXVIII.
CANTO XXIX.
CANTO XXX.
CANTO XXXI.
CANTO XXXII.
CANTO XXXIII.
NOTES TO PARADISE.

PREFACE
A CHRONOLOGICAL VIEW

HELL

CANTO I

In the midway of this our mortal life,
I found me in a gloomy wood, astray
Gone from the path direct: and e’en to tell
It were no easy task, how savage wild
That forest, how robust and rough its growth,
Which to remember only, my dismay
Renews, in bitterness not far from death.
Yet to discourse of what there good befell,
All else will I relate discover’d there.
How first I enter’d it I scarce can say,
Such sleepy dullness in that instant weigh’d
My senses down, when the true path I left,
But when a mountain’s foot I reach’d, where clos’d
The valley, that had pierc’d my heart with dread,
I look’d aloft, and saw his shoulders broad
Already vested with that planet’s beam,
Who leads all wanderers safe through every way.

In the middle of this our mortal life,
I found myself in a dark forest, lost,
Strayed from the direct path: and even to say
It would be no easy task, how wild and savage
That forest was, how strong and rough its growth,
Just remembering it brings back my dismay
In a bitterness not far from death.
Yet to talk about what good things happened there,
I’ll share only what I discovered.
How I first entered it I can hardly say,
Such dull sleepiness weighed down my senses
When I strayed from the true path,
But when I reached the foot of a mountain, where the valley closed,
That had pierced my heart with dread,
I looked up and saw its broad shoulders
Already lit by the light of that planet,
Who guides all wanderers safely along every path.

Then was a little respite to the fear,
That in my heart’s recesses deep had lain,
All of that night, so pitifully pass’d:
And as a man, with difficult short breath,
Forespent with toiling, ’scap’d from sea to shore,
Turns to the perilous wide waste, and stands
At gaze; e’en so my spirit, that yet fail’d
Struggling with terror, turn’d to view the straits,
That none hath pass’d and liv’d. My weary frame
After short pause recomforted, again
I journey’d on over that lonely steep,
The hinder foot still firmer. Scarce the ascent
Began, when, lo! a panther, nimble, light,
And cover’d with a speckled skin, appear’d,
Nor, when it saw me, vanish’d, rather strove
To check my onward going; that ofttimes
With purpose to retrace my steps I turn’d.

Then there was a brief break from the fear,
That had been hidden deep in my heart,
All through that night, which had passed so pitifully:
And just like a man, out of breath and exhausted,
Who has escaped from the sea to the shore,
Turns to the wide, perilous expanse and stops
To look around; so my spirit, still struggling
With terror, turned to face the dangers,
That no one has crossed and lived. After a short pause,
I found some comfort and continued
My journey over that lonely slope,
My back foot still steadier. Hardly had the climb
Started, when suddenly, a panther, quick and light,
And covered with a spotted coat, appeared,
And when it saw me, it didn’t run away; instead, it tried
To block my path, so often
I turned back with the intention of retracing my steps.

The hour was morning’s prime, and on his way
Aloft the sun ascended with those stars,
That with him rose, when Love divine first mov’d
Those its fair works: so that with joyous hope
All things conspir’d to fill me, the gay skin
Of that swift animal, the matin dawn
And the sweet season. Soon that joy was chas’d,
And by new dread succeeded, when in view
A lion came, ’gainst me, as it appear’d,
With his head held aloft and hunger-mad,
That e’en the air was fear-struck. A she-wolf
Was at his heels, who in her leanness seem’d
Full of all wants, and many a land hath made
Disconsolate ere now. She with such fear
O’erwhelmed me, at the sight of her appall’d,
That of the height all hope I lost. As one,
Who with his gain elated, sees the time
When all unwares is gone, he inwardly
Mourns with heart-griping anguish; such was I,
Haunted by that fell beast, never at peace,
Who coming o’er against me, by degrees
Impell’d me where the sun in silence rests.

It was early morning, and on his way
The sun rose high along with the stars
That had risen with him when divine Love first moved
Those beautiful creations: so that with joyful hope
Everything came together to fill me, the bright exterior
Of that swift creature, the morning dawn
And the sweet season. Soon that joy was chased away,
Replaced by new fear, when in sight
A lion appeared before me, its head held high and hungry,
So that even the air felt terrified. A she-wolf
Was following close behind, and in her thinness seemed
Filled with every need, and many lands have been
Made desolate by her before. She overwhelmed me with such fear,
That at the sight of her, I lost all hope. Like someone,
Who, feeling great about his gains, suddenly sees the time
When everything is unexpectedly lost, he inwardly
Mourns with deep anguish; that was me,
Haunted by that brutal beast, never at peace,
Who, coming towards me, gradually
Drove me where the sun rests in silence.

While to the lower space with backward step
I fell, my ken discern’d the form one of one,
Whose voice seem’d faint through long disuse of speech.
When him in that great desert I espied,
“Have mercy on me!” cried I out aloud,
“Spirit! or living man! what e’er thou be!”

While I stepped backwards into the lower space,
I noticed a figure, one among many,
Whose voice sounded weak from not being used for so long.
When I spotted him in that vast desert,
“Have mercy on me!” I shouted,
“Spirit! Or living person! Whoever you are!”

He answer’d: “Now not man, man once I was,
And born of Lombard parents, Mantuana both
By country, when the power of Julius yet
Was scarcely firm. At Rome my life was past
Beneath the mild Augustus, in the time
Of fabled deities and false. A bard
Was I, and made Anchises’ upright son
The subject of my song, who came from Troy,
When the flames prey’d on Ilium’s haughty towers.
But thou, say wherefore to such perils past
Return’st thou? wherefore not this pleasant mount
Ascendest, cause and source of all delight?”
“And art thou then that Virgil, that well-spring,
From which such copious floods of eloquence
Have issued?” I with front abash’d replied.
“Glory and light of all the tuneful train!
May it avail me that I long with zeal
Have sought thy volume, and with love immense
Have conn’d it o’er. My master thou and guide!
Thou he from whom alone I have deriv’d
That style, which for its beauty into fame
Exalts me. See the beast, from whom I fled.
O save me from her, thou illustrious sage!
For every vein and pulse throughout my frame
She hath made tremble.” He, soon as he saw
That I was weeping, answer’d, “Thou must needs
Another way pursue, if thou wouldst ’scape
From out that savage wilderness. This beast,
At whom thou criest, her way will suffer none
To pass, and no less hindrance makes than death:
So bad and so accursed in her kind,
That never sated is her ravenous will,
Still after food more craving than before.
To many an animal in wedlock vile
She fastens, and shall yet to many more,
Until that greyhound come, who shall destroy
Her with sharp pain. He will not life support
By earth nor its base metals, but by love,
Wisdom, and virtue, and his land shall be
The land ’twixt either Feltro. In his might
Shall safety to Italia’s plains arise,
For whose fair realm, Camilla, virgin pure,
Nisus, Euryalus, and Turnus fell.
He with incessant chase through every town
Shall worry, until he to hell at length
Restore her, thence by envy first let loose.
I for thy profit pond’ring now devise,
That thou mayst follow me, and I thy guide
Will lead thee hence through an eternal space,
Where thou shalt hear despairing shrieks, and see
Spirits of old tormented, who invoke
A second death; and those next view, who dwell
Content in fire, for that they hope to come,
Whene’er the time may be, among the blest,
Into whose regions if thou then desire
T’ ascend, a spirit worthier then I
Must lead thee, in whose charge, when I depart,
Thou shalt be left: for that Almighty King,
Who reigns above, a rebel to his law,
Adjudges me, and therefore hath decreed,
That to his city none through me should come.
He in all parts hath sway; there rules, there holds
His citadel and throne. O happy those,
Whom there he chooses!” I to him in few:
“Bard! by that God, whom thou didst not adore,
I do beseech thee (that this ill and worse
I may escape) to lead me, where thou saidst,
That I Saint Peter’s gate may view, and those
Who as thou tell’st, are in such dismal plight.”

He answered, “I was once a man,
Born of Lombard parents, both from Mantua,
At a time when Julius's power was still
Not fully established. I spent my life in Rome
Under the gentle rule of Augustus,
In a time filled with mythical gods and lies. I was a poet,
And I made the noble son of Anchises
The subject of my verses, who came from Troy,
When the flames consumed the proud towers of Ilium.
But tell me, why do you return to such dangers?
Why don’t you climb this pleasant mountain,
The cause and source of all joy?”
“And are you that Virgil, the fountain
From which so many rivers of eloquence
Have flowed?” I replied, feeling ashamed.
“Glory and light of all the poets!
May it benefit me that I have long sought
Your works with great enthusiasm,
And studied them with immense love.
You are my master and guide!
You are the one from whom I have derived
The style that has brought me fame for its beauty.
Look at the beast I fled from.
Oh save me from her, you illustrious sage!
For she has made every vein and pulse in my body
Tremble.” As soon as he saw
That I was crying, he responded, “You must take
Another path if you want to escape
This savage wilderness. This beast,
At whom you cry, allows no one to pass,
And is no less dangerous than death:
So wicked and cursed is she,
That her insatiable hunger never sates,
Always craving more food than before.
She attaches herself to many vile creatures,
And will continue to do so until that greyhound comes,
Who will bring her down with great pain.
He will not support his life through
The land or its base metals, but through love,
Wisdom, and virtue, and his land will be
The area between either Feltro. In his strength
Will safety arise for Italy's plains,
For which noble Camilla, pure virgin,
Nisus, Euryalus, and Turnus fell.
He will relentlessly chase her through every town
Until he finally restores her to hell,
Where she was first freed through envy.
Now I am pondering for your benefit,
So that you may follow me, and as your guide,
I will lead you through an eternal space,
Where you will hear cries of despair and see
The souls of the tormented, who call for
A second death; and then you will see those
Who dwell happily in the flames, hoping to come,
Whenever the time is right, among the blessed.
If you wish to ascend to their realm,
A spirit more worthy than I
Must lead you, and when I depart,
You will be left in his charge: for that Almighty King,
Who reigns above, as a rebel to his law,
Has judged me, and therefore decreed
That no one shall enter his city through me.
He rules everywhere; there he holds
His citadel and throne. Oh, happy those
Whom he chooses to be there!” I replied briefly:
“Bard! By that God whom you did not worship,
I beseech you (so that I can escape this and worse)
To lead me to where you said,
So that I may see Saint Peter’s gate, and those
Who, as you tell me, are in such a terrible state.”

Onward he mov’d, I close his steps pursu’d.

Onward he moved, and I followed closely behind.

CANTO II

Now was the day departing, and the air,
Imbrown’d with shadows, from their toils releas’d
All animals on earth; and I alone
Prepar’d myself the conflict to sustain,
Both of sad pity, and that perilous road,
Which my unerring memory shall retrace.

Now the day was ending, and the air,
Darkened with shadows, freed all the creatures
On earth from their labors; and I alone
Prepared myself to face the struggle,
Filled with deep pity, and that dangerous path,
Which my perfect memory will remember.

O Muses! O high genius! now vouchsafe
Your aid! O mind! that all I saw hast kept
Safe in a written record, here thy worth
And eminent endowments come to proof.

O Muses! O great genius! now please
Your help! O mind! that everything I witnessed has kept
Safe in writing, here your value
And outstanding talents are put to the test.

I thus began: “Bard! thou who art my guide,
Consider well, if virtue be in me
Sufficient, ere to this high enterprise
Thou trust me. Thou hast told that Silvius’ sire,
Yet cloth’d in corruptible flesh, among
Th’ immortal tribes had entrance, and was there
Sensible present. Yet if heaven’s great Lord,
Almighty foe to ill, such favour shew’d,
In contemplation of the high effect,
Both what and who from him should issue forth,
It seems in reason’s judgment well deserv’d:
Sith he of Rome, and of Rome’s empire wide,
In heaven’s empyreal height was chosen sire:
Both which, if truth be spoken, were ordain’d
And ’stablish’d for the holy place, where sits
Who to great Peter’s sacred chair succeeds.
He from this journey, in thy song renown’d,
Learn’d things, that to his victory gave rise
And to the papal robe. In after-times
The chosen vessel also travel’d there,
To bring us back assurance in that faith,
Which is the entrance to salvation’s way.
But I, why should I there presume? or who
Permits it? not, Aeneas I nor Paul.
Myself I deem not worthy, and none else
Will deem me. I, if on this voyage then
I venture, fear it will in folly end.
Thou, who art wise, better my meaning know’st,
Than I can speak.” As one, who unresolves
What he hath late resolv’d, and with new thoughts
Changes his purpose, from his first intent
Remov’d; e’en such was I on that dun coast,
Wasting in thought my enterprise, at first
So eagerly embrac’d. “If right thy words
I scan,” replied that shade magnanimous,
“Thy soul is by vile fear assail’d, which oft
So overcasts a man, that he recoils
From noblest resolution, like a beast
At some false semblance in the twilight gloom.
That from this terror thou mayst free thyself,
I will instruct thee why I came, and what
I heard in that same instant, when for thee
Grief touch’d me first. I was among the tribe,
Who rest suspended, when a dame, so blest
And lovely, I besought her to command,
Call’d me; her eyes were brighter than the star
Of day; and she with gentle voice and soft
Angelically tun’d her speech address’d:
“O courteous shade of Mantua! thou whose fame
Yet lives, and shall live long as nature lasts!
A friend, not of my fortune but myself,
On the wide desert in his road has met
Hindrance so great, that he through fear has turn’d.
Now much I dread lest he past help have stray’d,
And I be ris’n too late for his relief,
From what in heaven of him I heard. Speed now,
And by thy eloquent persuasive tongue,
And by all means for his deliverance meet,
Assist him. So to me will comfort spring.
I who now bid thee on this errand forth
Am Beatrice; from a place I come
Revisited with joy. Love brought me thence,
Who prompts my speech. When in my Master’s sight
I stand, thy praise to him I oft will tell.”

I started this way: “Bard! You who are my guide,
Think carefully, if there’s enough virtue in me
Before you trust me with this great mission.
You’ve mentioned that Silvius’ father,
Though still in corruptible flesh, entered
Among the immortal beings and was present there,
Fully aware. If heaven’s great Lord,
The Almighty opposed to evil, showed such favor,
In consideration of the great outcome,
Both regarding what and who would come from him,
It seems reasonable that it was well-deserved:
Since he of Rome, and of Rome’s vast empire,
Was chosen as the father in heaven’s heights:
Both of these, if we speak the truth, were destined
And established for the holy place, where sits
The one who succeeds to great Peter’s sacred chair.
He from this journey, famous in your song,
Learned things that led to his victory
And to the papal robe. Later on,
The chosen vessel also traveled there,
To bring us back assurance in the faith,
Which is the entrance to salvation’s path.
But I, why should I dare to go there? Or who
Allows it? Not Aeneas or Paul.
I don’t see myself as worthy, and no one else
Will see me that way. If I then venture on this trip,
I fear it will end in foolishness.
You, who are wise, understand my meaning
Better than I can express.” As someone who is unsure
About what they’ve recently decided, and with new thoughts
Changes their mind from their original intent,
I felt just like that on that shadowy coast,
Wasting away in thought about my mission,
Which I had initially embraced so eagerly. “If I understand
Your words correctly,” replied that noble shade,
“Your soul is assailed by a base fear, which often
Clouds a person’s mind, making them shrink
From the noblest resolve, like an animal
Frightened by some illusion in the dim light.
To free yourself from this fear,
I will explain why I came, and what
I heard at that very moment when grief first touched me for you.
I was among the souls,
Who are suspended, when a woman, so blessed
And lovely, called me. I begged her to command me;
Her eyes were brighter than the daytime star;
And she, with a gentle voice and soft,
Angelically tuned her speech addressed:
“O noble shade of Mantua! Your fame
Still lives, and will live as long as nature lasts!
A friend, not of my fortune but of myself,
Has met with such great hindrance on his path
In this wide desert that he has turned back in fear.
Now I greatly fear that he has strayed past help,
And I have risen too late to save him,
From what I heard about him in heaven. Hurry now,
And with your eloquent, persuasive words,
And by all means necessary for his rescue,
Help him. This will bring me comfort.
I, who now send you on this mission,
Am Beatrice; I come from a place
Revisited with joy. Love brought me here,
Who inspires my words. When I stand in my Master’s sight,
I will often tell him of your praise.”

(Note: Beatrice. I use this word, as it is pronounced in the Italian, as consisting of four syllables, of which the third is a long one.)

(Note: Beatrice. I use this word, as it is pronounced in Italian, consisting of four syllables, with the third being a long one.)

She then was silent, and I thus began:
“O Lady! by whose influence alone,
Mankind excels whatever is contain’d
Within that heaven which hath the smallest orb,
So thy command delights me, that to obey,
If it were done already, would seem late.
No need hast thou farther to speak thy will;
Yet tell the reason, why thou art not loth
To leave that ample space, where to return
Thou burnest, for this centre here beneath.”

She fell silent, and I started speaking:
“O Lady! by whose influence alone,
Humanity surpasses everything found
Within that heaven which has the smallest orb,
Your command pleases me so much that to obey,
If it were already done, would feel too late.
You don’t need to say anything more;
But tell me why you aren’t reluctant
To leave that vast space, where you yearn to return
For this center here below.”

She then: “Since thou so deeply wouldst inquire,
I will instruct thee briefly, why no dread
Hinders my entrance here. Those things alone
Are to be fear’d, whence evil may proceed,
None else, for none are terrible beside.
I am so fram’d by God, thanks to his grace!
That any suff’rance of your misery
Touches me not, nor flame of that fierce fire
Assails me. In high heaven a blessed dame
Besides, who mourns with such effectual grief
That hindrance, which I send thee to remove,
That God’s stern judgment to her will inclines.
To Lucia calling, her she thus bespake:
“Now doth thy faithful servant need thy aid
And I commend him to thee.” At her word
Sped Lucia, of all cruelty the foe,
And coming to the place, where I abode
Seated with Rachel, her of ancient days,
She thus address’d me: “Thou true praise of God!
Beatrice! why is not thy succour lent
To him, who so much lov’d thee, as to leave
For thy sake all the multitude admires?
Dost thou not hear how pitiful his wail,
Nor mark the death, which in the torrent flood,
Swoln mightier than a sea, him struggling holds?”
Ne’er among men did any with such speed
Haste to their profit, flee from their annoy,
As when these words were spoken, I came here,
Down from my blessed seat, trusting the force
Of thy pure eloquence, which thee, and all
Who well have mark’d it, into honour brings.”

She then said, “Since you want to know so much, I’ll briefly explain why nothing keeps me from coming here. Only those things are to be feared that can cause harm; nothing else is truly terrifying. I am shaped by God, thanks to His grace! So, your suffering doesn’t affect me, nor does the fierce fire around you touch me. In heaven, there's a blessed lady who mourns with such heartfelt grief the obstacle I’m sending you to remove, that God’s strict judgment sways toward her. Calling on Lucia, she spoke to her: ‘Now your faithful servant needs your help, and I commend him to you.’ At her request, Lucia, the enemy of all cruelty, hurried to the place where I was seated with Rachel, her from ancient times. She addressed me: ‘O true praise of God! Beatrice! Why aren’t you helping the one who loved you so much that he left behind everything the world admires for your sake? You don’t hear his pitiful cries, nor see the death that holds him in a flood, rising higher than the sea, and he struggles? Never among men has anyone moved so fast to seek their own good, escaping their pain, as when these words were spoken, I came here, down from my blessed seat, trusting in the power of your pure eloquence, which brings you, and all who have noticed it well, into honor.”

“When she had ended, her bright beaming eyes
Tearful she turn’d aside; whereat I felt
Redoubled zeal to serve thee. As she will’d,
Thus am I come: I sav’d thee from the beast,
Who thy near way across the goodly mount
Prevented. What is this comes o’er thee then?
Why, why dost thou hang back? why in thy breast
Harbour vile fear? why hast not courage there
And noble daring? Since three maids so blest
Thy safety plan, e’en in the court of heaven;
And so much certain good my words forebode.”

“When she finished speaking, her bright, shining eyes
filled with tears as she turned away; seeing that, I felt
an even stronger desire to help you. As she wished,
here I am: I saved you from the beast,
who was blocking your way across the beautiful mountain.
What’s happening to you now?
Why are you holding back? Why do you feel
this unworthy fear in your heart? Why don’t you have courage
and noble bravery? Since three blessed women
have planned your safety, even in the court of heaven;
and my words promise so much good.”

As florets, by the frosty air of night
Bent down and clos’d, when day has blanch’d their leaves,
Rise all unfolded on their spiry stems;
So was my fainting vigour new restor’d,
And to my heart such kindly courage ran,
That I as one undaunted soon replied:
“O full of pity she, who undertook
My succour! and thou kind who didst perform
So soon her true behest! With such desire
Thou hast dispos’d me to renew my voyage,
That my first purpose fully is resum’d.
Lead on: one only will is in us both.
Thou art my guide, my master thou, and lord.”

As flowers, closed up from the chilly night air,
Droop down and hide their leaves when the day has brightened,
Bloom wide open on their tall stems;
So my weakened strength was restored,
And my heart felt such warm courage,
That I, feeling bold, quickly replied:
“O, how compassionate she is, who took it upon herself
To help me! And you, kind soul, who acted
So swiftly on her behalf! With such eagerness
You've encouraged me to continue my journey,
That my original intention is fully back.
Lead on: we share one purpose.
You are my guide, my master, and my lord.”

So spake I; and when he had onward mov’d,
I enter’d on the deep and woody way.

So I spoke; and after he moved on,
I entered the deep, wooded path.

CANTO III

“Through me you pass into the city of woe:
Through me you pass into eternal pain:
Through me among the people lost for aye.
Justice the founder of my fabric mov’d:
To rear me was the task of power divine,
Supremest wisdom, and primeval love.
Before me things create were none, save things
Eternal, and eternal I endure.
All hope abandon ye who enter here.”

“Through me, you enter the city of sorrow:
Through me, you enter eternal suffering:
Through me, among the people lost forever.
Justice is what created my structure:
Building me was the work of divine power,
Ultimate wisdom, and ancient love.
Before me, nothing was created except for the eternal,
And I endure forever.
Abandon all hope, you who enter here.”

Such characters in colour dim I mark’d
Over a portal’s lofty arch inscrib’d:
Whereat I thus: “Master, these words import
Hard meaning.” He as one prepar’d replied:
“Here thou must all distrust behind thee leave;
Here be vile fear extinguish’d. We are come
Where I have told thee we shall see the souls
To misery doom’d, who intellectual good
Have lost.” And when his hand he had stretch’d forth
To mine, with pleasant looks, whence I was cheer’d,
Into that secret place he led me on.

Such characters in dim colors I noticed
Over a high archway inscribed:
At which I said: “Master, these words mean
Something difficult.” He, ready to respond, said:
“Here you must leave all distrust behind;
Here, vile fear is extinguished. We have come
To the place where I told you we would see the souls
Doomed to misery, who have lost
Intellectual good.” And when he extended
His hand to mine, with a friendly look that encouraged me,
He led me into that secret place.

Here sighs with lamentations and loud moans
Resounded through the air pierc’d by no star,
That e’en I wept at entering. Various tongues,
Horrible languages, outcries of woe,
Accents of anger, voices deep and hoarse,
With hands together smote that swell’d the sounds,
Made up a tumult, that for ever whirls
Round through that air with solid darkness stain’d,
Like to the sand that in the whirlwind flies.

Here sighs filled with sorrow and loud cries
Echoed through the air pierced by no stars,
Even I cried upon entering. Different languages,
Terrible tongues, cries of despair,
Shouts of anger, voices deep and raspy,
With hands together striking to amplify the sounds,
Created a chaos that forever swirls
Through that air stained with solid darkness,
Like the sand that blows in a whirlwind.

I then, with error yet encompass’d, cried:
“O master! What is this I hear? What race
Are these, who seem so overcome with woe?”

I then, still confused, cried:
“Oh master! What is this I hear? What group
Are these, who seem so overwhelmed with sorrow?”

He thus to me: “This miserable fate
Suffer the wretched souls of those, who liv’d
Without or praise or blame, with that ill band
Of angels mix’d, who nor rebellious prov’d
Nor yet were true to God, but for themselves
Were only. From his bounds Heaven drove them forth,
Not to impair his lustre, nor the depth
Of Hell receives them, lest th’ accursed tribe
Should glory thence with exultation vain.”

He said to me: “This miserable fate
Is what the wretched souls endure, those who lived
Without any praise or blame, part of that bad group
Of angels mixed in, who were neither rebellious
Nor truly loyal to God, but only served themselves.
Heaven cast them out to protect its brilliance,
And the depths of Hell don’t take them in, so that
The cursed ones don’t take any pride from it.”

I then: “Master! what doth aggrieve them thus,
That they lament so loud?” He straight replied:
“That will I tell thee briefly. These of death
No hope may entertain: and their blind life
So meanly passes, that all other lots
They envy. Fame of them the world hath none,
Nor suffers; mercy and justice scorn them both.
Speak not of them, but look, and pass them by.”

I then asked, “Master! What’s bothering them so much,
That they’re crying out like this?” He quickly answered:
“I’ll tell you briefly. They have no hope of escaping death,
And their pointless lives pass by so poorly that they envy
All other fates. The world doesn’t recognize them,
Nor does it show them any compassion; mercy and justice ignore them both.
Don’t talk about them, just look and move on.”

And I, who straightway look’d, beheld a flag,
Which whirling ran around so rapidly,
That it no pause obtain’d: and following came
Such a long train of spirits, I should ne’er
Have thought, that death so many had despoil’d.

And I, who immediately looked, saw a flag,
That was spinning around so fast,
That it didn’t stop at all: and following came
Such a long line of spirits, I would never
Have believed that death had taken so many.

When some of these I recogniz’d, I saw
And knew the shade of him, who to base fear
Yielding, abjur’d his high estate. Forthwith
I understood for certain this the tribe
Of those ill spirits both to God displeasing
And to his foes. These wretches, who ne’er lived,
Went on in nakedness, and sorely stung
By wasps and hornets, which bedew’d their cheeks
With blood, that mix’d with tears dropp’d to their feet,
And by disgustful worms was gather’d there.

When I recognized some of them, I saw
And knew the shade of the one who, out of base fear,
Gave up his high standing. Right away
I realized for sure that this was the group
Of those evil spirits, both displeasing to God
And His enemies. These miserable souls, who never lived,
Walked around in nakedness, and were tormented
By wasps and hornets, which drenched their cheeks
With blood that mixed with tears, dropping to their feet,
And disgusting worms gathered there.

Then looking farther onwards I beheld
A throng upon the shore of a great stream:
Whereat I thus: “Sir! grant me now to know
Whom here we view, and whence impell’d they seem
So eager to pass o’er, as I discern
Through the blear light?” He thus to me in few:
“This shalt thou know, soon as our steps arrive
Beside the woeful tide of Acheron.”

Then looking further ahead, I saw
A crowd on the shore of a big river:
So I said, “Sir! please tell me
Who we see here, and what pushes them
To hurry to cross, as I can tell
Through the murky light?” He replied shortly:
“You’ll find out as soon as we reach
The sad shores of Acheron.”

Then with eyes downward cast and fill’d with shame,
Fearing my words offensive to his ear,
Till we had reach’d the river, I from speech
Abstain’d. And lo! toward us in a bark
Comes on an old man hoary white with eld,
Crying, “Woe to you wicked spirits! hope not
Ever to see the sky again. I come
To take you to the other shore across,
Into eternal darkness, there to dwell
In fierce heat and in ice. And thou, who there
Standest, live spirit! get thee hence, and leave
These who are dead.” But soon as he beheld
I left them not, “By other way,” said he,
“By other haven shalt thou come to shore,
Not by this passage; thee a nimbler boat
Must carry.” Then to him thus spake my guide:
“Charon! thyself torment not: so ’tis will’d,
Where will and power are one: ask thou no more.”

Then, with my gaze down and filled with shame,
Fearing my words might offend him,
I stayed silent until we reached the river.
Suddenly, an old man, completely gray with age,
Came toward us in a boat,
Shouting, “Woe to you, wicked spirits! Don’t hope
Ever to see the sky again. I’m here
To take you across to the other side,
Into eternal darkness, where you’ll live
In fierce heat and in ice. And you, who stand here,
Living spirit! Get out of here and leave
These who are dead.” But as soon as he saw
That I wouldn’t leave them, he said, “By another way,
By another harbor you’ll get to shore,
Not by this route; a swifter boat
Must carry you.” Then my guide spoke to him:
“Charon! Don’t torment yourself: it’s willed,
Where will and power are one: don’t ask anymore.”

Straightway in silence fell the shaggy cheeks
Of him the boatman o’er the livid lake,
Around whose eyes glar’d wheeling flames. Meanwhile
Those spirits, faint and naked, color chang’d,
And gnash’d their teeth, soon as the cruel words
They heard. God and their parents they blasphem’d,
The human kind, the place, the time, and seed
That did engender them and give them birth.

Straightaway in silence fell the shaggy cheeks Of the boatman over the pale lake, Around whose eyes burned flickering flames. Meanwhile Those spirits, weak and naked, changed color, And gnashed their teeth as soon as they heard the cruel words. They cursed God and their parents, All of humanity, the place, the time, and the lineage That created them and brought them into existence.

Then all together sorely wailing drew
To the curs’d strand, that every man must pass
Who fears not God. Charon, demoniac form,
With eyes of burning coal, collects them all,
Beck’ning, and each, that lingers, with his oar
Strikes. As fall off the light autumnal leaves,
One still another following, till the bough
Strews all its honours on the earth beneath;
E’en in like manner Adam’s evil brood
Cast themselves one by one down from the shore,
Each at a beck, as falcon at his call.

Then all together, crying out in sorrow, made their way to the cursed shore, which every person who doesn’t fear God must cross. Charon, in his devilish form, with eyes like burning coals, gathers them all, beckoning them forward, and strikes anyone who hesitates with his oar. Just like the leaves that fall from trees in autumn, one after another, until the branch lays all its leaves on the ground below; in the same way, Adam’s cursed descendants flung themselves down from the shore, each responding to a beckoning, like a falcon to its master’s call.

Thus go they over through the umber’d wave,
And ever they on the opposing bank
Be landed, on this side another throng
Still gathers. “Son,” thus spake the courteous guide,
“Those, who die subject to the wrath of God,
All here together come from every clime,
And to o’erpass the river are not loth:
For so heaven’s justice goads them on, that fear
Is turn’d into desire. Hence ne’er hath past
Good spirit. If of thee Charon complain,
Now mayst thou know the import of his words.”

Thus they cross through the shadowy wave,
And on the opposite bank,
They arrive, while another crowd
Still gathers on this side. “Son,” said the courteous guide,
“Those who die under the wrath of God,
All come together from every land,
And are eager to cross the river:
For heaven’s justice pushes them onward, turning fear
Into desire. Therefore, no good spirit has ever passed
This way. If Charon complains about you,
Now you can understand the meaning of his words.”

This said, the gloomy region trembling shook
So terribly, that yet with clammy dews
Fear chills my brow. The sad earth gave a blast,
That, lightening, shot forth a vermilion flame,
Which all my senses conquer’d quite, and I
Down dropp’d, as one with sudden slumber seiz’d.

This being said, the dark area trembled so much
That with damp chills I feel fear on my brow. The sad earth let out a blast,
That shot a bright red flame like lightning,
Which completely overwhelmed my senses, and I
Collapsed, as if suddenly taken by sleep.

CANTO IV

Broke the deep slumber in my brain a crash
Of heavy thunder, that I shook myself,
As one by main force rous’d. Risen upright,
My rested eyes I mov’d around, and search’d
With fixed ken to know what place it was,
Wherein I stood. For certain on the brink
I found me of the lamentable vale,
The dread abyss, that joins a thund’rous sound
Of plaints innumerable. Dark and deep,
And thick with clouds o’erspread, mine eye in vain
Explor’d its bottom, nor could aught discern.

Broke the deep sleep in my mind with a crash
Of loud thunder, that made me shake myself,
As if I were forced awake. Standing up,
I moved my rested eyes around and looked
With focused gaze to figure out where I was,
What place I was in. I found myself right on the edge
Of the sorrowful valley,
The terrifying abyss, that echoes a thunderous sound
Of countless cries. Dark and deep,
And thick with clouds spread out, my eyes searched in vain
For its bottom, unable to see anything.

“Now let us to the blind world there beneath
Descend;” the bard began all pale of look:
“I go the first, and thou shalt follow next.”

“Now let’s descend to the blind world down there
Below;” the bard began, looking pale:
“I’ll go first, and you’ll follow next.”

Then I his alter’d hue perceiving, thus:
“How may I speed, if thou yieldest to dread,
Who still art wont to comfort me in doubt?”

Then I noticed his changed color and said:
“How can I succeed if you're giving in to fear,
You who usually comfort me when I'm unsure?”

He then: “The anguish of that race below
With pity stains my cheek, which thou for fear
Mistakest. Let us on. Our length of way
Urges to haste.” Onward, this said, he mov’d;
And ent’ring led me with him on the bounds
Of the first circle, that surrounds th’ abyss.
Here, as mine ear could note, no plaint was heard
Except of sighs, that made th’ eternal air
Tremble, not caus’d by tortures, but from grief
Felt by those multitudes, many and vast,
Of men, women, and infants. Then to me
The gentle guide: “Inquir’st thou not what spirits
Are these, which thou beholdest? Ere thou pass
Farther, I would thou know, that these of sin
Were blameless; and if aught they merited,
It profits not, since baptism was not theirs,
The portal to thy faith. If they before
The Gospel liv’d, they serv’d not God aright;
And among such am I. For these defects,
And for no other evil, we are lost;
Only so far afflicted, that we live
Desiring without hope.” So grief assail’d
My heart at hearing this, for well I knew
Suspended in that Limbo many a soul
Of mighty worth. “O tell me, sire rever’d!
Tell me, my master!” I began through wish
Of full assurance in that holy faith,
Which vanquishes all error; “say, did e’er
Any, or through his own or other’s merit,
Come forth from thence, whom afterward was blest?”

He then said, “The suffering of those souls below
Makes me tear up, which you misinterpret as fear.
Let’s move on. We have a long way to go
That urges us to hurry.” Saying this, he moved on;
And entering, he led me along the edges
Of the first circle that surrounds the abyss.
Here, as far as I could hear, no cries were heard
Except for sighs that made the eternal air
Tremble, not caused by torture, but by the grief
Of those countless men, women, and infants. Then my
Gentle guide said to me, “Don’t you want to know what spirits
You see here? Before you go
Any further, I want you to know that these souls
Were not guilty; and if they deserved anything,
It doesn’t matter, since they were never baptized,
The gateway to your faith. If they lived before
The Gospel, they didn’t serve God correctly;
And I am among them. Because of these shortcomings,
And for no other sin, we are lost;
Only suffering to the extent that we live
Longing without hope.” My heart was heavy
Upon hearing this, for I knew well
That in that Limbo were many noble souls.
“O tell me, revered sir!
Tell me, my master!” I began, wishing
For complete assurance in that holy faith,
Which conquers all falsehood; “say, has anyone,
Through their own or another’s merit,
Ever come out from there to be blessed?”

Piercing the secret purport of my speech,
He answer’d: “I was new to that estate,
When I beheld a puissant one arrive
Amongst us, with victorious trophy crown’d.
He forth the shade of our first parent drew,
Abel his child, and Noah righteous man,
Of Moses lawgiver for faith approv’d,
Of patriarch Abraham, and David king,
Israel with his sire and with his sons,
Nor without Rachel whom so hard he won,
And others many more, whom he to bliss
Exalted. Before these, be thou assur’d,
No spirit of human kind was ever sav’d.”

Piercing the secret meaning of my words,
He replied: “I was new to this place,
When I saw a powerful one arrive
Among us, crowned with victorious trophies.
He brought forth the spirit of our first parent,
Abel, his child, and Noah, the righteous man,
Moses, the lawgiver known for his faith,
Patriarch Abraham, and King David,
Israel with his father and his sons,
And not without Rachel, whom he fought hard to win,
And many more whom he raised to bliss.
Before these, be assured,
No human spirit was ever saved.”

We, while he spake, ceas’d not our onward road,
Still passing through the wood; for so I name
Those spirits thick beset. We were not far
On this side from the summit, when I kenn’d
A flame, that o’er the darken’d hemisphere
Prevailing shin’d. Yet we a little space
Were distant, not so far but I in part
Discover’d, that a tribe in honour high
That place possess’d. “O thou, who every art
And science valu’st! who are these, that boast
Such honour, separate from all the rest?”

We, while he spoke, didn’t stop our journey,
Still making our way through the woods; that’s how I name
Those spirits that crowded around us. We weren't far
From the top when I saw
A light shining brightly over the dark sky.
Yet we were still a bit away,
Not too far that I couldn’t tell
That a group held that place in high esteem.
“O you, who value every skill
And knowledge! Who are these, that take pride
In such honor, separate from everyone else?”

He answer’d: “The renown of their great names
That echoes through your world above, acquires
Favour in heaven, which holds them thus advanc’d.”
Meantime a voice I heard: “Honour the bard
Sublime! his shade returns that left us late!”
No sooner ceas’d the sound, than I beheld
Four mighty spirits toward us bend their steps,
Of semblance neither sorrowful nor glad.

He replied, “The fame of their great names that resonates through your world above earns favor in heaven, which keeps them elevated.” Meanwhile, I heard a voice: “Honor the sublime poet! His spirit returns to us after leaving!” As soon as the sound faded, I saw four powerful spirits approaching us, looking neither sad nor happy.

When thus my master kind began: “Mark him,
Who in his right hand bears that falchion keen,
The other three preceding, as their lord.
This is that Homer, of all bards supreme:
Flaccus the next in satire’s vein excelling;
The third is Naso; Lucan is the last.
Because they all that appellation own,
With which the voice singly accosted me,
Honouring they greet me thus, and well they judge.”

When my kind master began to speak: “Look at him,
Who holds that sharp sword in his right hand,
The other three in front, as their leader.
This is Homer, the greatest of all poets:
Flaccus next, excelling in satire;
The third is Naso; Lucan is the last.
Because they all share that title,
With which the voice addressed me alone,
They honor me this way, and they are right to do so.”

So I beheld united the bright school
Of him the monarch of sublimest song,
That o’er the others like an eagle soars.
When they together short discourse had held,
They turn’d to me, with salutation kind
Beck’ning me; at the which my master smil’d:
Nor was this all; but greater honour still
They gave me, for they made me of their tribe;
And I was sixth amid so learn’d a band.

So I saw the bright school gathered together
Of him who is the king of the highest song,
Soaring above the others like an eagle.
After they exchanged a brief conversation,
They turned to me with a friendly greeting,
Waving me over; at this my master smiled:
And that wasn’t all; they honored me even more
By making me one of their group;
And I was sixth among such a learned crowd.

Far as the luminous beacon on we pass’d
Speaking of matters, then befitting well
To speak, now fitter left untold. At foot
Of a magnificent castle we arriv’d,
Seven times with lofty walls begirt, and round
Defended by a pleasant stream. O’er this
As o’er dry land we pass’d. Next through seven gates
I with those sages enter’d, and we came
Into a mead with lively verdure fresh.

As we passed the bright beacon
Talking about things that were appropriate to discuss,
Now better left unsaid. At the foot
Of a magnificent castle, we arrived,
Surrounded by high walls seven times, and encircled
By a lovely stream. We crossed this
As if it were dry land. Then through seven gates
I entered with those wise ones, and we came
Into a meadow with vibrant, fresh greenery.

There dwelt a race, who slow their eyes around
Majestically mov’d, and in their port
Bore eminent authority; they spake
Seldom, but all their words were tuneful sweet.

There lived a group of people, who moved their eyes around
With a majestic grace, and in their presence
Carried a sense of commanding authority; they spoke
Rarely, but every word was beautifully melodic.

We to one side retir’d, into a place
Open and bright and lofty, whence each one
Stood manifest to view. Incontinent
There on the green enamel of the plain
Were shown me the great spirits, by whose sight
I am exalted in my own esteem.

We stepped aside into a space
That was open, bright, and high, where everyone
Was clearly visible. Right there
On the green surface of the field
I was shown the great spirits, whose presence
Lifts me in my own self-worth.

Electra there I saw accompanied
By many, among whom Hector I knew,
Anchises’ pious son, and with hawk’s eye
Caesar all arm’d, and by Camilla there
Penthesilea. On the other side
Old King Latinus, seated by his child
Lavinia, and that Brutus I beheld,
Who Tarquin chas’d, Lucretia, Cato’s wife
Marcia, with Julia and Cornelia there;
And sole apart retir’d, the Soldan fierce.

Electra, there I saw her with a crowd,
Among them, I recognized Hector,
Anchises’ devoted son, and Caesar,
armed and sharp-eyed, was there,
along with Camilla and Penthesilea.
On the other side,
old King Latinus was seated next to his daughter,
Lavinia, and I spotted Brutus,
who chased Tarquin, along with Lucretia,
Cato’s wife Marcia, and Julia and Cornelia;
and all alone, the fierce Soldan.

Then when a little more I rais’d my brow,
I spied the master of the sapient throng,
Seated amid the philosophic train.
Him all admire, all pay him rev’rence due.
There Socrates and Plato both I mark’d,
Nearest to him in rank; Democritus,
Who sets the world at chance, Diogenes,
With Heraclitus, and Empedocles,
And Anaxagoras, and Thales sage,
Zeno, and Dioscorides well read
In nature’s secret lore. Orpheus I mark’d
And Linus, Tully and moral Seneca,
Euclid and Ptolemy, Hippocrates,
Galenus, Avicen, and him who made
That commentary vast, Averroes.

Then, as I lifted my brow a bit more,
I caught sight of the leader of the wise crowd,
Sitting among the philosophical students.
Everyone admires him, everyone shows him the respect he deserves.
There I saw Socrates and Plato nearby,
Closest to him in status; Democritus,
Who throws the world into uncertainty, Diogenes,
Along with Heraclitus and Empedocles,
And Anaxagoras, and the wise Thales,
Zeno, and Dioscorides well-versed
In nature’s hidden wisdom. I noticed Orpheus
And Linus, Cicero and moral Seneca,
Euclid and Ptolemy, Hippocrates,
Galen, Avicenna, and the one who wrote
That extensive commentary, Averroes.

Of all to speak at full were vain attempt;
For my wide theme so urges, that ofttimes
My words fall short of what bechanc’d. In two
The six associates part. Another way
My sage guide leads me, from that air serene,
Into a climate ever vex’d with storms:
And to a part I come where no light shines.

Of all the discussions to have, it would be a pointless effort;
Because my broad topic pushes me so much that often
My words don't capture what happened. In two
The six companions split. Another way
My wise guide takes me, from that calm sky,
Into a place that's always troubled by storms:
And I reach a part where there’s no light at all.

CANTO V

From the first circle I descended thus
Down to the second, which, a lesser space
Embracing, so much more of grief contains
Provoking bitter moans. There, Minos stands
Grinning with ghastly feature: he, of all
Who enter, strict examining the crimes,
Gives sentence, and dismisses them beneath,
According as he foldeth him around:
For when before him comes th’ ill fated soul,
It all confesses; and that judge severe
Of sins, considering what place in hell
Suits the transgression, with his tail so oft
Himself encircles, as degrees beneath
He dooms it to descend. Before him stand
Always a num’rous throng; and in his turn
Each one to judgment passing, speaks, and hears
His fate, thence downward to his dwelling hurl’d.

From the first circle, I descended
Down to the second, which, although smaller,
Holds so much more grief
That it provokes bitter wails. There, Minos stands,
Grinning with a ghastly face: he, of all
Who enter, strictly examines the crimes,
Gives judgment, and sends them below,
Depending on how he wraps his tail around:
For when the ill-fated soul comes before him,
It confesses everything; and that harsh judge
Of sins, considering where in hell
Fits the offense, with his tail often
Wraps himself around, as he dooms it to
Descend further. Before him always stands
A large crowd; and in turn,
Each one passing to judgment, speaks and hears
His fate, then is hurled downward to his place.

“O thou! who to this residence of woe
Approachest?” when he saw me coming, cried
Minos, relinquishing his dread employ,
“Look how thou enter here; beware in whom
Thou place thy trust; let not the entrance broad
Deceive thee to thy harm.” To him my guide:
“Wherefore exclaimest? Hinder not his way
By destiny appointed; so ’tis will’d
Where will and power are one. Ask thou no more.”

“O you! Who approaches this place of sorrow?” When he saw me coming, Minos exclaimed, stepping away from his terrifying job, “Be careful as you enter here; beware of whom you trust; don’t let the wide entrance deceive you into danger.” My guide responded to him: “Why are you shouting? Don’t block his path that is meant to be; it’s how it’s meant to be where will and power are the same. Don’t ask any more.”

Now ’gin the rueful wailings to be heard.
Now am I come where many a plaining voice
Smites on mine ear. Into a place I came
Where light was silent all. Bellowing there groan’d
A noise as of a sea in tempest torn
By warring winds. The stormy blast of hell
With restless fury drives the spirits on
Whirl’d round and dash’d amain with sore annoy.
When they arrive before the ruinous sweep,
There shrieks are heard, there lamentations, moans,
And blasphemies ’gainst the good Power in heaven.

Now the sad wailing sounds can be heard.
Now I've arrived where many sorrowful voices
Strike my ears. I entered a place
Where light was completely absent. A roar like a sea
In a raging storm came
From the fiery depths of hell,
Driving the spirits with restless fury,
Spinning around and crashing down with great distress.
When they reach the destructive force,
There are screams, lamentations, moans,
And curses against the good Power in heaven.

I understood that to this torment sad
The carnal sinners are condemn’d, in whom
Reason by lust is sway’d. As in large troops
And multitudinous, when winter reigns,
The starlings on their wings are borne abroad;
So bears the tyrannous gust those evil souls.
On this side and on that, above, below,
It drives them: hope of rest to solace them
Is none, nor e’en of milder pang. As cranes,
Chanting their dol’rous notes, traverse the sky,
Stretch’d out in long array: so I beheld
Spirits, who came loud wailing, hurried on
By their dire doom. Then I: “Instructor! who
Are these, by the black air so scourg’d?”—” The first
’Mong those, of whom thou question’st,” he replied,
“O’er many tongues was empress. She in vice
Of luxury was so shameless, that she made
Liking be lawful by promulg’d decree,
To clear the blame she had herself incurr’d.
This is Semiramis, of whom ’tis writ,
That she succeeded Ninus her espous’d;
And held the land, which now the Soldan rules.
The next in amorous fury slew herself,
And to Sicheus’ ashes broke her faith:
Then follows Cleopatra, lustful queen.”

I realized that the suffering here
Is for the carnal sinners who let
Their desires control their reason. Just like large flocks
Of starlings spreading their wings during winter,
The fierce wind carries those wicked souls.
It pushes them from side to side, up and down,
No hope of rest to comfort them
Not even a lighter pain. Just like cranes,
Singing their sorrowful songs while flying
In a long line: so I saw
Spirits, wailing loudly, forced along
By their terrible fate. Then I asked, “Teacher! Who
Are these, whipped by the dark air?”—” The
First one you’re asking about,” he replied,
“Ruled over many nations. She was so shameless
In her lust that she made it legal
To justify the shame she had brought on herself.
This is Semiramis, of whom it is written,
That she succeeded her husband Ninus;
And ruled the land that is now under the Soldan.
Next, in her passion, she took her own life,
And broke her promise to Sicheus’ remains:
Then comes Cleopatra, the lustful queen.”

There mark’d I Helen, for whose sake so long
The time was fraught with evil; there the great
Achilles, who with love fought to the end.
Paris I saw, and Tristan; and beside
A thousand more he show’d me, and by name
Pointed them out, whom love bereav’d of life.

There I saw Helen, for whom so much time was filled with trouble; there was the great Achilles, who fought for love until the end. I saw Paris and Tristan; and next to them, he showed me a thousand others and named them, all of whom love had robbed of their lives.

When I had heard my sage instructor name
Those dames and knights of antique days, o’erpower’d
By pity, well-nigh in amaze my mind
Was lost; and I began: “Bard! willingly
I would address those two together coming,
Which seem so light before the wind.” He thus:
“Note thou, when nearer they to us approach.
Then by that love which carries them along,
Entreat; and they will come.” Soon as the wind
Sway’d them toward us, I thus fram’d my speech:
“O wearied spirits! come, and hold discourse
With us, if by none else restrain’d.” As doves
By fond desire invited, on wide wings
And firm, to their sweet nest returning home,
Cleave the air, wafted by their will along;
Thus issu’d from that troop, where Dido ranks,
They through the ill air speeding; with such force
My cry prevail’d by strong affection urg’d.

When I heard my wise teacher mention
Those ladies and knights of ancient times, I was so overwhelmed
With pity that I could hardly think; my mind
Was lost in thought, and I began: “Bard! I gladly
Would speak to those two as they come,
Who seem so carefree in the wind.” He replied:
“Pay attention, as they get closer to us.
Then, by that love that carries them here,
Ask, and they will come.” As soon as the wind
Drew them nearer, I shaped my words:
“O weary spirits! come and talk
With us, if nothing else keeps you away.” Just like doves
Drawn by love, inviting, wide-winged
And determined, returning home to their sweet nest,
Cut through the air, carried by their desire;
So from that group where Dido is, they came,
Speeding through the dark air; my call
Was strong enough, driven by deep affection.

“O gracious creature and benign! who go’st
Visiting, through this element obscure,
Us, who the world with bloody stain imbru’d;
If for a friend the King of all we own’d,
Our pray’r to him should for thy peace arise,
Since thou hast pity on our evil plight.
()f whatsoe’er to hear or to discourse
It pleases thee, that will we hear, of that
Freely with thee discourse, while e’er the wind,
As now, is mute. The land, that gave me birth,
Is situate on the coast, where Po descends
To rest in ocean with his sequent streams.

“O gracious being and kind! who goes
Visiting, through this dark realm,
Us, who have stained the world with blood;
If for a friend we owned all that the King holds,
Our prayer to him would be for your peace,
Since you have compassion for our dire situation.
Whatever you wish to hear or discuss,
We’ll gladly listen and talk about it,
As long as the wind,
Just like now, is silent. The land where I was born
Is located on the coast, where the Po flows
To rest in the ocean with its following streams.

“Love, that in gentle heart is quickly learnt,
Entangled him by that fair form, from me
Ta’en in such cruel sort, as grieves me still:
Love, that denial takes from none belov’d,
Caught me with pleasing him so passing well,
That, as thou see’st, he yet deserts me not.
Love brought us to one death: Caina waits
The soul, who spilt our life.” Such were their words;
At hearing which downward I bent my looks,
And held them there so long, that the bard cried:
“What art thou pond’ring?” I in answer thus:
“Alas! by what sweet thoughts, what fond desire
Must they at length to that ill pass have reach’d!”

“Love, that’s quickly learned in a gentle heart,
Entangled him with that beautiful form, taken from me
In such a cruel way, it still hurts:
Love, that doesn’t deny anyone who is cherished,
Caught me by being so pleasing to him,
That, as you see, he still doesn’t abandon me.
Love led us to one death: Caina awaits
The soul who spilled our life.” Those were their words;
Hearing this, I lowered my gaze,
And kept it there so long that the poet said:
“What are you thinking about?” I replied:
“Alas! By what sweet thoughts, what deep desire
Must they have finally reached that terrible fate!”

Then turning, I to them my speech address’d.
And thus began: “Francesca! your sad fate
Even to tears my grief and pity moves.
But tell me; in the time of your sweet sighs,
By what, and how love granted, that ye knew
Your yet uncertain wishes?” She replied:
“No greater grief than to remember days
Of joy, when mis’ry is at hand! That kens
Thy learn’d instructor. Yet so eagerly
If thou art bent to know the primal root,
From whence our love gat being, I will do,
As one, who weeps and tells his tale. One day
For our delight we read of Lancelot,
How him love thrall’d. Alone we were, and no
Suspicion near us. Ofttimes by that reading
Our eyes were drawn together, and the hue
Fled from our alter’d cheek. But at one point
Alone we fell. When of that smile we read,
The wished smile, rapturously kiss’d
By one so deep in love, then he, who ne’er
From me shall separate, at once my lips
All trembling kiss’d. The book and writer both
Were love’s purveyors. In its leaves that day
We read no more.” While thus one spirit spake,
The other wail’d so sorely, that heartstruck
I through compassion fainting, seem’d not far
From death, and like a corpse fell to the ground.

Then turning, I addressed them. And I began: "Francesca! Your sad fate Makes me grieve and feel pity to tears. But tell me; during your sweet sighs, How did love grant you knowledge Of your still uncertain desires?" She replied: "There’s no greater sorrow than remembering days Of joy when misery is right here! That knows Your learned instructor. Yet if you’re eager To know the true origin, From where our love came, I will share, Like someone who weeps and tells their story. One day For our enjoyment, we read about Lancelot, How he was trapped by love. We were alone, and there was no Suspicion near us. Often, while reading, Our eyes met, and the color Drained from our changed cheeks. But at one moment, We were lost. When we read about that smile, The longed-for smile, passionately kissed By someone so deeply in love, then he, who never Shall separate from me, immediately kissed my lips, All trembling. The book and the author both Were carriers of love. That day, in its pages, We read no more." While one spirit spoke this, The other wept so much that I, heartstruck, Through compassion almost fainted, seemed not far From death, and like a corpse fell to the ground.

CANTO VI

My sense reviving, that erewhile had droop’d
With pity for the kindred shades, whence grief
O’ercame me wholly, straight around I see
New torments, new tormented souls, which way
Soe’er I move, or turn, or bend my sight.
In the third circle I arrive, of show’rs
Ceaseless, accursed, heavy, and cold, unchang’d
For ever, both in kind and in degree.
Large hail, discolour’d water, sleety flaw
Through the dun midnight air stream’d down amain:
Stank all the land whereon that tempest fell.

My senses coming back to life, which had previously faded
With pity for the related shades, where grief
Overwhelmed me completely, I quickly see all around me
New torments, new tortured souls, no matter which way
I move, turn, or look.
I reach the third circle, filled with
Endless, cursed, heavy, and cold rain, unchanged
Forever, both in type and intensity.
Large hail, murky water, and icy wind
Poured down fiercely through the dark midnight air:
The land was stinking where that storm struck.

Cerberus, cruel monster, fierce and strange,
Through his wide threefold throat barks as a dog
Over the multitude immers’d beneath.
His eyes glare crimson, black his unctuous beard,
His belly large, and claw’d the hands, with which
He tears the spirits, flays them, and their limbs
Piecemeal disparts. Howling there spread, as curs,
Under the rainy deluge, with one side
The other screening, oft they roll them round,
A wretched, godless crew. When that great worm
Descried us, savage Cerberus, he op’d
His jaws, and the fangs show’d us; not a limb
Of him but trembled. Then my guide, his palms
Expanding on the ground, thence filled with earth
Rais’d them, and cast it in his ravenous maw.
E’en as a dog, that yelling bays for food
His keeper, when the morsel comes, lets fall
His fury, bent alone with eager haste
To swallow it; so dropp’d the loathsome cheeks
Of demon Cerberus, who thund’ring stuns
The spirits, that they for deafness wish in vain.

Cerberus, a cruel and fierce monster,
Barks like a dog through his wide threefold throat
Over the crowd submerged beneath him.
His eyes glare red, and his oily beard is black,
His belly is large, and with clawed hands
He tears apart the souls, flays them, and their limbs
Are ripped to pieces. Howling like mutts,
Under the heavy rain, they huddle together,
Often rolling around, a miserable, godless group. When that great beast
Spotted us, savage Cerberus opened
His jaws, showing us his fangs; every part
Of him quivered. Then my guide, spreading
His palms on the ground, scooped up some earth
And threw it into Cerberus's hungry mouth.
Just like a dog that barks for food
From his owner, when the treat arrives, he stops
His fury, focused solely on swallowing it; so the hideous jaws
Of demon Cerberus dropped, deafening the spirits,
Who wished in vain to escape the noise.

We, o’er the shades thrown prostrate by the brunt
Of the heavy tempest passing, set our feet
Upon their emptiness, that substance seem’d.

We, over the shadows cast down by the force
Of the heavy storm passing through, placed our feet
Upon their emptiness, which felt like substance.

They all along the earth extended lay
Save one, that sudden rais’d himself to sit,
Soon as that way he saw us pass. “O thou!”
He cried, “who through the infernal shades art led,
Own, if again thou know’st me. Thou wast fram’d
Or ere my frame was broken.” I replied:
“The anguish thou endur’st perchance so takes
Thy form from my remembrance, that it seems
As if I saw thee never. But inform
Me who thou art, that in a place so sad
Art set, and in such torment, that although
Other be greater, more disgustful none
Can be imagin’d.” He in answer thus:
“Thy city heap’d with envy to the brim,
Ay that the measure overflows its bounds,
Held me in brighter days. Ye citizens
Were wont to name me Ciacco. For the sin
Of glutt’ny, damned vice, beneath this rain,
E’en as thou see’st, I with fatigue am worn;
Nor I sole spirit in this woe: all these
Have by like crime incurr’d like punishment.”

They were all lying stretched out on the ground
Except for one who suddenly sat up,
As soon as he saw us pass that way. “Oh you!”
He shouted, “who are guided through the dark shadows,
Admit, if you remember me. You were created
Before my body was broken.” I replied:
“The pain you’re suffering may have faded
Your image from my memory, so it feels
Like I’ve never seen you. But tell
Me who you are, that you’re placed in such a sad
And torturous spot, because although
Others suffer more, none can be imagined
As more disgusting.” He answered:
“Your city, bursting with envy to the brim,
Yes, so much that it overflows its limits,
Held me in brighter days. You citizens
Used to call me Ciacco. For the sin
Of gluttony, that damned vice, beneath this rain,
Just as you see, I’m worn out from the struggle;
And I’m not the only soul in this misery: all these
Have faced the same punishment for similar sins.”

No more he said, and I my speech resum’d:
“Ciacco! thy dire affliction grieves me much,
Even to tears. But tell me, if thou know’st,
What shall at length befall the citizens
Of the divided city; whether any just one
Inhabit there: and tell me of the cause,
Whence jarring discord hath assail’d it thus?”

No more, he said, and I continued my speech:
“Ciacco! Your terrible suffering upsets me greatly,
Even to tears. But tell me, if you know,
What will eventually happen to the people
Of the divided city; is there any righteous person
Living there? And tell me the reason,
Why has this discord attacked it like this?”

He then: “After long striving they will come
To blood; and the wild party from the woods
Will chase the other with much injury forth.
Then it behoves, that this must fall, within
Three solar circles; and the other rise
By borrow’d force of one, who under shore
Now rests. It shall a long space hold aloof
Its forehead, keeping under heavy weight
The other oppress’d, indignant at the load,
And grieving sore. The just are two in number,
But they neglected. Av’rice, envy, pride,
Three fatal sparks, have set the hearts of all
On fire.” Here ceas’d the lamentable sound;
And I continu’d thus: “Still would I learn
More from thee, farther parley still entreat.
Of Farinata and Tegghiaio say,
They who so well deserv’d, of Giacopo,
Arrigo, Mosca, and the rest, who bent
Their minds on working good. Oh! tell me where
They bide, and to their knowledge let me come.
For I am press’d with keen desire to hear,
If heaven’s sweet cup or poisonous drug of hell
Be to their lip assign’d.” He answer’d straight:
“These are yet blacker spirits. Various crimes
Have sunk them deeper in the dark abyss.
If thou so far descendest, thou mayst see them.
But to the pleasant world when thou return’st,
Of me make mention, I entreat thee, there.
No more I tell thee, answer thee no more.”

He then said: “After a lot of struggle, they will end up in violence; and the wild group from the woods will drive the others out with great harm. This must happen within three solar cycles, and the other will rise by the borrowed strength of someone who now rests by the shore. It will stay distant for a long time, bearing down heavily on the other, who is oppressed and angry about the burden, feeling deep sorrow. There are only two just ones, but they are overlooked. Greed, envy, and pride—three deadly sparks—have ignited everyone’s hearts.” Here the sad voice stopped; and I continued: “I still want to learn more from you, I urge you to speak a bit longer. Tell me about Farinata and Tegghiaio, those who truly deserved honor from Giacopo, Arrigo, Mosca, and the others who aimed for good. Oh! Let me know where they are, and let me hear from them. I am eager to find out if they are destined for heaven’s sweet reward or the hellish poison.” He replied immediately: “These are even darker spirits. Various crimes have dragged them deeper into the dark abyss. If you descend far enough, you might be able to see them. But when you return to the pleasant world, please mention me there, I beg you. I won’t tell you anything more, and I won’t answer you anymore.”

This said, his fixed eyes he turn’d askance,
A little ey’d me, then bent down his head,
And ’midst his blind companions with it fell.

This said, he turned his fixed gaze sideways,
Gave me a quick look, then lowered his head,
And amidst his blind companions, he fell.

When thus my guide: “No more his bed he leaves,
Ere the last angel-trumpet blow. The Power
Adverse to these shall then in glory come,
Each one forthwith to his sad tomb repair,
Resume his fleshly vesture and his form,
And hear the eternal doom re-echoing rend
The vault.” So pass’d we through that mixture foul
Of spirits and rain, with tardy steps; meanwhile
Touching, though slightly, on the life to come.
For thus I question’d: “Shall these tortures, Sir!
When the great sentence passes, be increas’d,
Or mitigated, or as now severe?”

When my guide said, “He’ll leave his bed no more,
Until the last angel’s trumpet sounds. The force
Against these will then come in glory,
And each one will immediately return to his sad grave,
Don his physical body and his form,
And hear the eternal judgment echoing through
The vault.” So we passed through that foul mix
Of spirits and rain, moving slowly; meanwhile,
Touching, albeit briefly, on the afterlife.
So I asked, “Will these tortures, Sir,
When the final judgment is given, be increased,
Lessened, or remain as severe as now?”

He then: “Consult thy knowledge; that decides
That as each thing to more perfection grows,
It feels more sensibly both good and pain.
Though ne’er to true perfection may arrive
This race accurs’d, yet nearer then than now
They shall approach it.” Compassing that path
Circuitous we journeyed, and discourse
Much more than I relate between us pass’d:
Till at the point, where the steps led below,
Arriv’d, there Plutus, the great foe, we found.

He then said, “Look to your knowledge; that will determine
That as everything grows closer to perfection,
It becomes more aware of both pleasure and pain.
Although this cursed race may never reach true perfection,
They will get closer than they are now.” Taking that winding path,
We traveled on and shared much more conversation
Than I can recount between us:
Until we reached the point where the steps led down,
And there we found Plutus, our great enemy.

CANTO VII

“Ah me! O Satan! Satan!” loud exclaim’d
Plutus, in accent hoarse of wild alarm:
And the kind sage, whom no event surpris’d,
To comfort me thus spake: “Let not thy fear
Harm thee, for power in him, be sure, is none
To hinder down this rock thy safe descent.”
Then to that sworn lip turning, “ Peace!” he cried,
“Curs’d wolf! thy fury inward on thyself
Prey, and consume thee! Through the dark profound
Not without cause he passes. So ’tis will’d
On high, there where the great Archangel pour’d
Heav’n’s vengeance on the first adulterer proud.”

“Ah, me! Oh Satan! Satan!” Plutus shouted loudly, his voice rough with wild panic: And the wise sage, who was not surprised by any event, spoke to comfort me: “Don’t let your fear harm you, because he has no power to stop your safe descent down this rock.” Then turning to that cursed mouth, he shouted, “Peace! Cursed wolf! May your fury feed on yourself and destroy you! He passes through the deep darkness for good reason. It is willed up high, where the great Archangel unleashed Heaven’s vengeance on the first arrogant adulterer.”

As sails full spread and bellying with the wind
Drop suddenly collaps’d, if the mast split;
So to the ground down dropp’d the cruel fiend.

As sails fully spread and billowing with the wind
Suddenly collapse if the mast breaks;
So the cruel villain fell to the ground.

Thus we, descending to the fourth steep ledge,
Gain’d on the dismal shore, that all the woe
Hems in of all the universe. Ah me!
Almighty Justice! in what store thou heap’st
New pains, new troubles, as I here beheld!
Wherefore doth fault of ours bring us to this?

Thus we, going down to the fourth steep ledge,
Reached the bleak shore, where all the sorrow
Of the universe is trapped. Oh no!
Almighty Justice! how many new pains,
New troubles you pile on, as I saw here!
Why does our fault lead us to this?

E’en as a billow, on Charybdis rising,
Against encounter’d billow dashing breaks;
Such is the dance this wretched race must lead,
Whom more than elsewhere numerous here I found,
From one side and the other, with loud voice,
Both roll’d on weights by main forge of their breasts,
Then smote together, and each one forthwith
Roll’d them back voluble, turning again,
Exclaiming these, “Why holdest thou so fast?”
Those answering, “And why castest thou away?”
So still repeating their despiteful song,
They to the opposite point on either hand
Travers’d the horrid circle: then arriv’d,
Both turn’d them round, and through the middle space
Conflicting met again. At sight whereof
I, stung with grief, thus spake: “O say, my guide!
What race is this? Were these, whose heads are shorn,
On our left hand, all sep’rate to the church?”

Even like a wave rising on Charybdis,
Crashing against another wave; this is the struggle this miserable group must face,
Which I found to be more numerous here than anywhere else,
From both sides, loudly shouting,
Each driven by the intense force of their hearts,
Then clashed together, and each one immediately
Rolled back, turning again,
Exclaiming, “Why are you holding on so tightly?”
They responded, “And why are you throwing it away?”
So still repeating their spiteful song,
They moved to opposite points on either side,
Crossing the dreadful circle: then when they arrived,
Both turned around, and in the middle space
They met again in conflict. At the sight of this,
I, filled with sorrow, said: “Oh tell me, my guide!
What group is this? Were those, whose heads are shaved,
On our left side, all separate for the church?”

He straight replied: “In their first life these all
In mind were so distorted, that they made,
According to due measure, of their wealth,
No use. This clearly from their words collect,
Which they howl forth, at each extremity
Arriving of the circle, where their crime
Contrary’ in kind disparts them. To the church
Were separate those, that with no hairy cowls
Are crown’d, both Popes and Cardinals, o’er whom
Av’rice dominion absolute maintains.”

He answered directly: “In their first life, all of these
Were so distorted in their thinking that they made,
No use of their wealth, according to its true value.
This is clear from the words they scream,
At each end of the circle, where their crime
Divides them in contrast. Those who wear no
Hairy cloaks—both Popes and Cardinals—are set apart,
Over whom greed holds absolute power.”

I then: “Mid such as these some needs must be,
Whom I shall recognize, that with the blot
Of these foul sins were stain’d.” He answering thus:
“Vain thought conceiv’st thou. That ignoble life,
Which made them vile before, now makes them dark,
And to all knowledge indiscernible.
Forever they shall meet in this rude shock:
These from the tomb with clenched grasp shall rise,
Those with close-shaven locks. That ill they gave,
And ill they kept, hath of the beauteous world
Depriv’d, and set them at this strife, which needs
No labour’d phrase of mine to set if off.
Now may’st thou see, my son! how brief, how vain,
The goods committed into fortune’s hands,
For which the human race keep such a coil!
Not all the gold, that is beneath the moon,
Or ever hath been, of these toil-worn souls
Might purchase rest for one.” I thus rejoin’d:

I then said, “In times like these, some must be
Whom I’ll recognize, stained as they are
By these awful sins.” He replied:
“That's a pointless thought. That lowly life,
Which made them vile before, now makes them dark,
And impossible to recognize.
They will always clash in this brutal way:
These will rise from the grave with clenched fists,
Those with closely shaven heads. The harm they caused,
And the harm they endured, has taken them from
The beautiful world and placed them in this struggle, which
Needs no elaborate words from me to explain.
Now you can see, my son! how short, how pointless,
The fortunes we leave in fate’s hands,
For which humanity works so hard!
Not all the gold that’s beneath the moon,
Or ever has been, could buy peace for one of these
Exhausted souls.” I replied:

“My guide! of thee this also would I learn;
This fortune, that thou speak’st of, what it is,
Whose talons grasp the blessings of the world?”

“My guide! I want to learn this too;
What is this fortune you’re talking about,
That has its claws on the blessings of the world?”

He thus: “O beings blind! what ignorance
Besets you? Now my judgment hear and mark.
He, whose transcendent wisdom passes all,
The heavens creating, gave them ruling powers
To guide them, so that each part shines to each,
Their light in equal distribution pour’d.
By similar appointment he ordain’d
Over the world’s bright images to rule.
Superintendence of a guiding hand
And general minister, which at due time
May change the empty vantages of life
From race to race, from one to other’s blood,
Beyond prevention of man’s wisest care:
Wherefore one nation rises into sway,
Another languishes, e’en as her will
Decrees, from us conceal’d, as in the grass
The serpent train. Against her nought avails
Your utmost wisdom. She with foresight plans,
Judges, and carries on her reign, as theirs
The other powers divine. Her changes know
Nore intermission: by necessity
She is made swift, so frequent come who claim
Succession in her favours. This is she,
So execrated e’en by those, whose debt
To her is rather praise; they wrongfully
With blame requite her, and with evil word;
But she is blessed, and for that recks not:
Amidst the other primal beings glad
Rolls on her sphere, and in her bliss exults.
Now on our way pass we, to heavier woe
Descending: for each star is falling now,
That mounted at our entrance, and forbids
Too long our tarrying.” We the circle cross’d
To the next steep, arriving at a well,
That boiling pours itself down to a foss
Sluic’d from its source. Far murkier was the wave
Than sablest grain: and we in company
Of the’ inky waters, journeying by their side,
Enter’d, though by a different track, beneath.
Into a lake, the Stygian nam’d, expands
The dismal stream, when it hath reach’d the foot
Of the grey wither’d cliffs. Intent I stood
To gaze, and in the marish sunk descried
A miry tribe, all naked, and with looks
Betok’ning rage. They with their hands alone
Struck not, but with the head, the breast, the feet,
Cutting each other piecemeal with their fangs.

He said, “Oh, blind beings! What ignorance
Overtakes you? Now listen to my judgment and take note.
He, whose incredible wisdom surpasses everything,
Created the heavens and gave them ruling powers
To guide them, so that each part reflects onto the other,
Their light evenly distributed.
By a similar decree, he established
Those who govern the world's bright images.
Oversight from a guiding hand
And a universal minister, which at the right time
May change the empty advantages of life
From generation to generation, from one lineage to another,
Beyond even the best efforts of man’s wisdom:
That’s how one nation rises to power,
While another declines, just as her will
Decides, hidden from us, like the snake
In the grass. Your greatest wisdom does not help
Against her. She plans with foresight,
Makes judgments, and continues her reign, just like
The other divine powers. Her changes come
Without pause: by necessity
She is made swift, as often those seeking
Favor in her eyes arrive. This is she,
Even cursed by those who owe her
More praise than blame; they wrongly
Respond with criticism and evil words;
But she is blessed, and cares not for that:
Among the other primal beings, joyful
She rolls on her sphere, and in her bliss exults.
Now we continue on our way, descending into heavier sorrow:
For each star is falling now,
That rose at our entrance, and forbids
Us to linger too long.” We crossed the circle
To the next steep, arriving at a well,
That boiled as it poured itself down to a ditch
Drained from its source. The water was
Much darker than any black grain: and we, in company
With the inky waters, traveling alongside them,
Entered, though by a different path, below.
Into a lake, named the Stygian, spreads
The dismal stream, when it reaches the base
Of the gray, withered cliffs. I stood
Fixated to gaze, and in the marsh I saw
A muddy tribe, all naked, with expressions
Signifying rage. They struck not with their hands,
But with their heads, chests, and feet,
Tearing each other apart with their teeth.

The good instructor spake; “Now seest thou, son!
The souls of those, whom anger overcame.
This too for certain know, that underneath
The water dwells a multitude, whose sighs
Into these bubbles make the surface heave,
As thine eye tells thee wheresoe’er it turn.
Fix’d in the slime they say: “Sad once were we
In the sweet air made gladsome by the sun,
Carrying a foul and lazy mist within:
Now in these murky settlings are we sad.”
Such dolorous strain they gurgle in their throats.
But word distinct can utter none.” Our route
Thus compass’d we, a segment widely stretch’d
Between the dry embankment, and the core
Of the loath’d pool, turning meanwhile our eyes
Downward on those who gulp’d its muddy lees;
Nor stopp’d, till to a tower’s low base we came.

The good instructor said, “Now you see, son!
The souls of those who were overcome by anger.
Also know this for sure: beneath the water
Lives a multitude, whose sighs
Make these bubbles rise to the surface,
As your eye can see wherever it looks.
Stuck in the mud, they say: “We were once sad
In the sweet air made joyful by the sun,
Carrying inside us a foul and heavy mist:
Now in this murky sludge, we are sad.”
Such mournful sounds gurgle in their throats.
But they cannot speak a single clear word.” Our path
Thus took us on a stretch that was wide
Between the dry bank and the center
Of the hated pool, while we turned our eyes
Downward on those who swallowed its muddy dregs;
And we did not stop until we reached the base of a tower.

CANTO VIII

My theme pursuing, I relate that ere
We reach’d the lofty turret’s base, our eyes
Its height ascended, where two cressets hung
We mark’d, and from afar another light
Return the signal, so remote, that scarce
The eye could catch its beam. I turning round
To the deep source of knowledge, thus inquir’d:
“Say what this means? and what that other light
In answer set? what agency doth this?”

My theme continues, and I note that before
We reached the base of the tall tower, our eyes
Looked up to where two beacons hung.
We noticed, and from far away another light
Answered back, so distant that barely
The eye could catch its glow. I turned around
To the deep source of knowledge and asked:
"Can you explain what this means? And what is that other light
That answered back? What force is behind this?"

“There on the filthy waters,” he replied,
“E’en now what next awaits us mayst thou see,
If the marsh-gender’d fog conceal it not.”

“There on the dirty waters,” he replied,
“Even now you might see what’s next for us,
If the fog from the marsh doesn’t hide it.”

Never was arrow from the cord dismiss’d,
That ran its way so nimbly through the air,
As a small bark, that through the waves I spied
Toward us coming, under the sole sway
Of one that ferried it, who cried aloud:
“Art thou arriv’d, fell spirit?”—“Phlegyas, Phlegyas,
This time thou criest in vain,” my lord replied;
“No longer shalt thou have us, but while o’er
The slimy pool we pass.” As one who hears
Of some great wrong he hath sustain’d, whereat
Inly he pines; so Phlegyas inly pin’d
In his fierce ire. My guide descending stepp’d
Into the skiff, and bade me enter next
Close at his side; nor till my entrance seem’d
The vessel freighted. Soon as both embark’d,
Cutting the waves, goes on the ancient prow,
More deeply than with others it is wont.

Never was an arrow released from the bow,
That flew through the air as quickly,
As a small boat that I saw coming through the waves
Toward us, controlled solely
By the one who was rowing it, who shouted:
“Have you arrived, wicked spirit?”—“Phlegyas,
Phlegyas,
This time your call is in vain,” my lord answered;
“You will not have us again, but only while we pass
Over this slimy pond.” Just like someone who hears
Of a terrible wrong he has suffered, which
Makes him suffer inside; so Phlegyas suffered
In his fierce anger. My guide stepped down
Into the boat and urged me to join him next,
Right beside him; and it didn’t seem
Like the boat was overloaded until I got in. As soon as we both boarded,
The ancient craft cut through the waves,
Diving deeper than usual.

While we our course o’er the dead channel held.
One drench’d in mire before me came, and said;
“Who art thou, that thou comest ere thine hour?”

While we were traveling over the dead channel.
One drenched in mud came before me and said;
“Who are you that you come before your time?”

I answer’d: “Though I come, I tarry not;
But who art thou, that art become so foul?”

I replied, “Even though I come, I won't stay;
But who are you, looking so awful?”

“One, as thou seest, who mourn: “ he straight replied.

"One, as you see, who mourns," he replied immediately.

To which I thus: “ In mourning and in woe,
Curs’d spirit! tarry thou. I know thee well,
E’en thus in filth disguis’d.” Then stretch’d he forth
Hands to the bark; whereof my teacher sage
Aware, thrusting him back: “Away! down there
To the’ other dogs!” then, with his arms my neck
Encircling, kiss’d my cheek, and spake: “O soul
Justly disdainful! blest was she in whom
Thou was conceiv’d! He in the world was one
For arrogance noted; to his memory
No virtue lends its lustre; even so
Here is his shadow furious. There above
How many now hold themselves mighty kings
Who here like swine shall wallow in the mire,
Leaving behind them horrible dispraise!”

To which I replied: “In sorrow and grief,
Cursed spirit! stay here. I know you well,
Even in this filthy disguise.” Then he stretched
Out his hands to the boat; noticing this, my wise
Teacher pushed him back: “Get away! Down there
With the other dogs!” Then, wrapping his arms around my neck,
He kissed my cheek and said: “O soul
Rightfully disdainful! Blessed was she who
Conceived you! He was known in the world
For his arrogance; his memory
Has no virtues to shine upon it; yet
Here is his furious shadow. Above,
How many now see themselves as mighty kings
Who here will wallow in the mud like swine,
Leaving behind them a terrible disgrace!”

I then: “Master! him fain would I behold
Whelm’d in these dregs, before we quit the lake.”

I then said, “Master! I would really like to see him
submerged in these dregs, before we leave the lake.”

He thus: “Or ever to thy view the shore
Be offer’d, satisfied shall be that wish,
Which well deserves completion.” Scarce his words
Were ended, when I saw the miry tribes
Set on him with such violence, that yet
For that render I thanks to God and praise
“To Filippo Argenti:” cried they all:
And on himself the moody Florentine
Turn’d his avenging fangs. Him here we left,
Nor speak I of him more. But on mine ear
Sudden a sound of lamentation smote,
Whereat mine eye unbarr’d I sent abroad.

He said, “Before your eyes even see the shore,
Your wish will be fulfilled, and it’s well-deserved.” Hardly had he finished speaking,
When I saw the muddy crowd attack him with such force,
That I still thank God for it and praise
“To Filippo Argenti,” they all shouted:
And the angry Florentine turned his furious bites toward him. We left him there,
And I won't mention him again. But suddenly, I heard a sound of mourning,
And I opened my eyes wide to see what was happening.

And thus the good instructor: “Now, my son!
Draws near the city, that of Dis is nam’d,
With its grave denizens, a mighty throng.”

And so the wise teacher said: “Now, my son!
We’re approaching the city known as Dis,
Home to its serious residents, a huge crowd.”

I thus: “The minarets already, Sir!
There certes in the valley I descry,
Gleaming vermilion, as if they from fire
Had issu’d.” He replied: “Eternal fire,
That inward burns, shows them with ruddy flame
Illum’d; as in this nether hell thou seest.”

I said, “Look at the minarets, Sir!
I can see them in the valley,
Shining bright red, as if they’ve come from fire
Directly.” He answered, “Eternal fire,
That burns inside, lights them up with a red glow
Like what you see in this lower hell.”

We came within the fosses deep, that moat
This region comfortless. The walls appear’d
As they were fram’d of iron. We had made
Wide circuit, ere a place we reach’d, where loud
The mariner cried vehement: “Go forth!
The’ entrance is here!” Upon the gates I spied
More than a thousand, who of old from heaven
Were hurl’d. With ireful gestures, “Who is this,”
They cried, “that without death first felt, goes through
The regions of the dead?” My sapient guide
Made sign that he for secret parley wish’d;
Whereat their angry scorn abating, thus
They spake: “Come thou alone; and let him go
Who hath so hardily enter’d this realm.
Alone return he by his witless way;
If well he know it, let him prove. For thee,
Here shalt thou tarry, who through clime so dark
Hast been his escort.” Now bethink thee, reader!
What cheer was mine at sound of those curs’d words.
I did believe I never should return.

We reached the deep moat, this uncomfortable region. The walls looked like they were made of iron. We had taken a long way around before we got to a spot where the sailor shouted loudly, “Go ahead! The entrance is here!” I noticed more than a thousand souls, who had been cast down from heaven long ago. With angry gestures, they shouted, “Who is this that, without first knowing death, dares to go through the land of the dead?” My wise guide signaled that he wanted to talk secretly; at this, their anger lessened, and they said: “Let him come alone; let the one who has so foolishly entered this realm go. He can return by his own witless way; if he knows how to do it, let him prove it. As for you, you shall stay here, since you have guided him through such a dark place.” Now think about, reader, how I felt when I heard those cursed words. I truly believed I would never return.

“O my lov’d guide! who more than seven times
Security hast render’d me, and drawn
From peril deep, whereto I stood expos’d,
Desert me not,” I cried, “in this extreme.
And if our onward going be denied,
Together trace we back our steps with speed.”

“O my beloved guide! You who have saved me more than seven times
And pulled me from deep danger,
Where I was exposed,
Don’t abandon me,” I cried, “in this moment of crisis.
And if we can’t move forward,
Let’s quickly retrace our steps together.”

My liege, who thither had conducted me,
Replied: “Fear not: for of our passage none
Hath power to disappoint us, by such high
Authority permitted. But do thou
Expect me here; meanwhile thy wearied spirit
Comfort, and feed with kindly hope, assur’d
I will not leave thee in this lower world.”

My lord, who brought me here,
Responded: “Don’t worry: no one
Has the power to let us down on this journey, given the high
Authority that allows it. But you should
Wait for me here; in the meantime, lift your tired spirit
And nourish it with hopeful thoughts, knowing
I won’t abandon you in this world.”

This said, departs the sire benevolent,
And quits me. Hesitating I remain
At war ’twixt will and will not in my thoughts.

This said, the kind father leaves,
And leaves me. I hesitate,
Caught between wanting to and not wanting to in my thoughts.

I could not hear what terms he offer’d them,
But they conferr’d not long, for all at once
To trial fled within. Clos’d were the gates
By those our adversaries on the breast
Of my liege lord: excluded he return’d
To me with tardy steps. Upon the ground
His eyes were bent, and from his brow eras’d
All confidence, while thus with sighs he spake:
“Who hath denied me these abodes of woe?”
Then thus to me: “That I am anger’d, think
No ground of terror: in this trial I
Shall vanquish, use what arts they may within
For hindrance. This their insolence, not new,
Erewhile at gate less secret they display’d,
Which still is without bolt; upon its arch
Thou saw’st the deadly scroll: and even now
On this side of its entrance, down the steep,
Passing the circles, unescorted, comes
One whose strong might can open us this land.”

I couldn't hear what terms he offered them,
But they didn't talk long, because suddenly
They rushed inside for the trial. The gates
Were shut by our enemies against my king:
He came back to me slowly, excluded.
His eyes were downcast, and all confidence
Had vanished from his brow, as he sighed and said:
“Who has denied me these grim places?”
Then he said to me: “Don’t think my anger
Is a reason for fear: I will overcome
In this trial, no matter what tricks they use
To stop me. Their arrogance isn’t new; they
Once displayed it openly at the gate,
Which is still unbarred; you saw the deadly
Scroll above its arch. And even now,
On this side of the entrance, down the slope,
Passing through the circles, comes a strong one
Who can open this land for us.”

CANTO IX

The hue, which coward dread on my pale cheeks
Imprinted, when I saw my guide turn back,
Chas’d that from his which newly they had worn,
And inwardly restrain’d it. He, as one
Who listens, stood attentive: for his eye
Not far could lead him through the sable air,
And the thick-gath’ring cloud. “It yet behooves
We win this fight”—thus he began—” if not—
Such aid to us is offer’d.—Oh, how long
Me seems it, ere the promis’d help arrive!”

The fear that froze on my pale cheeks
hit me when I saw my guide turn back,
chased away by the new fear they wore,
and I held it back inside. He stood
listening, like someone who is focused: for his eye
could barely see through the dark air,
and the thickening cloud. “We still need
to win this fight”—he started—”if not—
this help is offered to us.—Oh, how long
it feels to me before the promised help arrives!”

I noted, how the sequel of his words
Clok’d their beginning; for the last he spake
Agreed not with the first. But not the less
My fear was at his saying; sith I drew
To import worse perchance, than that he held,
His mutilated speech. “Doth ever any
Into this rueful concave’s extreme depth
Descend, out of the first degree, whose pain
Is deprivation merely of sweet hope?”

I noticed how the follow-up to his words
Concealed their start; because the last thing he said
Didn’t match the first. Still, I was scared by what he said; since I thought
It might mean something worse than what he meant,
His broken speech. “Does anyone ever
Go down into the extreme depths of this sad pit
And experience pain beyond just the loss
Of sweet hope?”

Thus I inquiring. “Rarely,” he replied,
“It chances, that among us any makes
This journey, which I wend. Erewhile ’tis true
Once came I here beneath, conjur’d by fell
Erictho, sorceress, who compell’d the shades
Back to their bodies. No long space my flesh
Was naked of me, when within these walls
She made me enter, to draw forth a spirit
From out of Judas’ circle. Lowest place
Is that of all, obscurest, and remov’d
Farthest from heav’n’s all-circling orb. The road
Full well I know: thou therefore rest secure.
That lake, the noisome stench exhaling, round
The city’ of grief encompasses, which now
We may not enter without rage.” Yet more
He added: but I hold it not in mind,
For that mine eye toward the lofty tower
Had drawn me wholly, to its burning top.
Where in an instant I beheld uprisen
At once three hellish furies stain’d with blood:
In limb and motion feminine they seem’d;
Around them greenest hydras twisting roll’d
Their volumes; adders and cerastes crept
Instead of hair, and their fierce temples bound.

So I asked him. “Rarely,” he replied,
“It happens that anyone among us takes
This journey I’m on. It’s true that once
I was here before, summoned by the wicked
Erictho, a sorceress who forced the spirits
Back into their bodies. My body wasn’t
Without me for long when she made me enter
These walls to bring forth a spirit
From the circle of Judas. The lowest place
Is the most obscure and the furthest
From heaven’s all-encompassing sphere. I know
The way well, so you can rest easy.
That lake, emitting a foul stench, surrounds
The city of sorrow, which we cannot
Enter without rage.” Yet he added more, but I
Can’t recall it, because my eyes were drawn
Completely towards the tall tower
With its blazing top. Where in an instant I saw
Three hellish furies rise, stained with blood:
They seemed feminine in form and movement;
Around them the greenest hydras twisted,
Their coils rolling; adders and cerastes crawled
In place of hair, binding their fierce temples.

He knowing well the miserable hags
Who tend the queen of endless woe, thus spake:
“Mark thou each dire Erinnys. To the left
This is Megaera; on the right hand she,
Who wails, Alecto; and Tisiphone
I’ th’ midst.” This said, in silence he remain’d
Their breast they each one clawing tore; themselves
Smote with their palms, and such shrill clamour rais’d,
That to the bard I clung, suspicion-bound.
“Hasten Medusa: so to adamant
Him shall we change;” all looking down exclaim’d.
“E’en when by Theseus’ might assail’d, we took
No ill revenge.” “Turn thyself round, and keep
Thy count’nance hid; for if the Gorgon dire
Be shown, and thou shouldst view it, thy return
Upwards would be for ever lost.” This said,
Himself my gentle master turn’d me round,
Nor trusted he my hands, but with his own
He also hid me. Ye of intellect
Sound and entire, mark well the lore conceal’d
Under close texture of the mystic strain!

He knew well the miserable hags
Who serve the queen of endless sorrow, and spoke:
“Pay attention to each terrible Fury. To the left
This is Megaera; on the right is
Alecto, who wails, and Tisiphone
Is in the middle.” Having said this, he remained silent.
They each clawed at their own chests; they struck themselves
With their hands, creating such a shrill noise
That I clung to the bard, filled with suspicion.
“Quick, bring Medusa: we’ll turn him to stone
With her.” They all shouted, looking down.
“Even when attacked by Theseus, we took
No bad revenge.” “Turn around and keep
Your face hidden; for if the terrible Gorgon
Is shown and you see it, your return
To the surface will be lost forever.” Having said this,
My gentle master turned me around,
Not trusting my hands, but with his own
He also covered me. You who have
Sound and complete minds, pay attention to the wisdom
Hidden within the intricate lines of this mystical verse!

And now there came o’er the perturbed waves
Loud-crashing, terrible, a sound that made
Either shore tremble, as if of a wind
Impetuous, from conflicting vapours sprung,
That ’gainst some forest driving all its might,
Plucks off the branches, beats them down and hurls
Afar; then onward passing proudly sweeps
Its whirlwind rage, while beasts and shepherds fly.

And now a loud, terrible sound came over the troubled waves
That made both shores shake, like a strong wind
Born from clashing mists,
That, when it crashes into a forest with all its power,
Tears off branches, knocks them down, and throws
Them far away; then it sweeps onward with pride,
Its whirlwind fury making animals and shepherds flee.

Mine eyes he loos’d, and spake: “And now direct
Thy visual nerve along that ancient foam,
There, thickest where the smoke ascends.” As frogs
Before their foe the serpent, through the wave
Ply swiftly all, till at the ground each one
Lies on a heap; more than a thousand spirits
Destroy’d, so saw I fleeing before one
Who pass’d with unwet feet the Stygian sound.
He, from his face removing the gross air,
Oft his left hand forth stretch’d, and seem’d alone
By that annoyance wearied. I perceiv’d
That he was sent from heav’n, and to my guide
Turn’d me, who signal made that I should stand
Quiet, and bend to him. Ah me! how full
Of noble anger seem’d he! To the gate
He came, and with his wand touch’d it, whereat
Open without impediment it flew.

He opened my eyes and said, “Now look straight ahead at that ancient foam, right there, where the smoke rises the thickest.” Just like frogs scatter when they see a snake, all the spirits quickly moved through the water until they piled up on the ground. I saw more than a thousand souls fleeing before one person who walked through the Stygian river without getting wet. He often stretched out his left hand, looking like he was tired from the heavy air around him. I realized that he was sent from heaven, so I turned to my guide, who signaled me to stand still and bow to him. Oh, how full of noble anger he seemed! He approached the gate and touched it with his staff, and it opened wide without any obstacle.

“Outcasts of heav’n! O abject race and scorn’d!”
Began he on the horrid grunsel standing,
“Whence doth this wild excess of insolence
Lodge in you? wherefore kick you ’gainst that will
Ne’er frustrate of its end, and which so oft
Hath laid on you enforcement of your pangs?
What profits at the fays to but the horn?
Your Cerberus, if ye remember, hence
Bears still, peel’d of their hair, his throat and maw.”

“Outcasts of heaven! What a miserable and scorned bunch!”
He started, standing on the dreadful ground,
“Where does this wild arrogance come from in you? Why do you rebel against a will
That will never be defeated, which so often
Has imposed the burden of your suffering on you?
What good is it to make offers to the fairies if all you get is the horn?
Your Cerberus, if you recall, still carries
The remnants of their hair, his throat and maw.”

This said, he turn’d back o’er the filthy way,
And syllable to us spake none, but wore
The semblance of a man by other care
Beset, and keenly press’d, than thought of him
Who in his presence stands. Then we our steps
Toward that territory mov’d, secure
After the hallow’d words. We unoppos’d
There enter’d; and my mind eager to learn
What state a fortress like to that might hold,
I soon as enter’d throw mine eye around,
And see on every part wide-stretching space
Replete with bitter pain and torment ill.

That said, he turned back over the filthy path,
And didn’t say a word to us, but wore
The look of a man burdened by other concerns,
Pressured more intensely than by thoughts of him
Who stands in his presence. Then we moved
Toward that territory, feeling safe
After the sacred words. We entered without opposition;
And since my mind was eager to learn
What kind of state a fortress like that could have,
As soon as I entered, I looked around,
And saw all around me a wide, empty space
Filled with bitter pain and suffering.

As where Rhone stagnates on the plains of Arles,
Or as at Pola, near Quarnaro’s gulf,
That closes Italy and laves her bounds,
The place is all thick spread with sepulchres;
So was it here, save what in horror here
Excell’d: for ’midst the graves were scattered flames,
Wherewith intensely all throughout they burn’d,
That iron for no craft there hotter needs.

As the Rhone sits still in the plains of Arles,
Or like at Pola, near the Quarnaro Gulf,
That encloses Italy and washes her shores,
The area is densely packed with tombs;
So it was here, except that what was horrifying here
Was even greater: for among the graves were scattered flames,
With which they burned intensely throughout,
Hotter than any iron needs for work.

Their lids all hung suspended, and beneath
From them forth issu’d lamentable moans,
Such as the sad and tortur’d well might raise.

Their eyelids drooped heavily, and from underneath
Came mournful sounds,
The kind that someone truly suffering might make.

I thus: “Master! say who are these, interr’d
Within these vaults, of whom distinct we hear
The dolorous sighs?” He answer thus return’d:

I said, “Master! please tell me who they are, buried
Within these vaults, of whom we hear
The sorrowful sighs?” He responded:

“The arch-heretics are here, accompanied
By every sect their followers; and much more,
Than thou believest, tombs are freighted: like
With like is buried; and the monuments
Are different in degrees of heat. “This said,
He to the right hand turning, on we pass’d
Betwixt the afflicted and the ramparts high.

“The arch-heretics are here, accompanied
By every sect their followers; and much more,
Than you believe, tombs are loaded: like
With like is buried; and the monuments
Are different in levels of heat. “This said,
He turned to the right, and we passed
Between the suffering and the high walls.

CANTO X

Now by a secret pathway we proceed,
Between the walls, that hem the region round,
And the tormented souls: my master first,
I close behind his steps. “Virtue supreme!”
I thus began; “who through these ample orbs
In circuit lead’st me, even as thou will’st,
Speak thou, and satisfy my wish. May those,
Who lie within these sepulchres, be seen?
Already all the lids are rais’d, and none
O’er them keeps watch.” He thus in answer spake
“They shall be closed all, what-time they here
From Josaphat return’d shall come, and bring
Their bodies, which above they now have left.
The cemetery on this part obtain
With Epicurus all his followers,
Who with the body make the spirit die.
Here therefore satisfaction shall be soon
Both to the question ask’d, and to the wish,
Which thou conceal’st in silence.” I replied:
“I keep not, guide belov’d! from thee my heart
Secreted, but to shun vain length of words,
A lesson erewhile taught me by thyself.”

Now we move along a hidden path,
Between the walls that enclose this area,
And the tormented souls: my master leads,
I follow closely in his footsteps. “Supreme virtue!”
I began; “who guides me through these vast spheres
As you will, speak, and fulfill my desire. Can those,
Who lie within these tombs, be seen?
Already all the lids are lifted, and no one
Watches over them.” He answered me,
“They will all be closed when they return here
From Judgement Day, bringing back
The bodies they left above.
This section houses Epicurus and all his followers,
Who believe that the soul dies with the body.
Here, therefore, satisfaction will soon be given
To the question you ask and to the desire,
That you keep hidden.” I replied:
“I do not hide my heart, dear guide, from you,
But to avoid lengthy words,
A lesson you once taught me.”

“O Tuscan! thou who through the city of fire
Alive art passing, so discreet of speech!
Here please thee stay awhile. Thy utterance
Declares the place of thy nativity
To be that noble land, with which perchance
I too severely dealt.” Sudden that sound
Forth issu’d from a vault, whereat in fear
I somewhat closer to my leader’s side
Approaching, he thus spake: “What dost thou? Turn.
Lo, Farinata, there! who hath himself
Uplifted: from his girdle upwards all
Expos’d behold him.” On his face was mine
Already fix’d; his breast and forehead there
Erecting, seem’d as in high scorn he held
E’en hell. Between the sepulchres to him
My guide thrust me with fearless hands and prompt,
This warning added: “See thy words be clear!”

“O Tuscan! You who are walking through the city of fire,
Alive and so discreet with your words!
Please stay here for a while. Your speech
Makes it clear that you come from that noble land,
With which I might have been too harsh.” Suddenly that sound
Came from a vault, and out of fear,
I moved a bit closer to my guide,
Who then said: “What are you doing? Turn.
Look, there’s Farinata! He has risen up:
From his waist up, you can see him.” I had already
Fixed my gaze on his face; he stood there,
Erect and proud, as if he looked down on
Even hell itself. My guide pushed me toward him
Between the graves with fearless hands and urgency,
Adding this warning: “Make sure your words are clear!”

He, soon as there I stood at the tomb’s foot,
Ey’d me a space, then in disdainful mood
Address’d me: “Say, what ancestors were thine?”

He, as soon as I stood at the foot of the tomb,
Gazed at me for a moment, then with a look of disdain
Spoke to me: “So, who were your ancestors?”

I, willing to obey him, straight reveal’d
The whole, nor kept back aught: whence he, his brow
Somewhat uplifting, cried: “Fiercely were they
Adverse to me, my party, and the blood
From whence I sprang: twice therefore I abroad
Scatter’d them.” “Though driv’n out, yet they each time
From all parts,” answer’d I, “return’d; an art
Which yours have shown, they are not skill’d to learn.”

I, eager to obey him, openly revealed
Everything, holding nothing back: then he, slightly
Raising his brow, shouted: “They were fiercely
Against me, my group, and my lineage: twice, therefore,
I scattered them.” “Even though they were driven out, they
Always returned,” I replied, “an ability
That your people have shown, but they can’t seem to learn.”

Then, peering forth from the unclosed jaw,
Rose from his side a shade, high as the chin,
Leaning, methought, upon its knees uprais’d.
It look’d around, as eager to explore
If there were other with me; but perceiving
That fond imagination quench’d, with tears
Thus spake: “If thou through this blind prison go’st.
Led by thy lofty genius and profound,
Where is my son? and wherefore not with thee?”

Then, looking out from the open mouth,
A shade rose up from his side, as high as the chin,
Leaning, I thought, on its raised knees.
It looked around, eager to see
If there were others with me; but realizing
That sweet fantasy was lost in tears,
It said: “If you are passing through this dark prison,
Guided by your great talent and depth,
Where is my son? And why isn’t he with you?”

I straight replied: “Not of myself I come,
By him, who there expects me, through this clime
Conducted, whom perchance Guido thy son
Had in contempt.” Already had his words
And mode of punishment read me his name,
Whence I so fully answer’d. He at once
Exclaim’d, up starting, “How! said’st thou he HAD?
No longer lives he? Strikes not on his eye
The blessed daylight?” Then of some delay
I made ere my reply aware, down fell
Supine, not after forth appear’d he more.

I replied directly, “I didn’t come here by my own choice,
But by the one who’s waiting for me over there, guiding me through this place,
The one whom maybe Guido, your son,
Disregarded.” I had already recognized his name
From the way he spoke and his method of punishment,
Which is why I answered so confidently. He immediately
Exclaimed, jumping up, “What! Did you say he HAD?
Is he no longer alive? Doesn’t the blessed daylight
Reach his eyes?” Then, after a moment of hesitation
Before I answered, he fell back, and I didn’t see him again.

Meanwhile the other, great of soul, near whom
I yet was station’d, chang’d not count’nance stern,
Nor mov’d the neck, nor bent his ribbed side.
“And if,” continuing the first discourse,
“They in this art,” he cried, “small skill have shown,
That doth torment me more e’en than this bed.
But not yet fifty times shall be relum’d
Her aspect, who reigns here Queen of this realm,
Ere thou shalt know the full weight of that art.
So to the pleasant world mayst thou return,
As thou shalt tell me, why in all their laws,
Against my kin this people is so fell?”

Meanwhile, the other person, noble in spirit, near whom
I was stationed, didn’t change his stern expression,
Nor did he move his neck or bend his ribbed side.
“And if,” continuing the first conversation,
“They have shown little skill in this art,” he exclaimed, “
That torments me even more than this bed.
But not yet fifty times will her appearance be renewed
Who reigns here as Queen of this realm,
Before you understand the full burden of that art.
So that you may return to the pleasant world,
Tell me why, in all their laws,
This people is so cruel against my kin?”

“The slaughter and great havoc,” I replied,
“That colour’d Arbia’s flood with crimson stain—
To these impute, that in our hallow’d dome
Such orisons ascend.” Sighing he shook
The head, then thus resum’d: “In that affray
I stood not singly, nor without just cause
Assuredly should with the rest have stirr’d;
But singly there I stood, when by consent
Of all, Florence had to the ground been raz’d,
The one who openly forbad the deed.”

“The slaughter and destruction,” I replied,
“that stained Arbia’s river with blood—
It’s because of this that our sacred space
Receives such prayers.” Sighing, he shook
his head, then continued: “In that fight
I wasn’t alone, nor without good reason
I surely would have joined the others;
But I stood there alone, when by agreement
of everyone, Florence had been brought to the ground,
the one who openly opposed the act.”

“So may thy lineage find at last repose,”
I thus adjur’d him, “as thou solve this knot,
Which now involves my mind. If right I hear,
Ye seem to view beforehand, that which time
Leads with him, of the present uninform’d.”

“May your family finally find peace,”
I urged him, “as you untangle this problem,
That's currently perplexing me. If I’m hearing you right,
You seem to foresee what time brings along,
Of which the present is unaware.”

“We view, as one who hath an evil sight,”
He answer’d, “plainly, objects far remote:
So much of his large spendour yet imparts
The’ Almighty Ruler; but when they approach
Or actually exist, our intellect
Then wholly fails, nor of your human state
Except what others bring us know we aught.
Hence therefore mayst thou understand, that all
Our knowledge in that instant shall expire,
When on futurity the portals close.”

“We see, like someone with bad eyesight,”
He replied, “clearly, distant objects:
So much of his great brilliance still shows
The Almighty Ruler; but when they come closer
Or actually exist, our understanding
Completely fails, and of your human condition
We know nothing except what others tell us.
So you may understand, that all
Our knowledge will end in that moment,
When the gates to the future close.”

Then conscious of my fault, and by remorse
Smitten, I added thus: “Now shalt thou say
To him there fallen, that his offspring still
Is to the living join’d; and bid him know,
That if from answer silent I abstain’d,
’Twas that my thought was occupied intent
Upon that error, which thy help hath solv’d.”

Then, realizing my mistake and feeling guilty,
I added, “Now you should tell him who has fallen,
That his child is still connected to the living; and let him know,
That if I’ve stayed silent in my response,
It’s because my mind was focused solely
On that error which your help has resolved.”

But now my master summoning me back
I heard, and with more eager haste besought
The spirit to inform me, who with him
Partook his lot. He answer thus return’d:

But now my master called me back
I heard, and with even more urgency I asked
The spirit to tell me who would share
His fate. He replied:

“More than a thousand with me here are laid
Within is Frederick, second of that name,
And the Lord Cardinal, and of the rest
I speak not.” He, this said, from sight withdrew.
But I my steps towards the ancient bard
Reverting, ruminated on the words
Betokening me such ill. Onward he mov’d,
And thus in going question’d: “Whence the’ amaze
That holds thy senses wrapt?” I satisfied
The’ inquiry, and the sage enjoin’d me straight:
“Let thy safe memory store what thou hast heard
To thee importing harm; and note thou this,”
With his rais’d finger bidding me take heed,

“More than a thousand people are laid to rest here with me.
Among them is Frederick, the second of that name,
And the Lord Cardinal, and I won't mention the others.
With that, he withdrew from sight.
But I turned my steps back toward the ancient poet
And pondered the words that foretold my doom. He moved on,
And as he walked, he asked, “Why are you so shocked?
What’s keeping your mind so occupied?” I answered
His question, and the wise man immediately instructed me:
“Make sure to remember what you’ve heard,
Since it’s meant to warn you; and pay attention to this,”
He said, raising his finger to emphasize his point.

“When thou shalt stand before her gracious beam,
Whose bright eye all surveys, she of thy life
The future tenour will to thee unfold.”

"When you stand before her graceful light,
Whose bright gaze sees everything, she will reveal
The future course of your life to you."

Forthwith he to the left hand turn’d his feet:
We left the wall, and tow’rds the middle space
Went by a path, that to a valley strikes;
Which e’en thus high exhal’d its noisome steam.

Immediately, he turned his feet to the left:
We left the wall and headed toward the open area
Taking a path that leads to a valley;
Which even from this height released its foul odor.

CANTO XI

Upon the utmost verge of a high bank,
By craggy rocks environ’d round, we came,
Where woes beneath more cruel yet were stow’d:
And here to shun the horrible excess
Of fetid exhalation, upward cast
From the profound abyss, behind the lid
Of a great monument we stood retir’d,
Whereon this scroll I mark’d: “I have in charge
Pope Anastasius, whom Photinus drew
From the right path.—Ere our descent behooves
We make delay, that somewhat first the sense,
To the dire breath accustom’d, afterward
Regard it not.” My master thus; to whom
Answering I spake: “Some compensation find
That the time past not wholly lost.” He then:
“Lo! how my thoughts e’en to thy wishes tend!
My son! within these rocks,” he thus began,
“Are three close circles in gradation plac’d,
As these which now thou leav’st. Each one is full
Of spirits accurs’d; but that the sight alone
Hereafter may suffice thee, listen how
And for what cause in durance they abide.

On the edge of a high bank,
Surrounded by craggy rocks, we arrived,
Where even more painful sorrows were hidden below:
To avoid the horrible stench
Rising from the deep pit, we stood back
Behind the lid of a great monument,
Where I noticed this scroll: “I have in charge
Pope Anastasius, who was led astray
By Photinus. Before we descend,
We should pause a bit, so the senses
Can get used to the terrible air, and later
We won't be affected by it.” My master said this; to him,
I replied: “Let’s find some way
To make the time not feel completely wasted.” He then:
“Look! My thoughts are already aligned with your wishes!
My son! Inside these rocks,” he began,
“There are three closely placed circles,
Like the ones you just left. Each one is filled
With cursed spirits; but to help you understand
Why they are trapped here, listen to how
And for what reason they suffer.”

“Of all malicious act abhorr’d in heaven,
The end is injury; and all such end
Either by force or fraud works other’s woe
But fraud, because of man peculiar evil,
To God is more displeasing; and beneath
The fraudulent are therefore doom’d to’ endure
Severer pang. The violent occupy
All the first circle; and because to force
Three persons are obnoxious, in three rounds
Hach within other sep’rate is it fram’d.
To God, his neighbour, and himself, by man
Force may be offer’d; to himself I say
And his possessions, as thou soon shalt hear
At full. Death, violent death, and painful wounds
Upon his neighbour he inflicts; and wastes
By devastation, pillage, and the flames,
His substance. Slayers, and each one that smites
In malice, plund’rers, and all robbers, hence
The torment undergo of the first round
In different herds. Man can do violence
To himself and his own blessings: and for this
He in the second round must aye deplore
With unavailing penitence his crime,
Whoe’er deprives himself of life and light,
In reckless lavishment his talent wastes,
And sorrows there where he should dwell in joy.
To God may force be offer’d, in the heart
Denying and blaspheming his high power,
And nature with her kindly law contemning.
And thence the inmost round marks with its seal
Sodom and Cahors, and all such as speak
Contemptuously’ of the Godhead in their hearts.

“Of all the malicious acts condemned in heaven,
The end is injury; and all such ends
Either by force or fraud cause others pain.
But fraud, being a uniquely human evil,
Is more displeasing to God; and those
Who commit fraud are therefore doomed to endure
More severe suffering. The violent occupy
The first circle; and because the force
Affects three parties, the rounds are laid out
One inside the other, separated.
To God, his neighbor, and himself, man
Can inflict force; I say to himself
And his possessions, as you will soon hear
In detail. He inflicts violent death and painful wounds
On his neighbor; he destroys
Through devastation, pillaging, and flames,
His belongings. Killers, and everyone who strikes
In malice, plunderers, and all robbers, therefore
Suffer the torment of the first round
In different groups. A person can also commit violence
Against himself and his own blessings: and for this,
He in the second round must constantly lament
With ineffective regret his crime,
Whoever takes away his own life and light,
Wastes his talent in reckless extravagance,
And suffers where he should find joy.
To God, force may be offered in the heart
By denying and blaspheming his high power,
And by disregarding nature and her kind laws.
And thus the innermost round is marked with its seal
For Sodom and Cahors, and all those who speak
Disparagingly of the Godhead in their hearts.”

“Fraud, that in every conscience leaves a sting,
May be by man employ’d on one, whose trust
He wins, or on another who withholds
Strict confidence. Seems as the latter way
Broke but the bond of love which Nature makes.
Whence in the second circle have their nest
Dissimulation, witchcraft, flatteries,
Theft, falsehood, simony, all who seduce
To lust, or set their honesty at pawn,
With such vile scum as these. The other way
Forgets both Nature’s general love, and that
Which thereto added afterwards gives birth
To special faith. Whence in the lesser circle,
Point of the universe, dread seat of Dis,
The traitor is eternally consum’d.”

“Fraud, which leaves a sting in every conscience,
Can be used by someone against a person who trusts
Him, or against another who keeps
Strict confidence. It seems that the latter approach
Just breaks the bond of love that Nature creates.
From this, in the second circle, there dwell
Dissimulation, witchcraft, flattery,
Theft, dishonesty, simony, all who lead
Others into lust, or compromise their integrity,
With such detestable scum as these. The former approach
Forgets both Nature’s general love and the fact
That it later gives rise to special faith.
From this, in the lesser circle,
The point of the universe, the terrible seat of Dis,
The traitor is eternally consumed.”

I thus: “Instructor, clearly thy discourse
Proceeds, distinguishing the hideous chasm
And its inhabitants with skill exact.
But tell me this: they of the dull, fat pool,
Whom the rain beats, or whom the tempest drives,
Or who with tongues so fierce conflicting meet,
Wherefore within the city fire-illum’d
Are not these punish’d, if God’s wrath be on them?
And if it be not, wherefore in such guise
Are they condemned?” He answer thus return’d:
“Wherefore in dotage wanders thus thy mind,
Not so accustom’d? or what other thoughts
Possess it? Dwell not in thy memory
The words, wherein thy ethic page describes
Three dispositions adverse to Heav’n’s will,
Incont’nence, malice, and mad brutishness,
And how incontinence the least offends
God, and least guilt incurs? If well thou note
This judgment, and remember who they are,
Without these walls to vain repentance doom’d,
Thou shalt discern why they apart are plac’d
From these fell spirits, and less wreakful pours
Justice divine on them its vengeance down.”

I said, “Instructor, clearly your speech
Is highlighting the awful abyss
And its inhabitants with exact skill.
But tell me this: those in the dull, muddy pool,
Who are beaten by the rain, or driven by the storm,
Or who clash with fierce tongues,
Why are they not punished within the city lit by fire,
If God’s wrath is upon them? And if it isn’t, why, in such a way,
Are they condemned?” He answered me:
“Why does your mind wander in such confusion,
Not accustomed to this? Or what other thoughts
Fill it? Don’t the words, where your ethical teachings describe
Three attitudes opposed to Heaven’s will,
Lust, malice, and brutal madness,
And how lust is the least offensive to
God, and incurs the least guilt? If you truly understand
This judgment and remember who they are,
Doomed to useless repentance outside these walls,
You’ll see why they are separated
From these wicked spirits, and why less severe
Divine justice pours its vengeance on them.”

“O Sun! who healest all imperfect sight,
Thou so content’st me, when thou solv’st my doubt,
That ignorance not less than knowledge charms.
Yet somewhat turn thee back,” I in these words
Continu’d, “where thou saidst, that usury
Offends celestial Goodness; and this knot
Perplex’d unravel.” He thus made reply:
“Philosophy, to an attentive ear,
Clearly points out, not in one part alone,
How imitative nature takes her course
From the celestial mind and from its art:
And where her laws the Stagyrite unfolds,
Not many leaves scann’d o’er, observing well
Thou shalt discover, that your art on her
Obsequious follows, as the learner treads
In his instructor’s step, so that your art
Deserves the name of second in descent
From God. These two, if thou recall to mind
Creation’s holy book, from the beginning
Were the right source of life and excellence
To human kind. But in another path
The usurer walks; and Nature in herself
And in her follower thus he sets at nought,
Placing elsewhere his hope. But follow now
My steps on forward journey bent; for now
The Pisces play with undulating glance
Along the’ horizon, and the Wain lies all
O’er the north-west; and onward there a space
Is our steep passage down the rocky height.”

“O Sun! who heals all imperfect sight,
You satisfy me so much when you resolve my doubts,
That ignorance is just as charming as knowledge.
Yet turn back a bit,” I continued in these words,
“where you stated that usury
Offends divine goodness; unravel this puzzle
For me.” He replied:
“Philosophy, to an attentive ear,
Clearly shows, not just in one place,
How imitative nature follows
From the celestial mind and its art:
And where the Stagyrite lays out its laws,
After scanning through not many leaves,
If you observe well,
You will find that your art follows her
As a student follows his teacher, so that your art
Deserves to be called second in descent
From God. If you recall
Creation’s holy book, from the beginning,
These two were the true source of life and excellence
For humankind. But the usurer takes another path;
In doing so, he disregards Nature both in herself
And in her follower,
Putting his hope elsewhere. But now,
Follow my steps as we move forward; for now
The Pisces dance with a shimmering gaze
Along the horizon, and the Wain lies all
Over the northwest; and ahead, there’s a steep
Passage down the rocky height.”

CANTO XII

The place where to descend the precipice
We came, was rough as Alp, and on its verge
Such object lay, as every eye would shun.

The place where we descended the steep cliff
Was as rugged as the Alps, and at its edge
There was an object that anyone would avoid.

As is that ruin, which Adice’s stream
On this side Trento struck, should’ring the wave,
Or loos’d by earthquake or for lack of prop;
For from the mountain’s summit, whence it mov’d
To the low level, so the headlong rock
Is shiver’d, that some passage it might give
To him who from above would pass; e’en such
Into the chasm was that descent: and there
At point of the disparted ridge lay stretch’d
The infamy of Crete, detested brood
Of the feign’d heifer: and at sight of us
It gnaw’d itself, as one with rage distract.
To him my guide exclaim’d: “Perchance thou deem’st
The King of Athens here, who, in the world
Above, thy death contriv’d. Monster! avaunt!
He comes not tutor’d by thy sister’s art,
But to behold your torments is he come.”

As is that ruin, which Adice’s stream
On this side of Trento struck, churning the wave,
Or loosened by an earthquake or for lack of support;
For from the mountain’s summit, where it moved
To the low level, the headlong rock
Is shattered, so that it might create
A passage for anyone who would come down from above; just like that
Into the chasm was that descent: and there
At the point of the split ridge lay stretched
The shame of Crete, the hated offspring
Of the fake heifer: and at the sight of us
It gnawed at itself, like someone driven mad with rage.
To him my guide exclaimed: “Maybe you think
The King of Athens is here, who, in the world
Above, plotted your death. Monster! Get lost!
He didn't come trained by your sister’s tricks,
But to witness your tortures has he come.”

Like to a bull, that with impetuous spring
Darts, at the moment when the fatal blow
Hath struck him, but unable to proceed
Plunges on either side; so saw I plunge
The Minotaur; whereat the sage exclaim’d:
“Run to the passage! while he storms, ’tis well
That thou descend.” Thus down our road we took
Through those dilapidated crags, that oft
Mov’d underneath my feet, to weight like theirs
Unus’d. I pond’ring went, and thus he spake:

Like a bull that, in a frenzied leap, Rushes forward just as the deadly strike hits, But unable to move ahead, Lunges to either side; that's how I saw the Minotaur plunge; At which the wise man shouted: "Run to the exit! While he's rampaging, It's best that you go down." So we made our way Through those crumbling cliffs that often Shifted under my feet, feeling heavy like theirs, Unaccustomed. I pondered as I walked, and then he spoke:

“Perhaps thy thoughts are of this ruin’d steep,
Guarded by the brute violence, which I
Have vanquish’d now. Know then, that when I erst
Hither descended to the nether hell,
This rock was not yet fallen. But past doubt
(If well I mark) not long ere He arrived,
Who carried off from Dis the mighty spoil
Of the highest circle, then through all its bounds
Such trembling seiz’d the deep concave and foul,
I thought the universe was thrill’d with love,
Whereby, there are who deem, the world hath oft
Been into chaos turn’d: and in that point,
Here, and elsewhere, that old rock toppled down.
But fix thine eyes beneath: the river of blood
Approaches, in the which all those are steep’d,
Who have by violence injur’d.” O blind lust!
O foolish wrath! who so dost goad us on
In the brief life, and in the eternal then
Thus miserably o’erwhelm us. I beheld
An ample foss, that in a bow was bent,
As circling all the plain; for so my guide
Had told. Between it and the rampart’s base
On trail ran Centaurs, with keen arrows arm’d,
As to the chase they on the earth were wont.

“Maybe your thoughts are on this ruined cliff,
Protected by the brute force that I
Have now conquered. Know that when I first
Came down to the depths of hell,
This rock hadn’t fallen yet. But without a doubt
(If I remember correctly) it wasn’t long before He arrived,
Who took away the great prize from Dis
Of the highest circle, and then throughout all its borders
Such shaking seized the deep and filthy pit,
I thought the universe was filled with love,
Which some believe has often thrown the world
Into chaos: and at that moment,
Here and elsewhere, that old rock came crashing down.
But look beneath: the river of blood
Is coming, where all those are steeped,
Who have harmed others with violence.” O blind lust!
O foolish rage! you who push us on
In this brief life, and then in the eternal
Thus miserably crush us. I saw
A wide trench, that formed a curve,
As it circled all the plain; for so my guide
Had told me. Between it and the base of the rampart
Ran Centaurs, armed with sharp arrows,
As they were used to doing when hunting on the earth.

At seeing us descend they each one stood;
And issuing from the troop, three sped with bows
And missile weapons chosen first; of whom
One cried from far: “Say to what pain ye come
Condemn’d, who down this steep have journied? Speak
From whence ye stand, or else the bow I draw.”

At the sight of us coming down, they all stood up;
And breaking away from the group, three rushed forward with bows
And projectile weapons ready; one of them
Yelled from a distance: “Tell me what suffering you’re facing
As you descend? Speak up from where you are, or I’ll shoot my bow.”

To whom my guide: “Our answer shall be made
To Chiron, there, when nearer him we come.
Ill was thy mind, thus ever quick and rash.”

To whom my guide: “We’ll give our answer
To Chiron, when we get closer to him.
It was foolish of you to be so quick and rash.”

Then me he touch’d, and spake: “Nessus is this,
Who for the fair Deianira died,
And wrought himself revenge for his own fate.
He in the midst, that on his breast looks down,
Is the great Chiron who Achilles nurs’d;
That other Pholus, prone to wrath.” Around
The foss these go by thousands, aiming shafts
At whatsoever spirit dares emerge
From out the blood, more than his guilt allows.

Then he touched me and said: “This is Nessus,
Who died for the beautiful Deianira,
And took revenge for his own fate.
The one in the middle, looking down at his chest,
Is the great Chiron who raised Achilles;
That other one is Pholus, quick to anger.” Around
The pit, there are thousands shooting arrows
At any spirit who dares to come out
From the blood, more than his guilt permits.

We to those beasts, that rapid strode along,
Drew near, when Chiron took an arrow forth,
And with the notch push’d back his shaggy beard
To the cheek-bone, then his great mouth to view
Exposing, to his fellows thus exclaim’d:
“Are ye aware, that he who comes behind
Moves what he touches? The feet of the dead
Are not so wont.” My trusty guide, who now
Stood near his breast, where the two natures join,
Thus made reply: “He is indeed alive,
And solitary so must needs by me
Be shown the gloomy vale, thereto induc’d
By strict necessity, not by delight.
She left her joyful harpings in the sky,
Who this new office to my care consign’d.
He is no robber, no dark spirit I.
But by that virtue, which empowers my step
To treat so wild a path, grant us, I pray,
One of thy band, whom we may trust secure,
Who to the ford may lead us, and convey
Across, him mounted on his back; for he
Is not a spirit that may walk the air.”

We approached those beasts that strode rapidly,
When Chiron took out an arrow,
And pushed back his shaggy beard
To expose his cheek, then showed his large mouth
And exclaimed to his companions:
“Do you realize that the one who comes behind
Moves whatever he touches? The feet of the dead
Don't do that.” My loyal guide, who now
Stood near his chest, where the two natures meet,
Replied: “He is indeed alive,
And must be shown this dark valley by me
Out of necessity, not for pleasure.
She who entrusted this new task to me
Left her joyful music in the sky.
He is not a robber, nor a dark spirit.
But by that virtue that allows me
To navigate such a wild path, I ask,
Grant us one of your crew, whom we can trust,
To lead us to the crossing and help
Carry him across on his back; for he
Is not a spirit who can walk through the air.”

Then on his right breast turning, Chiron thus
To Nessus spake: “Return, and be their guide.
And if ye chance to cross another troop,
Command them keep aloof.” Onward we mov’d,
The faithful escort by our side, along
The border of the crimson-seething flood,
Whence from those steep’d within loud shrieks arose.

Then turning to his right side, Chiron said to Nessus: “Go back and lead them. And if you come across another group, tell them to stay away.” We continued on, with our loyal guide beside us, along the edge of the blood-red, churning river, from which loud screams came from those submerged.

Some there I mark’d, as high as to their brow
Immers’d, of whom the mighty Centaur thus:
“These are the souls of tyrants, who were given
To blood and rapine. Here they wail aloud
Their merciless wrongs. Here Alexander dwells,
And Dionysius fell, who many a year
Of woe wrought for fair Sicily. That brow
Whereon the hair so jetty clust’ring hangs,
Is Azzolino; that with flaxen locks
Obizzo’ of Este, in the world destroy’d
By his foul step-son.” To the bard rever’d
I turned me round, and thus he spake; “Let him
Be to thee now first leader, me but next
To him in rank.” Then farther on a space
The Centaur paus’d, near some, who at the throat
Were extant from the wave; and showing us
A spirit by itself apart retir’d,
Exclaim’d: “He in God’s bosom smote the heart,
Which yet is honour’d on the bank of Thames.”

Some I noticed, almost up to their brows
Submerged, of whom the great Centaur said:
“These are the souls of tyrants, who were committed
To violence and looting. Here they cry out loud
Their ruthless grievances. Here lives Alexander,
And Dionysius, who caused many years
Of suffering for beautiful Sicily. That brow
Where the hair is so dark and clustered,
Belongs to Azzolino; that one with blonde locks
Is Obizzo of Este, destroyed in the world
By his vile step-son.” To the revered bard
I turned, and he spoke; “Let him
Be your first guide, and I will follow
Right behind him in rank.” Then further on a bit,
The Centaur paused, near some who were sticking out
From the water; and pointing out
A spirit set apart, he exclaimed: “He who in God’s embrace pierced the heart,
Whose memory is still honored on the bank of the Thames.”

A race I next espied, who held the head,
And even all the bust above the stream.
’Midst these I many a face remember’d well.
Thus shallow more and more the blood became,
So that at last it but imbru’d the feet;
And there our passage lay athwart the foss.

A race I next saw, who held the head,
And even all the bust above the stream.
Amid these I remembered many faces well.
Thus the blood became shallower and shallower,
Until finally it only stained the feet;
And there our way lay across the ditch.

“As ever on this side the boiling wave
Thou seest diminishing,” the Centaur said,
“So on the other, be thou well assur’d,
It lower still and lower sinks its bed,
Till in that part it reuniting join,
Where ’tis the lot of tyranny to mourn.
There Heav’n’s stern justice lays chastising hand
On Attila, who was the scourge of earth,
On Sextus, and on Pyrrhus, and extracts
Tears ever by the seething flood unlock’d
From the Rinieri, of Corneto this,
Pazzo the other nam’d, who fill’d the ways
With violence and war.” This said, he turn’d,
And quitting us, alone repass’d the ford.

“As always on this side of the raging wave
You see it receding,” the Centaur said,
“So on the other side, you can be sure,
It sinks lower and lower still,
Until it reaches the point of reunion,
Where tyranny is destined to grieve.
There, Heaven’s stern justice places a punishing hand
On Attila, who was the scourge of the earth,
On Sextus, and on Pyrrhus, and draws out
Tears often released by the boiling flood,
From the Rinieri, one from Corneto,
The other named Pazzo, who filled the roads
With violence and war.” Having said this, he turned,
And leaving us, crossed the ford alone.

CANTO XIII

Ere Nessus yet had reach’d the other bank,
We enter’d on a forest, where no track
Of steps had worn a way. Not verdant there
The foliage, but of dusky hue; not light
The boughs and tapering, but with knares deform’d
And matted thick: fruits there were none, but thorns
Instead, with venom fill’d. Less sharp than these,
Less intricate the brakes, wherein abide
Those animals, that hate the cultur’d fields,
Betwixt Corneto and Cecina’s stream.

Before Nessus had reached the other side,
We entered a forest where no path
Was marked by footsteps. The foliage wasn't green
But dark in color; the branches weren’t light
And slender, but twisted and thickly matted: there were no fruits, only thorns
Filled with poison. Less sharp than these,
Less tangled the brambles, where live
Those creatures that despise cultivated fields,
Between Corneto and the Cecina River.

Here the brute Harpies make their nest, the same
Who from the Strophades the Trojan band
Drove with dire boding of their future woe.
Broad are their pennons, of the human form
Their neck and count’nance, arm’d with talons keen
The feet, and the huge belly fledge with wings
These sit and wail on the drear mystic wood.

Here the fierce Harpies build their nests, the same
Who drove the Trojan crew from the Strophades
With terrible warnings of their coming misfortune.
Their wings are wide, their neck and face
Bear a human form, armed with sharp claws
On their feet, and their large abdomens are feathered with wings.
They sit and lament in the gloomy, enchanted forest.

The kind instructor in these words began:
“Ere farther thou proceed, know thou art now
I’ th’ second round, and shalt be, till thou come
Upon the horrid sand: look therefore well
Around thee, and such things thou shalt behold,
As would my speech discredit.” On all sides
I heard sad plainings breathe, and none could see
From whom they might have issu’d. In amaze
Fast bound I stood. He, as it seem’d, believ’d,
That I had thought so many voices came
From some amid those thickets close conceal’d,
And thus his speech resum’d: “If thou lop off
A single twig from one of those ill plants,
The thought thou hast conceiv’d shall vanish quite.”

The kind instructor began with these words:
“Before you go any further, know that you’re now
In the second round, and you’ll remain here
Until you reach the dreadful sand. So look around
Carefully, because you’ll see things
That would make what I say seem unbelievable.” All around
I heard sad lamentations, but no one could see
Where they were coming from. Stuck in amazement,
I stood frozen. He seemed to think that I believed
So many voices were coming
From somewhere hidden in those dense thickets,
So he continued: “If you cut off
Just one twig from one of those wicked plants,
The thought you have will completely disappear.”

Thereat a little stretching forth my hand,
From a great wilding gather’d I a branch,
And straight the trunk exclaim’d: “Why pluck’st thou me?”
Then as the dark blood trickled down its side,
These words it added: “Wherefore tear’st me thus?
Is there no touch of mercy in thy breast?
Men once were we, that now are rooted here.
Thy hand might well have spar’d us, had we been
The souls of serpents.” As a brand yet green,
That burning at one end from the’ other sends
A groaning sound, and hisses with the wind
That forces out its way, so burst at once,
Forth from the broken splinter words and blood.

There, I stretched out my hand, And from a wild tree, I picked a branch, And suddenly the trunk exclaimed, “Why are you plucking me?” Then, as dark blood dripped down its side, It added, “Why are you tearing me like this? Is there no mercy in your heart? We were once men, and now we are rooted here. Your hand could have spared us if we were The souls of serpents.” Like a green log that, Burning at one end, makes a groaning sound and hisses with the wind That forces its way out, so suddenly, Words and blood burst forth from the broken splinter.

I, letting fall the bough, remain’d as one
Assail’d by terror, and the sage replied:
“If he, O injur’d spirit! could have believ’d
What he hath seen but in my verse describ’d,
He never against thee had stretch’d his hand.
But I, because the thing surpass’d belief,
Prompted him to this deed, which even now
Myself I rue. But tell me, who thou wast;
That, for this wrong to do thee some amends,
In the upper world (for thither to return
Is granted him) thy fame he may revive.”

I, letting go of the branch, stood there like someone
Attacked by fear, and the wise man replied:
“If he, O wronged spirit! could have believed
What he has only seen described in my verse,
He would never have reached out his hand against you.
But I, because it was hard to believe,
Inspired him to this act, which even now
I regret. But tell me, who you were;
So that, to make up for this wrong,
In the upper world (since he’s allowed to return
There) your reputation he may restore.”

“That pleasant word of thine,” the trunk replied
“Hath so inveigled me, that I from speech
Cannot refrain, wherein if I indulge
A little longer, in the snare detain’d,
Count it not grievous. I it was, who held
Both keys to Frederick’s heart, and turn’d the wards,
Opening and shutting, with a skill so sweet,
That besides me, into his inmost breast
Scarce any other could admittance find.
The faith I bore to my high charge was such,
It cost me the life-blood that warm’d my veins.
The harlot, who ne’er turn’d her gloating eyes
From Caesar’s household, common vice and pest
Of courts, ’gainst me inflam’d the minds of all;
And to Augustus they so spread the flame,
That my glad honours chang’d to bitter woes.
My soul, disdainful and disgusted, sought
Refuge in death from scorn, and I became,
Just as I was, unjust toward myself.
By the new roots, which fix this stem, I swear,
That never faith I broke to my liege lord,
Who merited such honour; and of you,
If any to the world indeed return,
Clear he from wrong my memory, that lies
Yet prostrate under envy’s cruel blow.”

"That nice thing you said," the trunk replied
"Has trapped me so much that I can't hold back
From talking. If I keep going a bit longer,
Don't blame me too much for being caught in this trap.
I was the one who had both keys to Frederick’s heart,
Turning them skillfully,
So that besides me, hardly anyone else
Could get close to him.
The loyalty I showed to my important role was so great,
It cost me my life’s blood.
The mistress, who never took her greedy eyes
Off Caesar’s household, a common vice and plague
Of courts, turned everyone against me;
And they spread their anger to Augustus,
So that my joyful honors turned into bitter suffering.
My soul, proud and disgusted, sought
Refuge in death from the scorn, and I became,
Just as I was, unfair to myself.
By the new roots that hold this trunk, I swear,
I never broke my loyalty to my lord,
Who deserved such honor; and of you,
If anyone returns to the world,
Clear my name from the wrongs,
Which still lies low under envy’s cruel blow."

First somewhat pausing, till the mournful words
Were ended, then to me the bard began:
“Lose not the time; but speak and of him ask,
If more thou wish to learn.” Whence I replied:
“Question thou him again of whatsoe’er
Will, as thou think’st, content me; for no power
Have I to ask, such pity’ is at my heart.”

First pausing for a moment until the sad words
Were finished, then the bard turned to me:
“Don’t waste any time; ask him about anything
You want to know.” So I replied:
“Ask him again about whatever
You think will satisfy me; I can’t ask myself,
For my heart is filled with so much pity.”

He thus resum’d; “So may he do for thee
Freely what thou entreatest, as thou yet
Be pleas’d, imprison’d Spirit! to declare,
How in these gnarled joints the soul is tied;
And whether any ever from such frame
Be loosen’d, if thou canst, that also tell.”

He continued, “So may he do for you
Freely what you ask, as long as you’re
Pleased, imprisoned Spirit! to explain,
How in these twisted joints the soul is bound;
And whether anyone has ever been freed from such a body,
If you can, please share that too.”

Thereat the trunk breath’d hard, and the wind soon
Chang’d into sounds articulate like these;

There the trunk breathed heavily, and the wind quickly
Changed into sounds that were clear like these;

Briefly ye shall be answer’d. When departs
The fierce soul from the body, by itself
Thence torn asunder, to the seventh gulf
By Minos doom’d, into the wood it falls,
No place assign’d, but wheresoever chance
Hurls it, there sprouting, as a grain of spelt,
It rises to a sapling, growing thence
A savage plant. The Harpies, on its leaves
Then feeding, cause both pain and for the pain
A vent to grief. We, as the rest, shall come
For our own spoils, yet not so that with them
We may again be clad; for what a man
Takes from himself it is not just he have.
Here we perforce shall drag them; and throughout
The dismal glade our bodies shall be hung,
Each on the wild thorn of his wretched shade.”

Briefly, you will be answered. When the fierce soul leaves the body, torn apart, it goes to the seventh circle, judged by Minos, and falls into the woods, without a designated place, but wherever fate throws it. There, like a grain of spelt, it sprouts into a sapling, growing into a wild plant. The Harpies feed on its leaves, causing pain and a way to express that pain through grief. We, like others, will come for our own spoils, but not to wear them again; since what a person takes from themselves isn’t rightly theirs to keep. Here, we will have to drag them, and throughout the gloomy clearing, our bodies will hang, each one from the wild thorn of their own miserable shade.

Attentive yet to listen to the trunk
We stood, expecting farther speech, when us
A noise surpris’d, as when a man perceives
The wild boar and the hunt approach his place
Of station’d watch, who of the beasts and boughs
Loud rustling round him hears. And lo! there came
Two naked, torn with briers, in headlong flight,
That they before them broke each fan o’ th’ wood.
“Haste now,” the foremost cried, “now haste thee death!”
The’ other, as seem’d, impatient of delay
Exclaiming, “Lano! not so bent for speed
Thy sinews, in the lists of Toppo’s field.”
And then, for that perchance no longer breath
Suffic’d him, of himself and of a bush
One group he made. Behind them was the wood
Full of black female mastiffs, gaunt and fleet,
As greyhounds that have newly slipp’d the leash.
On him, who squatted down, they stuck their fangs,
And having rent him piecemeal bore away
The tortur’d limbs. My guide then seiz’d my hand,
And led me to the thicket, which in vain
Mourn’d through its bleeding wounds: “O Giacomo
Of Sant’ Andrea! what avails it thee,”
It cried, “that of me thou hast made thy screen?
For thy ill life what blame on me recoils?”

Attentive yet to listen to the trunk
We stood, expecting further speech, when we
Heard a surprising noise, like when a man notices
The wild boar and the hunt nearing his spot
Of watch, who hears the loud rustling of the beasts and branches
Around him. And look! there came
Two naked, torn up by brambles, running in a panic,
Breaking through every thicket in their path.
“Hurry now,” the first one shouted, “now hurry
To death!”
The other, it seemed, impatient for speed,
Exclaimed, “Lano! your muscles aren’t made for this pace
In the contests of Toppo’s field.”
Then, perhaps because he couldn’t catch his breath,
He made a group with himself and a bush.
Behind them was the wood
Full of black female mastiffs, thin and fast,
Like greyhounds that have just slipped the leash.
They sank their fangs into the one who crouched down,
And having torn him apart, carried away
The mangled limbs. My guide then grabbed my hand,
And led me to the thicket, which in vain
Mourned through its bleeding wounds: “Oh Giacomo
Of Sant’ Andrea! what good does it do you,”
It cried, “that you have made me your shield?
For your bad life, what blame falls on me?”

When o’er it he had paus’d, my master spake:
“Say who wast thou, that at so many points
Breath’st out with blood thy lamentable speech?”

When he paused over it, my master said:
"Who are you, that at so many places
You breathe out your sad speech with blood?"

He answer’d: “Oh, ye spirits: arriv’d in time
To spy the shameful havoc, that from me
My leaves hath sever’d thus, gather them up,
And at the foot of their sad parent-tree
Carefully lay them. In that city’ I dwelt,
Who for the Baptist her first patron chang’d,
Whence he for this shall cease not with his art
To work her woe: and if there still remain’d not
On Arno’s passage some faint glimpse of him,
Those citizens, who rear’d once more her walls
Upon the ashes left by Attila,
Had labour’d without profit of their toil.
I slung the fatal noose from my own roof.”

He replied, “Oh, you spirits: arrived just in time
To witness the shameful destruction that has taken
My leaves away like this, gather them up,
And lay them carefully at the foot of their sad parent tree.
In that city where I lived,
Which changed its first patron to the Baptist,
He will not stop using his art
To bring her suffering: and if there weren’t
Even a faint trace of him left on the Arno,
Those citizens, who rebuilt her walls
From the ashes left by Attila,
Would have worked in vain.
I hanged the deadly noose from my own roof.”

CANTO XIV

Soon as the charity of native land
Wrought in my bosom, I the scatter’d leaves
Collected, and to him restor’d, who now
Was hoarse with utt’rance. To the limit thence
We came, which from the third the second round
Divides, and where of justice is display’d
Contrivance horrible. Things then first seen
Clearlier to manifest, I tell how next
A plain we reach’d, that from its sterile bed
Each plant repell’d. The mournful wood waves round
Its garland on all sides, as round the wood
Spreads the sad foss. There, on the very edge,
Our steps we stay’d. It was an area wide
Of arid sand and thick, resembling most
The soil that erst by Cato’s foot was trod.

As soon as the love for my homeland
Stirred in my heart, I gathered the scattered leaves
And returned them to the one
Who was now hoarse from speaking. From there, we arrived
At the boundary that separates the third from the second circle,
Where the horrifying display of justice is shown.
Things became clearer to see for the first time. I’ll tell you how next
We reached a plain that repelled every plant
From its barren ground. The mournful woods surround
It like a wreath on all sides, just as the sad trench
Surrounds the woods. There, at the very edge,
We paused our steps. It was a wide area
Of dry sand and thick, resembling most
The soil that once felt the tread of Cato’s foot.

Vengeance of Heav’n! Oh ! how shouldst thou be fear’d
By all, who read what here my eyes beheld!

Vengeance of Heaven! Oh! How should you be feared
By everyone who reads what my eyes have seen!

Of naked spirits many a flock I saw,
All weeping piteously, to different laws
Subjected: for on the’ earth some lay supine,
Some crouching close were seated, others pac’d
Incessantly around; the latter tribe,
More numerous, those fewer who beneath
The torment lay, but louder in their grief.

Of many naked spirits I saw a group,
All crying sadly, subjected to different rules:
Some lay flat on the ground,
Some sat crouched closely, others paced
Constantly around; the latter group,
More numerous than those who lay beneath
The torment, but louder in their sorrow.

O’er all the sand fell slowly wafting down
Dilated flakes of fire, as flakes of snow
On Alpine summit, when the wind is hush’d.
As in the torrid Indian clime, the son
Of Ammon saw upon his warrior band
Descending, solid flames, that to the ground
Came down: whence he bethought him with his troop
To trample on the soil; for easier thus
The vapour was extinguish’d, while alone;
So fell the eternal fiery flood, wherewith
The marble glow’d underneath, as under stove
The viands, doubly to augment the pain.
Unceasing was the play of wretched hands,
Now this, now that way glancing, to shake off
The heat, still falling fresh. I thus began:
“Instructor! thou who all things overcom’st,
Except the hardy demons, that rush’d forth
To stop our entrance at the gate, say who
Is yon huge spirit, that, as seems, heeds not
The burning, but lies writhen in proud scorn,
As by the sultry tempest immatur’d?”

Over all the sand slowly drifted down
Expanded flakes of fire, like flakes of snow
On an Alpine peak, when the wind is calm.
Just like in the scorching Indian climate, the son
Of Ammon saw solid flames
Descending on his warrior band,
Coming down to the ground: he then thought
To trample on the soil with his troop;
For this way, the vapor was extinguished more easily,
While alone;
So fell the eternal fiery flood, which
Made the marble glow beneath, just like food
Under a stove, adding to the pain.
The endless movement of miserable hands
Flashed this way and that, trying to shake off
The heat, still falling down fresh. I then began:
“Teacher! you who overcome all things,
Except the tough demons that rushed forth
To block our entrance at the gate, tell me who
Is that huge spirit, who, it seems, pays no attention
To the flames, but lies twisted in proud scorn,
As if by the sweltering tempest unprepared?”

Straight he himself, who was aware I ask’d
My guide of him, exclaim’d: “Such as I was
When living, dead such now I am. If Jove
Weary his workman out, from whom in ire
He snatch’d the lightnings, that at my last day
Transfix’d me, if the rest be weary out
At their black smithy labouring by turns
In Mongibello, while he cries aloud;
“Help, help, good Mulciber!” as erst he cried
In the Phlegraean warfare, and the bolts
Launch he full aim’d at me with all his might,
He never should enjoy a sweet revenge.”

Straightening up, he looked at me, knowing I had asked my guide about him, and exclaimed: “I am just as I was when I was alive; now that I’m dead, I remain the same. If Jupiter tires out his worker, the one from whom he snatched the lightning that struck me on my last day, if the others grow exhausted working away at their forge in Mongibello, while he calls out, ‘Help, help, good Mulciber!’ like he did during the fights in Phlegraean, and if he aims his bolts at me with all his strength, he will never get the sweet revenge he desires.”

Then thus my guide, in accent higher rais’d
Than I before had heard him: “Capaneus!
Thou art more punish’d, in that this thy pride
Lives yet unquench’d: no torrent, save thy rage,
Were to thy fury pain proportion’d full.”

Then my guide spoke in a louder voice than I had ever heard from him before: “Capaneus! You are punished even more because your pride remains unshaken. No flood, except for your own anger, could match the intensity of your suffering.”

Next turning round to me with milder lip
He spake: “This of the seven kings was one,
Who girt the Theban walls with siege, and held,
As still he seems to hold, God in disdain,
And sets his high omnipotence at nought.
But, as I told him, his despiteful mood
Is ornament well suits the breast that wears it.
Follow me now; and look thou set not yet
Thy foot in the hot sand, but to the wood
Keep ever close.” Silently on we pass’d
To where there gushes from the forest’s bound
A little brook, whose crimson’d wave yet lifts
My hair with horror. As the rill, that runs
From Bulicame, to be portion’d out
Among the sinful women; so ran this
Down through the sand, its bottom and each bank
Stone-built, and either margin at its side,
Whereon I straight perceiv’d our passage lay.

Next, turning to me with a gentler expression, He said: “This was one of the seven kings, Who besieged the Theban walls and still seems To hold God in contempt, Disregarding His supreme power. But, as I told him, his angry demeanor Is a fitting adornment for the heart that bears it. Follow me now; and make sure not to Step into the hot sand yet, but stay close to the woods.” Silently, we moved on To where a small stream bursts forth from the edge of the forest, Its crimson waves still chilling my hair with fear. Just like the stream that flows From Bulicame, meant to be shared Among the sinful women; this one flowed Through the sand, its bottom and banks Made of stone, and on both sides, I quickly realized our path lay.

“Of all that I have shown thee, since that gate
We enter’d first, whose threshold is to none
Denied, nought else so worthy of regard,
As is this river, has thine eye discern’d,
O’er which the flaming volley all is quench’d.”

“Of everything I’ve shown you since we first entered that gate, which no one is denied access to, nothing else is as worthy of your attention as this river, over which the fiery surge is all extinguished.”

So spake my guide; and I him thence besought,
That having giv’n me appetite to know,
The food he too would give, that hunger crav’d.

So said my guide; and I then asked him,
That after giving me a desire to know,
He too would provide the food that my hunger craved.

“In midst of ocean,” forthwith he began,
“A desolate country lies, which Crete is nam’d,
Under whose monarch in old times the world
Liv’d pure and chaste. A mountain rises there,
Call’d Ida, joyous once with leaves and streams,
Deserted now like a forbidden thing.
It was the spot which Rhea, Saturn’s spouse,
Chose for the secret cradle of her son;
And better to conceal him, drown’d in shouts
His infant cries. Within the mount, upright
An ancient form there stands and huge, that turns
His shoulders towards Damiata, and at Rome
As in his mirror looks. Of finest gold
His head is shap’d, pure silver are the breast
And arms; thence to the middle is of brass.
And downward all beneath well-temper’d steel,
Save the right foot of potter’s clay, on which
Than on the other more erect he stands,
Each part except the gold, is rent throughout;
And from the fissure tears distil, which join’d
Penetrate to that cave. They in their course
Thus far precipitated down the rock
Form Acheron, and Styx, and Phlegethon;
Then by this straiten’d channel passing hence
Beneath, e’en to the lowest depth of all,
Form there Cocytus, of whose lake (thyself
Shall see it) I here give thee no account.”

“In the middle of the ocean,” he started,
“Lies a desolate land called Crete,
Where, in ancient times, the world
Lived pure and chaste under its king.
A mountain stands there,
Called Ida, once filled with leaves and streams,
Now deserted like something taboo.
This was the place where Rhea, Saturn’s wife,
Chose to secretly cradle her son;
To keep him hidden, she drowned his cries
In loud shouts. Within the mountain, there stands
A massive ancient figure that turns
His back to Damiata, looking at Rome
As if it were a mirror. His head is made of the finest gold,
His chest and arms are pure silver; from there down, it's brass.
Everything below is well-crafted steel,
Except for the right foot, made of potter’s clay, on which
He stands more upright than on the other foot.
Each part, except the gold, is cracked and torn;
From the cracks, tears flow, which,
As they descend the rock,
Form Acheron, Styx, and Phlegethon;
Then through this narrow passage,
They reach even the deepest depths,
Creating Cocytus, of whose lake (you yourself
Shall see it) I won’t describe here.”

Then I to him: “If from our world this sluice
Be thus deriv’d; wherefore to us but now
Appears it at this edge?” He straight replied:
“The place, thou know’st, is round; and though great part
Thou have already pass’d, still to the left
Descending to the nethermost, not yet
Hast thou the circuit made of the whole orb.
Wherefore if aught of new to us appear,
It needs not bring up wonder in thy looks.”

Then I said to him, “If this channel is coming from our world, why is it just now showing up at this edge?” He quickly replied, “You know the place is round, and even though you've already passed a large part of it, you're still moving to the left down to the lowest level, and you haven't made it all the way around the whole circle yet. So if anything new appears to us, there's no need for you to look so surprised.”

Then I again inquir’d: “Where flow the streams
Of Phlegethon and Lethe? for of one
Thou tell’st not, and the other of that shower,
Thou say’st, is form’d.” He answer thus return’d:
“Doubtless thy questions all well pleas’d I hear.
Yet the red seething wave might have resolv’d
One thou proposest. Lethe thou shalt see,
But not within this hollow, in the place,
Whither to lave themselves the spirits go,
Whose blame hath been by penitence remov’d.”
He added: “Time is now we quit the wood.
Look thou my steps pursue: the margins give
Safe passage, unimpeded by the flames;
For over them all vapour is extinct.”

Then I asked again, “Where do the rivers
Of Phlegethon and Lethe flow? You didn’t mention one,
And you said the other is formed from that rain.” He replied:
“I’m glad to hear all your questions.
But the red boiling wave could have answered
The one you asked. You’ll see Lethe,
But not in this hollow; in the place
Where souls go to wash themselves,
Whose guilt has been washed away by repentance.”
He added, “It’s time to leave the woods.
Follow my steps: the banks provide
Safe passage, free from the flames;
For over them, all the mist has cleared.”

CANTO XV

One of the solid margins bears us now
Envelop’d in the mist, that from the stream
Arising, hovers o’er, and saves from fire
Both piers and water. As the Flemings rear
Their mound, ’twixt Ghent and Bruges, to chase back
The ocean, fearing his tumultuous tide
That drives toward them, or the Paduans theirs
Along the Brenta, to defend their towns
And castles, ere the genial warmth be felt
On Chiarentana’s top; such were the mounds,
So fram’d, though not in height or bulk to these
Made equal, by the master, whosoe’er
He was, that rais’d them here. We from the wood
Were not so far remov’d, that turning round
I might not have discern’d it, when we met
A troop of spirits, who came beside the pier.

One of the solid banks is now our guide
Covered in the mist rising from the stream
That hovers over and protects from fire
Both the piers and the water. Just like the Flemings build
Their barrier between Ghent and Bruges to push back
The ocean, fearing its chaotic waves
That crash toward them, or like the Paduans building theirs
Along the Brenta, to protect their towns
And castles before they feel the warm sun
On Chiarentana’s peak; such were the barriers,
So constructed, though not as tall or large as these
Created by the master, whoever
He may have been, that raised them here. We from the woods
Were not so far removed that I couldn’t have seen it when we met
A group of spirits, who approached the pier.

They each one ey’d us, as at eventide
One eyes another under a new moon,
And toward us sharpen’d their sight as keen,
As an old tailor at his needle’s eye.

They all watched us like how one looks at another under a new moon at dusk, and they focused their attention on us as sharply as an old tailor at the eye of his needle.

Thus narrowly explor’d by all the tribe,
I was agniz’d of one, who by the skirt
Caught me, and cried, “What wonder have we here!”

Thus closely examined by the whole group,
I was noticed by one, who by the sleeve
Caught me and exclaimed, “What surprise do we have here!”

And I, when he to me outstretch’d his arm,
Intently fix’d my ken on his parch’d looks,
That although smirch’d with fire, they hinder’d not
But I remember’d him; and towards his face
My hand inclining, answer’d: “Sir! Brunetto!
And art thou here?” He thus to me: “My son!
Oh let it not displease thee, if Brunetto
Latini but a little space with thee
Turn back, and leave his fellows to proceed.”

And I, when he reached out his arm to me,
I focused intently on his parched face,
That although scorched by fire, it didn’t stop me
From remembering him; and tilting my hand towards his face
I replied: “Sir! Brunetto!
Is that you here?” He then said to me: “My son!
Please don't be upset if Brunetto
Spends just a little time with you
Before turning back and leaving his companions to move on.”

I thus to him replied: “Much as I can,
I thereto pray thee; and if thou be willing,
That I here seat me with thee, I consent;
His leave, with whom I journey, first obtain’d.”

I replied to him, “As much as I can,
I kindly ask you for this; and if you're okay with it,
I agree to sit here with you;
But I need to get permission from the one I'm traveling with first.”

“O son!” said he, “ whoever of this throng
One instant stops, lies then a hundred years,
No fan to ventilate him, when the fire
Smites sorest. Pass thou therefore on. I close
Will at thy garments walk, and then rejoin
My troop, who go mourning their endless doom.”

“O son!” he said, “whoever in this crowd
pauses for even a moment will then lie for a hundred years,
with no fan to cool them when the fire
strikes hardest. So, you should just keep going. I’ll walk
with you for a moment, and then I’ll go back
to my group, who are grieving their endless fate.”

I dar’d not from the path descend to tread
On equal ground with him, but held my head
Bent down, as one who walks in reverent guise.

I didn't dare step off the path to walk on the same level as him, but I kept my head down, like someone walking respectfully.

“What chance or destiny,” thus be began,
“Ere the last day conducts thee here below?
And who is this, that shows to thee the way?”

“What chance or destiny,” he began,
“Before the last day brings you here below?
And who is this, that shows you the way?”

“There up aloft,” I answer’d, “in the life
Serene, I wander’d in a valley lost,
Before mine age had to its fullness reach’d.
But yester-morn I left it: then once more
Into that vale returning, him I met;
And by this path homeward he leads me back.”

“There up high,” I replied, “in the tranquil life,
I wandered in a hidden valley,
Before I had fully matured.
But just yesterday morning I left it: then once again
Returning to that valley, I met him;
And by this path, he’s leading me home.”

“If thou,” he answer’d, “follow but thy star,
Thou canst not miss at last a glorious haven:
Unless in fairer days my judgment err’d.
And if my fate so early had not chanc’d,
Seeing the heav’ns thus bounteous to thee, I
Had gladly giv’n thee comfort in thy work.
But that ungrateful and malignant race,
Who in old times came down from Fesole,
Ay and still smack of their rough mountain-flint,
Will for thy good deeds shew thee enmity.
Nor wonder; for amongst ill-savour’d crabs
It suits not the sweet fig-tree lay her fruit.
Old fame reports them in the world for blind,
Covetous, envious, proud. Look to it well:
Take heed thou cleanse thee of their ways. For thee
Thy fortune hath such honour in reserve,
That thou by either party shalt be crav’d
With hunger keen: but be the fresh herb far
From the goat’s tooth. The herd of Fesole
May of themselves make litter, not touch the plant,
If any such yet spring on their rank bed,
In which the holy seed revives, transmitted
From those true Romans, who still there remain’d,
When it was made the nest of so much ill.”

“If you,” he answered, “just follow your star,
You can't miss out on a glorious destination:
Unless my judgment was wrong in better days.
And if my fate hadn’t turned so early,
Seeing how the heavens are so generous to you, I
Would have gladly offered you support in your work.
But that ungrateful and malicious group,
Who came down from Fesole long ago,
And still carry the roughness of their mountain roots,
Will show you hostility for your good deeds.
And it’s no surprise; for among sour crabs,
It doesn’t suit the sweet fig tree to bear its fruit.
Old rumors claim they are known to be blind,
Greedy, envious, and arrogant. Be careful:
Make sure you rid yourself of their ways. For you
Your fortune has such honor in store,
That both sides will crave you
With intense desire: but keep the fresh herb far
From the goat’s teeth. The Fesole crowd
Can make a mess on their own, but should leave the plant alone,
If any such even grows in their foul ground,
Where the holy seed thrives, passed down
From those true Romans, who still remained there,
When it became the breeding ground for so much evil.”

“Were all my wish fulfill’d,” I straight replied,
“Thou from the confines of man’s nature yet
Hadst not been driven forth; for in my mind
Is fix’d, and now strikes full upon my heart
The dear, benign, paternal image, such
As thine was, when so lately thou didst teach me
The way for man to win eternity;
And how I priz’d the lesson, it behooves,
That, long as life endures, my tongue should speak,
What of my fate thou tell’st, that write I down:
And with another text to comment on
For her I keep it, the celestial dame,
Who will know all, if I to her arrive.
This only would I have thee clearly note:
That so my conscience have no plea against me;
Do fortune as she list, I stand prepar’d.
Not new or strange such earnest to mine ear.
Speed fortune then her wheel, as likes her best,
The clown his mattock; all things have their course.”

“Had all my wishes come true,” I replied right away,
“You would have never been pushed out from the limits of humanity;
For in my mind
Is fixed, and now strikes deeply in my heart
The dear, kind, fatherly image, just like
Yours was, when not long ago you taught me
The way for someone to achieve eternity;
And since I value the lesson, it’s only right,
That, as long as I live, my tongue should speak,
What you tell me about my fate, that I write down:
And with another text to comment on
For her I keep it, the heavenly lady,
Who will know everything, if I reach her.
This is the only thing I want you to clearly note:
That my conscience has no excuse against me;
Let fortune do as she likes, I’m ready.
It’s not new or strange to my ears, this seriousness.
So let fortune wheel as she pleases,
Just like a farmer with his hoe; everything has its course.”

Thereat my sapient guide upon his right
Turn’d himself back, then look’d at me and spake:
“He listens to good purpose who takes note.”

There my wise guide on his right
Turned back, looked at me, and said:
"He pays attention for a good reason who is mindful."

I not the less still on my way proceed,
Discoursing with Brunetto, and inquire
Who are most known and chief among his tribe.

I still continue on my way,
Talking with Brunetto, and asking
Who are the most well-known and important among his people.

“To know of some is well;” thus he replied,
“But of the rest silence may best beseem.
Time would not serve us for report so long.
In brief I tell thee, that all these were clerks,
Men of great learning and no less renown,
By one same sin polluted in the world.
With them is Priscian, and Accorso’s son
Francesco herds among that wretched throng:
And, if the wish of so impure a blotch
Possess’d thee, him thou also might’st have seen,
Who by the servants’ servant was transferr’d
From Arno’s seat to Bacchiglione, where
His ill-strain’d nerves he left. I more would add,
But must from farther speech and onward way
Alike desist, for yonder I behold
A mist new-risen on the sandy plain.
A company, with whom I may not sort,
Approaches. I commend my TREASURE to thee,
Wherein I yet survive; my sole request.”

"Knowing a few is good," he replied, "But for the rest, silence is probably best. We don't have time to report everything. In short, I tell you that all these were scholars, Men of great knowledge and no less fame, All tainted by the same sin in the world. Among them is Priscian, and Accorso's son Francesco is with that miserable group: And if you had the desire to see such a dirty stain, You could have seen him too, Who was moved from the Arno to Bacchiglione, where He left behind his poorly strained nerves. I would say more, But I must stop speaking and continue on my way Because I see over there A mist rising on the sandy plain. A group is approaching, which I can't join, So I entrust you with my TREASURE, In which I still live; that is my only request."

This said he turn’d, and seem’d as one of those,
Who o’er Verona’s champain try their speed
For the green mantle, and of them he seem’d,
Not he who loses but who gains the prize.

This said, he turned and looked like one of those,
Who race across the plains of Verona,
Going for the green cloak, and he appeared,
Not like the one who loses, but like the one who wins.

CANTO XVI

Now came I where the water’s din was heard,
As down it fell into the other round,
Resounding like the hum of swarming bees:
When forth together issu’d from a troop,
That pass’d beneath the fierce tormenting storm,
Three spirits, running swift. They towards us came,
And each one cried aloud, “Oh do thou stay!
Whom by the fashion of thy garb we deem
To be some inmate of our evil land.”

Now I arrived where the sound of water was loud,
As it fell into the other basin,
Echoing like the buzz of buzzing bees:
Then a group emerged from beneath the fierce tormenting storm,
Three spirits, running fast. They came towards us,
And each one shouted, “Oh, please stay!
From the way you’re dressed, we think
You must be someone from our wretched land.”

Ah me! what wounds I mark’d upon their limbs,
Recent and old, inflicted by the flames!
E’en the remembrance of them grieves me yet.

Ah me! what wounds I see on their limbs,
New and old, caused by the flames!
Even the memory of them still pains me.

Attentive to their cry my teacher paus’d,
And turn’d to me his visage, and then spake;
“Wait now! our courtesy these merit well:
And were ’t not for the nature of the place,
Whence glide the fiery darts, I should have said,
That haste had better suited thee than them.”

Attentive to their cry, my teacher paused,
And turned to me his face, then spoke;
“Hold on! Our courtesy deserves this well:
And if it weren’t for the nature of this place,
From which the fiery darts fly, I would have said,
That rushing in would have suited you better than them.”

They, when we stopp’d, resum’d their ancient wail,
And soon as they had reach’d us, all the three
Whirl’d round together in one restless wheel.
As naked champions, smear’d with slippery oil,
Are wont intent to watch their place of hold
And vantage, ere in closer strife they meet;
Thus each one, as he wheel’d, his countenance
At me directed, so that opposite
The neck mov’d ever to the twinkling feet.

They, when we stopped, took up their old wail,
And as soon as they reached us, all three
Spun around together in one restless wheel.
Like naked fighters, coated in slippery oil,
Who are focused on watching their position
And advantage before engaging in closer combat;
So each one, as he spun, directed his face
At me, so that the neck constantly moved towards
The flickering feet.

“If misery of this drear wilderness,”
Thus one began, “added to our sad cheer
And destitute, do call forth scorn on us
And our entreaties, let our great renown
Incline thee to inform us who thou art,
That dost imprint with living feet unharm’d
The soil of Hell. He, in whose track thou see’st
My steps pursuing, naked though he be
And reft of all, was of more high estate
Than thou believest; grandchild of the chaste
Gualdrada, him they Guidoguerra call’d,
Who in his lifetime many a noble act
Achiev’d, both by his wisdom and his sword.
The other, next to me that beats the sand,
Is Aldobrandi, name deserving well,
In the’ upper world, of honour; and myself
Who in this torment do partake with them,
Am Rusticucci, whom, past doubt, my wife
Of savage temper, more than aught beside
Hath to this evil brought.” If from the fire
I had been shelter’d, down amidst them straight
I then had cast me, nor my guide, I deem,
Would have restrain’d my going; but that fear
Of the dire burning vanquish’d the desire,
Which made me eager of their wish’d embrace.

“If the misery of this bleak wilderness,”
one began, “added to our sorrowful mood
and left us empty, brings scorn upon us
and our pleas, let our great reputation
encourage you to tell us who you are,
you who walk unharmed with living feet
upon the soil of Hell. He, whose path you see
my steps following, though he is naked
and stripped of everything, was of a higher rank
than you might think; he is the grandson of the pure
Gualdrada, known as Guidoguerra,
who in his lifetime achieved many noble deeds
through his wisdom and his sword.
The other, next to me treading the sand,
is Aldobrandi, a name well-deserving
of honor in the upper world; and I,
who share this torment with them,
am Rusticucci, whom, without a doubt,
my fierce wife has brought to this misery.” If I had
been sheltered from the fire, I would have jumped
straight down among them, and I believe
my guide wouldn’t have stopped me; but that fear
of the terrible flames overcame the desire
that made me eager for their wanted embrace.

I then began: “Not scorn, but grief much more,
Such as long time alone can cure, your doom
Fix’d deep within me, soon as this my lord
Spake words, whose tenour taught me to expect
That such a race, as ye are, was at hand.
I am a countryman of yours, who still
Affectionate have utter’d, and have heard
Your deeds and names renown’d. Leaving the gall
For the sweet fruit I go, that a sure guide
Hath promis’d to me. But behooves, that far
As to the centre first I downward tend.”

I then started: “Not disdain, but much deeper sorrow,
The kind that only time can heal, your fate
Is set deep inside me, as soon as my lord
Spoke words that made me expect
That a group like you was approaching.
I’m one of you from the country, who has always
Affectionately spoken of, and heard
About your great deeds and names. I’m leaving the bitterness
For the sweet fruit I’m seeking, which a reliable guide
Has promised me. But I must first
Descend all the way to the center.”

“So may long space thy spirit guide thy limbs,”
He answer straight return’d; “and so thy fame
Shine bright, when thou art gone; as thou shalt tell,
If courtesy and valour, as they wont,
Dwell in our city, or have vanish’d clean?
For one amidst us late condemn’d to wail,
Borsiere, yonder walking with his peers,
Grieves us no little by the news he brings.”

“May your spirit guide your body for a long time,”
He replied immediately; “and may your reputation
Shine bright when you’re gone; as you will inform us,
If courtesy and bravery, as they usually do,
Still exist in our city, or have completely vanished?
For one among us, recently condemned to mourn,
Borsiere, over there with his friends,
Causes us great sorrow with the news he brings.”

“An upstart multitude and sudden gains,
Pride and excess, O Florence! have in thee
Engender’d, so that now in tears thou mourn’st!”
Thus cried I with my face uprais’d, and they
All three, who for an answer took my words,
Look’d at each other, as men look when truth
Comes to their ear. “If thou at other times,”
They all at once rejoin’d, “so easily
Satisfy those, who question, happy thou,
Gifted with words, so apt to speak thy thought!
Wherefore if thou escape this darksome clime,
Returning to behold the radiant stars,
When thou with pleasure shalt retrace the past,
See that of us thou speak among mankind.”

“An arrogant crowd and quick successes,
Pride and excess, O Florence! have arisen in you,
So that now you mourn in tears!”
Thus I cried with my face raised, and they
All three, who took my words as an answer,
Looked at each other, as people do when truth
Reaches their ears. “If you at other times,”
They all replied at once, “so easily
Satisfy those who question, lucky you,
Gifted with words, so skilled at expressing your thoughts!
So if you escape this gloomy place,
And return to see the shining stars,
When you happily reflect on the past,
Make sure to speak of us among others.”

This said, they broke the circle, and so swift
Fled, that as pinions seem’d their nimble feet.

This said, they broke the circle, and so quickly
Fled, that their nimble feet seemed like wings.

Not in so short a time might one have said
“Amen,” as they had vanish’d. Straight my guide
Pursu’d his track. I follow’d; and small space
Had we pass’d onward, when the water’s sound
Was now so near at hand, that we had scarce
Heard one another’s speech for the loud din.

Not long after someone could have said “Amen,” they were gone. My guide immediately followed their path. I followed too; and we had barely moved forward when the sound of water was so close that we could hardly hear each other over the loud noise.

E’en as the river, that holds on its course
Unmingled, from the mount of Vesulo,
On the left side of Apennine, toward
The east, which Acquacheta higher up
They call, ere it descend into the vale,
At Forli by that name no longer known,
Rebellows o’er Saint Benedict, roll’d on
From the’ Alpine summit down a precipice,
Where space enough to lodge a thousand spreads;
Thus downward from a craggy steep we found,
That this dark wave resounded, roaring loud,
So that the ear its clamour soon had stunn’d.

Even as the river flows steadily
Unmixed, from the peak of Vesulo,
On the left side of the Apennines, toward
The east, which they call Acquacheta higher up
Before it descends into the valley,
In Forli, it’s no longer known by that name,
It thunders over Saint Benedict, rolling down
From the Alpine summit over a cliff,
Where there's enough space to hold a thousand;
So, from a rocky steep, we discovered,
That this dark wave echoed, roaring loudly,
To the point that the noise quickly overwhelmed our ears.

I had a cord that brac’d my girdle round,
Wherewith I erst had thought fast bound to take
The painted leopard. This when I had all
Unloosen’d from me (so my master bade)
I gather’d up, and stretch’d it forth to him.
Then to the right he turn’d, and from the brink
Standing few paces distant, cast it down
Into the deep abyss. “And somewhat strange,”
Thus to myself I spake, “signal so strange
Betokens, which my guide with earnest eye
Thus follows.” Ah! what caution must men use
With those who look not at the deed alone,
But spy into the thoughts with subtle skill!

I had a cord that held my belt tight,
With which I had once thought I was firmly bound to catch
The painted leopard. When I had completely
Freed myself from it (as my master instructed)
I gathered it up and held it out to him.
Then he turned to the right and, standing a few steps away from the edge,
Threw it down into the deep abyss. “And somewhat strange,”
I said to myself, “this bizarre signal
That my guide is following so intently.” Ah! what caution must people exercise
With those who don’t just focus on the action,
But skillfully read into their thoughts!

“Quickly shall come,” he said, “what I expect,
Thine eye discover quickly, that whereof
Thy thought is dreaming.” Ever to that truth,
Which but the semblance of a falsehood wears,
A man, if possible, should bar his lip;
Since, although blameless, he incurs reproach.
But silence here were vain; and by these notes
Which now I sing, reader! I swear to thee,
So may they favour find to latest times!
That through the gross and murky air I spied
A shape come swimming up, that might have quell’d
The stoutest heart with wonder, in such guise
As one returns, who hath been down to loose
An anchor grappled fast against some rock,
Or to aught else that in the salt wave lies,
Who upward springing close draws in his feet.

“Soon it will come,” he said, “what I expect,
Your eye will quickly see what your mind
Is dreaming about.” A man should always
Keep his lips sealed about the truth,
Which only appears to be a falsehood;
Because, even if he’s innocent, he faces blame.
But staying silent here would be pointless; and by these notes
That I now sing, reader! I swear to you,
May they find favor for all time!
That through the thick and murky air I spotted
A figure rising up, that could have amazed
The strongest heart with wonder, just like
Someone returning who has gone down to free
An anchor stuck fast against some rock,
Or anything else lying in the salt water,
Who, springing upwards, pulls their feet in close.

CANTO XVII

“Lo! the fell monster with the deadly sting!
Who passes mountains, breaks through fenced walls
And firm embattled spears, and with his filth
Taints all the world!” Thus me my guide address’d,
And beckon’d him, that he should come to shore,
Near to the stony causeway’s utmost edge.

“Look! The vicious monster with the deadly sting!
Who crosses mountains, breaks through fenced walls
And sturdy armed spears, and with his filth
Pollutes the entire world!” So my guide spoke to me,
And signaled for him to come to shore,
Close to the edge of the stony causeway.

Forthwith that image vile of fraud appear’d,
His head and upper part expos’d on land,
But laid not on the shore his bestial train.
His face the semblance of a just man’s wore,
So kind and gracious was its outward cheer;
The rest was serpent all: two shaggy claws
Reach’d to the armpits, and the back and breast,
And either side, were painted o’er with nodes
And orbits. Colours variegated more
Nor Turks nor Tartars e’er on cloth of state
With interchangeable embroidery wove,
Nor spread Arachne o’er her curious loom.
As ofttimes a light skiff, moor’d to the shore,
Stands part in water, part upon the land;
Or, as where dwells the greedy German boor,
The beaver settles watching for his prey;
So on the rim, that fenc’d the sand with rock,
Sat perch’d the fiend of evil. In the void
Glancing, his tail upturn’d its venomous fork,
With sting like scorpion’s arm’d. Then thus my guide:
“Now need our way must turn few steps apart,
Far as to that ill beast, who couches there.”

At once, that disgusting image of betrayal appeared,
His head and upper body exposed on land,
But his beastly tail was not resting on the shore.
His face wore the look of a righteous man,
So kind and gracious was its outward expression;
The rest was all serpent: two shaggy claws
Reached up to the armpits, and his back and chest,
And both sides were covered with spots
And markings. More colors than Turks or Tartars
Ever wove into royal fabric,
Or spread out by Arachne over her intricate loom.
Just like a small boat, moored to the shore,
Sits partly in water and partly on land;
Or like where the greedy German peasant lives,
The beaver lies in wait for its prey;
So on the edge, that bordered the sand with rock,
Sat perched the fiend of evil. In the emptiness
Looking around, his tail raised its venomous tip,
Armed with a sting like a scorpion’s. Then my guide said:
“Now we need to step a few paces aside,
Towards that vile beast, who is lying there.”

Thereat toward the right our downward course
We shap’d, and, better to escape the flame
And burning marle, ten paces on the verge
Proceeded. Soon as we to him arrive,
A little further on mine eye beholds
A tribe of spirits, seated on the sand
Near the wide chasm. Forthwith my master spake:
“That to the full thy knowledge may extend
Of all this round contains, go now, and mark
The mien these wear: but hold not long discourse.
Till thou returnest, I with him meantime
Will parley, that to us he may vouchsafe
The aid of his strong shoulders.” Thus alone
Yet forward on the’ extremity I pac’d
Of that seventh circle, where the mournful tribe
Were seated. At the eyes forth gush’d their pangs.
Against the vapours and the torrid soil
Alternately their shifting hands they plied.
Thus use the dogs in summer still to ply
Their jaws and feet by turns, when bitten sore
By gnats, or flies, or gadflies swarming round.

There, to the right, we changed our downward path
To better escape the flames
And burning soil, moving ten steps along the edge
We continued. As soon as we reached him,
A little further on I saw
A group of spirits seated on the sand
Next to the wide chasm. Immediately my master said:
“To help you fully understand
All that this circle contains, go now and observe
The appearance they have: but don’t engage in long conversation.
Until you return, I will speak with him,
So he may grant us the support of his strong shoulders.” So I went alone
Further along the edge of that seventh circle, where the sorrowful group
Were seated. Their pain flowed from their eyes.
Against the heat and the scorching ground
They moved their hands alternately.
This is how dogs in summer often use
Their jaws and paws in turns when being bitten
By gnats, flies, or swarming hornets.

Noting the visages of some, who lay
Beneath the pelting of that dolorous fire,
One of them all I knew not; but perceiv’d,
That pendent from his neck each bore a pouch
With colours and with emblems various mark’d,
On which it seem’d as if their eye did feed.

Noticing the faces of some, who lay
Under the relentless assault of that painful fire,
I didn’t recognize any of them; but I noticed,
That hanging from their necks, each had a pouch
Decorated with different colors and symbols,
Which seemed to capture their attention.

And when amongst them looking round I came,
A yellow purse I saw with azure wrought,
That wore a lion’s countenance and port.
Then still my sight pursuing its career,
Another I beheld, than blood more red.
A goose display of whiter wing than curd.
And one, who bore a fat and azure swine
Pictur’d on his white scrip, addressed me thus:
“What dost thou in this deep? Go now and know,
Since yet thou livest, that my neighbour here
Vitaliano on my left shall sit.
A Paduan with these Florentines am I.
Ofttimes they thunder in mine ears, exclaiming
“O haste that noble knight! he who the pouch
With the three beaks will bring!” This said, he writh’d
The mouth, and loll’d the tongue out, like an ox
That licks his nostrils. I, lest longer stay
He ill might brook, who bade me stay not long,
Backward my steps from those sad spirits turn’d.

And when I looked around among them,
I saw a yellow purse with blue designs,
That had the face and stance of a lion.
As I kept watching its movement,
I spotted another, redder than blood.
A goose showed wings whiter than curds.
And one, carrying a plump blue pig
On his white bag, spoke to me:
“What are you doing here? Go now and learn,
Since you’re still alive, that my neighbor here
Vitaliano on my left will sit.
I’m a Paduan among these Florentines.
They often shout in my ears,
‘Oh hurry, that noble knight! The one who will bring the pouch
With the three beaks!’” As he said this, he twisted
His mouth and stuck out his tongue, like an ox
That licks its nostrils. I, knowing I shouldn’t stay
Too long, turned my steps away from those sorrowful spirits.

My guide already seated on the haunch
Of the fierce animal I found; and thus
He me encourag’d. “Be thou stout; be bold.
Down such a steep flight must we now descend!
Mount thou before: for that no power the tail
May have to harm thee, I will be i’ th’ midst.”

My guide was already sitting on the haunch of the fierce animal I encountered, encouraging me. “Be strong; be brave. We have to descend this steep path now! You go first: the tail has no power to harm you, and I will be in the middle.”

As one, who hath an ague fit so near,
His nails already are turn’d blue, and he
Quivers all o’er, if he but eye the shade;
Such was my cheer at hearing of his words.
But shame soon interpos’d her threat, who makes
The servant bold in presence of his lord.

As someone who has a fever so close,
His nails are already turning blue, and he
Trembles all over, just at the sight of a shadow;
That’s how I felt when I heard his words.
But shame quickly stepped in with her threat, which makes
The servant confident in front of his master.

I settled me upon those shoulders huge,
And would have said, but that the words to aid
My purpose came not, “Look thou clasp me firm!”

I settled onto those huge shoulders,
And would have said, but the words I needed
To express my intent didn't come, "Make sure you hold me tight!"

But he whose succour then not first I prov’d,
Soon as I mounted, in his arms aloft,
Embracing, held me up, and thus he spake:
“Geryon! now move thee! be thy wheeling gyres
Of ample circuit, easy thy descent.
Think on th’ unusual burden thou sustain’st.”

But he whose help I didn't rely on first,
As soon as I climbed up, lifted me in his arms,
Embracing me, and then he said:
“Geryon! now move! May your wide circles
Be gentle, and your descent easy.
Remember the unusual weight you carry.”

As a small vessel, back’ning out from land,
Her station quits; so thence the monster loos’d,
And when he felt himself at large, turn’d round
There where the breast had been, his forked tail.
Thus, like an eel, outstretch’d at length he steer’d,
Gath’ring the air up with retractile claws.

As a small boat backed away from the shore,
It left its spot; then the monster was freed,
And when he felt he had space, he turned around
Where his chest had been, his forked tail.
So, like an eel, stretched out, he navigated,
Gathering air with retractable claws.

Not greater was the dread when Phaeton
The reins let drop at random, whence high heaven,
Whereof signs yet appear, was wrapt in flames;
Nor when ill-fated Icarus perceiv’d,
By liquefaction of the scalded wax,
The trusted pennons loosen’d from his loins,
His sire exclaiming loud, “Ill way thou keep’st!”
Than was my dread, when round me on each part
The air I view’d, and other object none
Save the fell beast. He slowly sailing, wheels
His downward motion, unobserv’d of me,
But that the wind, arising to my face,
Breathes on me from below. Now on our right
I heard the cataract beneath us leap
With hideous crash; whence bending down to’ explore,
New terror I conceiv’d at the steep plunge:
For flames I saw, and wailings smote mine ear:
So that all trembling close I crouch’d my limbs,
And then distinguish’d, unperceiv’d before,
By the dread torments that on every side
Drew nearer, how our downward course we wound.

Not greater was the fear when Phaeton
Let the reins fall randomly, causing high heaven,
Which still shows signs, to be engulfed in flames;
Nor when doomed Icarus realized,
From the melting of the burned wax,
That the trusted wings had come loose from his body,
His father shouting loudly, “You’re going the wrong way!”
Than was my fear when I looked around
And saw no other object except
The fierce beast. He slowly gliding, turns
His downward movement, unnoticed by me,
Except for the wind, rising to my face,
Blowing at me from below. Now to our right
I heard the waterfall beneath us crash
With a terrifying roar; so leaning down to take a look,
I felt a new terror at the steep drop:
For I saw flames, and cries hit my ears:
So that trembling, I curled my limbs close,
And then noticed, previously unnoticed,
By the dreadful torments that were closing in
How we wound our way downward.

As falcon, that hath long been on the wing,
But lure nor bird hath seen, while in despair
The falconer cries, “Ah me! thou stoop’st to earth!”
Wearied descends, and swiftly down the sky
In many an orbit wheels, then lighting sits
At distance from his lord in angry mood;
So Geryon lighting places us on foot
Low down at base of the deep-furrow’d rock,
And, of his burden there discharg’d, forthwith
Sprang forward, like an arrow from the string.

As a falcon that has been flying for a long time,
But hasn't seen any lure or bird, while in despair
The falconer cries, “Oh no! You stoop to the ground!”
Tired, it descends, and quickly circles down the sky
In many arcs, then lands, sitting
Far from its master in an annoyed mood;
So Geryon sets us down on foot
At the base of the deeply furrowed rock,
And, having dropped his load there, immediately
Sprang forward, like an arrow from a bow.

CANTO XVIII

There is a place within the depths of hell
Call’d Malebolge, all of rock dark-stain’d
With hue ferruginous, e’en as the steep
That round it circling winds. Right in the midst
Of that abominable region, yawns
A spacious gulf profound, whereof the frame
Due time shall tell. The circle, that remains,
Throughout its round, between the gulf and base
Of the high craggy banks, successive forms
Ten trenches, in its hollow bottom sunk.

There’s a section in the depths of hell
Called Malebolge, all dark rock stained
With a rusty color, just like the steep
That circles around it. Right in the center
Of that terrible place, there’s a
Deep, wide pit, which time will reveal. The circle that exists,
All the way around, between the pit and the base
Of the high, rugged cliffs, has
Ten ditches, sunk into its hollow bottom.

As where to guard the walls, full many a foss
Begirds some stately castle, sure defence
Affording to the space within, so here
Were model’d these; and as like fortresses
E’en from their threshold to the brink without,
Are flank’d with bridges; from the rock’s low base
Thus flinty paths advanc’d, that ’cross the moles
And dikes, struck onward far as to the gulf,
That in one bound collected cuts them off.
Such was the place, wherein we found ourselves
From Geryon’s back dislodg’d. The bard to left
Held on his way, and I behind him mov’d.

As for guarding the walls, many a ditch surrounds some grand castle, providing solid defense for the space inside. Here, similar designs were made; and like fortresses, from their entrance to the edge outside, they are flanked with bridges. From the base of the rock, rugged paths led forward, crossing over the mounds and dikes, extending all the way to the gulf that cuts them off in one sweep. Such was the place where we found ourselves after being dislodged from Geryon’s back. The bard kept to the left, and I followed him.

On our right hand new misery I saw,
New pains, new executioners of wrath,
That swarming peopled the first chasm. Below
Were naked sinners. Hitherward they came,
Meeting our faces from the middle point,
With us beyond but with a larger stride.
E’en thus the Romans, when the year returns
Of Jubilee, with better speed to rid
The thronging multitudes, their means devise
For such as pass the bridge; that on one side
All front toward the castle, and approach
Saint Peter’s fane, on th’ other towards the mount.

On our right side, I saw fresh misery,
New pains and new executioners of wrath,
Filling the first chasm below.
There were naked sinners. They came toward us,
Meeting our faces from the center,
With a longer stride than ours.
Just like the Romans, when the year comes
For Jubilee, they hurry to clear out
The crowded masses, figuring out
How to manage those who cross the bridge; on one side,
Everyone faces the castle and approaches
Saint Peter’s shrine, while on the other side, they head toward the mountain.

Each divers way along the grisly rock,
Horn’d demons I beheld, with lashes huge,
That on their back unmercifully smote.
Ah! how they made them bound at the first stripe!
None for the second waited nor the third.

Each person's path along the grim rock,
I saw horned demons with huge lashes,
Who mercilessly struck their backs.
Ah! how they jumped at the first strike!
None waited for the second or the third.

Meantime as on I pass’d, one met my sight
Whom soon as view’d; “Of him,” cried I, “not yet
Mine eye hath had his fill.” With fixed gaze
I therefore scann’d him. Straight the teacher kind
Paus’d with me, and consented I should walk
Backward a space, and the tormented spirit,
Who thought to hide him, bent his visage down.
But it avail’d him nought; for I exclaim’d:
“Thou who dost cast thy eye upon the ground,
Unless thy features do belie thee much,
Venedico art thou. But what brings thee
Into this bitter seas’ning? “ He replied:
“Unwillingly I answer to thy words.
But thy clear speech, that to my mind recalls
The world I once inhabited, constrains me.
Know then ’twas I who led fair Ghisola
To do the Marquis’ will, however fame
The shameful tale have bruited. Nor alone
Bologna hither sendeth me to mourn
Rather with us the place is so o’erthrong’d
That not so many tongues this day are taught,
Betwixt the Reno and Savena’s stream,
To answer SIPA in their country’s phrase.
And if of that securer proof thou need,
Remember but our craving thirst for gold.”

As I continued on my way, I caught sight of someone
And as soon as I saw him, I exclaimed, “I still
Haven’t had my fill of looking at him.” With a steady gaze,
I examined him closely. The kind guide
Paused with me and agreed that I could step
Back for a moment, and the tormented spirit,
Who tried to hide himself, lowered his face.
But it did him no good; I shouted:
“You, who are looking down at the ground,
Unless your features are deceiving me,
You are Venedico. But what brings you
To this bitter place?” He replied:
“I answer your questions reluctantly.
But your clear words, which remind me of
The world I once lived in, force me to speak.
Know that I was the one who led fair Ghisola
To carry out the Marquis’ wishes, no matter how
Shameful the story has become. Bologna
Is not the only place sending me here to mourn,
It’s just that our location is so overcrowded
That not as many people today are taught
To say SIPA in their own language
Between the Reno and Savena rivers.
And if you need more proof of this,
Just remember our desperate thirst for gold.”

Him speaking thus, a demon with his thong
Struck, and exclaim’d, “Away! corrupter! here
Women are none for sale.” Forthwith I join’d
My escort, and few paces thence we came
To where a rock forth issued from the bank.
That easily ascended, to the right
Upon its splinter turning, we depart
From those eternal barriers. When arriv’d,
Where underneath the gaping arch lets pass
The scourged souls: “Pause here,” the teacher said,
“And let these others miserable, now
Strike on thy ken, faces not yet beheld,
For that together they with us have walk’d.”

Him speaking like this, a demon with his whip
Struck and shouted, “Get out of here, corrupter! There
Are no women for sale.” Right away, I joined
My guide, and a short distance later we arrived
At a rock that jutted out from the bank.
We easily climbed it, turning right
At its edge as we moved away
From those eternal barriers. When we got to
The spot where the gaping arch allows
The tortured souls to pass: “Stop here,” the teacher said,
“And let these other miserable souls, now
Strike your vision, faces you haven’t seen yet,
Because they’ve walked with us.”

From the old bridge we ey’d the pack, who came
From th’ other side towards us, like the rest,
Excoriate from the lash. My gentle guide,
By me unquestion’d, thus his speech resum’d:
“Behold that lofty shade, who this way tends,
And seems too woe-begone to drop a tear.
How yet the regal aspect he retains!
Jason is he, whose skill and prowess won
The ram from Colchos. To the Lemnian isle
His passage thither led him, when those bold
And pitiless women had slain all their males.
There he with tokens and fair witching words
Hypsipyle beguil’d, a virgin young,
Who first had all the rest herself beguil’d.
Impregnated he left her there forlorn.
Such is the guilt condemns him to this pain.
Here too Medea’s inj’ries are avenged.
All bear him company, who like deceit
To his have practis’d. And thus much to know
Of the first vale suffice thee, and of those
Whom its keen torments urge.” Now had we come
Where, crossing the next pier, the straighten’d path
Bestrides its shoulders to another arch.

From the old bridge, we watched the group coming from the other side towards us, just like the others, marked by the whip. My gentle guide, whom I questioned, continued his speech: “Look at that tall figure coming this way, seeming too sad to even cry. Yet he still carries that regal look! It’s Jason, whose skill won him the ram from Colchis. His journey took him to the Lemnian island when those fierce women had killed all their men. There, he charmed Hypsipyle, a young virgin who had already deceived the others. He left her pregnant and alone. That’s the guilt that punishes him here. Medea’s wrongs are avenged here too. All who are with him practiced similar deceit. That’s all you need to know about this first valley and those tormented by its harsh pains.” By now we had reached a point where, crossing the next pier, the narrow path led us to another arch.

Hence in the second chasm we heard the ghosts,
Who jibber in low melancholy sounds,
With wide-stretch’d nostrils snort, and on themselves
Smite with their palms. Upon the banks a scurf
From the foul steam condens’d, encrusting hung,
That held sharp combat with the sight and smell.

Hence in the second chasm, we heard the ghosts,
Who murmured in quiet, sad tones,
With wide nostrils flaring, snorting, and beating
On themselves with their hands. On the banks, a crust
From the disgusting steam condensed, hung,
Clashing sharply with our sight and smell.

So hollow is the depth, that from no part,
Save on the summit of the rocky span,
Could I distinguish aught. Thus far we came;
And thence I saw, within the foss below,
A crowd immers’d in ordure, that appear’d
Draff of the human body. There beneath
Searching with eye inquisitive, I mark’d
One with his head so grim’d, ’twere hard to deem,
If he were clerk or layman. Loud he cried:
“Why greedily thus bendest more on me,
Than on these other filthy ones, thy ken?”

So deep is the void that from nowhere,
Except on top of the rocky edge,
Could I see anything. We traveled this far;
And from there I saw, in the pit below,
A crowd trapped in filth, which seemed
Like the waste of the human body. Down there,
Looking carefully, I noticed
One whose head was so grimy, it was hard to tell
If he was a cleric or a layman. He shouted loudly:
“Why do you fix your gaze on me
More greedily than on these other filthy people?”

“Because if true my mem’ry,” I replied,
“I heretofore have seen thee with dry locks,
And thou Alessio art of Lucca sprung.
Therefore than all the rest I scan thee more.”

“Because if my memory is right,” I replied,
“I have seen you before with dry hair,
And you, Alessio, are from Lucca.
So I pay more attention to you than to anyone else.”

Then beating on his brain these words he spake:
“Me thus low down my flatteries have sunk,
Wherewith I ne’er enough could glut my tongue.”

Then banging on his thoughts, he said:
“My compliments have sunk me so low,
That I could never satisfy my own words.”

My leader thus: “A little further stretch
Thy face, that thou the visage well mayst note
Of that besotted, sluttish courtezan,
Who there doth rend her with defiled nails,
Now crouching down, now risen on her feet.
Thais is this, the harlot, whose false lip
Answer’d her doting paramour that ask’d,
‘Thankest me much!’—‘Say rather wondrously,’
And seeing this here satiate be our view.”

My leader said: “Take a little stretch
To see the face clearly
Of that messed-up, dirty prostitute,
Who is tearing at herself with filthy nails,
Now crouching down, now standing up.
This is Thais, the whore, whose deceitful lips
Answered her infatuated lover who asked,
‘Do you appreciate me?’—‘Say rather, incredibly,’
And let this be enough for us to see.”

CANTO XIX

Woe to thee, Simon Magus! woe to you,
His wretched followers! who the things of God,
Which should be wedded unto goodness, them,
Rapacious as ye are, do prostitute
For gold and silver in adultery!
Now must the trumpet sound for you, since yours
Is the third chasm. Upon the following vault
We now had mounted, where the rock impends
Directly o’er the centre of the foss.

Woe to you, Simon Magus! Woe to your
Miserable followers! You take the things of God,
Which should be united with goodness, and,
Greedy as you are, you sell them
For gold and silver in betrayal!
Now the trumpet must sound for you, since yours
Is the third chasm. We have now climbed to the vault
Where the rock hangs
Directly over the center of the pit.

Wisdom Supreme! how wonderful the art,
Which thou dost manifest in heaven, in earth,
And in the evil world, how just a meed
Allotting by thy virtue unto all!

Wisdom Supreme! How amazing is the skill,
That you show in heaven, on earth,
And in the wicked world, how fair a reward
You give to everyone by your virtue!

I saw the livid stone, throughout the sides
And in its bottom full of apertures,
All equal in their width, and circular each,
Nor ample less nor larger they appear’d
Than in Saint John’s fair dome of me belov’d
Those fram’d to hold the pure baptismal streams,
One of the which I brake, some few years past,
To save a whelming infant; and be this
A seal to undeceive whoever doubts
The motive of my deed. From out the mouth
Of every one, emerg’d a sinner’s feet
And of the legs high upward as the calf
The rest beneath was hid. On either foot
The soles were burning, whence the flexile joints
Glanc’d with such violent motion, as had snapt
Asunder cords or twisted withs. As flame,
Feeding on unctuous matter, glides along
The surface, scarcely touching where it moves;
So here, from heel to point, glided the flames.

I saw the dark stone, with openings all over the sides
And at the bottom, full of holes,
Each one the same width and circular,
Neither bigger nor smaller than in Saint John’s beautiful dome,
Those designed to hold the pure baptismal waters,
One of which I broke a few years ago,
To save a drowning infant; and let this
Be proof to clarify for anyone who questions
The reason for my action. From each mouth
Emerged the feet of sinners,
And from the legs up to the calves
The rest was hidden. On each foot
The soles were burning, causing the flexible joints
To move so violently, it seemed like they could snap
Like cords or twisted ropes. Like fire,
Feeding on oily matter, gliding over
The surface, barely touching where it passes;
So here, from heel to toe, the flames glided.

“Master! say who is he, than all the rest
Glancing in fiercer agony, on whom
A ruddier flame doth prey?” I thus inquir’d.

“Master! tell me who he is, who gazes with more intense suffering, on whom a brighter flame consumes?” I asked.

“If thou be willing,” he replied, “that I
Carry thee down, where least the slope bank falls,
He of himself shall tell thee and his wrongs.”

“If you’re willing,” he replied, “that I
Take you down, where the slope is least steep,
He will tell you himself and share his grievances.”

I then: “As pleases thee to me is best.
Thou art my lord; and know’st that ne’er I quit
Thy will: what silence hides that knowest thou.”
Thereat on the fourth pier we came, we turn’d,
And on our left descended to the depth,
A narrow strait and perforated close.
Nor from his side my leader set me down,
Till to his orifice he brought, whose limb
Quiv’ring express’d his pang. “Whoe’er thou art,
Sad spirit! thus revers’d, and as a stake
Driv’n in the soil!” I in these words began,
“If thou be able, utter forth thy voice.”

I then said, “Whatever pleases you is best for me.
You are my lord; and know that I will never
Disobey your wishes: you know what silence hides.”
Then we reached the fourth pier, we turned,
And to our left descended into the depths,
A narrow strait that was tightly closed off.
My guide didn't let me go from his side,
Until he brought me to the opening, whose limb
Trembled and showed its pain. “Whoever you are,
Sad spirit! stuck like a stake
Driven into the ground!” I began with these words,
“If you can, speak out.”

There stood I like the friar, that doth shrive
A wretch for murder doom’d, who e’en when fix’d,
Calleth him back, whence death awhile delays.

There I stood like the friar, who absolves
A wretch condemned for murder, who even when set,
Calls him back, where death is temporarily postponed.

He shouted: “Ha! already standest there?
Already standest there, O Boniface!
By many a year the writing play’d me false.
So early dost thou surfeit with the wealth,
For which thou fearedst not in guile to take
The lovely lady, and then mangle her?”

He shouted: “Ha! You're already standing there?
Already standing there, O Boniface!
For many years, the writing deceived me.
You’re so quick to indulge in the riches,
For which you weren’t afraid to deceitfully take
The beautiful lady, and then ruin her?”

I felt as those who, piercing not the drift
Of answer made them, stand as if expos’d
In mockery, nor know what to reply,
When Virgil thus admonish’d: “Tell him quick,
I am not he, not he, whom thou believ’st.”

I felt like those who, not understanding the meaning of the answer given to them, stand there exposed in mockery, unsure of how to respond, when Virgil warned: “Tell him quickly, I am not the one you think I am.”

And I, as was enjoin’d me, straight replied.

And I, as I was instructed, replied immediately.

That heard, the spirit all did wrench his feet,
And sighing next in woeful accent spake:
“What then of me requirest?” If to know
So much imports thee, who I am, that thou
Hast therefore down the bank descended, learn
That in the mighty mantle I was rob’d,
And of a she-bear was indeed the son,
So eager to advance my whelps, that there
My having in my purse above I stow’d,
And here myself. Under my head are dragg’d
The rest, my predecessors in the guilt
Of simony. Stretch’d at their length they lie
Along an opening in the rock. ’Midst them
I also low shall fall, soon as he comes,
For whom I took thee, when so hastily
I question’d. But already longer time
Hath pass’d, since my souls kindled, and I thus
Upturn’d have stood, than is his doom to stand
Planted with fiery feet. For after him,
One yet of deeds more ugly shall arrive,
From forth the west, a shepherd without law,
Fated to cover both his form and mine.
He a new Jason shall be call’d, of whom
In Maccabees we read; and favour such
As to that priest his king indulgent show’d,
Shall be of France’s monarch shown to him.”

Upon hearing this, the spirit twisted his feet,
And then sighed, speaking in a sorrowful tone:
“What do you want from me?” If knowing
This matters so much to you, who I am, that you
Descended this bank to find out, know
That I was wrapped in a powerful cloak,
And truly the son of a she-bear,
So eager to raise my cubs, that there
I tucked away my wealth in my purse,
And here I am. Beneath my head are dragged
The others, my predecessors guilty
Of simony. They lie stretched out
Along a gap in the rock. Among them
I will soon fall low, when he arrives,
For whom I questioned you so hastily.
But already, I have stood upturned longer
Since my soul took flight than his time will be
To stand fixed with fiery feet. After him,
Another, even more wicked, will come,
From the west, an unrestrained shepherd,
Destined to conceal both his form and mine.
He will be called a new Jason, of whom
We read in the Maccabees; and favor like
That which the king showed to that priest
Shall be shown to him by the king of France.”

I know not if I here too far presum’d,
But in this strain I answer’d: “Tell me now,
What treasures from St. Peter at the first
Our Lord demanded, when he put the keys
Into his charge? Surely he ask’d no more
But, Follow me! Nor Peter nor the rest
Or gold or silver of Matthias took,
When lots were cast upon the forfeit place
Of the condemned soul. Abide thou then;
Thy punishment of right is merited:
And look thou well to that ill-gotten coin,
Which against Charles thy hardihood inspir’d.
If reverence of the keys restrain’d me not,
Which thou in happier time didst hold, I yet
Severer speech might use. Your avarice
O’ercasts the world with mourning, under foot
Treading the good, and raising bad men up.
Of shepherds, like to you, th’ Evangelist
Was ware, when her, who sits upon the waves,
With kings in filthy whoredom he beheld,
She who with seven heads tower’d at her birth,
And from ten horns her proof of glory drew,
Long as her spouse in virtue took delight.
Of gold and silver ye have made your god,
Diff’ring wherein from the idolater,
But he that worships one, a hundred ye?
Ah, Constantine! to how much ill gave birth,
Not thy conversion, but that plenteous dower,
Which the first wealthy Father gain’d from thee!”

I don’t know if I’ve overstepped here,
But in this tone I replied: “Now tell me,
What treasures did our Lord first ask from St. Peter
When he entrusted him with the keys?
Surely, he asked for nothing more
Than, ‘Follow me!’ Neither Peter nor the others
Took any gold or silver from Matthias
When the lots were cast for the condemned soul.
So just stay; your punishment is deserved:
And pay attention to that ill-gotten coin,
Which inspired your boldness against Charles.
If it weren’t for my respect for the keys,
Which you once held in better times, I would
Speak even more harshly. Your greed
Casts a shadow of mourning over the world, Standing on the good and elevating the bad.
The Evangelist was aware of shepherds like you,
When he saw her, who sits upon the waves,
Engaging in filthy affairs with kings,
She who had seven heads at her birth,
And drew her glory from ten horns,
As long as her husband took delight in virtue.
You have made gold and silver your god,
How are you different from an idolater?
But while he worships one, you worship a hundred?
Ah, Constantine! How much evil resulted
Not from your conversion, but from that abundant wealth,
Which the first wealthy Father gained from you!”

Meanwhile, as thus I sung, he, whether wrath
Or conscience smote him, violent upsprang
Spinning on either sole. I do believe
My teacher well was pleas’d, with so compos’d
A lip, he listen’d ever to the sound
Of the true words I utter’d. In both arms
He caught, and to his bosom lifting me
Upward retrac’d the way of his descent.

Meanwhile, as I sang like this, he, whether out of anger
Or guilt, suddenly jumped up
Spinning on both feet. I believe
My teacher was really pleased; with such a calm
Look, he always listened to the sound
Of the true words I spoke. He caught me in both arms
And lifted me to his chest, then retraced the way he had come down.

Nor weary of his weight he press’d me close,
Till to the summit of the rock we came,
Our passage from the fourth to the fifth pier.
His cherish’d burden there gently he plac’d
Upon the rugged rock and steep, a path
Not easy for the clamb’ring goat to mount.

Nor tired of his weight, he pressed me close,
Until we reached the top of the rock,
Our way from the fourth to the fifth pier.
His treasured load he gently placed
Upon the rough and steep rock, a path
Not easy for a climbing goat to tackle.

Thence to my view another vale appear’d

Thence to my view, another valley appeared.

CANTO XX

And now the verse proceeds to torments new,
Fit argument of this the twentieth strain
Of the first song, whose awful theme records
The spirits whelm’d in woe. Earnest I look’d
Into the depth, that open’d to my view,
Moisten’d with tears of anguish, and beheld
A tribe, that came along the hollow vale,
In silence weeping: such their step as walk
Quires chanting solemn litanies on earth.

And now the verse moves on to new torments,
A fitting topic for this twentieth section
Of the first song, whose heavy theme tells
Of spirits overwhelmed with sorrow. I earnestly looked
Into the depths that lay before me,
Moistened by tears of pain, and saw
A group that came through the empty valley,
Weeping silently: their steps like those of
Choirs singing solemn litanies on earth.

As on them more direct mine eye descends,
Each wondrously seem’d to be revers’d
At the neck-bone, so that the countenance
Was from the reins averted: and because
None might before him look, they were compell’d
To’ advance with backward gait. Thus one perhaps
Hath been by force of palsy clean transpos’d,
But I ne’er saw it nor believe it so.

As I looked directly at them,
Each one seemed to be turned around
At the neck, so that their faces
Were turned away from their bodies: and because
No one could look at him, they were forced
To move backwards. Maybe someone like this
Has been completely turned around by the force of a stroke,
But I’ve never seen it and I don’t believe it.

Now, reader! think within thyself, so God
Fruit of thy reading give thee! how I long
Could keep my visage dry, when I beheld
Near me our form distorted in such guise,
That on the hinder parts fall’n from the face
The tears down-streaming roll’d. Against a rock
I leant and wept, so that my guide exclaim’d:
“What, and art thou too witless as the rest?
Here pity most doth show herself alive,
When she is dead. What guilt exceedeth his,
Who with Heaven’s judgment in his passion strives?
Raise up thy head, raise up, and see the man,
Before whose eyes earth gap’d in Thebes, when all
Cried out, ‘Amphiaraus, whither rushest?
‘Why leavest thou the war?’ He not the less
Fell ruining far as to Minos down,
Whose grapple none eludes. Lo! how he makes
The breast his shoulders, and who once too far
Before him wish’d to see, now backward looks,
And treads reverse his path. Tiresias note,
Who semblance chang’d, when woman he became
Of male, through every limb transform’d, and then
Once more behov’d him with his rod to strike
The two entwining serpents, ere the plumes,
That mark’d the better sex, might shoot again.

Now, reader! Reflect within yourself, so God
May reward your reading! How I wish
I could keep my face dry when I saw
Our form twisted next to me like this,
That tears streamed down from my eyes.
I leaned against a rock and wept, to the point
Where my guide exclaimed:
“What, are you as foolish as the others?
Here, pity shows herself most alive,
When she is dead. What guilt surpasses his,
Who struggles against Heaven’s judgment in his sorrow?
Lift up your head, lift up, and see the man,
Before whose eyes the earth opened in Thebes, when all
Cried out, ‘Amphiaraus, where are you rushing?
Why are you leaving the battle?’ Yet he still
Fell deep down, all the way to Minos,
Whose grasp no one escapes. Look! How he makes
The chest his shoulders, and who once wanted to see too far
Now looks back, and retraces his steps. Note Tiresias,
Who changed form when he became
A woman from a man, through every limb transformed, and then
Had to strike the two entwining serpents with his rod again,
Before the feathers,
That marked the better sex, could shoot out again.

“Aruns, with rere his belly facing, comes.
On Luni’s mountains ’midst the marbles white,
Where delves Carrara’s hind, who wons beneath,
A cavern was his dwelling, whence the stars
And main-sea wide in boundless view he held.

“Aruns, facing the back of his belly, approaches.
On Luni’s mountains among the white marbles,
Where Carrara’s hind digs, who lives below,
A cavern was his home, from which he could see
The stars and the vast main sea in endless view.”

“The next, whose loosen’d tresses overspread
Her bosom, which thou seest not (for each hair
On that side grows) was Manto, she who search’d
Through many regions, and at length her seat
Fix’d in my native land, whence a short space
My words detain thy audience. When her sire
From life departed, and in servitude
The city dedicate to Bacchus mourn’d,
Long time she went a wand’rer through the world.
Aloft in Italy’s delightful land
A lake there lies, at foot of that proud Alp,
That o’er the Tyrol locks Germania in,
Its name Benacus, which a thousand rills,
Methinks, and more, water between the vale
Camonica and Garda and the height
Of Apennine remote. There is a spot
At midway of that lake, where he who bears
Of Trento’s flock the past’ral staff, with him
Of Brescia, and the Veronese, might each
Passing that way his benediction give.
A garrison of goodly site and strong
Peschiera stands, to awe with front oppos’d
The Bergamese and Brescian, whence the shore
More slope each way descends. There, whatsoev’er
Benacus’ bosom holds not, tumbling o’er
Down falls, and winds a river flood beneath
Through the green pastures. Soon as in his course
The steam makes head, Benacus then no more
They call the name, but Mincius, till at last
Reaching Governo into Po he falls.
Not far his course hath run, when a wide flat
It finds, which overstretchmg as a marsh
It covers, pestilent in summer oft.
Hence journeying, the savage maiden saw
’Midst of the fen a territory waste
And naked of inhabitants. To shun
All human converse, here she with her slaves
Plying her arts remain’d, and liv’d, and left
Her body tenantless. Thenceforth the tribes,
Who round were scatter’d, gath’ring to that place
Assembled; for its strength was great, enclos’d
On all parts by the fen. On those dead bones
They rear’d themselves a city, for her sake,
Calling it Mantua, who first chose the spot,
Nor ask’d another omen for the name,
Wherein more numerous the people dwelt,
Ere Casalodi’s madness by deceit
Was wrong’d of Pinamonte. If thou hear
Henceforth another origin assign’d
Of that my country, I forewarn thee now,
That falsehood none beguile thee of the truth.”

“The next one, with her loose hair cascading over her chest, which you cannot see (because each hair on that side grows), was Manto, the one who traveled through many regions and eventually settled in my homeland, where my words momentarily hold your attention. When her father passed away, and the city dedicated to Bacchus mourned in servitude, she wandered the world for a long time. High up in beautiful Italy, there is a lake at the foot of that proud mountain that borders Germania over Tyrol. Its name is Benacus, fed by a thousand streams or more, flowing between the valleys of Camonica and Garda and the distant heights of the Apennines. There is a spot in the middle of that lake, where the shepherd from Trento, along with those from Brescia and Verona, could each offer their blessing as they passed by. There stands a strong garrison, Peschiera, positioned to confront the Bergamese and Brescian, where the shore slopes down on either side. Whatever Benacus doesn’t hold falls over its edge and flows as a river beneath the green pastures. As soon as it makes a current, it is no longer called Benacus, but Mincius, until it eventually reaches its end in the Po. Not far along its journey, it encounters a wide flat area that spreads out like a marsh, often pestilent in summer. Hence, the wild maiden saw amidst the swamp an empty and uninhabited land. To avoid all human contact, she stayed there with her slaves, practicing her arts, living and leaving her body vacant. From then on, the scattered tribes gathered there because it was well fortified by the swamp. They built a city on those dead bones in her honor, naming it Mantua, as she was the one who first chose the spot, not seeking another omen for the name, where the population was more numerous, before the madness of Casalodi was deceitfully wronged by Pinamonte. If you hear another origin assigned to my country, I warn you now, do not let any falsehood deceive you from the truth.”

I answer’d: “Teacher, I conclude thy words
So certain, that all else shall be to me
As embers lacking life. But now of these,
Who here proceed, instruct me, if thou see
Any that merit more especial note.
For thereon is my mind alone intent.”

I replied, “Teacher, I take your words
So seriously that everything else feels
Like lifeless embers to me. But now about these,
Who are here moving forward, please guide me, if you see
Anyone who deserves special attention.
That is what I am focused on.”

He straight replied: “That spirit, from whose cheek
The beard sweeps o’er his shoulders brown, what time
Graecia was emptied of her males, that scarce
The cradles were supplied, the seer was he
In Aulis, who with Calchas gave the sign
When first to cut the cable. Him they nam’d
Eurypilus: so sings my tragic strain,
In which majestic measure well thou know’st,
Who know’st it all. That other, round the loins
So slender of his shape, was Michael Scot,
Practis’d in ev’ry slight of magic wile.

He replied directly: “That spirit, whose beard
Falls over his brown shoulders, when
Greece was empty of men, barely
Filling the cradles, he was the seer
In Aulis, who with Calchas signaled
When to cut the cable for the first time. They called him
Eurypilus: that’s what my tragic tale sings,
In which grand measure you know well,
You who know it all. The other, with a
Slim figure around his waist, was Michael Scot,
Skilled in every trick of magic.”

“Guido Bonatti see: Asdente mark,
Who now were willing, he had tended still
The thread and cordwain; and too late repents.

“Guido Bonatti sees: Asdente mark,
Those who were willing now, he had still
The thread and shoemaking; and too late regrets.

“See next the wretches, who the needle left,
The shuttle and the spindle, and became
Diviners: baneful witcheries they wrought
With images and herbs. But onward now:
For now doth Cain with fork of thorns confine
On either hemisphere, touching the wave
Beneath the towers of Seville. Yesternight
The moon was round. Thou mayst remember well:
For she good service did thee in the gloom
Of the deep wood.” This said, both onward mov’d.

“Next, look at the miserable people who put down the needle,
The shuttle and the spindle, and became
Fortunetellers: they created harmful magic
With figures and herbs. But let’s move on:
Because now Cain, with a fork made of thorns, controls
Both sides of the world, touching the waves
Beneath the towers of Seville. Last night
The moon was full. You probably remember well:
She helped you in the darkness
Of the deep woods.” With that said, they both moved on.

CANTO XXI

Thus we from bridge to bridge, with other talk,
The which my drama cares not to rehearse,
Pass’d on; and to the summit reaching, stood
To view another gap, within the round
Of Malebolge, other bootless pangs.

Thus we moved from bridge to bridge, discussing other things,
Which my story doesn't bother to repeat,
As we continued on; and upon reaching the summit, we stood
To look at another gap, within the circular
Of Malebolge, facing more futile pains.

Marvelous darkness shadow’d o’er the place.

Marvelous darkness shadowed over the place.

In the Venetians’ arsenal as boils
Through wintry months tenacious pitch, to smear
Their unsound vessels; for th’ inclement time
Sea-faring men restrains, and in that while
His bark one builds anew, another stops
The ribs of his, that hath made many a voyage;
One hammers at the prow, one at the poop;
This shapeth oars, that other cables twirls,
The mizen one repairs and main-sail rent
So not by force of fire but art divine
Boil’d here a glutinous thick mass, that round
Lim’d all the shore beneath. I that beheld,
But therein nought distinguish’d, save the surge,
Rais’d by the boiling, in one mighty swell
Heave, and by turns subsiding and fall. While there
I fix’d my ken below, “Mark! mark!” my guide
Exclaiming, drew me towards him from the place,
Wherein I stood. I turn’d myself as one,
Impatient to behold that which beheld
He needs must shun, whom sudden fear unmans,
That he his flight delays not for the view.
Behind me I discern’d a devil black,
That running, up advanc’d along the rock.
Ah! what fierce cruelty his look bespake!
In act how bitter did he seem, with wings
Buoyant outstretch’d and feet of nimblest tread!
His shoulder proudly eminent and sharp
Was with a sinner charg’d; by either haunch
He held him, the foot’s sinew griping fast.

In the Venetians’ arsenal, as it boils
Through the winter months, tough pitch to coat
Their damaged boats; because the harsh weather
Hinders sea travelers, and during this time
One person builds a new boat while another fixes
The ribs of his, which has made many trips;
One hammers at the bow, another at the stern;
This one shapes oars, that one twists cables,
Another repairs the mizzen sail and mends
The main sail that is torn.
So not by the force of fire but by divine skill
A thick, sticky mass boils here all around,
Coating all the shores beneath. I who saw,
Could distinguish nothing but the waves,
Raised by the boiling, swelling in one mighty
Heave, and then subsiding and falling. While there
I focused my gaze below, “Look! look!” my guide
Called out, pulling me toward him from the spot
Where I stood. I turned myself like one
Eager to see what should be avoided
By the one whom sudden fear disarms,
So he doesn’t delay his escape for a glance.
Behind me, I noticed a black devil,
Running, advancing along the rock.
Ah! what fierce cruelty was in his gaze!
In action, how bitter did he seem, with wings
Spread wide and feet ready to move swiftly!
His shoulder stood out sharply
With a sinner burdened; by either flank
He held him, gripping tightly with his foot’s sinew.

“Ye of our bridge!” he cried, “keen-talon’d fiends!
Lo! one of Santa Zita’s elders! Him
Whelm ye beneath, while I return for more.
That land hath store of such. All men are there,
Except Bonturo, barterers: of ‘no’
For lucre there an ‘aye’ is quickly made.”

“People of our bridge!” he shouted, “sharp-clawed monsters!
Look! One of Santa Zita’s elders! Bring him
down while I go get more.
That land has plenty of them. All men are there,
Except Bonturo, traders: for ‘no’
For profit there an ‘yes’ is quickly made.”

Him dashing down, o’er the rough rock he turn’d,
Nor ever after thief a mastiff loos’d
Sped with like eager haste. That other sank
And forthwith writing to the surface rose.
But those dark demons, shrouded by the bridge,
Cried “Here the hallow’d visage saves not: here
Is other swimming than in Serchio’s wave.
Wherefore if thou desire we rend thee not,
Take heed thou mount not o’er the pitch.” This said,
They grappled him with more than hundred hooks,
And shouted: “Cover’d thou must sport thee here;
So, if thou canst, in secret mayst thou filch.”
E’en thus the cook bestirs him, with his grooms,
To thrust the flesh into the caldron down
With flesh-hooks, that it float not on the top.

He dashed down over the rough rocks,
And never after did a thief loose a mastiff
Run with such eager haste. The other sank
And immediately rose to the surface.
But those dark demons, hidden by the bridge,
Cried, “Here the sacred face won’t save you: here
It’s a different swimming than in the Serchio’s waves.
So if you want us not to tear you apart,
Beware you don’t climb over the pitch.” This said,
They grappled him with more than a hundred hooks,
And shouted: “You must play covered here;
So, if you can, you may steal in secret.”
Just like the cook gets busy, with his helpers,
To push the meat down into the cauldron
With flesh-hooks, so it doesn’t float on top.

Me then my guide bespake: “Lest they descry,
That thou art here, behind a craggy rock
Bend low and screen thee; and whate’er of force
Be offer’d me, or insult, fear thou not:
For I am well advis’d, who have been erst
In the like fray.” Beyond the bridge’s head
Therewith he pass’d, and reaching the sixth pier,
Behov’d him then a forehead terror-proof.

Me then my guide said: “Just in case they see you,
That you’re here, hiding behind a rocky outcrop,
Bend down and cover yourself; and whatever force
Is used against me, or any insults, don’t be afraid:
Because I know what to do, I’ve been in a similar situation before.” He then passed beyond the head of the bridge,
And reaching the sixth pier,
He needed to keep a fearless expression.

With storm and fury, as when dogs rush forth
Upon the poor man’s back, who suddenly
From whence he standeth makes his suit; so rush’d
Those from beneath the arch, and against him
Their weapons all they pointed. He aloud:
“Be none of you outrageous: ere your time
Dare seize me, come forth from amongst you one,
Who having heard my words, decide he then
If he shall tear these limbs.” They shouted loud,
“Go, Malacoda!” Whereat one advanc’d,
The others standing firm, and as he came,
“What may this turn avail him?” he exclaim’d.

With storm and fury, like when dogs charge at
A poor man’s back, who suddenly
Makes his plea from where he stands; so rushed
Those from beneath the arch, and against him
They aimed all their weapons. He shouted:
“None of you act crazy: before your time
If you dare to seize me, let one of you come forward,
Who having heard my words, decide then
If he will tear these limbs apart.” They yelled loudly,
“Go, Malacoda!” At that, one stepped forward,
While the others stood firm, and as he approached,
“What good will this do him?” he exclaimed.

“Believ’st thou, Malacoda! I had come
Thus far from all your skirmishing secure,”
My teacher answered, “without will divine
And destiny propitious? Pass we then
For so Heaven’s pleasure is, that I should lead
Another through this savage wilderness.”

“Do you believe it, Malacoda! I had come
This far from all your fighting safe,”
My teacher replied, “without divine will
And favorable fate? Let’s move on then,
For it is Heaven’s pleasure that I should guide
Another through this wild wilderness.”

Forthwith so fell his pride, that he let drop
The instrument of torture at his feet,
And to the rest exclaim’d: “We have no power
To strike him.” Then to me my guide: “O thou!
Who on the bridge among the crags dost sit
Low crouching, safely now to me return.”

Forthwith so fell his pride, that he let drop
The instrument of torture at his feet,
And to the rest exclaimed: “We have no power
To strike him.” Then to me my guide: “O you!
Who on the bridge among the crags are sitting
Low crouching, safely now come back to me.”

I rose, and towards him moved with speed: the fiends
Meantime all forward drew: me terror seiz’d
Lest they should break the compact they had made.
Thus issuing from Caprona, once I saw
Th’ infantry dreading, lest his covenant
The foe should break; so close he hemm’d them round.

I got up and quickly moved towards him: the demons
Meanwhile moved forward: I was gripped by fear
In case they broke the agreement they had made.
As I left Caprona, I once saw
The soldiers afraid that the enemy
Would break their pact; he surrounded them so tightly.

I to my leader’s side adher’d, mine eyes
With fixt and motionless observance bent
On their unkindly visage. They their hooks
Protruding, one the other thus bespake:
“Wilt thou I touch him on the hip?” To whom
Was answer’d: “Even so; nor miss thy aim.”

I stayed close to my leader, my eyes
Fixated and unmoving, focused
On their harsh faces. They turned to each other,
With their hooks sticking out, and one said:
“Do you want me to poke him on the hip?” To which
The other replied: “Yes, go ahead; don’t miss.”

But he, who was in conf’rence with my guide,
Turn’d rapid round, and thus the demon spake:
“Stay, stay thee, Scarmiglione!” Then to us
He added: “Further footing to your step
This rock affords not, shiver’d to the base
Of the sixth arch. But would you still proceed,
Up by this cavern go: not distant far,
Another rock will yield you passage safe.
Yesterday, later by five hours than now,
Twelve hundred threescore years and six had fill’d
The circuit of their course, since here the way
Was broken. Thitherward I straight dispatch
Certain of these my scouts, who shall espy
If any on the surface bask. With them
Go ye: for ye shall find them nothing fell.
Come Alichino forth,” with that he cried,
“And Calcabrina, and Cagnazzo thou!
The troop of ten let Barbariccia lead.
With Libicocco Draghinazzo haste,
Fang’d Ciriatto, Grafflacane fierce,
And Farfarello, and mad Rubicant.
Search ye around the bubbling tar. For these,
In safety lead them, where the other crag
Uninterrupted traverses the dens.”

But he, who was in conversation with my guide,
Quickly turned around and spoke to us:
“Wait, hold on, Scarmiglione!” Then he said to us,
“This rock doesn’t provide any further foothold,
Broken all the way to the base
Of the sixth arch. But if you still want to go on,
You can use this cavern: not far away,
Another rock will give you safe passage.
Yesterday, five hours later than now,
Twelve hundred sixty-six years had passed
Since this path was disrupted. I’m sending out
Some of my scouts right away to see
If anyone is up top soaking in the sun. You can go with them:
You’ll find them harmless.
“Come forth, Alichino,” he shouted,
“And Calcabrina, and you, Cagnazzo!
Let Barbariccia lead the group of ten.
Hurry with Libicocco and Draghinazzo,
Fanged Ciriatto, fierce Grafflacane,
And Farfarello, and mad Rubicant.
Search around the bubbling tar. For these,
Lead them safely, where the other rock
Uninterrupted crosses the dens.”

I then: “O master! what a sight is there!
Ah! without escort, journey we alone,
Which, if thou know the way, I covet not.
Unless thy prudence fail thee, dost not mark
How they do gnarl upon us, and their scowl
Threatens us present tortures?” He replied:
“I charge thee fear not: let them, as they will,
Gnarl on: ’tis but in token of their spite
Against the souls, who mourn in torment steep’d.”

I then said, “Oh master! What a sight this is!
Ah! We're traveling alone without any escort,
And if you know the way, I don't want this.
Unless your judgment fails you, can't you see
How they're snarling at us, and their frowns
Threaten us with immediate pain?” He replied:
“I urge you not to be afraid: let them, as they wish,
Snarl at us: it’s just a sign of their anger
Against the souls who are steeped in deep torment.”

To leftward o’er the pier they turn’d; but each
Had first between his teeth prest close the tongue,
Toward their leader for a signal looking,
Which he with sound obscene triumphant gave.

To the left over the pier they turned; but each
Had first pressed their tongue tightly between their teeth,
Looking toward their leader for a signal,
Which he gave with an obscene triumphant sound.

CANTO XXII

It hath been heretofore my chance to see
Horsemen with martial order shifting camp,
To onset sallying, or in muster rang’d,
Or in retreat sometimes outstretch’d for flight;
Light-armed squadrons and fleet foragers
Scouring thy plains, Arezzo! have I seen,
And clashing tournaments, and tilting jousts,
Now with the sound of trumpets, now of bells,
Tabors, or signals made from castled heights,
And with inventions multiform, our own,
Or introduc’d from foreign land; but ne’er
To such a strange recorder I beheld,
In evolution moving, horse nor foot,
Nor ship, that tack’d by sign from land or star.

I have had the chance to see
Horsemen in military formation moving their camp,
Charging forward, or lined up for muster,
Or sometimes retreating, spread out for flight;
Light-armed troops and fast foragers
Scouring your plains, Arezzo! I have witnessed,
And exciting tournaments, and jousts,
Now with the sound of trumpets, now with bells,
Drums, or signals sent from castle heights,
And with various inventions, our own,
Or introduced from foreign lands; but never
Have I seen such a strange scene as this,
In formation moving, horse or foot,
Or ship, adjusting its course by signals from land or star.

With the ten demons on our way we went;
Ah fearful company! but in the church
With saints, with gluttons at the tavern’s mess.

With the ten demons on our path we traveled;
Ah, what a scary group! But in the church
With saints, and with gluttons at the tavern's feast.

Still earnest on the pitch I gaz’d, to mark
All things whate’er the chasm contain’d, and those
Who burn’d within. As dolphins, that, in sign
To mariners, heave high their arched backs,
That thence forewarn’d they may advise to save
Their threaten’d vessels; so, at intervals,
To ease the pain his back some sinner show’d,
Then hid more nimbly than the lightning glance.

Still serious on the pitch, I looked to see
All the things the chasm contained, and those
Who burned within. Like dolphins that, as a sign
To sailors, raise their arched backs high,
So they can warn and advise on how to save
Their threatened ships; likewise, at intervals,
To ease the pain, some sinner would show himself,
Then hide more quickly than a lightning flash.

E’en as the frogs, that of a wat’ry moat
Stand at the brink, with the jaws only out,
Their feet and of the trunk all else concealed,
Thus on each part the sinners stood, but soon
As Barbariccia was at hand, so they
Drew back under the wave. I saw, and yet
My heart doth stagger, one, that waited thus,
As it befalls that oft one frog remains,
While the next springs away: and Graffiacan,
Who of the fiends was nearest, grappling seiz’d
His clotted locks, and dragg’d him sprawling up,
That he appear’d to me an otter. Each
Already by their names I knew, so well
When they were chosen, I observ’d, and mark’d
How one the other call’d. “O Rubicant!
See that his hide thou with thy talons flay,”
Shouted together all the cursed crew.

Even as the frogs, that sit at the edge of a swamp
With only their jaws above water,
Their feet and bodies completely hidden,
So stood the sinners in every part, but soon
As Barbariccia approached, they
Drew back under the waves. I watched, and still
My heart falters at the sight of one who waited like this,
Just as often one frog stays put,
While the next jumps away: and Graffiacan,
Who was closest of the demons, grabbed
His matted hair and pulled him up,
So he looked to me like an otter. Each
I recognized by name, so well
As they were chosen, I watched and noted
How they called out to one another. “Oh Rubicant!
Make sure to tear his skin with your claws,”
Shouted the entire cursed crew together.

Then I: “Inform thee, master! if thou may,
What wretched soul is this, on whom their hand
His foes have laid.” My leader to his side
Approach’d, and whence he came inquir’d, to whom
Was answer’d thus: “Born in Navarre’s domain
My mother plac’d me in a lord’s retinue,
For she had borne me to a losel vile,
A spendthrift of his substance and himself.
The good king Thibault after that I serv’d,
To peculating here my thoughts were turn’d,
Whereof I give account in this dire heat.”

Then I said, “Master, can you tell me,
Who is this miserable soul that their enemies
Have laid their hands upon?” My guide stepped closer
And asked where he came from, to which
He replied: “I was born in Navarre.
My mother put me in the service of a lord,
Because she had given birth to me with a worthless man,
A wasteful spendthrift of his wealth and himself.
After that, I served the good King Thibault,
But my thoughts turned to stealing here,
And that’s what I’m trying to account for in this wretched state.”

Straight Ciriatto, from whose mouth a tusk
Issued on either side, as from a boar,
Ript him with one of these. ’Twixt evil claws
The mouse had fall’n: but Barbariccia cried,
Seizing him with both arms: “Stand thou apart,
While I do fix him on my prong transpierc’d.”
Then added, turning to my guide his face,
“Inquire of him, if more thou wish to learn,
Ere he again be rent.” My leader thus:
“Then tell us of the partners in thy guilt;
Knowest thou any sprung of Latian land
Under the tar?”—“I parted,” he replied,
“But now from one, who sojourn’d not far thence;
So were I under shelter now with him!
Nor hook nor talon then should scare me more.”—.

Straight Ciriatto, from whose mouth a tusk
Stuck out on either side, like a boar,
Ripped him with one of those. Between evil claws
The mouse had fallen: but Barbariccia shouted,
Seizing him with both arms: “Stand aside,
While I impale him on my prong.”
Then added, turning to my guide,
“Ask him if there's anything else you want to know,
Before he gets ripped apart again.” My leader said:
“Then tell us about the partners in your guilt;
Do you know anyone from the Latin land
Under the tar?”—“I parted,” he replied,
“But now from one, who didn’t stay far from there;
If only I were safe with him now!
Neither hook nor talon would scare me then!”—

“Too long we suffer,” Libicocco cried,
Then, darting forth a prong, seiz’d on his arm,
And mangled bore away the sinewy part.
Him Draghinazzo by his thighs beneath
Would next have caught, whence angrily their chief,
Turning on all sides round, with threat’ning brow
Restrain’d them. When their strife a little ceas’d,
Of him, who yet was gazing on his wound,
My teacher thus without delay inquir’d:
“Who was the spirit, from whom by evil hap
Parting, as thou has told, thou cam’st to shore?”—

“Too long we've suffered,” Libicocco shouted,
Then, lunging forward with a prong, grabbed his arm,
And cruelly tore away the sinewy part.
Draghinazzo attempted to grab him by the thighs below,
But their leader, angrily scanning all around,
With a threatening expression, held them back. When their fight finally subsided,
My teacher immediately asked the one who was still gazing at his wound:
“Who was the spirit from whom, by misfortune,
As you've told, you ended up on shore?”—

“It was the friar Gomita,” he rejoin’d,
“He of Gallura, vessel of all guile,
Who had his master’s enemies in hand,
And us’d them so that they commend him well.
Money he took, and them at large dismiss’d.
So he reports: and in each other charge
Committed to his keeping, play’d the part
Of barterer to the height: with him doth herd
The chief of Logodoro, Michel Zanche.
Sardinia is a theme, whereof their tongue
Is never weary. Out! alas! behold
That other, how he grins! More would I say,
But tremble lest he mean to maul me sore.”

“It was Friar Gomita,” he replied,
“The one from Gallura, full of deceit,
Who had control over his master’s enemies,
And used them in a way that made him look good.
He took their money and let them go free.
That’s what he says: and while keeping each other
In check, he traded like a pro: with him hangs out
The leader of Logodoro, Michel Zanche.
Sardinia is a topic they never tire of.
Oh no! Look at that one, how he smiles! I’d say more,
But I’m scared he might really hurt me.”

Their captain then to Farfarello turning,
Who roll’d his moony eyes in act to strike,
Rebuk’d him thus: “Off! cursed bird! Avaunt!”—

Their captain then turned to Farfarello,
Who rolled his moonlit eyes, ready to strike,
And scolded him: “Get lost! Damned bird! Go away!”—

“If ye desire to see or hear,” he thus
Quaking with dread resum’d, “or Tuscan spirits
Or Lombard, I will cause them to appear.
Meantime let these ill talons bate their fury,
So that no vengeance they may fear from them,
And I, remaining in this self-same place,
Will for myself but one, make sev’n appear,
When my shrill whistle shall be heard; for so
Our custom is to call each other up.”

“If you want to see or hear,” he continued, trembling with fear, “either Tuscan spirits or Lombards, I can make them appear. In the meantime, let these wicked claws hold back their anger, so there's no retribution they need to fear from them. And I, staying right here, will make seven appear for myself, when my sharp whistle is heard; that’s how we traditionally summon each other.”

Cagnazzo at that word deriding grinn’d,
Then wagg’d the head and spake: “Hear his device,
Mischievous as he is, to plunge him down.”

Cagnazzo, at that word, grinned mockingly,
Then shook his head and said: “Listen to his plan,
As troublesome as he is, to bring him down.”

Whereto he thus, who fail’d not in rich store
Of nice-wove toils; “ Mischief forsooth extreme,
Meant only to procure myself more woe!”

Whereto he thus, who didn’t lack for plenty
Of finely crafted traps; “Truly, this mischief,
Was only meant to bring me more sorrow!”

No longer Alichino then refrain’d,
But thus, the rest gainsaying, him bespake:
“If thou do cast thee down, I not on foot
Will chase thee, but above the pitch will beat
My plumes. Quit we the vantage ground, and let
The bank be as a shield, that we may see
If singly thou prevail against us all.”

No longer did Alichino hold back,
But then, with the others objecting, he spoke:
“If you throw yourself down, I won’t chase you on foot,
But I'll beat my wings above you. Let’s give up the high ground, and let
The bank serve as a shield, so we can see
If you can win against us all alone.”

Now, reader, of new sport expect to hear!

Now, reader, get ready to hear about something new and exciting!

They each one turn’d his eyes to the’ other shore,
He first, who was the hardest to persuade.
The spirit of Navarre chose well his time,
Planted his feet on land, and at one leap
Escaping disappointed their resolve.

They each turned their eyes to the other shore,
He first, who was the hardest to convince.
The spirit of Navarre picked the right moment,
Firmly planted his feet on land, and in one leap
Escaped, disappointing their determination.

Them quick resentment stung, but him the most,
Who was the cause of failure; in pursuit
He therefore sped, exclaiming; “Thou art caught.”

The quick resentment hurt, but it hurt him the most,
Who was the reason for the failure; in pursuit
He then rushed forward, exclaiming, “You’re caught.”

But little it avail’d: terror outstripp’d
His following flight: the other plung’d beneath,
And he with upward pinion rais’d his breast:
E’en thus the water-fowl, when she perceives
The falcon near, dives instant down, while he
Enrag’d and spent retires. That mockery
In Calcabrina fury stirr’d, who flew
After him, with desire of strife inflam’d;
And, for the barterer had ’scap’d, so turn’d
His talons on his comrade. O’er the dyke
In grapple close they join’d; but the’ other prov’d
A goshawk able to rend well his foe;
And in the boiling lake both fell. The heat
Was umpire soon between them, but in vain
To lift themselves they strove, so fast were glued
Their pennons. Barbariccia, as the rest,
That chance lamenting, four in flight dispatch’d
From the’ other coast, with all their weapons arm’d.
They, to their post on each side speedily
Descending, stretch’d their hooks toward the fiends,
Who flounder’d, inly burning from their scars:
And we departing left them to that broil.

But it didn't help much: fear outran
His attempted escape: the other dove down,
And he, with wings raised, lifted his chest:
Just like a waterfowl, when she sees
The falcon nearby, dives down immediately, while he
Angry and exhausted retreats. That mockery
Stirred up Calcabrina's fury, who flew
After him, driven by a desire for conflict;
And, since the trader had escaped, he turned
His claws on his companion. They joined
In a fierce struggle over the bank; but the other proved
To be a goshawk capable of tearing his foe;
And they both fell into the boiling lake. The heat
Soon acted as judge between them, but in vain
They struggled to lift themselves, so tightly were glued
Their wings. Barbariccia, like the rest,
Lamenting that situation, sent four of his crew
From the other side, armed with all their weapons.
They quickly descended to their stations on each side,
Stretching their hooks toward the demons,
Who thrashed about, burning internally from their wounds:
And we left them to that chaos.

CANTO XXIII

In silence and in solitude we went,
One first, the other following his steps,
As minor friars journeying on their road.

In silence and solitude, we traveled,
One ahead, the other following his lead,
Like little friars making their way.

The present fray had turn’d my thoughts to muse
Upon old Aesop’s fable, where he told
What fate unto the mouse and frog befell.
For language hath not sounds more like in sense,
Than are these chances, if the origin
And end of each be heedfully compar’d.
And as one thought bursts from another forth,
So afterward from that another sprang,
Which added doubly to my former fear.
For thus I reason’d: “These through us have been
So foil’d, with loss and mock’ry so complete,
As needs must sting them sore. If anger then
Be to their evil will conjoin’d, more fell
They shall pursue us, than the savage hound
Snatches the leveret, panting ’twixt his jaws.”

The current fight made me think
About Aesop’s old fable, where he described
What happened to the mouse and the frog.
For there are no words that match these events
More closely in meaning,
Than these twists of fate, if you carefully compare
Their beginnings and ends.
Just as one thought leads to another,
Another followed that one,
Which only added to my previous fear.
So I reasoned: “These creatures have been
So beaten, with such complete loss and mockery,
That it must sting them deeply. If their anger
Is combined with their wicked intentions, they will pursue us
More fiercely than a savage hound
Grabs a leveret, gasping between its jaws.”

Already I perceiv’d my hair stand all
On end with terror, and look’d eager back.

Already I felt my hair stand on end with fear, and I looked back eagerly.

“Teacher,” I thus began, “if speedily
Thyself and me thou hide not, much I dread
Those evil talons. Even now behind
They urge us: quick imagination works
So forcibly, that I already feel them.”

“Teacher,” I started, “if you don’t quickly hide yourself and me, I’m really afraid of those evil claws. Even now they’re pushing us from behind: my imagination is working so intensely that I can already feel them.”

He answer’d: “Were I form’d of leaded glass,
I should not sooner draw unto myself
Thy outward image, than I now imprint
That from within. This moment came thy thoughts
Presented before mine, with similar act
And count’nance similar, so that from both
I one design have fram’d. If the right coast
Incline so much, that we may thence descend
Into the other chasm, we shall escape
Secure from this imagined pursuit.”

He replied, “If I were made of leaded glass,
I wouldn’t be able to capture your external image
Any faster than I can now imprint
What’s inside me. Right now, your thoughts
Showed up in front of mine, with similar actions
And similar expressions, so from both
I’ve created one design. If the right side
Bends enough, we could then descend
Into the other chasm and safely escape
From this imagined chase.”

He had not spoke his purpose to the end,
When I from far beheld them with spread wings
Approach to take us. Suddenly my guide
Caught me, ev’n as a mother that from sleep
Is by the noise arous’d, and near her sees
The climbing fires, who snatches up her babe
And flies ne’er pausing, careful more of him
Than of herself, that but a single vest
Clings round her limbs. Down from the jutting beach
Supine he cast him, to that pendent rock,
Which closes on one part the other chasm.

He hadn't finished explaining his purpose,
When I saw them from a distance with wings spread,
Coming to take us. Suddenly my guide
Grabbed me, just like a mother who's woken from sleep
By noise and sees nearby
The climbing flames. She snatches up her baby
And runs without stopping, more focused on him
Than on herself, with just a single garment
Hanging around her body. He threw him down
From the jutting beach to that hanging rock,
Which closes off one side of the other chasm.

Never ran water with such hurrying pace
Adown the tube to turn a landmill’s wheel,
When nearest it approaches to the spokes,
As then along that edge my master ran,
Carrying me in his bosom, as a child,
Not a companion. Scarcely had his feet
Reach’d to the lowest of the bed beneath,
When over us the steep they reach’d; but fear
In him was none; for that high Providence,
Which plac’d them ministers of the fifth foss,
Power of departing thence took from them all.

Never rushed water with such a quick flow
Down the pipe to turn a mill’s wheel,
As my master hurried along that edge,
Holding me close, like a child,
Not as a companion. Barely had his feet
Touched the bottom of the bed below,
When we reached the top; but there was no fear
In him; for that higher power,
Which made them guides of the fifth trench,
Took away all the ability to leave.

There in the depth we saw a painted tribe,
Who pac’d with tardy steps around, and wept,
Faint in appearance and o’ercome with toil.
Caps had they on, with hoods, that fell low down
Before their eyes, in fashion like to those
Worn by the monks in Cologne. Their outside
Was overlaid with gold, dazzling to view,
But leaden all within, and of such weight,
That Frederick’s compar’d to these were straw.
Oh, everlasting wearisome attire!

There in the depths, we saw a painted tribe,
Who walked slowly around and wept,
Weak in appearance and overwhelmed with exhaustion.
They wore caps with hoods that hung low
In front of their eyes, similar to the ones
Used by the monks in Cologne. Their exterior
Was covered in gold, stunning to look at,
But heavy inside, so much so,
That Frederick's compared to these were like straw.
Oh, endlessly tiresome clothing!

We yet once more with them together turn’d
To leftward, on their dismal moan intent.
But by the weight oppress’d, so slowly came
The fainting people, that our company
Was chang’d at every movement of the step.

We turned once again with them
To the left, focused on their mournful cries.
But weighed down, they moved so slowly
That the exhausted crowd
Changed with every step we took.

Whence I my guide address’d: “See that thou find
Some spirit, whose name may by his deeds be known,
And to that end look round thee as thou go’st.”

Whence I turned to my guide: “Make sure you find
A spirit whose name is known by their actions,
And for that reason, keep an eye out as you go.”

Then one, who understood the Tuscan voice,
Cried after us aloud: “Hold in your feet,
Ye who so swiftly speed through the dusk air.
Perchance from me thou shalt obtain thy wish.”

Then someone who understood the Tuscan accent,
Called out to us loudly: “Stop right there,
You who are moving so fast through the twilight.
Maybe you can get what you desire from me.”

Whereat my leader, turning, me bespake:
“Pause, and then onward at their pace proceed.”

Where my leader turned and spoke to me:
“Stop for a moment, and then continue at their pace.”

I staid, and saw two Spirits in whose look
Impatient eagerness of mind was mark’d
To overtake me; but the load they bare
And narrow path retarded their approach.

I stayed and saw two Spirits whose expressions
Showed they were eager to catch up with me; but the burden they carried
And the narrow path slowed them down.

Soon as arriv’d, they with an eye askance
Perus’d me, but spake not: then turning each
To other thus conferring said: “This one
Seems, by the action of his throat, alive.
And, be they dead, what privilege allows
They walk unmantled by the cumbrous stole?”

As soon as they arrived, they looked at me sideways
and examined me, but didn’t say anything: then each
turned to the other and said: “This one
seems, by the way his throat moves, to be alive.
And if they’re dead, what right do they have
to walk around without the burdensome shroud?”

Then thus to me: “Tuscan, who visitest
The college of the mourning hypocrites,
Disdain not to instruct us who thou art.”

Then this spoke to me: “Tuscan, who visits the
college of the grieving pretenders,
don’t hesitate to tell us who you are.”

“By Arno’s pleasant stream,” I thus replied,
“In the great city I was bred and grew,
And wear the body I have ever worn.
but who are ye, from whom such mighty grief,
As now I witness, courseth down your cheeks?
What torment breaks forth in this bitter woe?”
“Our bonnets gleaming bright with orange hue,”
One of them answer’d, “are so leaden gross,
That with their weight they make the balances
To crack beneath them. Joyous friars we were,
Bologna’s natives, Catalano I,
He Loderingo nam’d, and by thy land
Together taken, as men used to take
A single and indifferent arbiter,
To reconcile their strifes. How there we sped,
Gardingo’s vicinage can best declare.”

“By Arno’s pleasant stream,” I replied,
“I was born and raised in the big city,
And I still wear the same body I always have.
But who are you, that such deep sorrow,
As I see now, flows down your cheeks?
What pain has broken out in this bitter grief?”
“Our caps shining bright with orange color,”
One of them answered, “are so heavy,
That their weight makes the scales
Creek beneath them. We were joyful friars,
From Bologna, Catalano I,
And he named Loderingo, and captured by your land,
Together taken, just as people used to choose
A single and impartial judge,
To settle their disputes. How we fared there,
Gardingo’s neighborhood can best explain.”

“O friars!” I began, “your miseries—” But there brake off, for one had caught my eye,
Fix’d to a cross with three stakes on the ground:
He, when he saw me, writh’d himself, throughout
Distorted, ruffling with deep sighs his beard.
And Catalano, who thereof was ’ware,
Thus spake: “That pierced spirit, whom intent
Thou view’st, was he who gave the Pharisees
Counsel, that it were fitting for one man
To suffer for the people. He doth lie
Transverse; nor any passes, but him first
Behoves make feeling trial how each weighs.
In straits like this along the foss are plac’d
The father of his consort, and the rest
Partakers in that council, seed of ill
And sorrow to the Jews.” I noted then,
How Virgil gaz’d with wonder upon him,
Thus abjectly extended on the cross
In banishment eternal. To the friar
He next his words address’d: “We pray ye tell,
If so be lawful, whether on our right
Lies any opening in the rock, whereby
We both may issue hence, without constraint
On the dark angels, that compell’d they come
To lead us from this depth.” He thus replied:
“Nearer than thou dost hope, there is a rock
From the next circle moving, which o’ersteps
Each vale of horror, save that here his cope
Is shatter’d. By the ruin ye may mount:
For on the side it slants, and most the height
Rises below.” With head bent down awhile
My leader stood, then spake: “He warn’d us ill,
Who yonder hangs the sinners on his hook.”

“O friars!” I started, “your suffering—” But I stopped, because one caught my eye,
Nailed to a cross with three stakes on the ground:
When he saw me, he twisted in pain,
Distorted, ruffling his beard with deep sighs.
And Catalano, who had noticed this,
Said: “That pierced spirit you see there was the one who advised the Pharisees
That it was better for one man
To suffer for the people. He lies here,
And no one can pass unless he first
Experiences the weight of his own sins.
In situations like this, along the pit are placed
The father of his consort and the rest
Involved in that council, seeds of evil
And sorrow for the Jews.” I then noticed
How Virgil stared in wonder at him,
So abjectly stretched on the cross
In eternal banishment. To the friar
He then directed his words: “Please tell us,
If it’s lawful, whether on our right
There’s any opening in the rock, through which
We can both escape, without forcing
The dark angels, who compelled to come
To lead us from this depth.” He replied:
“Closer than you think, there is a rock
From the next circle that moves, which crosses
Every valley of horror, except that here its cover
Is shattered. By the ruin, you can climb:
For on the side it slopes, and most of the height
Rises below.” With his head bent down for a while,
My leader stood, then said: “He warned us poorly,
Who there hangs the sinners on his hook.”

To whom the friar: At Bologna erst
I many vices of the devil heard,
Among the rest was said, ‘He is a liar,
And the father of lies!’” When he had spoke,
My leader with large strides proceeded on,
Somewhat disturb’d with anger in his look.

To whom the friar: Back in Bologna
I heard many of the devil's vices,
Among them was said, ‘He is a liar,
And the father of lies!’” After he spoke,
My guide moved on with long strides,
Somewhat disturbed with anger in his expression.

I therefore left the spirits heavy laden,
And following, his beloved footsteps mark’d.

I therefore left the spirits weighed down,
And followed, marking his beloved footsteps.

CANTO XXIV

In the year’s early nonage, when the sun
Tempers his tresses in Aquarius’ urn,
And now towards equal day the nights recede,
When as the rime upon the earth puts on
Her dazzling sister’s image, but not long
Her milder sway endures, then riseth up
The village hind, whom fails his wintry store,
And looking out beholds the plain around
All whiten’d, whence impatiently he smites
His thighs, and to his hut returning in,
There paces to and fro, wailing his lot,
As a discomfited and helpless man;
Then comes he forth again, and feels new hope
Spring in his bosom, finding e’en thus soon
The world hath chang’d its count’nance, grasps his crook,
And forth to pasture drives his little flock:
So me my guide dishearten’d when I saw
His troubled forehead, and so speedily
That ill was cur’d; for at the fallen bridge
Arriving, towards me with a look as sweet,
He turn’d him back, as that I first beheld
At the steep mountain’s foot. Regarding well
The ruin, and some counsel first maintain’d
With his own thought, he open’d wide his arm
And took me up. As one, who, while he works,
Computes his labour’s issue, that he seems
Still to foresee the’ effect, so lifting me
Up to the summit of one peak, he fix’d
His eye upon another. “Grapple that,”
Said he, “but first make proof, if it be such
As will sustain thee.” For one capp’d with lead
This were no journey. Scarcely he, though light,
And I, though onward push’d from crag to crag,
Could mount. And if the precinct of this coast
Were not less ample than the last, for him
I know not, but my strength had surely fail’d.
But Malebolge all toward the mouth
Inclining of the nethermost abyss,
The site of every valley hence requires,
That one side upward slope, the other fall.

In the early part of the year, when the sun
Rests in Aquarius’ sign,
And the nights retreat toward equal day,
When frost on the ground
Reflects the shimmering image of her brighter sister, but not for long
Does her gentler reign last, then arises
The village laborer, who is running low on winter supplies,
And looking around sees the landscape
All covered in white, where he impatiently strikes
His thighs, and returning to his hut,
He paces back and forth, lamenting his fate,
Like a defeated and powerless man;
Then he steps outside again, feeling renewed hope
Blooming within him, finding even so soon
That the world has changed its appearance, grabs his staff,
And heads out to pasture with his little flock:
So I saw my guide disheartened when I noticed
His troubled expression, and then quickly
That trouble was resolved; for when we arrived
At the fallen bridge, he turned back to me with a look as warm
As the one I first saw
At the foot of the steep mountain. Carefully examining
The ruins, and after some reflection
With his own thoughts, he opened his arms wide
And lifted me up. Like someone who, while working,
Considers the outcome of their efforts, as if they can
Already foresee the result, so he lifted me
To the peak of one mount, and fixed
His gaze upon another. “Aim for that one,”
He said, “but first check if it can hold you.” For someone burdened with lead
This would not be an easy journey. Hardly he, though light,
And I, though pushed forward from ledge to ledge,
Could climb. And if this area
Were not less expansive than the last, for him
I don't know, but I surely would have run out of strength.
But Malebolge, leaning toward the mouth
Of the bottomless pit,
Requires that one side slopes upward, while the other descends.

At length the point of our descent we reach’d
From the last flag: soon as to that arriv’d,
So was the breath exhausted from my lungs,
I could no further, but did seat me there.

At last, we reached the point of our descent
From the last flag: as soon as we arrived there,
My breath was completely exhausted,
I couldn't go any further and just sat down.

“Now needs thy best of man;” so spake my guide:
“For not on downy plumes, nor under shade
Of canopy reposing, fame is won,
Without which whosoe’er consumes his days
Leaveth such vestige of himself on earth,
As smoke in air or foam upon the wave.
Thou therefore rise: vanish thy weariness
By the mind’s effort, in each struggle form’d
To vanquish, if she suffer not the weight
Of her corporeal frame to crush her down.
A longer ladder yet remains to scale.
From these to have escap’d sufficeth not.
If well thou note me, profit by my words.”

“Now is the time for you to give it your all,” my guide said:
“For you don't earn fame lounging on soft pillows or resting in the shade
Without which anyone who wastes their days
Leaves behind only a trace of themselves on earth,
Like smoke in the air or foam on the waves.
So get up: shake off your tiredness
Through the effort of your mind, in each struggle created
To overcome, if she doesn’t allow
Her physical body to weigh her down.
There’s still a longer ladder to climb.
Just escaping this isn’t enough.
If you pay attention to me, you’ll benefit from my words.”

I straightway rose, and show’d myself less spent
Than I in truth did feel me. “On,” I cried,
“For I am stout and fearless.” Up the rock
Our way we held, more rugged than before,
Narrower and steeper far to climb. From talk
I ceas’d not, as we journey’d, so to seem
Least faint; whereat a voice from the other foss
Did issue forth, for utt’rance suited ill.
Though on the arch that crosses there I stood,
What were the words I knew not, but who spake
Seem’d mov’d in anger. Down I stoop’d to look,
But my quick eye might reach not to the depth
For shrouding darkness; wherefore thus I spake:
“To the next circle, Teacher, bend thy steps,
And from the wall dismount we; for as hence
I hear and understand not, so I see
Beneath, and naught discern.”—“I answer not,”
Said he, “but by the deed. To fair request
Silent performance maketh best return.”

I immediately got up and showed myself to be less exhausted
Than I actually felt. “Let’s go,” I said,
“Because I’m strong and unafraid.” Up the rock
We continued our journey, which was rougher than before,
Much narrower and steeper to climb. I didn’t stop talking
As we traveled, trying to appear
At least a little less weak; at that, a voice from the other pit
Called out, but the words didn’t come out right.
Even though I stood on the arch above,
I didn’t know what the words were, but the person speaking
Seemed angry. I bent down to look,
But my quick eye couldn’t see to the bottom
Because of the thick darkness; so I said:
“To the next circle, Teacher, let’s go,
And let’s get down from the wall; because from here
I can’t hear or understand, and I can’t see
Down there, and I can’t figure anything out.” — “I don’t answer,”
He said, “except through actions. A good request
Is best returned with silence.”

We from the bridge’s head descended, where
To the eighth mound it joins, and then the chasm
Opening to view, I saw a crowd within
Of serpents terrible, so strange of shape
And hideous, that remembrance in my veins
Yet shrinks the vital current. Of her sands
Let Lybia vaunt no more: if Jaculus,
Pareas and Chelyder be her brood,
Cenchris and Amphisboena, plagues so dire
Or in such numbers swarming ne’er she shew’d,
Not with all Ethiopia, and whate’er
Above the Erythraean sea is spawn’d.

We came down from the top of the bridge, where
It meets the eighth mound, and then I saw the chasm
Opening up to reveal a crowd inside
Of terrifying serpents, so bizarre in shape
And horrifying, that just thinking about them
Makes my blood run cold. Let Libya boast no more; if Jaculus,
Pareas, and Chelyder are her offspring,
Cenchris and Amphisboena, such dreadful plagues
Or in such numbers swarming she never showed,
Not even with all of Ethiopia, and whatever
Is spawned above the Erythraean sea.

Amid this dread exuberance of woe
Ran naked spirits wing’d with horrid fear,
Nor hope had they of crevice where to hide,
Or heliotrope to charm them out of view.
With serpents were their hands behind them bound,
Which through their reins infix’d the tail and head
Twisted in folds before. And lo! on one
Near to our side, darted an adder up,
And, where the neck is on the shoulders tied,
Transpierc’d him. Far more quickly than e’er pen
Wrote O or I, he kindled, burn’d, and chang’d
To ashes, all pour’d out upon the earth.
When there dissolv’d he lay, the dust again
Uproll’d spontaneous, and the self-same form
Instant resumed. So mighty sages tell,
The’ Arabian Phoenix, when five hundred years
Have well nigh circled, dies, and springs forthwith
Renascent. Blade nor herb throughout his life
He tastes, but tears of frankincense alone
And odorous amomum: swaths of nard
And myrrh his funeral shroud. As one that falls,
He knows not how, by force demoniac dragg’d
To earth, or through obstruction fettering up
In chains invisible the powers of man,
Who, risen from his trance, gazeth around,
Bewilder’d with the monstrous agony
He hath endur’d, and wildly staring sighs;
So stood aghast the sinner when he rose.

Amid this overwhelming sadness
Ran naked spirits, filled with terrible fear,
And they had no hope of a crack to hide in,
Or any charm to make them disappear.
Their hands were tied behind them with serpents,
Which twisted around their tails and heads
In loops before them. And look! close to us,
An adder shot up and struck one of them,
Right where the neck connects to the shoulders,
Piercing him. Far quicker than a pen
Could write O or I, he ignited, burned, and turned
Into ashes, all spilled onto the ground.
When he lay there dissolved, the dust again
Rose up spontaneously, and the same form
Immediately returned. So powerful sages say,
The Arabian Phoenix, after nearly five hundred years,
Dies and rises again, reborn. It neither tastes
Blade nor herb throughout its life,
But only the tears of frankincense
And fragrant amomum: swathes of nard
And myrrh for its burial shroud. Just like someone who falls,
Not knowing how, dragged down by a demonic force
Or trapped by invisible chains that bind
The powers of man, who, awakened from his trance,
Looks around, bewildered by the monstrous agony
He has endured, wildly staring and sighing;
So stood the sinner, shocked, when he rose.

Oh! how severe God’s judgment, that deals out
Such blows in stormy vengeance! Who he was
My teacher next inquir’d, and thus in few
He answer’d: “Vanni Fucci am I call’d,
Not long since rained down from Tuscany
To this dire gullet. Me the beastial life
And not the human pleas’d, mule that I was,
Who in Pistoia found my worthy den.”

Oh! how harsh God's judgment is, that strikes
With such fierce vengeance! My teacher next asked
Who he was, and he answered briefly: “I’m Vanni Fucci,
Not long ago I fell from Tuscany
Into this terrible pit. The bestial life
And not the human one pleased me, the mule that I was,
Who found my suitable lair in Pistoia.”

I then to Virgil: “Bid him stir not hence,
And ask what crime did thrust him hither: once
A man I knew him choleric and bloody.”

I then said to Virgil: “Tell him not to move from here,
And ask what crime brought him here: once
I knew him as angry and violent.”

The sinner heard and feign’d not, but towards me
His mind directing and his face, wherein
Was dismal shame depictur’d, thus he spake:
“It grieves me more to have been caught by thee
In this sad plight, which thou beholdest, than
When I was taken from the other life.
I have no power permitted to deny
What thou inquirest.” I am doom’d thus low
To dwell, for that the sacristy by me
Was rifled of its goodly ornaments,
And with the guilt another falsely charged.
But that thou mayst not joy to see me thus,
So as thou e’er shalt ’scape this darksome realm
Open thine ears and hear what I forebode.
Reft of the Neri first Pistoia pines,
Then Florence changeth citizens and laws.
From Valdimagra, drawn by wrathful Mars,
A vapour rises, wrapt in turbid mists,
And sharp and eager driveth on the storm
With arrowy hurtling o’er Piceno’s field,
Whence suddenly the cloud shall burst, and strike
Each helpless Bianco prostrate to the ground.
This have I told, that grief may rend thy heart.”

The sinner heard but pretended not to, directing his thoughts toward me and showing his face, which displayed deep shame. He said, “It pains me more to be caught by you in this sorry state, which you see, than when I was taken from the other life. I can’t deny what you’re asking.” I am doomed to stay this low because I robbed the sacristy of its valuable decorations and falsely put the blame on another. But so you won’t take pleasure in seeing me like this, should you ever escape this dark place, open your ears and hear what I predict. First, the Neri will be conquered, and Pistoia will suffer, then Florence will change its citizens and laws. From Valdimagra, angered by Mars, a fog rises, shrouded in murky mists, driving a storm that hurls sharp arrows over the Piceno fields, where suddenly the cloud will burst and strike each helpless Bianco down to the ground. I have told you this so that sorrow may tear at your heart.”

CANTO XXV

When he had spoke, the sinner rais’d his hands
Pointed in mockery, and cried: “Take them, God!
I level them at thee!” From that day forth
The serpents were my friends; for round his neck
One of then rolling twisted, as it said,
“Be silent, tongue!” Another to his arms
Upgliding, tied them, riveting itself
So close, it took from them the power to move.

When he spoke, the sinner raised his hands
Pointed in mockery, and shouted: “Take them, God!
I aim them at you!” From that day on,
The serpents became my friends; for around his neck
One of them twisted itself, saying,
“Be quiet, tongue!” Another slithered up his arms
And wrapped around them, binding itself
So tightly that it took away his ability to move.

Pistoia! Ah Pistoia! why dost doubt
To turn thee into ashes, cumb’ring earth
No longer, since in evil act so far
Thou hast outdone thy seed? I did not mark,
Through all the gloomy circles of the’ abyss,
Spirit, that swell’d so proudly ’gainst his God,
Not him, who headlong fell from Thebes. He fled,
Nor utter’d more; and after him there came
A centaur full of fury, shouting, “Where
Where is the caitiff?” On Maremma’s marsh
Swarm not the serpent tribe, as on his haunch
They swarm’d, to where the human face begins.
Behind his head upon the shoulders lay,
With open wings, a dragon breathing fire
On whomsoe’er he met. To me my guide:
“Cacus is this, who underneath the rock
Of Aventine spread oft a lake of blood.
He, from his brethren parted, here must tread
A different journey, for his fraudful theft
Of the great herd, that near him stall’d; whence found
His felon deeds their end, beneath the mace
Of stout Alcides, that perchance laid on
A hundred blows, and not the tenth was felt.”

Pistoia! Oh Pistoia! why do you hesitate
To turn into ashes, burdensome earth
No longer, since you've gone so far
Beyond your origins in wrongdoing? I didn’t notice,
Through all the dark circles of the abyss,
A spirit that swelled so proudly against his God,
Not him who fell from Thebes. He fled,
And said nothing more; and after him came
A furious centaur, shouting, “Where
Where is the wretch?” On Maremma’s marsh
The serpent tribe doesn't swarm as they did
On his hindquarters, to where the human face begins.
Behind his head on his shoulders lay,
With open wings, a dragon breathing fire
On whoever he met. To me my guide said:
“This is Cacus, who underneath the rock
Of Aventine often spread a lake of blood.
He, separated from his brothers, must tread
A different path here, due to his deceitful theft
Of the great herd that was near him; from which
His wicked deeds found their end, beneath the blows
Of strong Alcides, who possibly struck
A hundred times, and not even the tenth blow was felt.”

While yet he spake, the centaur sped away:
And under us three spirits came, of whom
Nor I nor he was ware, till they exclaim’d;
“Say who are ye?” We then brake off discourse,
Intent on these alone. I knew them not;
But, as it chanceth oft, befell, that one
Had need to name another. “Where,” said he,
“Doth Cianfa lurk?” I, for a sign my guide
Should stand attentive, plac’d against my lips
The finger lifted. If, O reader! now
Thou be not apt to credit what I tell,
No marvel; for myself do scarce allow
The witness of mine eyes. But as I looked
Toward them, lo! a serpent with six feet
Springs forth on one, and fastens full upon him:
His midmost grasp’d the belly, a forefoot
Seiz’d on each arm (while deep in either cheek
He flesh’d his fangs); the hinder on the thighs
Were spread, ’twixt which the tail inserted curl’d
Upon the reins behind. Ivy ne’er clasp’d
A dodder’d oak, as round the other’s limbs
The hideous monster intertwin’d his own.
Then, as they both had been of burning wax,
Each melted into other, mingling hues,
That which was either now was seen no more.
Thus up the shrinking paper, ere it burns,
A brown tint glides, not turning yet to black,
And the clean white expires. The other two
Look’d on exclaiming: “Ah, how dost thou change,
Agnello! See! Thou art nor double now,
Nor only one.” The two heads now became
One, and two figures blended in one form
Appear’d, where both were lost. Of the four lengths
Two arms were made: the belly and the chest
The thighs and legs into such members chang’d,
As never eye hath seen. Of former shape
All trace was vanish’d. Two yet neither seem’d
That image miscreate, and so pass’d on
With tardy steps. As underneath the scourge
Of the fierce dog-star, that lays bare the fields,
Shifting from brake to brake, the lizard seems
A flash of lightning, if he thwart the road,
So toward th’ entrails of the other two
Approaching seem’d, an adder all on fire,
As the dark pepper-grain, livid and swart.
In that part, whence our life is nourish’d first,
One he transpierc’d; then down before him fell
Stretch’d out. The pierced spirit look’d on him
But spake not; yea stood motionless and yawn’d,
As if by sleep or fev’rous fit assail’d.
He ey’d the serpent, and the serpent him.
One from the wound, the other from the mouth
Breath’d a thick smoke, whose vap’ry columns join’d.

While he was still speaking, the centaur took off:
And three spirits came toward us, of whom
Neither I nor he was aware, until they shouted;
“Who are you?” We then stopped our conversation,
Focused only on them. I didn’t recognize them;
But, as often happens, one
Needed to name another. “Where,” he asked,
“Is Cianfa hiding?” To signal my guide
To pay attention, I raised my finger to my lips.
If, oh reader! you find it hard to believe
What I’m telling you now, it’s no surprise; even I
Barely trust my own eyes. But as I looked
At them, suddenly a serpent with six feet
Sprang at one of them and clung tightly:
Its middle grasped the belly, each front foot
Caught an arm (while it sank its fangs deep
Into either cheek); the hind feet
Spread on the thighs, with its tail curling
Around the back. Ivy never wrapped
Around a decayed oak as the hideous creature
Twined its body around the other’s limbs.
Then, just as if they had been made of burning wax,
They melted into each other, mixing colors,
Until neither one was recognizable anymore.
Just like when burning paper turns brown, not yet black,
And the clean white disappears. The other two
Looked on, exclaiming: “Ah, how you’re changing,
Agnello! Look! You’re neither double now,
Nor just one.” The two heads became
One, and two figures merged into one form
Where both were lost. From the four lengths,
Two arms were created: the belly and the chest
Merged with the thighs and legs into such limbs,
As no eye has ever seen. All trace
Of their former shape was gone. Yet still,
Neither seemed like that distorted image, and so they moved on
With slow steps. Just as under the scorching heat
Of the fierce dog-star, which lays bare the fields,
Shifting from bush to bush, a lizard seems
A flash of lightning if it darts across the road,
So toward the other two’s insides
Sensed an adder all aflame,
Like dark peppercorns, grim and shadowy.
In that part, where our life is first nourished,
One snake pierced him; then down before him fell
Stretched out. The pierced spirit looked at him
But didn’t speak; in fact, he stood still and yawned,
As if attacked by sleep or fever.
He watched the serpent, and the serpent watched him.
One exhaled thick smoke from the wound, and the other
From its mouth breathed out smoke, which mixed together.

Lucan in mute attention now may hear,
Nor thy disastrous fate, Sabellus! tell,
Nor shine, Nasidius! Ovid now be mute.
What if in warbling fiction he record
Cadmus and Arethusa, to a snake
Him chang’d, and her into a fountain clear,
I envy not; for never face to face
Two natures thus transmuted did he sing,
Wherein both shapes were ready to assume
The other’s substance. They in mutual guise
So answer’d, that the serpent split his train
Divided to a fork, and the pierc’d spirit
Drew close his steps together, legs and thighs
Compacted, that no sign of juncture soon
Was visible: the tail disparted took
The figure which the spirit lost, its skin
Soft’ning, his indurated to a rind.
The shoulders next I mark’d, that ent’ring join’d
The monster’s arm-pits, whose two shorter feet
So lengthen’d, as the other’s dwindling shrunk.
The feet behind then twisting up became
That part that man conceals, which in the wretch
Was cleft in twain. While both the shadowy smoke
With a new colour veils, and generates
Th’ excrescent pile on one, peeling it off
From th’ other body, lo! upon his feet
One upright rose, and prone the other fell.
Not yet their glaring and malignant lamps
Were shifted, though each feature chang’d beneath.
Of him who stood erect, the mounting face
Retreated towards the temples, and what there
Superfluous matter came, shot out in ears
From the smooth cheeks, the rest, not backward dragg’d,
Of its excess did shape the nose; and swell’d
Into due size protuberant the lips.
He, on the earth who lay, meanwhile extends
His sharpen’d visage, and draws down the ears
Into the head, as doth the slug his horns.
His tongue continuous before and apt
For utt’rance, severs; and the other’s fork
Closing unites. That done the smoke was laid.
The soul, transform’d into the brute, glides off,
Hissing along the vale, and after him
The other talking sputters; but soon turn’d
His new-grown shoulders on him, and in few
Thus to another spake: “Along this path
Crawling, as I have done, speed Buoso now!”

Lucan, now silently paying attention, may hear,
Nor can you tell of your disastrous fate, Sabellus!
Nor shine, Nasidius! Ovid should be silent now.
What if he writes in fanciful tales
About Cadmus and Arethusa, turning him
Into a snake and her into a clear fountain?
I don’t envy; for never face to face
Did he sing of two natures transformed
Where both forms were ready to take
On each other’s essence. They, in mutual form,
Responded in such a way that the serpent split
Its tail into a fork, while the spirit,
Drawing its limbs together, legs and thighs
Joined, making it hard to see any connection soon.
The tail took on the shape the spirit lost,
Its skin softening, while the spirit’s hardened into a shell.
Next, I noticed the shoulders joining
With the monster’s armpits, whose two shorter limbs
Lengthened as the other’s shrank.
The hind legs twisted up to become
That part which a man conceals, cleaved in two
In the wretch. While both shadowy forms
With a new color hide and create
The added mass on one, peeling it off
From the other body, lo! one stood upright,
And the other lay face down.
Not yet had their glaring, hostile eyes
Shifted, though each feature changed beneath.
Of the one who stood, the rising face
Moved back toward the temples, and the excess
There flared out into ears
From the smooth cheeks; the rest, not pulled back,
Shaped the nose from its excess, and swelled
Into the proper size for the lips.
The one lying on the ground, meanwhile, extends
His sharpened face and retracts the ears
Into his head, like a slug drawing in its horns.
His continuous tongue stretches forward, ready
To speak, while the other’s fork
Closes and merges. Once this was done, the smoke settled.
The soul, transformed into the beast, slithers off,
Hissing along the vale, and behind it,
The other, sputtering, talked; but soon turned
His new shoulders toward him, and in few
Words said to another: “Crawling this path,
Like I have done, hurry now, Buoso!”

So saw I fluctuate in successive change
Th’ unsteady ballast of the seventh hold:
And here if aught my tongue have swerv’d, events
So strange may be its warrant. O’er mine eyes
Confusion hung, and on my thoughts amaze.

So I saw change happen over and over
The unstable ballast of the seventh hold:
And if my words have strayed, it could be
Because of such strange events. Confusion
hovered over my eyes, and my thoughts were stunned.

Yet ’scap’d they not so covertly, but well
I mark’d Sciancato: he alone it was
Of the three first that came, who chang’d not: thou,
The other’s fate, Gaville, still dost rue.

Yet they didn’t escape so secretly, but I clearly
saw Sciancato: he alone of the first three who came,
did not change: you,
still regret the other’s fate, Gaville.

CANTO XXVI

Florence exult! for thou so mightily
Hast thriven, that o’er land and sea thy wings
Thou beatest, and thy name spreads over hell!
Among the plund’rers such the three I found
Thy citizens, whence shame to me thy son,
And no proud honour to thyself redounds.

Florence, rejoice! For you have prospered so greatly
That your wings beat over land and sea,
And your name spreads even in hell!
Among the plunderers, I found these three,
Your citizens, which brings me shame as your son,
And brings no proud honor to you.

But if our minds, when dreaming near the dawn,
Are of the truth presageful, thou ere long
Shalt feel what Prato, (not to say the rest)
Would fain might come upon thee; and that chance
Were in good time, if it befell thee now.
Would so it were, since it must needs befall!
For as time wears me, I shall grieve the more.

But if our minds, when dreaming close to dawn,
Are predicting the truth, you soon
Will feel what Prato, not to mention the others,
Would hope might happen to you; and that opportunity
Would be timely if it happened to you now.
I wish it were so, since it has to happen!
Because as time goes on, I will grieve even more.

We from the depth departed; and my guide
Remounting scal’d the flinty steps, which late
We downward trac’d, and drew me up the steep.
Pursuing thus our solitary way
Among the crags and splinters of the rock,
Sped not our feet without the help of hands.

We left the depths behind; and my guide
Climbed back up the rocky steps we had just
Come down, and pulled me up the steep path.
Continuing along our lonely route
Through the jagged rocks and sharp edges,
Our feet didn’t move without the help of our hands.

Then sorrow seiz’d me, which e’en now revives,
As my thought turns again to what I saw,
And, more than I am wont, I rein and curb
The powers of nature in me, lest they run
Where Virtue guides not; that if aught of good
My gentle star, or something better gave me,
I envy not myself the precious boon.

Then sadness took hold of me, which even now comes back,
As I think again about what I saw,
And, more than usual, I hold back and control
My natural instincts, so they don’t stray
Where Virtue doesn’t lead; that if there’s anything good
My guiding star, or something better, gave me,
I don’t begrudge myself the valuable gift.

As in that season, when the sun least veils
His face that lightens all, what time the fly
Gives way to the shrill gnat, the peasant then
Upon some cliff reclin’d, beneath him sees
Fire-flies innumerous spangling o’er the vale,
Vineyard or tilth, where his day-labour lies:
With flames so numberless throughout its space
Shone the eighth chasm, apparent, when the depth
Was to my view expos’d. As he, whose wrongs
The bears aveng’d, at its departure saw
Elijah’s chariot, when the steeds erect
Rais’d their steep flight for heav’n; his eyes meanwhile,
Straining pursu’d them, till the flame alone
Upsoaring like a misty speck he kenn’d;
E’en thus along the gulf moves every flame,
A sinner so enfolded close in each,
That none exhibits token of the theft.

As in that season when the sun shines the least,
His face that brightens everything, when the fly
Gives way to the loud gnat, the peasant then
Reclined on a cliff, sees below him
Countless fireflies sparkling over the fields,
Vineyard or tilled land, where he works all day:
With flames so numerous throughout the sky
Shone the eighth chasm, revealed, when the depth
Was laid bare to my sight. Just as he, whose wrongs
Were avenged by the bears, saw Elijah’s chariot
Departing, when the horses rose upright
Soaring towards heaven; while his eyes,
Straining to follow them, could only see
The flame itself rising like a misty speck;
In the same way, along the gulf, every flame moves,
A sinner so tightly wrapped in each,
That none shows a sign of the theft.

Upon the bridge I forward bent to look,
And grasp’d a flinty mass, or else had fall’n,
Though push’d not from the height. The guide, who mark d
How I did gaze attentive, thus began:
“Within these ardours are the spirits, each
Swath’d in confining fire.”—“Master, thy word,”
I answer’d, “hath assur’d me; yet I deem’d
Already of the truth, already wish’d
To ask thee, who is in yon fire, that comes
So parted at the summit, as it seem’d
Ascending from that funeral pile, where lay
The Theban brothers?” He replied: “Within
Ulysses there and Diomede endure
Their penal tortures, thus to vengeance now
Together hasting, as erewhile to wrath.
These in the flame with ceaseless groans deplore
The ambush of the horse, that open’d wide
A portal for that goodly seed to pass,
Which sow’d imperial Rome; nor less the guile
Lament they, whence of her Achilles ’reft
Deidamia yet in death complains.
And there is rued the stratagem, that Troy
Of her Palladium spoil’d.”—“If they have power
Of utt’rance from within these sparks,” said I,
“O master! think my prayer a thousand fold
In repetition urg’d, that thou vouchsafe
To pause, till here the horned flame arrive.
See, how toward it with desire I bend.”

On the bridge, I leaned forward to look,
And I grabbed a rocky chunk, or I would have fallen,
Even though I wasn’t pushed from the height. The guide, who noticed
How intently I was gazing, then began:
“Within these fires are the spirits, each
Wrapped in constricting flames.” — “Master, your
Words,” I replied, “have reassured me; yet I already believed
In the truth and had been wanting
To ask you, who is in that fire, who seems
So separate at the top, as if it were
Rising from that funeral pyre, where lay
The Theban brothers?” He answered: “Within
Are Ulysses and Diomede, suffering
Their punishments, now rushing together for vengeance, as before they did for wrath.
These two in the flames groan endlessly,
Mourning the ambush of the horse, which opened wide
A doorway for that noble bloodline to pass,
Which founded imperial Rome; nor less do they lament the deceit
By which Deidamia, robbed of her Achilles,
Still complains in death. And there is regretted the scheme that Troy
Brought upon herself by losing her Palladium.” — “If they can express
Themselves from within these sparks,” I said,
“O master! consider my prayer multiplied
A thousand times, urging you
To pause until the horned flame arrives here.
See how eagerly I lean toward it.”

He thus: “Thy prayer is worthy of much praise,
And I accept it therefore: but do thou
Thy tongue refrain: to question them be mine,
For I divine thy wish: and they perchance,
For they were Greeks, might shun discourse with thee.”

He said, “Your prayer deserves a lot of praise,
And I accept it: but you should
Hold your tongue: questioning them is my job,
Because I know what you want: and they might,
Since they were Greeks, avoid talking to you.”

When there the flame had come, where time and place
Seem’d fitting to my guide, he thus began:
“O ye, who dwell two spirits in one fire!
If living I of you did merit aught,
Whate’er the measure were of that desert,
When in the world my lofty strain I pour’d,
Move ye not on, till one of you unfold
In what clime death o’ertook him self-destroy’d.”

When the flame appeared, at a time and place
That seemed right for my guide, he started:
“O you who share two spirits in one fire!
If I deserved anything from you while alive,
Regardless of the amount of that worth,
When I expressed my high aspirations in the world,
Don't move on until one of you reveals
In what place death overtook him and he ended his own life.”

Of the old flame forthwith the greater horn
Began to roll, murmuring, as a fire
That labours with the wind, then to and fro
Wagging the top, as a tongue uttering sounds,
Threw out its voice, and spake: “When I escap’d
From Circe, who beyond a circling year
Had held me near Caieta, by her charms,
Ere thus Aeneas yet had nam’d the shore,
Nor fondness for my son, nor reverence
Of my old father, nor return of love,
That should have crown’d Penelope with joy,
Could overcome in me the zeal I had
T’ explore the world, and search the ways of life,
Man’s evil and his virtue. Forth I sail’d
Into the deep illimitable main,
With but one bark, and the small faithful band
That yet cleav’d to me. As Iberia far,
Far as Morocco either shore I saw,
And the Sardinian and each isle beside
Which round that ocean bathes. Tardy with age
Were I and my companions, when we came
To the strait pass, where Hercules ordain’d
The bound’ries not to be o’erstepp’d by man.
The walls of Seville to my right I left,
On the’ other hand already Ceuta past.
“O brothers!” I began, “who to the west
Through perils without number now have reach’d,
To this the short remaining watch, that yet
Our senses have to wake, refuse not proof
Of the unpeopled world, following the track
Of Phoebus. Call to mind from whence we sprang:
Ye were not form’d to live the life of brutes
But virtue to pursue and knowledge high.
With these few words I sharpen’d for the voyage
The mind of my associates, that I then
Could scarcely have withheld them. To the dawn
Our poop we turn’d, and for the witless flight
Made our oars wings, still gaining on the left.
Each star of the’ other pole night now beheld,
And ours so low, that from the ocean-floor
It rose not. Five times re-illum’d, as oft
Vanish’d the light from underneath the moon
Since the deep way we enter’d, when from far
Appear’d a mountain dim, loftiest methought
Of all I e’er beheld. Joy seiz’d us straight,
But soon to mourning changed. From the new land
A whirlwind sprung, and at her foremost side
Did strike the vessel. Thrice it whirl’d her round
With all the waves, the fourth time lifted up
The poop, and sank the prow: so fate decreed:
And over us the booming billow clos’d.”

Of the old flame, the larger horn
Quickly started to roll, rumbling like a fire
Struggling against the wind, swaying back and forth
Wagging its tip, like a tongue making sounds,
It raised its voice and said: “When I escaped
From Circe, who had kept me near Caieta, by her charms,
For a whole year, before Aeneas had named the shore,
Neither love for my son, nor respect
For my old father, nor the longing
That should have made Penelope happy,
Could overpower my eagerness
To explore the world and learn about life,
About man's evil and his good. I sailed
Into the vast, endless sea,
With just one ship, and the small, loyal crew
That still stayed with me. I saw lands as far
As Iberia, as far as Morocco on either side,
And Sardinia and every other island
That the ocean hugs. We were slow with age
As we arrived at the strait, where Hercules set
The boundaries that no man should cross.
I left Seville to my right,
And had already passed Ceuta on the other side.
“O brothers!” I began, “who to the west
Have reached through countless dangers,
To this the short remaining period, while
We still have our senses awake, don't shy away
From the uninhabited world, following the path
Of Phoebus. Remember where we came from:
You were not made to live like beasts
But to pursue virtue and high knowledge.
With these few words, I inspired my companions,
To the point that I could hardly hold them back. To the dawn
We turned our ship’s stern, and for the reckless journey
Made our oars like wings, still heading to the left.
Every star from the other pole was now visible at night,
And ours was so low that it didn't rise
From the ocean floor. Five times the light reappeared, as often
As it disappeared beneath the moon
Since we entered the deep path, when from afar
A shadowy mountain appeared, the highest I thought
Of all I had ever seen. Joy seized us instantly,
But quickly turned to sorrow. A whirlwind arose
From the new land, and struck the ship on its front.
It whirled her around three times
With all the waves, and on the fourth time lifted the stern up
And sank the bow: so fate decreed:
And over us the booming wave closed.”

CANTO XXVII

Now upward rose the flame, and still’d its light
To speak no more, and now pass’d on with leave
From the mild poet gain’d, when following came
Another, from whose top a sound confus’d,
Forth issuing, drew our eyes that way to look.

Now the flame rose higher, and its light quieted
To say no more, and it moved on with permission
From the gentle poet gained, when another came
From whose peak a mixed sound,
Emerging, caught our attention and made us look.

As the Sicilian bull, that rightfully
His cries first echoed, who had shap’d its mould,
Did so rebellow, with the voice of him
Tormented, that the brazen monster seem’d
Pierc’d through with pain; thus while no way they found
Nor avenue immediate through the flame,
Into its language turn’d the dismal words:
But soon as they had won their passage forth,
Up from the point, which vibrating obey’d
Their motion at the tongue, these sounds we heard:
“O thou! to whom I now direct my voice!
That lately didst exclaim in Lombard phrase,

As the Sicilian bull, which rightfully
First echoed its cries, and who shaped its form,
Rebelled again, with the voice of someone
Tormented, making the bronze monster seem
Pierced with pain; while they found no way
Or direct path through the flames,
The tragic words turned into its language:
But as soon as they got their way out,
From the point, which vibrated and responded
To their motion at the tongue, we heard these sounds:
“O you! to whom I’m now directing my voice!
Who recently cried out in Lombard words,

Depart thou, I solicit thee no more,’
Though somewhat tardy I perchance arrive
Let it not irk thee here to pause awhile,
And with me parley: lo! it irks not me
And yet I burn. If but e’en now thou fall
into this blind world, from that pleasant land
Of Latium, whence I draw my sum of guilt,
Tell me if those, who in Romagna dwell,
Have peace or war. For of the mountains there
Was I, betwixt Urbino and the height,
Whence Tyber first unlocks his mighty flood.”

"Please go, I won’t bother you any longer,"
"Even if I'm a bit late,"
"Don’t let it bother you to pause for a moment,"
"And talk with me: it doesn’t bother me,"
"Yet I feel restless. If right now you find yourself
"in this confusing world, far from that pleasant land
"Of Latium, where I carry my guilt,"
"Tell me if those who live in Romagna
"Are at peace or in conflict. Because I was in the mountains
"Between Urbino and the peak,"
"Where the Tiber first flows."

Leaning I listen’d yet with heedful ear,
When, as he touch’d my side, the leader thus:
“Speak thou: he is a Latian.” My reply
Was ready, and I spake without delay:

Leaning in, I listened carefully,
When he touched my side, the leader said:
“Speak up: he’s from Latium.” I was quick to respond,
And I replied without hesitation:

“O spirit! who art hidden here below!
Never was thy Romagna without war
In her proud tyrants’ bosoms, nor is now:
But open war there left I none. The state,
Ravenna hath maintain’d this many a year,
Is steadfast. There Polenta’s eagle broods,
And in his broad circumference of plume
O’ershadows Cervia. The green talons grasp
The land, that stood erewhile the proof so long,
And pil’d in bloody heap the host of France.

“O spirit! who is hidden down here!
Romagna has always had conflict
In the hearts of its proud tyrants, and it still does:
But I left no open war there. The state,
Ravenna has held strong for many years,
Is unwavering. There Polenta’s eagle nests,
And in his wide wingspan
Shadows Cervia. His green talons hold
The land, that once stood the test for so long,
And piled up in a bloody heap the army of France.

“The’ old mastiff of Verruchio and the young,
That tore Montagna in their wrath, still make,
Where they are wont, an augre of their fangs.

“The old mastiff of Verruchio and the young,
That tore Montagna in their rage, still show,
Where they are used to, a warning of their fangs.

“Lamone’s city and Santerno’s range
Under the lion of the snowy lair.
Inconstant partisan! that changeth sides,
Or ever summer yields to winter’s frost.
And she, whose flank is wash’d of Savio’s wave,
As ’twixt the level and the steep she lies,
Lives so ’twixt tyrant power and liberty.

“Lamone’s city and Santerno’s range
Under the lion in the snowy den.
Fickle supporter! who switches sides,
Before summer gives way to winter’s chill.
And she, whose side is kissed by Savio’s wave,
As she lies between the flat and the steep,
Lives so between oppressive power and freedom.

“Now tell us, I entreat thee, who art thou?
Be not more hard than others. In the world,
So may thy name still rear its forehead high.”

“Now tell us, please, who are you?
Don't be harder on us than others. In the world,
May your name continue to stand out proudly.”

Then roar’d awhile the fire, its sharpen’d point
On either side wav’d, and thus breath’d at last:
“If I did think, my answer were to one,
Who ever could return unto the world,
This flame should rest unshaken. But since ne’er,
If true be told me, any from this depth
Has found his upward way, I answer thee,
Nor fear lest infamy record the words.

Then the fire roared for a while, its sharp point
waving on either side, and finally spoke:
“If I thought my answer was for someone,
Who could ever return to the world,
This flame would stay stable. But since no one,
If I’m being honest, has ever made it out from this depth,
I respond to you,
And I’m not worried if my words get remembered as shameful.

“A man of arms at first, I cloth’d me then
In good Saint Francis’ girdle, hoping so
T’ have made amends. And certainly my hope
Had fail’d not, but that he, whom curses light on,
The’ high priest again seduc’d me into sin.
And how and wherefore listen while I tell.
Long as this spirit mov’d the bones and pulp
My mother gave me, less my deeds bespake
The nature of the lion than the fox.
All ways of winding subtlety I knew,
And with such art conducted, that the sound
Reach’d the world’s limit. Soon as to that part
Of life I found me come, when each behoves
To lower sails and gather in the lines;
That which before had pleased me then I rued,
And to repentance and confession turn’d;
Wretch that I was! and well it had bested me!
The chief of the new Pharisees meantime,
Waging his warfare near the Lateran,
Not with the Saracens or Jews (his foes
All Christians were, nor against Acre one
Had fought, nor traffic’d in the Soldan’s land),
He his great charge nor sacred ministry
In himself, rev’renc’d, nor in me that cord,
Which us’d to mark with leanness whom it girded.
As in Socrate, Constantine besought
To cure his leprosy Sylvester’s aid,
So me to cure the fever of his pride
This man besought: my counsel to that end
He ask’d: and I was silent: for his words
Seem’d drunken: but forthwith he thus resum’d:
“From thy heart banish fear: of all offence
I hitherto absolve thee. In return,
Teach me my purpose so to execute,
That Penestrino cumber earth no more.
Heav’n, as thou knowest, I have power to shut
And open: and the keys are therefore twain,
The which my predecessor meanly priz’d.”

A man of arms at first, I then clothed myself in good Saint Francis’ belt, hoping it would make up for my past. My hope wouldn’t have failed, except that he, whom curses fall upon, the high priest, seduced me back into sin. And how and why, listen while I explain. As long as this spirit moved the bones and flesh my mother gave me, my actions reflected the nature of a fox more than a lion. I knew all kinds of winding tricks, and I executed them so well that the results reached the world's farthest corners. As soon as I found myself at that stage of life when everyone has to lower their sails and gather in the lines; what had pleased me before I then regretted, and turned to repentance and confession; wretched that I was! It would have been better for me! Meanwhile, the chief of the new Pharisees, fighting near the Lateran, not with the Saracens or Jews (his enemies were all Christians, nor had he fought against Acre, nor traded in the Soldan's land), neither revered his great charge nor sacred ministry, nor me, that belt which used to mark with leanness those it girded. Just as Constantine sought Sylvester's help to cure his leprosy, this man sought my advice to cure the fever of his pride; he asked for my counsel, and I was silent because his words seemed intoxicated. But he quickly continued: “Ban your fears from your heart: I absolve you of all offenses up to now. In return, teach me how to carry out my purpose so that Penestrino bothers the earth no more. Heaven, as you know, I have the power to shut and open: and there are two keys, which my predecessor valued so little.”

Then, yielding to the forceful arguments,
Of silence as more perilous I deem’d,
And answer’d: “Father! since thou washest me
Clear of that guilt wherein I now must fall,
Large promise with performance scant, be sure,
Shall make thee triumph in thy lofty seat.”

Then, giving in to the strong arguments,
Because I see silence as more dangerous,
I responded: “Father! since you cleanse me
Of the guilt I am about to face,
A grand promise with little follow-through, you can be sure,
Will lead you to victory in your high position.”

“When I was number’d with the dead, then came
Saint Francis for me; but a cherub dark
He met, who cried: “‘Wrong me not; he is mine,
And must below to join the wretched crew,
For the deceitful counsel which he gave.
E’er since I watch’d him, hov’ring at his hair,
No power can the impenitent absolve;
Nor to repent and will at once consist,
By contradiction absolute forbid.”
Oh mis’ry! how I shook myself, when he
Seiz’d me, and cried, “Thou haply thought’st me not
A disputant in logic so exact.”
To Minos down he bore me, and the judge
Twin’d eight times round his callous back the tail,
Which biting with excess of rage, he spake:
“This is a guilty soul, that in the fire
Must vanish.’ Hence perdition-doom’d I rove
A prey to rankling sorrow in this garb.”

“When I was counted among the dead, then came
Saint Francis for me; but a dark cherub
met him, who shouted: ‘Don’t wrong me; he’s mine,
and must go down to join the wretched crew,
for the deceitful advice he gave.
Ever since I watched him, hovering at his hair,
no power can absolve the unrepentant;
nor can repentance and will coexist,
as absolute contradiction forbids.’
Oh misery! How I shook when he
grabbed me and exclaimed, ‘You probably didn’t think
I was a debater in such precise logic.’
To Minos he took me, and the judge
wrapped his tail eight times around his rough back,
which, biting with excessive rage, he said:
‘This is a guilty soul, who must vanish in the fire.
Thus doomed to perdition, I wander
a prey to gnawing sorrow in this state.’”

When he had thus fulfill’d his words, the flame
In dolour parted, beating to and fro,
And writhing its sharp horn. We onward went,
I and my leader, up along the rock,
Far as another arch, that overhangs
The foss, wherein the penalty is paid
Of those, who load them with committed sin.

When he had finished speaking, the flame
In pain split apart, flickering back and forth,
And twisting its sharp horn. We moved on,
My guide and I, climbing up the rock,
Until we reached another arch that hangs
Over the pit, where those who carry their sins
Face their punishment.

CANTO XXVIII

Who, e’en in words unfetter’d, might at full
Tell of the wounds and blood that now I saw,
Though he repeated oft the tale? No tongue
So vast a theme could equal, speech and thought
Both impotent alike. If in one band
Collected, stood the people all, who e’er
Pour’d on Apulia’s happy soil their blood,
Slain by the Trojans, and in that long war
When of the rings the measur’d booty made
A pile so high, as Rome’s historian writes
Who errs not, with the multitude, that felt
The grinding force of Guiscard’s Norman steel,
And those the rest, whose bones are gather’d yet
At Ceperano, there where treachery
Branded th’ Apulian name, or where beyond
Thy walls, O Tagliacozzo, without arms
The old Alardo conquer’d; and his limbs
One were to show transpierc’d, another his
Clean lopt away; a spectacle like this
Were but a thing of nought, to the’ hideous sight
Of the ninth chasm. A rundlet, that hath lost
Its middle or side stave, gapes not so wide,
As one I mark’d, torn from the chin throughout
Down to the hinder passage: ’twixt the legs
Dangling his entrails hung, the midriff lay
Open to view, and wretched ventricle,
That turns th’ englutted aliment to dross.

Who, even in unrestrained words, could fully
Describe the wounds and blood that I now saw,
Even if they told the story many times? No tongue
Could match such a vast topic; both speech and thought
Fall short. If all the people who ever
Poured their blood on Apulia’s blessed ground
Were gathered together—those who were killed
By the Trojans in that long war,
When the booty made from the rings
Was piled up so high, as Rome’s historian writes
Who is correct, along with the crowd that experienced
The crushing force of Guiscard’s Norman steel,
And those whose bones are still gathered
At Ceperano, where treachery
Scarred the Apulian name, or where, beyond
Your walls, O Tagliacozzo, without weapons,
The old Alardo triumphed; and if one were
To show his body, pierced from chin to rear:
Between his legs hung his entrails, the midriff lay
Open to view, and the miserable ventricle,
That turns the swallowed food into waste.

Whilst eagerly I fix on him my gaze,
He ey’d me, with his hands laid his breast bare,
And cried; “Now mark how I do rip me! lo!
How is Mohammed mangled! before me
Walks Ali weeping, from the chin his face
Cleft to the forelock; and the others all
Whom here thou seest, while they liv’d, did sow
Scandal and schism, and therefore thus are rent.
A fiend is here behind, who with his sword
Hacks us thus cruelly, slivering again
Each of this ream, when we have compast round
The dismal way, for first our gashes close
Ere we repass before him. But say who
Art thou, that standest musing on the rock,
Haply so lingering to delay the pain
Sentenc’d upon thy crimes?”—“Him death not yet,”
My guide rejoin’d, “hath overta’en, nor sin
Conducts to torment; but, that he may make
Full trial of your state, I who am dead
Must through the depths of hell, from orb to orb,
Conduct him. Trust my words, for they are true.”

As I eagerly locked my gaze on him,
He looked at me, exposing his chest,
And cried, “Now see how I'm tearing myself apart! Look!
How is Mohammed mangled! Before me
Walks Ali, weeping, his face
Split from chin to forehead; and all the others
You see here, while they lived, spread
Scandal and division, and that’s why they’re torn apart.
There’s a demon behind us, who with his sword
Cuts us so cruelly, splitting us again
Each time we make our way around
This dreadful path, for our wounds heal
Before we pass before him again. But tell me,
Who are you, standing lost in thought on the rock,
Perhaps lingering to delay the pain
That’s been sentenced for your crimes?”—“Death has not yet taken him,”
My guide replied, “nor does sin
Lead to torment; but to fully assess your state,
I, who am dead,
Must guide him through the depths of hell, from circle to circle.
Trust my words, for they are true.”

More than a hundred spirits, when that they heard,
Stood in the foss to mark me, through amazed,
Forgetful of their pangs. “Thou, who perchance
Shalt shortly view the sun, this warning thou
Bear to Dolcino: bid him, if he wish not
Here soon to follow me, that with good store
Of food he arm him, lest impris’ning snows
Yield him a victim to Novara’s power,
No easy conquest else.” With foot uprais’d
For stepping, spake Mohammed, on the ground
Then fix’d it to depart. Another shade,
Pierc’d in the throat, his nostrils mutilate
E’en from beneath the eyebrows, and one ear
Lopt off, who with the rest through wonder stood
Gazing, before the rest advanc’d, and bar’d
His wind-pipe, that without was all o’ersmear’d
With crimson stain. “O thou!” said ‘he, “whom sin
Condemns not, and whom erst (unless too near
Resemblance do deceive me) I aloft
Have seen on Latian ground, call thou to mind
Piero of Medicina, if again
Returning, thou behold’st the pleasant land
That from Vercelli slopes to Mercabo;
And there instruct the twain, whom Fano boasts
Her worthiest sons, Guido and Angelo,
That if ’tis giv’n us here to scan aright
The future, they out of life’s tenement
Shall be cast forth, and whelm’d under the waves
Near to Cattolica, through perfidy
Of a fell tyrant. ’Twixt the Cyprian isle
And Balearic, ne’er hath Neptune seen
An injury so foul, by pirates done
Or Argive crew of old. That one-ey’d traitor
(Whose realm there is a spirit here were fain
His eye had still lack’d sight of) them shall bring
To conf’rence with him, then so shape his end,
That they shall need not ’gainst Focara’s wind
Offer up vow nor pray’r.” I answering thus:

More than a hundred spirits, when they heard,
Stood in the ditch to watch me, amazed,
Forgetting their own pain. “You, who might
Soon see the sun, take this message to Dolcino: tell him, if he doesn't want
To follow me here soon, he should stock up
On food, or else the heavy snows
Will trap him and make him a victim of Novara’s power,
Which is not an easy victory.” Mohammed spoke, lifting his foot
To step forward, then planted it on the ground
To leave. Another spirit,
Wounded in the throat, his nostrils mutilated
Even from beneath his eyebrows, and one ear
Chopped off, stood with the rest in awe,
Gazing, until he stepped forward and exposed
His windpipe, which was all covered
In crimson stain. “O you!” he said, “whom sin
Does not condemn, and whom once (unless likeness
Deceives me) I have seen on Latin land,
Remember Piero of Medicina, if you ever
Return to the pleasant land
That slopes from Vercelli to Mercabo;
And there inform the two whom Fano boasts
As her finest sons, Guido and Angelo,
That if we can foresee the future here,
They will be cast out from life’s shelter
And drowned near Cattolica,
Due to the treachery
Of a cruel tyrant. Between the Cyprian isle
And Balearic, Neptune has never seen
Such a terrible deed done by pirates
Or by the ancient Argive crew. That one-eyed traitor
(Whose realm there is a spirit here who wishes
He had never seen) will lead them
To meet with him, and then arrange

“Declare, as thou dost wish that I above
May carry tidings of thee, who is he,
In whom that sight doth wake such sad remembrance?”

“Tell me, as you wish for me to bring news of you, who is the person that brings back such sad memories when I see them?”

Forthwith he laid his hand on the cheek-bone
Of one, his fellow-spirit, and his jaws
Expanding, cried: “Lo! this is he I wot of;
He speaks not for himself: the outcast this
Who overwhelm’d the doubt in Caesar’s mind,
Affirming that delay to men prepar’d
Was ever harmful. “Oh how terrified
Methought was Curio, from whose throat was cut
The tongue, which spake that hardy word. Then one
Maim’d of each hand, uplifted in the gloom
The bleeding stumps, that they with gory spots
Sullied his face, and cried: “‘Remember thee
Of Mosca, too, I who, alas! exclaim’d,
‘The deed once done there is an end,’ that prov’d
A seed of sorrow to the Tuscan race.”

Immediately, he placed his hand on the cheekbone
Of one, his fellow spirit, and with his jaws
Stretching, shouted: “Look! This is the one I know;
He doesn’t speak for himself: he’s the outcast
Who cleared the doubt in Caesar’s mind,
Claiming that delay for prepared men
Was always harmful. “Oh, how terrified
I thought Curio was, from whose throat was cut
The tongue that spoke that brave word. Then one
Whose hands were both maimed, raised in the darkness
The bleeding stumps, which with bloody spots
Stained his face, and cried: “'Remember me
Of Mosca, too, I who, alas! exclaimed,
‘Once the deed is done, there’s no turning back,’ that proved
A source of sorrow for the Tuscan people.”

I added: “Ay, and death to thine own tribe.”

I added, “Yeah, and death to your own people.”

Whence heaping woe on woe he hurried off,
As one grief stung to madness. But I there
Still linger’d to behold the troop, and saw
Things, such as I may fear without more proof
To tell of, but that conscience makes me firm,
The boon companion, who her strong breast-plate
Buckles on him, that feels no guilt within
And bids him on and fear not. Without doubt
I saw, and yet it seems to pass before me,
A headless trunk, that even as the rest
Of the sad flock pac’d onward. By the hair
It bore the sever’d member, lantern-wise
Pendent in hand, which look’d at us and said,
“Woe’s me!” The spirit lighted thus himself,
And two there were in one, and one in two.
How that may be he knows who ordereth so.

As he piled grief upon grief, he rushed away,
Like someone driven mad by sorrow. But I stayed there
To watch the group and saw
Things that I can only fear without proof
To describe, except that my conscience keeps me steady,
The faithful companion who firmly shields
Anyone who feels no guilt within
And encourages him not to be afraid. Without a doubt
I saw, and yet it seems to flash before me,
A headless body that, like the others,
Kept moving onward. By its hair,
It carried the severed head, like a lantern,
Hanging in its hand, which looked at us and said,
“Woe is me!” The spirit thus illuminated itself,
And two were in one, and one was in two.
Only the one who arranges such things knows how this is possible.

When at the bridge’s foot direct he stood,
His arm aloft he rear’d, thrusting the head
Full in our view, that nearer we might hear
The words, which thus it utter’d: “Now behold
This grievous torment, thou, who breathing go’st
To spy the dead; behold if any else
Be terrible as this. And that on earth
Thou mayst bear tidings of me, know that I
Am Bertrand, he of Born, who gave King John
The counsel mischievous. Father and son
I set at mutual war. For Absalom
And David more did not Ahitophel,
Spurring them on maliciously to strife.
For parting those so closely knit, my brain
Parted, alas! I carry from its source,
That in this trunk inhabits. Thus the law
Of retribution fiercely works in me.”

When he stood directly at the foot of the bridge,
He raised his arm high, pushing his head
Right into our view, so we could hear
The words it spoke: “Now look
At this dreadful torment, you who still breathe
To witness the dead; see if anyone else
Is as terrifying as this. And so that you
Can share my story, know that I
Am Bertrand, from Born, who advised King John
With harmful counsel. I turned father and son
Against each other. Just like Ahitophel did
With Absalom and David,
Inciting them to conflict. For separating those so closely connected, my mind
Has been torn apart, alas! I am severed from its source,
Which now resides within this body. This is how
The law of retribution works fiercely within me.”

CANTO XXIX

So were mine eyes inebriate with view
Of the vast multitude, whom various wounds
Disfigur’d, that they long’d to stay and weep.

So my eyes were filled with the sight
Of the huge crowd, whose different wounds
Disfigured them, and I longed to stay and weep.

But Virgil rous’d me: “What yet gazest on?
Wherefore doth fasten yet thy sight below
Among the maim’d and miserable shades?
Thou hast not shewn in any chasm beside
This weakness. Know, if thou wouldst number them
That two and twenty miles the valley winds
Its circuit, and already is the moon
Beneath our feet: the time permitted now
Is short, and more not seen remains to see.”

But Virgil woke me up: “What are you still looking at?
Why are you fixating down there
Among the injured and miserable souls?
You haven't shown this kind of weakness anywhere else.
Know this, if you want to count them:
The valley stretches for about twenty-two miles
Around its path, and already the moon
Is beneath our feet: the time we have now
Is short, and there’s more left to see.”

“If thou,” I straight replied, “hadst weigh’d the cause
For which I look’d, thou hadst perchance excus’d
The tarrying still.” My leader part pursu’d
His way, the while I follow’d, answering him,
And adding thus: “Within that cave I deem,
Whereon so fixedly I held my ken,
There is a spirit dwells, one of my blood,
Wailing the crime that costs him now so dear.”

“If you,” I replied immediately, “had considered the reason
For which I sought, you might have forgiven
The delay.” My guide continued on his path,
While I followed, answering him,
And adding this: “In that cave I believe,
Where I focused my gaze so intently,
There is a spirit who lives there, one of my family,
Mourning the sin that now costs him dearly.”

Then spake my master: “Let thy soul no more
Afflict itself for him. Direct elsewhere
Its thought, and leave him. At the bridge’s foot
I mark’d how he did point with menacing look
At thee, and heard him by the others nam’d
Geri of Bello. Thou so wholly then
Wert busied with his spirit, who once rul’d
The towers of Hautefort, that thou lookedst not
That way, ere he was gone.”—“O guide belov’d!
His violent death yet unaveng’d,” said I,
“By any, who are partners in his shame,
Made him contemptuous: therefore, as I think,
He pass’d me speechless by; and doing so
Hath made me more compassionate his fate.”

Then my master said, “Don’t let your soul suffer for him anymore. Focus your thoughts elsewhere and let him go. At the foot of the bridge, I noticed how he pointed at you with a threatening look and heard the others refer to him as Geri of Bello. You were so completely wrapped up in his spirit, who once ruled the towers of Hautefort, that you didn’t even see him before he was gone.” “Oh, beloved guide! His violent death is still unavenged,” I said, “by anyone who shares in his disgrace, which has made him look down on others. So, as I see it, he passed by me in silence; and by doing so, he has made me feel even more compassion for his fate.”

So we discours’d to where the rock first show’d
The other valley, had more light been there,
E’en to the lowest depth. Soon as we came
O’er the last cloister in the dismal rounds
Of Malebolge, and the brotherhood
Were to our view expos’d, then many a dart
Of sore lament assail’d me, headed all
With points of thrilling pity, that I clos’d
Both ears against the volley with mine hands.

So we talked until we reached the rock that first appeared
In the other valley; if there had been more light
Even to the lowest depth. As soon as we arrived
At the final cloister in the bleak circles
Of Malebolge, and the group
Was revealed to us, then many arrows
Of deep sorrow struck me, all
With tips of intense pity, causing me to cover
Both ears with my hands against the barrage.

As were the torment, if each lazar-house
Of Valdichiana, in the sultry time
’Twixt July and September, with the isle
Sardinia and Maremma’s pestilent fen,
Had heap’d their maladies all in one foss
Together; such was here the torment: dire
The stench, as issuing steams from fester’d limbs.

As if the suffering from every leper house of Valdichiana, during the hot season between July and September, with the island of Sardinia and the sickly swamps of Maremma, had gathered all their diseases into one pit; such was the torment here: the stench was awful, like the fumes from infected limbs.

We on the utmost shore of the long rock
Descended still to leftward. Then my sight
Was livelier to explore the depth, wherein
The minister of the most mighty Lord,
All-searching Justice, dooms to punishment
The forgers noted on her dread record.

We stood on the farthest edge of the long rock
And moved down to the left. Then I looked
More closely into the depths, where
The messenger of the most powerful Lord,
All-seeing Justice, condemns to punishment
The forgers who are marked in her terrifying records.

More rueful was it not methinks to see
The nation in Aegina droop, what time
Each living thing, e’en to the little worm,
All fell, so full of malice was the air
(And afterward, as bards of yore have told,
The ancient people were restor’d anew
From seed of emmets) than was here to see
The spirits, that languish’d through the murky vale
Up-pil’d on many a stack. Confus’d they lay,
One o’er the belly, o’er the shoulders one
Roll’d of another; sideling crawl’d a third
Along the dismal pathway. Step by step
We journey’d on, in silence looking round
And list’ning those diseas’d, who strove in vain
To lift their forms. Then two I mark’d, that sat
Propp’d ’gainst each other, as two brazen pans
Set to retain the heat. From head to foot,
A tetter bark’d them round. Nor saw I e’er
Groom currying so fast, for whom his lord
Impatient waited, or himself perchance
Tir’d with long watching, as of these each one
Plied quickly his keen nails, through furiousness
Of ne’er abated pruriency. The crust
Came drawn from underneath in flakes, like scales
Scrap’d from the bream or fish of broader mail.

More regretful it was, I think, to see
The nation in Aegina decline, as
Every living thing, even the little worm,
Fell, so full of malice was the air
(And later, as poets of old have told,
The ancient people were restored anew
From the seeds of ants) than it was to see
The spirits, that languished through the murky vale
Piled up on many a stack. Confused they lay,
One over the belly, another rolled
Over the shoulders of another; a third
Crawled sideways along the dismal path. Step by step
We made our way, silently looking around
And listening to those afflicted, who struggled in vain
To lift their bodies. Then I noticed two, sitting
Propped against each other, like two metal pots
Set to retain the heat. From head to toe,
A rash covered them. I’d never seen
A groom currying so fast, for whom his master
Impatiently waited, or perhaps he himself
Tired from long watching, as each of these
Quickly used their sharp nails, from the fury
Of unending itchiness. The crust
Was pulled off in flakes, like scales
Scraped from the bream or fish with thicker armor.

“O thou, who with thy fingers rendest off
Thy coat of proof,” thus spake my guide to one,
“And sometimes makest tearing pincers of them,
Tell me if any born of Latian land
Be among these within: so may thy nails
Serve thee for everlasting to this toil.”

“O you, who with your fingers tear off
Your armor,” my guide said to one,
“And sometimes make tearing pincers of them,
Tell me if anyone from Latian land
Is among those in here: may your nails
Always serve you in this task.”

“Both are of Latium,” weeping he replied,
“Whom tortur’d thus thou seest: but who art thou
That hast inquir’d of us?” To whom my guide:
“One that descend with this man, who yet lives,
From rock to rock, and show him hell’s abyss.”

“Both are from Latium,” he replied, crying,
“Whom you see tortured like this: but who are you
That has asked us?” To him my guide responded:
“One who is descending with this man, who is still alive,
From rock to rock, and showing him hell’s abyss.”

Then started they asunder, and each turn’d
Trembling toward us, with the rest, whose ear
Those words redounding struck. To me my liege
Address’d him: “Speak to them whate’er thou list.”

Then they separated, and each turned
Trembling toward us, along with the others, whose ears
Those echoing words struck. My lord
Addressed him: “Speak to them whatever you wish.”

And I therewith began: “So may no time
Filch your remembrance from the thoughts of men
In th’ upper world, but after many suns
Survive it, as ye tell me, who ye are,
And of what race ye come. Your punishment,
Unseemly and disgustful in its kind,
Deter you not from opening thus much to me.”

And so I began: “May no time
Steal your memory from the minds of people
In the world above, but after many days
Live on, as you tell me, who you are,
And what your heritage is. Your punishment,
Unpleasant and revolting as it is,
Shouldn’t stop you from sharing this much with me.”

“Arezzo was my dwelling,” answer’d one,
“And me Albero of Sienna brought
To die by fire; but that, for which I died,
Leads me not here. True is in sport I told him,
That I had learn’d to wing my flight in air.
And he admiring much, as he was void
Of wisdom, will’d me to declare to him
The secret of mine art: and only hence,
Because I made him not a Daedalus,
Prevail’d on one suppos’d his sire to burn me.
But Minos to this chasm last of the ten,
For that I practis’d alchemy on earth,
Has doom’d me. Him no subterfuge eludes.”

“Arezzo was where I lived,” replied one,
“And Albero of Sienna brought me
To die by fire; but the reason I died,
Doesn’t bring me here. It’s true I joked with him,
That I had learned to fly in the air.
And he, being quite simple, asked me to share
The secret of my skill: and only because
I didn’t make him a Daedalus,
He convinced someone, who he claimed was his father, to burn me.
But Minos condemned me to this pit last of the ten,
Because I practiced alchemy on earth,
And there’s no way to escape him.”

Then to the bard I spake: “Was ever race
Light as Sienna’s? Sure not France herself
Can show a tribe so frivolous and vain.”

Then I said to the poet: “Has there ever been a group
As lighthearted as Sienna’s? Surely France herself
Can’t show a tribe so carefree and vain.”

The other leprous spirit heard my words,
And thus return’d: “Be Stricca from this charge
Exempted, he who knew so temp’rately
To lay out fortune’s gifts; and Niccolo
Who first the spice’s costly luxury
Discover’d in that garden, where such seed
Roots deepest in the soil: and be that troop
Exempted, with whom Caccia of Asciano
Lavish’d his vineyards and wide-spreading woods,
And his rare wisdom Abbagliato show’d
A spectacle for all. That thou mayst know
Who seconds thee against the Siennese
Thus gladly, bend this way thy sharpen’d sight,
That well my face may answer to thy ken;
So shalt thou see I am Capocchio’s ghost,
Who forg’d transmuted metals by the power
Of alchemy; and if I scan thee right,
Thus needs must well remember how I aped
Creative nature by my subtle art.”

The other leprous spirit heard what I said,
And responded: “Let Stricca be free from this blame,
The one who knew how to wisely use
Fortune’s gifts; and Niccolo,
Who first discovered the expensive spice
In that garden, where those seeds
Take root the deepest: and let that group
Be free too, with whom Caccia of Asciano
Spent lavishly on his vineyards and sprawling woods,
And his rare wisdom Abbagliato displayed
A spectacle for everyone. If you want to know
Who supports you against the Siennese,
Then eagerly turn your sharpened gaze this way,
So that my face can meet your vision;
Then you’ll see I am Capocchio’s ghost,
Who forged transformed metals through the art
Of alchemy; and if I read you correctly,
You must surely remember how I mimicked
Creative nature with my clever skills.”

CANTO XXX

What time resentment burn’d in Juno’s breast
For Semele against the Theban blood,
As more than once in dire mischance was rued,
Such fatal frenzy seiz’d on Athamas,
That he his spouse beholding with a babe
Laden on either arm, “Spread out,” he cried,
“The meshes, that I take the lioness
And the young lions at the pass: “then forth
Stretch’d he his merciless talons, grasping one,
One helpless innocent, Learchus nam’d,
Whom swinging down he dash’d upon a rock,
And with her other burden self-destroy’d
The hapless mother plung’d: and when the pride
Of all-presuming Troy fell from its height,
By fortune overwhelm’d, and the old king
With his realm perish’d, then did Hecuba,
A wretch forlorn and captive, when she saw
Polyxena first slaughter’d, and her son,
Her Polydorus, on the wild sea-beach
Next met the mourner’s view, then reft of sense
Did she run barking even as a dog;
Such mighty power had grief to wrench her soul.
Bet ne’er the Furies or of Thebes or Troy
With such fell cruelty were seen, their goads
Infixing in the limbs of man or beast,
As now two pale and naked ghost I saw
That gnarling wildly scamper’d, like the swine
Excluded from his stye. One reach’d Capocchio,
And in the neck-joint sticking deep his fangs,
Dragg’d him, that o’er the solid pavement rubb’d
His belly stretch’d out prone. The other shape,
He of Arezzo, there left trembling, spake;
“That sprite of air is Schicchi; in like mood
Of random mischief vent he still his spite.”

What time resentment burned in Juno’s heart
For Semele against the Theban blood,
As more than once in dire misfortune was regretted,
Such deadly madness seized Athamas,
That he, seeing his wife with a baby
Cradled in each arm, shouted, “Spread out,”
“The traps, so I can catch the lioness
And the young lions at the pass.” Then he
Extended his merciless claws, grabbing one,
One helpless innocent named Learchus,
Whom, swinging down, he smashed against a rock,
And with her other burden, the poor mother
Threw herself in despair: and when the pride
Of all-mighty Troy fell from its height,
Overwhelmed by fate, and the old king
Perished with his realm, then did Hecuba,
A wretched captive, when she saw
Polyxena first slaughtered, and her son,
Her Polydorus, next met the mourning gaze,
Then bereft of reason
She ran barking like a dog;
Such immense power did grief have to tear her soul.
But never did the Furies, of Thebes or Troy,
With such vicious cruelty appear, their goads
Piercing the limbs of man or beast,
As now two pale and naked ghosts I saw
That ran wildly, like swine
Excluded from their sty. One reached Capocchio,
And with deep fangs in his neck-joint,
Dragged him, so across the solid pavement
His belly rubbed out on the ground. The other shape,
He of Arezzo, left trembling, spoke;
“That ghost of air is Schicchi; still in this way
Of random mischief he vents his spite.”

To whom I answ’ring: “Oh! as thou dost hope,
The other may not flesh its jaws on thee,
Be patient to inform us, who it is,
Ere it speed hence.”—” That is the ancient soul
Of wretched Myrrha,” he replied, “who burn’d
With most unholy flame for her own sire,
And a false shape assuming, so perform’d
The deed of sin; e’en as the other there,
That onward passes, dar’d to counterfeit
Donati’s features, to feign’d testament
The seal affixing, that himself might gain,
For his own share, the lady of the herd.”

To whom I replied, “Oh! as you hope,
The other may not sink its teeth into you,
Please be patient and tell us, who is it,
Before it moves on.” — “That is the ancient soul
Of miserable Myrrha,” he answered, “who burned
With the most unholy desire for her own father,
And taking on a false appearance, committed
The act of sin; just like the one over there,
That is moving forward, dared to impersonate
Donati’s features, to forge a testament
By attaching the seal, so he could obtain,
For his own benefit, the lady of the herd.”

When vanish’d the two furious shades, on whom
Mine eye was held, I turn’d it back to view
The other cursed spirits. One I saw
In fashion like a lute, had but the groin
Been sever’d, where it meets the forked part.
Swoln dropsy, disproportioning the limbs
With ill-converted moisture, that the paunch
Suits not the visage, open’d wide his lips
Gasping as in the hectic man for drought,
One towards the chin, the other upward curl’d.

When the two angry shadows, who had caught my attention, disappeared, I turned my gaze back to see the other damned souls. One I noticed looked like a lute, but had the lower part cut off where it splits. Swollen with dropsy, his limbs were distorted from the excess moisture, making his belly look out of place with his face. He opened his lips wide, gasping like someone with a fever from dehydration, one side drooping towards his chin while the other curled up.

“O ye, who in this world of misery,
Wherefore I know not, are exempt from pain,”
Thus he began, “attentively regard
Adamo’s woe. When living, full supply
Ne’er lack’d me of what most I coveted;
One drop of water now, alas! I crave.
The rills, that glitter down the grassy slopes
Of Casentino, making fresh and soft
The banks whereby they glide to Arno’s stream,
Stand ever in my view; and not in vain;
For more the pictur’d semblance dries me up,
Much more than the disease, which makes the flesh
Desert these shrivel’d cheeks. So from the place,
Where I transgress’d, stern justice urging me,
Takes means to quicken more my lab’ring sighs.
There is Romena, where I falsified
The metal with the Baptist’s form imprest,
For which on earth I left my body burnt.
But if I here might see the sorrowing soul
Of Guido, Alessandro, or their brother,
For Branda’s limpid spring I would not change
The welcome sight. One is e’en now within,
If truly the mad spirits tell, that round
Are wand’ring. But wherein besteads me that?
My limbs are fetter’d. Were I but so light,
That I each hundred years might move one inch,
I had set forth already on this path,
Seeking him out amidst the shapeless crew,
Although eleven miles it wind, not more
Than half of one across. They brought me down
Among this tribe; induc’d by them I stamp’d
The florens with three carats of alloy.”

“O you, who in this world of misery,
For reasons I don’t know, are free from pain,”
He began, “pay close attention
To Adamo’s suffering. When I was alive, I never lacked
For what I desired most; now, alas! I only crave
One drop of water. The streams that sparkle down the grassy slopes
Of Casentino, making fresh and soft
The banks as they flow into the Arno,
Are always in my sight; and not in vain;
For more the painted image dries me up,
Much more than the illness that causes my flesh
To abandon these shriveled cheeks. So from the place,
Where I sinned, stern justice urges me,
And finds ways to intensify my laboring sighs.
There’s Romena, where I forged
The coin with the Baptist’s image stamped on it,
For which I left my body burnt on earth.
But if I could see the grieving souls
Of Guido, Alessandro, or their brother,
I wouldn’t trade the refreshing view of Branda’s clear spring
For anything. One is even now here,
If what the mad spirits say is true, wandering around.
But what good does that do me?
My limbs are chained. If I were just light enough,
That I could move an inch every hundred years,
I would have already set out on this path,
Searching for him among the shapeless crowd,
Even though it winds eleven miles, that’s no more
Than half a mile across. They brought me down
Among this group; encouraged by them, I stamped
The florens with three carats of alloy.”

“Who are that abject pair,” I next inquir’d,
“That closely bounding thee upon thy right
Lie smoking, like a band in winter steep’d
In the chill stream?”—“When to this gulf I dropt,”
He answer’d, “here I found them; since that hour
They have not turn’d, nor ever shall, I ween,
Till time hath run his course. One is that dame
The false accuser of the Hebrew youth;
Sinon the other, that false Greek from Troy.
Sharp fever drains the reeky moistness out,
In such a cloud upsteam’d.” When that he heard,
One, gall’d perchance to be so darkly nam’d,
With clench’d hand smote him on the braced paunch,
That like a drum resounded: but forthwith
Adamo smote him on the face, the blow
Returning with his arm, that seem’d as hard.

“Who are that miserable pair,” I next asked,
“That are closely pressed against you on your right
Lying there, smoking like a group in winter steeped
In the cold stream?”—“When I fell into this pit,”
He replied, “I found them here; since that moment
They have not moved, nor will they ever, I think,
Until time runs its course. One is the woman
Who falsely accused the Hebrew youth;
The other is Sinon, that deceitful Greek from Troy.
A sharp fever drains the steaming moisture out,
In such a cloud rising.” When he heard this,
One, perhaps insulted to be called out so darkly,
With a clenched fist struck him on the hard belly,
Which sounded like a drum: but immediately
Adamo hit him in the face, the blow
Returning with his arm, which seemed just as strong.

“Though my o’erweighty limbs have ta’en from me
The power to move,” said he, “I have an arm
At liberty for such employ.” To whom
Was answer’d: “When thou wentest to the fire,
Thou hadst it not so ready at command,
Then readier when it coin’d th’ impostor gold.”

“Though my heavy limbs have taken away from me
The power to move,” he said, “I still have one arm
Available for such work.” To which
It was replied: “When you went to the fire,
You didn’t have it ready at command,
Just as you were more prepared when it turned into fake gold.”

And thus the dropsied: “Ay, now speak’st thou true.
But there thou gav’st not such true testimony,
When thou wast question’d of the truth, at Troy.”

And so the disease-ridden person said: “Yes, now you're speaking the truth.
But you didn't give such honest testimony,
When you were asked about the truth in Troy.”

“If I spake false, thou falsely stamp’dst the coin,”
Said Sinon; “I am here but for one fault,
And thou for more than any imp beside.”

“If I spoke wrongly, you marked the coin wrong,”
Said Sinon; “I am here for just one mistake,
And you for more than any other villain.”

“Remember,” he replied, “O perjur’d one,
The horse remember, that did teem with death,
And all the world be witness to thy guilt.”

“Remember,” he replied, “Oh, deceitful one,
The horse remembers, the one that brought death,
And let the whole world bear witness to your guilt.”

“To thine,” return’d the Greek, “witness the thirst
Whence thy tongue cracks, witness the fluid mound,
Rear’d by thy belly up before thine eyes,
A mass corrupt.” To whom the coiner thus:
“Thy mouth gapes wide as ever to let pass
Its evil saying. Me if thirst assails,
Yet I am stuff’d with moisture. Thou art parch’d,
Pains rack thy head, no urging would’st thou need
To make thee lap Narcissus’ mirror up.”

“To yours,” replied the Greek, “look at the thirst
That makes your tongue crack, see the liquid mound,
Built up by your belly right in front of you,
A corrupt mass.” To him the coiner said:
“Your mouth opens wide as ever to let out
Its wicked words. If thirst attacks me,
I’m still filled with moisture. You are dry,
Your head is aching, you wouldn’t need
Any encouragement to drink Narcissus’ reflection.”

I was all fix’d to listen, when my guide
Admonish’d: “Now beware: a little more.
And I do quarrel with thee.” I perceiv’d
How angrily he spake, and towards him turn’d
With shame so poignant, as remember’d yet
Confounds me. As a man that dreams of harm
Befall’n him, dreaming wishes it a dream,
And that which is, desires as if it were not,
Such then was I, who wanting power to speak
Wish’d to excuse myself, and all the while
Excus’d me, though unweeting that I did.

I was ready to listen when my guide warned, "Now be careful: just a little more and I might argue with you." I noticed how angrily he spoke and turned toward him with such deep shame that it still confuses me. Like a person who dreams of something bad happening to them and wishes it were just a dream, wanting what is to be different, that's how I felt. Unable to speak, I wanted to defend myself, and all the while I was defending myself, without even realizing it.

“More grievous fault than thine has been, less shame,”
My master cried, “might expiate. Therefore cast
All sorrow from thy soul; and if again
Chance bring thee, where like conference is held,
Think I am ever at thy side. To hear
Such wrangling is a joy for vulgar minds.”

“More serious mistakes than yours have been made, with less shame,”
My master exclaimed, “might be forgiven. So let
Go of all sorrow from your heart; and if by chance
You find yourself again in a place where these talks happen,
Remember I’m always by your side. Listening
To such arguments is a pleasure for ordinary minds.”

CANTO XXXI

The very tongue, whose keen reproof before
Had wounded me, that either cheek was stain’d,
Now minister’d my cure. So have I heard,
Achilles and his father’s javelin caus’d
Pain first, and then the boon of health restor’d.

The same tongue that once sharply criticized me,
Had left marks on both my cheeks,
Now provided my healing. I've heard that,
Achilles and his father's spear caused
Pain at first, and then brought back health.

Turning our back upon the vale of woe,
W cross’d th’ encircled mound in silence. There
Was twilight dim, that far long the gloom
Mine eye advanc’d not: but I heard a horn
Sounded aloud. The peal it blew had made
The thunder feeble. Following its course
The adverse way, my strained eyes were bent
On that one spot. So terrible a blast
Orlando blew not, when that dismal rout
O’erthrew the host of Charlemagne, and quench’d
His saintly warfare. Thitherward not long
My head was rais’d, when many lofty towers
Methought I spied. “Master,” said I, “what land
Is this?” He answer’d straight: “Too long a space
Of intervening darkness has thine eye
To traverse: thou hast therefore widely err’d
In thy imagining. Thither arriv’d
Thou well shalt see, how distance can delude
The sense. A little therefore urge thee on.”

Turning our back on the valley of sorrow,
We crossed the surrounded mound in silence. There
Was a dim twilight, and the gloom
My eyes couldn’t penetrate: but I heard a horn
Sounding loudly. The blast it let out had made
The thunder seem weak. Following its direction,
My strained eyes were fixed
On that one spot. Such a powerful blast
Orlando didn’t blow when that dreadful defeat
Overcame Charlemagne's army, and extinguished
His holy battle. Before long,
I raised my head and thought I saw many tall towers.
“Master,” I said, “what land
Is this?” He answered immediately: “Too long a time
Of darkness has clouded your vision:
Therefore, you have strayed far
In your thoughts. Once you arrive there,
You’ll clearly see how distance can mislead
The senses. So let's move forward a bit.”

Then tenderly he caught me by the hand;
“Yet know,” said he, “ere farther we advance,
That it less strange may seem, these are not towers,
But giants. In the pit they stand immers’d,
Each from his navel downward, round the bank.”

Then gently he took my hand;
“Just know,” he said, “before we go further,
That it may seem less strange, these aren’t towers,
But giants. They’re standing in the pit,
Each one from his navel down, around the edge.”

As when a fog disperseth gradually,
Our vision traces what the mist involves
Condens’d in air; so piercing through the gross
And gloomy atmosphere, as more and more
We near’d toward the brink, mine error fled,
And fear came o’er me. As with circling round
Of turrets, Montereggion crowns his walls,
E’en thus the shore, encompassing th’ abyss,
Was turreted with giants, half their length
Uprearing, horrible, whom Jove from heav’n
Yet threatens, when his mutt’ring thunder rolls.

As a fog slowly clears,
Our vision reveals what the mist conceals
In the air; just as cutting through the dense
And dark atmosphere, as we got closer
To the edge, my mistakes disappeared,
And fear took over. Just like Monteriggioni
Crowning his walls with circular towers,
The shore, surrounding the abyss,
Was lined with giants, towering half their height
Upward, terrifying beings whom Jove from heaven
Still threatens when his rumbling thunder rolls.

Of one already I descried the face,
Shoulders, and breast, and of the belly huge
Great part, and both arms down along his ribs.

Of one, I could already see the face,
Shoulders, and chest, and a huge belly,
Most of it, and both arms hanging down along his sides.

All-teeming nature, when her plastic hand
Left framing of these monsters, did display
Past doubt her wisdom, taking from mad War
Such slaves to do his bidding; and if she
Repent her not of th’ elephant and whale,
Who ponders well confesses her therein
Wiser and more discreet; for when brute force
And evil will are back’d with subtlety,
Resistance none avails. His visage seem’d
In length and bulk, as doth the pine, that tops
Saint Peter’s Roman fane; and th’ other bones
Of like proportion, so that from above
The bank, which girdled him below, such height
Arose his stature, that three Friezelanders
Had striv’n in vain to reach but to his hair.
Full thirty ample palms was he expos’d
Downward from whence a man his garments loops.
“Raphel bai ameth sabi almi,”
So shouted his fierce lips, which sweeter hymns
Became not; and my guide address’d him thus:
“O senseless spirit! let thy horn for thee
Interpret: therewith vent thy rage, if rage
Or other passion wring thee. Search thy neck,
There shalt thou find the belt that binds it on.
Wild spirit! lo, upon thy mighty breast
Where hangs the baldrick!” Then to me he spake:
“He doth accuse himself. Nimrod is this,
Through whose ill counsel in the world no more
One tongue prevails. But pass we on, nor waste
Our words; for so each language is to him,
As his to others, understood by none.”

All-encompassing nature, when her creative hand
Left behind the shaping of these monsters, showcased
Without a doubt her wisdom, taking from mad War
Such minions to do his bidding; and if she
Regrets not the elephant and whale,
Who ponders carefully admits she is
Wiser and more prudent; for when brute force
And evil intent are backed by cunning,
No amount of resistance helps. His face seemed
In length and bulk, like the pine that tops
Saint Peter’s Roman basilica; and the other bones
Of similar size, so that from above
The bank encircling him below, his height
Was such that three Friezelanders
Would have struggled in vain just to reach his hair.
He was exposed a full thirty wide palms
Downward from where a man loops his garments.
“Raphel bai ameth sabi almi,”
So roared his fierce lips, which sweeter hymns
Could not compete with; and my guide spoke to him:
“O senseless spirit! let your horn interpret for you:
Let loose your anger, if anger
Or any other passion grips you. Check your neck,
There you will find the belt that holds it tight.
Wild spirit! look upon your mighty chest
Where the sash hangs!” Then he spoke to me:
“He accuses himself. This is Nimrod,
Through whose bad advice in the world no longer
One tongue prevails. But let’s move on, wasting
No more words; for every language is to him,
As his is to others, understood by none.”

Then to the leftward turning sped we forth,
And at a sling’s throw found another shade
Far fiercer and more huge. I cannot say
What master hand had girt him; but he held
Behind the right arm fetter’d, and before
The other with a chain, that fasten’d him
From the neck down, and five times round his form
Apparent met the wreathed links. “This proud one
Would of his strength against almighty Jove
Make trial,” said my guide; “whence he is thus
Requited: Ephialtes him they call.
Great was his prowess, when the giants brought
Fear on the gods: those arms, which then he piled,
Now moves he never.” Forthwith I return’d:
“Fain would I, if ’twere possible, mine eyes
Of Briareus immeasurable gain’d
Experience next.” He answer’d: “Thou shalt see
Not far from hence Antaeus, who both speaks
And is unfetter’d, who shall place us there
Where guilt is at its depth. Far onward stands
Whom thou wouldst fain behold, in chains, and made
Like to this spirit, save that in his looks
More fell he seems.” By violent earthquake rock’d
Ne’er shook a tow’r, so reeling to its base,
As Ephialtes. More than ever then
I dreaded death, nor than the terror more
Had needed, if I had not seen the cords
That held him fast. We, straightway journeying on,
Came to Antaeus, who five ells complete
Without the head, forth issued from the cave.

Then we hurried to the left, And at a stone's throw, we found another shade That was much fiercer and bigger. I can’t say What master hand had bound him; but he was restrained Behind the right arm and chained in front With a chain that bound him From the neck down, wrapping five times around his body With the twisted links visible. “This proud one Would test his strength against almighty Jove,” Said my guide; “therefore he is punished like this: They call him Ephialtes. He was powerful when the giants instilled Fear in the gods: those arms he once used, Now he can never move.” I immediately replied: “I would love to, if possible, gain Experience of the immeasurable Briareus next.” He answered: “You will see Not far from here Antaeus, who both speaks And is unchained, who will take us To the lowest depths of guilt. Further ahead stands Whom you’re eager to see, in chains, just like This spirit, except he appears more fierce.” No earthquake ever shook A tower so violently to its base As Ephialtes. More than ever then I feared death, and I would have needed more than the fear Had I not seen the ropes That held him tight. We continued on our journey And reached Antaeus, who stood five cubits tall Without his head, emerging from the cave.

“O thou, who in the fortunate vale, that made
Great Scipio heir of glory, when his sword
Drove back the troop of Hannibal in flight,
Who thence of old didst carry for thy spoil
An hundred lions; and if thou hadst fought
In the high conflict on thy brethren’s side,
Seems as men yet believ’d, that through thine arm
The sons of earth had conquer’d, now vouchsafe
To place us down beneath, where numbing cold
Locks up Cocytus. Force not that we crave
Or Tityus’ help or Typhon’s. Here is one
Can give what in this realm ye covet. Stoop
Therefore, nor scornfully distort thy lip.
He in the upper world can yet bestow
Renown on thee, for he doth live, and looks
For life yet longer, if before the time
Grace call him not unto herself.” Thus spake
The teacher. He in haste forth stretch’d his hands,
And caught my guide. Alcides whilom felt
That grapple straighten’d score. Soon as my guide
Had felt it, he bespake me thus: “This way
That I may clasp thee;” then so caught me up,
That we were both one burden. As appears
The tower of Carisenda, from beneath
Where it doth lean, if chance a passing cloud
So sail across, that opposite it hangs,
Such then Antaeus seem’d, as at mine ease
I mark’d him stooping. I were fain at times
T’ have pass’d another way. Yet in th’ abyss,
That Lucifer with Judas low ingulfs,
I,ightly he plac’d us; nor there leaning stay’d,
But rose as in a bark the stately mast.

“O you, who in the fortunate valley, that made
Great Scipio the heir of glory, when his sword
Drove back Hannibal's fleeing troops,
Who long ago carried off a hundred lions; and if you had fought
In the great conflict on your brethren’s side,
It seems as men still believed, that through your strength
The sons of earth had conquered, now grant
To place us down below, where the numbing cold
Locks up Cocytus. Don’t think that we ask
For Tityus’ help or Typhon’s. Here is one
Who can give what you desire in this realm. Lower
Yourself, therefore, and don’t scornfully twist your lip.
He in the upper world can still bestow
Renown on you, for he lives, and looks
For life even longer, unless before his time
Grace calls him to herself.” Thus spoke
The teacher. In haste, he stretched out his hands,
And seized my guide. Alcides once felt
That tightened grip. As soon as my guide
Felt it, he said to me: “This way
So I can embrace you;” then he lifted me up,
So that we were both one burden. As appears
The tower of Carisenda, from below
Where it leans, if by chance a passing cloud
Sails across, and hangs opposite it,
So then Antaeus seemed, as I leisurely
Watched him stooping. Sometimes I wished
To have taken another way. Yet in the abyss,
Where Lucifer with Judas low engulfs,
He lightly placed us; nor did he stay leaning there,
But rose like the stately mast of a ship.

CANTO XXXII

Could I command rough rhimes and hoarse, to suit
That hole of sorrow, o’er which ev’ry rock
His firm abutment rears, then might the vein
Of fancy rise full springing: but not mine
Such measures, and with falt’ring awe I touch
The mighty theme; for to describe the depth
Of all the universe, is no emprize
To jest with, and demands a tongue not us’d
To infant babbling. But let them assist
My song, the tuneful maidens, by whose aid
Amphion wall’d in Thebes, so with the truth
My speech shall best accord. Oh ill-starr’d folk,
Beyond all others wretched! who abide
In such a mansion, as scarce thought finds words
To speak of, better had ye here on earth
Been flocks or mountain goats. As down we stood
In the dark pit beneath the giants’ feet,
But lower far than they, and I did gaze
Still on the lofty battlement, a voice
Bespoke me thus: “Look how thou walkest. Take
Good heed, thy soles do tread not on the heads
Of thy poor brethren.” Thereupon I turn’d,
And saw before and underneath my feet
A lake, whose frozen surface liker seem’d
To glass than water. Not so thick a veil
In winter e’er hath Austrian Danube spread
O’er his still course, nor Tanais far remote
Under the chilling sky. Roll’d o’er that mass
Had Tabernich or Pietrapana fall’n,
Not e’en its rim had creak’d. As peeps the frog
Croaking above the wave, what time in dreams
The village gleaner oft pursues her toil,
So, to where modest shame appears, thus low
Blue pinch’d and shrin’d in ice the spirits stood,
Moving their teeth in shrill note like the stork.
His face each downward held; their mouth the cold,
Their eyes express’d the dolour of their heart.

Could I command rough rhymes and a harsh voice to match
That pit of sorrow, over which every rock
Reinforces the base, then the flow
Of creativity might rise full and strong: but not mine
Such measures, and with trembling awe I approach
The grand theme; for describing the depth
Of the entire universe is no task
To joke about, and needs a tongue not used
To childish babble. But let them help
My song, the melodious maidens, through whom
Amphion built the walls of Thebes; so with the truth
My words will align best. Oh, ill-fated people,
More unfortunate than any! who live
In such a dwelling that hardly thought can find words
To describe, it would have been better for you here on earth
To have been flocks or mountain goats. As we stood
In the dark pit beneath the feet of giants,
Much lower than they, and I gazed
Up at the high battlement, a voice
Spoke to me: “Watch how you walk. Be
Careful that your feet do not tread on the heads
Of your poor brothers.” Then I turned,
And saw before and beneath my feet
A lake, whose frozen surface looked more like
Glass than water. No thick veil
In winter ever covered the Austrian Danube
Over its calm flow, nor Tanais far away
Under the chilling sky. If Tabernich or Pietrapana fell
On that mass, not even its edge would have creaked. As the frog
Croaks above the wave, when in dreams
The village gleaner often pursues her work,
So, where modest shame is found, thus low
Blue, pinched and frozen in ice the souls stood,
Chattering their teeth in a sharp sound like the stork.
Each held their face down; their mouths felt the cold,
Their eyes expressed the pain of their hearts.

A space I look’d around, then at my feet
Saw two so strictly join’d, that of their head
The very hairs were mingled. “Tell me ye,
Whose bosoms thus together press,” said I,
“Who are ye?” At that sound their necks they bent,
And when their looks were lifted up to me,
Straightway their eyes, before all moist within,
Distill’d upon their lips, and the frost bound
The tears betwixt those orbs and held them there.
Plank unto plank hath never cramp clos’d up
So stoutly. Whence like two enraged goats
They clash’d together; them such fury seiz’d.

A space I looked around, then at my feet
I saw two so closely joined that their hair
Was intertwined at the top. “Tell me,
Who are you, whose bodies press together?” I asked,
“Who are you?” At my voice, they bent their necks,
And when they lifted their eyes to me,
Immediately their eyes, all moist inside,
Dripped onto their lips, and the frost held
The tears trapped between those eyes.
No plank has ever been bound together
So tightly. Then, like two angry goats,
They butted heads; such rage overcame them.

And one, from whom the cold both ears had reft,
Exclaim’d, still looking downward: “Why on us
Dost speculate so long? If thou wouldst know
Who are these two, the valley, whence his wave
Bisenzio slopes, did for its master own
Their sire Alberto, and next him themselves.
They from one body issued; and throughout
Caina thou mayst search, nor find a shade
More worthy in congealment to be fix’d,
Not him, whose breast and shadow Arthur’s land
At that one blow dissever’d, not Focaccia,
No not this spirit, whose o’erjutting head
Obstructs my onward view: he bore the name
Of Mascheroni: Tuscan if thou be,
Well knowest who he was: and to cut short
All further question, in my form behold
What once was Camiccione. I await
Carlino here my kinsman, whose deep guilt
Shall wash out mine.” A thousand visages
Then mark’d I, which the keen and eager cold
Had shap’d into a doggish grin; whence creeps
A shiv’ring horror o’er me, at the thought
Of those frore shallows. While we journey’d on
Toward the middle, at whose point unites
All heavy substance, and I trembling went
Through that eternal chillness, I know not
If will it were or destiny, or chance,
But, passing ’midst the heads, my foot did strike
With violent blow against the face of one.

And one, from whom the cold had taken both ears,
Exclaimed, still looking down: “Why do you
Stare at us for so long? If you want to know
Who these two are, the valley where the wave
Of Bisenzio flows belonged to their father Alberto,
And then to them. They came from the same body;
And throughout Caina, you may search and not find
A shade more deserving to be frozen in place,
Not him, whose body and shadow Arthur’s land
Severed with one blow, not Focaccia,
No, not this spirit, whose jutting head
Blocks my view ahead: he was named
Mascheroni: if you’re Tuscan, you’ll know who he was:
And to cut short all further questions, in my form see
What once was Camiccione. I’m waiting here
For Carlino, my kinsman, whose deep guilt
Will wash away mine.” A thousand faces
Then I noticed, shaped into a dog-like grin by
The biting cold; a shiver of horror crept
Over me at the thought of those frozen shallows. As we moved on
Toward the middle, where all heavy substance converges,
I trembled while going through that eternal chill; I don’t know
If it was my will, destiny, or chance,
But as I passed among the heads, my foot struck
With a violent blow against one’s face.

“Wherefore dost bruise me?” weeping, he exclaim’d,
“Unless thy errand be some fresh revenge
For Montaperto, wherefore troublest me?”

“Why are you hurting me?” he cried, weeping,
“Unless your purpose is for some new revenge
For Montaperto, why are you bothering me?”

I thus: “Instructor, now await me here,
That I through him may rid me of my doubt.
Thenceforth what haste thou wilt.” The teacher paus’d,
And to that shade I spake, who bitterly
Still curs’d me in his wrath. “What art thou, speak,
That railest thus on others?” He replied:
“Now who art thou, that smiting others’ cheeks
Through Antenora roamest, with such force
As were past suff’rance, wert thou living still?”

I said to the instructor, “Please wait for me here,
So I can clear my doubts through him.
After that, you can hurry as much as you want.” The teacher paused,
And I spoke to that shade, who still bitterly
Cursed me in his anger. “Who are you? Speak,
That you insult others like this?” He replied:
“Who are you, that you strike others’ faces
As you roam through Antenora, with such force
That it would be unbearable if you were still alive?”

“And I am living, to thy joy perchance,”
Was my reply, “if fame be dear to thee,
That with the rest I may thy name enrol.”

“And I am living, maybe for your happiness,”
Was my reply, “if fame matters to you,
So I can include your name with the others.”

“The contrary of what I covet most,”
Said he, “thou tender’st: hence; nor vex me more.
Ill knowest thou to flatter in this vale.”

“The opposite of what I want most,”
he said, “is what you offer: so go away; don’t annoy me anymore.
You really don’t know how to flatter in this place.”

Then seizing on his hinder scalp, I cried:
“Name thee, or not a hair shall tarry here.”

Then grabbing his back scalp, I yelled:
“Tell me your name, or not a single hair will stay here.”

“Rend all away,” he answer’d, “yet for that
I will not tell nor show thee who I am,
Though at my head thou pluck a thousand times.”

“Rip everything away,” he replied, “but for that
I won’t tell or show you who I am,
Even if you pull at my hair a thousand times.”

Now I had grasp’d his tresses, and stript off
More than one tuft, he barking, with his eyes
Drawn in and downward, when another cried,
“What ails thee, Bocca? Sound not loud enough
Thy chatt’ring teeth, but thou must bark outright?
What devil wrings thee?”—” Now,” said I, “be dumb,
Accursed traitor! to thy shame of thee
True tidings will I bear.”—” Off,” he replied,
“Tell what thou list; but as thou escape from hence
To speak of him whose tongue hath been so glib,
Forget not: here he wails the Frenchman’s gold.
‘Him of Duera,’ thou canst say, ‘I mark’d,
Where the starv’d sinners pine.’ If thou be ask’d
What other shade was with them, at thy side
Is Beccaria, whose red gorge distain’d
The biting axe of Florence. Farther on,
If I misdeem not, Soldanieri bides,
With Ganellon, and Tribaldello, him
Who op’d Faenza when the people slept.”

Now I had grabbed his hair and tore off
More than one clump, he barking, with his eyes
Squinted and looking down, when another shouted,
“What’s wrong with you, Bocca? Is your
Chattering teeth not loud enough, but you have to bark too?
What’s got into you?”—”Now,” I said, “be
Quiet,
Cursed traitor! To your disgrace, I’ll share
The truth about you.”—”Go ahead,” he replied,
“Say what you want; but as you escape from here,
To talk about him whose tongue has been so slick,
Don’t forget: here he laments the Frenchman’s gold.
‘The one from Duera,’ you can say, ‘I noticed,
Where the starving sinners suffer.’ If you’re asked
What other shade was with them, beside you
Is Beccaria, whose bloodied neck was marked
By the biting axe of Florence. Further on,
If I’m not mistaken, Soldanieri is living,
With Ganellon and Tribaldello, the one
Who opened Faenza when the people slept.”

We now had left him, passing on our way,
When I beheld two spirits by the ice
Pent in one hollow, that the head of one
Was cowl unto the other; and as bread
Is raven’d up through hunger, th’ uppermost
Did so apply his fangs to th’ other’s brain,
Where the spine joins it. Not more furiously
On Menalippus’ temples Tydeus gnaw’d,
Than on that skull and on its garbage he.

We had just moved on, when I saw two souls stuck in the ice, trapped in one hollow. The head of one was like a hood for the other; and just like someone might devour bread out of hunger, the one on top sank his teeth into the other's head, where the spine connects. He gnawed with as much fury as Tydeus did on Menalippus' temples, attacking that skull and its decayed bits.

“O thou who show’st so beastly sign of hate
’Gainst him thou prey’st on, let me hear,” said I
“The cause, on such condition, that if right
Warrant thy grievance, knowing who ye are,
And what the colour of his sinning was,
I may repay thee in the world above,
If that, wherewith I speak be moist so long.”

“O you who show such a brutal sign of hate
Against the one you prey upon, let me hear,” I said
“The reason, on the condition that if it’s just
Justify your grievance, knowing who you are,
And what the nature of his sin was,
I may repay you in the world above,
If what I speak stays moist for this long.”

CANTO XXXIII

His jaws uplifting from their fell repast,
That sinner wip’d them on the hairs o’ th’ head,
Which he behind had mangled, then began:
“Thy will obeying, I call up afresh
Sorrow past cure, which but to think of wrings
My heart, or ere I tell on’t. But if words,
That I may utter, shall prove seed to bear
Fruit of eternal infamy to him,
The traitor whom I gnaw at, thou at once
Shalt see me speak and weep. Who thou mayst be
I know not, nor how here below art come:
But Florentine thou seemest of a truth,
When I do hear thee. Know I was on earth
Count Ugolino, and th’ Archbishop he
Ruggieri. Why I neighbour him so close,
Now list. That through effect of his ill thoughts
In him my trust reposing, I was ta’en
And after murder’d, need is not I tell.
What therefore thou canst not have heard, that is,
How cruel was the murder, shalt thou hear,
And know if he have wrong’d me. A small grate
Within that mew, which for my sake the name
Of famine bears, where others yet must pine,
Already through its opening sev’ral moons
Had shown me, when I slept the evil sleep,
That from the future tore the curtain off.
This one, methought, as master of the sport,
Rode forth to chase the gaunt wolf and his whelps
Unto the mountain, which forbids the sight
Of Lucca to the Pisan. With lean brachs
Inquisitive and keen, before him rang’d
Lanfranchi with Sismondi and Gualandi.
After short course the father and the sons
Seem’d tir’d and lagging, and methought I saw
The sharp tusks gore their sides. When I awoke
Before the dawn, amid their sleep I heard
My sons (for they were with me) weep and ask
For bread. Right cruel art thou, if no pang
Thou feel at thinking what my heart foretold;
And if not now, why use thy tears to flow?
Now had they waken’d; and the hour drew near
When they were wont to bring us food; the mind
Of each misgave him through his dream, and I
Heard, at its outlet underneath lock’d up
The’ horrible tower: whence uttering not a word
I look’d upon the visage of my sons.
I wept not: so all stone I felt within.
They wept: and one, my little Anslem, cried:
“Thou lookest so! Father what ails thee?” Yet
I shed no tear, nor answer’d all that day
Nor the next night, until another sun
Came out upon the world. When a faint beam
Had to our doleful prison made its way,
And in four countenances I descry’d
The image of my own, on either hand
Through agony I bit, and they who thought
I did it through desire of feeding, rose
O’ th’ sudden, and cried, ‘Father, we should grieve
Far less, if thou wouldst eat of us: thou gav’st
These weeds of miserable flesh we wear,
And do thou strip them off from us again.’
Then, not to make them sadder, I kept down
My spirit in stillness. That day and the next
We all were silent. Ah, obdurate earth!
Why open’dst not upon us? When we came
To the fourth day, then Geddo at my feet
Outstretch’d did fling him, crying, ‘Hast no help
For me, my father!’ “There he died, and e’en
Plainly as thou seest me, saw I the three
Fall one by one ’twixt the fifth day and sixth:
Whence I betook me now grown blind to grope
Over them all, and for three days aloud
Call’d on them who were dead. Then fasting got
The mastery of grief.” Thus having spoke,
Once more upon the wretched skull his teeth
He fasten’d, like a mastiff’s ’gainst the bone
Firm and unyielding. Oh thou Pisa! shame
Of all the people, who their dwelling make
In that fair region, where th’ Italian voice
Is heard, since that thy neighbours are so slack
To punish, from their deep foundations rise
Capraia and Gorgona, and dam up
The mouth of Arno, that each soul in thee
May perish in the waters! What if fame
Reported that thy castles were betray’d
By Ugolino, yet no right hadst thou
To stretch his children on the rack. For them,
Brigata, Ugaccione, and the pair
Of gentle ones, of whom my song hath told,
Their tender years, thou modern Thebes! did make
Uncapable of guilt. Onward we pass’d,
Where others skarf’d in rugged folds of ice
Not on their feet were turn’d, but each revers’d

His jaws lifted from their grim meal,
That sinner wiped them on the hair of the head,
Which he had mangled behind him, then began:
“Following your will, I bring up again
Past sorrows that are beyond cure, which just to think of tightens
My heart, even before I speak of it. But if the words,
That I might say, bear
Fruit of eternal disgrace for him,
The traitor I’m gnawing at, you shall quickly
See me speak and weep. Who you might be,
I don’t know, nor how you are here below:
But you really seem to be Florentine
When I hear you. Know that I was on earth
Count Ugolino, and the Archbishop he
Ruggieri. Why I’m so close to him,
Now listen. That through his wicked thoughts,
Putting my trust in him, I was taken
And later murdered, there’s no need for me to explain.
What you couldn’t have heard, that is,
How cruel the murder was, you will hear,
And know if he has wronged me. A small grate
Inside that prison, which for my sake is called
The name of famine, where others must still starve,
Had already shown me through its opening for several moons
When I slept the wicked sleep,
That tore the curtain off the future.
It seemed to me that, as master of the hunt,
He rode out to chase the lean wolf and his whelps
To the mountain that blocks the view
Of Lucca from the Pisan. With lean hounds
Eager and sharp, before him were arranged
Lanfranchi with Sismondi and Gualandi.
After a short run, the father and the sons
Seemed tired and lagging, and I thought I saw
The sharp tusks gore their sides. When I woke
Before dawn, in their sleep I heard
My sons (for they were with me) weep and ask
For bread. You are truly cruel if you feel no pang
At thinking of what my heart foretold;
And if not now, why let your tears flow?
Now they had awakened, and the hour approached
When they were usually brought food; each of their minds
Felt uneasy through their dream, and I
Heard, at the locked exit
Of the horrible tower: without uttering a word,
I looked at the faces of my sons.
I did not weep: I felt all stone inside.
They wept; and one, my little Anslem, cried:
“You look so! Father, what’s the matter?” Yet
I shed no tear, nor answered all that day
Or the next night, until another sun
Came out upon the world. When a faint ray
Had made its way into our gloomy prison,
And I saw the image of my own face in four counts,
On either side through agony I bit down, and they who thought
I did it out of desire for food rose
Suddenly, and cried, ‘Father, we would grieve
Much less if you would eat us: you gave us
These miserable bodies we wear,
And do you strip them off us again.’
Then, not to make them sadder, I held down
My spirit in silence. That day and the next
We all were silent. Ah, unyielding earth!
Why didn’t you open up for us? When we came
To the fourth day, then Geddo at my feet
Laid himself down, crying, ‘Do you have no help
For me, my father!’ “There he died, and even
As clearly as you see me, I saw the three
Fall one by one between the fifth and sixth days:
Then I, now blind, groped
Over them all, and for three days aloud
Called on them who were dead. Then hunger overcame
My grief.” Thus having spoken,
Once more he fastened his teeth onto the wretched skull,
Like a dog’s against a bone,
Firm and unyielding. Oh you Pisa! shame
Of all the people who dwell
In that beautiful region, where the Italian voice
Is heard, since your neighbors are so slow
To punish, from their deep foundations rise
Capraia and Gorgona, and dam up
The mouth of the Arno, so that every soul in you
May perish in the waters! What if it’s reported
That your castles were betrayed
By Ugolino, yet you had no right
To stretch his children on the rack. For them,
Brigata, Ugaccione, and the two
Noble ones, of whom my song has told,
Their tender years, you modern Thebes! made
Incapable of guilt. Onward we passed,
Where others were trapped in rugged folds of ice,
Not standing on their feet, but all reversed.

There very weeping suffers not to weep;
For at their eyes grief seeking passage finds
Impediment, and rolling inward turns
For increase of sharp anguish: the first tears
Hang cluster’d, and like crystal vizors show,
Under the socket brimming all the cup.

There, the sorrowful can't bring themselves to cry;
For in their eyes, grief looking for a way out
Finds a barrier, and instead rolls inside,
Increasing the pain: the first tears
Cluster at the edges, and like crystal visors reveal,
Under the surface, filling the cup to the brim.

Now though the cold had from my face dislodg’d
Each feeling, as ’twere callous, yet me seem’d
Some breath of wind I felt. “Whence cometh this,”
Said I, “my master? Is not here below
All vapour quench’d?”—“‘Thou shalt be speedily,”
He answer’d, “where thine eye shall tell thee whence
The cause descrying of this airy shower.”

Now, although the cold had taken away every sensation from my face, as if it were numb, I still felt a breath of wind. “Where is this coming from?” I asked my master. “Isn't all the fog below here gone?” He replied, “You will soon be where your eye will show you the source of this airy shower.”

Then cried out one in the chill crust who mourn’d:
“O souls so cruel! that the farthest post
Hath been assign’d you, from this face remove
The harden’d veil, that I may vent the grief
Impregnate at my heart, some little space
Ere it congeal again!” I thus replied:
“Say who thou wast, if thou wouldst have mine aid;
And if I extricate thee not, far down
As to the lowest ice may I descend!”

Then someone in the cold crust cried out in mourning:
“O souls so cruel! that the farthest point
Has been assigned to you, take away
The hardened veil from this face, so I can express the grief
That’s weighing on my heart, just for a little while
Before it hardens again!” I replied:
“Tell me who you are if you want my help;
And if I can’t free you, may I sink down
To the lowest ice!”

“The friar Alberigo,” answered he,
“Am I, who from the evil garden pluck’d
Its fruitage, and am here repaid, the date
More luscious for my fig.”—“Hah!” I exclaim’d,
“Art thou too dead!”—“How in the world aloft
It fareth with my body,” answer’d he,
“I am right ignorant. Such privilege
Hath Ptolomea, that ofttimes the soul
Drops hither, ere by Atropos divorc’d.
And that thou mayst wipe out more willingly
The glazed tear-drops that o’erlay mine eyes,
Know that the soul, that moment she betrays,
As I did, yields her body to a fiend
Who after moves and governs it at will,
Till all its time be rounded; headlong she
Falls to this cistern. And perchance above
Doth yet appear the body of a ghost,
Who here behind me winters. Him thou know’st,
If thou but newly art arriv’d below.
The years are many that have pass’d away,
Since to this fastness Branca Doria came.”

"The friar Alberigo," he replied, "Am I, who picked the fruit from the wicked garden, And is here rewarded, the date Richer than my fig."—"What!" I exclaimed, "Are you also dead?"—"How it goes with my body up there," he answered, "I have no idea. Such is the privilege Of Ptolomea, that often the soul Drops down here before being separated by Atropos. And so you may more willingly wipe away The glazed tears that cover my eyes, Know that the soul, the moment she betrays, As I did, gives her body to a demon Who then moves and controls it at will, Until all its time is up; headfirst she Falls into this pit. And perhaps above The body of a ghost still shows up, Who here behind me remains. You know him, If you've just arrived below. Many years have passed Since Branca Doria came to this stronghold."

“Now,” answer’d I, “methinks thou mockest me,
For Branca Doria never yet hath died,
But doth all natural functions of a man,
Eats, drinks, and sleeps, and putteth raiment on.”

“Now,” I replied, “I think you’re joking,
Because Branca Doria has never died,
But carries out all the normal functions of a person,
Eats, drinks, sleeps, and gets dressed.”

He thus: “Not yet unto that upper foss
By th’ evil talons guarded, where the pitch
Tenacious boils, had Michael Zanche reach’d,
When this one left a demon in his stead
In his own body, and of one his kin,
Who with him treachery wrought. But now put forth
Thy hand, and ope mine eyes.” I op’d them not.
Ill manners were best courtesy to him.

He said, “Not yet to that upper pit
Guarded by evil claws, where the thick
Pitch bubbles, had Michael Zanche gotten,
When this one left a demon in his place
In his own body, and of one of his family,
Who conspired with him. But now reach out
Your hand, and open my eyes.” I didn’t open them.
Rude behavior was the best courtesy to him.

Ah Genoese! men perverse in every way,
With every foulness stain’d, why from the earth
Are ye not cancel’d? Such an one of yours
I with Romagna’s darkest spirit found,
As for his doings even now in soul
Is in Cocytus plung’d, and yet doth seem
In body still alive upon the earth.

Ah Genoese! men twisted in every way,
With every corruption tainted, why are you not
Erased from the earth? I encountered one of yours
With the darkest spirit of Romagna,
For his actions, even now in spirit,
Are plunged in Cocytus, and yet he still seems
Physically alive on the earth.

CANTO XXXIV

“The banners of Hell’s Monarch do come forth
Towards us; therefore look,” so spake my guide,
“If thou discern him.” As, when breathes a cloud
Heavy and dense, or when the shades of night
Fall on our hemisphere, seems view’d from far
A windmill, which the blast stirs briskly round,
Such was the fabric then methought I saw,

“The banners of Hell’s Monarch are coming our way
So pay attention,” my guide said,
“If you can see him.” Just like when a heavy,
Dense cloud drifts in, or when night falls
Over our area, a windmill seen from a distance
Spins quickly in the wind; that’s what I thought I saw,

To shield me from the wind, forthwith I drew
Behind my guide: no covert else was there.

To protect myself from the wind, I quickly moved
Behind my guide: there was no other shelter.

Now came I (and with fear I bid my strain
Record the marvel) where the souls were all
Whelm’d underneath, transparent, as through glass
Pellucid the frail stem. Some prone were laid,
Others stood upright, this upon the soles,
That on his head, a third with face to feet
Arch’d like a bow. When to the point we came,
Whereat my guide was pleas’d that I should see
The creature eminent in beauty once,
He from before me stepp’d and made me pause.

Now I arrived (and with fear I ask my lines
To capture the wonder) where all the souls were
Sunk beneath, clear as through glass
Like the delicate stem. Some were lying down,
Others stood up, one on his feet,
Another on his head, a third with his face to feet
Curved like a bow. When we reached the spot,
Where my guide was glad for me to see
The being that was once outstandingly beautiful,
He stepped aside and made me stop.

“Lo!” he exclaim’d, “lo Dis! and lo the place,
Where thou hast need to arm thy heart with strength.”

“Look!” he exclaimed, “look at Dis! and look at the place,
Where you need to strengthen your heart.”

How frozen and how faint I then became,
Ask me not, reader! for I write it not,
Since words would fail to tell thee of my state.
I was not dead nor living. Think thyself
If quick conception work in thee at all,
How I did feel. That emperor, who sways
The realm of sorrow, at mid breast from th’ ice
Stood forth; and I in stature am more like
A giant, than the giants are in his arms.
Mark now how great that whole must be, which suits
With such a part. If he were beautiful
As he is hideous now, and yet did dare
To scowl upon his Maker, well from him
May all our mis’ry flow. Oh what a sight!
How passing strange it seem’d, when I did spy
Upon his head three faces: one in front
Of hue vermilion, th’ other two with this
Midway each shoulder join’d and at the crest;
The right ’twixt wan and yellow seem’d: the left
To look on, such as come from whence old Nile
Stoops to the lowlands. Under each shot forth
Two mighty wings, enormous as became
A bird so vast. Sails never such I saw
Outstretch’d on the wide sea. No plumes had they,
But were in texture like a bat, and these
He flapp’d i’ th’ air, that from him issued still
Three winds, wherewith Cocytus to its depth
Was frozen. At six eyes he wept: the tears
Adown three chins distill’d with bloody foam.
At every mouth his teeth a sinner champ’d
Bruis’d as with pond’rous engine, so that three
Were in this guise tormented. But far more
Than from that gnawing, was the foremost pang’d
By the fierce rending, whence ofttimes the back
Was stript of all its skin. “That upper spirit,
Who hath worse punishment,” so spake my guide,
“Is Judas, he that hath his head within
And plies the feet without. Of th’ other two,
Whose heads are under, from the murky jaw
Who hangs, is Brutus: lo! how he doth writhe
And speaks not! Th’ other Cassius, that appears
So large of limb. But night now re-ascends,
And it is time for parting. All is seen.”

How frozen and faint I became,
Don’t ask me, reader! I can't explain it,
Because words would fail to convey my state.
I was neither dead nor alive. Try to imagine
If you can grasp at all,
How I felt. That emperor, who rules
The realm of sorrow, stood there in the ice
From the chest up; and I, in size, am more like
A giant than the giants are in his arms.
Now consider how immense that whole must be, which fits
With such a part. If he were beautiful
As he is ugly now, and still dared
To scowl at his Creator, well from him
May all our misery flow. Oh, what a sight!
How incredibly strange it seemed, when I saw
Three faces on his head: one in front
Crimson in color, the other two
Joined at the shoulders and at the top;
The right one looked pale and yellow: the left
Looked like those who come from where old Nile
Dips down into the lowlands. Beneath each shot forth
Two massive wings, enormous for
A bird so huge. I had never seen sails
Spread out over the wide sea like that. They had no feathers,
But were textured like a bat, and he
Flapped them in the air, sending forth
Three winds from him that froze Cocytus to its depths.
He wept from six eyes: the tears
Ran down three chins mixed with bloody foam.
At every mouth, his teeth chewed a sinner
Bruised as if by a heavy machine, so that three
Were tormented in this way. But far worse
Than that gnawing was the first agony
From the fierce tearing, which often left the back
Stripped of all its skin. “That upper spirit,
Who suffers the worst punishment,” my guide said,
“Is Judas, whose head is inside
While he gnaws the feet outside. Of the other two,
Whose heads are below, the one who hangs from the murky jaw
Is Brutus: look! how he writhes
And doesn’t say a word! The other, Cassius, is the one
Who looks so large in size. But night is rising again,
And it’s time to part. Everything has been seen.”

I clipp’d him round the neck, for so he bade;
And noting time and place, he, when the wings
Enough were op’d, caught fast the shaggy sides,
And down from pile to pile descending stepp’d
Between the thick fell and the jagged ice.

I clipped him around the neck, just as he instructed;
And noticing the time and place, when the wings
Were fully extended, he grabbed onto the shaggy sides,
And stepped down from pile to pile
Navigating between the thick fur and the jagged ice.

Soon as he reach’d the point, whereat the thigh
Upon the swelling of the haunches turns,
My leader there with pain and struggling hard
Turn’d round his head, where his feet stood before,
And grappled at the fell, as one who mounts,
That into hell methought we turn’d again.

Soon as he reached the point where the thigh
Turns at the curve of the hips,
My guide, struggling and in pain,
Turned his head to where his feet were,
And grabbed at the cliff, like someone climbing,
It felt like we were descending back into hell.

“Expect that by such stairs as these,” thus spake
The teacher, panting like a man forespent,
“We must depart from evil so extreme.”
Then at a rocky opening issued forth,
And plac’d me on a brink to sit, next join’d
With wary step my side. I rais’d mine eyes,
Believing that I Lucifer should see
Where he was lately left, but saw him now
With legs held upward. Let the grosser sort,
Who see not what the point was I had pass’d,
Bethink them if sore toil oppress’d me then.

“Expect that by stairs like these,” said
The teacher, out of breath like someone exhausted,
“We must turn away from such extreme evil.”
Then, coming out of a rocky opening,
He placed me on the edge to sit, and then joined
Me carefully by my side. I lifted my eyes,
Thinking I would see Lucifer
Where I had last left him, but now I saw him
With his legs in the air. Let those with a duller understanding,
Who don’t see the significance of what I had passed,
Consider if I was under great strain then.

“Arise,” my master cried, “upon thy feet.
“The way is long, and much uncouth the road;
And now within one hour and half of noon
The sun returns.” It was no palace-hall
Lofty and luminous wherein we stood,
But natural dungeon where ill footing was
And scant supply of light. “Ere from th’ abyss
I sep’rate,” thus when risen I began,
“My guide! vouchsafe few words to set me free
From error’s thralldom. Where is now the ice?
How standeth he in posture thus revers’d?
And how from eve to morn in space so brief
Hath the sun made his transit?” He in few
Thus answering spake: “Thou deemest thou art still
On th’ other side the centre, where I grasp’d
Th’ abhorred worm, that boreth through the world.
Thou wast on th’ other side, so long as I
Descended; when I turn’d, thou didst o’erpass
That point, to which from ev’ry part is dragg’d
All heavy substance. Thou art now arriv’d
Under the hemisphere opposed to that,
Which the great continent doth overspread,
And underneath whose canopy expir’d
The Man, that was born sinless, and so liv’d.
Thy feet are planted on the smallest sphere,
Whose other aspect is Judecca. Morn
Here rises, when there evening sets: and he,
Whose shaggy pile was scal’d, yet standeth fix’d,
As at the first. On this part he fell down
From heav’n; and th’ earth, here prominent before,
Through fear of him did veil her with the sea,
And to our hemisphere retir’d. Perchance
To shun him was the vacant space left here
By what of firm land on this side appears,
That sprang aloof.” There is a place beneath,
From Belzebub as distant, as extends
The vaulted tomb, discover’d not by sight,
But by the sound of brooklet, that descends
This way along the hollow of a rock,
Which, as it winds with no precipitous course,
The wave hath eaten. By that hidden way
My guide and I did enter, to return
To the fair world: and heedless of repose
We climbed, he first, I following his steps,
Till on our view the beautiful lights of heav’n
Dawn, through a circular opening in the cave:
Thus issuing we again beheld the stars.

“Get up,” my master shouted, “on your feet.
“The journey is long, and the road is rough;
And now, within an hour and a half of noon,
The sun is coming back.” It wasn’t a palace hall
Tall and bright where we were standing,
But a natural dungeon where the ground was uneven
And there was little light. “Before I leave this abyss
I stood up and began, “My guide! Please share
A few words to help me escape
From the chains of error. Where is the ice?
Why is he positioned like that?
And how, from evening to morning in such a short time,
Has the sun made its journey?” He replied briefly:
“You think you are still on the other side of the center, where I grasped
The hated worm that burrows through the world.
You were on the other side as long as I
Was descending; when I turned, you passed
That point, to which all heavy things are drawn.
You have now arrived
Under the opposite hemisphere to that,
Which the great continent covers,
And beneath which the Man, who was born sinless, and lived
His life, expired. Your feet are on the tiniest sphere,
Whose other side is Judecca. Morning
Rises here when evening sets there; and he,
Who was climbed upon, yet remains fixed,
Just as he was at the beginning. On this side he fell
From heaven; and the earth, here rising up,
Out of fear of him hid herself in the sea,
And retreated to our hemisphere. Perhaps
To avoid him, the empty space was left here
By what solid land appears on this side,
That rose up from below.” There is a place below,
As far from Beelzebub as the distance
Extends where the vaulted tomb lies, discovered not by sight,
But by the sound of a brook that flows
This way along the hollow of a rock,
Which, as it winds gently,
The water has eroded. Through that hidden path
My guide and I entered to return
To the beautiful world: and ignoring rest,
We climbed, he leading, I following his steps,
Until we saw the beautiful lights of heaven
Dawn through a circular opening in the cave:
Thus emerging, we once again beheld the stars.

NOTES TO HELL

CANTO I

Verse 1. In the midway.] That the era of the Poem is intended by these words to be fixed to the thirty fifth year of the poet’s age, A.D. 1300, will appear more plainly in Canto XXI. where that date is explicitly marked.

Verse 1. In the halfway point.] The period of the Poem is meant to be pinned to the poet's thirty-fifth birthday, in the year 1300 A.D., and this will be made clearer in Canto XXI, where that date is clearly stated.

v. 16. That planet’s beam.] The sun.

v. 16. That planet’s beam.] The sun.

v. 29. The hinder foot.] It is to be remembered, that in ascending a hill the weight of the body rests on the hinder foot.

v. 29. The back foot.] It's important to remember that when going uphill, the body’s weight rests on the back foot.

v. 30. A panther.] Pleasure or luxury.

v. 30. A panther.] Enjoyment or luxury.

v. 36. With those stars.] The sun was in Aries, in which sign he supposes it to have begun its course at the creation.

v. 36. With those stars.] The sun was in Aries, which he believes to be where it started its journey at the creation.

v. 43. A lion.] Pride or ambition.

v. 43. A lion.] Pride or ambition.

v. 45. A she wolf.] Avarice.

v. 45. A she-wolf.] Greed.

v. 56. Where the sun in silence rests.] Hence Milton appears to have taken his idea in the Samson Agonistes:

v. 56. Where the sun quietly sets.] It seems that Milton got his idea from Samson Agonistes:

        The sun to me is dark

The sun looks dark to me.

          And silent as the moon, &c
The same metaphor will recur, Canto V. v. 29.

And quiet as the moon, &c
The same metaphor will appear again, Canto V. v. 29.

   Into a place I came

I arrived at a place.

  Where light was silent all.

Where light was quietly present.

v. 65. When the power of Julius.] This is explained by the commentators to mean “Although it was rather late with respect to my birth before Julius Caesar assumed the supreme authority, and made himself perpetual dictator.”

v. 65. When the power of Julius.] This is explained by the commentators to mean "Even though it was quite late in terms of my birth when Julius Caesar took control and declared himself the permanent dictator."

v. 98. That greyhound.] This passage is intended as an eulogium on the liberal spirit of his Veronese patron Can Grande della Scala.

v. 98. That greyhound.] This passage is meant to celebrate the generous nature of his Veronese patron Can Grande della Scala.

v. 102. ’Twizt either Feltro.] Verona, the country of Can della Scala, is situated between Feltro, a city in the Marca Trivigiana, and Monte Feltro, a city in the territory of Urbino.

v. 102. 'Twizt either Feltro.] Verona, the region of Can della Scala, is located between Feltro, a city in the Marca Trivigiana, and Monte Feltro, a city in the Urbino area.

v. 103. Italia’s plains.] “Umile Italia,” from Virgil, Aen lib.
iii. 522.

v. 103. Italy’s plains.] “Humble Italy,” from Virgil, Aeneid
iii. 522.

   Humilemque videmus

Humility is seen

  Italiam.

Italy.

v. 115. Content in fire.] The spirits in Purgatory.

v. 115. Content in fire.] The souls in Purgatory.

v. 118. A spirit worthier.] Beatrice, who conducts the Poet through Paradise.

v. 118. A spirit of higher worth.] Beatrice, who guides the Poet through Paradise.

v. 130. Saint Peter’s gate.] The gate of Purgatory, which the Poet feigns to be guarded by an angel placed on that station by St. Peter.

v. 130. Saint Peter’s gate.] The entrance to Purgatory, which the Poet imagines is watched over by an angel assigned to that role by St. Peter.

CANTO II

v. 1. Now was the day.] A compendium of Virgil’s description Aen. lib. iv 522. Nox erat, &c. Compare Apollonius Rhodius, lib iii. 744, and lib. iv. 1058

v. 1. Now was the day.] A summary of Virgil’s description Aen. book iv 522. It was night, etc. See Apollonius Rhodius, book iii. 744, and book iv. 1058

v. 8. O mind.]

v. 8. Oh mind.]

   O thought that write all that I met,

O thought that I would write everything I encountered,

   And in the tresorie it set

And in the treasury it sat

   Of my braine, now shall men see

Of my brain, now people will see

   If any virtue in thee be.

If you have any virtue in you.

          Chaucer. Temple of Fame, b. ii. v.18

Chaucer. Temple of Fame, b. ii. v.18

v. 14. Silvius’sire.] Aeneas.

v. 14. Silvius's dad.] Aeneas.

v. 30. The chosen vessel.] St.Paul, Acts, c. ix. v. 15. “But the Lord said unto him, Go thy way; for he is a chosen vessel unto me.”

v. 30. The chosen vessel.] St. Paul, Acts, ch. ix. v. 15. “But the Lord said to him, Go your way; for he is a chosen vessel for me.”

v. 46. Thy soul.] L’anima tua e da viltate offesa. So in Berni, Orl Inn.lib. iii. c. i. st. 53. Se l’alma avete offesa da viltate.

v. 46. Your soul.] Your spirit is harmed by cowardice. So in Berni, Orl Inn.lib. iii. c. i. st. 53. If your soul has been harmed by cowardice.

v. 64. Who rest suspended.] The spirits in Limbo, neither admitted to a state of glory nor doomed to punishment.

v. 64. Who rest suspended.] The spirits in Limbo, not allowed to experience glory nor condemned to suffering.

v. 61. A friend not of my fortune, but myself.] Se non fortunae sed hominibus solere esse amicum. Cornelii Nepotis Attici Vitae, c. ix.

v. 61. A friend not of my luck, but of who I am.] Not just a friend because of luck but because of people. Cornelius Nepos, Life of Atticus, chap. ix.

v. 78. Whatever is contain’d.] Every other thing comprised within the lunar heaven, which, being the lowest of all, has the smallest circle.

v. 78. Whatever is included.] Everything else found within the lunar heaven, which, being the lowest of all, has the smallest circle.

v. 93. A blessed dame.] The divine mercy.

v. 93. A blessed woman.] The divine mercy.

v. 97. Lucia.] The enlightening grace of heaven.

v. 97. Lucia.] The enlightening grace of heaven.

v. 124. Three maids.] The divine mercy, Lucia, and Beatrice.

v. 124. Three maids.] The divine mercy, Lucia, and Beatrice.

v. 127. As florets.] This simile is well translated by Chaucer— But right as floures through the cold of night Iclosed, stoupen in her stalkes lowe, Redressen hem agen the sunne bright, And speden in her kinde course by rowe, &c. Troilus and Creseide, b.ii. It has been imitated by many others, among whom see Berni, Orl.Inn. Iib. 1. c. xii. st. 86. Marino, Adone, c. xvii. st. 63. and Sor. “Donna vestita di nero.” and Spenser’s Faery Queen, b.4. c. xii. st. 34. and b. 6 c. ii. st. 35.

v. 127. As florets.] This comparison is well captured by Chaucer— But just like flowers that close up during the cold of night, bending low on their stems, They turn back towards the bright sun, And follow their natural course in rows, &c. Troilus and Creseide, b.ii. Many others have imitated this, including Berni, Orl.Inn. lib. 1. c. xii. st. 86. Marino, Adone, c. xvii. st. 63. and Sor. “Donna vestita di nero.” and Spenser’s Faery Queen, b.4. c. xii. st. 34. and b. 6 c. ii. st. 35.

CANTO III

v. 5. Power divine Supremest wisdom, and primeval love.] The three persons of the blessed Trinity. v. 9. all hope abandoned.] Lasciate ogni speranza voi ch’entrate. So Berni, Orl. Inn. lib. i. c. 8. st. 53. Lascia pur della vita ogni speranza.

v. 5. Divine power, ultimate wisdom, and original love.] The three persons of the blessed Trinity. v. 9. all hope abandoned.] Leave all hope, you who enter here. So Berni, Orl. Inn. lib. i. c. 8. st. 53. Leave all hope of life behind.

v. 29. Like to the sand.]

v. 29. Similar to the sand.

          Unnumber’d as the sands

Uncounted like the sands

   Of Barca or Cyrene’s torrid soil

Of Barca or Cyrene's scorching land

   Levied to side with warring winds, and poise

Levied to side with battling winds, and balance

   Their lighter wings.

Their lighter wings.

          Milton, P. L. ii. 908.

Milton, P. L. 2.908.

v. 40. Lest th’ accursed tribe.] Lest the rebellious angels should exult at seeing those who were neutral and therefore less guilty, condemned to the same punishment with themselves.

v. 40. Lest the cursed group.] In case the rebellious angels rejoice at seeing those who remained neutral and were therefore less guilty, punished in the same way as themselves.

v. 50. A flag.]

v. 50. A flag.]

          All the grisly legions that troop

All the gruesome armies that march

   Under the sooty flag of Acheron

Under the grim flag of Acheron

          Milton. Comus.

Milton. Comus.

v. 56. Who to base fear Yielding, abjur’d his high estate.] This is commonly understood of Celestine the Fifth, who abdicated the papal power in 1294. Venturi mentions a work written by Innocenzio Barcellini, of the Celestine order, and printed in Milan in 1701, In which an attempt is made to put a different interpretation on this passage.

v. 56. Who to base fear Yielding, gave up his high position.] This is usually understood to refer to Celestine the Fifth, who resigned from the papal power in 1294. Venturi mentions a work written by Innocenzio Barcellini, of the Celestine order, printed in Milan in 1701, in which an attempt is made to offer a different interpretation of this passage.

v. 70. through the blear light.]

v. 70. through the dim light.]

   Lo fioco lume
So Filicaja, canz. vi. st. 12.

Lo fioco lume
So Filicaja, canz. vi. st. 12.

   Qual fioco lume.

Which light flickers.

v. 77. An old man.]

v. 77. An elderly man.]

   Portitor has horrendus aquas et flumina servat

Portitor has horrifying waters and keeps rivers.

   Terribili squalore Charon, cui plurima mento

Terrible filth Charon, to whom many a thought

   Canities inculta jacet; stant lumina flamma.

Canities inculta jacet; stant lumina flamma.

          Virg. 7. Aen. Iib. vi. 2.

Virg. 7. Aen. Iib. vi. 2.

v. 82. In fierce heat and in ice.]

v. 82. In intense heat and in ice.

          The delighted spirit

The joyful spirit

   To bathe in fiery floods or to reside

To bathe in fiery floods or to live

   In thrilling regions of thick ribbed ice.

In exciting areas of dense, ridged ice.

          Shakesp. Measure for Measure, a. iii.s.1.
Compare Milton, P. L. b. ii. 600.

Shakesp. Measure for Measure, a. iii.s.1.
Compare Milton, P. L. b. ii. 600.

v. 92. The livid lake.] Vada livida.

v. 92. The angry lake.] Vada livida.

          Virg. Aen. Iib. vi. 320

Virg. Aen. II, vi, 320

          Totius ut Lacus putidaeque paludis

Totius ut Lacus putidaeque paludis

   Lividissima, maximeque est profunda vorago.

Very angry, and it's a deep abyss.

          Catullus. xviii. 10.

Catullus 18:10.

v. 102. With eyes of burning coal.]

v. 102. With eyes like burning coals.

   His looks were dreadful, and his fiery eyes

His appearance was terrible, and his intense eyes

   Like two great beacons glared bright and wide.

Like two huge beacons shone brightly and broadly.

          Spenser. F.Q. b. vi. c. vii.st. 42

Spenser. F.Q. b. vi. c. vii.st. 42

v. 104. As fall off the light of autumnal leaves.]

v. 104. As the light of autumn leaves fades away.

   Quam multa in silvis autumul frigore primo

Quam multa in silvis autumul frigore primo

   Lapsa cadunt folia.

Leaves fall.

          Virg. Aen. lib. vi. 309
Compare Apoll. Rhod. lib. iv. 214.

Virg. Aen. lib. vi. 309
Compare Apoll. Rhod. lib. iv. 214.

CANTO IV

v. 8. A thund’rous sound.] Imitated, as Mr. Thyer has remarked,
by Milton, P. L. b. viii. 242.

v. 8. A thund'rous sound.] Imitated, as Mr. Thyer noted,
by Milton, P. L. b. viii. 242.

          But long ere our approaching heard

But long before we heard the approaching

   Noise, other, than the sound of dance or song

Noise, other than the sound of dancing or singing

   Torment, and loud lament, and furious rage.

Torment, and loud sorrow, and intense anger.

v. 50. a puissant one.] Our Saviour.

v. 50. a powerful one.] Our Savior.

v. 75. Honour the bard

v. 75. Respect the bard

   Sublime.]

Sublime.

        Onorate l’altissimo poeta.
So Chiabrera, Canz. Eroiche. 32.

Onorate l’altissimo poeta.
So Chiabrera, Canz. Eroiche. 32.

   Onorando l’altissimo poeta.

Honoring the greatest poet.

v. 79. Of semblance neither sorrowful nor glad.]

v. 79. Of appearance neither sad nor happy.

   She nas to sober ne to glad.

She needs to be sober and happy.

          Chaucer’s Dream.

Chaucer's Dream.

v. 90. The Monarch of sublimest song.] Homer.

v. 90. The King of the highest song.] Homer.

v. 100. Fitter left untold.]

v. 100. Fitter left unsaid.

   Che’l tacere e bello,
So our Poet, in Canzone 14.

Che’l tacere e bello,
So our Poet, in Canzone 14.

   La vide in parte che’l tacere e bello,
Ruccellai, Le Api, 789.

La vita in parte che il silenzio è bello,
Ruccellai, Le Api, 789.

   Ch’a dire e brutto ed a tacerlo e bello
And Bembo,

Ch'a dire è brutto e a tacerlo è bello
And Bembo,

   “Vie pui bello e il tacerle, che il favellarne.”

“It's better to be silent than to speak.”

          Gli. Asol. lib. 1.

Gli. Asol. lib. 1.

v. 117. Electra.] The daughter of Atlas, and mother of Dardanus the founder of Troy. See Virg. Aen. b. viii. 134. as referred to by Dante in treatise “De Monarchia,” lib. ii. “Electra, scilicet, nata magni nombris regis Atlantis, ut de ambobus testimonium reddit poeta noster in octavo ubi Aeneas ad Avandrum sic ait “Dardanus Iliacae,” &c.

v. 117. Electra.] The daughter of Atlas and the mother of Dardanus, the founder of Troy. See Virg. Aen. b. viii. 134, as referenced by Dante in the treatise “De Monarchia,” lib. ii. “Electra, indeed, daughter of the great king Atlas, as our poet testifies in the eighth, where Aeneas says to Avandus, ‘Dardanus of Ilium,’ etc.

v. 125. Julia.] The daughter of Julius Caesar, and wife of Pompey.

v. 125. Julia.] The daughter of Julius Caesar and the wife of Pompey.

v. 126. The Soldan fierce.] Saladin or Salaheddin, the rival of Richard coeur de lion. See D’Herbelot, Bibl. Orient. and Knolles’s Hist. of the Turks p. 57 to 73 and the Life of Saladin, by Bohao’edin Ebn Shedad, published by Albert Schultens, with a Latin translation. He is introduced by Petrarch in the Triumph of Fame, c. ii

v. 126. The Soldan fierce.] Saladin or Salaheddin, the rival of Richard the Lionheart. See D’Herbelot, Bibl. Orient. and Knolles’s Hist. of the Turks p. 57 to 73 and the Life of Saladin, by Bohao’edin Ebn Shedad, published by Albert Schultens, with a Latin translation. He is mentioned by Petrarch in the Triumph of Fame, c. ii

v. 128. The master of the sapient throng.]

v. 128. The leader of the wise crowd.]

   Maestro di color che sanno.
Aristotle—Petrarch assigns the first place to Plato. See Triumph
of Fame, c. iii.
Pulci, in his Morgante Maggiore, c. xviii. says,

Maestro of those who know.
Aristotle—Petrarch gives the top spot to Plato. See Triumph
of Fame, c. iii.
Pulci, in his Morgante Maggiore, c. xviii, says,

   Tu se’il maestro di color che sanno.

Tu sei il maestro di coloro che sanno.

v. 132. Democritus Who sets the world at chance.] Democritus,who maintained the world to have been formed by the fortuitous concourse of atoms.

v. 132. Democritus Who sets the world at chance.] Democritus, who claimed that the world was created by the random grouping of atoms.

v. 140. Avicen.] See D’Herbelot Bibl. Orient. article Sina. He died in 1050. Pulci here again imitates our poet:

v. 140. Avicen.] See D’Herbelot Bibl. Orient. article Sina. He died in 1050. Pulci here again imitates our poet:

        Avicenna quel che il sentimento

Avicenna what the feeling

   Intese di Aristotile e i segreti,

Intese di Aristotele e i segreti,

   Averrois che fece il gran comento.

Averroes who made the great commentary.

          Morg. Mag. c. xxv.

Morg. Mag. ch. 25.

v. 140. Him who made That commentary vast, Averroes.] Averroes, called by the Arabians Roschd, translated and commented the works of Aristotle. According to Tiraboschi (storia della Lett. Ital. t. v. 1. ii. c. ii. sect. 4.) he was the source of modern philosophical impiety. The critic quotes some passages from Petrarch (Senil. 1. v. ep. iii. et. Oper. v. ii. p. 1143) to show how strongly such sentiments prevailed in the time of that poet, by whom they were held in horror and detestation He adds, that this fanatic admirer of Aristotle translated his writings with that felicity, which might be expected from one who did not know a syllable of Greek, and who was therefore compelled to avail himself of the unfaithful Arabic versions. D’Herbelot, on the other hand, informs us, that “Averroes was the first who translated Aristotle from Greek into Arabic, before the Jews had made their translation: and that we had for a long time no other text of Aristotle, except that of the Latin translation, which was made from this Arabic version of this great philosopher (Averroes), who afterwards added to it a very ample commentary, of which Thomas Aquinas, and the other scholastic writers, availed themselves, before the Greek originals of Aristotle and his commentators were known to us in Europe.” According to D’Herbelot, he died in 1198: but Tiraboschi places that event about 1206.

v. 140. Him who made that extensive commentary, Averroes.] Averroes, known by the Arabs as Roschd, translated and commented on the works of Aristotle. According to Tiraboschi (storia della Lett. Ital. t. v. 1. ii. c. ii. sect. 4.), he was the origin of modern philosophical irreverence. The critic cites some passages from Petrarch (Senil. 1. v. ep. iii. et. Oper. v. ii. p. 1143) to illustrate how prevalent such ideas were during the poet's time, which he regarded with horror and disgust. He adds that this fervent admirer of Aristotle translated his texts with such skill, which might be expected from someone who didn't know a word of Greek and had to rely on the unreliable Arabic versions. D’Herbelot, on the other hand, tells us that “Averroes was the first to translate Aristotle from Greek into Arabic, before the Jews produced their translation; and that for a long time, the only text of Aristotle we had was the Latin translation, which came from this Arabic version of this great philosopher (Averroes), who later added an extensive commentary that Thomas Aquinas and other scholastic writers relied on before the Greek originals of Aristotle and his commentators were known to us in Europe.” D’Herbelot states he died in 1198, but Tiraboschi dates that event around 1206.

CANTO V

v. 5. Grinning with ghastly feature.] Hence Milton:

v. 5. Grinning with a terrifying expression.] Hence Milton:

          Death

Passing

   Grinn’d horrible a ghastly smile.

Grinned a terrifying smile.

          P. L. b. ii. 845.

P. L. b. ii. 845.

v. 46. As cranes.] This simile is imitated by Lorenzo de
Medici, in his Ambra, a poem, first published by Mr. Roscoe, in
the Appendix to his Life of Lorenzo.

v. 46. As cranes.] This comparison is also used by Lorenzo de
Medici in his Ambra, a poem that was first published by Mr. Roscoe in
the Appendix to his Life of Lorenzo.

   Marking the tracts of air, the clamorous cranes

Marking the paths of air, the noisy cranes

   Wheel their due flight in varied ranks descried:

Wheel their rightful journey in different ranks displayed:

   And each with outstretch’d neck his rank maintains

And each keeps their position with an outstretched neck.

   In marshal’d order through th’ ethereal void.

In organized ranks through the endless space.

          Roscoe, v. i. c. v. p. 257. 4to edit.
Compare Homer. Il. iii. 3. Virgil. Aeneid. 1 x. 264, and
Ruccellai, Le Api, 942, and Dante’s Purgatory, Canto XXIV. 63.

Roscoe, v. i. c. v. p. 257. 4to edit.
Compare Homer. Il. iii. 3. Virgil. Aeneid. 1 x. 264, and
Ruccellai, Le Api, 942, and Dante’s Purgatory, Canto XXIV. 63.

v. 96. The land.] Ravenna.

v. 96. The land.] Ravenna.

v. 99 Love, that in gentle heart is quickly learnt.] Amor, Ch’ al cor gentil ratto s’apprende. A line taken by Marino, Adone, c. cxli. st. 251.

v. 99 Love, which is quickly learned in a gentle heart.] Love, that in a kind heart is learned swiftly. A line taken by Marino, Adone, c. cxli. st. 251.

v. 102. Love, that denial takes from none belov’d.]

v. 102. Love, that denial takes from no one loved.

   Amor, ch’ a null’ amato amar perdona.
So Boccacio, in his Filocopo. l.1.

Amor, who makes none loved not love again.
So Boccaccio, in his Filocopo. l.1.

   Amore mal non perdono l’amore a nullo amato.
And Pulci, in the Morgante Maggiore, c. iv.

Amore, I don’t forgive love to anyone who has loved.
And Pulci, in the Morgante Maggiore, c. iv.

   E perche amor mal volontier perdona,

E perche amor mal volontier perdona,

   Che non sia al fin sempre amato chi ama.
Indeed many of the Italian poets have repeated this verse.

Che non sia al fin sempre amato chi ama.
A lot of Italian poets have echoed this line.

v. 105. Caina.] The place to which murderers are doomed.

v. 105. Caina.] The place where murderers are condemned.

v. 113. Francesca.] Francesca, daughter of Guido da Polenta, lord of Ravenna, was given by her father in marriage to Lanciotto, son of Malatesta, lord of Rimini, a man of extraordinary courage, but deformed in his person. His brother Paolo, who unhappily possessed those graces which the husband of Francesca wanted, engaged her affections; and being taken in adultery, they were both put to death by the enraged Lanciotto. See Notes to Canto XXVII. v. 43 The whole of this passage is alluded to by Petrarch, in his Triumph of Love c. iii.

v. 113. Francesca.] Francesca, daughter of Guido da Polenta, lord of Ravenna, was given in marriage by her father to Lanciotto, son of Malatesta, lord of Rimini, a man known for his incredible bravery but who was physically deformed. His brother Paolo, who unfortunately had the charm and traits that Francesca’s husband lacked, won her heart; and when they were caught in the act of adultery, both were killed by the furious Lanciotto. See Notes to Canto XXVII. v. 43 The entire passage is referenced by Petrarch in his Triumph of Love c. iii.

v. 118.

v. 118.

   No greater grief than to remember days

No greater sadness than to remember days

   Of joy,xwhen mis’ry is at hand!]
Imitated by Marino:

Of joy, when misery is at hand!
Imitated by Marino:

   Che non ha doglia il misero maggiore

Che non ha doglia il misero maggiore

   Che ricordar la giola entro il dolore.

Che ricordar la gioia dentro il dolore.

          Adone, c. xiv. st. 100
And by Fortiguerra:

Adone, c. xiv. st. 100
And by Fortiguerra:

          Rimembrare il ben perduto

Remembering the lost good

   Fa piu meschino lo presente stato.

Fa piu meschino lo presente stato.

          Ricciardetto, c. xi. st. 83.
The original perhaps was in Boetius de Consol. Philosoph. “In
omni adversitate fortunae infelicissimum genus est infortunii
fuisse felicem et non esse.” 1. 2. pr. 4

Ricciardetto, c. xi. st. 83.
The original was probably in Boethius's "Consolation of Philosophy": “In all adversity of fortune, the most unfortunate kind of misfortune is having been happy and no longer being so.” 1. 2. pr. 4

v. 124. Lancelot.] One of the Knights of the Round Table, and the lover of Ginevra, or Guinever, celebrated in romance. The incident alluded to seems to have made a strong impression on the imagination of Dante, who introduces it again, less happily, in the Paradise, Canto XVI.

v. 124. Lancelot.] One of the Knights of the Round Table and the lover of Ginevra, or Guinevere, who is famous in stories. The event mentioned seems to have left a strong mark on Dante's imagination, as he brings it up again, though less effectively, in Paradise, Canto XVI.

v. 128. At one point.]

v. 128. At one point.

   Questo quel punto fu, che sol mi vinse.

Questo quel punto fu, che sol mi vinse.

          Tasso, Il Torrismondo, a. i. s. 3.

Tasso, Il Torrismondo, a. i. s. 3.

v. 136. And like a corpse fell to the ground ]

v. 136. And like a dead body fell to the ground ]

   E caddi, come corpo morto cade.
So Pulci:

E caddi, come corpo morto cade.
So Pulci:

   E cadde come morto in terra cade.
Morgante Maggoire, c. xxii

E cadde come morto in terra cade.
Morgante Maggoire, c. xxii

CANTO VI

v. 1. My sense reviving.]

v. 1. I'm feeling revitalized.

   Al tornar della mente, che si chiuse

Al tornar della mente, che si chiuse

   Dinanzi alla pieta de’ duo cognati.
Berni has made a sportive application of these lines, in his Orl.
Inn. l. iii. c. viii. st. 1.

Dinanzi alla pieta de’ duo cognati.
Berni has taken a playful approach to these lines in his Orl.
Inn. l. iii. c. viii. st. 1.

v. 21. That great worm.] So in Canto XXXIV Lucifer is called

v. 21. That great worm.] In Canto XXXIV, Lucifer is referred to as

   Th’ abhorred worm, that boreth through the world.
Ariosto has imitated Dante:

The hated worm that burrows through the world.
Ariosto has mimicked Dante:

   Ch’ al gran verme infernal mette la briglia,

Ch’ al grand worm of hell puts on the reins,

   E che di lui come a lei par dispone.

E che di lui come a lei sembra disposto.

          Orl. Fur. c. xlvi. st. 76.

Orl. Fur. c. xlvi. st. 76.

v. 52. Ciacco.] So called from his inordinate appetite: Ciacco, in Italian, signifying a pig. The real name of this glutton has not been transmitted to us. He is introduced in Boccaccio’s Decameron, Giorn. ix. Nov. 8.

v. 52. Ciacco.] Named for his excessive eating habits: Ciacco, in Italian, means a pig. The actual name of this glutton hasn't been passed down to us. He appears in Boccaccio’s Decameron, Giorn. ix. Nov. 8.

v. 61. The divided city.] The city of Florence, divided into the Bianchi and Neri factions.

v. 61. The divided city.] The city of Florence, split into the White and Black factions.

v. 65. The wild party from the woods.] So called, because it was headed by Veri de’ Cerchi, whose family had lately come into the city from Acone, and the woody country of the Val di Nievole.

v. 65. The wild party from the woods.] This name refers to the group led by Verid de’ Cerchi, whose family had recently moved to the city from Acone and the forested region of the Val di Nievole.

v. 66. The other.] The opposite parts of the Neri, at the head of which was Corso Donati.

v. 66. The other.] The opposing factions of the Neri, led by Corso Donati.

v. 67. This must fall.] The Bianchi.

v. 67. This has to end.] The Bianchi.

v. 69. Of one, who under shore Now rests.] Charles of Valois, by whose means the Neri were replaced.

v. 69. Of one, who under shore Now rests.] Charles of Valois, who helped put the Neri back in power.

v. 73. The just are two in number.] Who these two were, the commentators are not agreed.

v. 73. There are two just individuals.] The commentators do not agree on who these two are.

v. 79. Of Farinata and Tegghiaio.] See Canto X. and Notes, and Canto XVI, and Notes.

v. 79. Of Farinata and Tegghiaio.] See Canto X and its Notes, and Canto XVI and its Notes.

v. 80. Giacopo.] Giacopo Rusticucci. See Canto XVI, and Notes.

v. 80. Giacopo.] Giacopo Rusticucci. See Canto XVI, and Notes.

v. 81. Arrigo, Mosca.] Of Arrigo, who is said by the commentators to have been of the noble family of the Fifanti, no mention afterwards occurs. Mosca degli Uberti is introduced in Canto XXVIII. v.

v. 81. Arrigo, Mosca.] There's no further mention of Arrigo, who commentators say came from the noble Fifanti family. Mosca degli Uberti is mentioned in Canto XXVIII. v.

108. Consult thy knowledge.] We are referred to the following passage in St. Augustin:—“Cum fiet resurrectio carnis, et bonorum gaudia et malorum tormenta majora erunt. “—At the resurrection of the flesh, both the happiness of the good and the torments of the wicked will be increased.”

108. Consult your knowledge.] We are referred to the following passage from St. Augustine:—“When the resurrection of the flesh occurs, the joy of the good and the sufferings of the wicked will be greater.”

CANTO VII

v. 1. Ah me! O Satan! Satan!] Pape Satan, Pape Satan, aleppe. Pape is said by the commentators to be the same as the Latin word papae! “strange!” Of aleppe they do not give a more satisfactory account. See the Life of Benvenuto Cellini, translated by Dr. Nugent, v. ii. b. iii c. vii. p 113, where he mentions “having heard the words Paix, paix, Satan! allez, paix! in the court of justice at Paris. 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 France, and visited Paris with particular attention, where the court of justice may be considered as hell. Hence it is that Dante, who was likewise perfect master of the French, made use of that expression, and I have often been surprised that it was never understood in that sense.”

v. 1. Oh man! O Satan! Satan!] Pape Satan, Pape Satan, aleppe. Commentators say that 'Pape' is the same as the Latin word 'papae,' meaning "strange!" They give no clearer explanation for 'aleppe.' See the Life of Benvenuto Cellini, translated by Dr. Nugent, v. ii. b. iii c. vii. p 113, where he mentions “having heard the words Paix, paix, Satan! allez, paix! in the court of justice in Paris. I remembered what Dante said when he and his master Virgil entered the gates of hell: for Dante and the painter Giotto were together in France, and they visited Paris with special interest, where the court of justice could be seen as hell. That’s why Dante, who was also fluent in French, used that expression, and I've often been surprised that it was never understood in that way.”

v. 12. The first adulterer proud.] Satan.

v. 12. The first proud adulterer.] Satan.

v. 22. E’en as a billow.]

v. 22. Just like a wave.

   As when two billows in the Irish sowndes

As when two waves in the Irish sounds

   Forcibly driven with contrarie tides

Driven against the current

   Do meet together, each aback rebounds

Do gather together, each bounce back

   With roaring rage, and dashing on all sides,

With furious anger, and rushing around everywhere,

   That filleth all the sea with foam, divides

That fills all the sea with foam, divides

   The doubtful current into divers waves.

The uncertain current into various waves.

          Spenser, F.Q. b. iv. c. 1. st. 42.

Spenser, F.Q. b. iv. c. 1. st. 42.

v. 48. Popes and cardinals.] Ariosto, having personified
Avarice as a strange and hideous monster, says of her—

v. 48. Popes and cardinals.] Ariosto, having personified
Avarice as a bizarre and ugly monster, describes her—

   Peggio facea nella Romana corte

Worse in the Roman court

   Che v’avea uccisi Cardinali e Papi.

Che vi avevano ucciso Cardinali e Papi.

          Orl. Fur. c. xxvi. st. 32.

Orl. Fur. c. xxvi. st. 32.

   Worse did she in the court of Rome, for there

Worse did she in the court of Rome, for there

   She had slain Popes and Cardinals.

She had killed Popes and Cardinals.

v. 91. By necessity.] This sentiment called forth the reprehension of Cecco d’Ascoli, in his Acerba, l. 1. c. i.

v. 91. By necessity.] This feeling drew criticism from Cecco d’Ascoli in his Acerba, l. 1. c. i.

               In cio peccasti, O Fiorentin poeta, &c.

In this you have sinned, O Florentine poet, &c.

   Herein, O bard of Florence, didst thou err

Here, O bard of Florence, you made a mistake.

   Laying it down that fortune’s largesses

Laying it down that luck's generous gifts

   Are fated to their goal. Fortune is none,

Are destined for their goal. Luck is nonexistent,

   That reason cannot conquer. Mark thou, Dante,

That reason cannot overcome. Pay attention, Dante,

   If any argument may gainsay this.

If any argument can contradict this.

CANTO VIII

v. 18. Phlegyas.] Phlegyas, who was so incensed against Apollo for having violated his daughter Coronis, that he set fire to the temple of that deity, by whose vengeance he was cast into Tartarus. See Virg. Aen. l. vi. 618.

v. 18. Phlegyas.] Phlegyas, who was so furious with Apollo for having dishonored his daughter Coronis that he set fire to the temple of that god, and as a result, he was thrown into Tartarus. See Virg. Aen. l. vi. 618.

v. 59. Filippo Argenti.] Boccaccio tells us, “he was a man remarkable for the large proportions and extraordinary vigor of his bodily frame, and the extreme waywardness and irascibility of his temper.” Decam. g. ix. n. 8.

v. 59. Filippo Argenti.] Boccaccio tells us, “he was a man notable for his large size and incredible strength, along with his unpredictable and irritable nature.” Decam. g. ix. n. 8.

v. 66. The city, that of Dis is nam’d.] So Ariosto. Orl. Fur. c. xl. st. 32

v. 66. The city, called Dis.] So Ariosto. Orl. Fur. c. xl. st. 32

v. 94. Seven times.] The commentators, says Venturi, perplex themselves with the inquiry what seven perils these were from which Dante had been delivered by Virgil. Reckoning the beasts in the first Canto as one of them, and adding Charon, Minos, Cerberus, Plutus, Phlegyas and Filippo Argenti, as so many others, we shall have the number, and if this be not satisfactory, we may suppose a determinate to have been put for an indeterminate number.

v. 94. Seven times.] The commentators, according to Venturi, get confused trying to figure out what seven dangers Dante was saved from by Virgil. If we consider the beasts mentioned in the first Canto as one of them and add Charon, Minos, Cerberus, Plutus, Phlegyas, and Filippo Argenti as additional dangers, we reach the total. If that doesn't seem enough, we might assume that a specific number was used to represent a more general concept.

v. 109. At war ’twixt will and will not.] Che si, e no nel capo mi tenzona. So Boccaccio, Ninf. Fiesol. st. 233.

v. 109. At war between wanting to and not wanting to.] Yes, and no are both in my mind. So Boccaccio, Ninf. Fiesol. st. 233.

        Il si e il no nel capo gli contende.
The words I have adopted as a translation, are Shakespeare’s,
Measure for Measure. a. ii. s. 1.

Il si e il no nel capo gli contende.
The words I’ve chosen as a translation are Shakespeare’s,
Measure for Measure. a. ii. s. 1.

v. 122. This their insolence, not new.] Virgil assures our poet, that these evil spirits had formerly shown the same insolence when our Savior descended into hell. They attempted to prevent him from entering at the gate, over which Dante had read the fatal inscription. “That gate which,” says the Roman poet, “an angel has just passed, by whose aid we shall overcome this opposition, and gain admittance into the city.”

v. 122. This arrogance, not new.] Virgil tells our poet that these evil spirits had displayed the same arrogance when our Savior descended into hell. They tried to stop him from entering at the gate, above which Dante read the fateful inscription. “That gate which,” says the Roman poet, “an angel has just passed through, with whose help we will overcome this resistance and gain entry into the city.”

CANTO IX

v. 1. The hue.] Virgil, perceiving that Dante was pale with fear, restrained those outward tokens of displeasure which his own countenance had betrayed.

v. 1. The hue.] Virgil, noticing that Dante looked pale with fear, held back the signs of irritation that his own face had revealed.

v. 23. Erictho.] Erictho, a Thessalian sorceress, according to Lucan, Pharsal. l. vi. was employed by Sextus, son of Pompey the Great, to conjure up a spirit, who should inform him of the issue of the civil wars between his father and Caesar.

v. 23. Erictho.] Erictho, a sorceress from Thessaly, as mentioned by Lucan in Pharsalia, was hired by Sextus, the son of Pompey the Great, to summon a spirit that would tell him the outcome of the civil wars between his father and Caesar.

v. 25. No long space my flesh

v. 25. No long space for my flesh

   Was naked of me.]

Was bare of me.

   Quae corpus complexa animae tam fortis inane.

Quae corpus complexa animae tam fortis inane.

          Ovid. Met. l. xiii f. 2
Dante appears to have fallen into a strange anachronism. Virgil’s
death did not happen till long after this period.

Ovid. Met. l. xiii f. 2
Dante seems to have made a strange mistake regarding time. Virgil didn’t die until long after this period.

v. 42. Adders and cerastes.]

v. 42. Adders and horned vipers.

   Vipereum crinem vittis innexa cruentis.

Vipereum hair tied with bloody ribbons.

          Virg. Aen. l. vi. 281.

Virg. Aen. l. vi. 281.

   —spinaque vagi torquente cerastae

—spinaque vagi torquente cerastae

          . . . et torrida dipsas

. . . and the burning dipsas

   Et gravis in geminum vergens eaput amphisbaena.

Et gravis in geminum vergens eaput amphisbaena.

                 Lucan. Pharsal. l. ix. 719.
So Milton:

Lucan. Pharsal. l. ix. 719.
So Milton:

   Scorpion and asp, and amphisbaena dire,

Scorpion, asp, and the fearsome amphisbaena,

   Cerastes horn’d, hydrus and elops drear,

Cerastes with horns, hydrus, and gloomy elops,

   And dipsas.

And dipsas.

          P. L. b. x. 524.

P.L.B. x. 524.

v. 67. A wind.] Imitated by Berni, Orl. Inn. l. 1. e. ii. st. 6.

v. 67. A wind.] Imitated by Berni, Orl. Inn. l. 1. e. ii. st. 6.

v. 83. With his wand.]

v. 83. With his wand.

   She with her rod did softly smite the raile

She gently touched the railing with her rod.

   Which straight flew ope.

Which straight flew open.

          Spenser. F. Q. b. iv. c. iii. st. 46.

Spenser. F. Q. b. iv. c. iii. st. 46.

v. 96. What profits at the fays to but the horn.] “Of what avail can it be to offer violence to impassive beings?”

v. 96. What good is it to attack the fairies but for the horn.] “What is the point of causing harm to beings who are unaffected?”

v. 97. Your Cerberus.] Cerberus is feigned to have been dragged by Hercules, bound with a three fold chain, of which, says the angel, he still bears the marks.

v. 97. Your Cerberus.] Cerberus is said to have been pulled by Hercules, tied up with a threefold chain, and the angel notes that he still carries the scars from it.

v. 111. The plains of Arles.] In Provence. See Ariosto, Orl. Fur. c. xxxix. st. 72

v. 111. The plains of Arles.] In Provence. See Ariosto, Orl. Fur. c. xxxix. st. 72

v. 112. At Pola.] A city of Istria, situated near the gulf of Quarnaro, in the Adriatic sea.

v. 112. At Pola.] A city in Istria, located near the Gulf of Quarnaro, in the Adriatic Sea.

CANTO X

v. 12. Josaphat.] It seems to have been a common opinion among the Jews, as well as among many Christians, that the general judgment will be held in the valley of Josaphat, or Jehoshaphat: “I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people, and for my heritage Israel, whom they have scattered among the nations, and parted my land.” Joel, iii. 2.

v. 12. Josaphat.] It appears that many Jews and Christians believe that the final judgment will take place in the valley of Josaphat, or Jehoshaphat: “I will also gather all nations and bring them down into the valley of Jehoshaphat, and will argue with them there for my people and my heritage Israel, whom they have scattered among the nations and divided my land.” Joel, iii. 2.

v. 32. Farinata.] Farinata degli Uberti, a noble Florentine, was the leader of the Ghibelline faction, when they obtained a signal victory over the Guelfi at Montaperto, near the river Arbia. Macchiavelli calls him “a man of exalted soul, and great military talents.” Hist. of Flor. b. ii.

v. 32. Farinata.] Farinata degli Uberti, a noble from Florence, was the leader of the Ghibelline faction when they won a significant victory over the Guelfi at Montaperto, near the Arbia River. Machiavelli describes him as "a man of noble spirit and great military skills." Hist. of Flor. b. ii.

v. 52. A shade.] The spirit of Cavalcante Cavalcanti, a noble Florentine, of the Guelph party.

v. 52. A shade.] The spirit of Cavalcante Cavalcanti, a noble Florentine from the Guelph party.

v. 59. My son.] Guido, the son of Cavalcante Cavalcanti; “he whom I call the first of my friends,” says Dante in his Vita Nuova, where the commencement of their friendship is related. >From the character given of him by contemporary writers his temper was well formed to assimilate with that of our poet. “He was,” according to G. Villani, l. viii. c. 41. “of a philosophical and elegant mind, if he had not been too delicate and fastidious.” And Dino Compagni terms him “a young and noble knight, brave and courteous, but of a lofty scornful spirit, much addicted to solitude and study.” Muratori. Rer. Ital. Script t. 9 l. 1. p. 481. He died, either in exile at Serrazana, or soon after his return to Florence, December 1300, during the spring of which year the action of this poem is supposed to be passing. v. 62. Guido thy son Had in contempt.] Guido Cavalcanti, being more given to philosophy than poetry, was perhaps no great admirer of Virgil. Some poetical compositions by Guido are, however, still extant; and his reputation for skill in the art was such as to eclipse that of his predecessor and namesake Guido Guinicelli, as we shall see in the Purgatory, Canto XI. His “Canzone sopra il Terreno Amore” was thought worthy of being illustrated by numerous and ample commentaries. Crescimbeni Ist. della Volg. Poes. l. v. For a playful sonnet which Dante addressed to him, and a spirited translation of it, see Hayley’s Essay on Epic Poetry, Notes to Ep. iii.

v. 59. My son.] Guido, the son of Cavalcante Cavalcanti; “he whom I call the first of my friends,” Dante writes in his Vita Nuova, where he recounts the start of their friendship. From what contemporary writers say about him, his personality was well-suited to connect with our poet. “He was,” according to G. Villani, l. viii. c. 41, “of a philosophical and refined mind, though he was perhaps too delicate and picky.” Dino Compagni describes him as “a young and noble knight, brave and courteous, but with a lofty and scornful spirit, very much inclined to solitude and study.” Muratori. Rer. Ital. Script t. 9 l. 1. p. 481. He died, either in exile in Serrazana or shortly after returning to Florence, in December 1300, during the spring of which this poem is thought to take place. v. 62. Guido thy son Had in contempt.] Guido Cavalcanti, being more into philosophy than poetry, might not have been a huge fan of Virgil. Some of his poetic works still exist, and his reputation for skill in poetry was such that it overshadowed that of his predecessor and namesake Guido Guinicelli, as we will see in Purgatory, Canto XI. His “Canzone sopra il Terreno Amore” was considered deserving of numerous and extensive commentaries. Crescimbeni Ist. della Volg. Poes. l. v. For a playful sonnet that Dante wrote to him, along with a lively translation of it, see Hayley’s Essay on Epic Poetry, Notes to Ep. iii.

v. 66. Saidst thou he had?] In Aeschylus, the shade of Darius is represented as inquiring with similar anxiety after the fate of his son Xerxes.

v. 66. Did you say he had?] In Aeschylus, the ghost of Darius is shown asking with the same concern about what happened to his son Xerxes.

[GREEK HERE]

Atossa: Xerxes astonish’d, desolate, alone—
Ghost of Dar: How will this end? Nay, pause not. Is he safe?

Atossa: Xerxes is shocked, feeling lost and alone—
Ghost of Dar: How will this end? No, don’t stop. Is he okay?

          The Persians. Potter’s Translation.

The Persians. Potter’s Translation.

v. 77. Not yet fifty times.] “Not fifty months shall be passed, before thou shalt learn, by woeful experience, the difficulty of returning from banishment to thy native city”

v. 77. Not yet fifty times.] “You will not have to wait fifty months before you learn, through painful experience, how hard it is to come back from exile to your hometown.”

v.83. The slaughter.] “By means of Farinata degli Uberti, the Guelfi were conquered by the army of King Manfredi, near the river Arbia, with so great a slaughter, that those who escaped from that defeat took refuge not in Florence, which city they considered as lost to them, but in Lucca.” Macchiavelli. Hist. of Flor. b 2.

v.83. The slaughter.] “Thanks to Farinata degli Uberti, the Guelphs were defeated by King Manfredi’s army near the Arbia River, resulting in such a massive slaughter that those who survived the defeat didn't seek refuge in Florence, which they thought was lost to them, but in Lucca.” Machiavelli. Hist. of Flor. b 2.

v. 86. Such orisons.] This appears to allude to certain prayers which were offered up in the churches of Florence, for deliverance from the hostile attempts of the Uberti.

v. 86. Such prayers.] This seems to refer to specific prayers that were said in the churches of Florence, asking for deliverance from the hostile actions of the Uberti.

v. 90. Singly there I stood.] Guido Novello assembled a council of the Ghibellini at Empoli where it was agreed by all, that, in order to maintain the ascendancy of the Ghibelline party in Tuscany, it was necessary to destroy Florence, which could serve only (the people of that city beingvGuelfi) to enable the party attached to the church to recover its strength. This cruel sentence, passed upon so noble a city, met with no opposition from any of its citizens or friends, except Farinata degli Uberti, who openly and without reserve forbade the measure, affirming that he had endured so many hardships, and encountered so many dangers, with no other view than that of being able to pass his days in his own country. Macchiavelli. Hist. of Flor. b. 2.

v. 90. Alone there I stood.] Guido Novello gathered a council of the Ghibellini in Empoli, where everyone agreed that to keep the Ghibelline party in power in Tuscany, it was essential to destroy Florence, which could only help the Guelfi residents of that city regain strength for the church-aligned faction. This harsh judgment against such a remarkable city faced no opposition from any of its citizens or supporters, except for Farinata degli Uberti, who openly opposed the plan, stating that he had endured many hardships and faced numerous dangers solely to be able to live in his own country. Macchiavelli. Hist. of Flor. b. 2.

v. 103. My fault.] Dante felt remorse for not having returned an immediate answer to the inquiry of Cavalcante, from which delay he was led to believe that his son Guido was no longer living.

v. 103. My fault.] Dante regretted not responding right away to Cavalcante's question, which made him think that his son Guido was no longer alive.

v. 120. Frederick.] The Emperor Frederick the Second, who died in 1250. See Notes to Canto XIII.

v. 120. Frederick.] The Emperor Frederick II, who passed away in 1250. See Notes to Canto XIII.

v. 121. The Lord Cardinal.] Ottaviano Ubaldini, a Florentine, made Cardinal in 1245, and deceased about 1273. On account of his great influence, he was generally known by the appellation of “the Cardinal.” It is reported of him that he declared, if there were any such thing as a human soul, he had lost his for the Ghibellini.

v. 121. The Lord Cardinal.] Ottaviano Ubaldini, a Florentine, became a Cardinal in 1245 and died around 1273. Because of his significant influence, he was commonly referred to as “the Cardinal.” It is said that he stated, if there was such a thing as a human soul, he had lost his for the Ghibellini.

v. 132. Her gracious beam.] Beatrice.

v. 132. Her kind light.] Beatrice.

CANTO XI

v. 9. Pope Anastasius.] The commentators are not agreed concerning the identity of the person, who is here mentioned as a follower of the heretical Photinus. By some he is supposed to have been Anastasius the Second, by others, the Fourth of that name; while a third set, jealous of the integrity of the papal faith, contend that our poet has confounded him with Anastasius 1. Emperor of the East.

v. 9. Pope Anastasius.] The commentators do not agree on the identity of the person mentioned as a follower of the heretic Photinus. Some believe he was Anastasius the Second, others think he was the Fourth of that name, while a third group, concerned about the purity of the papal faith, argues that our poet has mixed him up with Anastasius I, Emperor of the East.

v. 17. My son.] The remainder of the present Canto may be considered as a syllabus of the whole of this part of the poem.

v. 17. My son.] The rest of this Canto can be seen as an overview of this whole section of the poem.

v. 48. And sorrows.] This fine moral, that not to enjoy our being is to be ungrateful to the Author of it, is well expressed in Spenser, F. Q. b. iv. c. viii. st. 15. For he whose daies in wilful woe are worne The grace of his Creator doth despise, That will not use his gifts for thankless nigardise.

v. 48. And sorrows.] This important lesson, that not enjoying our lives is being ungrateful to the one who gave them to us, is clearly stated in Spenser, F. Q. b. iv. c. viii. st. 15. For he whose days are spent in deliberate misery despises the grace of his Creator, who will not use his gifts for thankless stinginess.

v. 53. Cahors.] A city in Guienne, much frequented by usurers

v. 53. Cahors.] A city in Guyenne, often visited by loan sharks.

v. 83. Thy ethic page.] He refers to Aristotle’s Ethics.

v. 83. Your ethical page.] He refers to Aristotle’s Ethics.

[GREEK HERE]

“In the next place, entering, on another division of the subject, let it be defined. that respecting morals there are three sorts of things to be avoided, malice, incontinence, and brutishness.”

“In the next place, entering on another division of the subject, let it be defined that regarding morals there are three types of things to be avoided: malice, incontinence, and brutishness.”

v. 104. Her laws.] Aristotle’s Physics. [GREEK HERE] “Art imitates nature.” —See the Coltivazione of Alamanni, l. i.

v. 104. Her laws.] Aristotle’s Physics. [GREEK HERE] “Art imitates nature.” —See the Coltivazione of Alamanni, l. i.

-I’arte umana, &c.

-I'arte umana, &c.

v. 111. Creation’s holy book.] Genesis, c. iii. v. 19. “In the sweat of thy face shalt thou eat bread.”

v. 111. Creation’s holy book.] Genesis, c. iii. v. 19. “You will eat bread by the sweat of your brow.”

v. 119. The wain.] The constellation Bootes, or Charles’s wain.

v. 119. The wain.] The constellation Boötes, or Charles's Wain.

CANTO XII

v. 17. The king of Athens.] Theseus, who was enabled, by the instructions of Ariadne, the sister of the Minotaur, to destroy that monster.

v. 17. The king of Athens.] Theseus, who was guided by the advice of Ariadne, the sister of the Minotaur, to defeat that monster.

v. 21. Like to a bull.] [GREEK HERE] Homer Il. xvii 522

v. 21. Like a bull.] [GREEK HERE] Homer Il. xvii 522

   As when some vig’rous youth with sharpen’d axe

As when a strong young person with a sharp axe

   A pastur’d bullock smites behind the horns

A farmed bull strikes behind the horns

   And hews the muscle through; he, at the stroke

And cuts through the muscle; he, with the blow

   Springs forth and falls.

Bursts forth and falls.

          Cowper’s Translation.

Cowper's Translation.

v. 36. He arriv’d.] Our Saviour, who, according to Dante, when he ascended from hell, carried with him the souls of the patriarchs, and other just men, out of the first circle. See Canto IV.

v. 36. He arrived.] Our Savior, who, according to Dante, when he ascended from hell, took with him the souls of the patriarchs and other righteous people from the first circle. See Canto IV.

v. 96. Nessus.] Our poet was probably induced, by the following
line in Ovid, to assign to Nessus the task of conducting them
over the ford:

v. 96. Nessus.] Our poet was likely inspired by the following
line in Ovid to give Nessus the job of leading them
across the ford:

   Nessus edit membrisque valens scitusque vadorum.

Nessus, skilled and powerful, edited the body parts of those who crossed him.

   Metam, l. ix.
And Ovid’s authority was Sophocles, who says of this Centaur—
[GREEK HERE] Trach.570

Metam, l. ix.
And Ovid's source was Sophocles, who mentions this Centaur—
[GREEK HERE] Trach.570

   He in his arms, Evenus’ stream

He in his arms, Evenus’ stream

   Deep flowing, bore the passenger for hire

Deep flowing, carried the passenger for hire

   Without or sail or billow cleaving oar.

Without a sail or sailcloth, cutting through the water with a paddle.

v. 110. Ezzolino.] Ezzolino, or Azzolino di Romano, a most cruel tyrant in the Marca Trivigiana, Lord of Padua, Vicenza, Verona, and Brescia, who died in 1260. His atrocities form the subject of a Latin tragedy, called Eccerinis, by Albertino Mussato, of Padua, the contemporary of Dante, and the most elegant writer of Latin verse of that age. See also the Paradise, Canto IX. Berni Orl. Inn. l ii c. xxv. st. 50. Ariosto. Orl. Fur. c. iii. st. 33. and Tassoni Secchia Rapita, c. viii. st 11.

v. 110. Ezzolino.] Ezzolino, or Azzolino di Romano, a notoriously brutal tyrant in the Marca Trivigiana, Lord of Padua, Vicenza, Verona, and Brescia, who died in 1260. His horrific actions are the focus of a Latin tragedy called Eccerinis, written by Albertino Mussato of Padua, a contemporary of Dante and the most skilled Latin poet of that time. See also the Paradise, Canto IX. Berni Orl. Inn. l ii c. xxv. st. 50. Ariosto. Orl. Fur. c. iii. st. 33. and Tassoni Secchia Rapita, c. viii. st 11.

v. 111. Obizzo’ of Este.] Marquis of Ferrara and of the Marca d’Ancona, was murdered by his own son (whom, for the most unnatural act Dante calls his step-son), for the sake of the treasures which his rapacity had amassed. See Ariosto. Orl. Fur. c. iii. st 32. He died in 1293 according to Gibbon. Ant. of the House of Brunswick. Posth. Works, v. ii. 4to.

v. 111. Obizzo of Este.] Marquis of Ferrara and the Marca d’Ancona was killed by his own son (whom Dante refers to as his step-son for this deeply unnatural act) in pursuit of the riches that his greed had accumulated. See Ariosto. Orl. Fur. c. iii. st 32. He died in 1293, according to Gibbon. Ant. of the House of Brunswick. Posth. Works, v. ii. 4to.

v. 119. He.] “Henrie, the brother of this Edmund, and son to the foresaid king of Almaine (Richard, brother of Henry III. of England) as he returned from Affrike, where he had been with Prince Edward, was slain at Viterbo in Italy (whither he was come about business which he had to do with the Pope) by the hand of Guy de Montfort, the son of Simon de Montfort, Earl of Leicester, in revenge of the same Simon’s death. The murther was committed afore the high altar, as the same Henrie kneeled there to hear divine service.” A.D. 1272, Holinshed’s chronicles p 275. See also Giov. Villani Hist. I. vii. c. 40.

v. 119. He.] “Henrie, the brother of Edmund and son of the aforementioned king of Almagne (Richard, brother of Henry III of England), was killed in Viterbo, Italy, as he was returning from Africa, where he had been with Prince Edward. He was there on business related to the Pope and was murdered by Guy de Montfort, the son of Simon de Montfort, Earl of Leicester, as revenge for Simon's death. The murder took place in front of the high altar while Henrie was kneeling there to attend a church service.” A.D. 1272, Holinshed’s chronicles p 275. See also Giov. Villani Hist. I. vii. c. 40.

v. 135. On Sextus and on Pyrrhus.] Sextus either the son of Tarquin the Proud, or of Pompey the Great: or as Vellutelli conjectures, Sextus Claudius Nero, and Pyrrhus king of Epirus.

v. 135. On Sextus and on Pyrrhus.] Sextus could either be the son of Tarquin the Proud or Pompey the Great; or, as Vellutelli suggests, Sextus Claudius Nero, and Pyrrhus, the king of Epirus.

v. 137.

v. 137.

          The Rinieri, of Corneto this,

The Rinieri of Corneto, this,

   Pazzo the other named.]
Two noted marauders, by whose depredations the public ways in
Italy were infested. The latter was of the noble family of Pazzi
in Florence.

Pazzo the other named.]
Two famous bandits, whose actions made the public roads in
Italy dangerous. The latter was from the noble Pazzi family
in Florence.

CANTO XIII

v. 10. Betwixt Corneto and Cecina’s stream.] A wild and woody tract of country, abounding in deer, goats, and wild boars. Cecina is a river not far to the south of Leghorn, Corneto, a small city on the same coast in the patrimony of the church.

v. 10. Between Corneto and the Cecina River.] A wild, wooded area full of deer, goats, and wild boars. The Cecina is a river located not far south of Leghorn, while Corneto is a small city on the same coast in the church's territory.

v. 12. The Strophades.] See Virg. Aen. l. iii. 210.

v. 12. The Strophades.] See Virg. Aen. Book III, line 210.

v. 14. Broad are their pennons.] From Virg. Aen. l. iii. 216.

v. 14. Their banners are wide.] From Virg. Aen. l. iii. 216.

v. 48. In my verse described.] The commentators explain this, “If he could have believed, in consequence of my assurances alone, that of which he hath now had ocular proof, he would not have stretched forth his hand against thee.” But I am of opinion that Dante makes Virgil allude to his own story of Polydorus in the third book of the Aeneid.

v. 48. In my verse described.] The commentators explain this, “If he could have believed, based solely on my assurances, what he now sees with his own eyes, he would not have reached out his hand against you.” But I think Dante is having Virgil reference his own story of Polydorus in the third book of the Aeneid.

v. 56. That pleasant word of thine.] “Since you have inveigled me to speak my holding forth so gratifying an expectation, let it not displease you if I am as it were detained in the snare you have spread for me, so as to be somewhat prolix in my answer.”

v. 56. That pleasant word of yours.] “Since you’ve tricked me into expressing my thoughts so eagerly, please don’t be upset if I seem caught in the trap you set for me, which makes me a bit long-winded in my reply.”

v. 60. I it was.] Pietro delle Vigne, a native of Capua, who, from a low condition, raised himself by his eloquence and legal knowledge to the office of Chancellor to the Emperor Frederick II. whose confidence in him was such, that his influence in the empire became unbounded. The courtiers, envious of his exalted situation, contrived, by means of forged letters, to make Frederick believe that he held a secret and traitorous intercourse with the Pope, who was then at enmity with the Emperor. In consequence of this supposed crime he was cruelly condemned by his too credulous sovereign to lose his eyes, and, being driven to despair by his unmerited calamity and disgrace, he put an end to his life by dashing out his brains against the walls of a church, in the year 1245. Both Frederick and Pietro delle Vigne composed verses in the Sicilian dialect which are yet extant.

v. 60. I it was.] Pietro delle Vigne, who was from Capua, rose from a humble background to become Chancellor to Emperor Frederick II through his impressive speaking skills and legal knowledge. Frederick trusted him completely, giving him significant influence in the empire. However, the court officials, jealous of his high status, forged letters to convince Frederick that he was secretly communicating with the Pope, who was an enemy of the Emperor at the time. Because of this false accusation, he was unjustly sentenced by his gullible ruler to have his eyes ripped out. Driven to despair by his undeserved punishment and humiliation, he took his own life by smashing his head against the walls of a church in 1245. Both Frederick and Pietro delle Vigne wrote poetry in the Sicilian dialect, which still exists today.

v. 67. The harlot.] Envy. Chaucer alludes to this in the
Prologue to the Legende of Good women.

v. 67. The prostitute.] Jealousy. Chaucer references this in the
Prologue to the Legend of Good Women.

   Envie is lavender to the court alway,

Envie is always lavender to the court,

   For she ne parteth neither night ne day

For she doesn't separate night from day.

   Out of the house of Cesar; thus saith Dant.

Out of the house of Cesar; so says Dant.

v. 119. Each fan o’ th’ wood.] Hence perhaps Milton:

v. 119. Each fan of the wood.] This might be where Milton got the idea:

   Leaves and fuming rills, Aurora’s fan.

Leaves and smoky streams, Aurora’s fan.

          P. L. b. v. 6.

P. L. b. v. 6.

v. 122. Lano.] Lano, a Siennese, who, being reduced by prodigality to a state of extreme want, found his existence no longer supportable; and, having been sent by his countrymen on a military expedition, to assist the Florentine against the Aretini, took that opportunity of exposing himself to certain death, in the engagement which took place at Toppo near Arezzo. See G. Villani, Hist. l. 7. c. cxix.

v. 122. Lano.] Lano, a man from Siena, who, after living extravagantly, ended up in a dire situation where he could no longer endure his life. He was sent by his fellow citizens on a military mission to help the Florentines fight against the Aretini and took that chance to put himself in danger, facing certain death in the battle that occurred at Toppo near Arezzo. See G. Villani, Hist. l. 7. c. cxix.

v. 133. O Giocomo Of Sant’ Andrea!] Jacopo da Sant’ Andrea, a Paduan, who, having wasted his property in the most wanton acts of profusion, killed himself in despair. v. 144. In that City.] “I was an inhabitant of Florence, that city which changed her first patron Mars for St. John the Baptist, for which reason the vengeance of the deity thus slighted will never be appeased: and, if some remains of his status were not still visible on the bridge over the Arno, she would have been already leveled to the ground; and thus the citizens, who raised her again from the ashes to which Attila had reduced her, would have laboured in vain.” See Paradise, Canto XVI. 44. The relic of antiquity to which the superstition of Florence attached so high an importance, was carried away by a flood, that destroyed the bridge on which it stood, in the year 1337, but without the ill effects that were apprehended from the loss of their fancied Palladium.

v. 133. O Giocomo Of Sant’ Andrea!] Jacopo da Sant’ Andrea, from Padua, who ruined his wealth through extravagant spending, ended his life in despair. v. 144. In that City.] “I lived in Florence, that city which replaced its original patron Mars with St. John the Baptist. Because of this, the wrath of the slighted deity will never be soothed: and if some remnants of his statue weren’t still visible on the bridge over the Arno, it would have already been destroyed; and so, the citizens who rebuilt it from the ashes left by Attila would have worked in vain.” See Paradise, Canto XVI. 44. The ancient relic that Florence held in such high regard was washed away by a flood that destroyed the bridge it stood on in 1337, but without the disastrous consequences that were feared from the loss of their imagined protector.

v. 152. I slung the fatal noose.] We are not informed who this suicide was.

v. 152. I threw the deadly noose.] We don't know who this person was that committed suicide.

CANTO XIV

v. 15. By Cato’s foot.] See Lucan, Phars, l. 9.

v. 15. By Cato’s foot.] See Lucan, Phars, l. 9.

v. 26. Dilated flakes of fire.] Compare Tasso. G. L. c. x. st. 61.

v. 26. Dilated flakes of fire.] Compare Tasso. G. L. c. x. st. 61.

v. 28. As, in the torrid Indian clime.] Landino refers to Albertus Magnus for the circumstance here alluded to.

v. 28. As, in the hot Indian climate.] Landino mentions Albertus Magnus regarding the situation referenced here.

v. 53. In Mongibello.]

v. 53. In Mongibello.

   More hot than Aetn’ or flaming Mongibell.

More heated than Aetna or blazing Mount Etna.

          Spenser, F. Q. b. ii. c. ix. st. 29.
See Virg. Aen. 1. viii. 416. and Berni. Orl. Inn 1. i. c. xvi.
st. 21. It would be endless to refer to parallel passages in the
Greek writers.

Spenser, F. Q. b. ii. c. ix. st. 29.
See Virg. Aen. 1. viii. 416. and Berni. Orl. Inn 1. i. c. xvi.
st. 21. It would take forever to mention similar passages in the
Greek writers.

v. 64. This of the seven kings was one.] Compare Aesch. Seven Chiefs, 425. Euripides, Phoen. 1179 and Statius. Theb. l. x. 821.

v. 64. This was one of the seven kings.] Compare Aesch. Seven Chiefs, 425. Euripides, Phoen. 1179 and Statius. Theb. l. x. 821.

v. 76. Bulicame.] A warm medicinal spring near Viterbo, the waters of which, as Landino and Vellutelli affirm, passed by a place of ill fame. Venturi, with less probability, conjectures that Dante would imply, that it was the scene of much licentious merriment among those who frequented its baths.

v. 76. Bulicame.] A warm healing spring near Viterbo, whose waters, according to Landino and Vellutelli, flowed by a notorious place. Venturi, with less certainty, speculates that Dante suggested it was a spot for a lot of promiscuous fun among those who visited its baths.

v. 91. Under whose monarch.]

v. 91. Under which monarch.

   Credo pudicitiam Saturno rege moratam

I believe in modesty, king Saturn.

   In terris.

On Earth.

          Juv. Satir. vi.

Juv. Satire. vi.

v. 102. His head.] Daniel, ch. ii. 32, 33.

v. 102. His head.] Daniel, ch. ii. 32, 33.

v. 133. Whither.] On the other side of Purgatory.

v. 133. Where to.] On the other side of Purgatory.

CANTO XV

v. 10. Chiarentana.] A part of the Alps where the Brenta rises, which river is much swoln as soon as the snow begins to dissolve on the mountains.

v. 10. Chiarentana.] A section of the Alps where the Brenta River starts, which becomes significantly swollen as soon as the snow begins to melt on the mountains.

v. 28. Brunetto.] “Ser Brunetto, a Florentine, the secretary or chancellor of the city, and Dante’s preceptor, hath left us a work so little read, that both the subject of it and the language of it have been mistaken. It is in the French spoken in the reign of St. Louis,under the title of Tresor, and contains a species of philosophical course of lectures divided into theory and practice, or, as he expresses it, “un enchaussement des choses divines et humaines,” &c. Sir R. Clayton’s Translation of Tenhove’s Memoirs of the Medici, vol. i. ch. ii. p. 104. The Tresor has never been printed in the original language. There is a fine manuscript of it in the British Museum, with an illuminated portrait of Brunetto in his study prefixed. Mus. Brit. MSS. 17, E. 1. Tesor. It is divided into four books, the first, on Cosmogony and Theology, the second, a translation of Aristotle’s Ethics; the third on Virtues and Vices; the fourth, on Rhetoric. For an interesting memoir relating to this work, see Hist. de l’Acad. des Inscriptions, tom. vii. 296. His Tesoretto, one of the earliest productions of Italian poetry, is a curious work, not unlike the writings of Chaucer in style and numbers, though Bembo remarks, that his pupil, however largely he had stolen from it, could not have much enriched himself. As it is perhaps but little known, I will here add a slight sketch of it.

v. 28. Brunetto.] “Sir Brunetto, a Florentine who served as the secretary or chancellor of the city and was Dante’s teacher, has left us a work that is rarely read, leading to misunderstandings about both its subject and language. It's written in the French used during the reign of St. Louis, titled Tresor, and presents a kind of philosophical lecture series divided into theory and practice, or as he puts it, “un enchaussement des choses divines et humaines,” etc. Sir R. Clayton’s Translation of Tenhove’s Memoirs of the Medici, vol. i. ch. ii. p. 104. The Tresor has never been published in its original language. There’s a beautiful manuscript of it in the British Museum, featuring an illuminated portrait of Brunetto in his study at the beginning. Mus. Brit. MSS. 17, E. 1. Tesor. It’s divided into four books: the first on Cosmogony and Theology, the second is a translation of Aristotle’s Ethics, the third covers Virtues and Vices, and the fourth discusses Rhetoric. For an interesting note on this work, see Hist. de l’Acad. des Inscriptions, tom. vii. 296. His Tesoretto, one of the earliest works of Italian poetry, is an intriguing piece that resembles the writings of Chaucer in style and meter, although Bembo notes that his student, despite borrowing heavily from it, likely didn’t gain much. Since it may not be widely known, I will include a brief overview of it here.”

Brunetto describes himself as returning from an embassy to the King of Spain, on which he had been sent by the Guelph party from Florence. On the plain of Roncesvalles he meets a scholar on a bay mule, who tells him that the Guelfi are driven out of the city with great loss.

Brunetto talks about coming back from a mission to the King of Spain, which he was sent on by the Guelph party from Florence. In the plain of Roncesvalles, he encounters a scholar riding a bay mule, who informs him that the Guelfi have been expelled from the city with significant losses.

Struck with grief at these mournful tidings, and musing with his head bent downwards, he loses his road, and wanders into a wood. Here Nature, whose figure is described with sublimity, appears, and discloses to him the secrets of her operations. After this he wanders into a desert; but at length proceeds on his way, under the protection of a banner, with which Nature had furnished him, till on the third day he finds himself in a large pleasant champaign, where are assembled many emperors, kings, and sages. It is the habitation of Virtue and her daughters, the four Cardinal Virtues. Here Brunetto sees also Courtesy, Bounty, Loyalty, and Prowess, and hears the instructions they give to a knight, which occupy about a fourth part of the poem. Leaving this territory, he passes over valleys, mountains, woods, forests, and bridges, till he arrives in a beautiful valley covered with flowers on all sides, and the richest in the world; but which was continually shifting its appearance from a round figure to a square, from obscurity to light, and from populousness to solitude. This is the region of Pleasure, or Cupid, who is accompanied by four ladies, Love, Hope, Fear, and Desire. In one part of it he meets with Ovid, and is instructed by him how to conquer the passion of love, and to escape from that place. After his escape he makes his confession to a friar, and then returns to the forest of visions: and ascending a mountain, he meets with Ptolemy, a venerable old man. Here the narrative breaks off. The poem ends, as it began, with an address to Rustico di Filippo, on whom he lavishes every sort of praise.

Overwhelmed with sadness from the heartbreaking news and lost in thought with his head down, he loses his way and wanders into a forest. Here, Nature, beautifully portrayed, appears and reveals the secrets of her workings to him. Afterward, he finds himself in a desert; but eventually, he carries on his journey, guided by a banner given to him by Nature, until on the third day, he arrives in a large, pleasant open area where many emperors, kings, and wise figures are gathered. This is the home of Virtue and her daughters, the four Cardinal Virtues. Here, Brunetto also sees Courtesy, Generosity, Loyalty, and Bravery, and listens to the advice they give to a knight, which takes up about a quarter of the poem. Leaving this land, he crosses valleys, mountains, woods, forests, and bridges until he reaches a beautiful valley surrounded by flowers on all sides, the richest in the world; but this valley constantly changes its shape from round to square, from dark to light, and from crowded to empty. This is the realm of Pleasure, or Cupid, accompanied by four ladies: Love, Hope, Fear, and Desire. In one part of it, he encounters Ovid, who teaches him how to overcome the passion of love and escape from that place. After his escape, he confesses to a friar and then returns to the forest of visions; climbing a mountain, he meets Ptolemy, a wise old man. Here, the narrative ends. The poem wraps up as it began, with an address to Rustico di Filippo, whom he praises in every possible way.

It has been observed, that Dante derived the idea of opening his poem by describing himself as lost in a wood, from the Tesoretto of his master. I know not whether it has been remarked, that the crime of usury is branded by both these poets as offensive to God and Nature: or that the sin for which Brunetto is condemned by his pupil, is mentioned in the Tesoretto with great horror. Dante’s twenty-fifth sonnet is a jocose one, addressed to Brunetto. He died in 1295.

It has been noted that Dante got the idea of starting his poem by describing himself as lost in a forest from the Tesoretto of his mentor. I'm not sure if anyone has pointed out that both of these poets consider the crime of usury to be offensive to God and nature, or that the sin for which Brunetto is condemned by his student is spoken of with great horror in the Tesoretto. Dante’s twenty-fifth sonnet is a humorous one addressed to Brunetto. He passed away in 1295.

v. 62. Who in old times came down from Fesole.] See G. Villani Hist. l. iv. c. 5. and Macchiavelli Hist. of Flor. b. ii.

v. 62. Who in ancient times came down from Fesole.] See G. Villani Hist. l. iv. c. 5. and Macchiavelli Hist. of Flor. b. ii.

v. 89. With another text.] He refers to the prediction of Farinata, in Canto X.

v. 89. With another text.] He refers to the prediction of Farinata, in Canto X.

v. 110. Priscian.] There is no reason to believe, as the commentators observe that the grammarian of this name was stained with the vice imputed to him; and we must therefore suppose that Dante puts the individual for the species, and implies the frequency of the crime among those who abused the opportunities which the education of youth afforded them, to so abominable a purpose.

v. 110. Priscian.] There's no reason to think, as the commentators note, that the grammarian by this name was guilty of the vice attributed to him; so we should assume that Dante is using this individual as a representative for a broader group, suggesting the commonality of the crime among those who took advantage of the opportunities that youth education provided for such a despicable purpose.

v. 111. Francesco.] Son of Accorso, a Florentine, celebrated for his skill in jurisprudence, and commonly known by the name of Accursius.

v. 111. Francesco.] Son of Accorso, a Florentine, famous for his expertise in law, and usually referred to as Accursius.

v. 113. Him.] Andrea de’ Mozzi, who, that his scandalous life might be less exposed to observation, was translated either by Nicholas III, or Boniface VIII from the see of Florence to that of Vicenza, through which passes the river Baccchiglione. At the latter of these places he died.

v. 113. Him.] Andrea de’ Mozzi, who, to keep his scandalous life from being too noticeable, was moved either by Nicholas III or Boniface VIII from the position in Florence to that in Vicenza, where the river Baccchiglione flows. He died in that latter location.

v. 114. The servants’ servant.] Servo de’ servi. So Ariosto,
Sat. 3.

v. 114. The servants’ servant.] Servo de’ servi. So Ariosto,
Sat. 3.

          Degli servi

Of the servants

   Io sia il gran servo.

I am the great servant.

v. 124. I commend my Treasure to thee.] Brunetto’s great work,
the Tresor.
Sieti raccomandato ’l mio Tesoro.
So Giusto de’ Conti, in his Bella Mano, Son. “Occhi:”

v. 124. I entrust my Treasure to you.] Brunetto’s great work,
the Tresor.
I have recommended my Treasure to you.
So Giusto de’ Conti, in his Bella Mano, Son. “Eyes:”

   Siavi raccommandato il mio Tesoro.

Siavi recommended my Treasure.

CANTO XVI

v. 38. Gualdrada.] Gualdrada was the daughter of Bellincione Berti, of whom mention is made in the Paradise, Canto XV, and XVI. He was of the family of Ravignani, a branch of the Adimari.

v. 38. Gualdrada.] Gualdrada was the daughter of Bellincione Berti, who is mentioned in Paradise, Canto XV, and XVI. He belonged to the Ravignani family, a branch of the Adimari.

The Emperor Otho IV. being at a festival in Florence, where Gualdrada was present, was struck with her beauty; and inquiring who she was, was answered by Bellincione, that she was the daughter of one who, if it was his Majesty’s pleasure, would make her admit the honour of his salute. On overhearing this, she arose from her seat, and blushing, in an animated tone of voice, desired her father that he would not be so liberal in his offers, for that no man should ever be allowed that freedom, except him who should be her lawful husband. The Emperor was not less delighted by her resolute modesty than he had before been by the loveliness of her person, and calling to him Guido, one of his barons, gave her to him in marriage, at the same time raising him

The Emperor Otho IV was at a festival in Florence when he noticed Gualdrada's beauty. Curious about who she was, he asked Bellincione, who replied that she was the daughter of someone who, if it pleased his Majesty, would allow her to acknowledge his greeting. Upon hearing this, Gualdrada stood up from her seat, blushed, and, speaking passionately, asked her father not to be so generous with his offers, stating that no man should ever have that freedom except the one who would be her lawful husband. The Emperor was just as captivated by her strong sense of modesty as he had been by her beauty. He then called over Guido, one of his barons, and arranged for him to marry her while also elevating his status.

to the rank of a count, and bestowing on her the whole of Casentino, and a part of the territory of Romagna, as her portion. Two sons were the offspring of this union, Guglielmo and Ruggieri, the latter of whom was father of Guidoguerra, a man of great military skill and prowess who, at the head of four hundred Florentines of the Guelph party, was signally instrumental to the victory obtained at Benevento by Charles of Anjou, over Manfredi, King of Naples, in 1265. One of the consequences of this victory was the expulsion of the Ghibellini, and the re-establishment of the Guelfi at Florence.

to the title of count, granting her all of Casentino and part of the Romagna region as her share. This union produced two sons, Guglielmo and Ruggieri, the latter being the father of Guidoguerra, a man known for his remarkable military talent and bravery. Guidoguerra led four hundred Florentines from the Guelph party and played a crucial role in the victory won at Benevento by Charles of Anjou against Manfredi, King of Naples, in 1265. One result of this victory was the expulsion of the Ghibellini and the restoration of the Guelfi in Florence.

v. 39. Many a noble act.] Compare Tasso, G. L. c. i. st. 1.

v. 39. Many a noble act.] Compare Tasso, G. L. c. i. st. 1.

v. 42. Aldobrandiu] Tegghiaio Aldobrandi was of the noble family of Adimari, and much esteemed for his military talents. He endeavored to dissuade the Florentines from the attack, which they meditated against the Siennese, and the rejection of his counsel occasioned the memorable defeat, which the former sustained at Montaperto, and the consequent banishment of the Guelfi from Florence.

v. 42. Aldobrandiu] Tegghiaio Aldobrandi was from the noble Adimari family and was highly regarded for his military skills. He tried to persuade the Florentines not to go ahead with their planned attack on the Siennese, and ignoring his advice led to the significant defeat the Florentines faced at Montaperto, resulting in the subsequent banishment of the Guelfi from Florence.

v. 45. Rusticucci.] Giacopo Rusticucci, a Florentine, remarkable for his opulence and the generosity of his spirit.

v. 45. Rusticucci.] Giacopo Rusticucci, a wealthy Florentine known for his abundance and generosity.

v. 70. Borsiere.] Guglielmo Borsiere, another Florentine, whom Boccaccio, in a story which he relates of him, terms “a man of courteous and elegant manners, and of great readiness in conversation.” Dec. Giorn. i. Nov. 8.

v. 70. Borsiere.] Guglielmo Borsiere, another Florentine, whom Boccaccio, in a story about him, calls “a man of polite and refined manners, and very quick-witted in conversation.” Dec. Giorn. i. Nov. 8.

v. 84. When thou with pleasure shalt retrace the past.]

v. 84. When you happily look back on the past.

   Quando ti giovera dicere io fui.
So Tasso, G. L. c. xv. st. 38.

Quando ti gioverà dire io fui.
So Tasso, G. L. c. xv. st. 38.

   Quando mi giovera narrar altrui

When it will please me to tell others

   Le novita vedute, e dire; io fui.

Le novita vedute, e dire; io fui.

v. 121. Ever to that truth.] This memorable apophthegm is repeated by Luigi Pulci and Trissino.

v. 121. Always to that truth.] This memorable saying is repeated by Luigi Pulci and Trissino.

        Sempre a quel ver, ch’ ha faccia di menzogna

Sempre a quel ver, che ha faccia di menzogna

   E piu senno tacer la lingua cheta

E più senno tacer la lingua cheta

   Che spesso senza colpa fa vergogna.

Che spesso senza colpa fa vergogna.

          Morgante. Magg. c. xxiv.

Morgante. Magg. ch. 24.

               La verita, che par mensogna

The truth that seems like a lie

   Si dovrebbe tacer dall’ uom ch’e saggio.

Si dovrebbe tacere dall’uomo che è saggio.

          Italia. Lib. C. xvi.

Italia. Lib. C. xvi.

CANTO XVII

v. 1. The fell monster.] Fraud.

v. 1. The wicked creature.] Deception.

v. 53. A pouch.] A purse, whereon the armorial bearings of each were emblazoned. According to Landino, our poet implies that the usurer can pretend to no other honour, than such as he derives from his purse and his family.

v. 53. A pouch.] A bag, featuring the coat of arms of each individual. According to Landino, the poet suggests that the usurer can claim no other honor than what he gets from his money and his family.

v. 57. A yellow purse.] The arms of the Gianfigliazzi of Florence.

v. 57. A yellow purse.] The coat of arms of the Gianfigliazzi family from Florence.

v. 60. Another.] Those of the Ubbriachi, another Florentine family of high distinction.

v. 60. Another.] Those from the Ubbriachi, another distinguished Florentine family.

v. 62. A fat and azure swine.] The arms of the Scrovigni a noble family of Padua.

v. 62. A plump and blue pig.] The coat of arms of the Scrovigni, a noble family from Padua.

v. 66. Vitaliano.] Vitaliano del Dente, a Paduan.

v. 66. Vitaliano.] Vitaliano del Dente, from Padua.

v. 69. That noble knight.] Giovanni Bujamonti, a Florentine usurer, the most infamous of his time.

v. 69. That noble knight.] Giovanni Bujamonti, a Florentine moneylender, the most notorious of his time.

CANTO XVIII

v. 28. With us beyond.] Beyond the middle point they tended the same way with us, but their pace was quicker than ours.

v. 28. With us beyond.] After reaching the midpoint, they continued alongside us, but they were moving faster than we were.

v. 29. E’en thus the Romans.] In the year 1300, Pope Boniface VIII., to remedy the inconvenience occasioned by the press of people who were passing over the bridge of St. Angelo during the time of the Jubilee, caused it to be divided length wise by a partition, and ordered, that all those who were going to St. Peter’s should keep one side, and those returning the other.

v. 29. Just like this the Romans.] In the year 1300, Pope Boniface VIII., to solve the issue caused by the crowd crossing the bridge of St. Angelo during the Jubilee, had it divided lengthwise by a partition and ordered that everyone heading to St. Peter’s should use one side, while those returning should use the other.

v. 50. Venedico.] Venedico Caccianimico, a Bolognese, who prevailed on his sister Ghisola to prostitute herself to Obizzo da Este, Marquis of Ferrara, whom we have seen among the tyrants, Canto XII.

v. 50. Venedico.] Venedico Caccianimico, a man from Bologna, who convinced his sister Ghisola to sell herself to Obizzo da Este, the Marquis of Ferrara, whom we have seen among the tyrants, Canto XII.

v. 62. To answer Sipa.] He denotes Bologna by its situation between the rivers Savena to the east, and Reno to the west of that city; and by a peculiarity of dialect, the use of the affirmative sipa instead of si.

v. 62. To answer Sipa.] He refers to Bologna because it's located between the Savena River to the east and the Reno River to the west; and by a unique dialect feature, the use of the affirmative sipa instead of si.

v. 90. Hypsipyle.] See Appolonius Rhodius, l. i. and Valerius Flaccus l.ii. Hypsipyle deceived the other women by concealing her father Thoas, when they had agreed to put all their males to death.

v. 90. Hypsipyle.] See Apollonius Rhodius, l. i. and Valerius Flaccus l.ii. Hypsipyle tricked the other women by hiding her father Thoas when they had decided to kill all the men.

v. 120. Alessio.] Alessio, of an ancient and considerable family in Lucca, called the Interminei.

v. 120. Alessio.] Alessio, from a well-known and respected family in Lucca, called the Interminei.

v. 130. Thais.] He alludes to that passage in the Eunuchus of Terence where Thraso asks if Thais was obliged to him for the present he had sent her, and Gnatho replies, that she had expressed her obligation in the most forcible terms. T. Magnas vero agere gratias Thais mihi? G. Ingentes. Eun. a. iii. s. i.

v. 130. Thais.] He refers to that part in the Eunuchus by Terence where Thraso asks if Thais should be grateful for the gift he sent her, and Gnatho responds that she had shown her gratitude in the strongest terms. T. Should Thais really thank me? G. Immensely. Eun. a. iii. s. i.

CANTO XIX

v. 18. Saint John’s fair dome.] The apertures in the rock were of the same dimensions as the fonts of St. John the Baptist at Florence, one of which, Dante says he had broken, to rescue a child that was playing near and fell in. He intimates that the motive of his breaking the font had been maliciously represented by his enemies.

v. 18. Saint John’s fair dome.] The openings in the rock were the same size as the baptismal fonts of St. John the Baptist in Florence. Dante mentioned that he had broken one of them to save a child who was playing nearby and fell in. He suggests that his enemies had wrongly portrayed his reason for breaking the font.

v. 55. O Boniface!] The spirit mistakes Dante for Boniface VIII. who was then alive, and who he did not expect would have arrived so soon, in consequence, as it should seem, of a prophecy, which predicted the death of that Pope at a later period. Boniface died in 1303.

v. 55. O Boniface!] The spirit confuses Dante for Boniface VIII, who was still alive at the time and whom he didn't expect to see so soon, seemingly due to a prophecy that forecasted the Pope’s death at a later date. Boniface died in 1303.

v. 58. In guile.] “Thou didst presume to arrive by fraudulent means at the papal power, and afterwards to abuse it.”

v. 58. In guile.] “You assumed you could attain the papal power through deceitful methods, and then misuse it.”

v. 71. In the mighty mantle I was rob’d.] Nicholas III, of the Orsini family, whom the poet therefore calls “figliuol dell’ orsa,” “son of the she-bear.” He died in 1281.

v. 71. In the powerful cloak I was wrapped.] Nicholas III, from the Orsini family, whom the poet refers to as “son of the she-bear.” He died in 1281.

v. 86. From forth the west, a shepherd without law.] Bertrand de Got Archbishop of Bordeaux, who succeeded to the pontificate in 1305, and assumed the title of Clement V. He transferred the holy see to Avignon in 1308 (where it remained till 1376), and died in 1314.

v. 86. From the west, a shepherd without a flock.] Bertrand de Got, Archbishop of Bordeaux, became pope in 1305, taking the name Clement V. He moved the papacy to Avignon in 1308 (where it stayed until 1376) and passed away in 1314.

v. 88. A new Jason.] See Maccabees, b. ii. c. iv. 7,8.

v. 88. A new Jason.] See Maccabees, b. ii. c. iv. 7,8.

v. 97. Nor Peter.] Acts of the Apostles, c.i. 26.

v. 97. Nor Peter.] Acts of the Apostles, c.i. 26.

v. 100. The condemned soul.] Judas.

v. 100. The condemned soul.] Judas.

v. 103. Against Charles.] Nicholas III. was enraged against Charles I, King of Sicily, because he rejected with scorn a proposition made by that Pope for an alliance between their families. See G. Villani, Hist. l. vii. c. liv.

v. 103. Against Charles.] Pope Nicholas III was furious with Charles I, King of Sicily, because he dismissed a proposal for an alliance between their families with contempt. See G. Villani, Hist. l. vii. c. liv.

v. 109. Th’ Evangelist.] Rev. c. xvii. 1, 2, 3. Compare Petrarch. Opera fol. ed. Basil. 1551. Epist. sine titulo liber. ep. xvi. p. 729.

v. 109. The Evangelist.] Rev. ch. 17, 1, 2, 3. See Petrarch. Works fol. ed. Basel. 1551. Letter without title book. letter xvi. p. 729.

v. 118. Ah, Constantine.] He alludes to the pretended gift of the Lateran by Constantine to Silvester, of which Dante himself seems to imply a doubt, in his treatise “De Monarchia.” - “Ergo scindere Imperium, Imperatori non licet. Si ergo aliquae, dignitates per Constantinum essent alienatae, (ut dicunt) ab Imperio,” &c. l. iii. The gift is by Ariosto very humorously placed in the moon, among the things lost or abused on earth. Di varj fiori, &c. O. F. c. xxxiv. st. 80.

v. 118. Ah, Constantine.] He references the supposed gift of the Lateran by Constantine to Silvester, which Dante himself seems to question in his work “De Monarchia.” - “Therefore, it is not allowed to divide the Empire from the Emperor. If, therefore, certain dignities were alienated by Constantine, as they say, from the Empire,” etc. l. iii. Ariosto humorously places the gift on the moon, among the things lost or misused on earth. Di varj fiori, etc. O. F. c. xxxiv. st. 80.

Milton has translated both this passage and that in the text.
Prose works, vol. i. p. 11. ed. 1753.

Milton has translated both this passage and the one in the text.
Prose works, vol. i. p. 11. ed. 1753.

CANTO XX

v. 11. Revers’d.] Compare Spenser, F. Q. b. i. c. viii. st. 31

v. 11. Reversed.] Compare Spenser, F. Q. b. i. c. viii. st. 31

v. 30. Before whose eyes.] Amphiaraus, one of the seven kings who besieged Thebes. He is said to have been swallowed up by an opening of the earth. See Lidgate’s Storie of Thebes, Part III where it is told how the “Bishop Amphiaraus” fell down to hell. And thus the devill for his outrages, Like his desert payed him his wages. A different reason for his being doomed thus to perish is assigned by Pindar. [GREEK HERE] Nem ix.

v. 30. Before whose eyes.] Amphiaraus, one of the seven kings who attacked Thebes. It's said that he was swallowed up by a crack in the earth. Check out Lidgate’s Storie of Thebes, Part III, where it explains how the “Bishop Amphiaraus” fell down to hell. And so the devil, for his wrongdoings, paid him back according to what he deserved. Pindar gives a different reason for why he was doomed to meet this fate. [GREEK HERE] Nem ix.

        For thee, Amphiaraus, earth,

For you, Amphiaraus, earth,

   By Jove’s all-riving thunder cleft

By Jove’s thunder split

   Her mighty bosom open’d wide,

Her powerful chest opened wide,

   Thee and thy plunging steeds to hide,

Thee and your diving horses to hide,

   Or ever on thy back the spear

Or ever on your back the spear

   Of Periclymenus impress’d

Of Periclymenus impressed

   A wound to shame thy warlike breast

A blow to shame your brave heart

   For struck with panic fear

For overwhelmed by panic

   The gods’ own children flee.

The gods' children flee.

v. 37. Tiresias.]

v. 37. Tiresias.

   Duo magnorum viridi coeuntia sylva

Two great men meet in the green forest

   Corpora serpentum baculi violaverat ictu, &c.

Corpora serpentum baculi violaverat ictu, &c.

          Ovid. Met. iii.

Ovid's Metamorphoses, Book 3.

v. 43. Aruns.] Aruns is said to have dwelt in the mountains of Luni (from whence that territory is still called Lunigiana), above Carrara, celebrated for its marble. Lucan. Phars. l. i. 575. So Boccaccio in the Fiammetta, l. iii. “Quale Arunte,” &c.

v. 43. Aruns.] Aruns is said to have lived in the mountains of Luni (which is still referred to as Lunigiana), above Carrara, famous for its marble. Lucan. Phars. l. i. 575. Likewise, Boccaccio in the Fiammetta, l. iii. “How Aruns,” etc.

“Like Aruns, who amidst the white marbles of Luni, contemplated the celestial bodies and their motions.”

“Like Aruns, who among the white marbles of Luni, looked up at the stars and their movements.”

v. 50. Manto.] The daughter of Tiresias of Thebes, a city dedicated to Bacchus. From Manto Mantua, the country of Virgil derives its name. The Poet proceeds to describe the situation of that place.

v. 50. Manto.] The daughter of Tiresias from Thebes, a city dedicated to Bacchus. The name Mantua, the home of Virgil, comes from Manto. The Poet goes on to describe the location of that place.

v. 61. Between the vale.] The lake Benacus, now called the Lago di Garda, though here said to lie between Garda, Val Camonica, and the Apennine, is, however, very distant from the latter two

v. 61. Between the valley.] The lake Benacus, now known as Lago di Garda, although described here as being between Garda, Val Camonica, and the Apennine, is actually quite far from the latter two.

v. 63. There is a spot.] Prato di Fame, where the dioceses of Trento, Verona, and Brescia met.

v. 63. There is a spot.] Prato di Fame, where the dioceses of Trento, Verona, and Brescia came together.

v. 69. Peschiera.] A garrison situated to the south of the lake, where it empties itself and forms the Mincius.

v. 69. Peschiera.] A military post located to the south of the lake, where it drains and becomes the Mincius.

v. 94. Casalodi’s madness.] Alberto da Casalodi, who had got possession of Mantua, was persuaded by Pinamonte Buonacossi, that he might ingratiate himself with the people by banishing to their

v. 94. Casalodi’s madness.] Alberto da Casalodi, who had taken control of Mantua, was convinced by Pinamonte Buonacossi that he could win over the people by exiling their

own castles the nobles, who were obnoxious to them. No sooner was this done, than Pinamonte put himself at the head of the populace, drove out Casalodi and his adherents, and obtained the sovereignty for himself.

own castles the nobles, who were annoying to them. As soon as this happened, Pinamonte took charge of the people, drove out Casalodi and his supporters, and gained power for himself.

v. 111. So sings my tragic strain.]

v. 111. So sings my sad song.]

   Suspensi Eurypilum scitatum oracula Phoebi

Suspense Eurypilum scitatum oracles of Phoebus

   Mittimus.

Commitment order.

          Virg. Aeneid. ii. 14.

Virgil, Aeneid, Book 2, Line 14.

v. 115. Michael Scot.] Sir Michael Scott, of Balwearie, astrologer to the Emperor Frederick II. lived in the thirteenth century. For further particulars relating to this singular man, see Warton’s History of English Poetry, vol. i. diss. ii. and sect. ix. p 292, and the Notes to Mr. Scott’s “Lay of the Last Minstrel,” a poem in which a happy use is made of the traditions that are still current in North Britain concerning him. He is mentioned by G. Villani. Hist. l. x. c. cv. and cxli. and l. xii. c. xviii. and by Boccaccio, Dec. Giorn. viii. Nov. 9.

v. 115. Michael Scot.] Sir Michael Scott, from Balwearie, was an astrologer for Emperor Frederick II and lived in the thirteenth century. For more details about this unique individual, see Warton’s History of English Poetry, vol. i. diss. ii. and sect. ix. p 292, along with the Notes to Mr. Scott’s “Lay of the Last Minstrel,” a poem that effectively incorporates the traditions still known in North Britain about him. He is also mentioned by G. Villani in Hist. l. x. c. cv. and cxli. and l. xii. c. xviii., as well as by Boccaccio in Dec. Giorn. viii. Nov. 9.

v. 116. Guido Bonatti.] An astrologer of Forli, on whose skill Guido da Montefeltro, lord of that place, so much relied, that he is reported never to have gone into battle, except in the hour recommended to him as fortunate by Bonatti.

v. 116. Guido Bonatti.] An astrologer from Forli, who was so trusted by Guido da Montefeltro, the lord of that area, that it's said he never entered a battle without waiting for the hour that Bonatti deemed lucky.

Landino and Vellutello, speak of a book, which he composed on the subject of his art.

Landino and Vellutello talk about a book he wrote on the subject of his art.

v. 116. Asdente.] A shoemaker at Parma, who deserted his business to practice the arts of divination.

v. 116. Asdente.] A shoemaker in Parma who abandoned his trade to pursue the practice of divination.

v. 123. Cain with fork of thorns.] By Cain and the thorns, or what is still vulgarly called the Man in the Moon, the Poet denotes that luminary. The same superstition is alluded to in the Paradise, Canto II. 52. The curious reader may consult Brand on Popular Antiquities, 4to. 1813. vol. ii. p. 476.

v. 123. Cain with a thorny fork.] By referencing Cain and the thorns, or what is still commonly known as the Man in the Moon, the poet indicates that celestial body. The same superstition is mentioned in Paradise, Canto II. 52. The interested reader can check Brand on Popular Antiquities, 4to. 1813. vol. ii. p. 476.

CANTO XXI

v. 7. In the Venetians’ arsenal.] Compare Ruccellai, Le Api, 165, and Dryden’s Annus Mirabilis, st. 146, &c.

v. 7. In the Venetians’ arsenal.] Compare Ruccellai, Le Api, 165, and Dryden’s Annus Mirabilis, st. 146, &c.

v. 37. One of Santa Zita’s elders.] The elders or chief magistrates of Lucca, where Santa Zita was held in especial veneration. The name of this sinner is supposed to have been Martino Botaio.

v. 37. One of Santa Zita’s elders.] The elders or chief officials of Lucca, where Santa Zita was especially revered. This sinner is thought to have been named Martino Botaio.

v. 40. Except Bonturo, barterers.] This is said ironically of Bonturo de’ Dati. By barterers are meant peculators, of every description; all who traffic the interests of the public for their own private advantage.

v. 40. Except Bonturo, traders.] This is said ironically about Bonturo de’ Dati. By traders, it refers to embezzlers of all kinds; all those who exploit the public's interests for their own personal gain.

v. 48. Is other swimming than in Serchio’s wave.]

v. 48. Is there any swimming that's different from Serchio’s wave?

   Qui si nuota altrimenti che nel Serchio.
Serchio is the river that flows by Lucca. So Pulci, Morg. Mag.
c. xxiv.

Qui si nuota altrimenti che nel Serchio.
Serchio is the river that flows by Lucca. So Pulci, Morg. Mag.
c. xxiv.

   Qui si nuota nel sangue, e non nel Serchio.

Qui si nuota nel sangue, e non nel Serchio.

v. 92. From Caprona.] The surrender of the castle of Caprona to the combined forces of Florence and Lucca, on condition that the garrison should march out in safety, to which event Dante was a witness, took place in 1290. See G. Villani, Hist. l. vii. c. 136.

v. 92. From Caprona.] The surrender of the castle of Caprona to the united forces of Florence and Lucca, with the condition that the garrison could leave safely, which Dante witnessed, happened in 1290. See G. Villani, Hist. l. vii. c. 136.

v. 109. Yesterday.] This passage fixes the era of Dante’s descent at Good Friday, in the year 1300 (34 years from our blessed Lord’s incarnation being added to 1266), and at the thirty-fifth year of our poet’s age. See Canto I. v. 1.

v. 109. Yesterday.] This passage sets the time of Dante’s descent on Good Friday in the year 1300 (34 years after our Lord’s incarnation added to 1266) and when our poet was 35 years old. See Canto I. v. 1.

The awful event alluded to, the Evangelists inform us, happened “at the ninth hour,” that is, our sixth, when “the rocks were rent,” and the convulsion, according to Dante, was felt even in the depths in Hell. See Canto XII. 38.

The terrible event mentioned, the Evangelists tell us, occurred "at the ninth hour," which means our sixth, when "the rocks were torn apart," and the shaking, according to Dante, was felt even in the depths of Hell. See Canto XII. 38.

CANTO XXII

v. 16. In the church.] This proverb is repeated by Pulci, Morg. Magg. c. xvii.

v. 16. In the church.] This saying is echoed by Pulci, Morg. Magg. c. xvii.

v. 47. Born in Navarre’s domain.] The name of this peculator is said to have been Ciampolo.

v. 47. Born in Navarre’s territory.] The name of this embezzler is said to have been Ciampolo.

v. 51. The good king Thibault.] “Thibault I. king of Navarre, died on the 8th of June, 1233, as much to be commended for the desire he showed of aiding the war in the Holy Land, as reprehensible and faulty for his design of oppressing the rights and privileges of the church, on which account it is said that the whole kingdom was under an interdict for the space of three entire years. Thibault undoubtedly merits praise, as for his other endowments, so especially for his cultivation of the liberal arts, his exercise and knowledge of music and poetry in which he much excelled, that he was accustomed to compose verses and sing them to the viol, and to exhibit his poetical compositions publicly in his palace, that they might be criticized by all.” Mariana, History of Spain, b. xiii. c. 9.

v. 51. The good king Thibault.] “Thibault I, king of Navarre, died on June 8, 1233. He is commendable for his desire to support the war in the Holy Land, but criticized for trying to oppress the rights and privileges of the church. Because of this, it’s said that the entire kingdom was under an interdict for three whole years. Thibault certainly deserves praise, not only for his other qualities but especially for his support of the liberal arts. He was skilled in music and poetry, excelling in both; he regularly composed verses and sang them to the viol, showcasing his poetry publicly in his palace for everyone to critique.” Mariana, History of Spain, b. xiii. c. 9.

An account of Thibault, and two of his songs, with what were probably the original melodies, may be seen in Dr. Burney’s History of Music, v. ii. c. iv. His poems, which are in the French language, were edited by M. l’Eveque de la Ravalliere. Paris. 1742. 2 vol. 12mo. Dante twice quotes one of his verses in the Treatise de Vulg. Eloq. l. i. c. ix. and l. ii. c. v. and refers to him again, l. ii. c. vi.

An account of Thibault and two of his songs, likely with the original melodies, can be found in Dr. Burney’s History of Music, vol. ii, ch. iv. His poems, written in French, were edited by M. l’Eveque de la Ravalliere. Paris, 1742. 2 volumes, 12mo. Dante quotes one of his lines twice in the Treatise de Vulg. Eloq. I, ch. ix, and II, ch. v, and mentions him again in II, ch. vi.

From “the good king Thibault” are descended the good, but more unfortunate monarch, Louis XVI. of France, and consequently the present legitimate sovereign of that realm. See Henault, Abrege Chron. 1252, 2, 4.

From “the good king Thibault” came the good but unfortunate monarch, Louis XVI of France, and, as a result, the current legitimate ruler of that country. See Henault, Abrege Chron. 1252, 2, 4.

v. 80. The friar Gomita.] He was entrusted by Nino de’ Visconti with the government of Gallura, one of the four jurisdictions into which Sardinia was divided. Having his master’s enemies in his power, he took a bribe from them, and allowed them to escape. Mention of Nino will recur in the Notes to Canto XXXIII. and in the Purgatory, Canto VIII.

v. 80. The friar Gomita.] He was given control of Gallura, one of the four regions Sardinia was divided into, by Nino de’ Visconti. With his master's foes under his control, he accepted a bribe from them and let them go free. Nino will be mentioned again in the Notes to Canto XXXIII and in Purgatory, Canto VIII.

v. 88. Michel Zanche.] The president of Logodoro, another of the four Sardinian jurisdictions. See Canto XXXIII.

v. 88. Michel Zanche.] The president of Logodoro, one of the four Sardinian jurisdictions. See Canto XXXIII.

CANTO XXIII

v. 5. Aesop’s fable.] The fable of the frog, who offered to carry the mouse across a ditch, with the intention of drowning him when both were carried off by a kite. It is not among those Greek Fables which go under the name of Aesop.

v. 5. Aesop’s fable.] The story of the frog, who volunteered to carry the mouse across a ditch, planning to drown him when they were both captured by a kite. This tale is not one of the Greek Fables attributed to Aesop.

v. 63. Monks in Cologne.] They wore their cowls unusually large. v. 66. Frederick’s.] The Emperor Frederick II. is said to have punished those who were guilty of high treason, by wrapping them up in lead, and casting them into a furnace.

v. 63. Monks in Cologne.] They wore their hoods unusually large. v. 66. Frederick’s.] It's said that Emperor Frederick II punished those guilty of high treason by wrapping them in lead and throwing them into a furnace.

v. 101. Our bonnets gleaming bright with orange hue.] It is observed by Venturi, that the word “rance” does not here signify “rancid or disgustful,” as it is explained by the old commentators, but “orange-coloured,” in which sense it occurs in the Purgatory, Canto II. 9.

v. 101. Our hats shining brightly with an orange color.] Venturi notes that the word “rance” does not mean “rancid or disgusting” as the old commentators suggest, but rather “orange-colored,” a meaning it has in Purgatory, Canto II. 9.

v. 104. Joyous friars.] “Those who ruled the city of Florence on the part of the Ghibillines, perceiving this discontent and murmuring, which they were fearful might produce a rebellion against themselves, in order to satisfy the people, made choice of two knights, Frati Godenti (joyous friars) of Bologna, on whom they conferred the chief power in Florence. One named M. Catalano de’ Malavolti, the other M. Loderingo di Liandolo; one an adherent of the Guelph, the other of the Ghibelline party. It is to be remarked, that the Joyous Friars were called Knights of St. Mary, and became knights on taking that habit: their robes were white, the mantle sable, and the arms a white field and red cross with two stars. Their office was to defend widows and orphans; they were to act as mediators; they had internal regulations like other religious bodies. The above-mentioned M. Loderingo was the founder of that order. But it was not long before they too well deserved the appellation given them, and were found to be more bent on enjoying themselves than on any other subject. These two friars were called in by the Florentines, and had a residence assigned them in the palace belonging to the people over against the Abbey. Such was the dependence placed on the character of their order that it was expected they would be impartial, and would save the commonwealth any unnecessary expense; instead of which, though inclined to opposite parties, they secretly and hypocritically concurred in promoting their own advantage rather than the public good.” G. Villani, b. vii. c.13. This happened in 1266.

v. 104. Joyous friars.] “Those who were in charge of Florence on behalf of the Ghibellines noticed the growing discontent and murmurs, fearing it might lead to a rebellion against them. To appease the people, they chose two knights, the Frati Godenti (joyous friars) from Bologna, and gave them the main authority in Florence. One was M. Catalano de’ Malavolti and the other M. Loderingo di Liandolo; one was allied with the Guelphs, while the other was with the Ghibellines. It's important to note that the Joyous Friars were referred to as Knights of St. Mary, and they became knights upon donning their gowns. Their robes were white, with a black mantle, and their insignia featured a white background with a red cross and two stars. Their role was to protect widows and orphans; they were supposed to act as mediators and had internal rules like other religious organizations. The aforementioned M. Loderingo founded this order. However, it wasn’t long before they truly earned their nickname and were found to be more focused on their own enjoyment than on any other matter. These two friars were called upon by the Florentines and were given a residence in the people's palace across from the Abbey. Their order was relied upon so heavily that it was expected they would be impartial and save the commonwealth unnecessary costs; instead, despite their opposing allegiances, they secretly and hypocritically prioritized their own interests over the public good.” G. Villani, b. vii. c.13. This occurred in 1266.

v. 110. Gardingo’s vicinage.] The name of that part of the city which was inhabited by the powerful Ghibelline family of Uberti, and destroyed under the partial and iniquitous administration of Catalano and Loderingo.

v. 110. Gardingo’s neighborhood.] The name of that area of the city that was occupied by the powerful Ghibelline family of Uberti, and was destroyed during the biased and unfair leadership of Catalano and Loderingo.

v. 117. That pierced spirit.] Caiaphas.

v. 117. That pierced spirit.] Caiaphas.

v. 124. The father of his consort.] Annas, father-in-law to Caiaphas.

v. 124. The father of his partner.] Annas, father-in-law to Caiaphas.

v. 146. He is a liar.] John, c. viii. 44. Dante had perhaps heard this text from one of the pulpits in Bologna.

v. 146. He is a liar.] John, c. viii. 44. Dante might have heard this verse from one of the pulpits in Bologna.

CANTO XXIV

v. 1. In the year’s early nonage.] “At the latter part of January, when the sun enters into Aquarius, and the equinox is drawing near, when the hoar-frosts in the morning often wear the appearance of snow but are melted by the rising sun.”

v. 1. In the early part of the year.] “In late January, when the sun moves into Aquarius and the equinox is approaching, the morning frost often looks like snow but melts away as the sun rises.”

v. 51. Vanquish thy weariness.]

v. 51. Overcome your tiredness.]

          Quin corpus onustum

Quin body burden

   Hesternis vitiis animum quoque praegravat una,

Hesternis vitiis animum quoque praegravat una,

   Atque affigit humi divinae particulam aurae.

Atque affigit humi divinae particulam aurae.

          Hor. Sat. ii. l. ii. 78.

Hor. Sat. ii. l. ii. 78.

v. 82. Of her sands.] Compare Lucan, Phars. l. ix. 703.

v. 82. Of her sands.] Compare Lucan, Phars. l. ix. 703.

v. 92. Heliotrope.] The occult properties of this stone are described by Solinus, c. xl, and by Boccaccio, in his humorous tale of Calandrino. Decam. G. viii. N. 3.

v. 92. Heliotrope.] The mysterious properties of this stone are detailed by Solinus, c. xl, and by Boccaccio in his funny story about Calandrino. Decam. G. viii. N. 3.

In Chiabrera’s Ruggiero, Scaltrimento begs of Sofia, who is
sending him on a perilous errand, to lend him the heliotrope.

In Chiabrera’s Ruggiero, Scaltrimento asks Sofia, who is sending him on a dangerous mission, to lend him the heliotrope.

          In mia man fida

In my trust man

   L’elitropia, per cui possa involarmi

L'elitropia, so I can escape

   Secondo il mio talento agli occhi altrui.

Secondo il mio talento agli occhi degli altri.

          c. vi.

c. vi.

   Trust to my hand the heliotrope, by which

Trust my hand with the heliotrope, by which

   I may at will from others’ eyes conceal me
Compare Ariosto, II Negromante, a. 3. s. 3. Pulci, Morg. Magg.
c xxv. and Fortiguerra, Ricciardetto, c. x. st. 17.
Gower in his Confessio Amantis, lib. vii, enumerates it among the
jewels in the diadem of the sun.

I can choose to hide from others' sight
Compare Ariosto, II Negromante, a. 3. s. 3. Pulci, Morg. Magg.
c xxv. and Fortiguerra, Ricciardetto, c. x. st. 17.
Gower in his Confessio Amantis, lib. vii, lists it among the
jewels in the crown of the sun.

   Jaspis and helitropius.

Jasper and heliotrope.

v. 104. The Arabian phoenix.] This is translated from Ovid,
Metam. l. xv.

v. 104. The Arabian phoenix.] This is translated from Ovid,
Metam. l. xv.

   Una est quae reparat, seque ipsa reseminat ales,
&c.
See also Petrarch, Canzone:

Una est quae reparat, seque ipsa reseminat ales,
&c.
See also Petrarch, Canzone:

“Qual piu,” &c.

“Which more,” &c.

v. 120. Vanni Fucci.] He is said to have been an illegitimate offspring of the family of Lazari in Pistoia, and, having robbed the sacristy of the church of St. James in that city, to have charged Vanni della Nona with the sacrilege, in consequence of which accusation the latter suffered death.

v. 120. Vanni Fucci.] He is said to have been an illegitimate child of the Lazari family in Pistoia, and after robbing the sacristy of the church of St. James in that city, he accused Vanni della Nona of the crime, which led to the latter's execution.

v. 142. Pistoia.] “In May 1301, the Bianchi party, of Pistoia, with the assistance and favor of the Bianchi who ruled Florence, drove out the Neri party from the former place, destroying their houses, Palaces and farms.” Giov. Villani, Hist. l. viii. e xliv.

v. 142. Pistoia.] “In May 1301, the Bianchi faction of Pistoia, with the support and backing of the Bianchi who were in power in Florence, expelled the Neri faction from the city, demolishing their homes, palaces, and farms.” Giov. Villani, Hist. l. viii. e xliv.

v. 144. From Valdimagra.] The commentators explain this prophetical threat to allude to the victory obtained by the Marquis Marcello Malaspina of Valdimagra (a tract of country now called the Lunigiana) who put himself at the head of the Neri and defeated their opponents the Bianchi, in the Campo Piceno near Pistoia, soon after the occurrence related in the preceding note.

v. 144. From Valdimagra.] The commentators interpret this prophetic warning as a reference to the victory won by Marquis Marcello Malaspina of Valdimagra (an area now known as Lunigiana). He led the Neri and defeated their rivals, the Bianchi, in the Campo Piceno near Pistoia, shortly after the event mentioned in the previous note.

Of this engagement I find no mention in Villani. Currado Malaspina is introduced in the eighth Canto of Purgatory; where it appears that, although on the present occaision they espoused contrary sides, some important favours were nevertheless conferred by that family on our poet at a subsequent perid of his exile in 1307.

Of this engagement, I find no mention in Villani. Currado Malaspina is introduced in the eighth Canto of Purgatory; it seems that, although they took opposing sides this time, that family still granted some significant favors to our poet during his later exile in 1307.

Canto XXV

Canto 25

v.1. The sinner ] So Trissino

v.1. The sinner ] So Trissino

   Poi facea con le man le fiche al cielo

Poi facea con le man le fiche al cielo

   Dicendo: Togli, Iddio; che puoi piu farmi?

Dicendo: Togli, Dios; ¿qué más puedes hacerme?

          L’ital. Lib. c. xii

L'ital. Lib. c. xii

v. 12. Thy seed] Thy ancestry.

v. 12. Your seed] Your ancestry.

v. 15. Not him] Capanaeus. Canto XIV.

v. 15. Not him] Capanaeus. Canto XIV.

v. 18. On Marenna’s marsh.] An extensive tract near the sea-shore in Tuscany.

v. 18. On Marenna’s marsh.] A large area by the coast in Tuscany.

v. 24. Cacus.] Virgil, Aen. l. viii. 193.

v. 24. Cacus.] Virgil, Aen. l. viii. 193.

v. 31. A hundred blows.] Less than ten blows, out of the hundred Hercules gave him, deprived him of feeling.

v. 31. A hundred blows.] Fewer than ten of the hundred blows Hercules landed on him knocked him out cold.

v. 39. Cianfa] He is said to have been of the family of Donati at Florence.

v. 39. Cianfa] He's said to have been part of the Donati family in Florence.

v. 57. Thus up the shrinking paper.]

v. 57. So up the shrinking paper.

   —All my bowels crumble up to dust.

—All my insides turn to dust.

   I am a scribbled form, drawn up with a pen

I am a messy sketch, created with a pen.

   Upon a parchment; and against this fire

Upon a piece of parchment; and in front of this fire

   Do I shrink up.

Do I become smaller?

          Shakespeare, K. John, a. v. s. 7.

Shakespeare, King John, Act V, Scene 7.

v. 61. Agnello.] Agnello Brunelleschi

v. 61. Agnello.] Agnello Brunelleschi

v. 77. In that part.] The navel.

v. 77. In that part.] The belly button.

v. 81. As if by sleep or fev’rous fit assail’d.]

v. 81. As if attacked by sleep or a feverish fit.

          O Rome! thy head

O Rome! your head

   Is drown’d in sleep, and all thy body fev’ry.

Is drowned in sleep, and your whole body feels feverish.

          Ben Jonson’s Catiline.

Ben Jonson's Catiline.

v. 85. Lucan.] Phars. l. ix. 766 and 793.

v. 85. Lucan.] Phars. l. ix. 766 and 793.

v. 87. Ovid.] Metam. l. iv. and v.

v. 87. Ovid.] Metam. l. iv. and v.

v. 121. His sharpen’d visage.] Compare Milton, P. L. b. x. 511 &c.

v. 121. His sharp face.] Compare Milton, P. L. b. x. 511 &c.

v. 131. Buoso.] He is said to have been of the Donati family.

v. 131. Buoso.] He is believed to have been from the Donati family.

v. 138. Sciancato.] Puccio Sciancato, a noted robber, whose familly, Venturi says, he has not been able to discover.

v. 138. Sciancato.] Puccio Sciancato, a well-known robber, whose family, Venturi says, he hasn't been able to trace.

v. 140. Gaville.] Francesco Guercio Cavalcante was killed at Gaville, near Florence; and in revenge of his death several inhabitants of that district were put to death.

v. 140. Gaville.] Francesco Guercio Cavalcante was killed at Gaville, near Florence; and in retaliation for his death, several residents of that area were executed.

CANTO XXVI

v. 7. But if our minds.]

v. 7. But if our minds.

        Namque sub Auroram, jam dormitante lucerna,

Namque sub Auroram, now with the lamp sleeping,

   Somnia quo cerni tempore vera solent.

Somnia are usually seen at the time when they are real.

          Ovid, Epist. xix

Ovid, Epistles xix

The same poetical superstition is alluded to in the Purgatory,
Cant. IX. and XXVII.

The same poetic superstition is mentioned in Purgatory,
Cant. IX. and XXVII.

v. 9. Shall feel what Prato.] The poet prognosticates the calamities which were soon to befal his native city, and which he says, even her nearest neighbor, Prato, would wish her. The calamities more particularly pointed at, are said to be the fall of a wooden bridge over the Arno, in May, 1304, where a large multitude were assembled to witness a representation of hell nnd the infernal torments, in consequence of which accident many lives were lost; and a conflagration that in the following month destroyed more than seventeen hundred houses, many ofthem sumptuous buildings. See G. Villani, Hist. l. viii. c. 70 and 71.

v. 9. Shall feel what Prato.] The poet predicts the disasters that were about to hit his hometown, which he says even its closest neighbor, Prato, would wish upon it. The specific disasters he refers to include the collapse of a wooden bridge over the Arno in May 1304, where a huge crowd had gathered to watch a performance depicting hell and its torments, resulting in many fatalities; and a fire the following month that destroyed over seventeen hundred buildings, including many luxurious ones. See G. Villani, Hist. l. viii. c. 70 and 71.

v. 22. More than I am wont.] “When I reflect on the punishment allotted to those who do not give sincere and upright advice to others I am more anxious than ever not to abuse to so bad a purpose those talents, whatever they may be, which Nature, or rather Providence, has conferred on me.” It is probable that this declaration was the result of real feeling Textd have given great weight to any opinion or party he had espoused, and to whom indigence and exile might have offerred strong temptations to deviate from that line of conduct which a strict sense of duty prescribed.

v. 22. More than I'm used to.] “When I think about the punishment given to those who don’t offer sincere and honest advice to others, I feel more anxious than ever not to misuse whatever talents I have, which Nature, or rather Providence, has given me.” It’s likely that this statement came from genuine feeling. The text has given a lot of weight to any opinion or side he supported, and to those who faced poverty and exile, there might have been strong temptations to stray from the course of conduct that a strict sense of duty required.

v. 35. as he, whose wrongs.] Kings, b. ii. c. ii.

v. 35. as he, whose wrongs.] Kings, b. ii. c. ii.

v. 54. ascending from that funeral pile.] The flame is said to
have divided on the funeral pile which consumed tile bodies of
Eteocles and Polynices, as if conscious of the enmity that
actuated them while living.

v. 54. rising from that funeral pyre.] The flame is said to
have split on the pyre that burned the bodies of
Eteocles and Polynices, as if aware of the hatred that
motivated them while they were alive.

   Ecce iterum fratris, &c.

Behold, brother again, etc.

          Statius, Theb. l. xii.

Statius, Theb. Book 12.

   Ostendens confectas flamma, &c.

Ostendens confectas flamma, &c.

          Lucan, Pharsal. l. 1. 145.

Lucan, Pharsalia. l. 1. 145.

v. 60. The ambush of the horse.] “The ambush of the wooden horse, that caused Aeneas to quit the city of Troy and seek his fortune in Italy, where his descendants founded the Roman empire.”

v. 60. The ambush of the horse.] “The ambush of the wooden horse led Aeneas to leave the city of Troy and pursue his destiny in Italy, where his descendants established the Roman Empire.”

v. 91. Caieta.] Virgil, Aeneid. l. vii. 1.

v. 91. Caieta.] Virgil, Aeneid. l. vii. 1.

v. 93. Nor fondness for my son] Imitated hp Tasso, G. L. c.
viii.

v. 93. Nor affection for my son] Imitated hp Tasso, G. L. c.
viii.

   Ne timor di fatica o di periglio,

Ne timor di fatica o di periglio,

   Ne vaghezza del regno, ne pietade

Ne vaghezza del regno, ne pietade

   Del vecchio genitor, si degno affetto

Del vecchio genitor, si degno affetto

   Intiepedir nel generoso petto.
This imagined voyage of Ulysses into the Atlantic is alluded to
by Pulci.

Intiepedir nel generoso petto.
This imagined journey of Ulysses into the Atlantic is referenced by Pulci.

   E sopratutto commendava Ulisse,

And especially praised Ulysses,

   Che per veder nell’ altro mondo gisse.

Che per vedere nell'altro mondo girasse.

          Morg. Magg. c. xxv
And by Tasso, G. L. c. xv. 25.

Morg. Magg. c. xxv
And by Tasso, G. L. c. xv. 25.

v. 106. The strait pass.] The straits of Gibraltar.

v. 106. The narrow passage.] The straits of Gibraltar.

v. 122. Made our oars wings.l So Chiabrera, Cant. Eroiche. xiii Faro de’remi un volo. And Tasso Ibid. 26.

v. 122. Made our oars like wings.l So Chiabrera, Cant. Eroiche. xiii Faro de’remi un volo. And Tasso Ibid. 26.

v. 128. A mountain dim.] The mountain of Purgatorg

v. 128. A mountain dim.] The mountain of Purgatory

CANTO XXVII.

v. 6. The Sicilian Bull.] The engine of torture invented by Perillus, for the tyrant Phalaris.

v. 6. The Sicilian Bull.] The torture device created by Perillus for the tyrant Phalaris.

v. 26. Of the mountains there.] Montefeltro.

v. 26. Of the mountains there.] Montefeltro.

v. 38. Polenta’s eagle.] Guido Novello da Polenta, who bore an eagle for his coat of arms. The name of Polenta was derived from a castle so called in the neighbourhood of Brittonoro. Cervia is a small maritime city, about fifteen miles to the south of Ravenna. Guido was the son of Ostasio da Polenta, and made himself master of Ravenna, in 1265. In 1322 he was deprived of his sovereignty, and died at Bologna in the year following. This last and most munificent patron of Dante is himself enumerated, by the historian of Italian literature, among the poets of his time. Tiraboschi, Storia della Lett. Ital. t. v. 1. iii. c. ii. 13. The passnge in the text might have removed the uncertainty wwhich Tiraboschi expressed, respecting the duration of Guido’s absence from Ravenna, when he was driven from that city in 1295, by the arms of Pietro, archbishop of Monreale. It must evidently have been very short, since his government is here represented (in 1300) as not having suffered any material disturbance for many years.

v. 38. Polenta’s eagle.] Guido Novello da Polenta, who had an eagle on his coat of arms. The name Polenta came from a castle of the same name near Brittonoro. Cervia is a small coastal city, about fifteen miles south of Ravenna. Guido was the son of Ostasio da Polenta and took control of Ravenna in 1265. In 1322, he lost his power and died in Bologna the following year. This last and most generous supporter of Dante is listed by the historian of Italian literature among the poets of his time. Tiraboschi, Storia della Lett. Ital. t. v. 1. iii. c. ii. 13. The passage in the text might clarify the uncertainty Tiraboschi had regarding how long Guido was away from Ravenna when he was driven out of the city in 1295 by Pietro, the archbishop of Monreale. It clearly must have been a very short time since his rule is depicted here (in 1300) as having remained stable for many years.

v. 41. The land.l The territory of Forli, the inhabitants of which, in 1282, mere enabled, hy the strategem of Guido da Montefeltro, who then governed it, to defeat with great slaughter the French army by which it had been besieged. See G. Villani, l. vii. c. 81. The poet informs Guido, its former ruler, that it is now in the possession of Sinibaldo Ordolaffi, or Ardelaffi, whom he designates by his coat of arms, a lion vert.

v. 41. The land. The territory of Forli, whose residents, in 1282, were able, through the clever strategy of Guido da Montefeltro, who was then in charge, to defeat the French army that had besieged them with heavy losses. See G. Villani, l. vii. c. 81. The poet tells Guido, its former ruler, that it is now owned by Sinibaldo Ordolaffi, or Ardelaffi, whom he identifies by his coat of arms, a green lion.

v. 43. The old mastiff of Verucchio and the young.] Malatesta and Malatestino his son, lords of Rimini, called, from their ferocity, the mastiffs of Verruchio, which was the name of their castle.

v. 43. The old mastiff of Verucchio and the young.] Malatesta and Malatestino, his son, lords of Rimini, known for their brutality, were called the mastiffs of Verruchio, which was the name of their castle.

v. 44. Montagna.] Montagna de’Parcitati, a noble knight, and leader of the Ghibelline party at Rimini, murdered by Malatestino.

v. 44. Montagna.] Montagna de’Parcitati, a noble knight and leader of the Ghibelline faction in Rimini, was killed by Malatestino.

v. 46. Lamone’s city and Santerno’s.] Lamone is the river at Faenza, and Santerno at Imola.

v. 46. Lamone’s city and Santerno’s.] Lamone is the river in Faenza, and Santerno is in Imola.

v. 47. The lion of the snowy lair.] Machinardo Pagano, whose arms were a lion azure on a field argent; mentioned again in the Purgatory, Canto XIV. 122. See G. Villani passim, where he is called Machinardo da Susinana.

v. 47. The lion of the snowy lair.] Machinardo Pagano, whose coat of arms featured a blue lion on a silver background; mentioned again in Purgatory, Canto XIV. 122. See G. Villani throughout, where he is referred to as Machinardo from Susinana.

v. 50. Whose flank is wash’d of SSavio’s wave.] Cesena, situated at the foot of a mountain, and washed by the river Savio, that often descends with a swoln and rapid stream from the Appenine.

v. 50. Whose side is washed by the Savio’s wave.] Cesena, located at the base of a mountain, and bordered by the Savio river, which often flows swiftly and heavily from the Apennine.

v. 64. A man of arms.] Guido da Montefeltro.

v. 64. A man of arms.] Guido da Montefeltro.

v. 68. The high priest.] Boniface VIII.

v. 68. The high priest.] Boniface VIII.

v. 72. The nature of the lion than the fox.] Non furon leonine ma di volpe. So Pulci, Morg. Magg. c. xix.

v. 72. The nature of the lion more than the fox.] They were not lion-like but rather like a fox. So Pulci, Morg. Magg. c. xix.

        E furon le sua opre e le sue colpe

E furon le sua opre e le sue colpe

   Non creder leonine ma di volpe.

Non creder leone ma alla volpe.

v. 81. The chief of the new Pharisee.] Boniface VIII. whose enmity to the family of Colonna prompted him to destroy their houses near the Lateran. Wishing to obtain possession of their other seat, Penestrino, he consulted with Guido da Montefeltro how he might accomplish his purpose, offering him at the same time absolution for his past sins, as well as for that which he was then tempting him to commit. Guido’s advice was, that kind words and fair promises nonld put his enemies into his power; and they accordingly soon aftermards fell into the snare laid for them, A.D. 1298. See G. Villani, l. viii. c. 23.

v. 81. The leader of the new Pharisee.] Boniface VIII, whose hostility towards the Colonna family drove him to destroy their houses near the Lateran. Wanting to take over their other residence, Penestrino, he consulted with Guido da Montefeltro on how to achieve his goal, offering him forgiveness for his past sins, as well as for the one he was encouraging him to commit. Guido suggested that kind words and sweet promises would put his enemies at his mercy; and they quickly fell into the trap that was set for them, A.D. 1298. See G. Villani, l. viii. c. 23.

v. 84. Nor against Acre one Had fought.] He alludes to the renegade Christians, by whom the Saracens, in Apri., 1291, were assisted to recover St.John d’Acre, the last possession of the Christians in the Iloly Land. The regret expressed by the Florentine annalist G. Villani, for the loss of this valuable fortress, is well worthy of observation, l. vii. c. 144.

v. 84. Nor did anyone fight against Acre.] He refers to the Christian renegades who helped the Saracens regain St. John d’Acre in April 1291, the last Christian stronghold in the Holy Land. The sorrow expressed by the Florentine historian G. Villani for the loss of this important fortress is noteworthy, l. vii. c. 144.

v. 89. As in Soracte Constantine besought.] So in Dante’s treatise De Monarchia: “Dicunt quidam adhue, quod Constantinus Imperator, mundatus a lepra intercessione Syvestri, tunc summni pontificis imperii sedem, scilicet Romam, donavit ecclesiae, cum multis allis imperii dignitatibus.” Lib.iii.

v. 89. As in Soracte, Constantine pleaded.] In Dante’s work De Monarchia: “Some still say that Emperor Constantine, cleansed of leprosy through the intercession of Sylvester, then gave the seat of the empire, namely Rome, to the church, along with many other dignities of the empire.” Lib.iii.

v. 101. My predecessor.] Celestine V. See Notes to Canto III.

v. 101. My predecessor.] Celestine V. See Notes to Canto III.

CANTO XXVIII.

v.8. In that long war.] The war of Hannibal in Italy. “When Mago brought news of his victories to Carthage, in order to make his successes more easily credited, he commanded the golden rings to be poured out in the senate house, which made so large a heap, that, as some relate, they filled three modii and a half. A more probable account represents them not to have exceeded one modius.” Livy, Hist.

v.8. In that long war.] The war of Hannibal in Italy. “When Mago brought news of his victories to Carthage, to make his successes more believable, he had the golden rings dumped out in the senate house, creating such a large pile that, according to some accounts, it filled three and a half modii. A more likely version suggests they didn't exceed one modius.” Livy, Hist.

v. 12. Guiscard’s Norman steel.] Robert Guiscard, who conquered the kingdom of Naples, and died in 1110. G. Villani, l. iv. c. 18. He is introduced in the Paradise, Canto XVIII.

v. 12. Guiscard's Norman steel.] Robert Guiscard, who took over the kingdom of Naples, and died in 1110. G. Villani, l. iv. c. 18. He is mentioned in the Paradise, Canto XVIII.

v. 13. And those the rest.] The army of Manfredi, which, through the treachery of the Apulian troops, wns overcome by Charles of Anjou in 1205, and fell in such numbers that the bones of the slain were still gathered near Ceperano. G. Villani, l. vii. c. 9. See the Purgatory, Canto III.

v. 13. And those the rest.] Manfredi's army, which was defeated by Charles of Anjou in 1205 due to the betrayal of the Apulian troops, suffered heavy losses, with the bones of the fallen still collected near Ceperano. G. Villani, l. vii. c. 9. See the Purgatory, Canto III.

v. 10. O Tagliocozzo.] He alludes to tile victory which Charles gained over Conradino, by the sage advice of the Sieur de Valeri, in 1208. G. Villani, l. vii. c. 27.

v. 10. O Tagliocozzo.] He refers to the victory that Charles achieved over Conradino, thanks to the wise counsel of the Sieur de Valeri, in 1208. G. Villani, l. vii. c. 27.

v. 32. Ali.] The disciple of Mohammed.

v. 32. Ali.] The follower of Mohammed.

v. 53. Dolcino.] “In 1305, a friar, called Dolcino, who belonged to no regular order, contrived to raise in Novarra, in Lombardy, a large company of the meaner sort of people, declaring himself to be a true apostle of Christ, and promulgating a community of property and of wives, with many other such heretical doctrines. He blamed the pope, cardinals, and other prelates of the holy church, for not observing their duty, nor leading the angelic life, and affirmed that he ought to be pope. He was followed by more than three thousand men and women, who lived promiscuously on the mountains together, like beasts, and, when they wanted provisions, supplied themselves by depredation and rapine. This lasted for two years till, many being struck with compunction at the dissolute life they led, his sect was much diminished; and through failure of food, and the severity of the snows, he was taken by the people of Novarra, and burnt, with Margarita his companion and many other men and women whom his errors had seduced.” G. Villanni, l. viii. c. 84.

v. 53. Dolcino.] “In 1305, a friar named Dolcino, who didn't belong to any regular order, managed to gather a large group of lower-class people in Novarra, Lombardy. He proclaimed himself a true apostle of Christ and promoted a community of shared property and wives, along with many other heretical ideas. He criticized the pope, cardinals, and other leaders of the church for failing to fulfill their duties and not living a holy life, claiming that he should be pope instead. He attracted more than three thousand men and women who lived together on the mountains in a chaotic manner, like animals, and when they needed food, they resorted to theft and pillaging. This continued for two years until many individuals became remorseful about their immoral lifestyle, which caused his following to shrink significantly. Due to a shortage of food and harsh snow conditions, he was captured by the people of Novarra and burned, along with his companion Margarita and many others whom his beliefs had lured into error.” G. Villanni, l. viii. c. 84.

Landino observes, that he was possessed of singular eloquence, and that both he and Margarita endored their fate with a firmness worthy of a better cause. For a further account of him, see Muratori Rer. Ital. Script. t. ix. p. 427.

Landino notes that he had a unique eloquence, and both he and Margarita faced their fate with a strength deserving of a better cause. For more information about him, see Muratori Rer. Ital. Script. t. ix. p. 427.

v. 69. Medicina.] A place in the territory of Bologna. Piero fomented dissensions among the inhabitants of that city, and among the leaders of the neighbouring states.

v. 69. Medicina.] A location in the Bologna area. Piero stirred up conflicts among the people of that city and among the leaders of the surrounding states.

v. 70. The pleasant land.] Lombardy.

v. 70. The pleasant land.] Lombardy.

v. 72. The twain.] Guido dal Cassero and Angiolello da Cagnano, two of the worthiest and most distinguished citizens of Fano, were invited by Malatestino da Rimini to an entertainment on pretence that he had some important business to transact with them: and, according to instructions given by him, they mere drowned in their passage near Catolica, between Rimini and Fano.

v. 72. The two.] Guido dal Cassero and Angiolello da Cagnano, two of the most respected and prominent citizens of Fano, were invited by Malatestino da Rimini to an event under the guise of needing to discuss some important matters with them: and, following his orders, they were drowned while passing near Catolica, between Rimini and Fano.

v. 85. Focara’s wind.] Focara is a mountain, from which a wind blows that is peculiarly dangerous to the navigators of that coast.

v. 85. Focara’s wind.] Focara is a mountain that produces a wind that is particularly dangerous for sailors navigating that coast.

v. 94. The doubt in Caesar’s mind.] Curio, whose speech (according to Lucan) determined Julius Caesar to proceed when he had arrived at Rimini (the ancient Ariminum), and doubted whether he should prosecute the civil war. Tolle moras: semper nocuit differre paratis Pharsal, l. i. 281.

v. 94. The doubt in Caesar’s mind.] Curio, whose speech (according to Lucan) convinced Julius Caesar to move forward when he got to Rimini (the ancient Ariminum), and he was unsure whether to continue the civil war. Tolle moras: always harmful to delay when the preparations are ready, Pharsal, l. i. 281.

v. 102. Mosca.] Buondelmonte was engaged to marry a lady of the Amidei family, but broke his promise and united himself to one of the Donati. This was so much resented by the former, that a meeting of themselves and their kinsmen was held, to consider of the best means of revenging the insult. Mosca degli Uberti persuaded them to resolve on the assassination of Buondelmonte, exclaiming to them “the thing once done, there is an end.” The counsel and its effects were the source of many terrible calamities to the state of Florence. “This murder,” says G. Villani, l. v. c. 38, “was the cause and beginning of the accursed Guelph and Ghibelline parties in Florence.” It happened in 1215. See the Paradise, Canto XVI. 139.

v. 102. Mosca.] Buondelmonte was set to marry a woman from the Amidei family, but he broke that promise and married someone from the Donati family instead. The Amidei family and their relatives were so upset by this that they held a meeting to figure out how to take revenge. Mosca degli Uberti convinced them to go through with assassinating Buondelmonte, stating, “Once it's done, it's over.” This decision and its aftermath led to many terrible disasters for the city of Florence. “This murder,” says G. Villani, l. v. c. 38, “was the cause and beginning of the cursed Guelph and Ghibelline factions in Florence.” It took place in 1215. See the Paradise, Canto XVI. 139.

v. 111. The boon companion.] What stronger breastplate than a heart untainted? Shakespeare, 2 Hen. VI. a. iii. s. 2.

v. 111. The good friend.] What better protection is there than a pure heart? Shakespeare, 2 Hen. VI. a. iii. s. 2.

v. 160. Bertrand.] Bertrand de Born, Vicomte de Hautefort, near Perigueux in Guienne, who incited John to rebel against his father, Henry II. of England. Bertrand holds a distinguished place among the Provencal poets. He is quoted in Dante, “De Vulg. Eloq.” l. ii. c. 2. For the translation of some extracts from his poems, see Millot, Hist. Litteraire des Troubadors t. i. p. 210; but the historical parts of that work are, I believe, not to be relied on.

v. 160. Bertrand.] Bertrand de Born, Vicomte de Hautefort, near Perigueux in Guienne, who urged John to revolt against his father, Henry II of England. Bertrand is well-regarded among the Provencal poets. He is mentioned in Dante, “De Vulg. Eloq.” l. ii. c. 2. For translations of some excerpts from his poems, see Millot, Hist. Litteraire des Troubadors t. i. p. 210; however, I believe the historical sections of that work may not be entirely trustworthy.

CANTO XXIX.

v. 26. Geri of Bello.] A kinsman of the Poet’s, who was murdered by one of the Sacchetti family. His being placed here, may be considered as a proof that Dante was more impartial in the allotment of his punishments than has generally been supposed.

v. 26. Geri of Bello.] A relative of the Poet who was killed by a member of the Sacchetti family. His inclusion here can be seen as evidence that Dante was more fair in assigning punishments than is often believed.

v. 44. As were the torment.] It is very probable that these
lines gave Milton the idea of his celebrated description:

v. 44. As were the torment.] It’s highly likely that these
lines inspired Milton’s famous description:

          Immediately a place

Right away a spot

   Before their eyes appear’d, sad, noisome, dark,

Before their eyes appeared, sad, unpleasant, dark,

   A lasar-house it seem’d, wherein were laid

A laser house it seemed, where were laid

   Numbers of all diseas’d, all maladies, &c.

Numbers of all diseases, all illnesses, etc.

          P. L. b. xi. 477.

P. L. b. xi. 477.

v. 45. Valdichiana.] The valley through which passes the river Chiana, bounded by Arezzo, Cortona, Montepulciano, and Chiusi. In the heat of autumn it was formerly rendered unwholesome by the stagnation of the water, but has since been drained by the Emperor Leopold II. The Chiana is mentioned as a remarkably sluggish stream, in the Paradise, Canto XIII. 21.

v. 45. Valdichiana.] The valley where the Chiana River flows, surrounded by Arezzo, Cortona, Montepulciano, and Chiusi. In the heat of autumn, it used to be unhealthy due to standing water, but it has since been drained by Emperor Leopold II. The Chiana is noted as an exceptionally slow-moving stream in Paradise, Canto XIII. 21.

v. 47. Maremma’s pestilent fen.] See Note to Canto XXV. v. 18.

v. 47. Maremma’s poisonous swamp.] See Note to Canto XXV. v. 18.

v. 58. In Aegina.] He alludes to the fable of the ants changed into Myrmidons. Ovid, Met. 1. vii.

v. 58. In Aegina.] He refers to the story about the ants that were transformed into Myrmidons. Ovid, Met. 1. vii.

v. 104. Arezzo was my dwelling.] Grifolino of Arezzo, who promised Albero, son of the Bishop of Sienna, that he would teach him the art of flying; and because be did not keep his promise, Albero prevailed on his father to have him burnt for a necromancer.

v. 104. Arezzo was my home.] Grifolino of Arezzo, who promised Albero, son of the Bishop of Siena, that he would teach him how to fly; and because he didn’t keep his promise, Albero convinced his father to have him burned for being a necromancer.

v. 117.

v. 117.

          Was ever race

Was there ever a race?

   Light as Sienna’s?]
The same imputation is again cast on the Siennese, Purg. Canto
XIII. 141.

Light as Sienna’s?]
The same accusation is once again directed at the Siennese, Purg. Canto
XIII. 141.

v. 121. Stricca.] This is said ironically. Stricca, Niccolo Salimbeni, Caccia of Asciano, and Abbagliato, or Meo de Folcacchieri, belonged to a company of prodigal and luxurious young men in Sienna, called the “brigata godereccia.” Niccolo was the inventor of a new manner of using cloves in cookery, not very well understood by the commentators, and which was termed the “costuma ricca.”

v. 121. Stricca.] This is said ironically. Stricca, Niccolo Salimbeni, Caccia of Asciano, and Abbagliato, or Meo de Folcacchieri, were part of a group of extravagant and lavish young men in Sienna, known as the “brigata godereccia.” Niccolo came up with a new way to use cloves in cooking, which the commentators didn’t fully grasp, and it was called the “costuma ricca.”

v. 125. In that garden.] Sienna.

v. 125. In that garden.] Sienna.

v. 134. Cappocchio’s ghost.] Capocchio of Sienna, who is said to have been a fellow-student of Dante’s in natural philosophy.

v. 134. Cappocchio’s ghost.] Capocchio from Siena, who is said to have been a classmate of Dante’s in natural philosophy.

CANTO XXX.

v. 4. Athamas.] From Ovid, Metam. 1. iv. Protinos Aelides, &c.

v. 4. Athamas.] From Ovid, Metam. 1. iv. Protinos Aelides, &c.

v. 16. Hecuba. See Euripedes, Hecuba; and Ovid, Metnm. l. xiii.

v. 16. Hecuba. See Euripides, Hecuba; and Ovid, Metamorphoses, Book XIII.

v. 33. Schicchi.] Gianni Schicci, who was of the family of Cavalcanti, possessed such a faculty of moulding his features to the resemblance of others, that he was employed by Simon Donati to personate Buoso Donati, then recently deceased, and to make a will, leaving Simon his heir; for which service he was renumerated with a mare of extraordinary value, here called “the lady of the herd.”

v. 33. Schicchi.] Gianni Schicchi, who was part of the Cavalcanti family, had such a talent for changing his appearance to look like others that Simon Donati hired him to impersonate Buoso Donati, who had recently passed away, and to create a will naming Simon as his heir. For this service, he was paid with an incredibly valuable mare, referred to as “the lady of the herd.”

v. 39. Myrrha.] See Ovid, Metam. l. x.

v. 39. Myrrha.] See Ovid, Metamorphoses, Book 10.

v. 60. Adamo’s woe.] Adamo of Breschia, at the instigation of Cuido Alessandro, and their brother Aghinulfo, lords of Romena, coonterfeited the coin of Florence; for which crime he was burnt. Landino says, that in his time the peasants still pointed out a pile of stones near Romena as the place of his execution.

v. 60. Adamo’s woe.] Adamo from Brescia, encouraged by Cuido Alessandro and their brother Aghinulfo, lords of Romena, counterfeited the coin of Florence; for this crime, he was burned. Landino mentions that in his time, the locals still pointed to a pile of stones near Romena as the site of his execution.

v. 64. Casentino.] Romena is a part of Casentino.

v. 64. Casentino.] Romena is in the Casentino area.

v. 77. Branda’s limpid spring.] A fountain in Sienna.

v. 77. Branda’s clear spring.] A fountain in Siena.

v. 88. The florens with three carats of alloy.] The floren was a coin that ought to have had tmenty-four carats of pure gold. Villani relates, that it was first used at Florence in 1253, an aera of great prosperity in the annals of the republic; before which time their most valuable coinage was of silver. Hist. l. vi. c. 54.

v. 88. The florin with three carats of alloy.] The florin was a coin that was supposed to contain twenty-four carats of pure gold. Villani mentions that it was first introduced in Florence in 1253, during a period of significant prosperity in the history of the republic; before that, their most valuable coins were made of silver. Hist. l. vi. c. 54.

v. 98. The false accuser.] Potiphar’s wife.

v. 98. The false accuser.] Potiphar's wife.

CANTO XXXI.

v. 1. The very tongue.] Vulnus in Herculeo quae quondam fecerat hoste Vulneris auxilium Pellas hasta fuit. Ovid, Rem. Amor. 47. The same allusion was made by Bernard de Ventadour, a Provencal poet in the middle of the twelfth century: and Millot observes, that it was a singular instance of erudition in a Troubadour. But it is not impossible, as Warton remarks, (Hist. of Engl. Poetry, vol. ii. sec. x. p 215.) but that he might have been indebted for it to some of the early romances.

v. 1. The very tongue.] The wound that the hostile Hercules once caused was healed by the spear of the Pellas. Ovid, Rem. Amor. 47. The same reference was made by Bernard de Ventadour, a Provençal poet from the mid-twelfth century; and Millot points out that this was a unique example of knowledge in a Troubadour. However, as Warton notes (Hist. of Engl. Poetry, vol. ii. sec. x. p 215), it’s possible that he could have drawn from some of the early romances.

In Chaucer’s Squier’s Tale, a sword of similar quality is
introduced:

In Chaucer’s Squire’s Tale, a sword of comparable quality is
introduced:

   And other folk have wondred on the sweard,

And other people have wondered about the sword,

   That could so piercen through every thing;

That could cut through it all;

   And fell in speech of Telephus the king,

And spoke about Telephus the king,

   And of Achillcs for his queint spere,

And of Achilles for his fancy spear,

   For he couth with it both heale and dere.
So Shakspeare, Henry VI. p. ii. a. 5. s. 1.

For with it he could both heal and hurt.
So Shakespeare, Henry VI. pt. 2, act 5, sc. 1.

   Whose smile and frown like to Achilles’ spear

Whose smile and frown are like Achilles’ spear

   Is able with the change to kill and cure.

Is capable of both causing harm and providing healing with the change.

v. 14. Orlando.l When Charlemain with all his peerage fell At Fontarabia Milton, P. L. b. i. 586. See Warton’s Hist. of Eng. Poetrg, v. i. sect. iii. p. 132. “This is the horn which Orlando won from the giant Jatmund, and which as Turpin and the Islandic bards report, was endued with magical power, and might be heard at the distance of twenty miles.” Charlemain and Orlando are introduced in the Paradise, Canto XVIII.

v. 14. Orlando. When Charlemagne and all his nobles fell At Fontarabia Milton, P. L. b. i. 586. See Warton’s Hist. of Eng. Poetry, v. i. sect. iii. p. 132. “This is the horn that Orlando took from the giant Jatmund, which, as Turpin and the Icelandic bards say, had magical powers and could be heard from twenty miles away.” Charlemagne and Orlando are mentioned in Paradise, Canto XVIII.

v. 36. Montereggnon.] A castle near Sienna.

v. 36. Montereggnon.] A castle near Siena.

v. 105. The fortunate vale.] The country near Carthage. See Liv. Hist. l. xxx. and Lucan, Phars. l. iv. 590. Dante has kept the latter of these writers in his eye throughout all this passage.

v. 105. The fortunate vale.] The area near Carthage. See Liv. Hist. l. xxx. and Lucan, Phars. l. iv. 590. Dante has referenced the latter of these writers throughout this entire passage.

v. 123. Alcides.] The combat between Hercules Antaeus is adduced by the Poet in his treatise “De Monarchia,” l. ii. as a proof of the judgment of God displayed in the duel, according to the singular superstition of those times.

v. 123. Alcides.] The fight between Hercules and Antaeus is mentioned by the Poet in his work “De Monarchia,” l. ii. as evidence of God's judgment shown in the duel, reflecting the unique beliefs of that era.

v. 128. The tower of Carisenda.] The leaning tower at Bologna

v. 128. The tower of Carisenda.] The leaning tower in Bologna

CANTO XXXII.

v. 8. A tongue not us’d To infant babbling.] Ne da lingua, che chiami mamma, o babbo. Dante in his treatise “ De Vulg. Eloq.” speaking of words not admissble in the loftier, or as he calls it, tragic style of poetry, says- “In quorum numero nec puerilia propter suam simplicitatem ut Mamma et Babbo,” l. ii. c. vii.

v. 8. A tongue not used to infant babbling.] Not the word that calls for mom or dad. Dante, in his treatise “De Vulg. Eloq.”, discusses words that aren't suitable for the higher, or what he refers to as tragic, style of poetry. He says, “In which category childish words due to their simplicity like Mom and Dad fall,” l. ii. c. vii.

v. 29. Tabernich or Pietrapana.] The one a mountain in Sclavonia, the other in that tract of country called the Garfagnana, not far from Lucca.

v. 29. Tabernich or Pietrapana.] One is a mountain in Slavonia, the other in the region known as Garfagnana, not far from Lucca.

v. 33. To where modest shame appears.] “As high as to the face.”

v. 33. To where modest shame shows up.] “As high as to the face.”

v. 35. Moving their teeth in shrill note like the stork.] Mettendo i denti in nota di cicogna. So Boccaccio, G. viii. n. 7. “Lo scolar cattivello quasi cicogna divenuto si forte batteva i denti.”

v. 35. Shaking their teeth with a sharp sound like a stork.] Chattering their teeth in a stork-like tone. So Boccaccio, G. viii. n. 7. “The little troublemaker, almost like a stork, was chattering his teeth so loudly.”

v. 53. Who are these two.] Alessandro and Napoleone, sons of Alberto Alberti, who murdered each other. They were proprietors of the valley of Falterona, where the Bisenzio has its source, a river that falls into the Arno about six miles from Florence.

v. 53. Who are these two.] Alessandro and Napoleone, sons of Alberto Alberti, who killed each other. They owned the valley of Falterona, where the Bisenzio begins, a river that flows into the Arno about six miles from Florence.

v. 59. Not him,] Mordrec, son of King Arthur.

v. 59. Not him,] Mordrec, son of King Arthur.

v. 60. Foccaccia.] Focaccia of Cancellieri, (the Pistoian family) whose atrocious act of revenge against his uncle is said to have given rise to the parties of the Bianchi and Neri, in the year 1300. See G. Villani, Hist. l, viii. c. 37. and Macchiavelli, Hist. l. ii. The account of the latter writer differs much from that given by Landino in his Commentary.

v. 60. Foccaccia.] Focaccia of Cancellieri, the Pistoian family, whose terrible act of revenge against his uncle is said to have sparked the factions of the Bianchi and Neri, in the year 1300. See G. Villani, Hist. l, viii. c. 37. and Macchiavelli, Hist. l. ii. The account from the latter writer differs significantly from the one presented by Landino in his Commentary.

v. 63. Mascheroni.] Sassol Mascheroni, a Florentiue, who also murdered his uncle.

v. 63. Mascheroni.] Sassol Mascheroni, a Florentine, who also killed his uncle.

v. 66. Camiccione.] Camiccione de’ Pazzi of Valdarno, by whom his kinsman Ubertino was treacherously pnt to death.

v. 66. Camiccione.] Camiccione de’ Pazzi from Valdarno, who had his relative Ubertino killed treacherously.

v. 67. Carlino.] One of the same family. He betrayed the Castel di Piano Travigne, in Valdarno, to the Florentines, after the refugees of the Bianca and Ghibelline party had defended it against a siege for twenty-nine days, in the summer of 1302. See G. Villani, l. viii. c. 52 and Dino Compagni, l. ii.

v. 67. Carlino.] A member of the same family. He betrayed the Castel di Piano Travigne, in Valdarno, to the Florentines, after the supporters of the Bianca and Ghibelline factions defended it against a siege for twenty-nine days in the summer of 1302. See G. Villani, l. viii. c. 52 and Dino Compagni, l. ii.

v. 81. Montaperto.] The defeat of the Guelfi at Montaperto, occasioned by the treachery of Bocca degli Abbati, who, during the engagement, cut off the hand of Giacopo del Vacca de’Pazzi, bearer of the Florentine standard. G. Villani, l. vi. c. 80, and Notes to Canto X. This event happened in 1260.

v. 81. Montaperto.] The defeat of the Guelfs at Montaperto was caused by the betrayal of Bocca degli Abbati, who, during the battle, severed the hand of Giacopo del Vacca de’Pazzi, the one carrying the Florentine standard. G. Villani, l. vi. c. 80, and Notes to Canto X. This event took place in 1260.

v. 113. Him of Duera.] Buoso of Cremona, of the family of Duera, who was bribed by Guy de Montfort, to leave a pass between Piedmont and Parma, with the defence of which he had been entrusted by the Ghibellines, open to the army of Charles of Anjou, A.D. 1265, at which the people of Cremona were so enraged, that they extirpated the whole family. G. Villani, l. vii. c. 4.

v. 113. Him of Duera.] Buoso of Cremona, from the Duera family, was bribed by Guy de Montfort to leave a route between Piedmont and Parma unguarded, which he had been assigned to protect by the Ghibellines, allowing Charles of Anjou's army to pass through in A.D. 1265. The people of Cremona were so furious about this betrayal that they wiped out the entire family. G. Villani, l. vii. c. 4.

v. 118. Beccaria.] Abbot of Vallombrosa, who was the Pope’s Legate at Florence, where his intrigues in favour of the Ghibellines being discovered, he was beheaded. I do not find the occurrence in Vallini, nor do the commentators say to what pope he was legate. By Landino he is reported to have been from Parma, by Vellutello from Pavia.

v. 118. Beccaria.] Abbot of Vallombrosa, who was the Pope’s representative in Florence, where his schemes supporting the Ghibellines were uncovered, resulting in his execution by beheading. I can’t find this event in Vallini, nor do the commentators specify which pope he served as legate. According to Landino, he was from Parma, while Vellutello claims he was from Pavia.

v. 118. Soldanieri.] “Gianni Soldanieri,” says Villani, Hist. l. vii. c14, “put himself at the head of the people, in the hopes of rising into power, not aware that the result would be mischief to the Ghibelline party, and his own ruin; an event which seems ever to have befallen him, who has headed the populace in Florence.” A.D. 1266.

v. 118. Soldanieri.] “Gianni Soldanieri,” according to Villani, Hist. l. vii. c14, “took charge of the people, hoping to gain power, not realizing that this would end badly for the Ghibelline party and lead to his own downfall; a fate that seems to have always struck those who have led the masses in Florence.” A.D. 1266.

v. 119. Ganellon.] The betrayer of Charlemain, mentioned by Archbishop Turpin. He is a common instance of treachery with the poets of the middle ages. Trop son fol e mal pensant, Pis valent que Guenelon. Thibaut, roi de Navarre O new Scariot, and new Ganilion, O false dissembler, &c. Chaucer, Nonne’s Prieste’s Tale And in the Monke’s Tale, Peter of Spaine. v. 119. Tribaldello.] Tribaldello de’Manfredi, who was bribed to betray the city of Faonza, A. D. 1282. G. Villani, l. vii. c. 80

v. 119. Ganellon.] The traitor of Charlemagne, noted by Archbishop Turpin. He is a frequent example of betrayal in the poetry of the Middle Ages. Trop son fol e mal pensant, Pis valent que Guenelon. Thibaut, king of Navarre, a new Judas, and a new Ganilion, oh false deceiver, etc. Chaucer, Nun’s Priest’s Tale. And in the Monk’s Tale, Peter of Spain. v. 119. Tribaldello.] Tribaldello de’Manfredi, who was paid to betray the city of Faenza, A.D. 1282. G. Villani, l. vii. c. 80

v. 128. Tydeus.] See Statius, Theb. l. viii. ad finem.

v. 128. Tydeus.] See Statius, Theb. Book 8, at the end.

CANTO XXXIII.

v. 14. Count Ugolino.] “In the year 1288, in the month of July, Pisa was much divided by competitors for the sovereignty; one party, composed of certain of the Guelphi, being headed by the Judge Nino di Gallura de’Visconti; another, consisting of others of the same faction, by the Count Ugolino de’ Gherardeschi; and the third by the Archbishop Ruggieri degli Ubaldini, with the Lanfranchi, Sismondi, Gualandi, and other Ghibelline houses. The Count Ugolino,to effect his purpose, united with the Archbishop and his party, and having betrayed Nino, his sister’s son, they contrived that he and his followers should either be driven out of Pisa, or their persons seized. Nino hearing this, and not seeing any means of defending himself, retired to Calci, his castle, and formed an alliance with the Florentines and people of Lucca, against the Pisans. The Count, before Nino was gone, in order to cover his treachery, when everything was settled for his expulsion, quitted Pisa, and repaired to a manor of his called Settimo; whence, as soon as he was informed of Nino’s departure, he returned to Pisa with great rejoicing and festivity, and was elevated to the supreme power with every demonstration of triumph and honour. But his greatness was not of long continuauce. It pleased the Almighty that a total reverse of fortune should ensue, as a punishment for his acts of treachery and guilt: for he was said to have poisoned the Count Anselmo da Capraia, his sister’s son, on account of the envy and fear excited in his mind by the high esteem in which the gracious manners of Anselmo were held by the Pisans. The power of the Guelphi being so much diminished, the Archbishop devised means to betray the Count Uglino and caused him to be suddenly attacked in his palace by the fury of the people, whom he had exasperated, by telling them that Ugolino had betrayed Pisa, and given up their castles to the citizens of Florence and of Lucca. He was immediately compelled to surrender; his bastard son and his grandson fell in the assault; and two of his sons, with their two sons also, were conveyed to prison.” G. Villani l. vii. c. 120.

v. 14. Count Ugolino.] “In July 1288, Pisa was deeply divided over who should be in control; one group, made up of some Guelphs, was led by Judge Nino di Gallura de’ Visconti; another group from the same faction was led by Count Ugolino de’ Gherardeschi; and the third was headed by Archbishop Ruggieri degli Ubaldini, along with the Lanfranchi, Sismondi, Gualandi, and other Ghibelline families. To achieve his goals, Count Ugolino teamed up with the Archbishop and his group, betraying Nino, who was his sister’s son, and they plotted to either drive him and his followers out of Pisa or capture them. Upon hearing this, Nino, unable to defend himself, retreated to his castle in Calci and formed an alliance with the Florentines and the people of Lucca against the Pisans. Before Nino left, to disguise his betrayal, Count Ugolino left Pisa and went to his manor called Settimo. Once he learned of Nino’s departure, he returned to Pisa with celebratory joy and was celebrated with tremendous triumph and honor. However, his rise to power was short-lived. It was deemed that a significant turn of fate would occur as punishment for his treachery and guilt: he was accused of poisoning Count Anselmo da Capraia, his sister's son, driven by jealousy and fear of how well-regarded Anselmo was among the Pisans. As the Guelphs' power waned, the Archbishop plotted to betray Count Ugolino, turning the public against him by claiming he had betrayed Pisa and surrendered their castles to the citizens of Florence and Lucca. He was quickly forced to surrender; his illegitimate son and grandson were killed in the attack, while two of his sons and their two sons were taken to prison.” G. Villani l. vii. c. 120.

“In the following march, the Pisans, who had imprisoned the Count Uglino, with two of his sons and two of his grandchildren, the offspring of his son the Count Guelfo, in a tower on the Piazza of the Anzania, caused the tower to be locked, the key thrown into the Arno, and all food to be withheld from them. In a few days they died of hunger; but the Count first with loud cries declared his penitence, and yet neither priest nor friar was allowed to shrive him. All the five, when dead, were dragged out of the prison, and meanly interred; and from thence forward the tower was called the tower of famine, and so shall ever be.” Ibid. c. 127.

“In the following March, the people of Pisa, who had imprisoned Count Uglino along with two of his sons and two of his grandchildren—children of his son Count Guelfo—locked them in a tower in the Piazza of Anzania, threw the key into the Arno, and withheld all food from them. Within a few days, they died of starvation; but the Count, before he died, loudly expressed his remorse, yet neither a priest nor a friar was allowed to hear his confession. All five of them, when dead, were dragged out of the prison and buried in a common grave; from then on, the tower was known as the tower of famine, and will always be called that.” Ibid. c. 127.

Chancer has briefly told Ugolino’s story. See Monke’s Tale,
Hugeline of Pise.

Chancer has briefly shared Ugolino’s story. Check out Monke’s Tale,
Hugeline of Pise.

v. 29. Unto the mountain.] The mountain S. Giuliano, between Pisa and Lucca.

v. 29. To the mountain.] The mountain St. Giuliano, located between Pisa and Lucca.

v. 59. Thou gav’st.]

v. 59. You gave.

          Tu ne vestisti

You didn't dress.

   Queste misere carni, e tu le spoglia.
Imitated by Filicaja, Canz. iii.

Queste misere carni, e tu le spoglia.
Imitated by Filicaja, Canz. iii.

   Di questa imperial caduca spoglia

Of this decaying imperial corpse

   Tu, Signor, me vestisti e tu mi spoglia:

Tu, Signor, you dressed me and you undress me:

   Ben puoi’l Regno me tor tu che me’l desti.
And by Maffei, in the Merope:

Ben puoi’l Regno me tor tu che me’l desti.
And by Maffei, in the Merope:

          Tu disciogleste

You dissolved.

   Queste misere membra e tu le annodi.

Queste misere membra e tu le annodi.

v. 79. In that fair region.] Del bel paese la, dove’l si suona. Italy as explained by Dante himself, in his treatise De Vulg. Eloq. l. i. c. 8. “Qui autem Si dicunt a praedictis finibus. (Januensiem) Oreintalem (Meridionalis Europae partem) tenent; videlicet usque ad promontorium illud Italiae, qua sinus Adriatici maris incipit et Siciliam.”

v. 79. In that beautiful region.] In that lovely land where music resonates. Italy, as Dante describes in his work De Vulg. Eloq. l. i. c. 8. “Here they say that from the mentioned borders, (the eastern part of Southern Europe) they extend; namely, all the way to that promontory of Italy, where the Adriatic Sea begins and touches Sicily.”

v. 82. Capraia and Gorgona.] Small islands near the mouth of the Arno.

v. 82. Capraia and Gorgona.] Small islands near the entrance of the Arno.

v. 94. There very weeping suffers not to weep,] Lo pianto stesso li pianger non lascia. So Giusto de’Conti, Bella Mano. Son. “Quanto il ciel.” Che il troppo pianto a me pianger non lassa. v. 116. The friar Albigero.] Alberigo de’Manfredi, of Faenza, one of the Frati Godenti, Joyons Friars who having quarrelled with some of his brotherhood, under pretence of wishing to be reconciled, invited them to a banquet, at the conclusion of which he called for the fruit, a signal for the assassins to rush in and dispatch those whom he had marked for destruction. Hence, adds Landino, it is said proverbially of one who has been stabbed, that he has had some of the friar Alberigo’s fruit. Thus Pulci, Morg. Magg. c. xxv. Le frutte amare di frate Alberico.

v. 94. The very act of weeping prevents me from crying,] The tears themselves don’t allow me to weep. So says Giusto de’Conti, Bella Mano. Son. “Quanto il ciel.” That the excessive weeping stops me from crying. v. 116. The friar Albigero.] Alberigo de’Manfredi, from Faenza, one of the Joyous Friars, who, after having a falling out with some of his fellow friars, pretended to want to make peace by inviting them to a feast. At the end of the banquet, he asked for the fruit, a signal for the assassins to rush in and kill those he had chosen for destruction. Hence, adds Landino, it is said proverbially of someone who has been stabbed that they have tasted the fruit of friar Alberigo. Thus Pulci, Morg. Magg. c. xxv. Le frutte amare di frate Alberico.

v. 123. Ptolomea.] This circle is named Ptolomea from Ptolemy, the son of Abubus, by whom Simon and his sons were murdered, at a great banquet he had made for them. See Maccabees, ch xvi.

v. 123. Ptolomea.] This circle is called Ptolomea after Ptolemy, the son of Abubus, who had Simon and his sons killed at a huge banquet he organized for them. See Maccabees, ch xvi.

v. 126. The glazed tear-drops.]

v. 126. The glossy tear-drops.

-sorrow’s eye, glazed with blinding tears. Shakspeare, Rich. II. a. 2. s. 2.

-sorrow’s eye, glazed with blinding tears. Shakespeare, Rich. II. a. 2. s. 2.

v. 136. Branca Doria.] The family of Doria was possessed of great influence in Genoa. Branca is said to have murdered his father-in-law, Michel Zanche, introduced in Canto XXII.

v. 136. Branca Doria.] The Doria family had significant power in Genoa. It's said that Branca killed his father-in-law, Michel Zanche, who is mentioned in Canto XXII.

v. 162 Romagna’s darkest spirit.] The friar Alberigo.

v. 162 Romagna’s darkest spirit.] The friar Alberigo.

Canto XXXIV.

Canto 34.

v. 6. A wind-mill.] The author of the Caliph Vathek, in the notes to that tale, justly observes, that it is more than probable that Don Quixote’s mistake of the wind-mills for giants was suggested to Cervantes by this simile.

v. 6. A windmill.] The author of Caliph Vathek, in the notes to that story, rightly points out that it's highly likely that Don Quixote mistaking windmills for giants was inspired by this comparison.

v. 37. Three faces.] It can scarcely be doubted but that Milton derived his description of Satan in those lines,

v. 37. Three faces.] It's hard to deny that Milton took inspiration for his depiction of Satan in those lines,

               Each passion dimm’d his face

Each passion dimmed his face

   Thrice chang’d with pale, ire, envy, and despair.

Thrice changed with fear, anger, jealousy, and despair.

          P. L. b. iv. 114.
from this passage, coupled with the remark of Vellutello upon it:

P. L. b. iv. 114.
from this passage, along with Vellutello's comment on it:

“The first of these sins is anger which he signifies by the red face; the second, represented by that between pale and yellow is envy and not, as others have said, avarice; and the third, denoted by the black, is a melancholy humour that causes a man’s thoughts to be dark and evil, and averse from all joy and tranquillity.”

“The first of these sins is anger, indicated by the red face; the second, represented by the color between pale and yellow, is envy, not, as others have claimed, greed; and the third, shown by the black, is a melancholic state that makes a person’s thoughts dark and evil, and distasteful of all joy and peace.”

v. 44. Sails.]

v. 44. Sails.

          —His sail-broad vans

—His wide sails

   He spreads for flight.

He spreads his wings to fly.

          Milton, P. L. b. ii. 927.
Compare Spenser, F. Q. b. i. c. xi. st. 10; Ben Jonson’s Every
Man out of his humour, v. 7; and Fletcher’s Prophetess, a. 2. s.
3.

Milton, P. L. b. ii. 927.
Check out Spenser, F. Q. b. i. c. xi. st. 10; Ben Jonson’s Every
Man Out of His Humour, v. 7; and Fletcher’s Prophetess, a. 2. s.
3.

v. 46. Like a bat.] The description of an imaginary being, who is called Typhurgo, in the Zodiacus Vitae, has some touches very like this of Dante’s Lucifer.

v. 46. Like a bat.] The description of a fictional creature named Typhurgo, in the Zodiacus Vitae, has some elements that resemble Dante's Lucifer.

        Ingentem vidi regem ingentique sedentem

I saw a huge king sitting

   In solio, crines flammanti stemmate cinctum

In a throne, with hair bound by a fiery crown

          —-utrinque patentes

both open

   Alae humeris magnae, quales vespertilionum

Large wings on the shoulders, like bats

   Membranis contextae amplis—

Membranes with broad contexts—

   Nudus erat longis sed opertus corpora villis.

Naked he was, but his body was covered with long hair.

          M. Palingenii, Zod. Vit. l. ix.

M. Palingenius, Zod. Vit. book 9.

   A mighty king I might discerne,

A powerful king I can see,

          Plac’d hie on lofty chaire,

Placed high on a tall chair,

   His haire with fyry garland deckt

His hair adorned with a fiery garland

          Puft up in fiendish wise.

Puffed up in a wicked way.

   x x x x x x

x x x x x x

          Large wings on him did grow

He grew large wings.

   Framde like the wings of flinder mice, &c.

Framed like the wings of fluttering mice, etc.

          Googe’s Translation

Google's Translation

v. 61. Brutus.] Landino struggles, but I fear in vain, to extricate Brutus from the unworthy lot which is here assigned him. He maintains, that by Brutus and Cassius are not meant the individuals known by those names, but any who put a lawful monarch to death. Yet if Caesar was such, the conspirators might be regarded as deserving of their doom.

v. 61. Brutus.] Landino tries hard, but I’m afraid it's in vain, to free Brutus from the shameful position he’s been given here. He argues that Brutus and Cassius don’t refer to the historical figures we know, but to anyone who kills a rightful king. However, if Caesar was indeed a rightful king, then the conspirators could be seen as deserving their punishment.

v. 89. Within one hour and half of noon.] The poet uses the Hebrew manner of computing the day, according to which the third hour answers to our twelve o’clock at noon.

v. 89. Within one and a half hours of noon.] The poet uses the Hebrew way of calculating the day, where the third hour corresponds to our twelve o’clock at noon.

v. 120. By what of firm land on this side appears.] The mountain of Purgatory.

v. 120. By what solid ground on this side can be seen.] The mountain of Purgatory.

v.123. The vaulted tomb.] “La tomba.” This word is used to express the whole depth of the infernal region.

v.123. The vaulted tomb.] “The tomb.” This word is used to convey the entire depth of the underworld.

PURGATORY

CANTO I

O’er better waves to speed her rapid course
The light bark of my genius lifts the sail,
Well pleas’d to leave so cruel sea behind;
And of that second region will I sing,
In which the human spirit from sinful blot
Is purg’d, and for ascent to Heaven prepares.

Over better waves to quicken her swift journey
The light boat of my creativity raises the sail,
Happy to leave the harsh sea behind;
And of that second realm will I sing,
Where the human spirit is cleansed from sin
And prepares to ascend to Heaven.

Here, O ye hallow’d Nine! for in your train
I follow, here the deadened strain revive;
Nor let Calliope refuse to sound
A somewhat higher song, of that loud tone,
Which when the wretched birds of chattering note
Had heard, they of forgiveness lost all hope.

Here, O you holy Nine! for in your company
I follow, here the muted song comes back to life;
And let Calliope not deny to play
A somewhat louder tune, one of that strong sound,
Which when the sorrowful birds of noisy note
Heard it, they lost all hope for forgiveness.

Sweet hue of eastern sapphire, that was spread
O’er the serene aspect of the pure air,
High up as the first circle, to mine eyes
Unwonted joy renew’d, soon as I ’scap’d
Forth from the atmosphere of deadly gloom,
That had mine eyes and bosom fill’d with grief.
The radiant planet, that to love invites,
Made all the orient laugh, and veil’d beneath
The Pisces’ light, that in his escort came.

Sweet hue of eastern sapphire spread
Over the calm beauty of the clear sky,
High up like the first circle, bringing me
Unexpected joy as soon as I escaped
From the atmosphere of deadly gloom,
That had filled my eyes and heart with grief.
The shining planet that invites love
Made all the east glow, and beneath it
The light of Pisces, which came in its wake.

To the right hand I turn’d, and fix’d my mind
On the’ other pole attentive, where I saw
Four stars ne’er seen before save by the ken
Of our first parents. Heaven of their rays
Seem’d joyous. O thou northern site, bereft
Indeed, and widow’d, since of these depriv’d!

To the right, I turned and focused my thoughts
On the other pole, where I saw
Four stars never seen before except by the sight
Of our first parents. The heavens seemed joyful with their light.
Oh, northern region, truly empty
And lonely, since you are deprived of these!

As from this view I had desisted, straight
Turning a little tow’rds the other pole,
There from whence now the wain had disappear’d,
I saw an old man standing by my side
Alone, so worthy of rev’rence in his look,
That ne’er from son to father more was ow’d.
Low down his beard and mix’d with hoary white
Descended, like his locks, which parting fell
Upon his breast in double fold. The beams
Of those four luminaries on his face
So brightly shone, and with such radiance clear
Deck’d it, that I beheld him as the sun.

As I turned my gaze away from that view, moving slightly toward the opposite direction, where the wagon had just vanished, I noticed an old man standing beside me. He was alone and commanded such respect with his appearance that a son could owe no more to his father. His beard hung low and was mixed with gray, just like his hair, which parted and fell onto his chest in two layers. The light from the four celestial bodies shone so brightly on his face and illuminated it so clearly that I saw him like the sun.

“Say who are ye, that stemming the blind stream,
Forth from th’ eternal prison-house have fled?”
He spoke and moved those venerable plumes.
“Who hath conducted, or with lantern sure
Lights you emerging from the depth of night,
That makes the infernal valley ever black?
Are the firm statutes of the dread abyss
Broken, or in high heaven new laws ordain’d,
That thus, condemn’d, ye to my caves approach?”

“Who are you, that, against the dark flow,
Have escaped from the eternal prison?”
He spoke and shook those ancient feathers.
“Who has led you, or with a sure lantern
Guides you coming out of the depth of night,
That keeps the infernal valley always dark?
Have the strict rules of the terrifying abyss
Been broken, or have new laws been established in the heavens,
That you, condemned, come close to my caves?”

My guide, then laying hold on me, by words
And intimations given with hand and head,
Made my bent knees and eye submissive pay
Due reverence; then thus to him replied.

My guide, then taking hold of me, with words
And gestures of his hand and head,
Made my bent knees and eyes respectfully drop
In due reverence; then I replied to him like this.

“Not of myself I come; a Dame from heaven
Descending, had besought me in my charge
To bring. But since thy will implies, that more
Our true condition I unfold at large,
Mine is not to deny thee thy request.
This mortal ne’er hath seen the farthest gloom.
But erring by his folly had approach’d
So near, that little space was left to turn.
Then, as before I told, I was dispatch’d
To work his rescue, and no way remain’d
Save this which I have ta’en. I have display’d
Before him all the regions of the bad;
And purpose now those spirits to display,
That under thy command are purg’d from sin.
How I have brought him would be long to say.
From high descends the virtue, by whose aid
I to thy sight and hearing him have led.
Now may our coming please thee. In the search
Of liberty he journeys: that how dear
They know, who for her sake have life refus’d.
Thou knowest, to whom death for her was sweet
In Utica, where thou didst leave those weeds,
That in the last great day will shine so bright.
For us the’ eternal edicts are unmov’d:
He breathes, and I am free of Minos’ power,
Abiding in that circle where the eyes
Of thy chaste Marcia beam, who still in look
Prays thee, O hallow’d spirit! to own her shine.
Then by her love we’ implore thee, let us pass
Through thy sev’n regions; for which best thanks
I for thy favour will to her return,
If mention there below thou not disdain.”

“I didn't come here on my own; a Lady from heaven
Came to me and asked me to take on this task.
But since you want me to explain our true situation
In detail, I won’t deny your request.
This mortal man has never seen the deepest darkness.
But because of his foolishness, he got so close
That there was barely enough space to turn back.
So, as I mentioned before, I was sent
To rescue him, and this was the only way
I could take. I have shown him all the places of the wicked;
And now I plan to reveal those souls
Who, under your command, are purged of sin.
How I brought him here would take a while to explain.
The power that helped me comes from above,
By whose aid I have brought him to your sight and hearing.
I hope our arrival pleases you. In search
Of freedom, he travels: those who have
Given up their lives for her know how precious
She is. You know well who found sweetness in death
In Utica, where you left behind those seeds,
That will shine so brightly on the last great day.
For us, the eternal laws remain unchanged:
He lives, and I am free from Minos’ grasp,
Staying in that circle where the eyes
Of your pure Marcia shine, who still looks
And prays to you, O hallowed spirit! to acknowledge her light.
So, by her love, we ask you to let us pass
Through your seven regions; for which I will give
My best thanks for your favor to her,
If you don’t mind my mentioning her down below.”

“Marcia so pleasing in my sight was found,”
He then to him rejoin’d, “while I was there,
That all she ask’d me I was fain to grant.
Now that beyond the’ accursed stream she dwells,
She may no longer move me, by that law,
Which was ordain’d me, when I issued thence.
Not so, if Dame from heaven, as thou sayst,
Moves and directs thee; then no flattery needs.
Enough for me that in her name thou ask.
Go therefore now: and with a slender reed
See that thou duly gird him, and his face
Lave, till all sordid stain thou wipe from thence.
For not with eye, by any cloud obscur’d,
Would it be seemly before him to come,
Who stands the foremost minister in heaven.
This islet all around, there far beneath,
Where the wave beats it, on the oozy bed
Produces store of reeds. No other plant,
Cover’d with leaves, or harden’d in its stalk,
There lives, not bending to the water’s sway.
After, this way return not; but the sun
Will show you, that now rises, where to take
The mountain in its easiest ascent.”

“Marcia was so pleasing to me,”
He replied, “while I was there,
That I was eager to grant her every request.
Now that she lives beyond the cursed river,
She can no longer affect me, by that law,
Which was imposed on me when I left there.
But if the lady from heaven, as you say,
Moves and guides you; then there's no need for flattery.
It's enough for me that you ask in her name.
So go now: and with a slender reed,
Make sure to clean him up properly, and wash his face
Until you wipe away every trace of dirt.
For it wouldn't be appropriate to approach,
Before him, who is the foremost minister in heaven,
With any imperfection in sight.
This little island, far below,
Where the waves hit it on the muddy bed,
Is rich with reeds. No other plant,
Covered with leaves, or hardening in its stalk,
Grows there without bending to the water's flow.
Later, don’t return this way; but the sun
Will show you, as it rises, where to take
The easiest path up the mountain.”

He disappear’d; and I myself uprais’d
Speechless, and to my guide retiring close,
Toward him turn’d mine eyes. He thus began;
“My son! observant thou my steps pursue.
We must retreat to rearward, for that way
The champain to its low extreme declines.”

He disappeared; and I stood up
Speechless, and moved closer to my guide,
I turned my eyes toward him. He began;
“My son! pay attention and follow my steps.
We need to go back, because that way
The plain slopes down to its lowest point.”

The dawn had chas’d the matin hour of prime,
Which deaf before it, so that from afar
I spy’d the trembling of the ocean stream.

The dawn had chased away the early morning hour,
Which silenced everything around, so that from a distance
I noticed the quivering of the ocean waves.

We travers’d the deserted plain, as one
Who, wander’d from his track, thinks every step
Trodden in vain till he regain the path.

We crossed the empty plain, like someone
Who, lost from their way, feels every step
Is pointless until they find their path again.

When we had come, where yet the tender dew
Strove with the sun, and in a place, where fresh
The wind breath’d o’er it, while it slowly dried;
Both hands extended on the watery grass
My master plac’d, in graceful act and kind.
Whence I of his intent before appriz’d,
Stretch’d out to him my cheeks suffus’d with tears.
There to my visage he anew restor’d
That hue, which the dun shades of hell conceal’d.

When we arrived, where the gentle dew
Fought against the sun, and in a spot where
The fresh wind blew over it while it slowly dried;
My master placed both hands on the dewy grass
In a graceful and kind gesture.
Since I knew his intent beforehand,
I reached out to him with my tear-stained cheeks.
There, he restored to my face
The color that the dark shadows of hell had hidden.

Then on the solitary shore arriv’d,
That never sailing on its waters saw
Man, that could after measure back his course,
He girt me in such manner as had pleas’d
Him who instructed, and O, strange to tell!
As he selected every humble plant,
Wherever one was pluck’d, another there
Resembling, straightway in its place arose.

Then on the lonely shore arrived,
Where no man had ever sailed those waters,
Someone who could retrace his steps,
He surrounded me in a way that pleased
The one who taught me, and oh, strangely enough!
As he chose every simple plant,
Whenever one was picked, another one
Like it immediately grew in its place.

CANTO II

Now had the sun to that horizon reach’d,
That covers, with the most exalted point
Of its meridian circle, Salem’s walls,
And night, that opposite to him her orb
Sounds, from the stream of Ganges issued forth,
Holding the scales, that from her hands are dropp’d
When she reigns highest: so that where I was,
Aurora’s white and vermeil-tinctur’d cheek
To orange turn’d as she in age increas’d.

Now the sun had reached the horizon,
Casting its highest point
Over the walls of Salem,
And night, opposite to him, let her circle
Sound out from the stream of the Ganges,
Holding the scales that fall from her hands
When she reigns at her peak: so that where I was,
Aurora’s pale and pink-tinted cheek
Turned orange as she grew older.

Meanwhile we linger’d by the water’s brink,
Like men, who, musing on their road, in thought
Journey, while motionless the body rests.
When lo! as near upon the hour of dawn,
Through the thick vapours Mars with fiery beam
Glares down in west, over the ocean floor;
So seem’d, what once again I hope to view,
A light so swiftly coming through the sea,
No winged course might equal its career.
From which when for a space I had withdrawn
Thine eyes, to make inquiry of my guide,
Again I look’d and saw it grown in size
And brightness: thou on either side appear’d
Something, but what I knew not of bright hue,
And by degrees from underneath it came
Another. My preceptor silent yet
Stood, while the brightness, that we first discern’d,
Open’d the form of wings: then when he knew
The pilot, cried aloud, “Down, down; bend low
Thy knees; behold God’s angel: fold thy hands:
Now shalt thou see true Ministers indeed.
Lo how all human means he sets at naught!
So that nor oar he needs, nor other sail
Except his wings, between such distant shores.
Lo how straight up to heaven he holds them rear’d,
Winnowing the air with those eternal plumes,
That not like mortal hairs fall off or change!”

Meanwhile, we lingered by the water’s edge,
Like men who, lost in thought about their journey,
Travel while their bodies stay still.
Then, just as dawn was approaching,
Mars shone brightly through the thick fog,
Casting a fiery glow over the ocean floor;
It looked like a light quickly moving through the sea,
Its speed unmatched by any winged flight.
When I turned away for a moment
To ask my guide about it,
I looked back and saw it grow in size
And brightness: you appeared on either side,
Something I couldn't identify but it was bright,
And gradually from beneath it came
Another. My teacher remained silent
While the brightness we first noticed
Revealed the shape of wings: then when he recognized
The pilot, he shouted, “Get down, get down; bow low
Your knees; here comes God’s angel: fold your hands:
Now you’ll see true Ministers indeed.
Look how he disregards all human means!
He needs neither oar nor sail
Except for his wings, to traverse such distant shores.
See how he holds them raised straight up to heaven,
Winnowing the air with those eternal feathers,
That don’t fall off or change like mortal hair!”

As more and more toward us came, more bright
Appear’d the bird of God, nor could the eye
Endure his splendor near: I mine bent down.
He drove ashore in a small bark so swift
And light, that in its course no wave it drank.
The heav’nly steersman at the prow was seen,
Visibly written blessed in his looks.
Within a hundred spirits and more there sat.
“In Exitu Israel de Aegypto;”
All with one voice together sang, with what
In the remainder of that hymn is writ.
Then soon as with the sign of holy cross
He bless’d them, they at once leap’d out on land,
The swiftly as he came return’d. The crew,
There left, appear’d astounded with the place,
Gazing around as one who sees new sights.

As more and more came toward us, the brightness
Of the bird of God became more intense, and the eye
Couldn't withstand his brilliance up close: I looked down.
He came ashore in a small, quick boat
So light that it didn't disturb the waves at all.
The heavenly helmsman at the front was visible,
Blessed in his appearance.
Inside, there sat over a hundred spirits.
“In Exitu Israel de Aegypto;”
All sang together in one voice, continuing with what
Is written in the rest of that hymn.
Then, as soon as he blessed them with the sign of the holy cross,
They jumped onto land at once,
And just as swiftly as he came, he returned. The crew,
Left behind, looked around in amazement,
Staring as if they were seeing new sights.

From every side the sun darted his beams,
And with his arrowy radiance from mid heav’n
Had chas’d the Capricorn, when that strange tribe
Lifting their eyes towards us: If ye know,
Declare what path will Lead us to the mount.”

From every direction, the sun shot out its rays,
And with its bright light from high in the sky
Had chased away Capricorn, when that strange group
Lifted their eyes toward us: "If you know,
Please tell us what path will lead us to the mountain."

Them Virgil answer’d. “Ye suppose perchance
Us well acquainted with this place: but here,
We, as yourselves, are strangers. Not long erst
We came, before you but a little space,
By other road so rough and hard, that now
The’ ascent will seem to us as play.” The spirits,
Who from my breathing had perceiv’d I liv’d,
Grew pale with wonder. As the multitude
Flock round a herald, sent with olive branch,
To hear what news he brings, and in their haste
Tread one another down, e’en so at sight
Of me those happy spirits were fix’d, each one
Forgetful of its errand, to depart,
Where cleans’d from sin, it might be made all fair.

Virgil replied, “You might think we know this place well, but we’re strangers here just like you. We arrived not long ago, by a different, rough road, so now this climb seems easy to us.” The spirits, who realized I was alive from my breathing, turned pale with amazement. Just like a crowd rushing to hear news from a herald carrying an olive branch, each of those happy spirits fixed their attention on me, forgetting their own journey to reach a place where they could be purified from sin and become whole again.

Then one I saw darting before the rest
With such fond ardour to embrace me, I
To do the like was mov’d. O shadows vain
Except in outward semblance! thrice my hands
I clasp’d behind it, they as oft return’d
Empty into my breast again. Surprise
I needs must think was painted in my looks,
For that the shadow smil’d and backward drew.
To follow it I hasten’d, but with voice
Of sweetness it enjoin’d me to desist.
Then who it was I knew, and pray’d of it,
To talk with me, it would a little pause.
It answered: “Thee as in my mortal frame
I lov’d, so loos’d forth it I love thee still,
And therefore pause; but why walkest thou here?”

Then one I saw darting ahead of the others
With such warm eagerness to embrace me, I
Felt moved to do the same. Oh, vain shadows
Except in outward appearance! Thrice my hands
I clasped behind it, yet they returned
Empty to my chest again. I must have looked
Surprised, because the shadow smiled and stepped back.
I hurried to follow it, but with a sweet voice
It urged me to stop.
Then I realized who it was, and I asked it,
To talk with me, it could pause for a moment.
It replied: “Just as I loved you in my mortal form,
I still love you, so pause; but why are you walking here?”

“Not without purpose once more to return,
Thou find’st me, my Casella, where I am
Journeying this way;” I said, “but how of thee
Hath so much time been lost?” He answer’d straight:
“No outrage hath been done to me, if he
Who when and whom he chooses takes, me oft
This passage hath denied, since of just will
His will he makes. These three months past indeed,
He, whose chose to enter, with free leave
Hath taken; whence I wand’ring by the shore
Where Tyber’s wave grows salt, of him gain’d kind
Admittance, at that river’s mouth, tow’rd which
His wings are pointed, for there always throng
All such as not to Archeron descend.”

“Not without purpose once more to return,
You find me, my Casella, where I am
Traveling this way;” I said, “but how have you
Lost so much time?” He immediately replied:
“No harm has been done to me, if he
Who chooses when and whom he takes, has often
Denied me this passage, since he acts on his own
Will. Indeed, for the past three months,
He, whose choice it is to enter, has taken free
Leave; from which I, wandering by the shore
Where the Tiber’s waters grow salty, was granted kind
Admission, at the mouth of that river, toward which
His wings are directed, for there always gather
All those who do not descend to Acheron.”

Then I: “If new laws have not quite destroy’d
Memory and use of that sweet song of love,
That while all my cares had power to ’swage;
Please thee with it a little to console
My spirit, that incumber’d with its frame,
Travelling so far, of pain is overcome.”

Then I: “If new laws haven’t completely erased
Memory and use of that sweet love song,
That once eased all my worries;
Please, share it with me a little to comfort
My spirit, which, weighed down by this body,
Traveling so far, is overwhelmed by pain.”

“Love that discourses in my thoughts.” He then
Began in such soft accents, that within
The sweetness thrills me yet. My gentle guide
And all who came with him, so well were pleas’d,
That seem’d naught else might in their thoughts have room.

“Love that speaks in my mind.” He then
Started in such gentle tones, that even now
The sweetness still excites me. My kind guide
And everyone who came with him were so pleased,
That it seemed nothing else could fit in their thoughts.

Fast fix’d in mute attention to his notes
We stood, when lo! that old man venerable
Exclaiming, “How is this, ye tardy spirits?
What negligence detains you loit’ring here?
Run to the mountain to cast off those scales,
That from your eyes the sight of God conceal.”

Fastened in silent focus on his notes
We stood, when suddenly! that old man, wise and respected
Cried out, “What’s going on, you slow spirits?
What sloppiness is keeping you hanging around here?
Hurry to the mountain to shake off those scales,
That keep you from seeing the sight of God.”

As a wild flock of pigeons, to their food
Collected, blade or tares, without their pride
Accustom’d, and in still and quiet sort,
If aught alarm them, suddenly desert
Their meal, assail’d by more important care;
So I that new-come troop beheld, the song
Deserting, hasten to the mountain’s side,
As one who goes yet where he tends knows not.

As a wild flock of pigeons gathers around their food
Eating seeds or weeds, without their usual pride
Used to it, and in a calm and quiet way,
If anything startles them, they quickly abandon
Their meal, distracted by more pressing concerns;
So I watched that new group, the song
Fleeing, rushing to the mountainside,
Like someone heading somewhere but not quite sure where.

Nor with less hurried step did we depart.

Nor did we leave with any less urgency.

CANTO III

Them sudden flight had scatter’d over the plain,
Turn’d tow’rds the mountain, whither reason’s voice
Drives us; I to my faithful company
Adhering, left it not. For how of him
Depriv’d, might I have sped, or who beside
Would o’er the mountainous tract have led my steps
He with the bitter pang of self-remorse
Seem’d smitten. O clear conscience and upright
How doth a little fling wound thee sore!

Their sudden flight had scattered across the plain,
Turned towards the mountain, where reason’s voice
Guides us; I, sticking with my loyal companions,
Did not let them go. For without him,
How could I have fared, or who else
Would have led me through the mountainous terrain?
He seemed struck by the painful sting of remorse.
Oh clear conscience and upright spirit,
How a small thing can wound you deeply!

Soon as his feet desisted (slack’ning pace),
From haste, that mars all decency of act,
My mind, that in itself before was wrapt,
Its thoughts expanded, as with joy restor’d:
And full against the steep ascent I set
My face, where highest to heav’n its top o’erflows.

As soon as his feet slowed down,
From rushing, which ruins all decency of action,
My mind, which had been absorbed before,
Unfolded its thoughts, feeling joyful again:
And I turned my face toward the steep climb
Where it reaches up and overflows to heaven.

The sun, that flar’d behind, with ruddy beam
Before my form was broken; for in me
His rays resistance met. I turn’d aside
With fear of being left, when I beheld
Only before myself the ground obscur’d.
When thus my solace, turning him around,
Bespake me kindly: “Why distrustest thou?
Believ’st not I am with thee, thy sure guide?
It now is evening there, where buried lies
The body, in which I cast a shade, remov’d
To Naples from Brundusium’s wall. Nor thou
Marvel, if before me no shadow fall,
More than that in the sky element
One ray obstructs not other. To endure
Torments of heat and cold extreme, like frames
That virtue hath dispos’d, which how it works
Wills not to us should be reveal’d. Insane
Who hopes, our reason may that space explore,
Which holds three persons in one substance knit.
Seek not the wherefore, race of human kind;
Could ye have seen the whole, no need had been
For Mary to bring forth. Moreover ye
Have seen such men desiring fruitlessly;
To whose desires repose would have been giv’n,
That now but serve them for eternal grief.
I speak of Plato, and the Stagyrite,
And others many more.” And then he bent
Downwards his forehead, and in troubled mood
Broke off his speech. Meanwhile we had arriv’d
Far as the mountain’s foot, and there the rock
Found of so steep ascent, that nimblest steps
To climb it had been vain. The most remote
Most wild untrodden path, in all the tract
’Twixt Lerice and Turbia were to this
A ladder easy’ and open of access.

The sun, which flared behind me with its reddish light,
Before I could break out; because in me
Its rays faced resistance. I turned away
Fearing to be left behind when I saw
Only the shadowy ground in front of me.
Then my comfort, turning to me, said kindly: “Why do you doubt?
Don’t you believe I’m with you, your reliable guide?
It’s evening where the body is buried,
The one in which I cast a shadow, moved
From Naples to the wall of Brundusium. And don’t
Be surprised if no shadow falls before me,
Any more than one ray in the sky blocks another. To endure
The extreme heat and cold, like frames
That virtue has arranged, which we can’t know
How it operates. It’s crazy
To think our reason can explore that space
Which holds three persons in one substance tied together.
Don’t seek the why, human race;
If you could see the whole, there would have been no need
For Mary to give birth. Besides, you
Have seen such men longing in vain;
To their desires, rest could have been given,
But it now only serves them for eternal grief.
I’m talking about Plato, and Aristotle,
And many others.” Then he lowered
His forehead, and looking troubled,
He stopped speaking. Meanwhile, we had arrived
At the foot of the mountain, where the rock
Was so steep to climb that even the quickest steps
Would have been useless. The most remote
And wild untrodden path in the area
Between Lerice and Turbia was easier
And more accessible than this.

“Who knows on which hand now the steep declines?”
My master said and paus’d, “so that he may
Ascend, who journeys without aid of wine,?”
And while with looks directed to the ground
The meaning of the pathway he explor’d,
And I gaz’d upward round the stony height,
Of spirits, that toward us mov’d their steps,
Yet moving seem’d not, they so slow approach’d.

“Who knows which way the steep descents are now?”
My master said and paused, “so that he may
Climb, who travels without help from wine?”
And while he looked down, exploring the meaning
Of the path, I gazed upward at the rocky height,
Of spirits that were moving toward us,
Yet they didn’t seem to move at all, they approached so slowly.

I thus my guide address’d: “Upraise thine eyes,
Lo that way some, of whom thou may’st obtain
Counsel, if of thyself thou find’st it not!”

I turned to my guide and said, “Lift your eyes,
Look that way at some people who might advice you,
if you can’t find it within yourself!”

Straightway he look’d, and with free speech replied:
“Let us tend thither: they but softly come.
And thou be firm in hope, my son belov’d.”

Immediately he looked and replied clearly:
“Let’s head that way: they’re coming slowly.
And you, stay strong in hope, my beloved son.”

Now was that people distant far in space
A thousand paces behind ours, as much
As at a throw the nervous arm could fling,
When all drew backward on the messy crags
Of the steep bank, and firmly stood unmov’d
As one who walks in doubt might stand to look.

Now there were people far away in space
A thousand steps behind us, as much
As a nervous throw of the arm could reach,
When everyone stepped back on the messy cliffs
Of the steep bank, and stood firm and unmoved
Like someone walking in doubt might stop to look.

“O spirits perfect! O already chosen!”
Virgil to them began, “by that blest peace,
Which, as I deem, is for you all prepar’d,
Instruct us where the mountain low declines,
So that attempt to mount it be not vain.
For who knows most, him loss of time most grieves.”

“O perfect spirits! O already chosen!”
Virgil began to them, “by that blessed peace,
Which I believe is prepared for all of you,
Guide us to where the mountain descends gently,
So that our effort to climb it isn’t wasted.
For the one who knows the most feels the loss of time the hardest.”

As sheep, that step from forth their fold, by one,
Or pairs, or three at once; meanwhile the rest
Stand fearfully, bending the eye and nose
To ground, and what the foremost does, that do
The others, gath’ring round her, if she stops,
Simple and quiet, nor the cause discern;
So saw I moving to advance the first,
Who of that fortunate crew were at the head,
Of modest mien and graceful in their gait.
When they before me had beheld the light
From my right side fall broken on the ground,
So that the shadow reach’d the cave, they stopp’d
And somewhat back retir’d: the same did all,
Who follow’d, though unweeting of the cause

As sheep step out of their pen, either one at a time, in pairs, or three together; the others stay back, looking nervously at the ground, watching what the first one does. If she stops, they gather around her, simple and calm, not knowing why. I saw the first of that lucky group moving to take the lead, modest in appearance and graceful in her walk. When they noticed the light shining from my right side, casting a shadow on the ground that reached the cave, they stopped and stepped back a bit. The same went for all who followed, though they didn’t understand why.

“Unask’d of you, yet freely I confess,
This is a human body which ye see.
That the sun’s light is broken on the ground,
Marvel not: but believe, that not without
Virtue deriv’d from Heaven, we to climb
Over this wall aspire.” So them bespake
My master; and that virtuous tribe rejoin’d;
“ Turn, and before you there the entrance lies,”
Making a signal to us with bent hands.

“Without your asking, I freely admit,
This is a human body that you see.
Don’t be amazed that the sun’s light is scattered on the ground;
Believe me, it’s not without
Virtue from Heaven that we aspire
To climb over this wall.” So spoke
My master; and that virtuous group responded;
“Turn, and before you is the entrance,”
Waving us over with their bent hands.

Then of them one began. “Whoe’er thou art,
Who journey’st thus this way, thy visage turn,
Think if me elsewhere thou hast ever seen.”

Then one of them began. “Whoever you are,
Who travels this way, turn your face,
Think if you’ve ever seen me somewhere else.”

I tow’rds him turn’d, and with fix’d eye beheld.
Comely, and fair, and gentle of aspect,
He seem’d, but on one brow a gash was mark’d.

I turned towards him and looked at him closely.
He was attractive, beautiful, and had a pleasant appearance,
but there was a wound visible on one of his brows.

When humbly I disclaim’d to have beheld
Him ever: “Now behold!” he said, and show’d
High on his breast a wound: then smiling spake.

When I humbly denied ever having seen Him, He said, "Now look!" and revealed a wound high on His chest, then spoke with a smile.

“I am Manfredi, grandson to the Queen
Costanza: whence I pray thee, when return’d,
To my fair daughter go, the parent glad
Of Aragonia and Sicilia’s pride;
And of the truth inform her, if of me
Aught else be told. When by two mortal blows
My frame was shatter’d, I betook myself
Weeping to him, who of free will forgives.
My sins were horrible; but so wide arms
Hath goodness infinite, that it receives
All who turn to it. Had this text divine
Been of Cosenza’s shepherd better scann’d,
Who then by Clement on my hunt was set,
Yet at the bridge’s head my bones had lain,
Near Benevento, by the heavy mole
Protected; but the rain now drenches them,
And the wind drives, out of the kingdom’s bounds,
Far as the stream of Verde, where, with lights
Extinguish’d, he remov’d them from their bed.
Yet by their curse we are not so destroy’d,
But that the eternal love may turn, while hope
Retains her verdant blossoms. True it is,
That such one as in contumacy dies
Against the holy church, though he repent,
Must wander thirty-fold for all the time
In his presumption past; if such decree
Be not by prayers of good men shorter made
Look therefore if thou canst advance my bliss;
Revealing to my good Costanza, how
Thou hast beheld me, and beside the terms
Laid on me of that interdict; for here
By means of those below much profit comes.”

“I am Manfredi, grandson of the Queen
Costanza: so I ask you, when you return,
Go to my lovely daughter, the proud parent
Of Aragonia and Sicilia;
And tell her the truth, if there are any
Other news about me. When my body was
Shattered by two mortal blows, I went to him,
Who forgives of his own free will, weeping.
My sins were terrible; but goodness is so vast,
It welcomes all who turn to it. If this divine text
Had been better understood by Cosenza’s shepherd,
Who was sent after me by Clement,
I would have been lying at the bridge’s head,
Near Benevento, protected by the heavy pier;
But now the rain soaks my bones,
And the wind blows them beyond the kingdom,
As far as the Verde stream, where, with lights
Extinguished, he moved them from their resting place.
Yet because of their curse we aren't completely lost,
As eternal love can still turn, while hope
Holds onto its green blossoms. It’s true
That someone who dies in defiance
Of the holy church, even if they repent,
Must wander thirtyfold for all the time
They were presumptuous; unless such a decree
Is shortened by the prayers of good men.
So look if you can help my happiness;
Tell my good Costanza how
You have seen me and the terms
That were placed on me because of that ban;
For here, through those below, much gain comes.”

CANTO IV

When by sensations of delight or pain,
That any of our faculties hath seiz’d,
Entire the soul collects herself, it seems
She is intent upon that power alone,
And thus the error is disprov’d which holds
The soul not singly lighted in the breast.
And therefore when as aught is heard or seen,
That firmly keeps the soul toward it turn’d,
Time passes, and a man perceives it not.
For that, whereby he hearken, is one power,
Another that, which the whole spirit hash;
This is as it were bound, while that is free.

When the sensations of joy or pain take hold,
It seems that our whole being gathers itself,
Focusing solely on that one feeling,
And this proves wrong the idea that the soul
Is not solely illuminated in the heart.
So, when something is heard or seen,
And it keeps the soul directed toward it,
Time slips away, and a person doesn't notice.
Because what they listen to is one force,
While everything else within is another;
One is tied down, while the other is free.

This found I true by proof, hearing that spirit
And wond’ring; for full fifty steps aloft
The sun had measur’d unobserv’d of me,
When we arriv’d where all with one accord
The spirits shouted, “Here is what ye ask.”

This I found to be true by proof, hearing that spirit
And wondering; for a full fifty steps above
The sun had measured without my noticing,
When we arrived where all in unison
The spirits shouted, “Here is what you asked for.”

A larger aperture ofttimes is stopp’d
With forked stake of thorn by villager,
When the ripe grape imbrowns, than was the path,
By which my guide, and I behind him close,
Ascended solitary, when that troop
Departing left us. On Sanleo’s road
Who journeys, or to Noli low descends,
Or mounts Bismantua’s height, must use his feet;
But here a man had need to fly, I mean
With the swift wing and plumes of high desire,
Conducted by his aid, who gave me hope,
And with light furnish’d to direct my way.

A larger opening is often blocked
With a spiky thorn stake by the local villagers,
When the ripe grape turns brown, compared to the path,
That my guide and I closely followed,
As we ascended alone, after that group
Left us behind. On Sanleo’s road,
Anyone traveling either heads down to Noli,
Or climbs Bismantua’s height, needs to walk;
But here, a person needs to soar, I mean,
With the swift wings and feathers of strong ambition,
Guided by the one who gave me hope,
And equipped with light to show my way.

We through the broken rock ascended, close
Pent on each side, while underneath the ground
Ask’d help of hands and feet. When we arriv’d
Near on the highest ridge of the steep bank,
Where the plain level open’d I exclaim’d,
“O master! say which way can we proceed?”

We climbed up the broken rocks, surrounded
On both sides, while below the ground
Sought help from our hands and feet. When we reached
Near the top of the steep bank,
Where the plain opened up, I exclaimed,
“O master! Which way can we go?”

He answer’d, “Let no step of thine recede.
Behind me gain the mountain, till to us
Some practis’d guide appear.” That eminence
Was lofty that no eye might reach its point,
And the side proudly rising, more than line
From the mid quadrant to the centre drawn.
I wearied thus began: “Parent belov’d!
Turn, and behold how I remain alone,
If thou stay not.”—” My son!” He straight reply’d,
“Thus far put forth thy strength; “and to a track
Pointed, that, on this side projecting, round
Circles the hill. His words so spurr’d me on,
That I behind him clamb’ring, forc’d myself,
Till my feet press’d the circuit plain beneath.
There both together seated, turn’d we round
To eastward, whence was our ascent: and oft
Many beside have with delight look’d back.

He answered, “Don’t take a step back. Keep climbing the mountain until some experienced guide shows up.” That peak was so high that no eye could see its top, and the side rose so impressively, more than a line drawn from the mid-point to the center. I grew weary and began, “Dear parent! Turn and see how I am left all alone, if you don’t move.” — “My son!” he immediately replied, “Use your strength thus far;” and he pointed to a path that, on this side sloping, wraps around the hill. His words motivated me so much that I climbed up behind him, pushing myself until my feet pressed onto the flat ground below. There, both of us seated, we turned around to the east where we had climbed up: and often many others have glanced back with pleasure.

First on the nether shores I turn’d my eyes,
Then rais’d them to the sun, and wond’ring mark’d
That from the left it smote us. Soon perceiv’d
That Poet sage how at the car of light
Amaz’d I stood, where ’twixt us and the north
Its course it enter’d. Whence he thus to me:
“Were Leda’s offspring now in company
Of that broad mirror, that high up and low
Imparts his light beneath, thou might’st behold
The ruddy zodiac nearer to the bears
Wheel, if its ancient course it not forsook.
How that may be if thou would’st think; within
Pond’ring, imagine Sion with this mount
Plac’d on the earth, so that to both be one
Horizon, and two hemispheres apart,
Where lies the path that Phaeton ill knew
To guide his erring chariot: thou wilt see
How of necessity by this on one
He passes, while by that on the’ other side,
If with clear view shine intellect attend.”

First, I looked towards the lower shores,
Then raised my gaze to the sun, and wondered
That it struck us from the left. Soon the wise Poet
Noticed how amazed I stood where the light’s chariot
Entered its course between us and the north.
So he said to me:
“Had Leda’s offspring been with us now
By that vast mirror, which high above and low
Sends its light down, you could see
The bright zodiac closer to the bears' wheel,
If it hadn’t strayed from its ancient path.
Consider this: imagine Sion with this mountain
Placed on the earth, so that both have one
Horizon, and two hemispheres apart,
Where the road Phaeton mistakenly drove
To steer his wayward chariot lies: you’ll see
How necessarily by this one
He passes, while by that on the other side,
If your mind's eye is clear.”

“Of truth, kind teacher!” I exclaim’d, “so clear
Aught saw I never, as I now discern
Where seem’d my ken to fail, that the mid orb
Of the supernal motion (which in terms
Of art is called the Equator, and remains
Ever between the sun and winter) for the cause
Thou hast assign’d, from hence toward the north
Departs, when those who in the Hebrew land
Inhabit, see it tow’rds the warmer part.
But if it please thee, I would gladly know,
How far we have to journey: for the hill
Mounts higher, than this sight of mine can mount.”

“It's true, kind teacher!” I exclaimed, “I've never seen anything as clearly as I do now. Where I thought my understanding fell short, I see that the center of the heavenly movement (which is called the Equator in terms of art and always lies between the sun and winter) is moving north, as you explained, when those who live in the land of the Hebrews see it towards the warmer regions. But if you don't mind, I’d really like to know how far we have to go, because this hill is rising higher than my sight can reach.”

He thus to me: “Such is this steep ascent,
That it is ever difficult at first,
But, more a man proceeds, less evil grows.
When pleasant it shall seem to thee, so much
That upward going shall be easy to thee.
As in a vessel to go down the tide,
Then of this path thou wilt have reach’d the end.
There hope to rest thee from thy toil. No more
I answer, and thus far for certain know.”
As he his words had spoken, near to us
A voice there sounded: “Yet ye first perchance
May to repose you by constraint be led.”
At sound thereof each turn’d, and on the left
A huge stone we beheld, of which nor I
Nor he before was ware. Thither we drew,
find there were some, who in the shady place
Behind the rock were standing, as a man
Thru’ idleness might stand. Among them one,
Who seem’d to me much wearied, sat him down,
And with his arms did fold his knees about,
Holding his face between them downward bent.

He said to me, “This steep climb is such
That it’s always tough at first,
But as a person keeps going, the troubles lessen.
When it starts to feel nice to you, then
Going up will become easy for you.
It’s like being in a boat, drifting down the tide;
Once you reach the end of this path,
There you can rest from your labor. No more
I respond, and this much I know for sure.”
As he finished speaking, we heard a voice nearby:
“Yet you might first be led to rest by force.”
At the sound of that, everyone turned, and to the left
We saw a huge stone, which neither I
Nor he had noticed before. We moved closer,
and found some people standing in the shaded area
Behind the rock, like someone might stand out of laziness. Among them, one,
Who looked really tired, sat down,
Wrapping his arms around his knees,
With his face resting between them, looking down.

“Sweet Sir!” I cry’d, “behold that man, who shows
Himself more idle, than if laziness
Were sister to him.” Straight he turn’d to us,
And, o’er the thigh lifting his face, observ’d,
Then in these accents spake: “Up then, proceed
Thou valiant one.” Straight who it was I knew;
Nor could the pain I felt (for want of breath
Still somewhat urg’d me) hinder my approach.
And when I came to him, he scarce his head
Uplifted, saying “Well hast thou discern’d,
How from the left the sun his chariot leads.”

“Hey there!” I shouted, “check out that guy, who’s more laid-back than if laziness were his sister.” Immediately he turned to us, and, lifting his face over his thigh, looked us over, then said, “Alright then, go ahead, brave one.” I instantly recognized who it was; and even though the pain I felt (because I was short of breath) pushed me on, it didn’t stop me from getting closer. When I reached him, he barely lifted his head and said, “You’ve done well to notice how the sun drives its chariot from the left.”

His lazy acts and broken words my lips
To laughter somewhat mov’d; when I began:
“Belacqua, now for thee I grieve no more.
But tell, why thou art seated upright there?
Waitest thou escort to conduct thee hence?
Or blame I only shine accustom’d ways?”
Then he: “My brother, of what use to mount,
When to my suffering would not let me pass
The bird of God, who at the portal sits?
Behooves so long that heav’n first bear me round
Without its limits, as in life it bore,
Because I to the end repentant Sighs
Delay’d, if prayer do not aid me first,
That riseth up from heart which lives in grace.
What other kind avails, not heard in heaven?”

His lazy actions and half-hearted words made my lips
Curve into a laugh as I started:
“Belacqua, I no longer feel sorry for you.
But tell me, why are you sitting up straight there?
Are you waiting for someone to take you away?
Or should I just blame the usual way of things?”
Then he said: “My brother, what’s the point in climbing,
When the bird of God, who sits at the gate,
Won’t let me pass through my suffering?
I have to wander so long that heaven first brings me around
Without its boundaries, just like in life,
Because I’ve delayed my final repentant sighs,
Unless prayer helps me first,
That comes from a heart that lives in grace.
What other kind is useful, if not heard in heaven?”

Before me now the Poet up the mount
Ascending, cried: “Haste thee, for see the sun
Has touch’d the point meridian, and the night
Now covers with her foot Marocco’s shore.”

Before me now the Poet up the mountain
Climbed, shouting: “Hurry up, for look, the sun
Has reached its highest point, and the night
Now blankets Marocco’s shore.”

CANTO V

Now had I left those spirits, and pursued
The steps of my Conductor, when beheld
Pointing the finger at me one exclaim’d:
“See how it seems as if the light not shone
From the left hand of him beneath, and he,
As living, seems to be led on.” Mine eyes
I at that sound reverting, saw them gaze
Through wonder first at me, and then at me
And the light broken underneath, by turns.
“Why are thy thoughts thus riveted?” my guide
Exclaim’d, “that thou hast slack’d thy pace? or how
Imports it thee, what thing is whisper’d here?
Come after me, and to their babblings leave
The crowd. Be as a tower, that, firmly set,
Shakes not its top for any blast that blows!
He, in whose bosom thought on thought shoots out,
Still of his aim is wide, in that the one
Sicklies and wastes to nought the other’s strength.”

Now that I had left those spirits and followed the steps of my guide, I saw someone pointing at me and heard one of them exclaim: “Look how it seems like the light isn’t shining from the left side of the one below, yet he looks like he’s being led on as if he were alive.” When I heard this, I turned my eyes and saw them staring at me in wonder, then at me again, and then at the light broken underneath, in turns. “Why are you so focused on this?” my guide exclaimed. “Why have you slowed your pace? What does it matter to you what’s being whispered here? Follow me and leave the chatter of the crowd behind. Be like a tower, firmly set, that doesn’t shake at any blast that blows! He whose mind is filled with thought after thought is always missing the mark, as one weakens the strength of the other.”

What other could I answer save “I come?”
I said it, somewhat with that colour ting’d
Which ofttimes pardon meriteth for man.

What else could I say but “I’m coming?”
I said it, a bit with that blush that
Often excuses a man’s worth.

Meanwhile traverse along the hill there came,
A little way before us, some who sang
The “Miserere” in responsive Strains.
When they perceiv’d that through my body I
Gave way not for the rays to pass, their song
Straight to a long and hoarse exclaim they chang’d;
And two of them, in guise of messengers,
Ran on to meet us, and inquiring ask’d:
Of your condition we would gladly learn.”

Meanwhile, as we walked along the hill,
A short distance ahead, we heard some people singing
The “Miserere” in a responsive style.
When they saw that my body was blocking the light,
Their song quickly turned into a loud and harsh shout;
And two of them, looking like messengers,
Ran to meet us, asking:
"We’d like to know about your situation."

To them my guide. “Ye may return, and bear
Tidings to them who sent you, that his frame
Is real flesh. If, as I deem, to view
His shade they paus’d, enough is answer’d them.
Him let them honour, they may prize him well.”

To them my guide. “You can go back and tell
The ones who sent you that his body
Is real flesh. If, as I think, they paused
To see his spirit, that’s enough for them.
They should honor him; they can value him well.”

Ne’er saw I fiery vapours with such speed
Cut through the serene air at fall of night,
Nor August’s clouds athwart the setting sun,
That upward these did not in shorter space
Return; and, there arriving, with the rest
Wheel back on us, as with loose rein a troop.

Never have I seen fiery vapors move so quickly
Slice through the calm air at dusk,
Or August’s clouds across the setting sun,
That didn’t, in shorter time,
Come back; and, upon arriving, with the others
Turn back toward us, like a cavalry with loose reins.

“Many,” exclaim’d the bard, “are these, who throng
Around us: to petition thee they come.
Go therefore on, and listen as thou go’st.”

“Many,” exclaimed the bard, “are these who gather
Around us: they come to ask you for something.
So continue on, and listen as you go.”

“O spirit! who go’st on to blessedness
With the same limbs, that clad thee at thy birth.”
Shouting they came, “a little rest thy step.
Look if thou any one amongst our tribe
Hast e’er beheld, that tidings of him there
Thou mayst report. Ah, wherefore go’st thou on?
Ah wherefore tarriest thou not? We all
By violence died, and to our latest hour
Were sinners, but then warn’d by light from heav’n,
So that, repenting and forgiving, we
Did issue out of life at peace with God,
Who with desire to see him fills our heart.”

“O spirit! who travels on to bliss
With the same body that you were born with.”
They shouted as they came, “Take a little break.
See if you recognize anyone from our group
So you can bring us news about him.
Oh, why are you moving on?
Oh, why aren’t you staying with us? We all
Died violently, and until our last moments
We were sinners, but then warned by light from heaven,
So that, repenting and forgiving, we
Left this life at peace with God,
Who fills our hearts with the desire to see Him.”

Then I: “The visages of all I scan
Yet none of ye remember. But if aught,
That I can do, may please you, gentle spirits!
Speak; and I will perform it, by that peace,
Which on the steps of guide so excellent
Following from world to world intent I seek.”

Then I: “I look at all your faces
Yet none of you remember me. But if there's anything,
That I can do to please you, kind spirits!
Speak; and I will do it, by that peace,
Which I seek while following the steps of such an excellent guide
From one world to the next.”

In answer he began: “None here distrusts
Thy kindness, though not promis’d with an oath;
So as the will fail not for want of power.
Whence I, who sole before the others speak,
Entreat thee, if thou ever see that land,
Which lies between Romagna and the realm
Of Charles, that of thy courtesy thou pray
Those who inhabit Fano, that for me
Their adorations duly be put up,
By which I may purge off my grievous sins.
From thence I came. But the deep passages,
Whence issued out the blood wherein I dwelt,
Upon my bosom in Antenor’s land
Were made, where to be more secure I thought.
The author of the deed was Este’s prince,
Who, more than right could warrant, with his wrath
Pursued me. Had I towards Mira fled,
When overta’en at Oriaco, still
Might I have breath’d. But to the marsh I sped,
And in the mire and rushes tangled there
Fell, and beheld my life-blood float the plain.”

In response, he started: “No one here doubts
Your kindness, even though it wasn’t promised with an oath;
So long as your will isn’t hindered by a lack of power.
Therefore, I, who speak first among the others,
Ask you, if you ever visit that land,
Which lies between Romagna and Charles’ realm,
To kindly ask those living in Fano to
Offer up their prayers for me,
So that I can cleanse my serious sins.
That’s where I came from. But the deep waters,
From which the blood I lived in flowed,
Were shed upon my chest in Antenor’s land
Where I thought I’d be safer.
The one who caused this was the prince of Este,
Who, beyond what’s just, pursued me with his fury.
If I had fled towards Mira,
When caught at Oriaco, I might have still
Been able to breathe. But I rushed to the marsh,
And got caught in the mud and reeds
And fell, watching my life’s blood spill onto the ground.”

Then said another: “Ah! so may the wish,
That takes thee o’er the mountain, be fulfill’d,
As thou shalt graciously give aid to mine.
Of Montefeltro I; Buonconte I:
Giovanna nor none else have care for me,
Sorrowing with these I therefore go.” I thus:
“From Campaldino’s field what force or chance
Drew thee, that ne’er thy sepulture was known?”

Then another said, “Ah! May your wish,
That takes you over the mountain, come true,
As you kindly help me with mine.
I am Buonconte of Montefeltro;
Giovanna and no one else cares about me,
So I’m grieving and here I am.” I replied:
“What force or chance took you from the battlefield at Campaldino
That your burial place is unknown?”

“Oh!” answer’d he, “at Casentino’s foot
A stream there courseth, nam’d Archiano, sprung
In Apennine above the Hermit’s seat.
E’en where its name is cancel’d, there came I,
Pierc’d in the heart, fleeing away on foot,
And bloodying the plain. Here sight and speech
Fail’d me, and finishing with Mary’s name
I fell, and tenantless my flesh remain’d.
I will report the truth; which thou again0
Tell to the living. Me God’s angel took,
Whilst he of hell exclaim’d: “O thou from heav’n!
Say wherefore hast thou robb’d me? Thou of him
Th’ eternal portion bear’st with thee away
For one poor tear that he deprives me of.
But of the other, other rule I make.”

“Oh!” he replied, “at the foot of Casentino
There’s a stream called Archiano, flowing
Down from the Apennines near the Hermit’s spot.
Even where its name disappears, I came,
Wounded in the heart, fleeing on foot,
And bleeding on the ground. Here both sight and speech
Failed me, and as I finished calling Mary’s name,
I collapsed, and my body lay empty.
I will speak the truth; which you will again
Tell to the living. God’s angel took me,
While he from hell shouted: ‘O you from heaven!
Tell me why you have robbed me! You take away
The eternal portion of him for just one little tear
That he has deprived me of.
But for the other, I will make other rules.’”

“Thou knowest how in the atmosphere collects
That vapour dank, returning into water,
Soon as it mounts where cold condenses it.
That evil will, which in his intellect
Still follows evil, came, and rais’d the wind
And smoky mist, by virtue of the power
Given by his nature. Thence the valley, soon
As day was spent, he cover’d o’er with cloud
From Pratomagno to the mountain range,
And stretch’d the sky above, so that the air
Impregnate chang’d to water. Fell the rain,
And to the fosses came all that the land
Contain’d not; and, as mightiest streams are wont,
To the great river with such headlong sweep
Rush’d, that nought stay’d its course. My stiffen’d frame
Laid at his mouth the fell Archiano found,
And dash’d it into Arno, from my breast
Loos’ning the cross, that of myself I made
When overcome with pain. He hurl’d me on,
Along the banks and bottom of his course;
Then in his muddy spoils encircling wrapt.”

“You know how in the atmosphere gathers
That damp vapor, turning back into water,
As soon as it rises where cold condenses it.
That evil will, which in his mind
Still chases evil, came, and stirred up the wind
And smoky mist, by the power
Given by his nature. Then the valley, soon
As day faded, he covered with cloud
From Pratomagno to the mountain range,
And stretched the sky above, so that the air
Filled with moisture turned to water. The rain fell,
And to the ditches came all that the land
Could not hold; and, as the mightiest streams are known to do,
To the great river, with such a rushing flow,
Rushed, that nothing could stop its course. My stiffened
Body lay at the mouth of the fierce Archiano,
And it crashed into the Arno, from my chest
Loosening the cross that I made for myself
When I was overwhelmed with pain. He hurled me on,
Along the banks and bottom of his course;
Then wrapped me in his muddy spoils.”

“Ah! when thou to the world shalt be return’d,
And rested after thy long road,” so spake
Next the third spirit; “then remember me.
I once was Pia. Sienna gave me life,
Maremma took it from me. That he knows,
Who me with jewell’d ring had first espous’d.”

“Ah! When you return to the world,
And rest after your long journey,” said
The third spirit; “then remember me.
I was once Pia. Sienna gave me life,
Maremma took it from me. He knows,
Who first married me with a jeweled ring.”

CANTO VI

When from their game of dice men separate,
He, who hath lost, remains in sadness fix’d,
Revolving in his mind, what luckless throws
He cast: but meanwhile all the company
Go with the other; one before him runs,
And one behind his mantle twitches, one
Fast by his side bids him remember him.
He stops not; and each one, to whom his hand
Is stretch’d, well knows he bids him stand aside;
And thus he from the press defends himself.
E’en such was I in that close-crowding throng;
And turning so my face around to all,
And promising, I ’scap’d from it with pains.

When people break away from their dice game,
the one who lost stays behind, stuck in sadness,
thinking over the unlucky rolls
he made: but meanwhile, everyone else
follows the winner; one runs ahead of him,
and another pulls at his cloak from behind, while one
right beside him urges him to remember him.
He doesn’t stop; and each person to whom his hand
is reached knows he’s telling them to back off;
and so he keeps himself safe from the crowd.
I was just like that in that jostling throng;
and turning my face around to everyone,
and promising, I managed to escape from it with great effort.

Here of Arezzo him I saw, who fell
By Ghino’s cruel arm; and him beside,
Who in his chase was swallow’d by the stream.
Here Frederic Novello, with his hand
Stretch’d forth, entreated; and of Pisa he,
Who put the good Marzuco to such proof
Of constancy. Count Orso I beheld;
And from its frame a soul dismiss’d for spite
And envy, as it said, but for no crime:
I speak of Peter de la Brosse; and here,
While she yet lives, that Lady of Brabant
Let her beware; lest for so false a deed
She herd with worse than these. When I was freed
From all those spirits, who pray’d for others’ prayers
To hasten on their state of blessedness;
Straight I began: “O thou, my luminary!
It seems expressly in thy text denied,
That heaven’s supreme decree can never bend
To supplication; yet with this design
Do these entreat. Can then their hope be vain,
Or is thy saying not to me reveal’d?”

Here in Arezzo, I saw him who fell
By Ghino’s cruel hand; and next to him,
Who was swallowed by the stream during his chase.
Here’s Frederic Novello, with his hand
Outstretched, pleading; and the one from Pisa,
Who tested the good Marzuco's patience
To such an extent. I spotted Count Orso;
And from its frame, a soul dismissed out of spite
And envy, as it claimed, but for no crime:
I’m talking about Peter de la Brosse; and here,
While she’s still alive, that Lady of Brabant
Should be cautious; lest for such a treacherous act
She be counted among worse than these. When I was freed
From all those spirits, who asked for others’ prayers
To speed along their journey to blessedness;
I immediately began: “O you, my guiding light!
It seems explicitly in your text denied,
That heaven’s supreme decree can never change
Because of petitions; yet with this intention
These souls plead. Can their hope be in vain,
Or is your message not revealed to me?”

He thus to me: “Both what I write is plain,
And these deceiv’d not in their hope, if well
Thy mind consider, that the sacred height
Of judgment doth not stoop, because love’s flame
In a short moment all fulfils, which he
Who sojourns here, in right should satisfy.
Besides, when I this point concluded thus,
By praying no defect could be supplied;
Because the pray’r had none access to God.
Yet in this deep suspicion rest thou not
Contented unless she assure thee so,
Who betwixt truth and mind infuses light.
I know not if thou take me right; I mean
Beatrice. Her thou shalt behold above,
Upon this mountain’s crown, fair seat of joy.”

He said to me, “What I write is clear,
And those who were deceived were not mistaken in their hope, if you really
Think about it, because the sacred height
Of judgment doesn’t lower itself, since love’s flame
Fulfill everything in a brief moment, which he
Who stays here should rightly be satisfied with.
Also, when I concluded this point,
I prayed that no shortcomings could be fixed;
Because prayer had no access to God.
However, don’t rest in this deep suspicion
Unless she assures you of that,
Who brings light between truth and intellect.
I don’t know if you understand me correctly; I mean
Beatrice. You will see her above,
At the top of this mountain, a beautiful place of joy.”

Then I: “Sir! let us mend our speed; for now
I tire not as before; and lo! the hill
Stretches its shadow far.” He answer’d thus:
“Our progress with this day shall be as much
As we may now dispatch; but otherwise
Than thou supposest is the truth. For there
Thou canst not be, ere thou once more behold
Him back returning, who behind the steep
Is now so hidden, that as erst his beam
Thou dost not break. But lo! a spirit there
Stands solitary, and toward us looks:
It will instruct us in the speediest way.”

Then I said, “Sir! Let’s pick up the pace; I’m not as tired as before, and look! The hill casts a long shadow.” He replied, “Our progress today will depend on how fast we can move, but it’s not what you think. You can’t be there until you see him coming back, who is now hidden behind the steep hill, so that you can’t see his light. But look! There’s a spirit standing alone, looking at us: it will guide us in the quickest way.”

We soon approach’d it. O thou Lombard spirit!
How didst thou stand, in high abstracted mood,
Scarce moving with slow dignity thine eyes!
It spoke not aught, but let us onward pass,
Eyeing us as a lion on his watch.
I3ut Virgil with entreaty mild advanc’d,
Requesting it to show the best ascent.
It answer to his question none return’d,
But of our country and our kind of life
Demanded. When my courteous guide began,
“Mantua,” the solitary shadow quick
Rose towards us from the place in which it stood,
And cry’d, “Mantuan! I am thy countryman
Sordello.” Each the other then embrac’d.

We soon approached it. O you Lombard spirit!
How did you stand, in deep thought,
Barely moving your slow, dignified eyes!
It said nothing, but let us go by,
Watching us like a lion on guard.
But Virgil gently stepped forward,
Asking it to show the best way up.
It didn’t answer his question,
But asked about our country and way of life.
When my courteous guide began,
“Mantua,” the solitary shadow quickly
Came towards us from where it stood,
And shouted, “Mantuan! I am your countryman
Sordello.” They then embraced each other.

Ah slavish Italy! thou inn of grief,
Vessel without a pilot in loud storm,
Lady no longer of fair provinces,
But brothel-house impure! this gentle spirit,
Ev’n from the Pleasant sound of his dear land
Was prompt to greet a fellow citizen
With such glad cheer; while now thy living ones
In thee abide not without war; and one
Malicious gnaws another, ay of those
Whom the same wall and the same moat contains,
Seek, wretched one! around thy sea-coasts wide;
Then homeward to thy bosom turn, and mark
If any part of the sweet peace enjoy.
What boots it, that thy reins Justinian’s hand
Befitted, if thy saddle be unpress’d?
Nought doth he now but aggravate thy shame.
Ah people! thou obedient still shouldst live,
And in the saddle let thy Caesar sit,
If well thou marked’st that which God commands

Ah, miserable Italy! You are an inn of sorrow,
A ship without a captain in a raging storm,
No longer the proud ruler of beautiful lands,
But a filthy brothel! This gentle soul,
Even from the lovely sounds of his homeland,
Was eager to welcome a fellow citizen
With such joy; while now your residents
Live in constant conflict; and one
Maliciously undermines another, even those
Who share the same walls and moat;
Look around your vast coastlines, wretched one!
Then turn homeward and see
If you have any part of sweet peace left.
What good is it that Justinian's hand holds your reins
If your saddle is empty?
He does nothing but increase your shame now.
Oh people! You should still live in obedience,
And let your Caesar sit in the saddle,
If you truly understood what God commands.

Look how that beast to felness hath relaps’d
From having lost correction of the spur,
Since to the bridle thou hast set thine hand,
O German Albert! who abandon’st her,
That is grown savage and unmanageable,
When thou should’st clasp her flanks with forked heels.
Just judgment from the stars fall on thy blood!
And be it strange and manifest to all!
Such as may strike thy successor with dread!
For that thy sire and thou have suffer’d thus,
Through greediness of yonder realms detain’d,
The garden of the empire to run waste.
Come see the Capulets and Montagues,
The Philippeschi and Monaldi! man
Who car’st for nought! those sunk in grief, and these
With dire suspicion rack’d. Come, cruel one!
Come and behold the’ oppression of the nobles,
And mark their injuries: and thou mayst see.
What safety Santafiore can supply.
Come and behold thy Rome, who calls on thee,
Desolate widow! day and night with moans:
“My Caesar, why dost thou desert my side?”
Come and behold what love among thy people:
And if no pity touches thee for us,
Come and blush for thine own report. For me,
If it be lawful, O Almighty Power,
Who wast in earth for our sakes crucified!
Are thy just eyes turn’d elsewhere? or is this
A preparation in the wond’rous depth
Of thy sage counsel made, for some good end,
Entirely from our reach of thought cut off?
So are the’ Italian cities all o’erthrong’d
With tyrants, and a great Marcellus made
Of every petty factious villager.

Look how that beast has fallen back into savagery
After losing control of the reins,
Since you've taken the bridle in your hands,
Oh German Albert! who abandons her,
She's become wild and unmanageable,
When you should have taken hold of her with sharpened heels.
May just judgment from the stars fall on your blood!
And let it be strange and clear to everyone!
So that it may strike fear into your successor!
For you and your father have suffered like this,
Because of your greed for those distant lands,
Letting the garden of the empire go to waste.
Come see the Capulets and Montagues,
The Philippeschi and Monaldi! man
Who cares for nothing! those sunk in grief, and these
Tormented by dire suspicion. Come, cruel one!
Come and witness the oppression of the nobles,
And take note of their injuries: and you may see.
What safety Santafiore can provide.
Come and see your Rome, who calls for you,
A desolate widow! day and night with moans:
“My Caesar, why do you desert my side?”
Come and witness the love among your people:
And if no pity stirs in you for us,
Come and be ashamed for your own reputation. For me,
If it's lawful, Oh Almighty Power,
Who was crucified on earth for our sakes!
Are your just eyes turned elsewhere? Or is this
A preparation in the wondrous depth
Of your wise counsel made, for some good purpose,
Completely beyond our understanding?
So all the Italian cities are thronged
With tyrants, and a great Marcellus made
Of every petty factious villager.

My Florence! thou mayst well remain unmov’d
At this digression, which affects not thee:
Thanks to thy people, who so wisely speed.
Many have justice in their heart, that long
Waiteth for counsel to direct the bow,
Or ere it dart unto its aim: but shine
Have it on their lip’s edge. Many refuse
To bear the common burdens: readier thine
Answer uneall’d, and cry, “Behold I stoop!”

My Florence! You might as well stay unaffected
By this side note, which doesn’t concern you:
Thanks to your people, who are so wisely quick.
Many have justice in their hearts, who have been
Waiting for guidance to aim their arrows,
Or before they hit their target: but they have it
At the tip of their lips. Many don’t want
To carry the common burdens: yours are
Quick to respond, and shout, “Look, I will lower myself!”

Make thyself glad, for thou hast reason now,
Thou wealthy! thou at peace! thou wisdom-fraught!
Facts best witness if I speak the truth.
Athens and Lacedaemon, who of old
Enacted laws, for civil arts renown’d,
Made little progress in improving life
Tow’rds thee, who usest such nice subtlety,
That to the middle of November scarce
Reaches the thread thou in October weav’st.
How many times, within thy memory,
Customs, and laws, and coins, and offices
Have been by thee renew’d, and people chang’d!

Be happy, because you have so many reasons to be,
You who are wealthy! You who are at peace! You who are wise!
Facts speak for themselves when I say this.
Athens and Sparta, who in the past
Created laws known for civil achievements,
Made little progress in improving life
Compared to you, who uses such fine subtlety,
That the middle of November barely
Matches the thread you weave in October.
How many times, in your lifetime,
Have you renewed customs, laws, coins, and positions,
And changed the people around you!

If thou remember’st well and can’st see clear,
Thou wilt perceive thyself like a sick wretch,
Who finds no rest upon her down, hut oft
Shifting her side, short respite seeks from pain.

If you remember well and can see clearly,
You’ll see yourself like a sick person,
Who finds no rest on her bed, but often
Shifting her side, tries to find a break from pain.

CANTO VII

After their courteous greetings joyfully
Sev’n times exchang’d, Sordello backward drew
Exclaiming, “Who are ye?” “Before this mount
By spirits worthy of ascent to God
Was sought, my bones had by Octavius’ care
Been buried. I am Virgil, for no sin
Depriv’d of heav’n, except for lack of faith.”

After their friendly greetings were exchanged joyfully seven times, Sordello stepped back and said, “Who are you?” “Before this mountain, my remains were sought by worthy spirits to ascend to God. They were buried by Octavius’ care. I am Virgil, deprived of heaven for no sin, except for a lack of faith.”

So answer’d him in few my gentle guide.

So my kind guide replied briefly.

As one, who aught before him suddenly
Beholding, whence his wonder riseth, cries
“It is yet is not,” wav’ring in belief;
Such he appear’d; then downward bent his eyes,
And drawing near with reverential step,
Caught him, where of mean estate might clasp
His lord. “Glory of Latium!” he exclaim’d,
“In whom our tongue its utmost power display’d!
Boast of my honor’d birth-place! what desert
Of mine, what favour rather undeserv’d,
Shows thee to me? If I to hear that voice
Am worthy, say if from below thou com’st
And from what cloister’s pale?”—“Through every orb
Of that sad region,” he reply’d, “thus far
Am I arriv’d, by heav’nly influence led
And with such aid I come. There is a place
There underneath, not made by torments sad,
But by dun shades alone; where mourning’s voice
Sounds not of anguish sharp, but breathes in sighs.
There I with little innocents abide,
Who by death’s fangs were bitten, ere exempt
From human taint. There I with those abide,
Who the three holy virtues put not on,
But understood the rest, and without blame
Follow’d them all. But if thou know’st and canst,
Direct us, how we soonest may arrive,
Where Purgatory its true beginning takes.”

As someone who suddenly sees something for the first time
And wonders, cries out
“It is and it isn’t,” unsure of belief;
He appeared that way; then lowered his eyes,
And, approaching with respect,
Reached out, where someone of lowly status might clasp
His lord. “Glory of Latium!” he exclaimed,
“In whom our language shows its greatest strength!
Pride of my cherished homeland! What have I done
To deserve this, or what favor, perhaps unearned,
Has brought you to me? If I am worthy to hear that voice,
Please tell me if you’ve come from below
And from what cloister’s shadow?”—“Through every part
Of that sad realm,” he replied, “I have come this far,
Led by divine influence
And with such support I arrive. There is a place
Down there, not created by cruel torments,
But by dark shadows alone; where the sounds of mourning
Are not of sharp anguish, but are filled with sighs.
There I stay with little innocents,
Who were taken by death's grip before they were free
From human sin. There I dwell with those
Who never embraced the three holy virtues,
But understood the rest, and without fault
Followed them all. But if you know and can,
Guide us on how we can soonest arrive
Where Purgatory truly begins.”

He answer’d thus: “We have no certain place
Assign’d us: upwards I may go or round,
Far as I can, I join thee for thy guide.
But thou beholdest now how day declines:
And upwards to proceed by night, our power
Excels: therefore it may be well to choose
A place of pleasant sojourn. To the right
Some spirits sit apart retir’d. If thou
Consentest, I to these will lead thy steps:
And thou wilt know them, not without delight.”

He replied, “We don’t have a definite place assigned to us. I can go up or around as far as I can, and I'm here to guide you. But you can see how the day is ending. We have the strength to go up at night, so it might be better to find a nice place to rest. To the right, some spirits are sitting apart in solitude. If you agree, I’ll lead you to them, and you’ll surely enjoy meeting them.”

“How chances this?” was answer’d; “who so wish’d
To ascend by night, would he be thence debarr’d
By other, or through his own weakness fail?”

“How is this possible?” was answered; “Whoever
Wants to climb at night, would they be stopped
By someone else, or would they fail because of their own weakness?”

The good Sordello then, along the ground
Trailing his finger, spoke: “Only this line
Thou shalt not overpass, soon as the sun
Hath disappear’d; not that aught else impedes
Thy going upwards, save the shades of night.
These with the wont of power perplex the will.
With them thou haply mightst return beneath,
Or to and fro around the mountain’s side
Wander, while day is in the horizon shut.”

The good Sordello then, along the ground
Trailing his finger, spoke: “You must not cross this line
As soon as the sun sets; nothing else prevents
You from going up, except for the darkness of night.
These, with their usual power, confuse the will.
With them, you might find yourself going back down,
Or wandering back and forth around the mountain’s side
While the day is hidden on the horizon.”

My master straight, as wond’ring at his speech,
Exclaim’d: “Then lead us quickly, where thou sayst,
That, while we stay, we may enjoy delight.”

My master, amazed by what he said,
exclaimed, “Then take us there quickly, as you mentioned,
so that while we wait, we can experience joy.”

A little space we were remov’d from thence,
When I perceiv’d the mountain hollow’d out.
Ev’n as large valleys hollow’d out on earth,

A short distance away from there,
When I noticed the mountain shaped like a scoop.
Just like the big valleys carved into the land,

“That way,” the’ escorting spirit cried, “we go,
Where in a bosom the high bank recedes:
And thou await renewal of the day.”

“That way,” the escorting spirit shouted, “we go,
Where the high bank pulls back from the shore:
And you wait for the day to start again.”

Betwixt the steep and plain a crooked path
Led us traverse into the ridge’s side,
Where more than half the sloping edge expires.
Refulgent gold, and silver thrice refin’d,
And scarlet grain and ceruse, Indian wood
Of lucid dye serene, fresh emeralds
But newly broken, by the herbs and flowers
Plac’d in that fair recess, in color all
Had been surpass’d, as great surpasses less.
Nor nature only there lavish’d her hues,
But of the sweetness of a thousand smells
A rare and undistinguish’d fragrance made.

Between the steepness and the flat land, a winding path
Took us to the side of the ridge,
Where more than half of the sloping edge ends.
Brilliant gold, and silver refined three times,
And red grain and white lead, Indian wood
Of clear and calm color, fresh emeralds
Just recently broken, by the herbs and flowers
Placed in that beautiful spot, in color all
Had been surpassed, as great surpasses small.
And nature didn’t just show off her colors there,
But from the sweetness of a thousand scents
A rare and indistinguishable fragrance was created.

“Salve Regina,” on the grass and flowers
Here chanting I beheld those spirits sit
Who not beyond the valley could be seen.

"Salve Regina," on the grass and flowers
Here chanting I saw those spirits sitting
Who couldn't be seen beyond the valley.

“Before the west’ring sun sink to his bed,”
Began the Mantuan, who our steps had turn’d,

“Before the setting sun goes to rest,”
Started the Mantuan, who had changed our path,

“’Mid those desires not that I lead ye on.
For from this eminence ye shall discern
Better the acts and visages of all,
Than in the nether vale among them mix’d.
He, who sits high above the rest, and seems
To have neglected that he should have done,
And to the others’ song moves not his lip,
The Emperor Rodolph call, who might have heal’d
The wounds whereof fair Italy hath died,
So that by others she revives but slowly,
He, who with kindly visage comforts him,
Sway’d in that country, where the water springs,
That Moldaw’s river to the Elbe, and Elbe
Rolls to the ocean: Ottocar his name:
Who in his swaddling clothes was of more worth
Than Winceslaus his son, a bearded man,
Pamper’d with rank luxuriousness and ease.
And that one with the nose depress, who close
In counsel seems with him of gentle look,
Flying expir’d, with’ring the lily’s flower.
Look there how he doth knock against his breast!
The other ye behold, who for his cheek
Makes of one hand a couch, with frequent sighs.
They are the father and the father-in-law
Of Gallia’s bane: his vicious life they know
And foul; thence comes the grief that rends them thus.

“Amid those desires, don’t let me lead you on.
From this high point, you’ll see
Better the actions and faces of everyone,
Than in the low valley, mixing among them.
He who sits high above the rest and seems
To have ignored what he should have done,
And doesn’t move his lips to the others’ song,
Is Emperor Rudolf, who could have healed
The wounds that have caused fair Italy to suffer,
So that by others she recovers only slowly.
He who with a kind face comforts him,
Is influenced in that land where the water springs,
Where the Moldau River flows into the Elbe, and the Elbe
Rolls into the ocean: his name is Ottocar.
He was worth more in his swaddling clothes
Than his bearded son Wenceslaus,
Indulged in rank luxury and ease.
And that one with the flat nose, who seems
To be in close counsel with the gentle-looking one,
Dying, fading like a withering lily.
Look there, how he’s pounding on his chest!
The other you see, who uses one hand
As a cushion for his cheek, with frequent sighs.
They are the father and father-in-law
Of the bane of Gaul: they know his vicious life
And foul actions; hence comes the grief that tears them apart.

“He, so robust of limb, who measure keeps
In song, with him of feature prominent,
With ev’ry virtue bore his girdle brac’d.
And if that stripling who behinds him sits,
King after him had liv’d, his virtue then
From vessel to like vessel had been pour’d;
Which may not of the other heirs be said.
By James and Frederick his realms are held;
Neither the better heritage obtains.
Rarely into the branches of the tree
Doth human worth mount up; and so ordains
He who bestows it, that as his free gift
It may be call’d. To Charles my words apply
No less than to his brother in the song;
Which Pouille and Provence now with grief confess.
So much that plant degenerates from its seed,
As more than Beatrice and Margaret
Costanza still boasts of her valorous spouse.

“He, strong and sturdy, who keeps rhythm in song, with him who stands out in appearance, wore every virtue like a belt. And if that young man sitting behind him had lived to be king after him, his virtues would have been passed down like a continuous flow; something that can't be said of the other heirs. James and Frederick hold their kingdoms, but neither claims a better inheritance. Rarely does human worth rise into the branches of the tree, as it is ordained by the one who grants it, so it can be called a free gift. My words apply to Charles just as much as to his brother in the song, which those in Pouille and Provence now mourn. So much that plant strays from its seed, just as Costanza still takes pride in her brave husband more than Beatrice and Margaret.”

“Behold the king of simple life and plain,
Harry of England, sitting there alone:
He through his branches better issue spreads.

“Look at the king of a simple life and plain,
Harry of England, sitting there alone:
He spreads a better legacy through his branches.

“That one, who on the ground beneath the rest
Sits lowest, yet his gaze directs aloft,
Us William, that brave Marquis, for whose cause
The deed of Alexandria and his war
Makes Conferrat and Canavese weep.”

“That one, who sits lowest on the ground beneath the others,
Yet his gaze reaches upwards,
Is us, William, the brave Marquis, for whose cause
The event at Alexandria and his war
Makes Conferrat and Canavese weep.”

CANTO VIII

Now was the hour that wakens fond desire
In men at sea, and melts their thoughtful heart,
Who in the morn have bid sweet friends farewell,
And pilgrim newly on his road with love
Thrills, if he hear the vesper bell from far,
That seems to mourn for the expiring day:
When I, no longer taking heed to hear
Began, with wonder, from those spirits to mark
One risen from its seat, which with its hand
Audience implor’d. Both palms it join’d and rais’d,
Fixing its steadfast gaze towards the east,
As telling God, “I care for naught beside.”

Now was the time that awakens sweet longing
In men at sea, and softens their thoughtful hearts,
Who in the morning have said goodbye to dear friends,
And a traveler newly on his journey with love
Feels a thrill if he hears the evening bell from afar,
That seems to mourn for the fading day:
When I, no longer paying attention to hear
Began, with wonder, to notice from those spirits
One rising from its seat, which with its hand
Begged for an audience. Both palms it joined and raised,
Fixing its steady gaze towards the east,
As if telling God, “I care for nothing else.”

“Te Lucis Ante,” so devoutly then
Came from its lip, and in so soft a strain,
That all my sense in ravishment was lost.
And the rest after, softly and devout,
Follow’d through all the hymn, with upward gaze
Directed to the bright supernal wheels.

“Te Lucis Ante,” so earnestly then
Came from his lips, and in such a gentle tune,
That all my thoughts were completely captivated.
And the rest afterward, softly and earnestly,
Followed throughout the hymn, with eyes raised
Toward the shining heavenly spheres.

Here, reader! for the truth makes thine eyes keen:
For of so subtle texture is this veil,
That thou with ease mayst pass it through unmark’d.

Here, reader! For the truth sharpens your vision:
For this veil is so finely woven,
That you can easily pass through it unnoticed.

I saw that gentle band silently next
Look up, as if in expectation held,
Pale and in lowly guise; and from on high
I saw forth issuing descend beneath
Two angels with two flame-illumin’d swords,
Broken and mutilated at their points.
Green as the tender leaves but newly born,
Their vesture was, the which by wings as green
Beaten, they drew behind them, fann’d in air.
A little over us one took his stand,
The other lighted on the’ Opposing hill,
So that the troop were in the midst contain’d.

I saw that gentle group silently nearby,
Looking up, as if waiting for something,
Pale and in humble appearance; and from above
I saw two angels descending,
Each with a sword glowing with flames,
Broken and damaged at their tips.
Their robes were green like newly sprouted leaves,
And with wings as green,
They trailed behind them, fanning the air.
One of them stood a little above us,
While the other landed on the opposing hill,
So that the group was contained in the middle.

Well I descried the whiteness on their heads;
But in their visages the dazzled eye
Was lost, as faculty that by too much
Is overpower’d. “From Mary’s bosom both
Are come,” exclaim’d Sordello, “as a guard
Over the vale, ganst him, who hither tends,
The serpent.” Whence, not knowing by which path
He came, I turn’d me round, and closely press’d,
All frozen, to my leader’s trusted side.

Well, I saw the whiteness on their heads;
But in their faces, the dazzled eye
Got lost, like a mind that is overwhelmed
By too much. “Both have come from Mary’s embrace,”
Sordello exclaimed, “as a guard
Over the valley, against him, who approaches,
The serpent.” Not knowing by which path
He came, I turned around and pressed closely,
All frozen, to my leader’s trusted side.

Sordello paus’d not: “To the valley now
(For it is time) let us descend; and hold
Converse with those great shadows: haply much
Their sight may please ye.” Only three steps down
Methinks I measur’d, ere I was beneath,
And noted one who look’d as with desire
To know me. Time was now that air arrow dim;
Yet not so dim, that ’twixt his eyes and mine
It clear’d not up what was conceal’d before.
Mutually tow’rds each other we advanc’d.
Nino, thou courteous judge! what joy I felt,
When I perceiv’d thou wert not with the bad!

Sordello didn’t hesitate: “Let’s head down to the valley now
(Because it’s time) and talk with those great shadows: maybe
Looking at them will please you.” I think I took only three steps down
Before I was below,
And I noticed someone who seemed eager
To know me. The air was now somewhat dim;
But not so dim that there wasn’t clarity
Between his eyes and mine, making clear what was hidden before.
We both moved toward each other.
Nino, you gracious judge! how happy I was,
When I realized you weren't with the bad!

No salutation kind on either part
Was left unsaid. He then inquir’d: “How long
Since thou arrived’st at the mountain’s foot,
Over the distant waves?”—“O!” answer’d I,
“Through the sad seats of woe this morn I came,
And still in my first life, thus journeying on,
The other strive to gain.” Soon as they heard
My words, he and Sordello backward drew,
As suddenly amaz’d. To Virgil one,
The other to a spirit turn’d, who near
Was seated, crying: “Conrad! up with speed:
Come, see what of his grace high God hath will’d.”
Then turning round to me: “By that rare mark
Of honour which thou ow’st to him, who hides
So deeply his first cause, it hath no ford,
When thou shalt he beyond the vast of waves.
Tell my Giovanna, that for me she call
There, where reply to innocence is made.
Her mother, I believe, loves me no more;
Since she has chang’d the white and wimpled folds,
Which she is doom’d once more with grief to wish.
By her it easily may be perceiv’d,
How long in women lasts the flame of love,
If sight and touch do not relume it oft.
For her so fair a burial will not make
The viper which calls Milan to the field,
As had been made by shrill Gallura’s bird.”

No kind greeting was left unspoken by either side.
He then asked, “How long has it been since you arrived at the foot of the mountain, over the distant waves?”—“Oh!” I replied, “This morning I passed through the sad places of despair, and still journeying on in my first life, I strive to reach the other.” As soon as they heard my words, he and Sordello stepped back, suddenly astonished. One turned to Virgil, the other to a spirit who was nearby, crying: “Conrad! Hurry up: Come see what high God has willed for him.” Then turning to me, he said: “By that rare mark of honor that you owe to him, who hides his first cause so deeply that there’s no passage through it, when you shall cross the vast ocean. Tell my Giovanna to call for me there, where answers to innocence are given. I believe her mother no longer loves me; for she has changed the white and veiled garments, which she is destined to wish for again in grief. From her, it’s easy to see how long the flame of love lasts in women, if sight and touch do not frequently reignite it. Such a fine burial will not quell the viper that brings Milan into battle, as was done by the shrill bird of Gallura.”

He spoke, and in his visage took the stamp
Of that right seal, which with due temperature
Glows in the bosom. My insatiate eyes
Meanwhile to heav’n had travel’d, even there
Where the bright stars are slowest, as a wheel
Nearest the axle; when my guide inquir’d:
“What there aloft, my son, has caught thy gaze?”

He spoke, and on his face appeared the mark
Of that true seal, which with the right balance
Shines in the heart. My hungry eyes
Had meanwhile traveled up to heaven, even to
Where the bright stars move the slowest, like a wheel
Closest to the axle; when my guide asked:
"What up there, my son, has captured your attention?"

I answer’d: “The three torches, with which here
The pole is all on fire. “He then to me:
“The four resplendent stars, thou saw’st this morn
Are there beneath, and these ris’n in their stead.”

I replied, “The three torches that light up this place
The pole is completely on fire.” He then said to me:
“The four bright stars you saw this morning
Are down there, and these have risen in their place.”

While yet he spoke. Sordello to himself
Drew him, and cry’d: “Lo there our enemy!”
And with his hand pointed that way to look.

While he was still speaking, Sordello said to himself,
"Look, there’s our enemy!"
And he pointed in that direction to show where to look.

Along the side, where barrier none arose
Around the little vale, a serpent lay,
Such haply as gave Eve the bitter food.
Between the grass and flowers, the evil snake
Came on, reverting oft his lifted head;
And, as a beast that smoothes its polish’d coat,
Licking his hack. I saw not, nor can tell,
How those celestial falcons from their seat
Mov’d, but in motion each one well descried,
Hearing the air cut by their verdant plumes.
The serpent fled; and to their stations back
The angels up return’d with equal flight.

Along the side, where there were no barriers
Around the little valley, a serpent lay,
Just like the one that gave Eve the poisonous fruit.
Between the grass and flowers, the evil snake
Approached, often lifting its head;
And like an animal smoothing its shiny coat,
Licking its back. I didn’t see how,
But I could tell the celestial falcons from their perch
Moved, each one clearly in motion,
Hearing the air slicing through their green feathers.
The serpent fled; and the angels returned
To their positions with equal speed.

The Spirit (who to Nino, when he call’d,
Had come), from viewing me with fixed ken,
Through all that conflict, loosen’d not his sight.

The Spirit (who appeared to Nino when he called,
Had come), fixing his gaze on me,
Didn’t take his eyes off me throughout that struggle.

“So may the lamp, which leads thee up on high,
Find, in thy destin’d lot, of wax so much,
As may suffice thee to the enamel’s height.”
It thus began: “If any certain news
Of Valdimagra and the neighbour part
Thou know’st, tell me, who once was mighty there
They call’d me Conrad Malaspina, not
That old one, but from him I sprang. The love
I bore my people is now here refin’d.”

“So may the lamp that guides you up high,
Find, in your destined lot, enough wax,
To reach the enamel’s height.”
It started like this: “If you know any news
About Valdimagra and the surrounding area,
Tell me, who was once powerful there.
They called me Conrad Malaspina, not
That old one, but I’m his descendant. The love
I had for my people is now transformed here.”

“In your dominions,” I answer’d, “ne’er was I.
But through all Europe where do those men dwell,
To whom their glory is not manifest?
The fame, that honours your illustrious house,
Proclaims the nobles and proclaims the land;
So that he knows it who was never there.
I swear to you, so may my upward route
Prosper! your honour’d nation not impairs
The value of her coffer and her sword.
Nature and use give her such privilege,
That while the world is twisted from his course
By a bad head, she only walks aright,
And has the evil way in scorn.” He then:
“Now pass thee on: sev’n times the tired sun
Revisits not the couch, which with four feet
The forked Aries covers, ere that kind
Opinion shall be nail’d into thy brain
With stronger nails than other’s speech can drive,
If the sure course of judgment be not stay’d.”

“In your land,” I replied, “I have never been.
But throughout Europe, where do those people live,
Whose glory isn’t well known?
The fame that honors your distinguished house,
Celebrates both the nobles and the region;
So much so that even those who have never been there know of it.
I swear to you, may my journey upward
Succeed! Your esteemed nation does not diminish
The value of her treasures and her warriors.
Nature and purpose grant her such privilege,
That while the world is thrown off course
By misguided leaders, she continues to move correctly,
And holds the wrongful path in contempt.” He then:
“Now move on: seven times the weary sun
Shall not revisit the resting place, which with four legs
The ram covers, before that kind
Opinion is driven into your mind
With stronger nails than words can penetrate,
If the sure course of judgment is not interrupted.”

CANTO IX

Now the fair consort of Tithonus old,
Arisen from her mate’s beloved arms,
Look’d palely o’er the eastern cliff: her brow,
Lucent with jewels, glitter’d, set in sign
Of that chill animal, who with his train
Smites fearful nations: and where then we were,
Two steps of her ascent the night had past,
And now the third was closing up its wing,
When I, who had so much of Adam with me,
Sank down upon the grass, o’ercome with sleep,
There where all five were seated. In that hour,
When near the dawn the swallow her sad lay,
Rememb’ring haply ancient grief, renews,
And with our minds more wand’rers from the flesh,
And less by thought restrain’d are, as ’twere, full
Of holy divination in their dreams,
Then in a vision did I seem to view
A golden-feather’d eagle in the sky,
With open wings, and hov’ring for descent,
And I was in that place, methought, from whence
Young Ganymede, from his associates ’reft,
Was snatch’d aloft to the high consistory.
“Perhaps,” thought I within me, “here alone
He strikes his quarry, and elsewhere disdains
To pounce upon the prey.” Therewith, it seem’d,
A little wheeling in his airy tour
Terrible as the lightning rush’d he down,
And snatch’d me upward even to the fire.
There both, I thought, the eagle and myself
Did burn; and so intense th’ imagin’d flames,
That needs my sleep was broken off. As erst
Achilles shook himself, and round him roll’d
His waken’d eyeballs wond’ring where he was,
Whenas his mother had from Chiron fled
To Scyros, with him sleeping in her arms;
E’en thus I shook me, soon as from my face
The slumber parted, turning deadly pale,
Like one ice-struck with dread. Solo at my side
My comfort stood: and the bright sun was now
More than two hours aloft: and to the sea
My looks were turn’d. “Fear not,” my master cried,
“Assur’d we are at happy point. Thy strength
Shrink not, but rise dilated. Thou art come
To Purgatory now. Lo! there the cliff
That circling bounds it! Lo! the entrance there,
Where it doth seem disparted! Ere the dawn
Usher’d the daylight, when thy wearied soul
Slept in thee, o’er the flowery vale beneath
A lady came, and thus bespake me: “I
Am Lucia. Suffer me to take this man,
Who slumbers. Easier so his way shall speed.”
Sordello and the other gentle shapes
Tarrying, she bare thee up: and, as day shone,
This summit reach’d: and I pursued her steps.
Here did she place thee. First her lovely eyes
That open entrance show’d me; then at once
She vanish’d with thy sleep.” Like one, whose doubts
Are chas’d by certainty, and terror turn’d
To comfort on discovery of the truth,
Such was the change in me: and as my guide
Beheld me fearless, up along the cliff
He mov’d, and I behind him, towards the height.

Now the beautiful partner of old Tithonus,
Rising from her mate’s beloved arms,
Looked pale over the eastern cliff: her brow,
Shining with jewels, glittered, showing the sign
Of that cold beast, who with his followers
Strikes fear into nations: and where we were,
Two steps into her ascent the night had passed,
And now the third was closing its wings,
When I, who had so much of Adam within me,
Collapsed onto the grass, overwhelmed with sleep,
Where all five were seated. In that hour,
When near dawn the swallow sings her sad song,
Perhaps remembering ancient sorrows,
And with our minds wandering more from the flesh,
And less restrained by thought, full
Of sacred visions in their dreams,
I seemed to see in a vision
A golden-feathered eagle in the sky,
With wings spread wide, hovering to descend,
And I thought I was in that place from where
Young Ganymede, taken from his friends,
Was lifted up to the high council.
“Maybe,” I thought to myself, “here alone
He hunts his prey, and elsewhere refuses
To swoop upon his catch.” Just then, it seemed,
With a little spin in his airy flight,
Terrifying as lightning, he raced down,
And snatched me upward, straight into the fire.
There, I thought, both the eagle and I
Were burning; and the imagined flames were so intense,
That my sleep had to be broken off. Just like
Achilles shook himself awake, and his rolling eyes
Wondered where he was,
When his mother had fled from Chiron
To Scyros, with him asleep in her arms;
So I shook myself, as soon as from my face
Sleep parted, turning deadly pale,
Like someone struck cold with fear. Alone at my side,
My comfort stood: and the bright sun was now
More than two hours high: and my gaze
Was turned to the sea. “Don’t be afraid,” my master called,
“We are assuredly at a good point. Your strength
Should not shrink, but rise. You have now come
To Purgatory. Look! There’s the cliff
That bounds it all around! Look! There’s the entrance,
Where it seems to part! Before dawn
Brought daylight, when your weary soul
Slept within you, a lady came,
And spoke to me: “I
Am Lucia. Allow me to take this man,
Who is sleeping. Thus, his journey will be easier.”
Sordello and the other gentle souls
Stayed behind as she lifted you up: and, as day broke,
We reached this summit: and I followed her.
Here she placed you. First, her lovely eyes
Showed me that open entrance; then she vanished
With your sleep.” Like someone whose doubts
Are chased away by certainty, and fear turned
To comfort upon discovering the truth,
Such was the change in me: and as my guide
Saw me fearless, he moved up along the cliff,
And I followed him, towards the height.

Reader! thou markest how my theme doth rise,
Nor wonder therefore, if more artfully
I prop the structure! Nearer now we drew,
Arriv’d’ whence in that part, where first a breach
As of a wall appear’d, I could descry
A portal, and three steps beneath, that led
For inlet there, of different colour each,
And one who watch’d, but spake not yet a word.
As more and more mine eye did stretch its view,
I mark’d him seated on the highest step,
In visage such, as past my power to bear.
Grasp’d in his hand a naked sword, glanc’d back
The rays so toward me, that I oft in vain
My sight directed. “Speak from whence ye stand:”
He cried: “What would ye? Where is your escort?
Take heed your coming upward harm ye not.”

Reader! You can see how my theme is building,
So don't be surprised if I support the structure more skillfully!
We drew nearer now,
Arriving at the point where a breach in a wall appeared,
I spotted a gateway, and three steps below it that led
To an entryway, each a different color,
And someone watching, but not saying a word.
As my gaze stretched further,
I noticed him seated on the highest step,
With a face that was almost too much for me to bear.
Grasping a naked sword, the rays reflected
Back toward me, making my sight often in vain
As I tried to look. “Speak from where you stand:”
He shouted: “What do you want? Where is your guide?
Be careful that your ascent doesn’t harm you.”

“A heavenly dame, not skilless of these things,”
Replied the’ instructor, “told us, even now,
Pass that way: here the gate is.”—“And may she
Befriending prosper your ascent,” resum’d
The courteous keeper of the gate: “Come then
Before our steps.” We straightway thither came.

“A heavenly lady, not lacking in knowledge,”
replied the instructor, “just told us to go that way: here’s the gate.”—“And may she
who helps you succeed in your journey,” continued
the polite gatekeeper: “Come then
ahead of us.” We immediately went that way.

The lowest stair was marble white so smooth
And polish’d, that therein my mirror’d form
Distinct I saw. The next of hue more dark
Than sablest grain, a rough and singed block,
Crack’d lengthwise and across. The third, that lay
Massy above, seem’d porphyry, that flam’d
Red as the life-blood spouting from a vein.
On this God’s angel either foot sustain’d,
Upon the threshold seated, which appear’d
A rock of diamond. Up the trinal steps
My leader cheerily drew me. “Ask,” said he,

The lowest step was a smooth, white marble
So shiny that I could see my reflection
Clearly. The next one was darker
Than the darkest grain, a rough and singed block,
Cracked lengthwise and across. The third step, which lay
Heavily above, looked like porphyry, glowing
Red like blood spurting from a vein.
On this, God’s angel supported each foot,
Sitting on a threshold that seemed
Like a diamond rock. My guide cheerfully pulled me up the three steps. “Ask,” he said,

“With humble heart, that he unbar the bolt.”

“With a humble heart, may he unlock the door.”

Piously at his holy feet devolv’d
I cast me, praying him for pity’s sake
That he would open to me: but first fell
Thrice on my bosom prostrate. Seven times0
The letter, that denotes the inward stain,
He on my forehead with the blunted point
Of his drawn sword inscrib’d. And “Look,” he cried,
“When enter’d, that thou wash these scars away.”

Piously at his holy feet I fell down, praying for his mercy, that he would reveal his wisdom to me: but first I threw myself down three times on my chest. Seven times he marked on my forehead with the dull point of his drawn sword the letter that signifies the inner stain. And he exclaimed, “Look, when you enter, make sure you wash these scars away.”

Ashes, or earth ta’en dry out of the ground,
Were of one colour with the robe he wore.
From underneath that vestment forth he drew
Two keys of metal twain: the one was gold,
Its fellow silver. With the pallid first,
And next the burnish’d, he so ply’d the gate,
As to content me well. “Whenever one
Faileth of these, that in the keyhole straight
It turn not, to this alley then expect
Access in vain.” Such were the words he spake.
“One is more precious: but the other needs
Skill and sagacity, large share of each,
Ere its good task to disengage the knot
Be worthily perform’d. From Peter these
I hold, of him instructed, that I err
Rather in opening than in keeping fast;
So but the suppliant at my feet implore.”

Ashes, or dry earth taken from the ground,
Were the same color as the robe he wore.
From beneath that garment, he pulled out
Two metal keys: one was gold,
The other silver. Using the pale one first,
And then the shiny one, he worked the gate,
Satisfying me completely. “Whenever one
Fails to turn straight in the keyhole,
Then expect to access this alley in vain.” Those were his words.
“One is more valuable, but the other requires
Skill and wisdom, a lot of both,
Before its difficult job of unlocking
Can be done properly. I received these
From Peter, taught by him, that I am wrong
More often in opening than in holding tight;
As long as the supplicant at my feet begs.”

Then of that hallow’d gate he thrust the door,
Exclaiming, “Enter, but this warning hear:
He forth again departs who looks behind.”

Then at that sacred gate he pushed the door,
Exclaiming, “Step inside, but heed this warning:
He leaves again who dares to look back.”

As in the hinges of that sacred ward
The swivels turn’d, sonorous metal strong,
Harsh was the grating; nor so surlily
Roar’d the Tarpeian, when by force bereft
Of good Metellus, thenceforth from his loss
To leanness doom’d. Attentively I turn’d,
List’ning the thunder, that first issued forth;
And “We praise thee, O God,” methought I heard
In accents blended with sweet melody.
The strains came o’er mine ear, e’en as the sound
Of choral voices, that in solemn chant
With organ mingle, and, now high and clear,
Come swelling, now float indistinct away.

As the hinges of that sacred gate
Swung open, the strong metal creaked loudly,
It was a harsh sound; and it didn’t roar
As much as when Tarpeian was forcefully stripped
Of good Metellus, doomed to thinness
From that loss. I listened closely,
Hearing the thunder that first came out;
And “We praise you, O God,” I thought I heard
In voices mixed with sweet melody.
The music reached my ears, just like the sound
Of choir voices that, in solemn chant,
Blend with the organ, now rising high and clear,
Then swelling, then floating away indistinctly.

CANTO X

When we had passed the threshold of the gate
(Which the soul’s ill affection doth disuse,
Making the crooked seem the straighter path),
I heard its closing sound. Had mine eyes turn’d,
For that offence what plea might have avail’d?

When we crossed the gate
(Which the soul's bad feelings ignore,
Making the twisted seem like the straight path),
I heard it close. If I had turned my eyes,
What excuse could I have offered for that offense?

We mounted up the riven rock, that wound
On either side alternate, as the wave
Flies and advances. “Here some little art
Behooves us,” said my leader, “that our steps
Observe the varying flexure of the path.”

We climbed up the jagged rock that twisted
On both sides back and forth, like the wave
Rushes and moves forward. “Here we need
Some skill,” my guide said, “so that we keep
An eye on the changing shape of the path.”

Thus we so slowly sped, that with cleft orb
The moon once more o’erhangs her wat’ry couch,
Ere we that strait have threaded. But when free
We came and open, where the mount above
One solid mass retires, I spent, with toil,
And both, uncertain of the way, we stood,
Upon a plain more lonesome, than the roads
That traverse desert wilds. From whence the brink
Borders upon vacuity, to foot
Of the steep bank, that rises still, the space
Had measur’d thrice the stature of a man:
And, distant as mine eye could wing its flight,
To leftward now and now to right dispatch’d,
That cornice equal in extent appear’d.

So we moved slowly, and as the moon hung once again over her watery bed, we finally navigated through that narrow passage. But once we were free and in the open, where the mountain above is one solid mass, I was exhausted from the effort. Both of us, uncertain of the way, stood on a plain lonelier than the paths that wind through the desert. From where the edge meets emptiness, to the foot of the steep bank that keeps rising, the distance measured three times the height of a man. And as far as I could see, to the left and then to the right, that ledge stretched out evenly.

Not yet our feet had on that summit mov’d,
When I discover’d that the bank around,
Whose proud uprising all ascent denied,
Was marble white, and so exactly wrought
With quaintest sculpture, that not there alone
Had Polycletus, but e’en nature’s self
Been sham’d. The angel who came down to earth
With tidings of the peace so many years
Wept for in vain, that op’d the heavenly gates
From their long interdict) before us seem’d,
In a sweet act, so sculptur’d to the life,
He look’d no silent image. One had sworn
He had said, “Hail!” for she was imag’d there,
By whom the key did open to God’s love,
And in her act as sensibly impress
That word, “Behold the handmaid of the Lord,”
As figure seal’d on wax. “Fix not thy mind
On one place only,” said the guide belov’d,
Who had me near him on that part where lies
The heart of man. My sight forthwith I turn’d
And mark’d, behind the virgin mother’s form,
Upon that side, where he, that mov’d me, stood,
Another story graven on the rock.

Not yet had we stepped onto that summit,
When I noticed that the bank around us,
Whose proud rise blocked our way up,
Was pure white marble, crafted so perfectly
With the most intricate sculptures that not just Polycletus,
But even nature herself would feel ashamed. The angel who came down to earth
With news of the peace so many had longed for,
Crying in vain for many years, that opened the heavenly gates
From their long closure, seemed before us,
In such a lifelike pose, that he looked no mere statue. One could swear
He had said, “Hail!” for she was depicted there,
By whom the key to God’s love was unlocked,
And in her gesture, so vividly expressed
That phrase, “Behold the handmaid of the Lord,”
As if it were a figure sealed on wax. “Don’t focus
On just one spot,” said my beloved guide,
Who had me close to him at that point where lies
The heart of man. I immediately turned my gaze
And noticed, behind the virgin mother’s figure,
On that side where he who moved me stood,
Another story carved into the rock.

I passed athwart the bard, and drew me near,
That it might stand more aptly for my view.
There in the self-same marble were engrav’d
The cart and kine, drawing the sacred ark,
That from unbidden office awes mankind.
Before it came much people; and the whole
Parted in seven quires. One sense cried, “Nay,”
Another, “Yes, they sing.” Like doubt arose
Betwixt the eye and smell, from the curl’d fume
Of incense breathing up the well-wrought toil.
Preceding the blest vessel, onward came
With light dance leaping, girt in humble guise,
Sweet Israel’s harper: in that hap he seem’d
Less and yet more than kingly. Opposite,
At a great palace, from the lattice forth
Look’d Michol, like a lady full of scorn
And sorrow. To behold the tablet next,
Which at the hack of Michol whitely shone,
I mov’d me. There was storied on the rock
The’ exalted glory of the Roman prince,
Whose mighty worth mov’d Gregory to earn
His mighty conquest, Trajan th’ Emperor.
A widow at his bridle stood, attir’d
In tears and mourning. Round about them troop’d
Full throng of knights, and overhead in gold
The eagles floated, struggling with the wind.
The wretch appear’d amid all these to say:
“Grant vengeance, sire! for, woe beshrew this heart
My son is murder’d.” He replying seem’d;

I walked past the bard and got closer,
So I could see better.
There, in the same marble, were carved
The cart and cows, pulling the sacred ark,
Which, from its unexpected role, awes humanity.
Before it gathered many people; and the whole
Crowd split into seven groups. One shouted, “No,”
Another, “Yes, they’re singing.” Doubt emerged
Between sight and smell, from the curling smoke
Of incense rising from the well-crafted work.
Ahead of the blessed vessel, coming forward
With a lively dance, dressed in humble attire,
Sweet Israel’s harpist appeared: in that moment he seemed
Both less and yet more than a king. Across from him,
At a grand palace, from the window looked
Michol, like a woman full of disdain
And sorrow. To see the plaque next,
Which behind Michol shone bright,
I moved closer. There was depicted on the stone
The exalted glory of the Roman prince,
Whose immense worth inspired Gregory to seek
His grand conquest, Emperor Trajan.
A widow stood by his horse, dressed
In tears and mourning. Around them gathered
A full crowd of knights, and above them gold
The eagles floated, battling the wind.
The poor wretch seemed to say amid all this:
“Grant vengeance, sire! For, oh, curse this heart
My son has been murdered.” He replied, appearing;

“Wait now till I return.” And she, as one
Made hasty by her grief; “O sire, if thou
Dost not return?”—“Where I am, who then is,
May right thee.”—” What to thee is other’s good,
If thou neglect thy own?”—“Now comfort thee,”
At length he answers. “It beseemeth well
My duty be perform’d, ere I move hence:
So justice wills; and pity bids me stay.”

“Wait here until I come back.” And she, in her haste and sorrow, said, “Oh sir, what if you don’t come back?”—“Where I am, who else can take care of you?”—“What does it matter to you if others are well off, if you ignore your own needs?”—“Now, don’t worry,” he finally replied. “It’s important that I fulfill my duty before I leave: that’s what justice demands, and compassion tells me to stay.”

He, whose ken nothing new surveys, produc’d
That visible speaking, new to us and strange
The like not found on earth. Fondly I gaz’d
Upon those patterns of meek humbleness,
Shapes yet more precious for their artist’s sake,
When “Lo,” the poet whisper’d, “where this way
(But slack their pace), a multitude advance.
These to the lofty steps shall guide us on.”

He, whose knowledge sees nothing new, created
That visible speech, unfamiliar and strange to us,
Unlike anything found on earth. I gazed
In admiration at those patterns of gentle humility,
Shapes even more valuable because of their creator,
When suddenly, the poet whispered, “Look, over here
(But let’s move slowly), a crowd is coming this way.
These will lead us up the high steps.”

Mine eyes, though bent on view of novel sights
Their lov’d allurement, were not slow to turn.

My eyes, eager to see new sights
And their loved attraction, were quick to look away.

Reader! I would not that amaz’d thou miss
Of thy good purpose, hearing how just God
Decrees our debts be cancel’d. Ponder not
The form of suff’ring. Think on what succeeds,
Think that at worst beyond the mighty doom
It cannot pass. “Instructor,” I began,
“What I see hither tending, bears no trace
Of human semblance, nor of aught beside
That my foil’d sight can guess.” He answering thus:
“So courb’d to earth, beneath their heavy teems
Of torment stoop they, that mine eye at first
Struggled as thine. But look intently thither,
An disentangle with thy lab’ring view,
What underneath those stones approacheth: now,
E’en now, mayst thou discern the pangs of each.”

Reader! I don't want you to be surprised
If you miss your good intentions, hearing how just God
Determines our debts should be erased. Don't dwell on
The form of suffering. Think about what comes after,
Understand that at most, beyond the great judgment
It cannot go further. “Instructor,” I said,
“What I see here doesn’t resemble
Anything human, or anything else
That my dim vision can guess.” He replied:
“Burdened by their heavy loads
Of torment, they bend so low that my eyes at first
Struggled just like yours. But look closely there,
And work to untangle with your striving sight,
What approaches beneath those stones: now,
Even now, you can discern the suffering of each.”

Christians and proud! O poor and wretched ones!
That feeble in the mind’s eye, lean your trust
Upon unstaid perverseness! Know ye not
That we are worms, yet made at last to form
The winged insect, imp’d with angel plumes
That to heaven’s justice unobstructed soars?
Why buoy ye up aloft your unfleg’d souls?
Abortive then and shapeless ye remain,
Like the untimely embryon of a worm!

Christians, so proud! Oh, you poor and miserable ones!
Those weak in mind, relying on unstable stubbornness! Don’t you know
That we are worms, yet ultimately destined to become
The winged insects, equipped with angelic feathers
That soar freely to heaven's justice?
Why do you keep elevating your untested souls?
You remain formless and undeveloped,
Like the premature embryo of a worm!

As, to support incumbent floor or roof,
For corbel is a figure sometimes seen,
That crumples up its knees unto its breast,
With the feign’d posture stirring ruth unfeign’d
In the beholder’s fancy; so I saw
These fashion’d, when I noted well their guise.

As a support for the floor or roof,
A corbel is a shape you sometimes see,
That curls its knees up to its chest,
With a pretend posture evoking real
Compassion in the viewer's imagination; so I saw
These shaped forms when I carefully observed their appearance.

Each, as his back was laden, came indeed
Or more or less contract; but it appear’d
As he, who show’d most patience in his look,
Wailing exclaim’d: “I can endure no more.”

Each, with their burdens on their backs, arrived
More or less burdened; but it seemed
That he, who showed the most patience in his expression,
Cried out in despair: “I can’t take it anymore.”

CANTO XI

O thou Almighty Father, who dost make
The heavens thy dwelling, not in bounds confin’d,
But that with love intenser there thou view’st
Thy primal effluence, hallow’d be thy name:
Join each created being to extol
Thy might, for worthy humblest thanks and praise
Is thy blest Spirit. May thy kingdom’s peace
Come unto us; for we, unless it come,
With all our striving thither tend in vain.
As of their will the angels unto thee
Tender meet sacrifice, circling thy throne
With loud hosannas, so of theirs be done
By saintly men on earth. Grant us this day
Our daily manna, without which he roams
Through this rough desert retrograde, who most
Toils to advance his steps. As we to each
Pardon the evil done us, pardon thou
Benign, and of our merit take no count.
’Gainst the old adversary prove thou not
Our virtue easily subdu’d; but free
From his incitements and defeat his wiles.
This last petition, dearest Lord! is made
Not for ourselves, since that were needless now,
But for their sakes who after us remain.”

O Almighty Father, who makes the heavens Your home, not confined by any limits, but who sees Your original essence there with even greater love, hallowed be Your name: Join every created being to praise Your power, for the humblest thanks and praise are due to Your blessed Spirit. May the peace of Your kingdom come to us; for we, unless it arrives, will strive in vain to reach it. Just as the angels offer their sacrifices to You, circling Your throne with loud hosannas, may saintly people on earth do the same. Grant us this day our daily bread, without which those who work hard to move forward wander lost in this rough desert. As we forgive the wrongs done to us, please forgive us, kind Lord, and do not take our merits into account. Do not let our virtue be easily overcome by the old adversary; instead, free us from his temptations and defeat his traps. This final request, dear Lord, is made not for ourselves, since that is not needed now, but for those who will come after us.

Thus for themselves and us good speed imploring,
Those spirits went beneath a weight like that
We sometimes feel in dreams, all, sore beset,
But with unequal anguish, wearied all,
Round the first circuit, purging as they go,
The world’s gross darkness off: In our behalf
If there vows still be offer’d, what can here
For them be vow’d and done by such, whose wills
Have root of goodness in them? Well beseems
That we should help them wash away the stains
They carried hence, that so made pure and light,
They may spring upward to the starry spheres.

So for themselves and us, they asked for good fortune,
Those spirits went under a weight like the kind
We sometimes feel in dreams, all feeling heavy,
But with different degrees of pain, they were all tired,
Circling around the first path, cleansing as they moved,
The world’s deep darkness off: For our sake,
If there are still vows to be made, what can be done here
For them by those whose goodness has a foundation?
It’s fitting that we should help them wash away the stains
They brought with them, so that, made pure and light,
They can rise up to the starry realms.

“Ah! so may mercy-temper’d justice rid
Your burdens speedily, that ye have power
To stretch your wing, which e’en to your desire
Shall lift you, as ye show us on which hand
Toward the ladder leads the shortest way.
And if there be more passages than one,
Instruct us of that easiest to ascend;
For this man who comes with me, and bears yet
The charge of fleshly raiment Adam left him,
Despite his better will but slowly mounts.”
From whom the answer came unto these words,
Which my guide spake, appear’d not; but ’twas said

“Ah! may mercy-filled justice quickly lift
Your burdens so that you can spread your wings,
Which will raise you according to your wishes
As you show us which way leads to the ladder
That’s the quickest route.
And if there are multiple paths,
Please guide us to the easiest one to climb;
For this man who is with me, still weighed down
By the earthly clothes Adam left him,
Despite his better intentions, climbs slowly.”
To these words my guide spoke, the response didn’t appear;
But it was said

“Along the bank to rightward come with us,
And ye shall find a pass that mocks not toil
Of living man to climb: and were it not
That I am hinder’d by the rock, wherewith
This arrogant neck is tam’d, whence needs I stoop
My visage to the ground, him, who yet lives,
Whose name thou speak’st not him I fain would view.
To mark if e’er I knew him? and to crave
His pity for the fardel that I bear.
I was of Latiun, of a Tuscan horn
A mighty one: Aldobranlesco’s name
My sire’s, I know not if ye e’er have heard.
My old blood and forefathers’ gallant deeds
Made me so haughty, that I clean forgot
The common mother, and to such excess,
Wax’d in my scorn of all men, that I fell,
Fell therefore; by what fate Sienna’s sons,
Each child in Campagnatico, can tell.
I am Omberto; not me only pride
Hath injur’d, but my kindred all involv’d
In mischief with her. Here my lot ordains
Under this weight to groan, till I appease
God’s angry justice, since I did it not
Amongst the living, here amongst the dead.”

“Come with us along the bank to the right,
And you’ll find a path that doesn't mock the effort
Of any living person trying to climb it: and if it weren't
For the rock that's holding me back, which
Keeps my proud neck bent low, causing me to stoop
My face to the ground, the one you're mentioning,
I would love to see him.
To see if I ever knew him and to ask for
His pity for the burden that I carry.
I was from Latium, from a Tuscan lineage
A powerful one: Aldobranlesco is my father’s name,
I don't know if you've ever heard of it.
My noble blood and my ancestors’ brave actions
Made me so arrogant that I completely forgot
Our common mother, and to such a degree,
I became so scornful of all people that I fell,
Fell indeed; what happened to me, the sons of Siena,
Every child in Campagnatico can tell.
I am Umberto; pride has injured not just me,
But my whole family has been caught up
In trouble because of it. Here my fate ordains
That I groan under this weight, until I satisfy
God’s angry justice, since I didn't do it
Among the living, but here among the dead.”

List’ning I bent my visage down: and one
(Not he who spake) twisted beneath the weight
That urg’d him, saw me, knew me straight, and call’d,
Holding his eyes With difficulty fix’d
Intent upon me, stooping as I went
Companion of their way. “O!” I exclaim’d,

List’ning I leaned down: and one
(Not the one who spoke) bent under the pressure
That urged him, saw me, recognized me immediately, and called,
Straining to keep his eyes fixed
As I passed by, a companion on their journey. “O!” I exclaimed,

“Art thou not Oderigi, art not thou
Agobbio’s glory, glory of that art
Which they of Paris call the limmer’s skill?”

“Are you not Oderigi, the pride of Agobbio,
the glory of that art
which those in Paris call the limner’s skill?”

“Brother!” said he, “with tints that gayer smile,
Bolognian Franco’s pencil lines the leaves.
His all the honour now; mine borrow’d light.
In truth I had not been thus courteous to him,
The whilst I liv’d, through eagerness of zeal
For that pre-eminence my heart was bent on.
Here of such pride the forfeiture is paid.
Nor were I even here; if, able still
To sin, I had not turn’d me unto God.
O powers of man! how vain your glory, nipp’d
E’en in its height of verdure, if an age
Less bright succeed not! Cimabue thought
To lord it over painting’s field; and now
The cry is Giotto’s, and his name eclips’d.
Thus hath one Guido from the other snatch’d
The letter’d prize: and he perhaps is born,
Who shall drive either from their nest. The noise
Of worldly fame is but a blast of wind,
That blows from divers points, and shifts its name
Shifting the point it blows from. Shalt thou more
Live in the mouths of mankind, if thy flesh
Part shrivel’d from thee, than if thou hadst died,
Before the coral and the pap were left,
Or ere some thousand years have passed? and that
Is, to eternity compar’d, a space,
Briefer than is the twinkling of an eye
To the heaven’s slowest orb. He there who treads
So leisurely before me, far and wide
Through Tuscany resounded once; and now
Is in Sienna scarce with whispers nam’d:
There was he sov’reign, when destruction caught
The madd’ning rage of Florence, in that day
Proud as she now is loathsome. Your renown
Is as the herb, whose hue doth come and go,
And his might withers it, by whom it sprang
Crude from the lap of earth.” I thus to him:
“True are thy sayings: to my heart they breathe
The kindly spirit of meekness, and allay
What tumours rankle there. But who is he
Of whom thou spak’st but now?”—“This,” he replied,
“Is Provenzano. He is here, because
He reach’d, with grasp presumptuous, at the sway
Of all Sienna. Thus he still hath gone,
Thus goeth never-resting, since he died.
Such is th’ acquittance render’d back of him,
Who, beyond measure, dar’d on earth.” I then:
“If soul that to the verge of life delays
Repentance, linger in that lower space,
Nor hither mount, unless good prayers befriend,
How chanc’d admittance was vouchsaf’d to him?”

“Brother!” he said, “with brighter colors in his smile,
Bolognian Franco’s pencil colors the pages.
All the honor is his now; mine is borrowed light.
Honestly, I wouldn’t have been this kind to him,
While I lived, out of my eagerness
For the superiority my heart was set on.
Here, the cost of such pride is paid.
Nor would I even be here; if I could still
Sin, I wouldn’t have turned to God.
Oh, powers of man! how empty your glory is,
Even at its peak, if a less bright age
Doesn’t follow it! Cimabue thought
He would reign over the field of painting; and now
The shout belongs to Giotto, and his name is overshadowed.
Thus has one Guido taken the prize from the other:
And maybe there’s someone born,
Who will drive either from their spot. The noise
Of worldly fame is just a puff of wind,
That blows from different directions, changing its name
As it shifts the point it blows from. Will you live more
In the mouths of people, if your body
Turns to dust, than if you had died,
Before the coral and the pap were formed,
Or before a thousand years have passed? And that
Is, compared to eternity, a time,
Shorter than the blink of an eye
To the slowest orbit of heaven. He who walks
So slowly in front of me once echoed far and wide
Through Tuscany; and now
He is barely whispered in Sienna:
He was sovereign there when destruction caught
The mad rage of Florence, in that day
As proud as she is now disgusting. Your fame
Is like the herb, whose color comes and goes,
And its might fades with the one who grew it
Raw from the earth.” I responded to him:
“Your words are true: they bring to my heart
The gentle spirit of humility, and ease
What troubles linger there. But who is the one
You just mentioned?”—“This,” he replied,
“Is Provenzano. He’s here because
He reached, with presumptuous grasp, for the power
Of all Sienna. Thus he still goes,
Always restless, since he died.
Such is the reckoning for him,
Who dared too much on earth.” I then asked:
“If a soul that waits until the end of life
To repent remains in that lower space,
And doesn’t ascend here, unless good prayers help,
How did he gain admittance?”

“When at his glory’s topmost height,” said he,
“Respect of dignity all cast aside,
Freely He fix’d him on Sienna’s plain,
A suitor to redeem his suff’ring friend,
Who languish’d in the prison-house of Charles,
Nor for his sake refus’d through every vein
To tremble. More I will not say; and dark,
I know, my words are, but thy neighbours soon
Shall help thee to a comment on the text.
This is the work, that from these limits freed him.”

“When he was at the peak of his glory,” he said,
“Disregarding all notions of dignity,
He willingly settled on Sienna’s plain,
As a candidate to save his suffering friend,
Who was trapped in Charles’s prison,
Not for his sake did he refuse to tremble
Through every vein. I won’t say more; and dark,
I realize my words are, but your neighbors will soon
Help you understand the meaning of the text.
This is the action that freed him from these limits.”

CANTO XII

With equal pace as oxen in the yoke,
I with that laden spirit journey’d on
Long as the mild instructor suffer’d me;
But when he bade me quit him, and proceed
(For “here,” said he, “behooves with sail and oars
Each man, as best he may, push on his bark”),
Upright, as one dispos’d for speed, I rais’d
My body, still in thought submissive bow’d.

With the same steady pace as oxen pulling a plow,
I journeyed on with that heavy spirit
As long as my gentle guide allowed me;
But when he told me to leave him and move on
(For “here,” he said, “everyone must, with sail and oars,
Push forward their own boat as best they can”),
I stood up, ready to move quickly, while still
Keeping my mind humbly bowed.

I now my leader’s track not loth pursued;
And each had shown how light we far’d along
When thus he warn’d me: “Bend thine eyesight down:
For thou to ease the way shall find it good
To ruminate the bed beneath thy feet.”

I now follow my leader's path without hesitation;
And everyone had shown how easily we traveled
When he warned me: “Look down at the ground:
For you'll find it helpful to reflect on the path beneath your feet.”

As in memorial of the buried, drawn
Upon earth-level tombs, the sculptur’d form
Of what was once, appears (at sight whereof
Tears often stream forth by remembrance wak’d,
Whose sacred stings the piteous only feel),
So saw I there, but with more curious skill
Of portraiture o’erwrought, whate’er of space
From forth the mountain stretches. On one part
Him I beheld, above all creatures erst
Created noblest, light’ning fall from heaven:
On th’ other side with bolt celestial pierc’d
Briareus: cumb’ring earth he lay through dint
Of mortal ice-stroke. The Thymbraean god
With Mars, I saw, and Pallas, round their sire,
Arm’d still, and gazing on the giant’s limbs
Strewn o’er th’ ethereal field. Nimrod I saw:
At foot of the stupendous work he stood,
As if bewilder’d, looking on the crowd
Leagued in his proud attempt on Sennaar’s plain.

As a tribute to those buried, drawn
Upon ground-level tombs, the sculpted figure
Of what once was appears (at which sight
Tears often flow, stirred by memory,
Whose sacred pangs only the sorrowful feel),
So I saw there, but with more intricate skill
Of portraiture, whatever space
Stretches out from the mountain. On one side
I saw him, above all creatures ever
Created, noblest, lightning falling from heaven:
On the other side, pierced by a celestial bolt
Was Briareus: he lay, weighed down by
A mortal blow of ice. The Thymbraean god
With Mars, I saw, and Pallas, standing around their father,
Still armed, gazing at the giant’s limbs
Scattered across the ethereal field. Nimrod I saw:
At the foot of the colossal work he stood,
As if bewildered, looking at the crowd
United in his proud attempt on Sennaar’s plain.

O Niobe! in what a trance of woe
Thee I beheld, upon that highway drawn,
Sev’n sons on either side thee slain! O Saul!
How ghastly didst thou look! on thine own sword
Expiring in Gilboa, from that hour
Ne’er visited with rain from heav’n or dew!

O Niobe! in what a state of sorrow
I saw you, on that road, seven sons on either side slain! O Saul!
How terrible you looked! dying by your own sword
In Gilboa, from that moment
You were never again blessed with rain from heaven or dew!

O fond Arachne! thee I also saw
Half spider now in anguish crawling up
Th’ unfinish’d web thou weaved’st to thy bane!

O dear Arachne! I also saw you
Half spider now, struggling up
The unfinished web you wove to your doom!

O Rehoboam! here thy shape doth seem
Louring no more defiance! but fear-smote
With none to chase him in his chariot whirl’d.

O Rehoboam! your figure no longer shows
Defiance! but has turned to fear
With no one to chase him in his chariot's whirlwind.

Was shown beside upon the solid floor
How dear Alcmaeon forc’d his mother rate
That ornament in evil hour receiv’d:
How in the temple on Sennacherib fell
His sons, and how a corpse they left him there.
Was shown the scath and cruel mangling made
By Tomyris on Cyrus, when she cried:
“Blood thou didst thirst for, take thy fill of blood!”
Was shown how routed in the battle fled
Th’ Assyrians, Holofernes slain, and e’en
The relics of the carnage. Troy I mark’d
In ashes and in caverns. Oh! how fall’n,
How abject, Ilion, was thy semblance there!

Was shown next to the solid floor
How dear Alcmaeon forced his mother to scold
That ornament he received at a terrible time:
How in the temple Sennacherib fell
His sons, and how they left his corpse there.
Was shown the damage and cruel mutilation made
By Tomyris on Cyrus, when she shouted:
“Blood you craved, now take your fill of blood!”
Was shown how the Assyrians fled in defeat
After Holofernes was slain, and even
The remnants of the slaughter. I saw
Troy in ashes and in caves. Oh! how fallen,
How wretched, Ilion, was your appearance there!

What master of the pencil or the style
Had trac’d the shades and lines, that might have made
The subtlest workman wonder? Dead the dead,
The living seem’d alive; with clearer view
His eye beheld not who beheld the truth,
Than mine what I did tread on, while I went
Low bending. Now swell out; and with stiff necks
Pass on, ye sons of Eve! veil not your looks,
Lest they descry the evil of your path!

What master of the pencil or style
Had traced the shades and lines that could have amazed
The most skilled artist? The dead were lifeless,
The living seemed alive; with a clearer view
His eye saw more truth than mine did as I walked
Low, bent over. Now stand tall; and with proud necks
Move on, you sons of Eve! Don’t hide your faces,
Lest they reveal the wrongness of your path!

I noted not (so busied was my thought)
How much we now had circled of the mount,
And of his course yet more the sun had spent,
When he, who with still wakeful caution went,
Admonish’d: “Raise thou up thy head: for know
Time is not now for slow suspense. Behold
That way an angel hasting towards us! Lo
Where duly the sixth handmaid doth return
From service on the day. Wear thou in look
And gesture seemly grace of reverent awe,
That gladly he may forward us aloft.
Consider that this day ne’er dawns again.”

I didn't realize how much we had gone around the mountain,
And how much more time the sun had spent on its journey,
When he, who was walking carefully and alert,
Advised me: “Lift your head: know that now is not the time for hesitation. Look
There’s an angel rushing toward us! See
Where the sixth maid returns
From her duties during the day. Make sure you show
A respectful demeanor in your look and gestures,
So he will gladly help us move higher.
Remember, this day will never come again.”

Time’s loss he had so often warn’d me ’gainst,
I could not miss the scope at which he aim’d.

Time’s loss he had so often warned me about,
I couldn't miss the target he aimed for.

The goodly shape approach’d us, snowy white
In vesture, and with visage casting streams
Of tremulous lustre like the matin star.
His arms he open’d, then his wings; and spake:
“Onward: the steps, behold! are near; and now
Th’ ascent is without difficulty gain’d.”

The beautiful figure approached us, completely white
In clothing, and with a face shining
With a trembling light like the morning star.
He opened his arms, then his wings, and spoke:
“Let’s go: look! The steps are close; and now
The climb is easy to achieve.”

A scanty few are they, who when they hear
Such tidings, hasten. O ye race of men
Though born to soar, why suffer ye a wind
So slight to baffle ye? He led us on
Where the rock parted; here against my front
Did beat his wings, then promis’d I should fare
In safety on my way. As to ascend
That steep, upon whose brow the chapel stands
(O’er Rubaconte, looking lordly down
On the well-guided city,) up the right
Th’ impetuous rise is broken by the steps
Carv’d in that old and simple age, when still
The registry and label rested safe;
Thus is th’ acclivity reliev’d, which here
Precipitous from the other circuit falls:
But on each hand the tall cliff presses close.

A few people, when they hear such news, hurry. O you humans, though meant to soar, why let such a slight wind hold you back? He guided us where the rock split; here in front of me, he beat his wings, then promised I would travel safely on my way. To climb that steep hill, on which the chapel sits (over Rubaconte, looking proudly down on the well-guided city), to the right the steep rise is interrupted by steps carved during that old and simple time, when the registry and label were still safe; thus, the incline is eased, which here drops sharply from the other side: but on each side, the tall cliff presses in closely.

As ent’ring there we turn’d, voices, in strain
Ineffable, sang: “Blessed are the poor
In spirit.” Ah how far unlike to these
The straits of hell; here songs to usher us,
There shrieks of woe! We climb the holy stairs:
And lighter to myself by far I seem’d
Than on the plain before, whence thus I spake:
“Say, master, of what heavy thing have I
Been lighten’d, that scarce aught the sense of toil
Affects me journeying?” He in few replied:
“When sin’s broad characters, that yet remain
Upon thy temples, though well nigh effac’d,
Shall be, as one is, all clean razed out,
Then shall thy feet by heartiness of will
Be so o’ercome, they not alone shall feel
No sense of labour, but delight much more
Shall wait them urg’d along their upward way.”

As we entered, we turned and heard voices singing in an incredible harmony: “Blessed are the poor in spirit.” Ah, how different this is from the torments of hell; here we have songs to guide us, while there are cries of despair! We climb the holy steps, and I felt much lighter than I did on the flat ground below, from where I said: “Master, what heavy burden have I been relieved of, that I barely feel the effort of this journey?” He replied briefly: “When the deep marks of sin that still linger on your forehead, though nearly erased, are completely wiped away, then your feet, filled with eagerness, will feel not just the absence of toil, but will also find joy pushing them onward in their ascent.”

Then like to one, upon whose head is plac’d
Somewhat he deems not of but from the becks
Of others as they pass him by; his hand
Lends therefore help to’ assure him, searches, finds,
And well performs such office as the eye
Wants power to execute: so stretching forth
The fingers of my right hand, did I find
Six only of the letters, which his sword
Who bare the keys had trac’d upon my brow.
The leader, as he mark’d mine action, smil’d.

Then like someone who has something on their head,
Something they don’t even realize but is shaped
By the gestures of others as they walk past; their hand
Reaches out to help make sense of it, searches, finds,
And does the job that the eye
Is unable to perform: so stretching out
The fingers of my right hand, I found
Only six of the letters that his sword,
The one who held the keys, had traced on my forehead.
The leader smiled as he watched what I was doing.

CANTO XIII

We reach’d the summit of the scale, and stood
Upon the second buttress of that mount
Which healeth him who climbs. A cornice there,
Like to the former, girdles round the hill;
Save that its arch with sweep less ample bends.

We reached the top of the scale and stood
On the second ledge of that mountain
That heals anyone who climbs it. There’s a cornice,
Similar to the one before, wrapping around the hill;
Except this arch bends with a less wide curve.

Shadow nor image there is seen; all smooth
The rampart and the path, reflecting nought
But the rock’s sullen hue. “If here we wait
For some to question,” said the bard, “I fear
Our choice may haply meet too long delay.”

Shadow or image isn't seen; everything is smooth
The wall and the path reflect nothing
But the dull color of the rock. “If we wait here
For someone to ask,” said the bard, “I’m worried
Our choice might take too long.”

Then fixedly upon the sun his eyes
He fastn’d, made his right the central point
From whence to move, and turn’d the left aside.
“O pleasant light, my confidence and hope,
Conduct us thou,” he cried, “on this new way,
Where now I venture, leading to the bourn
We seek. The universal world to thee
Owes warmth and lustre. If no other cause
Forbid, thy beams should ever be our guide.”

Then he fixed his eyes on the sun,
made it the center point
from which to move, and turned left aside.
“O pleasant light, my trust and hope,
lead us,” he cried, “on this new path,
where I now venture, heading to the goal
we seek. The whole world owes you
warmth and brightness. If nothing else
prevents it, your rays should always guide us.”

Far, as is measur’d for a mile on earth,
In brief space had we journey’d; such prompt will
Impell’d; and towards us flying, now were heard
Spirits invisible, who courteously
Unto love’s table bade the welcome guest.
The voice, that first? flew by, call’d forth aloud,
“They have no wine; “ so on behind us past,
Those sounds reiterating, nor yet lost
In the faint distance, when another came
Crying, “I am Orestes,” and alike
Wing’d its fleet way. “Oh father!” I exclaim’d,
“What tongues are these?” and as I question’d, lo!
A third exclaiming, “Love ye those have wrong’d you.”

We had traveled a long way, as measured on earth by a mile,
In a short time, driven by such urgency.
And now we could hear spirits flying towards us,
Politely inviting the welcome guest to love’s table.
The first voice that passed by called out loudly,
“They have no wine.” Then those sounds echoed behind us,
Still audible in the distant background, when another voice came
Crying, “I am Orestes,” racing by just like the first.
“Oh father!” I exclaimed,
“What are these voices?” And as I asked, suddenly!
A third one shouted, “Do you love those who have wronged you?”

“This circuit,” said my teacher, “knots the scourge
For envy, and the cords are therefore drawn
By charity’s correcting hand. The curb
Is of a harsher sound, as thou shalt hear
(If I deem rightly), ere thou reach the pass,
Where pardon sets them free. But fix thine eyes
Intently through the air, and thou shalt see
A multitude before thee seated, each
Along the shelving grot.” Then more than erst
I op’d my eyes, before me view’d, and saw
Shadows with garments dark as was the rock;
And when we pass’d a little forth, I heard
A crying, “Blessed Mary! pray for us,
Michael and Peter! all ye saintly host!”

“This area,” my teacher said, “binds the curse
Of envy, and the ropes are drawn
By charity’s guiding hand. The restraint
Has a harsher tone, as you’ll hear
(If I’m right), before you reach the point,
Where forgiveness frees them. But focus your gaze
Carefully into the air, and you’ll see
A crowd in front of you, each
Along the sloping cave.” Then more than before
I opened my eyes, looked ahead, and saw
Shadows with clothes as dark as the rock;
And when we moved a little further, I heard
A shout, “Blessed Mary! pray for us,
Michael and Peter! all you holy ones!”

I do not think there walks on earth this day
Man so remorseless, that he hath not yearn’d
With pity at the sight that next I saw.
Mine eyes a load of sorrow teemed, when now
I stood so near them, that their semblances
Came clearly to my view. Of sackcloth vile
Their cov’ring seem’d; and on his shoulder one
Did stay another, leaning, and all lean’d
Against the cliff. E’en thus the blind and poor,
Near the confessionals, to crave an alms,
Stand, each his head upon his fellow’s sunk,
So most to stir compassion, not by sound
Of words alone, but that, which moves not less,
The sight of mis’ry. And as never beam
Of noonday visiteth the eyeless man,
E’en so was heav’n a niggard unto these
Of his fair light; for, through the orbs of all,
A thread of wire, impiercing, knits them up,
As for the taming of a haggard hawk.

I don’t believe there’s anyone on earth today
Who’s so heartless that he hasn’t felt
Pity at the sight I’m about to describe.
My eyes were filled with sorrow as I stood
So close to them that I could clearly see
What they looked like. They seemed to be covered
With rough sackcloth; and one person leaned
On another’s shoulder, all of them
Propped up against the cliff. Just like the blind and poor,
Near the confessionals, begging for change,
They stood, each resting their heads on their friend’s slumped
Shoulder to evoke compassion—not just through
Words, but also through the sight of their misery. And just as no
Ray of midday sun reaches the blind man,
Heaven was similarly stingy with its light
For these people; for, through all their eyes,
A thin wire piercing through connects them,
Like training a wild hawk.

It were a wrong, methought, to pass and look
On others, yet myself the while unseen.
To my sage counsel therefore did I turn.
He knew the meaning of the mute appeal,
Nor waited for my questioning, but said:
“Speak; and be brief, be subtle in thy words.”

It seemed wrong to me to pass by and look
At others while I went unnoticed.
So I turned to my wise counselor.
He understood the meaning of my silent plea,
And didn’t wait for me to ask; he said:
“Talk; and keep it short, be clever with your words.”

On that part of the cornice, whence no rim
Engarlands its steep fall, did Virgil come;
On the’ other side me were the spirits, their cheeks
Bathing devout with penitential tears,
That through the dread impalement forc’d a way.

On that part of the ledge, where there’s no edge
Decorating its steep drop, Virgil approached;
On the other side were the souls, their faces
Soaked with sincere penitential tears,
That forced a path through the terrifying impalement.

I turn’d me to them, and “O shades!” said I,

I turned to them and said, “Oh, spirits!”

“Assur’d that to your eyes unveil’d shall shine
The lofty light, sole object of your wish,
So may heaven’s grace clear whatsoe’er of foam
Floats turbid on the conscience, that thenceforth
The stream of mind roll limpid from its source,
As ye declare (for so shall ye impart
A boon I dearly prize) if any soul
Of Latium dwell among ye; and perchance
That soul may profit, if I learn so much.”

“Confident that the bright light you desire will be revealed to you,
May heaven’s grace wash away any guilt
That clouds your conscience, so from now on
Your thoughts flow clearly from their source,
As you say (for that will give me a gift I truly cherish)
If any soul from Latium is among you; and maybe
That soul will benefit if I find out.”

“My brother, we are each one citizens
Of one true city. Any thou wouldst say,
Who lived a stranger in Italia’s land.”

“My brother, we are all citizens
Of one true city. Anyone you might say,
Who lived as a stranger in Italy’s land.”

So heard I answering, as appeal’d, a voice
That onward came some space from whence I stood.

So I heard an answer, like a call, a voice
That came closer from where I was standing.

A spirit I noted, in whose look was mark’d
Expectance. Ask ye how? The chin was rais’d
As in one reft of sight. “Spirit,” said I,
“Who for thy rise are tutoring (if thou be
That which didst answer to me,) or by place
Or name, disclose thyself, that I may know thee.”

A spirit I noticed, in whose gaze was marked
Anticipation. You ask how? The chin was raised
As if blind. “Spirit,” I said,
“Who are you mentoring for your rise (if you are
The one who answered me,) or by location
Or name, reveal yourself so I can know you.”

“I was,” it answer’d, “of Sienna: here
I cleanse away with these the evil life,
Soliciting with tears that He, who is,
Vouchsafe him to us. Though Sapia nam’d
In sapience I excell’d not, gladder far
Of others’ hurt, than of the good befell me.
That thou mayst own I now deceive thee not,
Hear, if my folly were not as I speak it.
When now my years slop’d waning down the arch,
It so bechanc’d, my fellow citizens
Near Colle met their enemies in the field,
And I pray’d God to grant what He had will’d.
There were they vanquish’d, and betook themselves
Unto the bitter passages of flight.
I mark’d the hunt, and waxing out of bounds
In gladness, lifted up my shameless brow,
And like the merlin cheated by a gleam,
Cried, “It is over. Heav’n! I fear thee not.”
Upon my verge of life I wish’d for peace
With God; nor repentance had supplied
What I did lack of duty, were it not
The hermit Piero, touch’d with charity,
In his devout orisons thought on me.
But who art thou that question’st of our state,
Who go’st to my belief, with lids unclos’d,
And breathest in thy talk?”—“Mine eyes,” said I,
“May yet be here ta’en from me; but not long;
For they have not offended grievously
With envious glances. But the woe beneath
Urges my soul with more exceeding dread.
That nether load already weighs me down.”

“I was,” it replied, “from Sienna: here
I wash away the wicked life with these,
Begging with tears that He, who is,
Grants Him to us. Although I’m named Sapia,
I didn’t excel in wisdom; I was far happier
To see others suffer than to enjoy my own good fortune.
To prove I’m not deceiving you now,
Listen, if my foolishness isn’t as I describe it.
As my years started to decline,
It happened that my fellow citizens
Met their enemies in battle near Colle,
And I prayed to God to grant what He intended.
They were defeated and took to
The harsh paths of flight.
I watched the chase, and as I got carried away
In joy, I raised my shameless head,
And like a merlin deceived by a glimmer,
Cried, “It’s over. Heaven! I’m not afraid of you.”
At the edge of my life, I wished for peace
With God; nor would regret make up
For what I lacked in duty, if it weren’t
For the hermit Piero, touched with compassion,
Who remembered me in his devout prayers.
But who are you that questions our state,
Who approaches my belief with open eyes,
And speaks your thoughts aloud?”—“My eyes,” I said,
“May soon be taken from me; but not for long;
For they haven’t sinned seriously
With jealous looks. But the sorrow below
Weighs down my soul with greater dread.
That burden already presses me down.”

She thus: “Who then amongst us here aloft
Hath brought thee, if thou weenest to return?”

She said, “So who among us up here has brought you, if you think you can go back?”

“He,” answer’d I, “who standeth mute beside me.
I live: of me ask therefore, chosen spirit,
If thou desire I yonder yet should move
For thee my mortal feet.”—“Oh!” she replied,
“This is so strange a thing, it is great sign
That God doth love thee. Therefore with thy prayer
Sometime assist me: and by that I crave,
Which most thou covetest, that if thy feet
E’er tread on Tuscan soil, thou save my fame
Amongst my kindred. Them shalt thou behold
With that vain multitude, who set their hope
On Telamone’s haven, there to fail
Confounded, more shall when the fancied stream
They sought of Dian call’d: but they who lead
Their navies, more than ruin’d hopes shall mourn.”

“He,” I answered, “the one who stands silent next to me.
I am alive: so ask me, chosen spirit,
If you want me to move my mortal feet over there for you.” — “Oh!” she replied,
“This is such a strange thing, it’s a great sign
That God loves you. So with your prayer,
Sometimes help me: and by what I ask,
Which you desire the most, if your feet
Ever step on Tuscan soil, save my reputation
Among my people. You will see them
With that vain crowd, who hope to find
Fulfillment in Telamone’s harbor, only to fail
And be confused, more so when the imagined stream
They sought, called Diana: but those who lead
Their fleets will mourn more than just their ruined hopes.”

CANTO XIV

“Say who is he around our mountain winds,
Or ever death has prun’d his wing for flight,
That opes his eyes and covers them at will?”

“Say, who is he among our mountain winds,
Or has death ever clipped his wings for flight,
That opens his eyes and shuts them at will?”

“I know not who he is, but know thus much
He comes not singly. Do thou ask of him,
For thou art nearer to him, and take heed
Accost him gently, so that he may speak.”

“I don't know who he is, but I do know this:
He doesn't come alone. You should ask him,
Because you're closer to him, and be careful
Approach him softly, so he will speak.”

Thus on the right two Spirits bending each
Toward the other, talk’d of me, then both
Addressing me, their faces backward lean’d,
And thus the one began: “O soul, who yet
Pent in the body, tendest towards the sky!
For charity, we pray thee’ comfort us,
Recounting whence thou com’st, and who thou art:
For thou dost make us at the favour shown thee
Marvel, as at a thing that ne’er hath been.”

Thus on the right, two Spirits leaned toward each other, talking about me. Then both turned to face me, leaning back, and one began: “O soul, who is still trapped in the body and yearns for the sky! Out of kindness, we ask you to comfort us by sharing where you come from and who you are. Your existence makes us marvel at the favor shown to you, as if it were something that has never happened before.”

“There stretches through the midst of Tuscany,
I straight began: “a brooklet, whose well-head
Springs up in Falterona, with his race
Not satisfied, when he some hundred miles
Hath measur’d. From his banks bring, I this frame.
To tell you who I am were words misspent:
For yet my name scarce sounds on rumour’s lip.”

“There runs through the heart of Tuscany,
I started: “a small stream, whose source
Rises in Falterona, and not content,
He travels some hundred miles.
From his banks, I bring this story.
To explain who I am would be a waste:
My name barely makes it to people’s lips.”

“If well I do incorp’rate with my thought
The meaning of thy speech,” said he, who first
Addrest me, “thou dost speak of Arno’s wave.”

“If I really connect with my thoughts
The meaning of what you’re saying,” said the one who first
Addressed me, “you’re talking about the Arno’s wave.”

To whom the other: “Why hath he conceal’d
The title of that river, as a man
Doth of some horrible thing?” The spirit, who
Thereof was question’d, did acquit him thus:
“I know not: but ’tis fitting well the name
Should perish of that vale; for from the source
Where teems so plenteously the Alpine steep
Maim’d of Pelorus, (that doth scarcely pass
Beyond that limit,) even to the point
Whereunto ocean is restor’d, what heaven
Drains from th’ exhaustless store for all earth’s streams,
Throughout the space is virtue worried down,
As ’twere a snake, by all, for mortal foe,
Or through disastrous influence on the place,
Or else distortion of misguided wills,
That custom goads to evil: whence in those,
The dwellers in that miserable vale,
Nature is so transform’d, it seems as they
Had shar’d of Circe’s feeding. ’Midst brute swine,
Worthier of acorns than of other food
Created for man’s use, he shapeth first
His obscure way; then, sloping onward, finds
Curs, snarlers more in spite than power, from whom
He turns with scorn aside: still journeying down,
By how much more the curst and luckless foss
Swells out to largeness, e’en so much it finds
Dogs turning into wolves. Descending still
Through yet more hollow eddies, next he meets
A race of foxes, so replete with craft,
They do not fear that skill can master it.
Nor will I cease because my words are heard
By other ears than thine. It shall be well
For this man, if he keep in memory
What from no erring Spirit I reveal.
Lo! I behold thy grandson, that becomes
A hunter of those wolves, upon the shore
Of the fierce stream, and cows them all with dread:
Their flesh yet living sets he up to sale,
Then like an aged beast to slaughter dooms.
Many of life he reaves, himself of worth
And goodly estimation. Smear’d with gore
Mark how he issues from the rueful wood,
Leaving such havoc, that in thousand years
It spreads not to prime lustihood again.”

To whom the other: “Why has he hidden
The name of that river, as someone
Does with some terrible thing?” The spirit, who
Was asked about it, replied:
“I don’t know: but it makes sense for the name
To disappear from that valley; for from the source
That flows so abundantly from the Alpine heights,
Maimed by Pelorus, (which barely goes
Beyond that boundary,) all the way to the point
Where the ocean is restored, whatever heaven
Drains from the endless supply for all of earth’s streams,
Throughout this space, virtue is worn down,
As if it were a snake, by all, like a mortal enemy,
Or through disastrous influence on the place,
Or the distortion of misguided wills,
That routine pushes toward evil: hence in those,
The people in that miserable valley,
Nature is so transformed, it seems as if they
Had shared in Circe’s feeding. Amidst brute swine,
More suited for acorns than other food
Created for mankind, he shapes first
His obscure path; then, as he continues down,
He encounters curs, snarling more out of spite than strength, from whom
He turns aside with contempt: still journeying down,
The more the cursed and unlucky ditch
Grows larger, the more it finds
Dogs turning into wolves. Descending still
Through even hollower currents, he next meets
A race of foxes, so full of cunning,
They do not fear that skill can master them.
Nor will I stop because my words are heard
By ears other than yours. It will be good
For this man if he remembers
What I reveal from a true Spirit.
Look! I see your grandson, who becomes
A hunter of those wolves, on the shore
Of the fierce stream, and frightens them all:
Their flesh still living, he puts it up for sale,
Then like an old beast, dooms it to slaughter.
He takes many lives, losing his worth
And good reputation. Smudged with blood,
Look how he comes out of the sorrowful wood,
Leaving such destruction, that in a thousand years
It doesn’t return to its prime vitality.”

As one, who tidings hears of woe to come,
Changes his looks perturb’d, from whate’er part
The peril grasp him, so beheld I change
That spirit, who had turn’d to listen, struck
With sadness, soon as he had caught the word.

As someone who hears news of impending doom,
His expression changes, troubled, no matter from where
The danger hits him, I saw that spirit change
Who had turned to listen, filled with sadness,
As soon as he caught the word.

His visage and the other’s speech did raise
Desire in me to know the names of both,
whereof with meek entreaty I inquir’d.

His appearance and the other person’s words sparked
a desire in me to learn both their names,
so I asked politely.

The shade, who late addrest me, thus resum’d:
“Thy wish imports that I vouchsafe to do
For thy sake what thou wilt not do for mine.
But since God’s will is that so largely shine
His grace in thee, I will be liberal too.
Guido of Duca know then that I am.
Envy so parch’d my blood, that had I seen
A fellow man made joyous, thou hadst mark’d
A livid paleness overspread my cheek.
Such harvest reap I of the seed I sow’d.
O man, why place thy heart where there doth need
Exclusion of participants in good?
This is Rinieri’s spirit, this the boast
And honour of the house of Calboli,
Where of his worth no heritage remains.
Nor his the only blood, that hath been stript
(’twixt Po, the mount, the Reno, and the shore,)
Of all that truth or fancy asks for bliss;
But in those limits such a growth has sprung
Of rank and venom’d roots, as long would mock
Slow culture’s toil. Where is good Lizio? where
Manardi, Traversalo, and Carpigna?
O bastard slips of old Romagna’s line!
When in Bologna the low artisan,
And in Faenza yon Bernardin sprouts,
A gentle cyon from ignoble stem.
Wonder not, Tuscan, if thou see me weep,
When I recall to mind those once lov’d names,
Guido of Prata, and of Azzo him
That dwelt with you; Tignoso and his troop,
With Traversaro’s house and Anastagio s,
(Each race disherited) and beside these,
The ladies and the knights, the toils and ease,
That witch’d us into love and courtesy;
Where now such malice reigns in recreant hearts.
O Brettinoro! wherefore tarriest still,
Since forth of thee thy family hath gone,
And many, hating evil, join’d their steps?
Well doeth he, that bids his lineage cease,
Bagnacavallo; Castracaro ill,
And Conio worse, who care to propagate
A race of Counties from such blood as theirs.
Well shall ye also do, Pagani, then
When from amongst you tries your demon child.
Not so, howe’er, that henceforth there remain
True proof of what ye were. O Hugolin!
Thou sprung of Fantolini’s line! thy name
Is safe, since none is look’d for after thee
To cloud its lustre, warping from thy stock.
But, Tuscan, go thy ways; for now I take
Far more delight in weeping than in words.
Such pity for your sakes hath wrung my heart.”

The shade, who addressed me earlier, resumed:
“Your request suggests that I’m willing to do for you what you won’t do for me.
But since it’s God’s will for His grace to shine so brightly in you, I’ll be generous too.
Know then that I am Guido of Duca.
Envy was so intense in me that if I had seen
A fellow man rejoicing, you would have seen
My face turn pale with jealousy.
This is the harvest I reap from the seeds I’ve sown.
Oh man, why put your heart where it excludes
Others from experiencing good?
This is Rinieri's spirit; this is the pride
And honor of the Calboli family,
From which no legacy of his worth remains.
Nor is he the only one stripped of everything
That truth or desire asks for happiness
In the lands between Po, the mountains, Reno, and the shore;
But in those areas, a growth has arisen
With deep-rooted weeds that would mock
The slow efforts of cultivation. Where is good Lizio? Where
Are Manardi, Traversalo, and Carpigna?
Oh, illegitimate branches of old Romagna's line!
When in Bologna the lowly artisan,
And in Faenza, that Bernardin emerges,
A gentle sprout from an unworthy stem.
Don’t be surprised, Tuscan, if you see me cry,
When I remember those once-loved names,
Guido of Prata, and Azzo,
Who lived among you; Tignoso and his crew,
Along with Traversaro's family and Anastagio,
(Each lineage disinherited) and beside these,
The ladies and knights, the struggles and comforts,
That enchanted us into love and courtesy;
Where now such malice rules in cowardly hearts.
Oh Brettinoro! Why do you still linger,
Since your family has left,
And many, seeking good, have joined their paths?
It’s wise to cease your lineage,
Bagnacavallo; Castracaro is bad,
And Conio worse, who desire to continue
A line of Counts from such blood as theirs.
You will also do well, Pagani,
When your demon child tries to emerge from among you.
However, from now on, there will be
True proof of what you were. Oh Hugolin!
You, descended from Fantolini’s line! Your name
Is safe since no one is expected after you
To tarnish its shine, distorting from your lineage.
But, Tuscan, you can go; for now, I find
Much more pleasure in weeping than in words.
Such pity for your sake has wrung my heart.”

We knew those gentle spirits at parting heard
Our steps. Their silence therefore of our way
Assur’d us. Soon as we had quitted them,
Advancing onward, lo! a voice that seem’d
Like vollied light’ning, when it rives the air,
Met us, and shouted, “Whosoever finds
Will slay me,” then fled from us, as the bolt
Lanc’d sudden from a downward-rushing cloud.
When it had giv’n short truce unto our hearing,
Behold the other with a crash as loud
As the quick-following thunder: “Mark in me
Aglauros turn’d to rock.” I at the sound
Retreating drew more closely to my guide.

We knew that those gentle spirits heard
Our footsteps as we parted. Their silence about our path
Reassured us. As soon as we left them,
Moving forward, suddenly! A voice that sounded
Like thunderclaps when they tear through the air
Confronted us, shouting, “Whoever finds
Will kill me,” then ran away from us, like a lightning bolt
Shooting suddenly from a cloud.
Once it had given a brief pause to our hearing,
Look! The other one crashed in as loudly
As the rumbling thunder that follows: “See in me
Aglauros turned to stone.” At the sound,
I stepped back and moved closer to my guide.

Now in mute stillness rested all the air:
And thus he spake: “There was the galling bit.
But your old enemy so baits his hook,
He drags you eager to him. Hence nor curb
Avails you, nor reclaiming call. Heav’n calls
And round about you wheeling courts your gaze
With everlasting beauties. Yet your eye
Turns with fond doting still upon the earth.
Therefore He smites you who discerneth all.”

Now in silent stillness rested all the air:
And then he said: “There was the annoying restraint.
But your old enemy knows how to tempt you,
He pulls you in, eager to follow him. So neither
A bridle helps you, nor a call to come back. Heaven calls
And all around you, it circles to catch your eye
With everlasting beauty. Yet your gaze
Still affectionately lingers on the earth.
Therefore, He strikes you who sees everything.”

CANTO XV

As much as ’twixt the third hour’s close and dawn,
Appeareth of heav’n’s sphere, that ever whirls
As restless as an infant in his play,
So much appear’d remaining to the sun
Of his slope journey towards the western goal.

As much as the time between the end of the third hour and dawn,
Looks in the sky, which always spins
As restlessly as a child at play,
So much light remained for the sun
On its downward journey toward the western horizon.

Evening was there, and here the noon of night;
and full upon our forehead smote the beams.
For round the mountain, circling, so our path
Had led us, that toward the sun-set now
Direct we journey’d: when I felt a weight
Of more exceeding splendour, than before,
Press on my front. The cause unknown, amaze
Possess’d me, and both hands against my brow
Lifting, I interpos’d them, as a screen,
That of its gorgeous superflux of light
Clipp’d the diminish’d orb. As when the ray,
Striking On water or the surface clear
Of mirror, leaps unto the opposite part,
Ascending at a glance, e’en as it fell,
(And so much differs from the stone, that falls
Through equal space, as practice skill hath shown;
Thus with refracted light before me seemed
The ground there smitten; whence in sudden haste
My sight recoil’d. “What is this, sire belov’d!
’Gainst which I strive to shield the sight in vain?”
Cried I, “and which towards us moving seems?”

Evening had arrived, and it was the middle of the night;
the beams of light struck us directly on the forehead.
Our path had taken us all the way around the mountain,
leading us now directly toward the sunset.
Suddenly, I felt a weight
of an even greater brilliance than before
pressing on my forehead. I was amazed, unable to understand the reason,
and lifting both hands to shield my brow,
I used them as a barrier
against the overwhelming light
that was cutting off the smaller orb. Just like when a ray
hits water or a clear surface,
it jumps to the opposite side,
rising as quickly as it fell,
(which is so different from a stone that drops
through the same distance, as experience has shown;
thus the ground in front of me seemed
to be struck by refracted light, making me recoil in sudden fright.
“What is this, dear master!
What am I trying to shield my sight from in vain?”
I cried, “and what seems to be moving toward us?”

“Marvel not, if the family of heav’n,”
He answer’d, “yet with dazzling radiance dim
Thy sense it is a messenger who comes,
Inviting man’s ascent. Such sights ere long,
Not grievous, shall impart to thee delight,
As thy perception is by nature wrought
Up to their pitch.” The blessed angel, soon
As we had reach’d him, hail’d us with glad voice:
“Here enter on a ladder far less steep
Than ye have yet encounter’d.” We forthwith
Ascending, heard behind us chanted sweet,
“Blessed the merciful,” and “happy thou!
That conquer’st.” Lonely each, my guide and I
Pursued our upward way; and as we went,
Some profit from his words I hop’d to win,
And thus of him inquiring, fram’d my speech:

“Don’t be surprised if the family of heaven,”
he replied, “still has a dazzling light that dims
your senses; it’s a messenger who has come,
inviting humanity to rise. Soon enough,
these sights, which won’t be painful, will bring you joy,
as your understanding is naturally elevated
to their level.” The blessed angel, as soon as
we reached him, greeted us with a joyful voice:
“Here enter on a ladder much less steep
than any you’ve faced so far.” We immediately
began to climb, hearing behind us the sweet chant,
“Blessed are the merciful,” and “happy are you!
You will triumph.” Alone, each of us—my guide and I—
continued our ascent; and as we went,
I hoped to gain some insight from his words,
so I framed my speech and asked him:

“What meant Romagna’s spirit, when he spake
Of bliss exclusive with no partner shar’d?”

“What did Romagna mean when he spoke
Of happiness that no one else could share?”

He straight replied: “No wonder, since he knows,
What sorrow waits on his own worst defect,
If he chide others, that they less may mourn.
Because ye point your wishes at a mark,
Where, by communion of possessors, part
Is lessen’d, envy bloweth up the sighs of men.
No fear of that might touch ye, if the love
Of higher sphere exalted your desire.
For there, by how much more they call it ours,
So much propriety of each in good
Increases more, and heighten’d charity
Wraps that fair cloister in a brighter flame.”

He replied confidently, “No wonder, since he knows,
What grief comes from his own worst flaw,
If he criticizes others, hoping they’ll mourn less.
Because you aim your desires at a target,
Where, by sharing what we have, part
Is diminished, envy stirs up the sighs of men.
You wouldn’t have to worry about that if the love
Of a higher realm lifted your aspirations.
For there, the more they refer to it as ours,
The more each person’s claim to good
Grows stronger, and increased love
Envelops that beautiful sanctuary in a brighter light.”

“Now lack I satisfaction more,” said I,
“Than if thou hadst been silent at the first,
And doubt more gathers on my lab’ring thought.
How can it chance, that good distributed,
The many, that possess it, makes more rich,
Than if ’twere shar’d by few?” He answering thus:
“Thy mind, reverting still to things of earth,
Strikes darkness from true light. The highest good
Unlimited, ineffable, doth so speed
To love, as beam to lucid body darts,
Giving as much of ardour as it finds.
The sempiternal effluence streams abroad
Spreading, wherever charity extends.
So that the more aspirants to that bliss
Are multiplied, more good is there to love,
And more is lov’d; as mirrors, that reflect,
Each unto other, propagated light.
If these my words avail not to allay
Thy thirsting, Beatrice thou shalt see,
Who of this want, and of all else thou hast,
Shall rid thee to the full. Provide but thou
That from thy temples may be soon eras’d,
E’en as the two already, those five scars,
That when they pain thee worst, then kindliest heal,”

“Now I feel even less satisfied,” I said,
“Than if you had stayed quiet from the start,
And more doubts are piling up in my troubled mind.
How can it be that good shared among many
Makes those who have it richer
Than if it were shared by just a few?” He responded:
“Your mind, still focused on earthly things,
Pushes away the true light. The highest good
Is infinite, indescribable, and moves
To love just like a beam of light hits a clear body,
Giving as much passion as it takes in.
The eternal flow spreads out
Wherever love exists.
So, the more people who aim for that happiness
There are, the more good there is to love,
And the more is loved; just like mirrors reflecting,
Each one sharing the light with the other.
If my words don’t help quench
Your thirst, you’ll see Beatrice,
Who will satisfy this need and everything else you have.
Just make sure that you can soon erase
From your temples, just like the two already are, those five scars,
Which, when they hurt you the most, heal you the kindest,”

“Thou,” I had said, “content’st me,” when I saw
The other round was gain’d, and wond’ring eyes
Did keep me mute. There suddenly I seem’d
By an ecstatic vision wrapt away;
And in a temple saw, methought, a crowd
Of many persons; and at th’ entrance stood
A dame, whose sweet demeanour did express
A mother’s love, who said, “Child! why hast thou
Dealt with us thus? Behold thy sire and I
Sorrowing have sought thee;” and so held her peace,
And straight the vision fled. A female next
Appear’d before me, down whose visage cours’d
Those waters, that grief forces out from one
By deep resentment stung, who seem’d to say:
“If thou, Pisistratus, be lord indeed
Over this city, nam’d with such debate
Of adverse gods, and whence each science sparkles,
Avenge thee of those arms, whose bold embrace
Hath clasp’d our daughter; “and to fuel, meseem’d,
Benign and meek, with visage undisturb’d,
Her sovran spake: “How shall we those requite,
Who wish us evil, if we thus condemn
The man that loves us?” After that I saw
A multitude, in fury burning, slay
With stones a stripling youth, and shout amain
“Destroy, destroy: “and him I saw, who bow’d
Heavy with death unto the ground, yet made
His eyes, unfolded upward, gates to heav’n,
Praying forgiveness of th’ Almighty Sire,
Amidst that cruel conflict, on his foes,
With looks, that With compassion to their aim.

"You," I had said, "satisfy me," when I saw
The other round was won, and curious eyes
Kept me silent. Suddenly, I felt
Like I was wrapped in a blissful vision;
And in a temple, I imagined I saw a crowd
Of many people; and at the entrance stood
A woman, whose gentle demeanor showed
A mother’s love, who said, “Child! why have you
Treated us this way? Look, your father and I
Have been mourning and searching for you;” then she became silent,
And right away the vision vanished. Next,
A woman appeared before me, tears
Streaming down her face, those that grief forces out
From someone stung by deep resentment, who seemed to say:
“If you, Pisistratus, truly rule
Over this city, known for its disputes
Among the gods, and from which all knowledge shines,
Avenge yourself against those arms that have boldly
Enveloped our daughter;” then, it seemed to me,
With kindness and calm, her sovereign replied:
“How can we repay those who wish us harm,
If we condemn the man who loves us?” After that, I saw
A crowd, burning with rage, kill
A young man with stones, shouting wildly,
“Destroy, destroy;” and I saw him, bowed
Down under the weight of death, yet raising
His eyes upwards like gates to heaven,
Praying for forgiveness from the Almighty Father,
Amidst that brutal clash, looking at his enemies
With eyes full of compassion towards them.

Soon as my spirit, from her airy flight
Returning, sought again the things, whose truth
Depends not on her shaping, I observ’d
How she had rov’d to no unreal scenes

Soon as my spirit, from her light flight
Returned, seeking again the things whose truth
Doesn't depend on her shaping, I noticed
How she had wandered to no imaginary places

Meanwhile the leader, who might see I mov’d,
As one, who struggles to shake off his sleep,
Exclaim’d: “What ails thee, that thou canst not hold
Thy footing firm, but more than half a league
Hast travel’d with clos’d eyes and tott’ring gait,
Like to a man by wine or sleep o’ercharg’d?”

Meanwhile, the leader, seeing that I was moving,
Like someone trying to shake off sleep,
exclaimed: “What’s wrong with you? Why can’t you keep
Your footing steady? You’ve traveled more than half a mile
With your eyes closed and a shaky step,
Like someone overwhelmed by wine or sleep?”

“Beloved father! so thou deign,” said I,
“To listen, I will tell thee what appear’d
Before me, when so fail’d my sinking steps.”

“Beloved father! If you will grant me your attention,” I said,
“I will share what appeared
Before me when my failing steps gave way.”

He thus: “Not if thy Countenance were mask’d
With hundred vizards, could a thought of thine
How small soe’er, elude me. What thou saw’st
Was shown, that freely thou mightst ope thy heart
To the waters of peace, that flow diffus’d
From their eternal fountain. I not ask’d,
What ails thee? for such cause as he doth, who
Looks only with that eye which sees no more,
When spiritless the body lies; but ask’d,
To give fresh vigour to thy foot. Such goads
The slow and loit’ring need; that they be found
Not wanting, when their hour of watch returns.”

He said, “Even if your face was covered with a hundred masks, no thought of yours, no matter how small, could escape me. What you saw was revealed so that you could open your heart to the waters of peace that flow freely from their eternal source. I didn’t ask, ‘What’s wrong?’ for the same reason as someone who only sees with the eye that sees nothing more when the body lies lifeless; I asked to give fresh energy to your step. Those who are slow and idle need these nudges so they are ready when it’s their time to be alert.”

So on we journey’d through the evening sky
Gazing intent, far onward, as our eyes
With level view could stretch against the bright
Vespertine ray: and lo! by slow degrees
Gath’ring, a fog made tow’rds us, dark as night.
There was no room for ’scaping; and that mist
Bereft us, both of sight and the pure air.

So we continued our journey through the evening sky
Looking forward intently, as far as our eyes
Could see against the bright
Evening light: and suddenly! slowly
A fog approached us, dark as night.
There was no way to escape; and that mist
Robbed us, both of sight and the fresh air.

CANTO XVI

Hell’s dunnest gloom, or night unlustrous, dark,
Of every planes ’reft, and pall’d in clouds,
Did never spread before the sight a veil
In thickness like that fog, nor to the sense
So palpable and gross. Ent’ring its shade,
Mine eye endured not with unclosed lids;
Which marking, near me drew the faithful guide,
Offering me his shoulder for a stay.

Hell's deepest darkness, or night without light,
Stripped of all planes and covered in clouds,
Has never spread a veil before the sight
As thick as this fog, nor felt so heavy.
Entering its shadows,
My eyes couldn’t bear to stay open;
Noticing this, my trusty guide came close,
Offering me his shoulder for support.

As the blind man behind his leader walks,
Lest he should err, or stumble unawares
On what might harm him, or perhaps destroy,
I journey’d through that bitter air and foul,
Still list’ning to my escort’s warning voice,
“Look that from me thou part not.” Straight I heard
Voices, and each one seem’d to pray for peace,
And for compassion, to the Lamb of God
That taketh sins away. Their prelude still
Was “Agnus Dei,” and through all the choir,
One voice, one measure ran, that perfect seem’d
The concord of their song. “Are these I hear
Spirits, O master?” I exclaim’d; and he:
“Thou aim’st aright: these loose the bonds of wrath.”

As the blind man follows his leader,
To avoid making mistakes or stumbling unknowingly
On something that could hurt him, or even destroy him,
I traveled through that bitter, polluted air,
Still listening to my guide’s warning voice,
“Make sure you don’t pull away from me.” Then I heard
Voices, and each one seemed to be asking for peace,
And for compassion, from the Lamb of God
Who takes away sins. Their introduction was still
“Agnus Dei,” and throughout the entire choir,
One voice, one rhythm flowed, which seemed to perfectly
Harmonize their song. “Are these spirits I hear,
O master?” I exclaimed; and he:
“You’re right: these release the bonds of anger.”

“Now who art thou, that through our smoke dost cleave?
And speak’st of us, as thou thyself e’en yet
Dividest time by calends?” So one voice
Bespake me; whence my master said: “Reply;
And ask, if upward hence the passage lead.”

“Now who are you, that cuts through our smoke?
And speaks of us, as if you still
Divide time by the months?” So one voice
Spoke to me; to which my master said: “Respond;
And ask if the way leads upward from here.”

“O being! who dost make thee pure, to stand
Beautiful once more in thy Maker’s sight!
Along with me: and thou shalt hear and wonder.”
Thus I, whereto the spirit answering spake:
“Long as ’tis lawful for me, shall my steps
Follow on thine; and since the cloudy smoke
Forbids the seeing, hearing in its stead
Shall keep us join’d.” I then forthwith began
“Yet in my mortal swathing, I ascend
To higher regions, and am hither come
Through the fearful agony of hell.
And, if so largely God hath doled his grace,
That, clean beside all modern precedent,
He wills me to behold his kingly state,
From me conceal not who thou wast, ere death
Had loos’d thee; but instruct me: and instruct
If rightly to the pass I tend; thy words
The way directing as a safe escort.”

“O being! Who makes you pure, so you can stand
Beautiful once again in your Creator’s view!
Alongside me: and you will hear and be amazed.”
Then I, to which the responding spirit spoke:
“As long as it’s lawful for me, I will follow
In your footsteps; and since the cloudy mist
Prevents us from seeing, hearing instead
Will keep us connected.” I then immediately began
“Yet in my mortal wrapping, I rise
To higher realms, and I have come here
Through the terrifying pain of hell.
And, if God has generously shared his grace,
So that, totally outside any modern example,
He wants me to see his royal state,
Don’t hide from me who you were, before death
Had freed you; but teach me: and teach
If I’m correctly heading toward the passage; your words
Guiding the way like a safe escort.”

“I was of Lombardy, and Marco call’d:
Not inexperienc’d of the world, that worth
I still affected, from which all have turn’d
The nerveless bow aside. Thy course tends right
Unto the summit:” and, replying thus,
He added, “I beseech thee pray for me,
When thou shalt come aloft.” And I to him:
“Accept my faith for pledge I will perform
What thou requirest. Yet one doubt remains,
That wrings me sorely, if I solve it not,
Singly before it urg’d me, doubled now
By thine opinion, when I couple that
With one elsewhere declar’d, each strength’ning other.
The world indeed is even so forlorn
Of all good as thou speak’st it and so swarms
With every evil. Yet, beseech thee, point
The cause out to me, that myself may see,
And unto others show it: for in heaven
One places it, and one on earth below.”

“I was from Lombardy, and Marco called:
Not inexperienced in the world, that value
I still admired, from which all have turned
The weak bow aside. Your path leads directly
To the top:” and, replying this way,
He added, “I ask you to pray for me,
When you reach the top.” And I said to him:
“Take my faith as a promise that I will do
What you ask. Yet one doubt remains,
That troubles me deeply; if I don’t resolve it,
The problem that once pressed me now feels doubled
By your opinion, when I connect that
With another stated elsewhere, each one
Strengthening the other.
The world truly is as hopeless
For all good as you say, and it is so filled
With every evil. Yet, please, point
Out the cause to me, so I can see it myself
And show it to others: for some place it in heaven,
And some place it on earth below.”

Then heaving forth a deep and audible sigh,
“Brother!” he thus began, “the world is blind;
And thou in truth com’st from it. Ye, who live,
Do so each cause refer to heav’n above,
E’en as its motion of necessity
Drew with it all that moves. If this were so,
Free choice in you were none; nor justice would
There should be joy for virtue, woe for ill.
Your movements have their primal bent from heaven;
Not all; yet said I all; what then ensues?
Light have ye still to follow evil or good,
And of the will free power, which, if it stand
Firm and unwearied in Heav’n’s first assay,
Conquers at last, so it be cherish’d well,
Triumphant over all. To mightier force,
To better nature subject, ye abide
Free, not constrain’d by that, which forms in you
The reasoning mind uninfluenc’d of the stars.
If then the present race of mankind err,
Seek in yourselves the cause, and find it there.
Herein thou shalt confess me no false spy.

Then letting out a deep, audible sigh,
“Brother!” he began, “the world is blind;
And you truly come from it. You, who live,
Refer every cause to the heavens above,
Just as their necessary movement
Brings along everything that moves. If this were the case,
You would have no free choice; justice would
Not reward virtue with joy or punish evil with pain.
Your movements originate from heaven;
Not everything, yet I said everything; what follows then?
You still have light to choose between good and evil,
And the will has free power, which, if it stands
Strong and unwavering in heaven's first test,
Eventually conquers, as long as it is nurtured well,
Triumphant over all. You remain
Free, not constrained by what shapes in you
The reasoning mind, uninfluenced by the stars.
So if the current race of mankind is wrong,
Look within yourselves for the cause, and find it there.
In this, you will see I'm no false witness.

“Forth from his plastic hand, who charm’d beholds
Her image ere she yet exist, the soul
Comes like a babe, that wantons sportively
Weeping and laughing in its wayward moods,
As artless and as ignorant of aught,
Save that her Maker being one who dwells
With gladness ever, willingly she turns
To whate’er yields her joy. Of some slight good
The flavour soon she tastes; and, snar’d by that,
With fondness she pursues it, if no guide
Recall, no rein direct her wand’ring course.
Hence it behov’d, the law should be a curb;
A sovereign hence behov’d, whose piercing view
Might mark at least the fortress and main tower
Of the true city. Laws indeed there are:
But who is he observes them? None; not he,
Who goes before, the shepherd of the flock,
Who chews the cud but doth not cleave the hoof.
Therefore the multitude, who see their guide
Strike at the very good they covet most,
Feed there and look no further. Thus the cause
Is not corrupted nature in yourselves,
But ill-conducting, that hath turn’d the world
To evil. Rome, that turn’d it unto good,
Was wont to boast two suns, whose several beams
Cast light on either way, the world’s and God’s.
One since hath quench’d the other; and the sword
Is grafted on the crook; and so conjoin’d
Each must perforce decline to worse, unaw’d
By fear of other. If thou doubt me, mark
The blade: each herb is judg’d of by its seed.
That land, through which Adice and the Po
Their waters roll, was once the residence
Of courtesy and velour, ere the day,
That frown’d on Frederick; now secure may pass
Those limits, whosoe’er hath left, for shame,
To talk with good men, or come near their haunts.
Three aged ones are still found there, in whom
The old time chides the new: these deem it long
Ere God restore them to a better world:
The good Gherardo, of Palazzo he
Conrad, and Guido of Castello, nam’d
In Gallic phrase more fitly the plain Lombard.
On this at last conclude. The church of Rome,
Mixing two governments that ill assort,
Hath miss’d her footing, fall’n into the mire,
And there herself and burden much defil’d.”

“From his crafted hand, anyone who sees her beauty
Can view her image before she even exists, the soul
Comes like a child, playfully
Weeping and laughing in its unpredictable moods,
As innocent and as oblivious as can be,
Except that her Creator is someone who lives
With eternal joy, willingly she turns
To whatever brings her happiness. She quickly savors
Some minor pleasure; and, ensnared by that,
With affection she chases it, if no one
Calls her back, no reins to guide her wandering path.
Thus it was necessary for the law to act as a restraint;
A ruler was needed, whose keen vision
Might at least mark the fortress and main tower
Of the true city. Indeed, laws exist:
But who actually follows them? No one; not he,
Who leads the way, the shepherd of the flock,
Who mediates but does not adhere to the rules.
So the crowd, who witness their leader
Strike at the very good they desire most,
Feed there and look no further. Therefore, the issue
Is not corrupted nature within yourselves,
But poor leadership that has turned the world
To evil. Rome, which once turned it to good,
Used to boast two suns, whose separate rays
Illuminated both paths, the worldly and God's.
One has since extinguished the other; and the sword
Is now fused with the crook; and thus combined
Each must inevitably degrade further, unafraid
Of any other voice. If you doubt this, observe
The blade: each plant is judged by its seed.
That land, through which the Adige and the Po
Flow their waters, was once the home
Of courtesy and bravery, before the day,
That frowned upon Frederick; now anyone can pass
Those borders, who out of shame,
Has left off speaking with good people, or approaching their gatherings.
Three elders are still found there, in whom
The old times challenge the new: they feel it’s been too long
Until God brings them to a better world:
The good Gherardo, of Palazzo he
Conrad, and Guido of Castello, called
In French the simpler Lombard.
In conclusion, the church of Rome,
Mixing two governments that poorly fit,
Has lost her footing, fallen into the mud,
And there has dirtied both herself and her burdens.”

“O Marco!” I replied, shine arguments
Convince me: and the cause I now discern
Why of the heritage no portion came
To Levi’s offspring. But resolve me this
Who that Gherardo is, that as thou sayst
Is left a sample of the perish’d race,
And for rebuke to this untoward age?”

“O Marco!” I replied, shining arguments
Convince me: and the reason I now see
Why no part of the inheritance came
To Levi’s children. But explain this to me
Who is that Gherardo you mentioned
Is left as a reminder of the perished race,
And as a rebuke to this difficult age?”

“Either thy words,” said he, “deceive; or else
Are meant to try me; that thou, speaking Tuscan,
Appear’st not to have heard of good Gherado;
The sole addition that, by which I know him;
Unless I borrow’d from his daughter Gaia
Another name to grace him. God be with you.
I bear you company no more. Behold
The dawn with white ray glimm’ring through the mist.
I must away—the angel comes—ere he
Appear.” He said, and would not hear me more.

“Either your words,” he said, “are misleading, or
They’re meant to test me; that you, speaking Tuscan,
Don’t seem to have heard of good Gherado;
The only way I know him;
Unless I borrowed from his daughter Gaia
Another name to honor him. God be with you.
I won’t accompany you any longer. Look
At the dawn with its white rays shining through the mist.
I have to go—the angel is coming—before he
Shows up.” He said this and wouldn’t listen to me anymore.

CANTO XVII

Call to remembrance, reader, if thou e’er
Hast, on a mountain top, been ta’en by cloud,
Through which thou saw’st no better, than the mole
Doth through opacous membrane; then, whene’er
The wat’ry vapours dense began to melt
Into thin air, how faintly the sun’s sphere
Seem’d wading through them; so thy nimble thought
May image, how at first I re-beheld
The sun, that bedward now his couch o’erhung.

Remember, reader, if you’ve ever
Been caught by clouds on a mountain top,
Where you could see no better than a mole
Can through dark skin; then, whenever
The thick, watery fog started to lift
Into thin air, how dimly the sun’s light
Seemed to struggle through it; so your quick mind
Can picture how I first saw again
The sun, now hanging low as it sets.

Thus with my leader’s feet still equaling pace
From forth that cloud I came, when now expir’d
The parting beams from off the nether shores.

Thus, with my guide's feet still keeping pace
I emerged from that cloud, just as the last
Of the departing rays vanished from the lower shores.

O quick and forgetive power! that sometimes dost
So rob us of ourselves, we take no mark
Though round about us thousand trumpets clang!
What moves thee, if the senses stir not? Light
Kindled in heav’n, spontaneous, self-inform’d,
Or likelier gliding down with swift illapse
By will divine. Portray’d before me came
The traces of her dire impiety,
Whose form was chang’d into the bird, that most
Delights itself in song: and here my mind
Was inwardly so wrapt, it gave no place
To aught that ask’d admittance from without.

O quick and forgetful power! that sometimes
So robs us of ourselves, we don’t take note
Though a thousand trumpets sound around us!
What moves you, if the senses aren’t stirred? Light
Kindled in heaven, spontaneous, self-aware,
Or likely gliding down swiftly by divine will.
Before me appeared
The signs of her terrible defiance,
Whose form was changed into the bird that most
Delights in song: and here my mind
Was so absorbed that it allowed no space
For anything seeking entrance from outside.

Next shower’d into my fantasy a shape
As of one crucified, whose visage spake
Fell rancour, malice deep, wherein he died;
And round him Ahasuerus the great king,
Esther his bride, and Mordecai the just,
Blameless in word and deed. As of itself
That unsubstantial coinage of the brain
Burst, like a bubble, Which the water fails
That fed it; in my vision straight uprose
A damsel weeping loud, and cried, “O queen!
O mother! wherefore has intemperate ire
Driv’n thee to loath thy being? Not to lose
Lavinia, desp’rate thou hast slain thyself.
Now hast thou lost me. I am she, whose tears
Mourn, ere I fall, a mother’s timeless end.”

Next, a figure appeared in my imagination
Like someone who was crucified, whose face showed
Deep hatred and malice, the way he died;
And around him stood Ahasuerus the great king,
Esther his bride, and Mordecai the just,
Innocent in word and deed. As if by itself
That insubstantial creation of the mind
Burst, like a bubble, when the water runs out
That sustained it; in my vision, a young woman arose
Weeping loudly and cried, “O queen!
O mother! why has uncontrolled anger
Driven you to hate your own existence? To avoid losing
Lavinia, you have desperately taken your own life.
Now you have lost me. I am the one whose tears
Mourn, before I fall, a mother’s untimely end.”

E’en as a sleep breaks off, if suddenly
New radiance strike upon the closed lids,
The broken slumber quivering ere it dies;
Thus from before me sunk that imagery
Vanishing, soon as on my face there struck
The light, outshining far our earthly beam.
As round I turn’d me to survey what place
I had arriv’d at, “Here ye mount,” exclaim’d
A voice, that other purpose left me none,
Save will so eager to behold who spake,
I could not choose but gaze. As ’fore the sun,
That weighs our vision down, and veils his form
In light transcendent, thus my virtue fail’d
Unequal. “This is Spirit from above,
Who marshals us our upward way, unsought;
And in his own light shrouds him;. As a man
Doth for himself, so now is done for us.
For whoso waits imploring, yet sees need
Of his prompt aidance, sets himself prepar’d
For blunt denial, ere the suit be made.
Refuse we not to lend a ready foot
At such inviting: haste we to ascend,
Before it darken: for we may not then,
Till morn again return.” So spake my guide;
And to one ladder both address’d our steps;
And the first stair approaching, I perceiv’d
Near me as ’twere the waving of a wing,
That fann’d my face and whisper’d: “Blessed they
The peacemakers: they know not evil wrath.”

Even as a dream breaks off when suddenly
New light hits closed eyelids,
The interrupted sleep trembling before it ends;
So from before me faded that vision
Vanishing as soon as the light struck my face,
Outshining any earthly glow.
As I turned to see where I had arrived,
A voice exclaimed, “Here you ascend,”
Leaving me no other purpose,
Except an eager desire to see who spoke,
I couldn’t help but stare. Just like in front of the sun,
Which weighs down our sight and hides his form
In overwhelming light, my strength failed
To match it. “This is a Spirit from above,
Who leads us upward without us seeking;
And in his own light he hides himself. Just as a man
Does for himself, so is it done for us now.
For whoever waits and asks, yet sees the need
For his immediate help, prepares themselves
For a blunt refusal, before the request is made.
Let us not hesitate to lend a willing foot
To such an invitation: let us hurry to ascend,
Before it gets dark: for we may not then,
Return until morning again.” So spoke my guide;
And we both made our way to one ladder;
As I approached the first step, I sensed
Near me as if the waving of a wing,
That fanned my face and whispered: “Blessed are they
The peacemakers: they know not evil wrath.”

Now to such height above our heads were rais’d
The last beams, follow’d close by hooded night,
That many a star on all sides through the gloom
Shone out. “Why partest from me, O my strength?”
So with myself I commun’d; for I felt
My o’ertoil’d sinews slacken. We had reach’d
The summit, and were fix’d like to a bark
Arriv’d at land. And waiting a short space,
If aught should meet mine ear in that new round,
Then to my guide I turn’d, and said: “Lov’d sire!
Declare what guilt is on this circle purg’d.
If our feet rest, no need thy speech should pause.”

Now that the last rays of light were above our heads, closely followed by the dark of night, many stars shone through the darkness all around us. “Why are you leaving me, O my strength?” I thought to myself, as I felt my tired muscles relax. We had reached the top and were fixed like a ship that has arrived on shore. After waiting a moment to see if I would hear anything in this new place, I turned to my guide and said, “Dear father! Please tell me what sin is being purged in this circle. If we have stopped moving, there's no need for your speech to pause.”

He thus to me: “The love of good, whate’er
Wanted of just proportion, here fulfils.
Here plies afresh the oar, that loiter’d ill.
But that thou mayst yet clearlier understand,
Give ear unto my words, and thou shalt cull
Some fruit may please thee well, from this delay.

He said to me: “The love of good, whatever
Was missing in balance, is fulfilled here.
Here the oar takes up work that was sluggish.
But so you can understand even better,
Listen to my words, and you’ll find
Some benefit that might please you from this pause.

“Creator, nor created being, ne’er,
My son,” he thus began, “was without love,
Or natural, or the free spirit’s growth.
Thou hast not that to learn. The natural still
Is without error; but the other swerves,
If on ill object bent, or through excess
Of vigour, or defect. While e’er it seeks
The primal blessings, or with measure due
Th’ inferior, no delight, that flows from it,
Partakes of ill. But let it warp to evil,
Or with more ardour than behooves, or less.
Pursue the good, the thing created then
Works ’gainst its Maker. Hence thou must infer
That love is germin of each virtue in ye,
And of each act no less, that merits pain.
Now since it may not be, but love intend
The welfare mainly of the thing it loves,
All from self-hatred are secure; and since
No being can be thought t’ exist apart
And independent of the first, a bar
Of equal force restrains from hating that.

“Creator, nor created being, never,
My son,” he began, “was without love,
Whether natural or born from a free spirit.
You don’t need to learn that. The natural still
Is without error; but the other goes off course,
If it's focused on a bad object, or due to excess
Of energy, or lack of it. As long as it seeks
The initial blessings, or with the right measure
For the lesser things, no pleasure that comes from it,
Is tainted by evil. But if it turns to evil,
Or with more passion than is appropriate, or less.
If you pursue the good, then
It works against its Creator. So you must conclude
That love is the seed of every virtue within you,
And of every action as well, that deserves pain.
Now since it can’t help but intend
The well-being of the thing it loves,
Everyone is safe from self-hatred; and since
No being can be thought to exist apart
And independently from the first, an equal
Force keeps us from hating that.”

“Grant the distinction just; and it remains
The’ evil must be another’s, which is lov’d.
Three ways such love is gender’d in your clay.
There is who hopes (his neighbour’s worth deprest,)
Preeminence himself, and coverts hence
For his own greatness that another fall.
There is who so much fears the loss of power,
Fame, favour, glory (should his fellow mount
Above him), and so sickens at the thought,
He loves their opposite: and there is he,
Whom wrong or insult seems to gall and shame
That he doth thirst for vengeance, and such needs
Must doat on other’s evil. Here beneath
This threefold love is mourn’d. Of th’ other sort
Be now instructed, that which follows good
But with disorder’d and irregular course.

“Give justice its due, and it’s clear
The evil belongs to someone else, which is loved.
There are three kinds of love that arise from your nature.
One person hopes (with his neighbor put down)
To elevate himself and benefits from
Another’s downfall for his own benefit.
Another fears losing power,
Fame, favor, glory (if his peer rises
Above him), and sickens at the idea,
So he loves its opposite: and then there's one
Who feels wronged or insulted and is angered
To the point that he craves revenge, and such a person
Must dwell on the misfortunes of others. Here below
This threefold love is lamented. For the other kind,
Be informed, it follows goodness
But in a disordered and irregular way.”

“All indistinctly apprehend a bliss
On which the soul may rest, the hearts of all
Yearn after it, and to that wished bourn
All therefore strive to tend. If ye behold
Or seek it with a love remiss and lax,
This cornice after just repenting lays
Its penal torment on ye. Other good
There is, where man finds not his happiness:
It is not true fruition, not that blest
Essence, of every good the branch and root.
The love too lavishly bestow’d on this,
Along three circles over us, is mourn’d.
Account of that division tripartite
Expect not, fitter for thine own research.

“All people vaguely sense a happiness
Where the soul can find peace, and everyone’s hearts
Long for it, striving towards that desired goal.
If you look for it with a half-hearted love,
This misstep will bring you its painful consequences.
There’s another kind of good
Where man doesn’t find his happiness:
It’s not true fulfillment, not that blessed
Essence, from which all good originates.
The love too generously given to this,
Is lamented across three circles above us.
Don’t expect an explanation of that tripartite division,
It’s better suited for your own discovery.”

CANTO XVIII

The teacher ended, and his high discourse
Concluding, earnest in my looks inquir’d
If I appear’d content; and I, whom still
Unsated thirst to hear him urg’d, was mute,
Mute outwardly, yet inwardly I said:
“Perchance my too much questioning offends
But he, true father, mark’d the secret wish
By diffidence restrain’d, and speaking, gave
Me boldness thus to speak: “Master, my Sight
Gathers so lively virtue from thy beams,
That all, thy words convey, distinct is seen.
Wherefore I pray thee, father, whom this heart
Holds dearest! thou wouldst deign by proof t’ unfold
That love, from which as from their source thou bring’st
All good deeds and their opposite.” He then:
“To what I now disclose be thy clear ken
Directed, and thou plainly shalt behold
How much those blind have err’d, who make themselves
The guides of men. The soul, created apt
To love, moves versatile which way soe’er
Aught pleasing prompts her, soon as she is wak’d
By pleasure into act. Of substance true
Your apprehension forms its counterfeit,
And in you the ideal shape presenting
Attracts the soul’s regard. If she, thus drawn,
incline toward it, love is that inclining,
And a new nature knit by pleasure in ye.
Then as the fire points up, and mounting seeks
His birth-place and his lasting seat, e’en thus
Enters the captive soul into desire,
Which is a spiritual motion, that ne’er rests
Before enjoyment of the thing it loves.
Enough to show thee, how the truth from those
Is hidden, who aver all love a thing
Praise-worthy in itself: although perhaps
Its substance seem still good. Yet if the wax
Be good, it follows not th’ impression must.”
“What love is,” I return’d, “thy words, O guide!
And my own docile mind, reveal. Yet thence
New doubts have sprung. For from without if love
Be offer’d to us, and the spirit knows
No other footing, tend she right or wrong,
Is no desert of hers.” He answering thus:
“What reason here discovers I have power
To show thee: that which lies beyond, expect
From Beatrice, faith not reason’s task.
Spirit, substantial form, with matter join’d
Not in confusion mix’d, hath in itself
Specific virtue of that union born,
Which is not felt except it work, nor prov’d
But through effect, as vegetable life
By the green leaf. From whence his intellect
Deduced its primal notices of things,
Man therefore knows not, or his appetites
Their first affections; such in you, as zeal
In bees to gather honey; at the first,
Volition, meriting nor blame nor praise.
But o’er each lower faculty supreme,
That as she list are summon’d to her bar,
Ye have that virtue in you, whose just voice
Uttereth counsel, and whose word should keep
The threshold of assent. Here is the source,
Whence cause of merit in you is deriv’d,
E’en as the affections good or ill she takes,
Or severs, winnow’d as the chaff. Those men
Who reas’ning went to depth profoundest, mark’d
That innate freedom, and were thence induc’d
To leave their moral teaching to the world.
Grant then, that from necessity arise
All love that glows within you; to dismiss
Or harbour it, the pow’r is in yourselves.
Remember, Beatrice, in her style,
Denominates free choice by eminence
The noble virtue, if in talk with thee
She touch upon that theme.” The moon, well nigh
To midnight hour belated, made the stars
Appear to wink and fade; and her broad disk
Seem’d like a crag on fire, as up the vault
That course she journey’d, which the sun then warms,
When they of Rome behold him at his set.
Betwixt Sardinia and the Corsic isle.
And now the weight, that hung upon my thought,
Was lighten’d by the aid of that clear spirit,
Who raiseth Andes above Mantua’s name.
I therefore, when my questions had obtain’d
Solution plain and ample, stood as one
Musing in dreary slumber; but not long
Slumber’d; for suddenly a multitude,
The steep already turning, from behind,
Rush’d on. With fury and like random rout,
As echoing on their shores at midnight heard
Ismenus and Asopus, for his Thebes
If Bacchus’ help were needed; so came these
Tumultuous, curving each his rapid step,
By eagerness impell’d of holy love.

The teacher finished his high discussion, and, concluding, looked at me earnestly to see if I seemed satisfied. I, still driven by an unquenchable thirst to hear him, was silent—silent on the outside, but inside I said: “Perhaps my excessive questioning annoys you, but he, the true father, noticed the hidden desire that I held back, and spoke, giving me the confidence to say: ‘Master, my vision absorbs so much life from your words that everything you convey is crystal clear. So I ask you, father, whom my heart holds dearest! Please, by evidence, reveal that love from which you bring forth all good deeds and their opposites.’ He then replied: ‘Direct your clear understanding to what I am about to disclose, and you'll plainly see how much those blind have erred who make themselves the guides of others. The soul, created to love, moves in whichever direction something pleasing nudges her, as soon as she is awakened by pleasure into action. Your perception shapes its likeness from true substance, and the ideal form presented in you attracts the soul's attention. If she, thus drawn, leans toward it, that leaning is love, forming a new bond through pleasure within you. Just as fire points upward and seeks its origin and final resting place, in the same way, the captive soul moves into desire, which is a spiritual action that never rests until it achieves the object of its love. This is enough to show you how the truth is hidden from those who claim all love is inherently praiseworthy, although its essence may still seem good. Yet if the wax is good, it does not follow that the impression must be.’ ‘What love is,’ I replied, ‘your words, O guide! and my own receptive mind, reveal. Yet from this, new doubts have arisen. For if love is offered to us from outside, and the spirit has no other stance, whether it tends right or wrong, it is none of her fault.’ Responding, he said: ‘What reason can reveal, I have the power to show you; expect what lies beyond that from Beatrice—faith is not a task for reason. The spirit, a substantial form joined with matter—not confused—contains within itself the specific virtue born of that union, which is only felt when it acts, and proven only through effect, as the life of a plant is shown by the green leaf. From this, the intellect deduces its original understanding of things; therefore, man does not know, nor do his desires their first affections; similar to the zeal in bees to gather honey. Initially, desire is neither blameworthy nor praiseworthy. But above every lower faculty, that authority to which they are summoned, you possess that virtue within you, whose rightful voice gives counsel and whose word should guard the gateway of agreement. This is the source from which your grounds for merit are derived, just as the good or bad affections are collected or separated like chaff. Those who reasoned deeply observed this innate freedom and were led to share their moral teaching with the world. Therefore, assume that all love within you arises from necessity; the power to dismiss or embrace it lies within yourselves. Remember that Beatrice, in her way, refers to free choice as the noble virtue, if she discusses that theme with you.’ The moon, almost at midnight and quite late, made the stars seem to blink and fade, and her bright disc looked like a burning rock as she traveled along the path warmed by the sun, when those in Rome see it set between Sardinia and Corsica. Now, the weight on my mind was lightened by the aid of that clear spirit, who raises the Andes above Mantua's name. So, when my questions had received clear and comprehensive answers, I stood as if lost in a heavy sleep; but not for long; suddenly a multitude, already climbing the steep, rushed in from behind. With fury and like a wild crowd, like the echoing shores at midnight heard Ismenus and Asopus calling for Bacchus's help for Thebes, so these came, tumultuous, each quickening their steps, spurred on by the eagerness of holy love.

Soon they o’ertook us; with such swiftness mov’d
The mighty crowd. Two spirits at their head
Cried weeping; “Blessed Mary sought with haste
The hilly region. Caesar to subdue
Ilerda, darted in Marseilles his sting,
And flew to Spain.”—“Oh tarry not: away;”
The others shouted; “let not time be lost
Through slackness of affection. Hearty zeal
To serve reanimates celestial grace.”

Soon they caught up with us; the massive crowd moved with such speed. Two spirits led them, crying out, “Blessed Mary quickly sought the hilly area. Caesar, to conquer Ilerda, swiftly flew from Marseilles and headed to Spain.” “Oh, don’t hesitate: move on,” the others shouted; “don’t waste time due to lack of urgency. Genuine enthusiasm to serve brings back divine grace.”

“O ye, in whom intenser fervency
Haply supplies, where lukewarm erst ye fail’d,
Slow or neglectful, to absolve your part
Of good and virtuous, this man, who yet lives,
(Credit my tale, though strange) desires t’ ascend,
So morning rise to light us. Therefore say
Which hand leads nearest to the rifted rock?”

“O you, in whom a stronger passion
Perhaps makes up for where you were once distant,
Slow or careless, to do your share
Of good and virtuous deeds, this man, who still lives,
(Believe my story, even if it’s unusual) wants to rise,
Like the morning that brings us light. So tell me
Which hand goes closest to the split rock?”

So spake my guide, to whom a shade return’d:
“Come after us, and thou shalt find the cleft.
We may not linger: such resistless will
Speeds our unwearied course. Vouchsafe us then
Thy pardon, if our duty seem to thee
Discourteous rudeness. In Verona I
Was abbot of San Zeno, when the hand
Of Barbarossa grasp’d Imperial sway,
That name, ne’er utter’d without tears in Milan.
And there is he, hath one foot in his grave,
Who for that monastery ere long shall weep,
Ruing his power misus’d: for that his son,
Of body ill compact, and worse in mind,
And born in evil, he hath set in place
Of its true pastor.” Whether more he spake,
Or here was mute, I know not: he had sped
E’en now so far beyond us. Yet thus much
I heard, and in rememb’rance treasur’d it.

So said my guide, to whom a shadow replied:
“Follow us, and you’ll find the opening.
We can't stay: such an unstoppable drive
Propels our relentless journey. Please forgive us
If our duty seems to you like rude behavior. In Verona, I
Was the abbot of San Zeno when the hand
Of Barbarossa grabbed Imperial power,
A name that’s never spoken without tears in Milan.
And there is he, who is half in his grave,
Who soon will weep for that monastery,
Regretting his power misused: because of that his son,
Physically weak and even worse in spirit,
Born in misfortune, is now in place
Of its rightful leader.” Whether he spoke further,
Or was quiet here, I don't know: he had already moved
So far ahead of us. Yet this much
I heard, and kept it in my memory.

He then, who never fail’d me at my need,
Cried, “Hither turn. Lo! two with sharp remorse
Chiding their sin!” In rear of all the troop
These shouted: “First they died, to whom the sea
Open’d, or ever Jordan saw his heirs:
And they, who with Aeneas to the end
Endur’d not suffering, for their portion chose
Life without glory.” Soon as they had fled
Past reach of sight, new thought within me rose
By others follow’d fast, and each unlike
Its fellow: till led on from thought to thought,
And pleasur’d with the fleeting train, mine eye
Was clos’d, and meditation chang’d to dream.

He then, who never let me down when I needed him,
Shouted, “Hey! Look over here. Two people are filled with regret
For their sins!” Behind the whole group,
They yelled: “First, the ones who died when the sea
Opened up, or before the Jordan saw its heirs:
And those who, alongside Aeneas until the end,
Could not bear suffering, choosing instead
A life without glory.” As soon as they had faded
Out of sight, new thoughts arose within me,
Each one following quickly and different
From the last: until, led from one thought to another,
And pleased by the passing ideas, my eyes
Closed, and my reflection turned into a dream.

CANTO XIX

It was the hour, when of diurnal heat
No reliques chafe the cold beams of the moon,
O’erpower’d by earth, or planetary sway
Of Saturn; and the geomancer sees
His Greater Fortune up the east ascend,
Where gray dawn checkers first the shadowy cone;
When ’fore me in my dream a woman’s shape
There came, with lips that stammer’d, eyes aslant,
Distorted feet, hands maim’d, and colour pale.

It was the time when the daily heat
No longer fights against the cold light of the moon,
Overpowered by the earth or the influence
Of Saturn; and the geomancer sees
His Greater Fortune rising in the east,
Where the gray dawn first breaks the shadowy cone;
When before me in my dream a woman's figure
Appeared, with stammering lips, tilted eyes,
Twisted feet, damaged hands, and pale skin.

I look’d upon her; and as sunshine cheers
Limbs numb’d by nightly cold, e’en thus my look
Unloos’d her tongue, next in brief space her form
Decrepit rais’d erect, and faded face
With love’s own hue illum’d. Recov’ring speech
She forthwith warbling such a strain began,
That I, how loth soe’er, could scarce have held
Attention from the song. “I,” thus she sang,
“I am the Siren, she, whom mariners
On the wide sea are wilder’d when they hear:
Such fulness of delight the list’ner feels.
I from his course Ulysses by my lay
Enchanted drew. Whoe’er frequents me once
Parts seldom; so I charm him, and his heart
Contented knows no void.” Or ere her mouth
Was clos’d, to shame her at her side appear’d
A dame of semblance holy. With stern voice
She utter’d; “Say, O Virgil, who is this?”
Which hearing, he approach’d, with eyes still bent
Toward that goodly presence: th’ other seiz’d her,
And, her robes tearing, open’d her before,
And show’d the belly to me, whence a smell,
Exhaling loathsome, wak’d me. Round I turn’d
Mine eyes, and thus the teacher: “At the least
Three times my voice hath call’d thee. Rise, begone.
Let us the opening find where thou mayst pass.”

I looked at her; and just as sunshine brightens
Numb limbs from the cold of night, my gaze
Loosened her tongue. Soon, her frail body
Straightened, and her faded face
Was lit up with the glow of love. Recovering her voice,
She immediately began to sing a melody
That, even though I was reluctant, I could hardly
Pull my attention away from the song. “I,” she sang,
“I am the Siren, the one who bewilders sailors
On the open sea when they hear me:
The listener feels such overwhelming joy.
With my song, I enchanted Ulysses,
Drawing him off course. Whoever visits me once
Rarely leaves; I charm him, and he finds
His heart is completely content.” Before her words
Were finished, a woman who looked holy appeared
Beside her. With a stern voice,
She demanded, “Say, O Virgil, who is this?”
Hearing this, he approached, still gazing
At that beautiful presence. The other grabbed her,
And, tearing her robes apart, revealed her,
Showing me her belly, from which a foul smell,
Loathsome, woke me up. I turned
My eyes around, and the teacher said: “At the very least,
I’ve called you three times. Rise, and let’s go.
Let’s find the opening where you may pass.”

I straightway rose. Now day, pour’d down from high,
Fill’d all the circuits of the sacred mount;
And, as we journey’d, on our shoulder smote
The early ray. I follow’d, stooping low
My forehead, as a man, o’ercharg’d with thought,
Who bends him to the likeness of an arch,
That midway spans the flood; when thus I heard,
“Come, enter here,” in tone so soft and mild,
As never met the ear on mortal strand.

I quickly stood up. Now daylight poured down from above,
Filling all the paths of the sacred mountain;
And, as we traveled, the early light struck
Our shoulders. I followed, bending low
My forehead, like someone weighed down with thoughts,
Who leans like an arch halfway over the water; when I heard,
“Come, enter here,” in a voice so gentle and soothing,
As I’ve never heard on any earthly shore.

With swan-like wings dispread and pointing up,
Who thus had spoken marshal’d us along,
Where each side of the solid masonry
The sloping, walls retir’d; then mov’d his plumes,
And fanning us, affirm’d that those, who mourn,
Are blessed, for that comfort shall be theirs.

With wings spread like a swan and pointing up,
The one who spoke led us along,
Where the solid stone walls
Sloped back on either side; then he moved his feathers,
And fanning us, assured that those who grieve,
Are blessed, for comfort will come to them.

“What aileth thee, that still thou look’st to earth?”
Began my leader; while th’ angelic shape
A little over us his station took.

“What's wrong with you, that you keep looking at the ground?”
My guide started, while the angelic figure
Positioned itself slightly above us.

“New vision,” I replied, “hath rais’d in me
8urmisings strange and anxious doubts, whereon
My soul intent allows no other thought
Or room or entrance.—“Hast thou seen,” said he,
“That old enchantress, her, whose wiles alone
The spirits o’er us weep for? Hast thou seen
How man may free him of her bonds? Enough.
Let thy heels spurn the earth, and thy rais’d ken
Fix on the lure, which heav’n’s eternal King
Whirls in the rolling spheres.” As on his feet
The falcon first looks down, then to the sky
Turns, and forth stretches eager for the food,
That woos him thither; so the call I heard,
So onward, far as the dividing rock
Gave way, I journey’d, till the plain was reach’d.

“New vision,” I replied, “has stirred strange and anxious thoughts within me, leaving my mind unable to focus on anything else.—“Have you seen,” he asked, “that old enchantress, the one whose tricks make the spirits above us weep? Have you seen how a person can break free from her grasp? That’s enough. Let your feet push off the ground, and your gaze focus on the temptation that heaven’s eternal King spins in the swirling cosmos.” Just like a falcon first looks down at its feet and then turns to the sky, eager for the food that calls it there; I heard the call, and I moved forward, as far as the parting rock allowed, until I reached the plain.

On the fifth circle when I stood at large,
A race appear’d before me, on the ground
All downward lying prone and weeping sore.
“My soul hath cleaved to the dust,” I heard
With sighs so deep, they well nigh choak’d the words.
“O ye elect of God, whose penal woes
Both hope and justice mitigate, direct
Tow’rds the steep rising our uncertain way.”

On the fifth circle, when I stood there, A group appeared in front of me, lying flat on the ground, All facedown and weeping heavily. “I feel like my soul is stuck in the dirt,” I heard With sighs so deep that they almost choked the words. “O chosen ones of God, whose punishments Are softened by both hope and justice, guide Us on our uncertain path up this steep rise.”

“If ye approach secure from this our doom,
Prostration—and would urge your course with speed,
See that ye still to rightward keep the brink.”

"If you come safely from our fate,
Bow down—and want to hurry on your way,
Make sure you stay close to the edge on the right."

So them the bard besought; and such the words,
Beyond us some short space, in answer came.

So the bard asked them; and such were the words,
That came back to us from some distance away.

I noted what remain’d yet hidden from them:
Thence to my liege’s eyes mine eyes I bent,
And he, forthwith interpreting their suit,
Beckon’d his glad assent. Free then to act,
As pleas’d me, I drew near, and took my stand
O`er that shade, whose words I late had mark’d.
And, “Spirit!” I said, “in whom repentant tears
Mature that blessed hour, when thou with God
Shalt find acceptance, for a while suspend
For me that mightier care. Say who thou wast,
Why thus ye grovel on your bellies prone,
And if in aught ye wish my service there,
Whence living I am come.” He answering spake
“The cause why Heav’n our back toward his cope
Reverses, shalt thou know: but me know first
The successor of Peter, and the name
And title of my lineage from that stream,
That’ twixt Chiaveri and Siestri draws
His limpid waters through the lowly glen.
A month and little more by proof I learnt,
With what a weight that robe of sov’reignty
Upon his shoulder rests, who from the mire
Would guard it: that each other fardel seems
But feathers in the balance. Late, alas!
Was my conversion: but when I became
Rome’s pastor, I discern’d at once the dream
And cozenage of life, saw that the heart
Rested not there, and yet no prouder height
Lur’d on the climber: wherefore, of that life
No more enamour’d, in my bosom love
Of purer being kindled. For till then
I was a soul in misery, alienate
From God, and covetous of all earthly things;
Now, as thou seest, here punish’d for my doting.
Such cleansing from the taint of avarice
Do spirits converted need. This mount inflicts
No direr penalty. E’en as our eyes
Fasten’d below, nor e’er to loftier clime
Were lifted, thus hath justice level’d us
Here on the earth. As avarice quench’d our love
Of good, without which is no working, thus
Here justice holds us prison’d, hand and foot
Chain’d down and bound, while heaven’s just Lord shall please.
So long to tarry motionless outstretch’d.”

I noticed what was still hidden from them:
Then I turned my eyes to my lord,
And he, immediately understanding their request,
Gave his joyful consent. Free to act,
As it pleased me, I approached and took my place
Over that shade, whose words I had recently noted.
And I said, “Spirit! In whom repentant tears
Prepare you for that blessed hour when you with God
Shall find acceptance, for a while suspend
That greater concern for me. Tell me who you were,
Why you lie here on your bellies,
And if you desire anything from me,
Where I, living, have come from.” He replied,
“You shall know why Heaven turns its back on him,
But first know me to be the successor of Peter, and the name
And title of my lineage from that stream,
That flows between Chiavari and Sestri,
Its clear waters through the humble valley.
A month and a little more, I learned by experience,
The heavy burden of the robe of sovereignty
That rests upon the shoulders of one who would guard it from the mire:
All other burdens seem
Like feathers in a scale. Sadly, alas!
My conversion came too late; but when I became
Rome’s shepherd, I immediately saw the dream
And deception of life, realized that the heart
Did not find rest there, and yet no prouder height
Lured the climber on: therefore, no longer enamored of that life,
I felt a love for purer existence ignite within me.
For until then
I was a soul in misery, alienated
From God and craving all earthly things;
Now, as you see, I'm punished for my foolish desires.
Such cleansing from the taint of greed
Is needed by converted souls. This mountain imposes
No worse punishment. Just as our eyes
Were fixed below, never lifted to a higher place,
Justice has leveled us
Here on the earth. Just as greed extinguished our love
For good, without which there is no action, thus
Justice keeps us imprisoned, hand and foot,
Chained and bound, as long as heaven’s just Lord pleases.
So long to stay motionless outstretched.”

My knees I stoop’d, and would have spoke; but he,
Ere my beginning, by his ear perceiv’d
I did him reverence; and “What cause,” said he,
“Hath bow’d thee thus!”—” Compunction,” I rejoin’d.
“And inward awe of your high dignity.”

My knees bent, and I was about to speak; but he,
Before I could start, sensed by my ear
That I was showing him respect; and he said,
“What has made you bow like this?”— “Regret,” I
answered.
“And a deep respect for your high status.”

“Up,” he exclaim’d, “brother! upon thy feet
Arise: err not: thy fellow servant I,
(Thine and all others’) of one Sovran Power.
If thou hast ever mark’d those holy sounds
Of gospel truth, ‘nor shall be given ill marriage,’
Thou mayst discern the reasons of my speech.
Go thy ways now; and linger here no more.
Thy tarrying is a let unto the tears,
With which I hasten that whereof thou spak’st.
I have on earth a kinswoman; her name
Alagia, worthy in herself, so ill
Example of our house corrupt her not:
And she is all remaineth of me there.”

“Get up,” he exclaimed, “brother! Stand on your feet.
Don’t hesitate: I am your fellow servant,
(of you and everyone else) of one Sovereign Power.
If you’ve ever noticed those sacred words
Of gospel truth, ‘nor shall be given ill marriage,’
You might understand why I’m saying this.
Now go your way; and don’t stay here any longer.
Your delay is a hindrance to the tears,
With which I hurry toward what you mentioned.
I have a relative on earth; her name is
Alagia, worthy in herself, so let the bad
Example of our family not corrupt her:
And she is all that remains of me there.”

CANTO XX

Ill strives the will, ’gainst will more wise that strives
His pleasure therefore to mine own preferr’d,
I drew the sponge yet thirsty from the wave.

Ill strives the will, against a wiser will that strives
His pleasure therefore to my own preferred,
I drew the sponge yet thirsty from the wave.

Onward I mov’d: he also onward mov’d,
Who led me, coasting still, wherever place
Along the rock was vacant, as a man
Walks near the battlements on narrow wall.
For those on th’ other part, who drop by drop
Wring out their all-infecting malady,
Too closely press the verge. Accurst be thou!
Inveterate wolf! whose gorge ingluts more prey,
Than every beast beside, yet is not fill’d!
So bottomless thy maw!—Ye spheres of heaven!
To whom there are, as seems, who attribute
All change in mortal state, when is the day
Of his appearing, for whom fate reserves
To chase her hence?—With wary steps and slow
We pass’d; and I attentive to the shades,
Whom piteously I heard lament and wail;
And, ’midst the wailing, one before us heard
Cry out “O blessed Virgin!” as a dame
In the sharp pangs of childbed; and “How poor
Thou wast,” it added, “witness that low roof
Where thou didst lay thy sacred burden down.
O good Fabricius! thou didst virtue choose
With poverty, before great wealth with vice.”

Onward I went: he also moved ahead,
Leading me, still navigating, wherever there was
Space along the rock, like a man
Walking along narrow battlements.
For those on the other side, who drop by drop
Squeeze out their all-infecting sickness,
Crowd too closely to the edge. Cursed be you!
Inveterate wolf! whose appetite devours more prey,
Than every other beast combined, yet is never satisfied!
So limitless your hunger!—Oh heavenly spheres!
To whom it seems some attribute
All changes in human condition, when is the day
Of his coming, for whom fate has reserved
To chase her away?—With cautious, slow steps
We passed; and I listened to the shadows,
Whom I sadly heard mourning and crying;
And, amidst the cries, one ahead of us called out
“O blessed Virgin!” like a woman
In the intense pain of childbirth; and “How poor
You were,” it added, “remember that low roof
Where you laid your sacred burden down.
Oh good Fabricius! you chose virtue
Along with poverty, rather than great wealth with vice.”

The words so pleas’d me, that desire to know
The spirit, from whose lip they seem’d to come,
Did draw me onward. Yet it spake the gift
Of Nicholas, which on the maidens he
Bounteous bestow’d, to save their youthful prime
Unblemish’d. “Spirit! who dost speak of deeds
So worthy, tell me who thou was,” I said,
“And why thou dost with single voice renew
Memorial of such praise. That boon vouchsaf’d
Haply shall meet reward; if I return
To finish the Short pilgrimage of life,
Still speeding to its close on restless wing.”

The words pleased me so much that I felt a strong desire to know
the spirit from whom they seemed to come,
which drew me closer. Yet it spoke of the gift
of Nicholas, which he generously gave to the maidens
to keep their youth pure and untouched.
“Spirit! You who speak of such worthy deeds,
tell me who you are,” I said,
“and why you alone renew
the memory of such praise. This favor granted
might just bring a reward; if I return
to complete the brief journey of life,
still rushing toward its end.”

“I,” answer’d he, “will tell thee, not for hell,
Which thence I look for; but that in thyself
Grace so exceeding shines, before thy time
Of mortal dissolution. I was root
Of that ill plant, whose shade such poison sheds
O’er all the Christian land, that seldom thence
Good fruit is gather’d. Vengeance soon should come,
Had Ghent and Douay, Lille and Bruges power;
And vengeance I of heav’n’s great Judge implore.
Hugh Capet was I high: from me descend
The Philips and the Louis, of whom France
Newly is govern’d; born of one, who ply’d
The slaughterer’s trade at Paris. When the race
Of ancient kings had vanish’d (all save one
Wrapt up in sable weeds) within my gripe
I found the reins of empire, and such powers
Of new acquirement, with full store of friends,
That soon the widow’d circlet of the crown
Was girt upon the temples of my son,
He, from whose bones th’ anointed race begins.
Till the great dower of Provence had remov’d
The stains, that yet obscur’d our lowly blood,
Its sway indeed was narrow, but howe’er
It wrought no evil: there, with force and lies,
Began its rapine; after, for amends,
Poitou it seiz’d, Navarre and Gascony.
To Italy came Charles, and for amends
Young Conradine an innocent victim slew,
And sent th’ angelic teacher back to heav’n,
Still for amends. I see the time at hand,
That forth from France invites another Charles
To make himself and kindred better known.
Unarm’d he issues, saving with that lance,
Which the arch-traitor tilted with; and that
He carries with so home a thrust, as rives
The bowels of poor Florence. No increase
Of territory hence, but sin and shame
Shall be his guerdon, and so much the more
As he more lightly deems of such foul wrong.
I see the other, who a prisoner late
Had steps on shore, exposing to the mart
His daughter, whom he bargains for, as do
The Corsairs for their slaves. O avarice!
What canst thou more, who hast subdued our blood
So wholly to thyself, they feel no care
Of their own flesh? To hide with direr guilt
Past ill and future, lo! the flower-de-luce
Enters Alagna! in his Vicar Christ
Himself a captive, and his mockery
Acted again! Lo! to his holy lip
The vinegar and gall once more applied!
And he ’twixt living robbers doom’d to bleed!
Lo! the new Pilate, of whose cruelty
Such violence cannot fill the measure up,
With no degree to sanction, pushes on
Into the temple his yet eager sails!

“I,” he answered, “will tell you, not for hell,
Which I expect there; but because in you
Grace shines so brightly, even before your time
Of mortal death. I was the root
Of that evil plant, whose shade spreads such poison
Over all of Christian land that rarely is
Good fruit gathered from it. Vengeance should come soon,
If Ghent and Douay, Lille and Bruges had the power;
And vengeance I implore from heaven’s great Judge.
I was Hugh Capet, high and mighty: from me descend
The Philips and the Louis, who now govern France;
Born of one who practiced the trade of slaughter in Paris. When the line
Of ancient kings had vanished (all but one
Wrapped in mourning), I found myself grasping
The reins of empire, with such power
And a full store of friends, that soon the widow’s
Circlet of the crown was placed upon my son’s temples,
He from whom the anointed lineage begins.
Until the great dowry of Provence had erased
The stains that still marked our humble blood,
Its influence was indeed limited, but nevertheless
It caused no harm: there, with force and lies,
It began its plundering; later, to make amends,
It seized Poitou, Navarre, and Gascony.
Charles came to Italy, and to make amends
He slaughtered young Conradine, an innocent victim,
And sent the angelic teacher back to heaven,
Still seeking to make amends. I see the time approaching,
That calls another Charles from France
To make himself and his kin better known.
Unarmed he emerges, except for the lance,
Which the arch-traitor wielded; and he
Charges with such force that it tears
The insides of unfortunate Florence. No increase
Of territory will come from this, only sin and shame
Shall be his reward, and even more
As he takes lightly such vile wrongs.
I see another, who recently as a prisoner
Set foot on shore, exposing his daughter to the market,
Whom he bargains for, just like
The Corsairs for their slaves. O greed!
What more can you do, having so completely subdued our blood
That they feel no concern
For their own flesh? To cover with greater guilt
Past and future wrongs, behold! the fleur-de-lis
Enters Alagna! In his Vicar Christ
Himself a captive, and his mockery
Replayed again! Look! they apply
The vinegar and gall to his holy lips once more!
And he is sentenced to bleed between living robbers!
Look! the new Pilate, whose cruelty
Such violence cannot fully measure,
With no legitimate authority, pushes on
Into the temple with his eager sails!

“O sovran Master! when shall I rejoice
To see the vengeance, which thy wrath well-pleas’d
In secret silence broods?—While daylight lasts,
So long what thou didst hear of her, sole spouse
Of the Great Spirit, and on which thou turn’dst
To me for comment, is the general theme
Of all our prayers: but when it darkens, then
A different strain we utter, then record
Pygmalion, whom his gluttonous thirst of gold
Made traitor, robber, parricide: the woes
Of Midas, which his greedy wish ensued,
Mark’d for derision to all future times:
And the fond Achan, how he stole the prey,
That yet he seems by Joshua’s ire pursued.
Sapphira with her husband next, we blame;
And praise the forefeet, that with furious ramp
Spurn’d Heliodorus. All the mountain round
Rings with the infamy of Thracia’s king,
Who slew his Phrygian charge: and last a shout
Ascends: “Declare, O Crassus! for thou know’st,
The flavour of thy gold.” The voice of each
Now high now low, as each his impulse prompts,
Is led through many a pitch, acute or grave.
Therefore, not singly, I erewhile rehears’d
That blessedness we tell of in the day:
But near me none beside his accent rais’d.”

“O sovereign Master! When will I rejoice
To see the vengeance that your wrath, well-pleased,
Silently broods over? While the day lasts,
For as long as you’ve heard of her, the sole spouse
Of the Great Spirit, and on which you turned
To me for comment, is the general theme
Of all our prayers: but when it darkens, then
We sing a different tune, then we record
Pygmalion, whose greedy thirst for gold
Made him a traitor, robber, and killer of kin: the woes
Of Midas, which came from his greedy desires,
Marked for mockery for all time:
And the foolish Achan, how he stole the prize,
Who still seems pursued by Joshua’s rage.
Next, we point our fingers at Sapphira and her husband;
And praise the forefeet that, with furious charge,
Kicked Heliodorus. All around the mountains
Rings with the infamy of Thracia’s king,
Who killed his Phrygian charge: and finally a shout
Rises: “Declare, O Crassus! for you know
The taste of your gold.” Each voice,
Now high now low, as each is moved to speak,
Is led through many pitches, sharp or deep.
So, not alone, before I recited
That blessedness we talk about in the day:
But no one else near me raised their voice.”

From him we now had parted, and essay’d
With utmost efforts to surmount the way,
When I did feel, as nodding to its fall,
The mountain tremble; whence an icy chill
Seiz’d on me, as on one to death convey’d.
So shook not Delos, when Latona there
Couch’d to bring forth the twin-born eyes of heaven.

We had just separated from him and tried our best to tackle the journey ahead, when I felt the ground beginning to tremble beneath me, sending a shiver up my spine, as if I were facing death. It shook like Delos did when Latona was about to give birth to the twin gods of the sky.

Forthwith from every side a shout arose
So vehement, that suddenly my guide
Drew near, and cried: “Doubt not, while I conduct thee.”
“Glory!” all shouted (such the sounds mine ear
Gather’d from those, who near me swell’d the sounds)
“Glory in the highest be to God.” We stood
Immovably suspended, like to those,
The shepherds, who first heard in Bethlehem’s field
That song: till ceas’d the trembling, and the song
Was ended: then our hallow’d path resum’d,
Eying the prostrate shadows, who renew’d
Their custom’d mourning. Never in my breast
Did ignorance so struggle with desire
Of knowledge, if my memory do not err,
As in that moment; nor through haste dar’d I
To question, nor myself could aught discern,
So on I far’d in thoughtfulness and dread.

Immediately, a shout rose up from every side
So intense that suddenly my guide
Came closer and said: “Don’t worry, I will lead you.”
“Glory!” everyone shouted (such were the sounds my ear
Picked up from those who were nearby, adding to the noise)
“Glory in the highest be to God.” We stood
Completely still, like those
Shepherds who first heard in Bethlehem’s field
That song: until the trembling stopped, and the song
Came to an end: then we continued our sacred path,
Watching the fallen shadows, who resumed
Their usual mourning. Never in my heart
Did confusion fight so hard against my craving
For knowledge, if my memory serves me right,
As in that moment; nor through impatience did I
Dare to ask questions, nor could I understand anything,
So I moved forward in reflection and fear.

CANTO XXI

The natural thirst, ne’er quench’d but from the well,
Whereof the woman of Samaria crav’d,
Excited: haste along the cumber’d path,
After my guide, impell’d; and pity mov’d
My bosom for the ’vengeful deed, though just.
When lo! even as Luke relates, that Christ
Appear’d unto the two upon their way,
New-risen from his vaulted grave; to us
A shade appear’d, and after us approach’d,
Contemplating the crowd beneath its feet.
We were not ware of it; so first it spake,
Saying, “God give you peace, my brethren!” then
Sudden we turn’d: and Virgil such salute,
As fitted that kind greeting, gave, and cried:
“Peace in the blessed council be thy lot
Awarded by that righteous court, which me
To everlasting banishment exiles!”

The natural thirst, never quenched except at the well,
That the woman from Samaria desired,
Driven: I hurried along the difficult path,
Following my guide, pushed on; and compassion moved
My heart for the vengeful act, even though it was right.
When suddenly! just as Luke tells, that Christ
Appeared to the two on their way,
Newly risen from his sealed tomb; a shade
Appeared to us, and approached us,
Watching the crowd below it.
We were unaware of it; so it spoke first,
Saying, “God give you peace, my brothers!” then
Suddenly we turned: and Virgil returned that greeting,
As was fitting for such a welcoming, and exclaimed:
“May peace in the blessed council be your fate,
Granted by that righteous court, which has me
Exiled to endless banishment!”

“How!” he exclaim’d, nor from his speed meanwhile
Desisting, “If that ye be spirits, whom God
Vouchsafes not room above, who up the height
Has been thus far your guide?” To whom the bard:
“If thou observe the tokens, which this man
Trac’d by the finger of the angel bears,
’Tis plain that in the kingdom of the just
He needs must share. But sithence she, whose wheel
Spins day and night, for him not yet had drawn
That yarn, which, on the fatal distaff pil’d,
Clotho apportions to each wight that breathes,
His soul, that sister is to mine and thine,
Not of herself could mount, for not like ours
Her ken: whence I, from forth the ample gulf
Of hell was ta’en, to lead him, and will lead
Far as my lore avails. But, if thou know,
Instruct us for what cause, the mount erewhile
Thus shook and trembled: wherefore all at once
Seem’d shouting, even from his wave-wash’d foot.”

“How!” he exclaimed, continuing to move quickly, “If you are spirits, whom God hasn’t allowed to stay above, who has guided you this far up?” The poet replied, “If you pay attention to the signs that this man bears, marked by the angel’s finger, it’s clear he must share in the kingdom of the just. But since she, whose wheel spins day and night, hasn’t yet drawn the thread for him that Clotho, on the fateful distaff, gives to each person who breathes, his soul, which is a sibling to mine and yours, couldn’t rise on its own, because her sight isn’t like ours. That’s why I was taken from the vast gulf of hell to guide him, and I will lead him as far as my knowledge allows. But if you know, please tell us why the mountain shook and trembled earlier, and why everyone seemed to shout, even from its wave-washed base.”

That questioning so tallied with my wish,
The thirst did feel abatement of its edge
E’en from expectance. He forthwith replied,
“In its devotion nought irregular
This mount can witness, or by punctual rule
Unsanction’d; here from every change exempt.
Other than that, which heaven in itself
Doth of itself receive, no influence
Can reach us. Tempest none, shower, hail or snow,
Hoar frost or dewy moistness, higher falls
Than that brief scale of threefold steps: thick clouds
Nor scudding rack are ever seen: swift glance
Ne’er lightens, nor Thaumantian Iris gleams,
That yonder often shift on each side heav’n.
Vapour adust doth never mount above
The highest of the trinal stairs, whereon
Peter’s vicegerent stands. Lower perchance,
With various motion rock’d, trembles the soil:
But here, through wind in earth’s deep hollow pent,
I know not how, yet never trembled: then
Trembles, when any spirit feels itself
So purified, that it may rise, or move
For rising, and such loud acclaim ensues.
Purification by the will alone
Is prov’d, that free to change society
Seizes the soul rejoicing in her will.
Desire of bliss is present from the first;
But strong propension hinders, to that wish
By the just ordinance of heav’n oppos’d;
Propension now as eager to fulfil
Th’ allotted torment, as erewhile to sin.
And I who in this punishment had lain
Five hundred years and more, but now have felt
Free wish for happier clime. Therefore thou felt’st
The mountain tremble, and the spirits devout
Heard’st, over all his limits, utter praise
To that liege Lord, whom I entreat their joy
To hasten.” Thus he spake: and since the draught
Is grateful ever as the thirst is keen,
No words may speak my fullness of content.

That questioning matched my desire,
The thirst felt less sharp
Even from just the expectation. He quickly replied,
“In its devotion, nothing irregular
Can this mountain witness, or be out of order
Without approval; here, it's free from change.
Other than what heaven itself
Receives from itself, no influence
Can reach us. No storms, rain, hail, or snow,
Frost or dew ever fall
Higher than that brief scale of three steps: thick clouds
Or fast-moving winds are never seen: quick flashes
Never lighten, nor does the rainbow shine,
That often shifts on either side of heaven.
Dense vapor never rises above
The top of the threefold stairs, where
Peter’s representative stands. Lower down, perhaps,
With various motions rocked, the ground shakes:
But here, though wind is trapped in the earth’s deep hollow,
I don’t know how, it never trembled: instead,
It trembles when any spirit feels itself
So purified that it can rise, or move
To rise, and such loud acclaim follows.
Purification by will alone
Is proven, that free to change, society
Claims the soul rejoicing in her will.
The desire for happiness is present from the start;
But strong inclination prevents that wish
By heaven's just order opposed;
Inclination now eager to fulfill
The designated torment, as once to sin.
And I, who had endured this punishment
For over five hundred years, now felt
A free wish for a happier place. That’s why you felt
The mountain tremble, and the devoted spirits
Heard, beyond all limits, praising
That sovereign Lord, whom I pray to hasten their joy.” Thus he spoke: and since the drink
Is always enjoyable as the thirst is acute,
No words can express my fullness of content.

“Now,” said the instructor sage, “I see the net
That takes ye here, and how the toils are loos’d,
Why rocks the mountain and why ye rejoice.
Vouchsafe, that from thy lips I next may learn,
Who on the earth thou wast, and wherefore here
So many an age wert prostrate.”—“In that time,
When the good Titus, with Heav’n’s King to help,
Aveng’d those piteous gashes, whence the blood
By Judas sold did issue, with the name
Most lasting and most honour’d there was I
Abundantly renown’d,” the shade reply’d,
“Not yet with faith endued. So passing sweet
My vocal Spirit, from Tolosa, Rome
To herself drew me, where I merited
A myrtle garland to inwreathe my brow.
Statius they name me still. Of Thebes I sang,
And next of great Achilles: but i’ th’ way
Fell with the second burthen. Of my flame
Those sparkles were the seeds, which I deriv’d
From the bright fountain of celestial fire
That feeds unnumber’d lamps, the song I mean
Which sounds Aeneas’ wand’rings: that the breast
I hung at, that the nurse, from whom my veins
Drank inspiration: whose authority
Was ever sacred with me. To have liv’d
Coeval with the Mantuan, I would bide
The revolution of another sun
Beyond my stated years in banishment.”

“Now,” said the wise instructor, “I see the trap
That brought you here, and how the ties are loosened,
Why the mountain shakes and why you celebrate.
Please, let me learn from your lips,
Who you were on earth, and why you’ve been
Lying here for so many ages.” — “Back then,
When the good Titus, with Heaven’s King to assist,
Avenge those terrible wounds, from which the blood
Was sold by Judas, it was with the name
Most lasting and honored that I was
Famed abundantly,” the shade replied,
“Yet not filled with faith. My sweet voice
Drew me from Tolosa to Rome,
Where I earned a myrtle crown to adorn my head.
They still call me Statius. I sang of Thebes,
And next of great Achilles: but along the way
I fell under the weight of the second burden. From my passion
Those sparks were the seeds, which I derived
From the bright fountain of celestial fire
That feeds countless lamps, the song I mean
Which tells of Aeneas’ wanderings: that was the source
I clung to, that the muse from whom my veins
Drew inspiration: whose authority
Was always sacred to me. To have lived
Alongside the Mantuan, I would endure
The cycle of another sun
Beyond my allotted years in exile.”

The Mantuan, when he heard him, turn’d to me,
And holding silence: by his countenance
Enjoin’d me silence but the power which wills,
Bears not supreme control: laughter and tears
Follow so closely on the passion prompts them,
They wait not for the motions of the will
In natures most sincere. I did but smile,
As one who winks; and thereupon the shade
Broke off, and peer’d into mine eyes, where best
Our looks interpret. “So to good event
Mayst thou conduct such great emprize,” he cried,
“Say, why across thy visage beam’d, but now,
The lightning of a smile!” On either part
Now am I straiten’d; one conjures me speak,
Th’ other to silence binds me: whence a sigh
I utter, and the sigh is heard. “Speak on; “
The teacher cried; “and do not fear to speak,
But tell him what so earnestly he asks.”
Whereon I thus: “Perchance, O ancient spirit!
Thou marvel’st at my smiling. There is room
For yet more wonder. He who guides my ken
On high, he is that Mantuan, led by whom
Thou didst presume of men arid gods to sing.
If other cause thou deem’dst for which I smil’d,
Leave it as not the true one; and believe
Those words, thou spak’st of him, indeed the cause.”

The Mantuan, when he heard him, turned to me,
And held his silence: by his expression
He urged me to be quiet, but the power that creates
Doesn’t have total control: laughter and tears
Follow so closely from the passion that sparks them,
They don’t wait for the will's movements
In nature’s truest form. I only smiled,
Like someone who gives a wink; and then the shade
Broke off and peered into my eyes, where the best
Interpretation of our looks occurs. “So to a good outcome
May you lead such a great undertaking,” he exclaimed,
“Tell me, why did a smile flash across your face just now,
Like a bolt of lightning?” Now I was torn in two;
One part urged me to speak,
The other bound me to silence: hence a sigh
I let out, and the sigh was heard. “Speak on; “
The teacher called; “and don’t be afraid to speak,
But tell him what he’s asking so earnestly.”
So I replied: “Perhaps, O ancient spirit!
You’re surprised by my smile. There’s room
For even more wonder. He who guides my gaze
From above, he’s the Mantuan, by whom
You sang of men and gods.
If you assumed any other reason for my smile,
Consider it not the true one; and believe
Those words you spoke of him are indeed the reason.”

Now down he bent t’ embrace my teacher’s feet;
But he forbade him: “Brother! do it not:
Thou art a shadow, and behold’st a shade.”
He rising answer’d thus: “Now hast thou prov’d
The force and ardour of the love I bear thee,
When I forget we are but things of air,
And as a substance treat an empty shade.”

Now he bent down to embrace my teacher's feet;
But he stopped him: “Brother! Don't do that:
You are a shadow, and you see a shadow.”
He replied: “Now you've shown
The strength and passion of the love I have for you,
When I forget we are just things of air,
And treat an empty shadow as if it were real.”

CANTO XXII

Now we had left the angel, who had turn’d
To the sixth circle our ascending step,
One gash from off my forehead raz’d: while they,
Whose wishes tend to justice, shouted forth:
“Blessed!” and ended with, “I thirst:” and I,
More nimble than along the other straits,
So journey’d, that, without the sense of toil,
I follow’d upward the swift-footed shades;
When Virgil thus began: “Let its pure flame
From virtue flow, and love can never fail
To warm another’s bosom’ so the light
Shine manifestly forth. Hence from that hour,
When ’mongst us in the purlieus of the deep,
Came down the spirit of Aquinum’s hard,
Who told of thine affection, my good will
Hath been for thee of quality as strong
As ever link’d itself to one not seen.
Therefore these stairs will now seem short to me.
But tell me: and if too secure I loose
The rein with a friend’s license, as a friend
Forgive me, and speak now as with a friend:
How chanc’d it covetous desire could find
Place in that bosom, ’midst such ample store
Of wisdom, as thy zeal had treasur’d there?”

Now we had left the angel, who had turned
To the sixth circle, where we were climbing,
One mark taken off my forehead: while those,
Whose wishes seek justice, shouted out:
“Blessed!” and ended with, “I thirst:” and I,
More agile than on the other paths,
So traveled, that, without feeling tired,
I followed upward the swift-footed spirits;
When Virgil began: “Let its pure flame
Flow from virtue, and love will never fail
To warm another’s heart; so the light
Shines clearly. From that moment,
When among us in the depths came down
The spirit of Aquinum’s strong one,
Who spoke of your affection, my good will
Has been for you as intense
As ever linked itself to someone unseen.
So these stairs will now seem short to me.
But tell me: and if I get too relaxed
With a friend’s permission, as a friend,
Forgive me, and speak now as with a friend:
How did greedy desire find
A place in that heart, amidst such great
Wisdom, as your passion had stored there?”

First somewhat mov’d to laughter by his words,
Statius replied: “Each syllable of thine
Is a dear pledge of love. Things oft appear
That minister false matters to our doubts,
When their true causes are remov’d from sight.
Thy question doth assure me, thou believ’st
I was on earth a covetous man, perhaps
Because thou found’st me in that circle plac’d.
Know then I was too wide of avarice:
And e’en for that excess, thousands of moons
Have wax’d and wan’d upon my sufferings.
And were it not that I with heedful care
Noted where thou exclaim’st as if in ire
With human nature, ‘Why, thou cursed thirst
Of gold! dost not with juster measure guide
The appetite of mortals?’ I had met
The fierce encounter of the voluble rock.
Then was I ware that with too ample wing
The hands may haste to lavishment, and turn’d,
As from my other evil, so from this
In penitence. How many from their grave
Shall with shorn locks arise, who living, aye
And at life’s last extreme, of this offence,
Through ignorance, did not repent. And know,
The fault which lies direct from any sin
In level opposition, here With that
Wastes its green rankness on one common heap.
Therefore if I have been with those, who wail
Their avarice, to cleanse me, through reverse
Of their transgression, such hath been my lot.”

First somewhat moved to laughter by his words,
Statius replied: “Every syllable of yours
Is a cherished token of love. Things often seem
To present false issues to our doubts,
When their true causes are hidden from view.
Your question assures me that you believe
I was a greedy man on earth, perhaps
Because you found me placed in that circle.
Know then that I was far from being greedy:
And even for that excess, thousands of moons
Have waxed and waned over my sufferings.
And if it weren't for the careful attention
I paid to your outburst, as though in anger,
With humanity, ‘Why, you cursed thirst
For gold! Don’t you guide
The desires of mortals with better judgment?’ I would have faced
The fierce clash of the shifting rock.
Then I was aware that with too broad a reach,
Hands can rush to wastefulness, and I turned,
As I did from my other sin, so from this
In repentance. How many from their grave
Will rise with shorn locks, who living, yes
And at life’s final moment, of this offense,
Through ignorance, did not repent. And know,
The fault that directly arises from any sin
In equal opposition, here with that
Wastes its green overgrowth in one common pile.
So if I have been with those who lament
Their greed, to cleanse me, through the opposite
Of their transgression, this has been my fate.”

To whom the sovran of the pastoral song:
“While thou didst sing that cruel warfare wag’d
By the twin sorrow of Jocasta’s womb,
From thy discourse with Clio there, it seems
As faith had not been shine: without the which
Good deeds suffice not. And if so, what sun
Rose on thee, or what candle pierc’d the dark
That thou didst after see to hoist the sail,
And follow, where the fisherman had led?”

To the ruler of the pastoral song:
“While you sang about that brutal war fought
By the twin sorrows of Jocasta’s womb,
From your conversation with Clio there, it seems
That faith was absent: without it,
Good deeds mean nothing. And if that’s the case, what sun
Shone on you, or what candle pierced the darkness
That you later saw to raise the sail,
And followed where the fisherman had led?”

He answering thus: “By thee conducted first,
I enter’d the Parnassian grots, and quaff’d
Of the clear spring; illumin’d first by thee
Open’d mine eyes to God. Thou didst, as one,
Who, journeying through the darkness, hears a light
Behind, that profits not himself, but makes
His followers wise, when thou exclaimedst, ‘Lo!
A renovated world! Justice return’d!
Times of primeval innocence restor’d!
And a new race descended from above!’
Poet and Christian both to thee I owed.
That thou mayst mark more clearly what I trace,
My hand shall stretch forth to inform the lines
With livelier colouring. Soon o’er all the world,
By messengers from heav’n, the true belief
Teem’d now prolific, and that word of thine
Accordant, to the new instructors chim’d.
Induc’d by which agreement, I was wont
Resort to them; and soon their sanctity
So won upon me, that, Domitian’s rage
Pursuing them, I mix’d my tears with theirs,
And, while on earth I stay’d, still succour’d them;
And their most righteous customs made me scorn
All sects besides. Before I led the Greeks
In tuneful fiction, to the streams of Thebes,
I was baptiz’d; but secretly, through fear,
Remain’d a Christian, and conform’d long time
To Pagan rites. Five centuries and more,
T for that lukewarmness was fain to pace
Round the fourth circle. Thou then, who hast rais’d
The covering, which did hide such blessing from me,
Whilst much of this ascent is yet to climb,
Say, if thou know, where our old Terence bides,
Caecilius, Plautus, Varro: if condemn’d
They dwell, and in what province of the deep.”
“These,” said my guide, “with Persius and myself,
And others many more, are with that Greek,
Of mortals, the most cherish’d by the Nine,
In the first ward of darkness. There ofttimes
We of that mount hold converse, on whose top
For aye our nurses live. We have the bard
Of Pella, and the Teian, Agatho,
Simonides, and many a Grecian else
Ingarlanded with laurel. Of thy train
Antigone is there, Deiphile,
Argia, and as sorrowful as erst
Ismene, and who show’d Langia’s wave:
Deidamia with her sisters there,
And blind Tiresias’ daughter, and the bride
Sea-born of Peleus.” Either poet now
Was silent, and no longer by th’ ascent
Or the steep walls obstructed, round them cast
Inquiring eyes. Four handmaids of the day
Had finish’d now their office, and the fifth
Was at the chariot-beam, directing still
Its balmy point aloof, when thus my guide:
“Methinks, it well behooves us to the brink
Bend the right shoulder’ circuiting the mount,
As we have ever us’d.” So custom there
Was usher to the road, the which we chose
Less doubtful, as that worthy shade complied.

He replied, “With your guidance, I entered the caves of Parnassus and drank from the clear spring; it was you who first opened my eyes to God. You were like someone walking through darkness who hears light behind him, not benefiting himself but enlightening his followers when you exclaimed, ‘Look! A renewed world! Justice is back! The times of innocence are restored! And a new race has come down from above!’ I owe both my poetry and my Christianity to you. To make my points clearer, I will stretch out my hand to add more vivid details. Soon, across the world, through messengers from heaven, genuine belief began to flourish, and your words mirrored the new teachers perfectly. Encouraged by this alignment, I frequently sought them out, and their holiness impressed me so much that I mixed my tears with theirs while Domitian pursued them, offering help while I remained on earth. Their righteous customs made me reject all other sects. Before I guided the Greeks in lyrical tales to the rivers of Thebes, I was secretly baptized; out of fear, I remained a Christian while conforming to pagan rituals for a long time. For that lukewarmness, I was destined to wander around the fourth circle for over five centuries. You, who have lifted the veil that concealed such blessings from me, while I still have much more to climb, can you tell me if you know where our old Terence, Caecilius, and Plautus reside? Are they condemned, and in what part of the deep do they dwell?” “Those,” my guide said, “with Persius and me, along with many others, are with that Greek, the most treasured by the Muses among mortals, in the first ward of darkness. We often converse about that mountain where our nurturers live forever. We have the bard from Pella and the Teian Agatho, Simonides, and many more Greeks crowned with laurel. Among your group are Antigone, Deiphile, Argia, and as sorrowful as before, Ismene, along with the one who revealed Langia’s wave: Deidamia with her sisters, the blind Tiresias’ daughter, and the sea-born bride of Peleus.” Both poets fell silent, and no longer looking around at the ascent or the steep walls that blocked them, as four handmaidens of the day had completed their tasks and the fifth was at the chariot beam, still directing its fragrant point far off, my guide said: “I think it’s best for us to bend our right shoulder and circle around the mountain, as we have always done.” This tradition there led us on the road we chose, with less uncertainty, as that noble shade agreed.

They on before me went; I sole pursued,
List’ning their speech, that to my thoughts convey’d
Mysterious lessons of sweet poesy.
But soon they ceas’d; for midway of the road
A tree we found, with goodly fruitage hung,
And pleasant to the smell: and as a fir
Upward from bough to bough less ample spreads,
So downward this less ample spread, that none.
Methinks, aloft may climb. Upon the side,
That clos’d our path, a liquid crystal fell
From the steep rock, and through the sprays above
Stream’d showering. With associate step the bards
Drew near the plant; and from amidst the leaves
A voice was heard: “Ye shall be chary of me;”
And after added: “Mary took more thought
For joy and honour of the nuptial feast,
Than for herself who answers now for you.
The women of old Rome were satisfied
With water for their beverage. Daniel fed
On pulse, and wisdom gain’d. The primal age
Was beautiful as gold; and hunger then
Made acorns tasteful, thirst each rivulet
Run nectar. Honey and locusts were the food,
Whereon the Baptist in the wilderness
Fed, and that eminence of glory reach’d
And greatness, which the’ Evangelist records.”

They went ahead of me; I followed alone,
Listening to their conversation, which conveyed
Mysterious lessons of sweet poetry to my thoughts.
But soon they stopped; in the middle of the road
We found a tree, heavy with beautiful fruit,
And it smelled pleasant: and just like a fir
Spreads less wide upward from branch to branch,
This one spread less wide downward, making it so none
Could climb up. On the side
That blocked our path, crystal water fell
From the steep rock, streaming down through the branches above
In a shower. Together, the poets
Approached the plant; and from the leaves,
A voice was heard: “You should be cautious with me;”
And it added: “Mary cared more
For the joy and honor of the wedding feast,
Than for herself, who now speaks for you.
The women of ancient Rome were content
With water to drink. Daniel thrived
On vegetables and gained wisdom. The early days
Were as beautiful as gold; and back then,
Hunger made acorns taste good, and thirst made every stream
Flow with nectar. Honey and locusts were the food
That the Baptist lived on in the wilderness,
Reaching the height of glory
And greatness, which the Evangelist records.”

CANTO XXIII

On the green leaf mine eyes were fix’d, like his
Who throws away his days in idle chase
Of the diminutive, when thus I heard
The more than father warn me: “Son! our time
Asks thriftier using. Linger not: away.”

On the green leaf, my eyes were focused, like someone
Who wastes his days in a pointless pursuit
Of the small and trivial, when I heard
The greater-than-a-father figure warn me: “Son! Our time
Needs to be used wisely. Don’t waste it: move on.”

Thereat my face and steps at once I turn’d
Toward the sages, by whose converse cheer’d
I journey’d on, and felt no toil: and lo!
A sound of weeping and a song: “My lips,
O Lord!” and these so mingled, it gave birth
To pleasure and to pain. “O Sire, belov’d!
Say what is this I hear?” Thus I inquir’d.

There I turned my face and steps toward the wise ones, whose conversations lifted my spirits as I continued on my journey, feeling no exhaustion. Suddenly, I heard a sound of weeping and a song: “My lips, O Lord!” The two were so intertwined that they created both pleasure and pain. “O beloved Lord! What is this I hear?” I asked.

“Spirits,” said he, “who as they go, perchance,
Their debt of duty pay.” As on their road
The thoughtful pilgrims, overtaking some
Not known unto them, turn to them, and look,
But stay not; thus, approaching from behind
With speedier motion, eyed us, as they pass’d,
A crowd of spirits, silent and devout.
The eyes of each were dark and hollow: pale
Their visage, and so lean withal, the bones
Stood staring thro’ the skin. I do not think
Thus dry and meagre Erisicthon show’d,
When pinc’ed by sharp-set famine to the quick.

“Spirits,” he said, “who as they pass by, maybe,
Are paying their debt of duty.” As they traveled,
The thoughtful travelers, catching sight of some
They didn’t recognize, turned to look at them,
But didn’t stop; thus, moving quickly from behind
With greater speed, they gazed at us as they went by,
A crowd of spirits, silent and reverent.
Each of their eyes was dark and hollow: pale
Their faces, and so gaunt as well, the bones
Stared through the skin. I don’t believe
Erisicthon looked this dry and emaciated,
When he was pinched by intense hunger to the bone.

“Lo!” to myself I mus’d, “the race, who lost
Jerusalem, when Mary with dire beak
Prey’d on her child.” The sockets seem’d as rings,
From which the gems were drops. Who reads the name
Of man upon his forehead, there the M
Had trac’d most plainly. Who would deem, that scent
Of water and an apple, could have prov’d
Powerful to generate such pining want,
Not knowing how it wrought? While now I stood
Wond’ring what thus could waste them (for the cause
Of their gaunt hollowness and scaly rind
Appear’d not) lo! a spirit turn’d his eyes
In their deep-sunken cell, and fasten’d then
On me, then cried with vehemence aloud:
“What grace is this vouchsaf’d me?” By his looks
I ne’er had recogniz’d him: but the voice
Brought to my knowledge what his cheer conceal’d.
Remembrance of his alter’d lineaments
Was kindled from that spark; and I agniz’d
The visage of Forese. “Ah! respect
This wan and leprous wither’d skin,” thus he
Suppliant implor’d, “this macerated flesh.
Speak to me truly of thyself. And who
Are those twain spirits, that escort thee there?
Be it not said thou Scorn’st to talk with me.”

“Look!” I thought to myself, “the people who lost
Jerusalem, when Mary with her cruel beak
Fed on her child.” The eye sockets looked like rings,
From which the gems had fallen. Whoever reads the name
Of a man on his forehead, there the M
Was marked most clearly. Who would think that the scent
Of water and an apple could create
Such a deep desire, without understanding how it happened? While I stood
Wondering what could cause their wasted state (since the reason
For their hollow cheeks and scaly skin
Wasn't clear) suddenly, a spirit turned his eyes
From their deep-set sockets and focused on me, then cried out loud:
“What grace has been granted to me?” From his appearance,
I would never have recognized him, but the voice
Revealed to me what his expression hid.
Memories of his changed features
Were sparked by that voice, and I recognized
The face of Forese. “Ah! have pity on
This pale, leprous, withered skin,” he said,
Begging me, “this tortured flesh.
Speak honestly about yourself. And who
Are those two spirits that are with you?
Don’t say you refuse to talk to me.”

“That face of thine,” I answer’d him, “which dead
I once bewail’d, disposes me not less
For weeping, when I see It thus transform’d.
Say then, by Heav’n, what blasts ye thus? The whilst
I wonder, ask not Speech from me: unapt
Is he to speak, whom other will employs.

“That face of yours,” I said to him, “which I once mourned when it was dead, makes me just as likely to cry when I see it transformed like this. So tell me, by Heaven, what is causing you such distress? While I’m surprised, don’t expect me to speak: it’s hard for someone to talk when they’re being used by someone else.”

He thus: “The water and tee plant we pass’d,
Virtue possesses, by th’ eternal will
Infus’d, the which so pines me. Every spirit,
Whose song bewails his gluttony indulg’d
Too grossly, here in hunger and in thirst
Is purified. The odour, which the fruit,
And spray, that showers upon the verdure, breathe,
Inflames us with desire to feed and drink.
Nor once alone encompassing our route
We come to add fresh fuel to the pain:
Pain, said I? solace rather: for that will
To the tree leads us, by which Christ was led
To call Elias, joyful when he paid
Our ransom from his vein.” I answering thus:
“Forese! from that day, in which the world
For better life thou changedst, not five years
Have circled. If the power of sinning more
Were first concluded in thee, ere thou knew’st
That kindly grief, which re-espouses us
To God, how hither art thou come so soon?
I thought to find thee lower, there, where time
Is recompense for time.” He straight replied:
“To drink up the sweet wormwood of affliction
I have been brought thus early by the tears
Stream’d down my Nella’s cheeks. Her prayers devout,
Her sighs have drawn me from the coast, where oft
Expectance lingers, and have set me free
From th’ other circles. In the sight of God
So much the dearer is my widow priz’d,
She whom I lov’d so fondly, as she ranks
More singly eminent for virtuous deeds.
The tract most barb’rous of Sardinia’s isle,
Hath dames more chaste and modester by far
Than that wherein I left her. O sweet brother!
What wouldst thou have me say? A time to come
Stands full within my view, to which this hour
Shall not be counted of an ancient date,
When from the pulpit shall be loudly warn’d
Th’ unblushing dames of Florence, lest they bare
Unkerchief’d bosoms to the common gaze.
What savage women hath the world e’er seen,
What Saracens, for whom there needed scourge
Of spiritual or other discipline,
To force them walk with cov’ring on their limbs!
But did they see, the shameless ones, that Heav’n
Wafts on swift wing toward them, while I speak,
Their mouths were op’d for howling: they shall taste
Of Borrow (unless foresight cheat me here)
Or ere the cheek of him be cloth’d with down
Who is now rock’d with lullaby asleep.
Ah! now, my brother, hide thyself no more,
Thou seest how not I alone but all
Gaze, where thou veil’st the intercepted sun.”

He said: “The water and tea plants we passed,
Virtue exists, by the eternal will
Infused, which pains me so. Every spirit,
Whose song mourns his excessive gluttony
Too openly, here suffers from hunger and thirst
To be purified. The scent from the fruit,
And the spray that falls on the greenery, ignites
Our desire to eat and drink.
Not just once along our path
Do we add fresh fuel to the pain:
Pain, did I say? More like comfort: for that will
Leads us to the tree, by which Christ was led
To call Elias, joyful when he paid
Our ransom with his blood.” I replied:
“Forese! From that day when you changed
To a better life, not five years
Have passed. If the power to sin more
Was first given to you, before you knew
That kind of sorrow, which reconciles us
To God, why are you here so soon?
I expected to find you lower down, where time
Is a reward for time.” He answered:
“To taste the bitter sweetness of suffering
I have been brought here early by the tears
Streaming down Nella’s cheeks. Her devoted prayers,
Her sighs have pulled me from the shore, where often
Hope lingers, and have set me free
From the other circles. In the sight of God
My widow is cherished even more,
The one I loved so dearly, as she stands
Out for her virtuous deeds.
The roughest part of Sardinia's island
Has women far more chaste and modest
Than where I left her. Oh sweet brother!
What do you want me to say? A time ahead
Is clearly visible to me, when this moment
Will not seem ancient,
When from the pulpit it will be boldly preached
To the shameless women of Florence, so they do not
Expose their bare bosoms to everyone’s view.
What wild women has the world ever seen,
What Saracens, who required a scourge
Of spiritual or other discipline,
To force them to cover up their bodies!
But if they saw, the shameless ones, that Heaven
Wings swiftly toward them while I speak,
Their mouths would open for howling: they will experience
Payback (unless I’m mistaken here)
Before the cheek of the one now rocked
To sleep by lullabies is covered with hair.
Ah! Now, my brother, don't hide anymore,
You see how not just I but everyone
Stares, where you block the sun.”

Whence I replied: “If thou recall to mind
What we were once together, even yet
Remembrance of those days may grieve thee sore.
That I forsook that life, was due to him
Who there precedes me, some few evenings past,
When she was round, who shines with sister lamp
To his, that glisters yonder,” and I show’d
The sun. “Tis he, who through profoundest night
Of he true dead has brought me, with this flesh
As true, that follows. From that gloom the aid
Of his sure comfort drew me on to climb,
And climbing wind along this mountain-steep,
Which rectifies in you whate’er the world
Made crooked and deprav’d I have his word,
That he will bear me company as far
As till I come where Beatrice dwells:
But there must leave me. Virgil is that spirit,
Who thus hath promis’d,” and I pointed to him;
“The other is that shade, for whom so late
Your realm, as he arose, exulting shook
Through every pendent cliff and rocky bound.”

“Then I replied, ‘If you remember
What we once shared together, even now
Thinking back on those days might really hurt you.
The reason I left that life is because of him
Who came before me a few nights ago,
When she was present, who shines with a sister light
To his, which sparkles over there,’ and I pointed
To the sun. ‘It’s he who has taken me through the deepest night
Of the true dead, with this flesh
That truly follows. From that darkness, his reliable comfort
Drew me up to climb,
And as I climbed, I wound along this steep mountain,
Which corrects in you whatever the world
Made twisted and corrupted. I have his word
That he will accompany me as far
As until I reach where Beatrice lives:
But there, he must leave me. Virgil is that spirit,
Who has promised this,’ and I pointed to him;
‘The other is that shade for whom, not long ago,
Your realm shook with joy
Through every hanging cliff and rocky boundary.’”

CANTO XXIV

Our journey was not slacken’d by our talk,
Nor yet our talk by journeying. Still we spake,
And urg’d our travel stoutly, like a ship
When the wind sits astern. The shadowy forms,
That seem’d things dead and dead again, drew in
At their deep-delved orbs rare wonder of me,
Perceiving I had life; and I my words
Continued, and thus spake; “He journeys up
Perhaps more tardily then else he would,
For others’ sake. But tell me, if thou know’st,
Where is Piccarda? Tell me, if I see
Any of mark, among this multitude,
Who eye me thus.”—“My sister (she for whom,
’Twixt beautiful and good I cannot say
Which name was fitter) wears e’en now her crown,
And triumphs in Olympus.” Saying this,
He added: “Since spare diet hath so worn
Our semblance out, ’tis lawful here to name
Each one . This,” and his finger then he rais’d,
“Is Buonaggiuna,—Buonaggiuna, he
Of Lucca: and that face beyond him, pierc’d
Unto a leaner fineness than the rest,
Had keeping of the church: he was of Tours,
And purges by wan abstinence away
Bolsena’s eels and cups of muscadel.”

Our journey wasn’t slowed down by our conversation,
Nor was our conversation slowed down by traveling. We kept talking,
And pushed on strong, like a ship
When the wind is at its back. The shadowy figures,
That seemed like dead things and then dead again, drew in
With curiosity about me,
Realizing I was alive; and I continued my words
And said; “He travels up
Maybe slower than he would otherwise,
For the sake of others. But tell me, if you know,
Where is Piccarda? Tell me if I see
Anyone of significance among this crowd,
Who are looking at me this way.” — “My sister (she for whom,
Between beautiful and good, I can’t say
Which name fits better) is wearing her crown right now,
And is celebrating in Olympus.” Saying this,
He added: “Since our lean diet has made
Us look worn out, it’s appropriate to mention
Each one. This,” and he raised his finger,
“Is Buonaggiuna,—Buonaggiuna, from Lucca: and that face beyond him,
Pierced to a leaner sharpness than the rest,
Was in charge of the church: he was from Tours,
And by his thin diet, he abstains from
The eels of Bolsena and cups of muscadel.”

He show’d me many others, one by one,
And all, as they were nam’d, seem’d well content;
For no dark gesture I discern’d in any.
I saw through hunger Ubaldino grind
His teeth on emptiness; and Boniface,
That wav’d the crozier o’er a num’rous flock.
I saw the Marquis, who tad time erewhile
To swill at Forli with less drought, yet so
Was one ne’er sated. I howe’er, like him,
That gazing ’midst a crowd, singles out one,
So singled him of Lucca; for methought
Was none amongst them took such note of me.
Somewhat I heard him whisper of Gentucca:
The sound was indistinct, and murmur’d there,
Where justice, that so strips them, fix’d her sting.

He showed me many others, one by one,
And they all seemed pretty happy as they were named;
I didn’t see any dark gestures from anyone.
I saw Ubaldino, hungry, grinding
His teeth on emptiness; and Boniface,
Who waved the crozier over a large flock.
I saw the Marquis, who had time before
To drink at Forli without so much craving, yet still
Was never satisfied. I, however, like him,
Who, gazing through a crowd, picks out just one,
So picked out the one from Lucca; because I thought
No one else among them paid such attention to me.
I heard him whisper something about Gentucca:
The sound was unclear, and murmured there,
Where justice, which strips them bare, fixed her sting.

“Spirit!” said I, “it seems as thou wouldst fain
Speak with me. Let me hear thee. Mutual wish
To converse prompts, which let us both indulge.”

“Spirit!” I said, “it seems like you want to
Talk with me. Let me hear you. Our shared desire
To chat encourages this, so let’s both enjoy it.”

He, answ’ring, straight began: “Woman is born,
Whose brow no wimple shades yet, that shall make
My city please thee, blame it as they may.
Go then with this forewarning. If aught false
My whisper too implied, th’ event shall tell
But say, if of a truth I see the man
Of that new lay th’ inventor, which begins
With ‘Ladies, ye that con the lore of love’.”

He replied right away: “A woman is born,
Whose forehead is not yet covered with a veil, and she will make
My city pleasing to you, no matter what they say.
So go with this warning. If I hinted at any lies
With my words, the outcome will reveal it.
But tell me, if I truly see the man
Who created that new song that starts
With ‘Ladies, you who understand the art of love’.”

To whom I thus: “Count of me but as one
Who am the scribe of love; that, when he breathes,
Take up my pen, and, as he dictates, write.”

To whom I say: “Think of me as just one
Who is the writer of love; that, when he speaks,
I pick up my pen and write as he tells me to.”

“Brother!” said he, “the hind’rance which once held
The notary with Guittone and myself,
Short of that new and sweeter style I hear,
Is now disclos’d. I see how ye your plumes
Stretch, as th’ inditer guides them; which, no question,
Ours did not. He that seeks a grace beyond,
Sees not the distance parts one style from other.”
And, as contented, here he held his peace.

“Brother!” he said, “the obstacle that once
Stopped the notary, Guittone, and me,
Preventing us from that new and sweeter style I hear,
Is now revealed. I can see how you spread your feathers,
As the writer leads them; which, for sure,
Ours did not. He who seeks a grace beyond,
Doesn't see how far apart one style is from another.”
And, feeling satisfied, he fell silent.

Like as the bird, that winter near the Nile,
In squared regiment direct their course,
Then stretch themselves in file for speedier flight;
Thus all the tribe of spirits, as they turn’d
Their visage, faster deaf, nimble alike
Through leanness and desire. And as a man,
Tir’d With the motion of a trotting steed,
Slacks pace, and stays behind his company,
Till his o’erbreathed lungs keep temperate time;
E’en so Forese let that holy crew
Proceed, behind them lingering at my side,
And saying: “When shall I again behold thee?”

Like the bird that winters near the Nile,
In organized formations, they head their way,
Then line up in a row for quicker flight;
So all the tribe of spirits, as they turned
Their faces, moved faster, equally light
From both hunger and desire. And just like a man,
Tired from the motion of a trotting horse,
Slows down and falls back from his group,
Until his exhausted lungs find a steady pace;
Just so, Forese let that holy group
Move on, while I lingered behind at my side,
And said: “When will I see you again?”

“How long my life may last,” said I, “I know not;
This know, how soon soever I return,
My wishes will before me have arriv’d.
Sithence the place, where I am set to live,
Is, day by day, more scoop’d of all its good,
And dismal ruin seems to threaten it.”

“How long my life may last,” I said, “I don’t know;
But know this, no matter how soon I return,
My wishes will have already come true.
Since the place where I live,
Is, day by day, losing all its good,
And gloomy ruin seems to be looming over it.”

“Go now,” he cried: “lo! he, whose guilt is most,
Passes before my vision, dragg’d at heels
Of an infuriate beast. Toward the vale,
Where guilt hath no redemption, on it speeds,
Each step increasing swiftness on the last;
Until a blow it strikes, that leaveth him
A corse most vilely shatter’d. No long space
Those wheels have yet to roll” (therewith his eyes
Look’d up to heav’n) “ere thou shalt plainly see
That which my words may not more plainly tell.
I quit thee: time is precious here: I lose
Too much, thus measuring my pace with shine.”

“Go now,” he shouted: “look! he, whose guilt is greatest,
Passes before my eyes, dragged by the feet
Of a furious beast. Toward the valley,
Where guilt has no redemption, it speeds on,
Each step getting faster than the one before;
Until a blow hits him, leaving him
A corpse, most horribly shattered. Not much longer
Those wheels have left to roll” (then his eyes
Looked up to heaven) “before you’ll clearly see
What my words can’t express any more clearly.
I leave you: time is precious here: I’m losing
Too much, measuring my pace with the light.”

As from a troop of well-rank’d chivalry
One knight, more enterprising than the rest,
Pricks forth at gallop, eager to display
His prowess in the first encounter prov’d
So parted he from us with lengthen’d strides,
And left me on the way with those twain spirits,
Who were such mighty marshals of the world.

As if from a group of well-organized knights
One knight, more daring than the others,
Spurs forward at a gallop, eager to show
His skill in the first challenge faced
He left us behind with long strides,
And took off down the path with those two spirits,
Who were such powerful leaders of the world.

When he beyond us had so fled mine eyes
No nearer reach’d him, than my thought his words,
The branches of another fruit, thick hung,
And blooming fresh, appear’d. E’en as our steps
Turn’d thither, not far off it rose to view.
Beneath it were a multitude, that rais’d
Their hands, and shouted forth I know not What
Unto the boughs; like greedy and fond brats,
That beg, and answer none obtain from him,
Of whom they beg; but more to draw them on,
He at arm’s length the object of their wish
Above them holds aloft, and hides it not.

When he had fled beyond our sight,
I could not get any closer to him than my thoughts on his words,
The branches of another fruit hung thick,
And looked fresh and blooming. Just as our steps
Turned that way, it came into view nearby.
Underneath it was a crowd, raising
Their hands and shouting something I couldn't understand
To the branches; like greedy and eager kids,
Who beg but get no answer from the one
They’re asking; yet to tempt them more,
He holds the object of their desire
Above them at arm’s length, and doesn’t hide it.

At length, as undeceiv’d they went their way:
And we approach the tree, who vows and tears
Sue to in vain, the mighty tree. “Pass on,
And come not near. Stands higher up the wood,
Whereof Eve tasted, and from it was ta’en
‘this plant.” Such sounds from midst the thickets came.
Whence I, with either bard, close to the side
That rose, pass’d forth beyond. “Remember,” next
We heard, “those noblest creatures of the clouds,
How they their twofold bosoms overgorg’d
Oppos’d in fight to Theseus: call to mind
The Hebrews, how effeminate they stoop’d
To ease their thirst; whence Gideon’s ranks were thinn’d,
As he to Midian march’d adown the hills.”

At last, as they continued on, still unaware of the truth:
We approached the tree, which swore and wept
For nothing in return, the powerful tree. “Keep going,
And don’t come any closer. There stands higher up in the woods,
The one from which Eve tasted, and from it was taken
‘this plant.’” Such sounds came from the thickets.
So I, together with both poets, moved to the side
That rose, and passed beyond. “Remember,” we then heard,
“Those greatest creatures in the clouds,
How they overwhelmed their twofold hearts
In opposition to Theseus: think of
The Hebrews, how weak they became
To quench their thirst; this is why Gideon's ranks were thinned,
As he marched down the hills toward Midian.”

Thus near one border coasting, still we heard
The sins of gluttony, with woe erewhile
Reguerdon’d. Then along the lonely path,
Once more at large, full thousand paces on
We travel’d, each contemplative and mute.

Thus near one edge of the shore, we still heard
The sins of gluttony, lamenting their past
Consequences. Then along the quiet path,
Once again, we walked, a full thousand steps
In silence, each lost in thought.

“Why pensive journey thus ye three alone?”
Thus suddenly a voice exclaim’d: whereat
I shook, as doth a scar’d and paltry beast;
Then rais’d my head to look from whence it came.

“Why are you three on this thoughtful journey all alone?”
Suddenly, a voice shouted, which made me tremble like a frightened and insignificant creature;
Then I lifted my head to see where it came from.

Was ne’er, in furnace, glass, or metal seen
So bright and glowing red, as was the shape
I now beheld. “If ye desire to mount,”
He cried, “here must ye turn. This way he goes,
Who goes in quest of peace.” His countenance
Had dazzled me; and to my guides I fac’d
Backward, like one who walks, as sound directs.

Was never, in a furnace, glass, or metal seen
So bright and glowing red, as the figure
I now saw. “If you want to rise,”
He shouted, “you must turn here. This is the path for those
Who seek peace.” His face
Had dazzled me; and I turned to my guides
Backward, like someone who walks, following the sound.

As when, to harbinger the dawn, springs up
On freshen’d wing the air of May, and breathes
Of fragrance, all impregn’d with herb and flowers,
E’en such a wind I felt upon my front
Blow gently, and the moving of a wing
Perceiv’d, that moving shed ambrosial smell;
And then a voice: “Blessed are they, whom grace
Doth so illume, that appetite in them
Exhaleth no inordinate desire,
Still hung’ring as the rule of temperance wills.”

As when, to signal the dawn, the air of May rises
On fresh wings and breathes
Fragrance, filled with herbs and flowers,
I felt such a gentle breeze on my face,
And sensed the fluttering of a wing
That released an ambrosial scent;
And then a voice said: “Blessed are those whom grace
Illuminates so well that their desires
Don’t lead to excessive cravings,
Still eager as moderation intends.”

CANTO XXV

It was an hour, when he who climbs, had need
To walk uncrippled: for the sun had now
To Taurus the meridian circle left,
And to the Scorpion left the night. As one
That makes no pause, but presses on his road,
Whate’er betide him, if some urgent need
Impel: so enter’d we upon our way,
One before other; for, but singly, none
That steep and narrow scale admits to climb.

It was an hour when the climber needed
To walk uninjured: for the sun had now
Left the meridian circle for Taurus,
And the night was passing for the Scorpion. Like someone
Who doesn’t stop but continues on their path,
No matter what happens, if some urgent need
Drives them: so we started on our way,
One after the other; for, only individually, none
Can climb that steep and narrow scale.

E’en as the young stork lifteth up his wing
Through wish to fly, yet ventures not to quit
The nest, and drops it; so in me desire
Of questioning my guide arose, and fell,
Arriving even to the act, that marks
A man prepar’d for speech. Him all our haste
Restrain’d not, but thus spake the sire belov’d:
Fear not to speed the shaft, that on thy lip
Stands trembling for its flight.” Encourag’d thus
I straight began: “How there can leanness come,
Where is no want of nourishment to feed?”

Even as the young stork lifts its wing
Desiring to fly, yet dares not leave
The nest, and drops it; so in me, the urge
To question my guide arose and subsided,
Coming even to the moment that marks
A man ready to speak. Our urgency
Didn’t hold him back, but he spoke to me, his beloved:
"Don’t be afraid to release the words
That tremble on your lips, ready to take flight." Encouraged by this,
I quickly began: “How can there be thinness
Where there is no lack of nourishment to sustain?”

“If thou,” he answer’d, “hadst remember’d thee,
How Meleager with the wasting brand
Wasted alike, by equal fires consm’d,
This would not trouble thee: and hadst thou thought,
How in the mirror your reflected form
With mimic motion vibrates, what now seems
Hard, had appear’d no harder than the pulp
Of summer fruit mature. But that thy will
In certainty may find its full repose,
Lo Statius here! on him I call, and pray
That he would now be healer of thy wound.”

“If you,” he replied, “had remembered yourself,
How Meleager with the wasting brand
Was consumed equally by both fires,
This wouldn’t trouble you: and if you had considered,
How in the mirror your reflection
Shakes with imitated motion, what now seems
Difficult would have appeared no harder than the pulp
Of ripe summer fruit. But so your will
Can find complete peace,
Here’s Statius! I call on him, and I pray
That he would now heal your wound.”

“If in thy presence I unfold to him
The secrets of heaven’s vengeance, let me plead
Thine own injunction, to exculpate me.”
So Statius answer’d, and forthwith began:
“Attend my words, O son, and in thy mind
Receive them: so shall they be light to clear
The doubt thou offer’st. Blood, concocted well,
Which by the thirsty veins is ne’er imbib’d,
And rests as food superfluous, to be ta’en
From the replenish’d table, in the heart
Derives effectual virtue, that informs
The several human limbs, as being that,
Which passes through the veins itself to make them.
Yet more concocted it descends, where shame
Forbids to mention: and from thence distils
In natural vessel on another’s blood.
Then each unite together, one dispos’d
T’ endure, to act the other, through meet frame
Of its recipient mould: that being reach’d,
It ’gins to work, coagulating first;
Then vivifies what its own substance caus’d
To bear. With animation now indued,
The active virtue (differing from a plant
No further, than that this is on the way
And at its limit that) continues yet
To operate, that now it moves, and feels,
As sea sponge clinging to the rock: and there
Assumes th’ organic powers its seed convey’d.
‘This is the period, son! at which the virtue,
That from the generating heart proceeds,
Is pliant and expansive; for each limb
Is in the heart by forgeful nature plann’d.
How babe of animal becomes, remains
For thy consid’ring. At this point, more wise,
Than thou hast err’d, making the soul disjoin’d
From passive intellect, because he saw
No organ for the latter’s use assign’d.

“If I reveal to him the secrets of heaven’s vengeance in your presence, let me use your own command to clear my name.” So Statius replied, and immediately began: “Listen to my words, my son, and take them to heart: they will shed light on the doubt you present. Blood, well prepared, which is never absorbed by the thirsty veins and remains as extra nourishment to be taken from the filled table, provides essential energy to the various human limbs, as it is what flows through the veins to form them. Even more refined, it descends where shame forbids mentioning: and from there, it distills in a natural vessel from another’s blood. Then, each unites together, one prepared to endure while acting on the other, through the suitable framework of its receiving mold: once this is achieved, it begins to work, first coagulating; then it brings to life what its own substance caused to exist. Now endowed with life, the active virtue (which differs from a plant only in that this one is on the way and that one is at its limit) continues to operate; now it moves and feels, like a sea sponge clinging to a rock: and there it assumes the organic powers its seed provided. ‘This is the moment, son! at which the virtue that flows from the generating heart is flexible and expansive; for each limb is designed by nature’s forge in the heart. How the creature comes to be remains for you to consider. At this stage, wiser than you have previously thought, creating the soul as separate from the passive intellect, because he saw no organ assigned for the latter’s use.”

“Open thy bosom to the truth that comes.
Know soon as in the embryo, to the brain,
Articulation is complete, then turns
The primal Mover with a smile of joy
On such great work of nature, and imbreathes
New spirit replete with virtue, that what here
Active it finds, to its own substance draws,
And forms an individual soul, that lives,
And feels, and bends reflective on itself.
And that thou less mayst marvel at the word,
Mark the sun’s heat, how that to wine doth change,
Mix’d with the moisture filter’d through the vine.

“Open your heart to the truth that comes.
Know that as soon as in the embryo, to the brain,
Articulation is complete, then the primal Mover
Turns with a smile of joy at such a great
Work of nature, and breathes in
A new spirit full of virtue, so that what it finds
Active here draws to its own substance,
And forms an individual soul that lives,
And feels, and reflects on itself.
And that you may marvel less at the word,
Notice how the sun's heat changes it to wine,
Mixed with the moisture filtered through the vine.

“When Lachesis hath spun the thread, the soul
Takes with her both the human and divine,
Memory, intelligence, and will, in act
Far keener than before, the other powers
Inactive all and mute. No pause allow’d,
In wond’rous sort self-moving, to one strand
Of those, where the departed roam, she falls,
Here learns her destin’d path. Soon as the place
Receives her, round the plastic virtue beams,
Distinct as in the living limbs before:
And as the air, when saturate with showers,
The casual beam refracting, decks itself
With many a hue; so here the ambient air
Weareth that form, which influence of the soul
Imprints on it; and like the flame, that where
The fire moves, thither follows, so henceforth
The new form on the spirit follows still:
Hence hath it semblance, and is shadow call’d,
With each sense even to the sight endued:
Hence speech is ours, hence laughter, tears, and sighs
Which thou mayst oft have witness’d on the mount
Th’ obedient shadow fails not to present
Whatever varying passion moves within us.
And this the cause of what thou marvel’st at.”

“When Lachesis has spun the thread, the soul
Brings with her both the human and divine,
Memory, intelligence, and will, in action
Much sharper than before, while the other powers
Remain inactive and silent. No pause allowed,
In an amazing way self-moving, she falls
To one of those strands where the departed roam,
Here she learns her destined path. As soon as the place
Welcomes her, the creative virtue shines,
Clear as it did in living limbs before:
And just like the air, when saturated with rain,
The random beam refracting, dresses itself
In many colors; so here the surrounding air
Takes on the shape that the soul’s influence
Imprints on it; and like the flame that where
The fire moves, follows along, so from now on
The new form follows the spirit still:
Hence it has a resemblance, and is called shadow,
Endowed with each sense even to sight:
Hence we have speech, hence laughter, tears, and sighs,
Which you may have often witnessed on the mount,
The obedient shadow never fails to present
Whatever changing passion stirs within us.
And this is the reason for what you marvel at.”

Now the last flexure of our way we reach’d,
And to the right hand turning, other care
Awaits us. Here the rocky precipice
Hurls forth redundant flames, and from the rim
A blast upblown, with forcible rebuff
Driveth them back, sequester’d from its bound.

Now we’ve reached the final curve of our path,
And turning to the right, another challenge
Awaits us. Here the rocky cliff
Erupts with excessive flames, and from the edge
A powerful gust blows them back, pushing them away from its limit.

Behoov’d us, one by one, along the side,
That border’d on the void, to pass; and I
Fear’d on one hand the fire, on th’ other fear’d
Headlong to fall: when thus th’ instructor warn’d:
“Strict rein must in this place direct the eyes.
A little swerving and the way is lost.”

We had to go, one by one, along the edge,
That bordered on the abyss, and I
Feared on one side the flames, and on the other feared
To fall headlong: when the guide warned us:
"You need to keep a tight grip on your gaze here.
A slight turn and you'll lose your way."

Then from the bosom of the burning mass,
“O God of mercy!” heard I sung; and felt
No less desire to turn. And when I saw
Spirits along the flame proceeding, I
Between their footsteps and mine own was fain
To share by turns my view. At the hymn’s close
They shouted loud, “I do not know a man;”
Then in low voice again took up the strain,
Which once more ended, “To the wood,” they cried,
“Ran Dian, and drave forth Callisto, stung
With Cytherea’s poison:” then return’d
Unto their song; then marry a pair extoll’d,
Who liv’d in virtue chastely, and the bands
Of wedded love. Nor from that task, I ween,
Surcease they; whilesoe’er the scorching fire
Enclasps them. Of such skill appliance needs
To medicine the wound, that healeth last.

Then from the heart of the burning mass,
“O God of mercy!” I heard them sing; and felt
An equal desire to turn away. When I saw
Spirits moving along with the flames, I
Wanted to share the view, alternating between
Their steps and mine. At the end of the hymn,
They shouted loudly, “I do not know a man;”
Then in quiet voices they took up the song again,
Which once more ended with, “To the woods,” they cried,
“Ran Dian, and drove out Callisto, stung
By Cytherea’s poison:” then they returned
To their song; then they celebrated a couple
Who lived a virtuous life in chastity and the ties
Of married love. I believe they won’t stop that task,
As long as the scorching fire
Encloses them. Such skill is needed
To treat the wound that heals in the end.

CANTO XXVI

While singly thus along the rim we walk’d,
Oft the good master warn’d me: “Look thou well.
Avail it that I caution thee.” The sun
Now all the western clime irradiate chang’d
From azure tinct to white; and, as I pass’d,
My passing shadow made the umber’d flame
Burn ruddier. At so strange a sight I mark’d
That many a spirit marvel’d on his way.

While we walked alone along the edge,
My good master often warned me: “Pay attention.
It’s important that I caution you.” The sun
Now lit up the entire western sky, changing
From blue to white; and, as I went by,
My shadow made the reddish flame
Burn brighter. At such a strange sight, I noticed
That many spirits were amazed as they passed by.

This bred occasion first to speak of me,
“He seems,” said they, “no insubstantial frame:”
Then to obtain what certainty they might,
Stretch’d towards me, careful not to overpass
The burning pale. “O thou, who followest
The others, haply not more slow than they,
But mov’d by rev’rence, answer me, who burn
In thirst and fire: nor I alone, but these
All for thine answer do more thirst, than doth
Indian or Aethiop for the cooling stream.
Tell us, how is it that thou mak’st thyself
A wall against the sun, as thou not yet
Into th’ inextricable toils of death
Hadst enter’d?” Thus spake one, and I had straight
Declar’d me, if attention had not turn’d
To new appearance. Meeting these, there came,
Midway the burning path, a crowd, on whom
Earnestly gazing, from each part I view
The shadows all press forward, sev’rally
Each snatch a hasty kiss, and then away.
E’en so the emmets, ’mid their dusky troops,
Peer closely one at other, to spy out
Their mutual road perchance, and how they thrive.

This brought about the opportunity to speak of me,
“They say,” they remarked, “he seems real enough:”
Then to get whatever certainty they could,
They stretched out towards me, careful not to cross
The burning line. “Oh you, who follow
The others, maybe not slower than they are,
But moved by respect, answer me, who burn
In thirst and fire: not just me, but all of these
Thirst for your answer more than an Indian or an Ethiopian does
For a cooling stream.
Tell us, how do you make yourself
A barrier against the sun, as if you have not yet
Entered the inescapable traps of death?
One spoke like this, and I would have immediately
Declared myself, if my attention hadn’t turned
To a new appearance. As I met these, there came,
In the middle of the burning path, a crowd, whom
I was closely watching, as I saw
The shadows all pressing forward, each
Snatching a quick kiss, and then gone.
Just like the ants, among their dark groups,
Peer closely at one another, to figure out
Their shared path perhaps, and how they are doing.

That friendly greeting parted, ere dispatch
Of the first onward step, from either tribe
Loud clamour rises: those, who newly come,
Shout Sodom and Gomorrah!” these, “The cow
Pasiphae enter’d, that the beast she woo’d
Might rush unto her luxury.” Then as cranes,
That part towards the Riphaean mountains fly,
Part towards the Lybic sands, these to avoid
The ice, and those the sun; so hasteth off
One crowd, advances th’ other; and resume
Their first song weeping, and their several shout.

That friendly greeting faded before the first step forward from either group. A loud noise erupted: those who just arrived shouted, “Sodom and Gomorrah!” while the others yelled, “The cow Pasiphae entered, so the beast she desired could rush to her pleasure.” Then, just like cranes that fly toward the Riphaean mountains or toward the Libyan sands to escape the ice and the sun, one crowd hurried off while the other moved forward. They resumed their first song in tears, each with their own shout.

Again drew near my side the very same,
Who had erewhile besought me, and their looks
Mark’d eagerness to listen. I, who twice
Their will had noted, spake: “O spirits secure,
Whene’er the time may be, of peaceful end!
My limbs, nor crude, nor in mature old age,
Have I left yonder: here they bear me, fed
With blood, and sinew-strung. That I no more
May live in blindness, hence I tend aloft.
There is a dame on high, who wind for us
This grace, by which my mortal through your realm
I bear. But may your utmost wish soon meet
Such full fruition, that the orb of heaven,
Fullest of love, and of most ample space,
Receive you, as ye tell (upon my page
Henceforth to stand recorded) who ye are,
And what this multitude, that at your backs
Have past behind us.” As one, mountain-bred,
Rugged and clownish, if some city’s walls
He chance to enter, round him stares agape,
Confounded and struck dumb; e’en such appear’d
Each spirit. But when rid of that amaze,
(Not long the inmate of a noble heart)
He, who before had question’d, thus resum’d:
“O blessed, who, for death preparing, tak’st
Experience of our limits, in thy bark!
Their crime, who not with us proceed, was that,
For which, as he did triumph, Caesar heard
The snout of ‘queen,’ to taunt him. Hence their cry
Of ‘Sodom,’ as they parted, to rebuke
Themselves, and aid the burning by their shame.
Our sinning was Hermaphrodite: but we,
Because the law of human kind we broke,
Following like beasts our vile concupiscence,
Hence parting from them, to our own disgrace
Record the name of her, by whom the beast
In bestial tire was acted. Now our deeds
Thou know’st, and how we sinn’d. If thou by name
Wouldst haply know us, time permits not now
To tell so much, nor can I. Of myself
Learn what thou wishest. Guinicelli I,
Who having truly sorrow’d ere my last,
Already cleanse me.” With such pious joy,
As the two sons upon their mother gaz’d
From sad Lycurgus rescu’d, such my joy
(Save that I more represt it) when I heard
From his own lips the name of him pronounc’d,
Who was a father to me, and to those
My betters, who have ever us’d the sweet
And pleasant rhymes of love. So nought I heard
Nor spake, but long time thoughtfully I went,
Gazing on him; and, only for the fire,
Approach’d not nearer. When my eyes were fed
By looking on him, with such solemn pledge,
As forces credence, I devoted me
Unto his service wholly. In reply
He thus bespake me: “What from thee I hear
Is grav’d so deeply on my mind, the waves
Of Lethe shall not wash it off, nor make
A whit less lively. But as now thy oath
Has seal’d the truth, declare what cause impels
That love, which both thy looks and speech bewray.”

Once again, the very same figure came close to me,
The one who had previously asked for my help, and their expressions
Showed eagerness to listen. I, who had already noted
Their wishes twice, spoke: “O secure spirits,
Whenever the time comes for a peaceful end!
I haven't left my limbs behind, neither crude nor aged;
Here they carry me, nourished
With blood and sinews. I seek to rise above
So I can no longer live in ignorance. There’s a lady above,
Who brings us this grace, through which I travel your realm
In my mortal form. I hope your deepest wishes
Soon come to pass, so that the heavenly sphere,
Full of love and vast space,
Welcomes you, as you reveal (to be recorded
On my page henceforth) who you are,
And what this crowd is, that has followed behind us.” Like a mountain man,
Rough and awkward, if he happens to enter a city’s walls,
Stares around, confused and speechless; just like this,
Each spirit appeared. But once the amazement wore off,
(Not for long can such feelings linger in a noble heart)
He, who had asked me before, continued:
“O blessed one, preparing for death,
You gain insight into our limits, in your journey!
The crime of those who don't join us was such,
That, in triumph, Caesar heard the taunt of ‘queen.’
Thus their cry of ‘Sodom’ as they left, to shame
Themselves and fuel the fire of their disgrace.
Our sin was being Hermaphrodite: but we,
Because we broke the law of humanity,
Following our vile desires like animals,
Separate ourselves to our own shame,
Recording the name of her, by whom the beast
Was driven into bestial actions. Now you know our deeds
And how we sinned. If you want to know our names,
There isn't time now to reveal much, nor can I.
Learn what you wish about me. I am Guinicelli,
Who, having truly felt sorrow before my end,
Is already cleansed.” With such joyful reverence,
As the two sons gazed at their mother,
Rescued from the sorrow of Lycurgus, so was my joy
(Except I held it back more) when I heard
The name of the one who was like a father to me,
And to those I look up to, who have always used
The sweet and lovely rhymes of love. So, I heard
Nothing else nor spoke, but for a long while, I walked thoughtfully,
Gazing at him; and, out of respect,
I didn’t approach any closer. When my eyes were satisfied
From looking at him, with such a solemn promise,
That it demanded belief, I dedicated myself
Entirely to his service. In response,
He spoke to me: “What I hear from you
Is engraved so deeply in my mind, the waters
Of Lethe won’t wash it away, nor make
It any less vivid. But now that your oath
Has sealed the truth, explain what drives
That love, which is clear in both your looks and your words.”

“Those dulcet lays,” I answer’d, “which, as long
As of our tongue the beauty does not fade,
Shall make us love the very ink that trac’d them.”

“Those sweet songs,” I replied, “will make us love the very ink that wrote them, as long as the beauty of our language doesn’t fade.”

“Brother!” he cried, and pointed at a shade
Before him, “there is one, whose mother speech
Doth owe to him a fairer ornament.
He in love ditties and the tales of prose
Without a rival stands, and lets the fools
Talk on, who think the songster of Limoges
O’ertops him. Rumour and the popular voice
They look to more than truth, and so confirm
Opinion, ere by art or reason taught.
Thus many of the elder time cried up
Guittone, giving him the prize, till truth
By strength of numbers vanquish’d. If thou own
So ample privilege, as to have gain’d
Free entrance to the cloister, whereof Christ
Is Abbot of the college, say to him
One paternoster for me, far as needs
For dwellers in this world, where power to sin
No longer tempts us.” Haply to make way
For one, that follow’d next, when that was said,
He vanish’d through the fire, as through the wave
A fish, that glances diving to the deep.

“Brother!” he shouted, pointing at a shadow
Before him, “there’s one whose mother tongue
Has given him a greater gift.
He stands unrivaled in love songs and prose tales,
And lets the fools talk on, who believe the singer from Limoges
Surpasses him. They pay more attention to rumors and popular opinion
Than to the truth, reinforcing their views
Before being taught by art or reason.
So many from earlier times praised
Guittone, awarding him the prize, until truth
Conquered through sheer numbers. If you have
The privilege of having gained
Free access to the cloister, where Christ
Is the head of the college, say a
Paternoster for me, as much as is needed
For those living in this world, where the ability to sin
No longer tempts us.” Perhaps to clear a path
For the one who followed next, when he said that,
He vanished through the flames, like a fish
Diving deep beneath the waves.

I, to the spirit he had shown me, drew
A little onward, and besought his name,
For which my heart, I said, kept gracious room.
He frankly thus began: “Thy courtesy
So wins on me, I have nor power nor will
To hide me. I am Arnault; and with songs,
Sorely lamenting for my folly past,
Thorough this ford of fire I wade, and see
The day, I hope for, smiling in my view.
I pray ye by the worth that guides ye up
Unto the summit of the scale, in time
Remember ye my suff’rings.” With such words
He disappear’d in the refining flame.

I approached the spirit he had shown me,
Moved a little closer, and asked for his name,
Since my heart, I said, held a kind place for him.
He started speaking honestly: “Your kindness
Affects me so much that I can neither hide
Nor resist. I am Arnault; and with songs,
Desperately grieving for my past mistakes,
I wade through this river of fire and see
The day I hope for, shining in front of me.
I ask you, by the worth that guides you up
To the peak of the scale, to remember
My suffering.” With those words,
He vanished into the purifying flame.

CANTO XXVII

Now was the sun so station’d, as when first
His early radiance quivers on the heights,
Where stream’d his Maker’s blood, while Libra hangs
Above Hesperian Ebro, and new fires
Meridian flash on Ganges’ yellow tide.

Now the sun was positioned just like when it first
Glistens its early light on the heights,
Where flowed its Creator’s blood, while Libra hovers
Above the western Ebro, and new flames
Shine at noon on the Ganges’ yellow waters.

So day was sinking, when the’ angel of God
Appear’d before us. Joy was in his mien.
Forth of the flame he stood upon the brink,
And with a voice, whose lively clearness far
Surpass’d our human, “Blessed are the pure
In heart,” he Sang: then near him as we came,
“Go ye not further, holy spirits!” he cried,
“Ere the fire pierce you: enter in; and list
Attentive to the song ye hear from thence.”

So the day was ending when the angel of God
Appeared before us. Joy was in his expression.
He stood at the edge of the flame,
And with a voice, whose vibrant clarity far
Surpassed our own, he sang, “Blessed are the pure
In heart.” As we approached him, he said,
“Do not go any further, holy spirits!” he cried,
“Before the fire overwhelms you: enter in; and listen
Carefully to the song you hear from there.”

I, when I heard his saying, was as one
Laid in the grave. My hands together clasp’d,
And upward stretching, on the fire I look’d,
And busy fancy conjur’d up the forms
Erewhile beheld alive consum’d in flames.

I, when I heard him say that, felt like someone
Laid in a grave. My hands clasped together,
And reaching upward, I looked at the fire,
And my busy mind conjured up the images
I once saw alive, consumed in flames.

Th’ escorting spirits turn’d with gentle looks
Toward me, and the Mantuan spake: “My son,
Here torment thou mayst feel, but canst not death.
Remember thee, remember thee, if I
Safe e’en on Geryon brought thee: now I come
More near to God, wilt thou not trust me now?
Of this be sure: though in its womb that flame
A thousand years contain’d thee, from thy head
No hair should perish. If thou doubt my truth,
Approach, and with thy hands thy vesture’s hem
Stretch forth, and for thyself confirm belief.
Lay now all fear, O lay all fear aside.
Turn hither, and come onward undismay’d.”
I still, though conscience urg’d’ no step advanc’d.

The guiding spirits turned to me with kind expressions
And the Mantuan said: “My son,
You may feel torment here, but you cannot die.
Remember, remember, if I
Safely brought you even on Geryon: now I come
Closer to God, will you not trust me now?
Be sure of this: even if that flame
Held you for a thousand years in its womb, not a hair
From your head would be harmed. If you doubt my honesty,
Come closer, and with your hands stretch out
The hem of your garment, and verify for yourself.
Set aside all fear, just set all fear aside.
Come here, and move forward without fear.”
I still, even though my conscience urged me, did not take a step forward.

When still he saw me fix’d and obstinate,
Somewhat disturb’d he cried: “Mark now, my son,
From Beatrice thou art by this wall
Divided.” As at Thisbe’s name the eye
Of Pyramus was open’d (when life ebb’d
Fast from his veins), and took one parting glance,
While vermeil dyed the mulberry; thus I turn’d
To my sage guide, relenting, when I heard
The name, that springs forever in my breast.

When he saw that I was fixed and stubborn,
he seemed a bit disturbed and said: “Listen now, my son,
there’s a wall between you and Beatrice.” Just like how
Pyramus opened his eyes at Thisbe’s name (when life
was quickly leaving him), and took one last look,
as the red stained the mulberry; that’s how I turned
to my wise guide, softened, when I heard
the name that will always resonate in my heart.

He shook his forehead; and, “How long,” he said,
“Linger we now?” then smil’d, as one would smile
Upon a child, that eyes the fruit and yields.
Into the fire before me then he walk’d;
And Statius, who erewhile no little space
Had parted us, he pray’d to come behind.

He shook his head and said,
“How long are we going to stay here?” Then he smiled, like someone would smile
at a child who looks at candy and gives in.
Then he walked into the fire in front of me;
and Statius, who had kept some distance between us before,
asked to come along behind.

I would have cast me into molten glass
To cool me, when I enter’d; so intense
Rag’d the conflagrant mass. The sire belov’d,
To comfort me, as he proceeded, still
Of Beatrice talk’d. “Her eyes,” saith he,
“E’en now I seem to view.” From the other side
A voice, that sang, did guide us, and the voice
Following, with heedful ear, we issued forth,
There where the path led upward. “Come,” we heard,
“Come, blessed of my Father.” Such the sounds,
That hail’d us from within a light, which shone
So radiant, I could not endure the view.
“The sun,” it added, “hastes: and evening comes.
Delay not: ere the western sky is hung
With blackness, strive ye for the pass.” Our way
Upright within the rock arose, and fac’d
Such part of heav’n, that from before my steps
The beams were shrouded of the sinking sun.

I would have thrown myself into molten glass
To cool off when I entered; the heat was so intense
From the blazing mass. The beloved father,
To comfort me, kept talking about Beatrice.
“Her eyes,” he said,
“I can still see them.” From the other side
A voice sang, guiding us, and as we
Listened closely, we made our way out,
Where the path led upward. “Come,” we heard,
“Come, blessed of my Father.” These were the sounds
That welcomed us from within a light that shone
So brightly, I could hardly stand to look.
“The sun,” it added, “is racing, and evening is coming.
Don’t delay: before the western sky is covered
In darkness, strive to reach the passage.” Our way
Climbed straight up within the rock, facing
A part of heaven, so that the rays of the setting sun
Were blocked from my steps.

Nor many stairs were overpass, when now
By fading of the shadow we perceiv’d
The sun behind us couch’d: and ere one face
Of darkness o’er its measureless expanse
Involv’d th’ horizon, and the night her lot
Held individual, each of us had made
A stair his pallet: not that will, but power,
Had fail’d us, by the nature of that mount
Forbidden further travel. As the goats,
That late have skipp’d and wanton’d rapidly
Upon the craggy cliffs, ere they had ta’en
Their supper on the herb, now silent lie
And ruminate beneath the umbrage brown,
While noonday rages; and the goatherd leans
Upon his staff, and leaning watches them:
And as the swain, that lodges out all night
In quiet by his flock, lest beast of prey
Disperse them; even so all three abode,
I as a goat and as the shepherds they,
Close pent on either side by shelving rock.

Not many stairs had we climbed when now
By the fading shadow we perceived
The sun behind us resting: and before one face
Of darkness covered its endless expanse
Engulfed the horizon, and the night her share
Held separately, each of us made
A stair his bed: not that desire, but ability,
Had failed us, due to the nature of that mountain
Preventing further travel. Like the goats,
That recently have jumped and played
On the rugged cliffs, before they had their
Dinner on the grass, now lie silent
And ruminate beneath the brown shade,
While the midday heat rages; and the goatherd leans
On his staff, and leaning watches them:
And just as the shepherd, who stays out all night
In peace with his flock, to prevent wild beasts
From scattering them; so all three remained,
I like a goat and they like the shepherds,
Close trapped on either side by sloping rock.

A little glimpse of sky was seen above;
Yet by that little I beheld the stars
In magnitude and rustle shining forth
With more than wonted glory. As I lay,
Gazing on them, and in that fit of musing,
Sleep overcame me, sleep, that bringeth oft
Tidings of future hap. About the hour,
As I believe, when Venus from the east
First lighten’d on the mountain, she whose orb
Seems always glowing with the fire of love,
A lady young and beautiful, I dream’d,
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, charm’d no less,
Than I with this delightful task. Her joy
In contemplation, as in labour mine.”

A small patch of sky appeared above;
Yet from that small view, I saw the stars
Shining brightly and shimmering with
More than usual splendor. As I lay,
Staring at them, lost in thought,
Sleep took over me, sleep that often brings
News of future fortune. Around the time,
As I believe, when Venus from the east
First illuminated the mountain, she whose light
Always glows with the warmth of love,
I dreamt of a young and beautiful lady
Walking across a meadow; and as she approached,
I imagined I saw her occasionally
Bending down to pick the flowers; and she sang:
“Know this, anyone who asks my name,
I am Leah: for my brow to weave
A garland, these fair hands tirelessly work.
To please myself at the crystal mirror, here
I adorn myself. But my sister Rachel, she
Stays by her mirror all day long,
Her radiant eyes gazing, enchanted no less,
Than I with this delightful task. Her joy
In contemplation, as in my labor.”

And now as glimm’ring dawn appear’d, that breaks
More welcome to the pilgrim still, as he
Sojourns less distant on his homeward way,
Darkness from all sides fled, and with it fled
My slumber; whence I rose and saw my guide
Already risen. “That delicious fruit,
Which through so many a branch the zealous care
Of mortals roams in quest of, shall this day
Appease thy hunger.” Such the words I heard
From Virgil’s lip; and never greeting heard
So pleasant as the sounds. Within me straight
Desire so grew upon desire to mount,
Thenceforward at each step I felt the wings
Increasing for my flight. When we had run
O’er all the ladder to its topmost round,
As there we stood, on me the Mantuan fix’d
His eyes, and thus he spake: “Both fires, my son,
The temporal and eternal, thou hast seen,
And art arriv’d, where of itself my ken
No further reaches. I with skill and art
Thus far have drawn thee. Now thy pleasure take
For guide. Thou hast o’ercome the steeper way,
O’ercome the straighter. Lo! the sun, that darts
His beam upon thy forehead! lo! the herb,
The arboreta and flowers, which of itself
This land pours forth profuse! Till those bright eyes
With gladness come, which, weeping, made me haste
To succour thee, thou mayst or seat thee down,
Or wander where thou wilt. Expect no more
Sanction of warning voice or sign from me,
Free of thy own arbitrement to choose,
Discreet, judicious. To distrust thy sense
Were henceforth error. I invest thee then
With crown and mitre, sovereign o’er thyself.”

And now, as the glimmering dawn appeared, breaking
More welcome to the traveler as he
Stops less far along his way home,
Darkness retreated from all sides, taking
My sleep with it; I got up and saw my guide
Already up. “That delicious fruit,
Which the eager efforts of humans seek
Through so many branches, will today
Satisfy your hunger.” Those were the words I heard
From Virgil; and never had I heard
A greeting so pleasant. Right away,
Desire grew stronger to climb,
And from then on, with each step, I felt the wings
Gaining strength for my flight. When we had run
Up the entire ladder to its highest round,
As we stood there, the Mantuan fixed
His gaze on me, and spoke: “Both fires, my son,
The earthly and the eternal, you have seen,
And you have arrived at a point where my sight
Cannot go further. I have guided you
With skill and craft this far. Now take your pleasure
As your guide. You have overcome the steep path,
And mastered the straight one. Look! The sun is shining
Its light upon your forehead! Look at the plants,
The trees, and the flowers that this land
Produces abundantly! Until those bright eyes
Filled with joy, which, when weeping, prompted me
To rush to your aid, you may either sit down,
Or wander wherever you wish. Expect no more
Instructions or signs from me,
You are free to choose on your own,
Wise and thoughtful. To doubt your senses
From now on would be a mistake. I now confer on you
A crown and mitre, sovereign over yourself.”

CANTO XXVIII

Through that celestial forest, whose thick shade
With lively greenness the new-springing day
Attemper’d, eager now to roam, and search
Its limits round, forthwith I left the bank,
Along the champain leisurely my way
Pursuing, o’er the ground, that on all sides
Delicious odour breath’d. A pleasant air,
That intermitted never, never veer’d,
Smote on my temples, gently, as a wind
Of softest influence: at which the sprays,
Obedient all, lean’d trembling to that part
Where first the holy mountain casts his shade,
Yet were not so disorder’d, but that still
Upon their top the feather’d quiristers
Applied their wonted art, and with full joy
Welcom’d those hours of prime, and warbled shrill
Amid the leaves, that to their jocund lays
inept tenor; even as from branch to branch,
Along the piney forests on the shore
Of Chiassi, rolls the gath’ring melody,
When Eolus hath from his cavern loos’d
The dripping south. Already had my steps,
Though slow, so far into that ancient wood
Transported me, I could not ken the place
Where I had enter’d, when behold! my path
Was bounded by a rill, which to the left
With little rippling waters bent the grass,
That issued from its brink. On earth no wave
How clean soe’er, that would not seem to have
Some mixture in itself, compar’d with this,
Transpicuous, clear; yet darkly on it roll’d,
Darkly beneath perpetual gloom, which ne’er
Admits or sun or moon light there to shine.

Through that heavenly forest, where the thick shade
With vibrant green welcomed the new spring morning,
Eager to explore its boundaries, I left the bank,
Leisurely making my way across the open ground,
Tracking the delicious scent that filled the air all around.
A pleasant breeze,
That never stopped or changed direction,
Gently brushed against my temples, like the softest wind:
At this, the branches,
All obedient, leaned trembling toward the spot
Where the holy mountain first casts its shade,
Yet they were not so disordered that still
On their tops the singing birds
Applied their usual craft, and with pure joy
Welcomed those early hours, chirping brightly
Among the leaves, which seemed to dance to their joyful tunes;
Just like how the melody flows
From branch to branch,
Through the piney forests on the shore
Of Chiassi, when Eolus has released
The southern winds from his cavern.
I had already wandered,
Though slowly, so deep into that ancient wood
That I couldn’t recognize the spot
Where I had entered, when suddenly! my path
Was marked by a stream that curved to the left,
Its gentle trickling waters bending the grass
At its edge. No wave on earth,
No matter how clear, would seem to compare
With this one,
Translucent and pure; yet it flowed
Mysteriously beneath a dark gloom,
That never allows sunlight or moonlight to shine there.

My feet advanc’d not; but my wond’ring eyes
Pass’d onward, o’er the streamlet, to survey
The tender May-bloom, flush’d through many a hue,
In prodigal variety: and there,
As object, rising suddenly to view,
That from our bosom every thought beside
With the rare marvel chases, I beheld
A lady all alone, who, singing, went,
And culling flower from flower, wherewith her way
Was all o’er painted. “Lady beautiful!
Thou, who (if looks, that use to speak the heart,
Are worthy of our trust), with love’s own beam
Dost warm thee,” thus to her my speech I fram’d:
“Ah! please thee hither towards the streamlet bend
Thy steps so near, that I may list thy song.
Beholding thee and this fair place, methinks,
I call to mind where wander’d and how look’d
Proserpine, in that season, when her child
The mother lost, and she the bloomy spring.”

My feet didn’t move, but my wondering eyes
Looked across the stream to see
The delicate blooms of May, bursting with colors,
In abundant variety: and there,
As if suddenly appearing,
Something chased away all other thoughts from my mind,
I spotted a lady all alone, singing as she walked,
Gathering flowers along her path,
Creating a beautiful scene. “Beautiful lady!
You, who (if looks can truly express the heart)
Are warmed by love’s light,” I spoke to her:
“Ah! please come closer to the stream,
So I can listen to your song.
Seeing you and this lovely place, I can’t help but think
Of how Proserpine wandered and looked
In that season when she lost her child,
And she the blooming spring.”

As when a lady, turning in the dance,
Doth foot it featly, and advances scarce
One step before the other to the ground;
Over the yellow and vermilion flowers
Thus turn’d she at my suit, most maiden-like,
Valing her sober eyes, and came so near,
That I distinctly caught the dulcet sound.
Arriving where the limped waters now
Lav’d the green sward, her eyes she deign’d to raise,
That shot such splendour on me, as I ween
Ne’er glanced from Cytherea’s, when her son
Had sped his keenest weapon to her heart.
Upon the opposite bank she stood and smil’d
through her graceful fingers shifted still
The intermingling dyes, which without seed
That lofty land unbosoms. By the stream
Three paces only were we sunder’d: yet
The Hellespont, where Xerxes pass’d it o’er,
(A curb for ever to the pride of man)
Was by Leander not more hateful held
For floating, with inhospitable wave
’Twixt Sestus and Abydos, than by me
That flood, because it gave no passage thence.

As when a lady, turning in a dance,
Dances gracefully, barely
Taking one step before the other to the ground;
Over the yellow and red flowers
That’s how she turned at my request, most demure,
Lowering her serious eyes, and came so close,
That I distinctly heard the sweet sound.
Arriving where the limped waters now
Lapped the green grass, she chose to raise her eyes,
That shone so brightly on me, as I think
Never shone from Venus, when her son
Had shot his sharpest arrow to her heart.
On the opposite bank, she stood and smiled
While her graceful fingers still shifted
The mixed colors, which that lofty land
Unveils without seed. By the stream
We were only three paces apart: yet
The Hellespont, where Xerxes crossed,
(A forever barrier to human pride)
Was no more hated by Leander
For floating, with inhospitable waves
Between Sestus and Abydos, than I
Hated that flood, because it gave no way across.

“Strangers ye come, and haply in this place,
That cradled human nature in its birth,
Wond’ring, ye not without suspicion view
My smiles: but that sweet strain of psalmody,
‘Thou, Lord! hast made me glad,’ will give ye light,
Which may uncloud your minds. And thou, who stand’st
The foremost, and didst make thy suit to me,
Say if aught else thou wish to hear: for I
Came prompt to answer every doubt of thine.”

“Strangers, you come here, and maybe in this place,
That nurtured humanity in its beginnings,
You look at me, wondering and perhaps suspicious
Of my smiles: but that sweet song of praise,
‘You, Lord! have made me happy,’ will enlighten you,
Which may clear your minds. And you, who stand
At the front, and made your request to me,
Tell me if there’s anything else you want to know: for I
Am ready to answer all your questions.”

She spake; and I replied: “l know not how
To reconcile this wave and rustling sound
Of forest leaves, with what I late have heard
Of opposite report.” She answering thus:
“I will unfold the cause, whence that proceeds,
Which makes thee wonder; and so purge the cloud
That hath enwraps thee. The First Good, whose joy
Is only in himself, created man
For happiness, and gave this goodly place,
His pledge and earnest of eternal peace.
Favour’d thus highly, through his own defect
He fell, and here made short sojourn; he fell,
And, for the bitterness of sorrow, chang’d
Laughter unblam’d and ever-new delight.
That vapours none, exhal’d from earth beneath,
Or from the waters (which, wherever heat
Attracts them, follow), might ascend thus far
To vex man’s peaceful state, this mountain rose
So high toward the heav’n, nor fears the rage
0f elements contending, from that part
Exempted, where the gate his limit bars.
Because the circumambient air throughout
With its first impulse circles still, unless
Aught interpose to cheek or thwart its course;
Upon the summit, which on every side
To visitation of th’ impassive air
Is open, doth that motion strike, and makes
Beneath its sway th’ umbrageous wood resound:
And in the shaken plant such power resides,
That it impregnates with its efficacy
The voyaging breeze, upon whose subtle plume
That wafted flies abroad; and th’ other land
Receiving (as ’tis worthy in itself,
Or in the clime, that warms it), doth conceive,
And from its womb produces many a tree
Of various virtue. This when thou hast heard,
The marvel ceases, if in yonder earth
Some plant without apparent seed be found
To fix its fibrous stem. And further learn,
That with prolific foison of all seeds,
This holy plain is fill’d, and in itself
Bears fruit that ne’er was pluck’d on other soil.
 “The water, thou behold’st, springs not from vein,
As stream, that intermittently repairs
And spends his pulse of life, but issues forth
From fountain, solid, undecaying, sure;
And by the will omnific, full supply
Feeds whatsoe’er On either side it pours;
On this devolv’d with power to take away
Remembrance of offence, on that to bring
Remembrance back of every good deed done.
From whence its name of Lethe on this part;
On th’ other Eunoe: both of which must first
Be tasted ere it work; the last exceeding
All flavours else. Albeit thy thirst may now
Be well contented, if I here break off,
No more revealing: yet a corollary
I freely give beside: nor deem my words
Less grateful to thee, if they somewhat pass
The stretch of promise. They, whose verse of yore
The golden age recorded and its bliss,
On the Parnassian mountain, of this place
Perhaps had dream’d. Here was man guiltless, here
Perpetual spring and every fruit, and this
The far-fam’d nectar.” Turning to the bards,
When she had ceas’d, I noted in their looks
A smile at her conclusion; then my face
Again directed to the lovely dame.

She spoke, and I replied: “I don’t know how
To make sense of this wave and the rustling sound
Of forest leaves with what I just heard
That contradicts it.” She answered:
“I will explain the reason for what you wonder about,
To clear the confusion that has wrapped around you. The First Good, whose joy
Is solely in Himself, created man
For happiness and gave him this beautiful place,
As a promise of eternal peace.
So favored, through his own flaw
He fell, and made a brief stay here; he fell,
And due to the bitterness of sorrow, he changed
Laughter without blame and ever-fresh delight.
No vapors, exhaled from the earth below,
Or from the waters (which follow wherever heat
Draws them), could rise this high
To disrupt man's peaceful state; this mountain rose
As high toward heaven, standing clear of the fury
Of elements raging, from that part
Where the gate bars his limit.
Because the surrounding air constantly circles, unless
Something intervenes to stop or change its course;
On the summit, which is open on every side
To the gentle air's visitation,
That motion strikes and makes
The shaded woods resonate beneath its influence:
And in the shaken plants, such power resides,
That it infuses the traveling breeze,
Which flies abroad on its delicate currents; and the other land,
Receiving (as it rightly deserves,
Or in the climate that warms it), bears
And from its womb produces many trees
Of various qualities. Once you have heard this,
The marvel goes away, if in that land
Some plant without an obvious seed is found
To anchor its fibrous stem. Learn further,
That this holy plain is filled
With abundant seeds, and within it
Bears fruit that has never been harvested from any other soil.
“The water you see does not spring from a vein,
Like a stream, that periodically replenishes
And uses its lifeblood, but flows
From a solid, eternal fountain;
And by the powerful will that creates all,
It feeds whatever it pours on both sides;
On this side, it carries the power to erase
The memory of wrong, while that side brings
Back the memory of every good deed done.
Hence its name Lethe on this side;
On the other side, Eunoe: both must be tasted first
To work their effects; the latter exceeding
All other flavors. Although your thirst may now
Be satisfied, if I stop here,
Revealing no more: yet I offer you a bonus
And don’t think my words are any less meaningful
If they slightly exceed what I promised. They, whose verse of old
Recorded the golden age and its bliss,
On the Parnassian mountain, perhaps dreamed of this place.
Here man was guiltless, here
Is eternal spring and every fruit, and this
Is the famed nectar.” Turning to the poets,
When she had finished, I noticed a smile in their eyes
At her conclusion; then I turned my face
Again to the lovely lady.

CANTO XXIX

Singing, as if enamour’d, she resum’d
And clos’d the song, with “Blessed they whose sins
Are cover’d.” Like the wood-nymphs then, that tripp’d
Singly across the sylvan shadows, one
Eager to view and one to ’scape the sun,
So mov’d she on, against the current, up
The verdant rivage. I, her mincing step
Observing, with as tardy step pursued.

Singing, as if in love, she continued
And finished the song with, “Blessed are those whose sins
Are covered.” Like the wood nymphs, who danced
Individually through the forest shadows, one
Eager to see and one to avoid the sun,
She moved on, against the current, up
The green riverbank. I, watching her delicate step,
Followed at a slow pace.

Between us not an hundred paces trod,
The bank, on each side bending equally,
Gave me to face the orient. Nor our way
Far onward brought us, when to me at once
She turn’d, and cried: “My brother! look and hearken.”
And lo! a sudden lustre ran across
Through the great forest on all parts, so bright
I doubted whether lightning were abroad;
But that expiring ever in the spleen,
That doth unfold it, and this during still
And waxing still in splendor, made me question
What it might be: and a sweet melody
Ran through the luminous air. Then did I chide
With warrantable zeal the hardihood
Of our first parent, for that there were earth
Stood in obedience to the heav’ns, she only,
Woman, the creature of an hour, endur’d not
Restraint of any veil: which had she borne
Devoutly, joys, ineffable as these,
Had from the first, and long time since, been mine.

Between us, not a hundred steps apart,
The bank, bending equally on both sides,
Allowed me to face the east. We hadn't gone
Far along our path when suddenly
She turned to me and said, “My brother! Look and listen.”
And behold! A sudden light spread across
The great forest all around, so bright
I wondered if there was a lightning strike;
But that faded quickly, while this light
Lasted, still growing in brightness, making me question
What it could be: and a sweet melody
Floated through the bright air. Then I scolded
With justifiable passion the boldness
Of our first parent, since there was earth
That stood in obedience to the heavens; she alone,
A woman, a fleeting creature, could not
Stand under any veil: if she had accepted
It devoutly, joys as profound as these
Would have been mine from the very beginning, long ago.

While through that wilderness of primy sweets
That never fade, suspense I walk’d, and yet
Expectant of beatitude more high,
Before us, like a blazing fire, the air
Under the green boughs glow’d; and, for a song,
Distinct the sound of melody was heard.

While I walked through that wilderness of blooming sweets
That never fade, I was filled with suspense, yet
I hoped for even greater bliss,
Before us, like a blazing fire, the air
Beneath the green branches glowed; and, in the distance,
The sound of melody was distinctly heard.

O ye thrice holy virgins! for your sakes
If e’er I suffer’d hunger, cold and watching,
Occasion calls on me to crave your bounty.
Now through my breast let Helicon his stream
Pour copious; and Urania with her choir
Arise to aid me: while the verse unfolds
Things that do almost mock the grasp of thought.

O you three times holy virgins! For your sake
If I ever experienced hunger, cold, and sleeplessness,
The occasion makes me ask for your generosity.
Now let Helicon pour out his flow
Through my heart; and Urania with her choir
Come to help me: as the verse reveals
Things that almost mock the limits of thought.

Onward a space, what seem’d seven trees of gold,
The intervening distance to mine eye
Falsely presented; but when I was come
So near them, that no lineament was lost
Of those, with which a doubtful object, seen
Remotely, plays on the misdeeming sense,
Then did the faculty, that ministers
Discourse to reason, these for tapers of gold
Distinguish, and it th’ singing trace the sound
“Hosanna.” Above, their beauteous garniture
Flam’d with more ample lustre, than the moon
Through cloudless sky at midnight in her full.

Ahead in the distance, I saw what looked like seven golden trees,
But at first glance, they seemed a lot further away than they actually were.
However, when I got close enough,
Not a single detail was lost
From those trees that at first appeared unclear from afar,
Then my mind, which helps me reason,
Recognized them as golden lights,
And it followed the sound of the song
“Hosanna.” Above, their beautiful decorations
Shone brighter than the moon
In a clear midnight sky when it's full.

I turn’d me full of wonder to my guide;
And he did answer with a countenance
Charg’d with no less amazement: whence my view
Reverted to those lofty things, which came
So slowly moving towards us, that the bride
Would have outstript them on her bridal day.

I turned to my guide, full of wonder;
And he answered with a look
That showed just as much surprise: then my gaze
Went back to those tall things, which approached
So slowly that a bride would have outpaced them on her wedding day.

The lady called aloud: “Why thus yet burns
Affection in thee for these living, lights,
And dost not look on that which follows them?”

The woman shouted, “Why does your love still burn
For these living lights,
And you don’t look at what comes after them?”

I straightway mark’d a tribe behind them walk,
As if attendant on their leaders, cloth’d
With raiment of such whiteness, as on earth
Was never. On my left, the wat’ry gleam
Borrow’d, and gave me back, when there I look’d.
As in a mirror, my left side portray’d.

I immediately noticed a group following them,
As if they were attending their leaders, dressed
In clothing so white that nothing on earth
Could compare. To my left, the water's gleam
Reflected back to me when I looked there.
As in a mirror, it showed my left side.

When I had chosen on the river’s edge
Such station, that the distance of the stream
Alone did separate me; there I stay’d
My steps for clearer prospect, and beheld
The flames go onward, leaving, as they went,
The air behind them painted as with trail
Of liveliest pencils! so distinct were mark’d
All those sev’n listed colours, whence the sun
Maketh his bow, and Cynthia her zone.
These streaming gonfalons did flow beyond
My vision; and ten paces, as I guess,
Parted the outermost. Beneath a sky
So beautiful, came foul and-twenty elders,
By two and two, with flower-de-luces crown’d.
All sang one song: “Blessed be thou among
The daughters of Adam! and thy loveliness
Blessed for ever!” After that the flowers,
And the fresh herblets, on the opposite brink,
Were free from that elected race; as light
In heav’n doth second light, came after them
Four animals, each crown’d with verdurous leaf.
With six wings each was plum’d, the plumage full
Of eyes, and th’ eyes of Argus would be such,
Were they endued with life. Reader, more rhymes
Will not waste in shadowing forth their form:
For other need no straitens, that in this
I may not give my bounty room. But read
Ezekiel; for he paints them, from the north
How he beheld them come by Chebar’s flood,
In whirlwind, cloud and fire; and even such
As thou shalt find them character’d by him,
Here were they; save as to the pennons; there,
From him departing, John accords with me.

When I had settled on the riverbank
In such a spot that the stream
Separated me from everything else; I stayed there
To get a better view, and watched
The flames move on, leaving behind them
The air painted like a trail
Of the brightest colors! So clearly marked
Were all those seven colors that form
The rainbow, and that of the moon.
These flowing banners stretched beyond
My sight; and about ten paces, I think,
Separated the furthest one. Under a sky
So beautiful, came twenty-four elders,
Two by two, crowned with irises.
All sang one song: “Blessed are you among
The daughters of Adam! And your beauty
Is blessed forever!” After that, the flowers,
And the fresh grasses, on the opposite bank,
Were free from that chosen group; like light
In heaven follows light, came after them
Four creatures, each crowned with green leaves.
Each had six wings, and their feathers were
Full of eyes, like the eyes of Argus would be,
If they were alive. Reader, I won't waste
More rhymes trying to describe their form:
For nothing else fits, and in this
I don't want to hold back my generosity. But read
Ezekiel; for he describes them, coming from the north
By the Chebar river, in whirlwind, cloud, and fire; and just like
You’ll find them depicted by him,
Here they were; except for the banners; there,
When he departs, John agrees with me.

The space, surrounded by the four, enclos’d
A car triumphal: on two wheels it came
Drawn at a Gryphon’s neck; and he above
Stretch’d either wing uplifted, ’tween the midst
And the three listed hues, on each side three;
So that the wings did cleave or injure none;
And out of sight they rose. The members, far
As he was bird, were golden; white the rest
With vermeil intervein’d. So beautiful
A car in Rome ne’er grac’d Augustus pomp,
Or Africanus’: e’en the sun’s itself
Were poor to this, that chariot of the sun
Erroneous, which in blazing ruin fell
At Tellus’ pray’r devout, by the just doom
Mysterious of all-seeing Jove. Three nymphs
,k the right wheel, came circling in smooth dance;
The one so ruddy, that her form had scarce
Been known within a furnace of clear flame:
The next did look, as if the flesh and bones
Were emerald: snow new-fallen seem’d the third.
Now seem’d the white to lead, the ruddy now;
And from her song who led, the others took
Their treasure, swift or slow. At th’ other wheel,
A band quaternion, each in purple clad,
Advanc’d with festal step, as of them one
The rest conducted, one, upon whose front
Three eyes were seen. In rear of all this group,
Two old men I beheld, dissimilar
In raiment, but in port and gesture like,
Solid and mainly grave; of whom the one
Did show himself some favour’d counsellor
Of the great Coan, him, whom nature made
To serve the costliest creature of her tribe.
His fellow mark’d an opposite intent,
Bearing a sword, whose glitterance and keen edge,
E’en as I view’d it with the flood between,
Appall’d me. Next four others I beheld,
Of humble seeming: and, behind them all,
One single old man, sleeping, as he came,
With a shrewd visage. And these seven, each
Like the first troop were habited, hut wore
No braid of lilies on their temples wreath’d.
Rather with roses and each vermeil flower,
A sight, but little distant, might have sworn,
That they were all on fire above their brow.

The space, surrounded by the four, enclosed
A triumphal chariot: it came on two wheels
Drawn by a Gryphon; and he above
Stretched each wing lifted, between the center
And the three listed colors, three on each side;
So that the wings did not harm or touch anyone;
And out of sight they rose. The members, as far
As he was a bird, were golden; the rest
Were white with reddish veins. Such a beautiful
Chariot in Rome never adorned Augustus' pomp,
Or Africanus': even the sun itself
Would fall short compared to this, that chariot of the sun
That fell in blazing ruin at Tellus' devout prayer,
By the just doom of all-seeing Jove. Three nymphs
By the right wheel came circling in a smooth dance;
One was so reddish, her form could hardly
Be recognized within a furnace of clear flame:
The next looked as if her flesh and bones
Were emerald: the third seemed like fresh-fallen snow.
Now it seemed the white led, now the reddish;
And from her song who led, the others took
Their rhythm, swift or slow. At the other wheel,
A group of four, each dressed in purple,
Advanced with festive steps, as one
Led the rest, one, on whose forehead
Three eyes were seen. In the rear of all this group,
I saw two old men, different
In clothing, but similar in demeanor and gesture,
Serious and mostly grave; one of whom
Appeared to be a favored advisor
Of the great Coan, him whom nature made
To serve the most valuable creature of her kind.
His companion showed an opposite intent,
Carrying a sword, whose shine and sharp edge,
Even as I saw it with the river between,
Frightened me. Next, I saw four others,
Seemingly humble: and behind them all,
One single old man, sleeping as he came,
With a cunning face. And these seven, each
Like the first group were dressed, but wore
No crown of lilies on their heads.
Rather with roses and each red flower,
A sight that, from a little distance, could have sworn,
That they were all on fire above their brows.

Whenas the car was o’er against me, straight.
Was heard a thund’ring, at whose voice it seem’d
The chosen multitude were stay’d; for there,
With the first ensigns, made they solemn halt.

When the car came up to me, right away.
A loud rumble was heard, and it seemed
The chosen crowd stopped; because there,
With the first banners, they made a solemn stop.

CANTO XXX

Soon as the polar light, which never knows
Setting nor rising, nor the shadowy veil
Of other cloud than sin, fair ornament
Of the first heav’n, to duty each one there
Safely convoying, as that lower doth
The steersman to his port, stood firmly fix’d;
Forthwith the saintly tribe, who in the van
Between the Gryphon and its radiance came,
Did turn them to the car, as to their rest:
And one, as if commission’d from above,
In holy chant thrice shorted forth aloud:
“Come, spouse, from Libanus!” and all the rest
Took up the song—At the last audit so
The blest shall rise, from forth his cavern each
Uplifting lightly his new-vested flesh,
As, on the sacred litter, at the voice
Authoritative of that elder, sprang
A hundred ministers and messengers
Of life eternal. “Blessed thou! who com’st!”
And, “O,” they cried, “from full hands scatter ye
Unwith’ring lilies;” and, so saying, cast
Flowers over head and round them on all sides.

As soon as the northern lights, which never know
Setting or rising, nor the shadowy veil
Of any cloud except sin, beautiful adornment
Of the first heaven, safely guided everyone
To their duties, just like the lower light
Guides the steersman to his port, stood firmly fixed;
Immediately the holy ones, who were in the forefront
Between the Gryphon and its light, turned to the chariot,
As if to their rest:
And one, as if sent from above,
Chanted loudly three times:
“Come, spouse, from Lebanon!” and the rest
Joined in the song—At the final judgment, so
The blessed shall rise, each emerging from his cave,
Lightly lifting his newly clothed body,
Just as, at the authoritative voice
Of that elder, sprang up
A hundred ministers and messengers
Of eternal life. “Blessed are you! who come!”
And, “Oh,” they cried, “from full hands scatter
Unfading lilies;” and, saying this, cast
Flowers overhead and all around them.

I have beheld, ere now, at break of day,
The eastern clime all roseate, and the sky
Oppos’d, one deep and beautiful serene,
And the sun’s face so shaded, and with mists
Attemper’d at lids rising, that the eye
Long while endur’d the sight: thus in a cloud
Of flowers, that from those hands angelic rose,
And down, within and outside of the car,
Fell showering, in white veil with olive wreath’d,
A virgin in my view appear’d, beneath
Green mantle, rob’d in hue of living flame:
And o’er my Spirit, that in former days
Within her presence had abode so long,
No shudd’ring terror crept. Mine eyes no more
Had knowledge of her; yet there mov’d from her
A hidden virtue, at whose touch awak’d,
The power of ancient love was strong within me.

I have seen, before now, at dawn,
The eastern sky all pink and the opposite sky
A deep and beautiful calm,
And the sun’s face so shaded, and with mists
Softening as it rose, that the eye
Could stand the sight for a long time: thus in a cloud
Of flowers that rose from those angelic hands,
And fell down, inside and outside the chariot,
Showering down, in a white veil with an olive wreath,
A virgin appeared before me, beneath
A green mantle, dressed in the color of living flame:
And over my spirit, which in earlier days
Had stayed in her presence for so long,
No shuddering terror came. My eyes no longer
Knew her; yet there flowed from her
A hidden power, whose touch awakened,
The strength of ancient love was strong within me.

No sooner on my vision streaming, smote
The heav’nly influence, which years past, and e’en
In childhood, thrill’d me, than towards Virgil I
Turn’d me to leftward, panting, like a babe,
That flees for refuge to his mother’s breast,
If aught have terrified or work’d him woe:
And would have cried: “There is no dram of blood,
That doth not quiver in me. The old flame
Throws out clear tokens of reviving fire:”
But Virgil had bereav’d us of himself,
Virgil, my best-lov’d father; Virgil, he
To whom I gave me up for safety: nor,
All, our prime mother lost, avail’d to save
My undew’d cheeks from blur of soiling tears.

No sooner did the vision start flowing than the heavenly influence, which years ago, even in my childhood, thrilled me, hit me again. I turned to Virgil on my left, panting like a child who runs to his mother for comfort when something has scared or upset him. I wanted to cry out: “There isn’t a drop of blood in me that doesn’t tremble. The old flame is showing clear signs of reigniting.” But Virgil had taken himself away from us, Virgil, my beloved father; Virgil, to whom I dedicated myself for safety. Nor did the loss of our primal mother help to keep my tear-stained cheeks dry from overflowing tears.

“Dante, weep not, that Virgil leaves thee: nay,
Weep thou not yet: behooves thee feel the edge
Of other sword, and thou shalt weep for that.”

“Dante, don’t cry because Virgil is leaving you: no,
Don’t cry yet: you need to feel the sting
Of another sword, and then you will cry for that.”

As to the prow or stern, some admiral
Paces the deck, inspiriting his crew,
When ’mid the sail-yards all hands ply aloof;
Thus on the left side of the car I saw,
(Turning me at the sound of mine own name,
Which here I am compell’d to register)
The virgin station’d, who before appeared
Veil’d in that festive shower angelical.

As for the front or back, some admiral
Walks the deck, encouraging his crew,
While everyone else works up in the sails;
So on the left side of the vehicle, I saw,
(Turning around at the sound of my own name,
Which I have to write down here)
The virgin standing there, who had earlier appeared
Veiled in that angelic festive shower.

Towards me, across the stream, she bent her eyes;
Though from her brow the veil descending, bound
With foliage of Minerva, suffer’d not
That I beheld her clearly; then with act
Full royal, still insulting o’er her thrall,
Added, as one, who speaking keepeth back
The bitterest saying, to conclude the speech:
“Observe me well. I am, in sooth, I am
Beatrice. What! and hast thou deign’d at last
Approach the mountain? knewest not, O man!
Thy happiness is whole?” Down fell mine eyes
On the clear fount, but there, myself espying,
Recoil’d, and sought the greensward: such a weight
Of shame was on my forehead. With a mien
Of that stern majesty, which doth surround
mother’s presence to her awe-struck child,
She look’d; a flavour of such bitterness
Was mingled in her pity. There her words
Brake off, and suddenly the angels sang:
“In thee, O gracious Lord, my hope hath been:”
But went no farther than, “Thou Lord, hast set
My feet in ample room.” As snow, that lies
Amidst the living rafters on the back
Of Italy congeal’d when drifted high
And closely pil’d by rough Sclavonian blasts,
Breathe but the land whereon no shadow falls,
And straightway melting it distils away,
Like a fire-wasted taper: thus was I,
Without a sigh or tear, or ever these
Did sing, that with the chiming of heav’n’s sphere,
Still in their warbling chime: but when the strain
Of dulcet symphony, express’d for me
Their soft compassion, more than could the words
“Virgin, why so consum’st him?” then the ice,
Congeal’d about my bosom, turn’d itself
To spirit and water, and with anguish forth
Gush’d through the lips and eyelids from the heart.

Towards me, across the stream, she fixed her gaze;
Though a veil falling from her brow, adorned
With Minerva's foliage, prevented me
From seeing her clearly; then with a royal grace,
Still looking down on her servant,
She added, like someone holding back
The harshest words to finish the statement:
"Pay attention to me. I am, truly, I am
Beatrice. What! Have you finally decided
To approach the mountain? Didn't you know, O man!
Your happiness is complete?" I lowered my eyes
To the clear spring, but seeing myself there,
I flinched and looked for the grass: such a weight
Of shame was on my forehead. With the stern presence
That surrounds a mother in front of her awe-struck child,
She gazed; an undertone of such bitterness
Was mixed with her pity. There her words
Broke off, and suddenly the angels sang:
"In you, O gracious Lord, my hope has been:"
But they did not go further than, "You, Lord, have placed
My feet in wide spaces." Like snow that lies
Among the living beams on the back
Of Italy, frozen when piled high
And closely stacked by harsh Sclavonian winds,
As soon as it breathes the land where no shadow falls,
It melts away, dripping, like a candle burnt down:
Thus I was,
Without a sigh or tear, before these
Did sing, with the chime of heaven's spheres,
Still in their melodious tune: but when the sound
Of sweet symphony expressed their soft compassion
More than mere words could, "Virgin, why do you consume him?" then the ice,
Frozen around my chest, turned into spirit and water,
And with anguish gushed forth
Through my lips and eyelids from my heart.

Upon the chariot’s right edge still she stood,
Immovable, and thus address’d her words
To those bright semblances with pity touch’d:
“Ye in th’ eternal day your vigils keep,
So that nor night nor slumber, with close stealth,
Conveys from you a single step in all
The goings on of life: thence with more heed
I shape mine answer, for his ear intended,
Who there stands weeping, that the sorrow now
May equal the transgression. Not alone
Through operation of the mighty orbs,
That mark each seed to some predestin’d aim,
As with aspect or fortunate or ill
The constellations meet, but through benign
Largess of heav’nly graces, which rain down
From such a height, as mocks our vision, this man
Was in the freshness of his being, such,
So gifted virtually, that in him
All better habits wond’rously had thriv’d.
The more of kindly strength is in the soil,
So much doth evil seed and lack of culture
Mar it the more, and make it run to wildness.
These looks sometime upheld him; for I show’d
My youthful eyes, and led him by their light
In upright walking. Soon as I had reach’d
The threshold of my second age, and chang’d
My mortal for immortal, then he left me,
And gave himself to others. When from flesh
To spirit I had risen, and increase
Of beauty and of virtue circled me,
I was less dear to him, and valued less.
His steps were turn’d into deceitful ways,
Following false images of good, that make
No promise perfect. Nor avail’d me aught
To sue for inspirations, with the which,
I, both in dreams of night, and otherwise,
Did call him back; of them so little reck’d him,
Such depth he fell, that all device was short
Of his preserving, save that he should view
The children of perdition. To this end
I visited the purlieus of the dead:
And one, who hath conducted him thus high,
Receiv’d my supplications urg’d with weeping.
It were a breaking of God’s high decree,
If Lethe should be past, and such food tasted
Without the cost of some repentant tear.”

Upon the right edge of the chariot, she stood still,
Unmoving, and directed her words
To those bright figures with a touch of pity:
“You who keep watch in the eternal day,
So that neither night nor sleep, with quiet stealth,
Takes a single step away from you
In all the happenings of life: so with more care
I shape my response, meant for his ear,
Who stands there weeping, that the sorrow now
May match the wrong done. Not only
By the actions of the mighty orbs,
That direct each seed to some destined goal,
As with favorable or unfavorable alignments
The constellations meet, but through the generous
Gifts of heavenly grace, which rain down
From such a height that it eludes our sight, this man
Was in the freshness of his being, so much,
So inherently gifted, that in him
All good habits thrived astonishingly.
The more kindness there is in the soil,
The more the bad seeds and lack of care
Damage it and make it wild.
These looks sometimes supported him; for I showed
My youthful eyes and guided him by their light
In upright walking. As soon as I reached
The threshold of my second age and changed
My mortal state for immortal, then he left me,
And turned to others. When I had risen
From flesh to spirit, and an increase
Of beauty and virtue surrounded me,
I became less dear to him and valued less.
His steps turned into deceitful paths,
Following false images of good, which offer
No true promise. Nor did it help me at all
To seek for inspirations, with which,
Both in night dreams and otherwise,
I called him back; he paid so little attention,
Falling so deep, that all efforts were short
Of saving him, except that he should see
The children of damnation. To this end
I visited the outskirts of the dead:
And one who has brought him this far
Received my pleas urged with tears.
It would be a breaking of God’s high decree,
If Lethe should be passed, and such food tasted
Without the cost of some repentant tear.”

CANTO XXXI

“O Thou!” her words she thus without delay
Resuming, turn’d their point on me, to whom
They but with lateral edge seem’d harsh before,
‘Say thou, who stand’st beyond the holy stream,
If this be true. A charge so grievous needs
Thine own avowal.” On my faculty
Such strange amazement hung, the voice expir’d
Imperfect, ere its organs gave it birth.

“O You!” she quickly turned her words towards me, which previously felt harsh from the side. “Tell me, you who stand beyond the holy stream, if this is true. A charge this serious requires your own confession.” I was so taken aback that I couldn’t complete my response before my voice faded away.

A little space refraining, then she spake:
“What dost thou muse on? Answer me. The wave
On thy remembrances of evil yet
Hath done no injury.” A mingled sense
Of fear and of confusion, from my lips
Did such a “Yea “ produce, as needed help
Of vision to interpret. As when breaks
In act to be discharg’d, a cross-bow bent
Beyond its pitch, both nerve and bow o’erstretch’d,
The flagging weapon feebly hits the mark;
Thus, tears and sighs forth gushing, did I burst
Beneath the heavy load, and thus my voice
Was slacken’d on its way. She straight began:
“When my desire invited thee to love
The good, which sets a bound to our aspirings,
What bar of thwarting foss or linked chain
Did meet thee, that thou so should’st quit the hope
Of further progress, or what bait of ease
Or promise of allurement led thee on
Elsewhere, that thou elsewhere should’st rather wait?”

A little pause, then she spoke:
“What are you thinking about? Answer me. The wave
On your memories of evil hasn’t
Done any harm.” A mix of fear and confusion
Made me say a hesitant “Yes,” needing help
To understand. Like when a crossbow, drawn back
Too far, is released, and both the string and bow
Are overstretched, the weak weapon barely hits its target;
So, tears and sighs flowed out, and I broke down
Under the heavy burden, and my voice
Faltered as I spoke. She immediately began:
“When I wanted you to pursue
The good that limits our ambitions,
What barrier or chain held you back
That made you give up hope for further progress? Or what
Comfort or tempting promise led you away
So that you’d rather wait elsewhere?”

A bitter sigh I drew, then scarce found voice
To answer, hardly to these sounds my lips
Gave utterance, wailing: “Thy fair looks withdrawn,
Things present, with deceitful pleasures, turn’d
My steps aside.” She answering spake: “Hadst thou
Been silent, or denied what thou avow’st,
Thou hadst not hid thy sin the more: such eye
Observes it. But whene’er the sinner’s cheek
Breaks forth into the precious-streaming tears
Of self-accusing, in our court the wheel
Of justice doth run counter to the edge.
Howe’er that thou may’st profit by thy shame
For errors past, and that henceforth more strength
May arm thee, when thou hear’st the Siren-voice,
Lay thou aside the motive to this grief,
And lend attentive ear, while I unfold
How opposite a way my buried flesh
Should have impell’d thee. Never didst thou spy
In art or nature aught so passing sweet,
As were the limbs, that in their beauteous frame
Enclos’d me, and are scatter’d now in dust.
If sweetest thing thus fail’d thee with my death,
What, afterward, of mortal should thy wish
Have tempted? When thou first hadst felt the dart
Of perishable things, in my departing
For better realms, thy wing thou should’st have prun’d
To follow me, and never stoop’d again
To ’bide a second blow for a slight girl,
Or other gaud as transient and as vain.
The new and inexperienc’d bird awaits,
Twice it may be, or thrice, the fowler’s aim;
But in the sight of one, whose plumes are full,
In vain the net is spread, the arrow wing’d.”

I let out a bitter sigh and could barely find my voice
To respond; it was hard for my lips to make any sounds
As I cried out: “Your beautiful face is gone,
And the things I see now, with their deceptive pleasures, have led
Me astray.” She replied: “If you had been
Quiet, or denied what you admit,
You wouldn’t have hidden your sin any better: such an eye
Sees it. But whenever a sinner's cheek
Breaks into the precious-streaming tears
Of self-accusation, in our court, the wheel
Of justice runs against the edge.
However you might benefit from your shame
For past mistakes, and that from now on more strength
May empower you when you hear the Siren's call,
Set aside the reason for this grief,
And listen closely, while I explain
How the opposite of my buried body
Should have driven you. You never saw
In art or nature anything so incredibly sweet,
As the limbs that in their beautiful shape
Enclosed me, and are now scattered to dust.
If the sweetest thing left you with my death,
What, afterward, of mortal things should your desires
Have tempted? When you first felt the sting
Of impermanent things, in my leaving
For better realms, you should have clipped your wings
To follow me, and never again stooped
To endure a second blow for a fleeting girl,
Or any other trinket as temporary and empty.
The new and inexperienced bird may wait,
Twice or maybe three times, for the fowler's aim;
But in the sight of one whose feathers are full,
In vain is the net spread, the arrow shot.”

I stood, as children silent and asham’d
Stand, list’ning, with their eyes upon the earth,
Acknowledging their fault and self-condemn’d.
And she resum’d: “If, but to hear thus pains thee,
Raise thou thy beard, and lo! what sight shall do!”

I stood there, as silent and ashamed as children,
Listening, with their eyes on the ground,
Recognizing their mistake and feeling guilty.
And she continued: “If hearing this hurts you,
Lift your head, and see what will happen!”

With less reluctance yields a sturdy holm,
Rent from its fibers by a blast, that blows
From off the pole, or from Iarbas’ land,
Than I at her behest my visage rais’d:
And thus the face denoting by the beard,
I mark’d the secret sting her words convey’d.

With less hesitation, a strong oak yields,
Torn from its roots by a blast that blows
From the pole or from Iarbas' land,
Than I raised my face at her request:
And thus, by the beard, I marked the secret sting her words conveyed.

No sooner lifted I mine aspect up,
Than downward sunk that vision I beheld
Of goodly creatures vanish; and mine eyes
Yet unassur’d and wavering, bent their light
On Beatrice. Towards the animal,
Who joins two natures in one form, she turn’d,
And, even under shadow of her veil,
And parted by the verdant rill, that flow’d
Between, in loveliness appear’d as much
Her former self surpassing, as on earth
All others she surpass’d. Remorseful goads
Shot sudden through me. Each thing else, the more
Its love had late beguil’d me, now the more
I Was loathsome. On my heart so keenly smote
The bitter consciousness, that on the ground
O’erpower’d I fell: and what my state was then,
She knows who was the cause. When now my strength
Flow’d back, returning outward from the heart,
The lady, whom alone I first had seen,
I found above me. “Loose me not,” she cried:
“Loose not thy hold;” and lo! had dragg’d me high
As to my neck into the stream, while she,
Still as she drew me after, swept along,
Swift as a shuttle, bounding o’er the wave.

No sooner had I lifted my gaze,
Than that vision I saw sank away,
Of lovely creatures disappearing; and my eyes
Still uncertain and wavering, focused their light
On Beatrice. She turned toward the creature,
That unites two natures in one form,
And even under the shadow of her veil,
Separated by the green stream that flowed
Between us, she appeared in beauty so much
Greater than her former self, as on earth
She surpassed all others. Sudden pangs
Of regret shot through me. Everything else, the more
Its love had recently enchanted me, now the more
I found repulsive. The sharp awareness struck
My heart so deeply that overwhelmed, I fell to the ground:
And what my state was then,
She knows who was the cause. When my strength
Gradually returned, flowing back from my heart,
The lady, whom I had first seen alone,
Was above me. “Don’t let me go,” she cried:
“Don’t release your hold;” and look! She had pulled me high
Up to my neck into the stream, while she,
As she drew me along, glided swiftly,
Like a shuttle, skipping over the waves.

The blessed shore approaching then was heard
So sweetly, “Tu asperges me,” that I
May not remember, much less tell the sound.
The beauteous dame, her arms expanding, clasp’d
My temples, and immerg’d me, where ’twas fit
The wave should drench me: and thence raising up,
Within the fourfold dance of lovely nymphs
Presented me so lav’d, and with their arm
They each did cover me. “Here are we nymphs,
And in the heav’n are stars. Or ever earth
Was visited of Beatrice, we
Appointed for her handmaids, tended on her.
We to her eyes will lead thee; but the light
Of gladness that is in them, well to scan,
Those yonder three, of deeper ken than ours,
Thy sight shall quicken.” Thus began their song;
And then they led me to the Gryphon’s breast,
While, turn’d toward us, Beatrice stood.
“Spare not thy vision. We have stationed thee
Before the emeralds, whence love erewhile
Hath drawn his weapons on thee. “As they spake,
A thousand fervent wishes riveted
Mine eyes upon her beaming eyes, that stood
Still fix’d toward the Gryphon motionless.
As the sun strikes a mirror, even thus
Within those orbs the twofold being, shone,
For ever varying, in one figure now
Reflected, now in other. Reader! muse
How wond’rous in my sight it seem’d to mark
A thing, albeit steadfast in itself,
Yet in its imag’d semblance mutable.

The blessed shore I was approaching was heard
So sweetly, “Tu asperges me,” that I
Can hardly remember, let alone describe the sound.
The beautiful lady, with her arms open wide, embraced
My head and submerged me, right where
The waves would drench me: and then lifting me up,
Among the fourfold dance of lovely nymphs,
She presented me so washed clean, and with their arms
They each covered me. “Here we are, nymphs,
And in heaven, there are stars. Before the earth
Was graced by Beatrice, we
Were chosen to be her handmaids, serving her.
We will guide you to her eyes; but to understand
The light of joy in them, know this well:
Those three over there, with deeper insight than ours,
Will quicken your sight.” Thus began their song;
And then they led me to the Gryphon’s chest,
While Beatrice stood turned toward us.
“Don’t hold back your gaze. We’ve placed you
Before the emeralds, where love once
Drew its weapons against you. As they spoke,
A thousand intense wishes fixed
My eyes on her shining eyes, which were
Still, directed at the Gryphon, unmoving.
Just like the sun striking a mirror, so
Within those orbs the dual being shone,
Forever changing, in one form now
Reflected, then in another. Reader! ponder
How wondrous it seemed to me to see
A thing that, while steadfast in itself,
Yet appeared to be mutable in its reflected image.

Full of amaze, and joyous, while my soul
Fed on the viand, whereof still desire
Grows with satiety, the other three
With gesture, that declar’d a loftier line,
Advanc’d: to their own carol on they came
Dancing in festive ring angelical.

Full of amazement and joy, while my soul
Feasted on the food, where desire
Still grows with satisfaction, the other three
With gestures that showed a higher status,
Moved forward: to their own song they came
Dancing in a heavenly festive circle.

“Turn, Beatrice!” was their song: “O turn
Thy saintly sight on this thy faithful one,
Who to behold thee many a wearisome pace
Hath measur’d. Gracious at our pray’r vouchsafe
Unveil to him thy cheeks: that he may mark
Thy second beauty, now conceal’d.” O splendour!
O sacred light eternal! who is he
So pale with musing in Pierian shades,
Or with that fount so lavishly imbued,
Whose spirit should not fail him in th’ essay
To represent thee such as thou didst seem,
When under cope of the still-chiming heaven
Thou gav’st to open air thy charms reveal’d.

“Turn, Beatrice!” was their song: “O turn
Your holy gaze towards this faithful one,
Who has traveled many exhausting miles
Just to see you. Kindly grant our prayer
And reveal your beauty: so he can see
Your second beauty, now hidden.” O splendor!
O sacred eternal light! Who is he
So pale with thought in the shaded waters,
Or so fully immersed in that fountain,
Whose spirit wouldn’t falter in the effort
To show you as you once appeared,
When beneath the still-chiming sky
You revealed your charms to the open air.

CANTO XXXII

Mine eyes with such an eager coveting,
Were bent to rid them of their ten years’ thirst,
No other sense was waking: and e’en they
Were fenc’d on either side from heed of aught;
So tangled in its custom’d toils that smile
Of saintly brightness drew me to itself,
When forcibly toward the left my sight
The sacred virgins turn’d; for from their lips
I heard the warning sounds: “Too fix’d a gaze!”

My eyes, filled with intense longing,
Were focused on freeing themselves from their ten years of thirst,
No other sense was alert: and even they
Were blocked on either side from noticing anything;
So caught up in its familiar traps, that smile
Of holy brightness pulled me towards it,
When suddenly my gaze was forcefully turned to the left
By the sacred virgins; for from their lips
I heard the cautioning words: “Don’t stare too hard!”

Awhile my vision labor’d; as when late
Upon the’ o’erstrained eyes the sun hath smote:
But soon to lesser object, as the view
Was now recover’d (lesser in respect
To that excess of sensible, whence late
I had perforce been sunder’d) on their right
I mark’d that glorious army wheel, and turn,
Against the sun and sev’nfold lights, their front.
As when, their bucklers for protection rais’d,
A well-rang’d troop, with portly banners curl’d,
Wheel circling, ere the whole can change their ground:
E’en thus the goodly regiment of heav’n
Proceeding, all did pass us, ere the car
Had slop’d his beam. Attendant at the wheels
The damsels turn’d; and on the Gryphon mov’d
The sacred burden, with a pace so smooth,
No feather on him trembled. The fair dame
Who through the wave had drawn me, companied
By Statius and myself, pursued the wheel,
Whose orbit, rolling, mark’d a lesser arch.

For a while, my vision struggled, like when the sun hits your eyes hard after a long time. But soon, my sight cleared up to focus on smaller things, now that the overload of brightness was gone. To my right, I saw that glorious army turning against the sun and the sevenfold lights, facing us. Just like a well-organized troop raising their shields for protection, with impressive banners waving, they circled around before moving to a different spot. Similarly, the heavenly host passed by us before the chariot had tilted its beam. The attendants by the wheels turned, and the sacred burden moved smoothly on the Gryphon, not a single feather shaking. The beautiful lady who had pulled me through the waves, along with Statius and myself, followed the wheel, which rolled in a smaller arc.

Through the high wood, now void (the more her blame,
Who by the serpent was beguil’d) I past
With step in cadence to the harmony
Angelic. Onward had we mov’d, as far
Perchance as arrow at three several flights
Full wing’d had sped, when from her station down
Descended Beatrice. With one voice
All murmur’d “Adam,” circling next a plant
Despoil’d of flowers and leaf on every bough.
Its tresses, spreading more as more they rose,
Were such, as ’midst their forest wilds for height
The Indians might have gaz’d at. “Blessed thou!
Gryphon, whose beak hath never pluck’d that tree
Pleasant to taste: for hence the appetite
Was warp’d to evil.” Round the stately trunk
Thus shouted forth the rest, to whom return’d
The animal twice-gender’d: “Yea: for so
The generation of the just are sav’d.”
And turning to the chariot-pole, to foot
He drew it of the widow’d branch, and bound
There left unto the stock whereon it grew.

Through the high woods, now empty (the more her blame,
Who was tricked by the serpent) I walked
In step with the angelic harmony.
We had moved forward, perhaps as far
As an arrow might fly in three swift shots,
When Beatrice descended from her place.
In unison, everyone murmured “Adam,” circling around a plant
Stripped of flowers and leaves on every branch.
Its tendrils, spreading wider as they rose,
Were like those that the Indians might have stared at
In their wild forests for their height. “Blessed are you!
Gryphon, whose beak has never plucked that tree
Pleasant to taste: for from it, our desire
Was twisted to evil.” Around the grand trunk,
The others shouted, to whom the creature with two natures responded:
“Yes: for in this way,
The generation of the just are saved.”
And turning to the chariot pole, he took
It from the widow branch and bound
It back to the stock where it grew.

As when large floods of radiance from above
Stream, with that radiance mingled, which ascends
Next after setting of the scaly sign,
Our plants then burgeon, and each wears anew
His wonted colours, ere the sun have yok’d
Beneath another star his flamy steeds;
Thus putting forth a hue, more faint than rose,
And deeper than the violet, was renew’d
The plant, erewhile in all its branches bare.

As when bright floods of light from above
Flow, mixed with that glow, which rises
Right after the setting of the fish sign,
Our plants then bloom, and each one takes on
Its usual colors, before the sun has pulled
Under another star his fiery horses;
Thus showing a color, lighter than rose,
And darker than violet, was refreshed
The plant, once bare in all its branches.

Unearthly was the hymn, which then arose.
I understood it not, nor to the end
Endur’d the harmony. Had I the skill
To pencil forth, how clos’d th’ unpitying eyes
Slumb’ring, when Syrinx warbled, (eyes that paid
So dearly for their watching,) then like painter,
That with a model paints, I might design
The manner of my falling into sleep.
But feign who will the slumber cunningly;
I pass it by to when I wak’d, and tell
How suddenly a flash of splendour rent
The curtain of my sleep, and one cries out:
“Arise, what dost thou?” As the chosen three,
On Tabor’s mount, admitted to behold
The blossoming of that fair tree, whose fruit
Is coveted of angels, and doth make
Perpetual feast in heaven, to themselves
Returning at the word, whence deeper sleeps
Were broken, that they their tribe diminish’d saw,
Both Moses and Elias gone, and chang’d
The stole their master wore: thus to myself
Returning, over me beheld I stand
The piteous one, who cross the stream had brought
My steps. “And where,” all doubting, I exclaim’d,
“Is Beatrice?”—“See her,” she replied,
“Beneath the fresh leaf seated on its root.
Behold th’ associate choir that circles her.
The others, with a melody more sweet
And more profound, journeying to higher realms,
Upon the Gryphon tend.” If there her words
Were clos’d, I know not; but mine eyes had now
Ta’en view of her, by whom all other thoughts
Were barr’d admittance. On the very ground
Alone she sat, as she had there been left
A guard upon the wain, which I beheld
Bound to the twyform beast. The seven nymphs
Did make themselves a cloister round about her,
And in their hands upheld those lights secure
From blast septentrion and the gusty south.

The hymn that rose was otherworldly.
I didn’t understand it, nor could I bear
The harmony until the end. If I had the skill
To draw how the unfeeling eyes
Slept while Syrinx sang (eyes that paid
So dearly for their watching), I might design
The way I fell into sleep.
But let whoever wants pretend to cleverly sleep;
I’ll skip to when I woke and describe
How suddenly a flash of light tore
Through the curtain of my sleep, and someone shouted:
“Get up, what are you doing?” Just like the chosen three,
On Tabor’s mount, allowed to see
The blossoming of that beautiful tree, whose fruit
Is desired by angels, providing
Eternal feasts in heaven, returning
At the word, breaking deeper sleeps,
Where they saw their tribe diminished,
Both Moses and Elias gone, and changed
The robe their master wore: thus returning to myself,
I saw standing over me
The pitiful one who had guided
My steps across the stream. “And where,” I asked in doubt,
“Is Beatrice?” — “Look,” she replied,
“See her sitting beneath the fresh leaf on its root.
Behold the choir that surrounds her.
The others, with a melody sweeter
And deeper, journeying to higher realms,
Attend to the Gryphon.” If her words
Were cut off, I don’t know; but now my eyes
Had caught sight of her, the one who barred
All other thoughts from entering. On the ground
She sat alone as if she had been left
To guard the cart, which I saw
Tied to the twofold beast. The seven nymphs
Had formed a cloister around her,
Holding those lights safe
From northern blasts and gusty southern winds.

“A little while thou shalt be forester here:
And citizen shalt be forever with me,
Of that true Rome, wherein Christ dwells a Roman
To profit the misguided world, keep now
Thine eyes upon the car; and what thou seest,
Take heed thou write, returning to that place.”

“A little while you will be a forester here:
And you will be a citizen with me forever,
In that true Rome, where Christ lives as a Roman
To benefit the misguided world, now keep
Your eyes on the chariot; and what you see,
Make sure you write it down when you return to that place.”

Thus Beatrice: at whose feet inclin’d
Devout, at her behest, my thought and eyes,
I, as she bade, directed. Never fire,
With so swift motion, forth a stormy cloud
Leap’d downward from the welkin’s farthest bound,
As I beheld the bird of Jove descending
Pounce on the tree, and, as he rush’d, the rind,
Disparting crush beneath him, buds much more
And leaflets. On the car with all his might
He struck, whence, staggering like a ship, it reel’d,
At random driv’n, to starboard now, o’ercome,
And now to larboard, by the vaulting waves.

Thus Beatrice: at whose feet I bowed,
Devoutly, at her command, my thoughts and gaze,
I, as she instructed, focused. No fire,
With such swift motion, ever leaped down from a stormy cloud
As I saw the bird of Jove swooping
Down onto the tree, and as he charged, the bark,
Splitting, crashed beneath him, along with many more
Buds and leaves. He struck the chariot with all his strength,
Causing it to stagger like a ship, swaying,
Randomly driven, now to the right, overwhelmed,
And now to the left, by the towering waves.

Next springing up into the chariot’s womb
A fox I saw, with hunger seeming pin’d
Of all good food. But, for his ugly sins
The saintly maid rebuking him, away
Scamp’ring he turn’d, fast as his hide-bound corpse
Would bear him. Next, from whence before he came,
I saw the eagle dart into the hull
O’ th’ car, and leave it with his feathers lin’d;
And then a voice, like that which issues forth
From heart with sorrow riv’d, did issue forth
From heav’n, and, “O poor bark of mine!” it cried,
“How badly art thou freighted!” Then, it seem’d,
That the earth open’d between either wheel,
And I beheld a dragon issue thence,
That through the chariot fix’d his forked train;
And like a wasp that draggeth back the sting,
So drawing forth his baleful train, he dragg’d
Part of the bottom forth, and went his way
Exulting. What remain’d, as lively turf
With green herb, so did clothe itself with plumes,
Which haply had with purpose chaste and kind
Been offer’d; and therewith were cloth’d the wheels,
Both one and other, and the beam, so quickly
A sigh were not breath’d sooner. Thus transform’d,
The holy structure, through its several parts,
Did put forth heads, three on the beam, and one
On every side; the first like oxen horn’d,
But with a single horn upon their front
The four. Like monster sight hath never seen.
O’er it methought there sat, secure as rock
On mountain’s lofty top, a shameless whore,
Whose ken rov’d loosely round her. At her side,
As ’twere that none might bear her off, I saw
A giant stand; and ever, and anon
They mingled kisses. But, her lustful eyes
Chancing on me to wander, that fell minion
Scourg’d her from head to foot all o’er; then full
Of jealousy, and fierce with rage, unloos’d
The monster, and dragg’d on, so far across
The forest, that from me its shades alone
Shielded the harlot and the new-form’d brute.

Next springing up into the chariot’s womb
I saw a fox, looking starved
For good food. But, for his ugly sins,
The saintly maid scolded him, and he rushed
Away as fast as his stiff body
Could carry him. Next, from where he came,
I saw the eagle dive into the car
And leave it lined with his feathers;
Then, a voice, like one that comes from a heart
Torn with sorrow, cried out
From heaven, “Oh poor bark of mine!
How badly are you loaded!” Then, it seemed,
That the earth split open between the wheels,
And I saw a dragon crawl out,
That fixed his forked tail to the chariot;
And like a wasp pulling back its sting,
As he pulled out his deadly tail, he dragged
Part of the bottom out, and went away
Rejoicing. What was left, as lively turf
With green herbs, soon dressed itself with plumes,
Which perhaps had been offered with pure and kind
Intent; and with that, both wheels,
One and the other, and the beam were clothed,
So quickly that a sigh couldn't escape sooner. Thus transformed,
The holy structure, through its various parts,
Bore forth heads, three on the beam, and one
On each side; the first like horned oxen,
But with a single horn on their foreheads;
A sight no monster has ever seen.
Over it seemed to sit, as secure as a rock
On a mountain’s high peak, a shameless woman,
Whose gaze wandered loosely around. At her side,
So that no one could take her away, I saw
A giant standing; and now and then
They exchanged kisses. But when her lustful eyes
Chanced to wander over to me, that fallen minion
Whipped her from head to foot; then, filled
With jealousy, and furious with rage, released
The monster, and dragged it so far across
The forest that the shadows alone
Protected the harlot and the newly formed beast from me.

CANTO XXXIII

“The heathen, Lord! are come!” responsive thus,
The trinal now, and now the virgin band
Quaternion, their sweet psalmody began,
Weeping; and Beatrice listen’d, sad
And sighing, to the song’, in such a mood,
That Mary, as she stood beside the cross,
Was scarce more chang’d. But when they gave her place
To speak, then, risen upright on her feet,
She, with a colour glowing bright as fire,
Did answer: “Yet a little while, and ye
Shall see me not; and, my beloved sisters,
Again a little while, and ye shall see me.”

“The heathens, Lord! have arrived!” they responded,
Now the threefold choir, and now the virgin group
Of four began their sweet song,
Weeping; and Beatrice listened, sad
And sighing, to the melody, in such a mood,
That Mary, as she stood by the cross,
Was hardly more changed. But when they gave her the chance
To speak, then, rising up on her feet,
She, with a color glowing bright as fire,
Answered: “Just a little while longer, and you
Won’t see me; and, my beloved sisters,
In just a little while, you will see me again.”

Before her then she marshall’d all the seven,
And, beck’ning only motion’d me, the dame,
And that remaining sage, to follow her.

Before her, she gathered all seven,
And, simply gesturing, she motioned me, the lady,
And that other wise one, to follow her.

So on she pass’d; and had not set, I ween,
Her tenth step to the ground, when with mine eyes
Her eyes encounter’d; and, with visage mild,
“So mend thy pace,” she cried, “that if my words
Address thee, thou mayst still be aptly plac’d
To hear them.” Soon as duly to her side
I now had hasten’d: “Brother!” she began,
“Why mak’st thou no attempt at questioning,
As thus we walk together?” Like to those
Who, speaking with too reverent an awe
Before their betters, draw not forth the voice
Alive unto their lips, befell me shell
That I in sounds imperfect thus began:
“Lady! what I have need of, that thou know’st,
And what will suit my need.” She answering thus:
“Of fearfulness and shame, I will, that thou
Henceforth do rid thee: that thou speak no more,
As one who dreams. Thus far be taught of me:
The vessel, which thou saw’st the serpent break,
Was and is not: let him, who hath the blame,
Hope not to scare God’s vengeance with a sop.
Without an heir for ever shall not be
That eagle, he, who left the chariot plum’d,
Which monster made it first and next a prey.
Plainly I view, and therefore speak, the stars
E’en now approaching, whose conjunction, free
From all impediment and bar, brings on
A season, in the which, one sent from God,
(Five hundred, five, and ten, do mark him out)
That foul one, and th’ accomplice of her guilt,
The giant, both shall slay. And if perchance
My saying, dark as Themis or as Sphinx,
Fail to persuade thee, (since like them it foils
The intellect with blindness) yet ere long
Events shall be the Naiads, that will solve
This knotty riddle, and no damage light
On flock or field. Take heed; and as these words
By me are utter’d, teach them even so
To those who live that life, which is a race
To death: and when thou writ’st them, keep in mind
Not to conceal how thou hast seen the plant,
That twice hath now been spoil’d. This whoso robs,
This whoso plucks, with blasphemy of deed
Sins against God, who for his use alone
Creating hallow’d it. For taste of this,
In pain and in desire, five thousand years
And upward, the first soul did yearn for him,
Who punish’d in himself the fatal gust.

So on she passed; and she hadn’t even taken
Her tenth step to the ground when our eyes
Met; and, with a gentle look,
“She said, ‘Pick up your pace,’ she cried, ‘so that if I
Speak to you, you’ll be ready to listen.’” As I quickly
Made my way to her side: “Brother!” she began,
“Why aren’t you asking any questions
As we walk together?” Similar to those
Who, speaking with too much respect
Before their superiors, can’t find their voice
To speak aloud, I found myself
Starting to respond in incomplete sounds:
“Lady! You already know what I need,
And what will satisfy my need.” She replied:
“Let go of fear and shame; I want you to
Stop talking as if you’re dreaming. Learn from me:
The vessel you saw the serpent break,
Was and isn’t: let the one who is at fault,
Not think he can escape God’s vengeance with a bribe.
Without an heir, that eagle will never be
The one who left the adorned chariot,
Which monster first made its prey.
I clearly see, and therefore speak, the stars
Now approaching, whose alignment, free
From any obstacle, brings on
A time when someone sent from God,
(Marking him out as five hundred, five, and ten)
Shall slay that foul one and the accomplice of her guilt,
The giant. And if perhaps
My words, as dark as Themis or the Sphinx,
Fail to convince you (since, like them, they obscure
The mind with blindness), events will soon come
Like Naiads that will solve
This complicated riddle, and no harm will come
To flock or field. Take heed; and as I speak
These words, teach them to those who live a life
That’s a race to death: and when you write them down,
Remember not to hide how you have seen the plant,
That has been destroyed twice now. Whoever robs,
Whoever plucks, sins against God with their actions,
Who created it for his use alone.
For the taste of this,
In pain and in desire, for five thousand years
And more, the first soul yearned for the one
Who punished himself for that fatal desire.

“Thy reason slumbers, if it deem this height
And summit thus inverted of the plant,
Without due cause: and were not vainer thoughts,
As Elsa’s numbing waters, to thy soul,
And their fond pleasures had not dyed it dark
As Pyramus the mulberry, thou hadst seen,
In such momentous circumstance alone,
God’s equal justice morally implied
In the forbidden tree. But since I mark thee
In understanding harden’d into stone,
And, to that hardness, spotted too and stain’d,
So that thine eye is dazzled at my word,
I will, that, if not written, yet at least
Painted thou take it in thee, for the cause,
That one brings home his staff inwreath’d with palm.

“Your reason is asleep if it thinks that this height
And peak of the plant is reversed
Without a good reason: and if you weren’t consumed by shallow thoughts,
Like Elsa’s numbing waters, to your soul,
And their tempting pleasures hadn’t darkened it
Like Pyramus with the mulberry, you would have seen,
In such a significant moment alone,
God’s equal justice clearly shown
In the forbidden tree. But since I see you
With your understanding hardened into stone,
And, to that hardness, marked and stained,
So that your eye is blinded by my words,
I want you to take this in, if not in writing, at least
In a painted form, for the reason,
That one returns home with his staff wreathed in palm.

“I thus: “As wax by seal, that changeth not
Its impress, now is stamp’d my brain by thee.
But wherefore soars thy wish’d-for speech so high
Beyond my sight, that loses it the more,
The more it strains to reach it?”—“To the end
That thou mayst know,” she answer’d straight, “the school,
That thou hast follow’d; and how far behind,
When following my discourse, its learning halts:
And mayst behold your art, from the divine
As distant, as the disagreement is
’Twixt earth and heaven’s most high and rapturous orb.”

“I therefore said: “Just like wax takes a seal that doesn’t change its mark, my brain is now stamped by you. But why does your desired speech soar so high, out of my sight, making it less attainable the more I try to reach it?”—“So you may understand,” she replied immediately, “the school you’ve been following; and how far behind it is when you try to understand my words: you can see how your art, compared to the divine, is as far apart as the difference between earth and the highest, most blissful sphere of heaven.”

“I not remember,” I replied, “that e’er
I was estrang’d from thee, nor for such fault
Doth conscience chide me.” Smiling she return’d:
“If thou canst, not remember, call to mind
How lately thou hast drunk of Lethe’s wave;
And, sure as smoke doth indicate a flame,
In that forgetfulness itself conclude
Blame from thy alienated will incurr’d.
From henceforth verily my words shall be
As naked as will suit them to appear
In thy unpractis’d view.” More sparkling now,
And with retarded course the sun possess’d
The circle of mid-day, that varies still
As th’ aspect varies of each several clime,
When, as one, sent in vaward of a troop
For escort, pauses, if perchance he spy
Vestige of somewhat strange and rare: so paus’d
The sev’nfold band, arriving at the verge
Of a dun umbrage hoar, such as is seen,
Beneath green leaves and gloomy branches, oft
To overbrow a bleak and alpine cliff.
And, where they stood, before them, as it seem’d,
Tigris and Euphrates both beheld,
Forth from one fountain issue; and, like friends,
Linger at parting. “O enlight’ning beam!
O glory of our kind! beseech thee say
What water this, which from one source deriv’d
Itself removes to distance from itself?”

“I don’t remember,” I replied, “ever
being separated from you, nor do I feel
guilty about such a fault.” She smiled and replied:
“If you truly can’t remember, think about
how recently you’ve sipped from Lethe’s water;
and just as smoke indicates a fire,
in that forgetfulness, you should recognize
the blame from your estranged will.
From now on, my words will be
as direct as they need to be
for your untrained perspective.” Now more vibrant,
with a slower journey, the sun occupied
the midday sky, which changes constantly
as the appearance of each place varies.
When, like a scout sent ahead of a group
for guidance, he stops if he happens to notice
a trace of something strange and rare: so stopped
the sevenfold band, reaching the edge
of a gray shadow, like that which can be seen,
beneath green leaves and gloomy branches, often
to overshadow a stark, alpine cliff.
And, where they stood, before them, it seemed,
the Tigris and Euphrates both emerged
from one fountain; and, like friends,
they lingered at parting. “O enlightening light!
O glory of our kind! Please tell me
what water this is, which from one source flows
yet moves away from itself?”

To such entreaty answer thus was made:
“Entreat Matilda, that she teach thee this.”

To such a request, the answer was:
“Ask Matilda to teach you this.”

And here, as one, who clears himself of blame
Imputed, the fair dame return’d: “Of me
He this and more hath learnt; and I am safe
That Lethe’s water hath not hid it from him.”

And here, as someone who frees himself from blame
Assigned to him, the beautiful lady replied: “He has learned this and more from me; and I'm sure
That the waters of Lethe haven't hidden it from him.”

And Beatrice: “Some more pressing care
That oft the memory ’reeves, perchance hath made
His mind’s eye dark. But lo! where Eunoe cows!
Lead thither; and, as thou art wont, revive
His fainting virtue.” As a courteous spirit,
That proffers no excuses, but as soon
As he hath token of another’s will,
Makes it his own; when she had ta’en me, thus
The lovely maiden mov’d her on, and call’d
To Statius with an air most lady-like:
“Come thou with him.” Were further space allow’d,
Then, Reader, might I sing, though but in part,
That beverage, with whose sweetness I had ne’er
Been sated. But, since all the leaves are full,
Appointed for this second strain, mine art
With warning bridle checks me. I return’d
From the most holy wave, regenerate,
If ’en as new plants renew’d with foliage new,
Pure and made apt for mounting to the stars.

And Beatrice said, “There’s some urgent concern
That often clouds his memory and might have darkened
His mind’s eye. But look! Where Eunoe flows!
Lead him there; and, as you usually do, revive
His fading strength.” Like a gracious spirit,
Who makes no excuses, but as soon
As he senses another’s desire,
Adopts it as his own; after she took me, thus
The beautiful maiden moved on and called
To Statius in a charming way:
“Come with him.” If I had more space,
Then, Reader, I could sing, even if just a bit,
About that drink, with a sweetness I had never
Been satisfied with. But since all the leaves are full,
Meant for this second part, my art
Holds me back with a warning. I returned
From the most sacred wave, reborn,
Like new plants refreshed with fresh leaves,
Pure and ready to reach for the stars.

NOTES TO PURGATORY

CANTO I

Verse 1. O’er better waves.] Berni, Orl. Inn. L 2. c. i.
Per correr maggior acqua alza le vele,
O debil navicella del mio ingegno.

Verse 1. Over better waves.] Berni, Orl. Inn. L 2. c. i.
To catch more water, raise the sails,
O fragile little boat of my imagination.

v. 11. Birds of chattering note.] For the fable of the daughters of Pierus, who challenged the muses to sing, and were by them changed into magpies, see Ovid, Met. 1. v. fab. 5.

v. 11. Birds with chattering voices.] For the story of the daughters of Pierus, who dared the Muses to a singing contest and were turned into magpies by them, see Ovid, Met. 1. v. fab. 5.

v. 19. Planet.] Venus.

v. 19. Planet.] Venus.

v. 20. Made all the orient laugh.] Hence Chaucer, Knight’s Tale: And all the orisont laugheth of the sight.

v. 20. Made all the easterners laugh.] Hence Chaucer, Knight’s Tale: And all the east laughs at the sight.

It is sometimes read “orient.”

It's sometimes read as "orient."

v. 24. Four stars.] Symbolical of the four cardinal virtues, Prudence Justice, Fortitude, and Temperance. See Canto XXXI v. 105.

v. 24. Four stars.] Symbolic of the four cardinal virtues: Prudence, Justice, Fortitude, and Temperance. See Canto XXXI v. 105.

v. 30. The wain.] Charles’s wain, or Bootes.

v. 30. The wain.] Charles's Wain, or Bootes.

v. 31. An old man.] Cato.

v. 31. An old man.] Cato.

v. 92. Venerable plumes.] The same metaphor has occurred in Hell Canto XX. v. 41:

v. 92. Honorable feathers.] The same metaphor has appeared in Hell Canto XX. v. 41:

—the plumes, That mark’d the better sex.

—the feathers, that indicated the superior sex.

It is used by Ford in the Lady’s Trial, a. 4. s. 2.

It is used by Ford in the Lady’s Trial, a. 4. s. 2.

Now the down
Of softness is exchang’d for plumes of age.

Now the softness is replaced with feathers of old age.

v. 58. The farthest gloom.] L’ultima sera. Ariosto, Oroando Furioso c. xxxiv st. 59: Che non hen visto ancor l’ultima sera.

v. 58. The farthest gloom.] The last evening. Ariosto, Orlando Furioso c. xxxiv st. 59: They have not yet seen the last evening.

And Filicaja, c. ix. Al Sonno.
L’ultima sera.

And Filicaja, c. ix. Al Sonno.
The last evening.

v. 79. Marcia.]
Da fredera prisci
Illibata tori: da tantum nomen inane
Connubil: liceat tumulo scripsisse, Catonis
Martia
Lucan, Phars. 1. ii. 344.

v. 79. Marcia.]
To the ancient virtues
Of an unblemished marriage: to so much of a name that is empty
Of union: may it be allowed to write on a tomb, Cato's
Martia
Lucan, Phars. 1. ii. 344.

v. 110. I spy’d the trembling of the ocean stream.] Connubil il tremolar della marina.

v. 110. I noticed the trembling of the ocean stream.] Connubil il tremolar della marina.

Trissino, in the Sofonisba.]
E resta in tremolar l’onda marina

Trissino, in the Sofonisba.]
And the sea wave continues to tremble.

And Fortiguerra, Rleelardetto, c. ix. st. 17. —visto il tremolar della marine.

And Fortiguerra, Rleelardetto, c. ix. st. 17. —seen the flicker of the sea.

v. 135. another.] From Virg, Aen. 1. vi. 143. Primo avulso non deficit alter

v. 135. another.] From Virg, Aen. 1. vi. 143. When one is taken away, another does not fail.

CANTO II

v. 1. Now had the sun.] Dante was now antipodal to Jerusalem, so that while the sun was setting with respect to that place which he supposes to be the middle of the inhabited earth, to him it was rising.

v. 1. Now had the sun.] Dante was now on the opposite side of the world from Jerusalem, so while the sun was setting in what he thinks is the center of the inhabited earth, it was rising for him.

v. 6. The scales.] The constellation Libra.

v. 6. The scales.] The constellation Libra.

v. 35. Winnowing the air.] Trattando l’acre con l’eterne penne.

v. 35. Winnowing the air.] Dealing with the sharpness using eternal feathers.

80 Filicaja, canz. viii. st. 11. Ma trattar l’acre coll’ eterne plume

80 Filicaja, canz. viii. st. 11. But to deal with the bitter with the eternal feathers

v. 45. In exitu.] “When Israel came out of Egypt.” Ps. cxiv.

v. 45. In exitu.] “When Israel left Egypt.” Ps. cxiv.

v. 75. Thrice my hands.]
Ter conatus ibi eollo dare brachia eircum,
Ter frustra eomprensa manus effugit imago,
Par levibus ventis voluerique simillima sommo.
Virg. Aen. ii. 794.

v. 75. Thrice my hands.]
Three times I tried to reach out my arms there,
Three times the image slipped away, grasped in vain,
Light as a breeze and more fleeting than a dream.
Virg. Aen. ii. 794.

Compare Homer, Od. xl. 205.

Compare Homer, Od. 20.205.

v. 88. My Casella.] A Florentine, celebrated for his skill in music, “in whose company,” says Landine, “Dante often recreated his spirits wearied by severe studies.” See Dr. Burney’s History of Music, vol. ii. c. iv. p. 322. Milton has a fine allusion to this meeting in his sonnet to Henry Lawes.

v. 88. My Casella.] A Florentine known for his musical talent, “in whose company,” says Landine, “Dante often lifted his spirits tired by intense studies.” See Dr. Burney’s History of Music, vol. ii. c. iv. p. 322. Milton makes a nice reference to this meeting in his sonnet to Henry Lawes.

v. 90. Hath so much time been lost.] Casella had been dead some years but was only just arrived.

v. 90. So much time has been wasted.] Casella had been dead for several years but had just now arrived.

v. 91. He.] The eonducting angel.

v. 91. He.] The guiding angel.

v. 94. These three months past.] Since the time of the Jubilee, during which all spirits not condemned to eternal punishment, were supposed to pass over to Purgatory as soon as they pleased.

v. 94. These three months gone by.] Since the Jubilee, when all souls not destined for eternal punishment were believed to transition to Purgatory whenever they wanted.

v. 96. The shore.] Ostia.

v. 96. The shore.] Ostia.

v. 170. “Love that discourses in my thoughts.”] “Amor che nella mente mi ragiona.” The first verse of a eanzone or song in the Convito of Dante, which he again cites in his Treatise de Vulg. Eloq. 1. ii. c. vi.

v. 170. “Love that speaks in my thoughts.”] “Amor che nella mente mi ragiona.” The first line of a verse or song in the Convito of Dante, which he also references in his Treatise de Vulg. Eloq. 1. ii. c. vi.

CANTO III

v. 9. How doth a little failing wound thee sore.] (Ch’era al cor picciol fallo amaro morso. Tasso, G. L. c. x. st. 59.

v. 9. How does a small failure hurt you so deeply? (Ch’era al cor picciol fallo amaro morso. Tasso, G. L. c. x. st. 59.

v. 11. Haste, that mars all decency of act. Aristotle in his Physiog iii. reekons it among the “the signs of an impudent man,” that he is “quick in his motions.” Compare Sophoeles, Electra, 878.

v. 11. Haste, which ruins all decency of action. Aristotle in his Physiog iii. considers it one of “the signs of a rude person,” that he is “rapid in his movements.” Compare Sophocles, Electra, 878.

v. 26. To Naples.] Virgil died at Brundusium, from whence his body is said to have been removed to Naples.

v. 26. To Naples.] Virgil died in Brundusium, and it is said that his body was moved to Naples.

v. 38. Desiring fruitlessly.] See H. Canto IV, 39.

v. 38. Wanting fruitlessly.] See H. Canto IV, 39.

v. 49. ’Twixt Lerice and Turbia.] At that time the two extremities of the Genoese republic, the former on the east, the latter on the west. A very ingenious writer has had occasion, for a different purpose, to mention one of these places as remarkably secluded by its mountainous situation “On an eminence among the mountains, between the two little cities, Nice and Manoca, is the village of Torbia, a name formed from the Greek [GREEK HERE] Mitford on the Harmony of Language, sect. x. p. 351. 2d edit.

v. 49. ’Twixt Lerice and Turbia.] At that time, these were the two ends of the Genoese republic, the former to the east and the latter to the west. A very clever writer has noted one of these spots for a different reason, describing it as particularly isolated due to its mountainous location. “On a height among the mountains, between the two small towns of Nice and Manoca, is the village of Torbia, a name derived from the Greek [GREEK HERE] Mitford on the Harmony of Language, sect. x. p. 351. 2d edit.

v. 78. As sheep.] The imitative nature of these animals supplies our Poet with another comparison in his Convito Opere, t. i. p 34. Ediz. Ven. 1793.

v. 78. As sheep.] The imitative nature of these animals gives our Poet another comparison in his Convito Opere, t. i. p 34. Ediz. Ven. 1793.

v. 110. Manfredi. King of Naples and Sicily, and the natural son of Frederick II. He was lively end agreeable in his manners, and delighted in poetry, music, and dancing. But he was luxurious and ambitious. Void of religion, and in his philosophy an Epicurean. See G. Villani l. vi. c. xlvii. and Mr. Matthias’s Tiraboschi, v. I. p. 38. He fell in the battle with Charles of Anjou in 1265, alluded to in Canto XXVIII, of Hell, v. 13, “Dying, excommunicated, King Charles did allow of his being buried in sacred ground, but he was interred near the bridge of Benevento, and on his grave there was cast a stone by every one of the army whence there was formed a great mound of stones. But some ave said, that afterwards, by command of the Pope. the Bishop of Cosenza took up his body and sent it out of the kingdom, because it was the land of the church, and that it was buried by the river Verde, on the borders of the kingdom and of Carapagna. this, however, we do not affirm.” G. Villani, Hist. l. vii. c. 9.

v. 110. Manfredi. King of Naples and Sicily, and the illegitimate son of Frederick II. He was lively and charming, enjoying poetry, music, and dancing. However, he was also lavish and ambitious. Lacking religious belief, he followed Epicurean philosophy. See G. Villani l. vi. c. xlvii. and Mr. Matthias’s Tiraboschi, v. I. p. 38. He died in the battle against Charles of Anjou in 1265, mentioned in Canto XXVIII of Hell, v. 13, “Dying, excommunicated, King Charles allowed him to be buried in consecrated ground, but he was buried near the bridge of Benevento, and everyone in the army cast a stone on his grave, forming a large pile of stones. However, some claim that later, by the Pope's order, the Bishop of Cosenza removed his body and sent it out of the kingdom because it was church land, and that it was buried by the river Verde, on the borders of the kingdom and Carapagna. We do not assert this, though.” G. Villani, Hist. l. vii. c. 9.

v. 111. Costanza.] See Paradise Canto III. v. 121.

v. 111. Costanza.] See Paradise Canto III. v. 121.

v. 112. My fair daughter.] Costanza, the daughter of Manfredi, and wife of Peter III. King of Arragon, by whom she was mother to Frederick, King of Sicily and James, King of Arragon With the latter of these she was at Rome 1296. See G. Villani, 1. viii. c. 18. and notes to Canto VII.

v. 112. My fair daughter.] Costanza, the daughter of Manfredi, and wife of Peter III, King of Aragon, by whom she was the mother of Frederick, King of Sicily, and James, King of Aragon. She was in Rome with the latter of these in 1296. See G. Villani, 1. viii. c. 18. and notes to Canto VII.

v. 122. Clement.] Pope Clement IV.

v. 122. Clement.] Pope Clement IV.

v. 127. The stream of Verde.] A river near Ascoli, that falls into he Toronto. The “xtinguished lights “ formed part of the ceremony t the interment of one excommunicated.

v. 127. The stream of Verde.] A river near Ascoli that flows into the Toronto. The “extinguished lights” were part of the ceremony for the burial of someone who had been excommunicated.

v. 130. Hope.] Mentre che la speranza ha fior del verde. Tasso, G. L. c. xix. st. 53. —infin che verde e fior di speme.

v. 130. Hope.] While hope blossoms in green. Tasso, G. L. c. xix. st. 53. —until the green and flower of hope.

CANTO IV

v. 1. When.] It must be owned the beginning of this Canto is somewhat obscure. Bellutello refers, for an elucidation of it, to the reasoning of Statius in the twenty-fifth canto. Perhaps some illustration may be derived from the following, passage in South’s Sermons, in which I have ventured to supply the words between crotchets that seemed to be wanting to complete the sense. Now whether these three, judgement memory, and invention, are three distinct things, both in being distinguished from one another, and likewise from the substance of the soul itself, considered without any such faculties, (or whether the soul be one individual substance) but only receiving these several denominations rom the several respects arising from the several actions exerted immediately by itself upon several objects, or several qualities of the same object, I say whether of these it is, is not easy to decide, and it is well that it is not necessary Aquinas, and most with him, affirm the former, and Scotus with his followers the latter.” Vol. iv. Serm. 1.

v. 1. When.] It's true that the beginning of this Canto is a bit unclear. Bellutello points to Statius's reasoning in the twenty-fifth canto for clarification. Perhaps some insight can be found in the following passage from South’s Sermons, where I've taken the liberty to add the words in brackets that seemed necessary to complete the meaning. Now, whether these three—judgment, memory, and invention—are three distinct concepts, separated from each other and from the essence of the soul itself when considered without those faculties, or if the soul is a single substance that merely receives these names based on the different actions it performs on different objects or various qualities of the same object, I say whether it's one or the other is not easy to determine, and fortunately, it's not essential to do so. Aquinas and most others with him support the first view, while Scotus and his followers advocate for the latter. Vol. iv. Serm. 1.

v. 23. Sanleo.] A fortress on the summit of Montefeltro.

v. 23. Sanleo.] A fortress at the top of Montefeltro.

v. 24. Noli.] In the Genoese territory, between Finale and Savona.

v. 24. Noli.] In the Genoese area, located between Finale and Savona.

v. 25. Bismantua.] A steep mountain in the territory of Reggio.

v. 25. Bismantua.] A steep mountain in the area of Reggio.

v. 55. From the left.] Vellutello observes an imitation of Lucan in this passage:

v. 55. From the left.] Vellutello notes that this passage imitates Lucan:

Ignotum vobis, Arabes, venistis in orbem,
Umbras mirati nemornm non ire sinistras.
Phars. s. 1. iii. 248

Ignotum vobis, Arabs, you have come into the world,
Astonished by the shadows of the forest not going to the left.
Phars. s. 1. iii. 248

v. 69 Thou wilt see.] “If you consider that this mountain of Purgatory and that of Sion are antipodal to each other, you will perceive that the sun must rise on opposite sides of the respective eminences.”

v. 69 You will see.] “If you think about the fact that this mountain of Purgatory and that of Zion are opposite each other, you'll realize that the sun must rise on opposite sides of these heights.”

v. 119. Belacqua.] Concerning this man, the commentators afford no information.

v. 119. Belacqua.] There’s no information about this man from the commentators.

CANTO V

v. 14. Be as a tower.] Sta ome torre ferma

v. 14. Be like a strong tower.] Sta ome torre ferma

Berni, Orl. Inn. 1. 1. c. xvi. st. 48:
In quei due piedi sta fermo il gigante
Com’ una torre in mezzo d’un castello.

Berni, Orl. Inn. 1. 1. c. xvi. st. 48:
In those two feet stands the giant
Like a tower in the middle of a castle.

And Milton, P. L. b. i. 591.
Stood like a tower.

And Milton, P. L. b. i. 591.
Stood tall like a tower.

v. 36. Ne’er saw I fiery vapours.] Imitated by Tasso, G. L, c.
xix t. 62:
Tal suol fendendo liquido sereno
Stella cader della gran madre in seno.

v. 36. Never have I seen fiery vapors.] Imitated by Tasso, G. L, c.
xix t. 62:
Such soil breaking through the clear, calm air
Stars fall into the embrace of the great mother.

And by Milton, P. L. b. iv. 558:
Swift as a shooting star
In autumn thwarts the night, when vapours fir’d
Impress the air.

And by Milton, P. L. b. iv. 558:
Quick as a shooting star
In autumn interrupts the night, when burning vapors
Affect the air.

v. 67. That land.] The Marca d’Ancona, between Romagna and Apulia, the kingdom of Charles of Anjou.

v. 67. That land.] The region of Marca d’Ancona, located between Romagna and Apulia, the kingdom of Charles of Anjou.

v. 76. From thence I came.] Giacopo del Cassero, a citizen of Fano who having spoken ill of Azzo da Este, Marquis of Ferrara, was by his orders put to death. Giacopo, was overtaken by the assassins at Oriaco a place near the Brenta, from whence, if he had fled towards Mira, higher up on that river, instead of making for the marsh on the sea shore, he might have escaped.

v. 76. From there I came.] Giacopo del Cassero, a citizen of Fano who criticized Azzo da Este, the Marquis of Ferrara, was killed on his orders. Giacopo was caught by the assassins at Oriaco, a place near the Brenta. If he had fled toward Mira, further up the river, instead of heading for the marsh by the sea, he might have escaped.

v. 75. Antenor’s land.] The city of Padua, said to be founded by Antenor.

v. 75. Antenor’s land.] The city of Padua, believed to be founded by Antenor.

v. 87. Of Montefeltro I.] Buonconte (son of Guido da Montefeltro, whom we have had in the twenty-seventh Canto of Hell) fell in the battle of Campaldino (1289), fighting on the side of the Aretini.

v. 87. Of Montefeltro I.] Buonconte (son of Guido da Montefeltro, whom we encountered in the twenty-seventh Canto of Hell) died in the battle of Campaldino (1289), fighting for the Aretini.

v. 88. Giovanna.] Either the wife, or kinswoman, of Buonconte.

v. 88. Giovanna.] Either the wife or relative of Buonconte.

v. 91. The hermit’s seat.] The hermitage of Camaldoli.

v. 91. The hermit's seat.] The Camaldoli hermitage.

v. 95. Where its name is cancel’d.] That is, between Bibbiena and Poppi, where the Archiano falls into the Arno.

v. 95. Where its name is canceled.] That is, between Bibbiena and Poppi, where the Archiano flows into the Arno.

v. 115. From Pratomagno to the mountain range.] From Pratomagno now called Prato Vecchio (which divides the Valdarno from Casentino) as far as to the Apennine.

v. 115. From Pratomagno to the mountain range.] From Pratomagno, now known as Prato Vecchio (which separates the Valdarno from Casentino), all the way to the Apennines.

v. 131. Pia.] She is said to have been a Siennese lady, of the family of Tolommei, secretly made away with by her husband, Nello della Pietra, of the same city, in Maremma, where he had some possessions.

v. 131. Pia.] She is said to have been a woman from Siena, part of the Tolommei family, who was secretly killed by her husband, Nello della Pietra, from the same city, in Maremma, where he owned some land.

CANTO VI

v. 14. Of Arezzo him.] Benincasa of Arezzo, eminent for his skill in jurisprudence, who, having condemned to death Turrino da Turrita brother of Ghino di Tacco, for his robberies in Maremma, was murdered by Ghino, in an apartment of his own house, in the presence of many witnesses. Ghino was not only suffered to escape in safety, but (as the commentators inform us) obtained so high a reputation by the liberality with which he was accustomed to dispense the fruits of his plunder, and treated those who fell into his hands with so much courtesy, that he was afterwards invited to Rome, and knighted by Boniface VIII. A story is told of him by Boccaccio, G. x. N. 2.

v. 14. Of Arezzo him.] Benincasa of Arezzo, known for his expertise in law, sentenced Turrino da Turrita, the brother of Ghino di Tacco, to death for his robberies in Maremma. He was murdered by Ghino in his own home, in front of several witnesses. Ghino not only managed to escape unharmed but, as the commentators explain, gained a great reputation for his generosity in sharing the spoils of his crimes. He treated those he captured with remarkable kindness, which eventually led to his invitation to Rome, where he was knighted by Boniface VIII. Boccaccio tells a story about him in G. x. N. 2.

v. 15. Him beside.] Ciacco de’ Tariatti of Arezzo. He is said to have been carried by his horse into the Arno, and there drowned, while he was in pursuit of certain of his enemies.

v. 15. Him beside.] Ciacco de’ Tariatti of Arezzo. It's said that he was carried by his horse into the Arno and drowned while chasing certain enemies of his.

v. 17. Frederic Novello.] Son of the Conte Guido da Battifolle, and slain by one of the family of Bostoli.

v. 17. Frederic Novello.] Son of Conte Guido da Battifolle, and killed by a member of the Bostoli family.

v. 18. Of Pisa he.] Farinata de’ Scornigiani of Pisa. His father Marzuco, who had entered the order of the Frati Minori, so entirely overcame the feelings of resentment, that he even kissed the hands of the slayer of his son, and, as he was following the funeral, exhorted his kinsmen to reconciliation.

v. 18. Of Pisa he.] Farinata de’ Scornigiani of Pisa. His father Marzuco, who joined the order of the Frati Minori, completely overcame his feelings of resentment, even kissing the hands of his son’s killer, and while following the funeral, urged his relatives to make peace.

v. 20. Count 0rso.] Son of Napoleone da Cerbaia, slain by Alberto da Mangona, his uncle.

v. 20. Count Orso.] Son of Napoleone da Cerbaia, killed by his uncle Alberto da Mangona.

v. 23. Peter de la Brosse.] Secretary of Philip III of France. The courtiers, envying the high place which he held in the king’s favour, prevailed on Mary of Brabant to charge him falsely with an attempt upon her person for which supposed crime he suffered death. So say the Italian commentators. Henault represents the matter very differently: “Pierre de la Brosse, formerly barber to St. Louis, afterwards the favorite of Philip, fearing the too great attachment of the king for his wife Mary, accuses this princess of having poisoned Louis, eldest son of Philip, by his first marriage. This calumny is discovered by a nun of Nivelle in Flanders. La Brosse is hung.” Abrege Chron. t. 275, &c.

v. 23. Peter de la Brosse.] Secretary of Philip III of France. The courtiers, jealous of his high status with the king, convinced Mary of Brabant to falsely accuse him of an attack on her, resulting in his execution for this supposed crime. So claim the Italian commentators. Henault tells the story quite differently: “Pierre de la Brosse, who used to be the barber for St. Louis and later became the favorite of Philip, worried about the king's strong affection for his wife Mary, so he accused her of poisoning Louis, Philip’s eldest son from his first marriage. This lie was uncovered by a nun from Nivelle in Flanders. La Brosse was hanged.” Abrege Chron. t. 275, &c.

v. 30. In thy text.] He refers to Virgil, Aen. 1, vi. 376.
Desine fata deum flecti sperare precando, 37. The sacred height
Of judgment. Shakespeare, Measure for Measure, a. ii. s. 2.
If he, which is the top of judgment

v. 30. In your text.] He refers to Virgil, Aen. 1, vi. 376.
Stop hoping to change the fates of the gods by praying, 37. The sacred height
Of judgment. Shakespeare, Measure for Measure, act ii, scene 2.
If he, who is the highest authority on judgment

v. 66. Eyeing us as a lion on his watch.] A guisa di Leon quando si posa. A line taken by Tasso, G. L. c. x. st. 56.

v. 66. Watching us like a lion on the prowl.] In the manner of a lion when it stalks. A line taken by Tasso, G. L. c. x. st. 56.

v. 76. Sordello.] The history of Sordello’s life is wrapt in the obscurity of romance. That he distinguished himself by his skill in Provencal poetry is certain. It is probable that he was born towards the end of the twelfth, and died about the middle of the succeeding century. Tiraboschi has taken much pains to sift all the notices he could collect relating to him. Honourable mention of his name is made by our Poet in the Treatise de Vulg. Eloq. 1. i. c. 15.

v. 76. Sordello.] The story of Sordello’s life is shrouded in the mystery of legend. It's certain that he stood out due to his talent in Provençal poetry. He was likely born toward the end of the twelfth century and died around the middle of the following century. Tiraboschi has worked hard to gather all the information he could find about him. Our Poet makes an honorable mention of his name in the Treatise de Vulg. Eloq. 1. i. c. 15.

v. 76. Thou inn of grief.]
Thou most beauteous inn
Why should hard-favour’d grief be lodg’d in thee?
Shakespeare, Richard II a. 5. s. 1.

v. 76. You inn of sorrow.]
You most beautiful inn
Why should ugly grief find a home in you?
Shakespeare, Richard II a. 5. s. 1.

v. 89. Justinian’s hand.] “What avails it that Justinian delivered thee from the Goths, and reformed thy laws, if thou art no longer under the control of his successors in the empire?”

v. 89. Justinian’s hand.] “What good is it that Justinian saved you from the Goths and updated your laws, if you're no longer under the rule of his successors in the empire?”

v. 94. That which God commands.] He alludes to the precept- “Render unto Caesar the things which are Caesar’s.”

v. 94. That which God commands.] He refers to the instruction - "Give to Caesar what belongs to Caesar."

v. 98. O German Albert!] The Emperor Albert I. succeeded Adolphus in 1298, and was murdered in 1308. See Par Canto XIX 114 v. 103. Thy successor.] The successor of Albert was Henry of Luxembourg, by whose interposition in the affairs of Italy our Poet hoped to have been reinstated in his native city.

v. 98. O German Albert!] Emperor Albert I took over from Adolphus in 1298 and was assassinated in 1308. See Par Canto XIX 114 v. 103. Thy successor.] Albert's successor was Henry of Luxembourg, whose involvement in Italian affairs our Poet hoped would help him return to his hometown.

v. 101. Thy sire.] The Emperor Rodolph, too intent on increasing his power in Germany to give much of his thoughts to Italy, “the garden of the empire.”

v. 101. Your father.] Emperor Rodolph, focused on gaining more power in Germany, didn’t spend much time thinking about Italy, “the garden of the empire.”

v. 107. Capulets and Montagues.] Our ears are so familiarized to the names of these rival families in the language of Shakespeare, that I have used them instead of the “Montecchi” and “Cappelletti.”

v. 107. Capulets and Montagues.] We're so used to hearing the names of these rival families from Shakespeare that I've used them instead of the "Montecchi" and "Cappelletti."

v. 108. Philippeschi and Monaldi.] Two other rival families in Orvieto.

v. 108. Philippeschi and Monaldi.] Two other competing families in Orvieto.

v. 113. What safety, Santafiore can supply.] A place between Pisa and Sienna. What he alludes to is so doubtful, that it is not certain whether we should not read “come si cura”—” How Santafiore is governed.” Perhaps the event related in the note to v. 58, Canto XI. may be pointed at.

v. 113. What safety can Santafiore provide? A spot between Pisa and Siena. What he's hinting at is so unclear that it's uncertain whether we should read "come si cura"—"How Santafiore is governed." Maybe the event mentioned in the note to v. 58, Canto XI, could be referring to this.

v. 127. Marcellus.]
Un Marcel diventa
Ogni villan che parteggiando viene.
Repeated by Alamanni in his Coltivazione, 1. i.

v. 127. Marcellus.]
A Marcellus becomes
Every peasant who takes sides comes.
Repeated by Alamanni in his Coltivazione, 1. i.

v. 51. I sick wretch.] Imitated by the Cardinal de Polignac in his Anti-Lucretius, 1. i. 1052.

v. 51. I sick wretch.] Imitated by Cardinal de Polignac in his Anti-Lucretius, 1. i. 1052.

Ceu lectum peragrat membris languentibus aeger
In latus alterne faevum dextrumque recumbens
Nec javat: inde oculos tollit resupinus in altum:
Nusquam inventa quies; semper quaesita: quod illi
Primum in deliciis fuerat, mox torquet et angit:
Nec morburm sanat, nec fallit taedia morbi.

Ceu lectum peragrat membris languentibus aeger
In latus alterne faevum dextrumque recumbens
Nec javat: inde oculos tollit resupinus in altum:
Nusquam inventa quies; semper quaesita: quod illi
Primum in deliciis fuerat, mox torquet et angit:
Nec morburm sanat, nec fallit taedia morbi.

CANTO VII

v. 14. Where one of mean estate might clasp his lord.] Ariosto Orl. F. c. xxiv. st. 19

v. 14. Where a person of low status could embrace their lord.] Ariosto Orl. F. c. xxiv. st. 19

E l’abbracciaro, ove il maggior s’abbraccia
Col capo nudo e col ginocchio chino.

E l’abbracciaro, dove il maggiore si abbraccia
Con la testa nuda e il ginocchio chino.

v. 31. The three holy virtues.] Faith, Hope and Charity.

v. 31. The three holy virtues.] Faith, Hope, and Love.

v. 32. The red.] Prudence, Justice, Fortitude, and Temperance.

v. 32. The red.] Wisdom, fairness, courage, and self-control.

v. 72. Fresh emeralds.]
Under foot the violet,
Crocus, and hyacinth with rich inlay
Broider’d the ground, more colour’d than with stone
Of costliest emblem.
Milton, P. L. b. iv. 793

v. 72. Fresh emeralds.]
Beneath our feet, the violet,
Crocus, and hyacinth with vibrant patterns
Decorated the ground, more colorful than any
Expensive gem.
Milton, P. L. b. iv. 793

Compare Ariosto, Orl. F. c. xxxiv. st. 49.

Compare Ariosto, Orl. F. c. xxxiv. st. 49.

v. 79. Salve Regina.] The beginning of a prayer to the Virgin. It is sufficient here to observe, that in similar instances I shall either preserve the original Latin words or translate them, as it may seem best to suit the purpose of the verse.

v. 79. Salve Regina.] The start of a prayer to the Virgin. It's enough to note here that in similar cases, I will either keep the original Latin words or translate them, depending on what best fits the purpose of the verse.

v. 91. The Emperor Rodolph.] See the last Canto, v. 104. He died in 1291.

v. 91. The Emperor Rodolph.] See the last Canto, v. 104. He passed away in 1291.

v. 95. That country.] Bohemia.

v. 95. That country.] Bohemia.

v. 97. Ottocar.] King of Bohemia, was killed in the battle of Marchfield, fought with Rodolph, August 26, 1278. Winceslaus II. His son,who succeeded him in the kingdom of Bohemia. died in 1305. He is again taxed with luxury in the Paradise Canto XIX. 123.

v. 97. Ottocar.] King of Bohemia was killed in the battle of Marchfield, which took place with Rodolph on August 26, 1278. Winceslaus II, his son, succeeded him as king of Bohemia and died in 1305. He is once again criticized for his luxury in the Paradise Canto XIX. 123.

v. 101. That one with the nose deprest. ] Philip III of France, who died in 1285, at Perpignan, in his retreat from Arragon.

v. 101. That one with the drooping nose. ] Philip III of France, who died in 1285, in Perpignan, during his retreat from Aragon.

v. 102. Him of gentle look.] Henry of Naverre, father of Jane married to Philip IV of France, whom Dante calls “mal di Francia” -“Gallia’s bane.”

v. 102. Him of gentle look.] Henry of Navarre, father of Jane who was married to Philip IV of France, whom Dante refers to as “mal di Francia” - “Gallia’s bane.”

v. 110. He so robust of limb.] Peter III called the Great, King of Arragon, who died in 1285, leaving four sons, Alonzo, James, Frederick and Peter. The two former succeeded him in the kingdom of Arragon, and Frederick in that of Sicily. See G. Villani, 1. vii. c. 102. and Mariana, I. xiv. c. 9. He is enumerated among the Provencal poets by Millot, Hist. Litt. Des Troubadours, t. iii. p. 150.

v. 110. He was so strong.] Peter III, known as the Great, King of Aragon, died in 1285, leaving four sons: Alonzo, James, Frederick, and Peter. The first two succeeded him in the Kingdom of Aragon, and Frederick took over in Sicily. See G. Villani, 1. vii. c. 102, and Mariana, I. xiv. c. 9. He is listed among the Provençal poets by Millot, Hist. Litt. Des Troubadours, t. iii. p. 150.

v. 111. Him of feature prominent.] “Dal maschio naso”-with the masculine nose.” Charles I. King of Naples, Count of Anjou, and brother of St. Lonis. He died in 1284. The annalist of Florence remarks, that “there had been no sovereign of the house of France, since the time of Charlemagne, by whom Charles was surpassed either in military renown, and prowess, or in the loftiness of his understanding.” G. Villani, 1. vii. c. 94. We shall, however, find many of his actions severely reprobated in the twentieth Canto.

v. 111. Him with a prominent feature.] “With the masculine nose.” Charles I, King of Naples, Count of Anjou, and brother of St. Louis. He died in 1284. The annalist of Florence notes that “there had been no sovereign from the house of France since Charlemagne who surpassed Charles in military fame, skill, or in the greatness of his intellect.” G. Villani, l. vii. c. 94. However, we will find many of his actions harshly criticized in the twentieth Canto.

v. 113. That stripling.] Either (as the old commentators suppose) Alonzo III King of Arragon, the eldest son of Peter III who died in 1291, at the age of 27, or, according to Venturi, Peter the youngest son. The former was a young prince of virtue sufficient to have justified the eulogium and the hopes of Dante.

v. 113. That young man.] Either (as the old commentators suggest) Alonzo III King of Aragon, the eldest son of Peter III who died in 1291 at the age of 27, or, according to Venturi, Peter, the youngest son. The former was a young prince with enough virtue to have justified the praise and hopes of Dante.

See Mariana, 1. xiv. c. 14.

See Mariana, 1. xiv. c. 14.

v. 119. Rarely.]
Full well can the wise poet of Florence
That hight Dante, speaken in this sentence
Lo! in such manner rime is Dantes tale.
Full selde upriseth by his branches smale
Prowesse of man for God of his goodnesse
Woll that we claim of him our gentlenesse:
For of our elders may we nothing claime
But temporal thing, that men may hurt and maime.
Chaucer, Wife of Bathe’s Tale.

v. 119. Rarely.]
The wise poet from Florence, Named Dante, speaks well in this line. Look! This is how Dante’s tale is rhymed. Rarely does the greatness of man rise From his small branches, for God, in His goodness, Wants us to claim our nobility from Him. For we can claim nothing from our ancestors Except for material things that people can harm and damage.
Chaucer, Wife of Bath’s Tale.

Compare Homer, Od. b. ii. v. 276; Pindar, Nem. xi. 48 and
Euripides, Electra, 369.

Compare Homer, Odyssey Book II, line 276; Pindar, Nemean Odes XI, line 48 and
Euripides, Electra, line 369.

v. 122. To Charles.] “Al Nasuto.” -“Charles II King of Naples, is no less inferior to his father Charles I. than James and Frederick to theirs, Peter III.”

v. 122. To Charles.] “Al Nasuto.” -“Charles II, King of Naples, is no less inferior to his father Charles I than James and Frederick are to theirs, Peter III.”

v. 127. Costanza.] Widow of Peter III She has been already mentioned in the third Canto, v. 112. By Beatrice and Margaret are probably meant two of the daughters of Raymond Berenger, Count of Provence; the former married to St. Louis of France, the latter to his brother Charles of Anjou. See Paradise, Canto Vl. 135. Dante therefore considers Peter as the most illustrious of the three monarchs.

v. 127. Costanza.] Widow of Peter III. She has already been mentioned in the third Canto, v. 112. Beatrice and Margaret likely refer to two daughters of Raymond Berenger, Count of Provence; the former was married to St. Louis of France, and the latter to his brother Charles of Anjou. See Paradise, Canto Vl. 135. Dante considers Peter to be the most notable of the three monarchs.

v. 129. Harry of England.] Henry III.

v. 129. Harry of England.] Henry III.

v. 130. Better issue.] Edward l. of whose glory our Poet was perhaps a witness, in his visit to England.

v. 130. Better issue.] Edward I, whose greatness our Poet might have seen during his visit to England.

v. 133. William, that brave Marquis.] William, Marquis of Monferrat, was treacherously seized by his own subjects, at Alessandria, in Lombardy, A.D. 1290, and ended his life in prison. See G. Villani, 1. vii. c. 135. A war ensued between the people of Alessandria and those of Monferrat and the Canavese.

v. 133. William, that brave Marquis.] William, Marquis of Monferrat, was betrayed by his own people in Alessandria, Lombardy, in 1290, and died in prison. See G. Villani, 1. vii. c. 135. A war broke out between the people of Alessandria and those of Monferrat and the Canavese.

CANTO VIII

v. 6. That seems to mourn for the expiring day.] The curfew tolls the knell of parting day. Gray’s Elegy.

v. 6. That seems to mourn for the fading day.] The curfew rings the bell for the end of the day. Gray’s Elegy.

v. 13. Te Lucis Ante.] The beginning of one of the evening hymns.

v. 13. To You, Before the Light.] The start of one of the evening hymns.

v. 36. As faculty.]

v. 36. As staff.]

My earthly by his heav’nly overpower’d

My earthly by his heavenly overwhelmed

* * * *
As with an object, that excels the sense,
Dazzled and spent.
Milton, P. L. b. viii. 457.

* * * *
Just like an object that surpasses our senses,
Stunned and exhausted.
Milton, P. L. b. viii. 457.

v. 53. Nino, thou courteous judge.] Nino di Gallura de’ Visconti nephew to Count Ugolino de’ Gherardeschi, and betrayed by him. See Notes to Hell Canto XXXIII.

v. 53. Nino, you courteous judge.] Nino di Gallura, nephew of Count Ugolino de’ Gherardeschi, and betrayed by him. See Notes to Hell Canto XXXIII.

v. 65. Conrad.] Currado Malaspina.

v. 65. Conrad.] Currado Malaspina.

v. 71 My Giovanna.] The daughter of Nino, and wife of Riccardo da Cammino of Trevigi.

v. 71 My Giovanna.] The daughter of Nino and the wife of Riccardo da Cammino from Trevigi.

v. 73. Her mother.] Beatrice, marchioness of Este wife of Nino, and after his death married to Galeazzo de’ Visconti of Milan.

v. 73. Her mother.] Beatrice, Marchioness of Este, was the wife of Nino, and after his death, she married Galeazzo de’ Visconti of Milan.

v. 74. The white and wimpled folds.] The weeds of widowhood.

v. 74. The white and wimpled folds.] The garments of a widow.

v. 80. The viper.] The arms of Galeazzo and the ensign of the Milanese.

v. 80. The viper.] The coat of arms of Galeazzo and the flag of the Milanese.

v. 81. Shrill Gallura’s bird.] The cock was the ensign of Gallura, Nino’s province in Sardinia. Hell, Canto XXII. 80. and Notes.

v. 81. Shrill Gallura’s bird.] The rooster was the symbol of Gallura, Nino’s region in Sardinia. Hell, Canto XXII. 80. and Notes.

v. 115. Valdimagra.] See Hell, Canto XXIV. 144. and Notes.

v. 115. Valdimagra.] See Hell, Canto XXIV. 144. and Notes.

v. 133. Sev’n times the tired sun.] “The sun shall not enter into the constellation of Aries seven times more, before thou shalt have still better cause for the good opinion thou expresses” of Valdimagra, in the kind reception thou shalt there meet with.” Dante was hospitably received by the Marchese Marcello Malaspina, during his banishment. A.D. 1307.

v. 133. Seven times the tired sun.] “The sun will not move into the constellation of Aries seven more times before you have even better reasons for the good opinion you have of Valdimagra, based on the warm welcome you will receive there.” Dante was warmly welcomed by Marchese Marcello Malaspina during his exile. A.D. 1307.

CANTO IX

v. 1. Now the fair consort of Tithonus old.]
La concubina di Titone antico.
So Tassoni, Secchia Rapita, c. viii. st. 15.
La puttanella del canuto amante.

v. 1. Now the beautiful partner of old Tithonus.
The mistress of ancient Tithonus.
So Tassoni, Secchia Rapita, c. viii. st. 15.
The young woman of the gray-haired lover.

v. 5. Of that chill animal.] The scorpion.

v. 5. Of that cold creature.] The scorpion.

v. 14. Our minds.] Compare Hell, Canto XXVI. 7.

v. 14. Our minds.] See Hell, Canto XXVI. 7.

v. 18. A golden-feathered eagle. ] Chaucer, in the house of Fame at the conclusion of the first book and beginning of the second, represents himself carried up by the “grim pawes” of a golden eagle. Much of his description is closely imitated from Dante.

v. 18. A golden-feathered eagle. ] Chaucer, in the House of Fame at the end of the first book and the start of the second, shows himself being lifted up by the “grim paws” of a golden eagle. A lot of his description is heavily inspired by Dante.

v. 50. Lucia.] The enIightening, grace of heaven Hell, Canto II. 97.

v. 50. Lucia.] The enlightening, grace of heaven Hell, Canto II. 97.

v. 85. The lowest stair.] By the white step is meant the distinctness with which the conscience of the penitent reflects his offences, by the burnt and cracked one, his contrition on, their account; and by that of porphyry, the fervour with which he resolves on the future pursuit of piety and virtue. Hence, no doubt, Milton describing “the gate of heaven,” P. L. b. iii. 516.

v. 85. The lowest stair.] The white step represents the clarity with which the penitent sees his wrongdoings, the burnt and cracked step symbolizes his regret for them, and the porphyry step reflects the passion with which he commits to pursuing piety and virtue in the future. This is likely why Milton describes “the gate of heaven,” P. L. b. iii. 516.

Each stair mysteriously was meant.

Each stair was mysteriously planned.

v. 100. Seven times.] Seven P’s, to denote the seven sins (Peccata) of which he was to be cleansed in his passage through purgatory.

v. 100. Seven times.] Seven P’s, representing the seven sins (Peccata) that he needed to be cleansed of during his journey through purgatory.

v. 115. One is more precious.] The golden key denotes the divine authority by which the priest absolves the sinners the silver expresses the learning and judgment requisite for the due discharge of that office.

v. 115. One is more precious.] The golden key symbolizes the divine authority through which the priest forgives sinners, while the silver represents the knowledge and judgment necessary to properly fulfill that role.

v. 127. Harsh was the grating.]
On a sudden open fly
With impetuous recoil and jarring, sound
Th’ infernal doors, and on their hinges grate
Harsh thunder
Milton, P. L. b. ii 882

v. 127. Harsh was the grating.]
Suddenly, the doors flew open
With a violent swing and a jarring sound,
The infernal gates creaked on their hinges,
Harsh thunder
Milton, P. L. b. ii 882

v. 128. The Turpeian.]
Protinus, abducto patuerunt temple Metello.
Tunc rupes Tarpeia sonat: magnoque reclusas
Testatur stridore fores: tune conditus imo
Eruitur tempo multis intactus ab annnis
Romani census populi, &c.
Lucan. Ph. 1. iii. 157.

v. 128. The Turpeian.]
Immediately, the temple of Metellus was exposed after the abduction.
Then the Tarpeian rock sounds: and with a great noise the doors are opened,
Bearing witness with a screech: then, buried deep,
It is unearthed after many untouched years
Of the Roman census of the people, etc.
Lucan. Ph. 1. iii. 157.

CANTO X

v. 6. That Wound.] Venturi justly observes, that the Padre d’Aquino has misrepresented the sense of this passage in his translation.

v. 6. That Wound.] Venturi correctly points out that Padre d’Aquino has misinterpreted the meaning of this passage in his translation.

—dabat ascensum tendentibus ultra Scissa tremensque silex, tenuique erratica motu.

—dabat ascensum tendentibus ultra Scissa tremensque silex, tenuique erratica motu.

The verb “muover” is used in the same signification in the
Inferno, Canto XVIII. 21.

The verb “muover” is used in the same sense in the
Inferno, Canto XVIII. 21.

Cosi da imo della roccia scogli
Moven.

Cosi da imo della roccia scogli
Moven.

—from the rock’s low base Thus flinty paths advanc’d.

—from the rock’s low base Thus rough paths moved forward.

In neither place is actual motion intended to be expressed.

In neither location is actual movement meant to be conveyed.

v. 52. That from unbidden. office awes mankind.] Seo 2 Sam. G.

v. 52. That from unexpected duty astonishes humanity.] Seo 2 Sam. G.

v 58. Preceding.] Ibid. 14, &c.

v 58. Preceding.] Ibid. 14, &c.

v. 68. Gregory.] St. Gregory’s prayers are said to have delivered Trajan from hell. See Paradise, Canto XX. 40.

v. 68. Gregory.] It’s said that St. Gregory’s prayers rescued Trajan from hell. See Paradise, Canto XX. 40.

v. 69. Trajan the Emperor. For this story, Landino refers to two writers, whom he calls “Heunando,” of France, by whom he means Elinand, a monk and chronicler, in the reign of Philip Augustus, and “Polycrato,” of England, by whom is meant John of Salisbury, author of the Polycraticus de Curialium Nugis, in the twelfth century. The passage in the text I find to be nearly a translation from that work, 1. v. c. 8. The original appears to be in Dio Cassius, where it is told of the Emperor Hadrian, lib. I xix. [GREEK HERE] When a woman appeared to him with a suit, as he was on a journey, at first he answered her, ‘I have no leisure,’ but she crying out to him, ‘then reign no longer’ he turned about, and heard her cause.”

v. 69. Emperor Trajan. In this story, Landino mentions two writers: “Heunando” from France, referring to Elinand, a monk and chronicler from the reign of Philip Augustus, and “Polycrato” from England, which means John of Salisbury, the author of Polycraticus de Curialium Nugis from the twelfth century. The passage in the text seems to be almost a translation from that work, 1. v. c. 8. The original source appears to be Dio Cassius, where a similar account is given about Emperor Hadrian, lib. I xix. [GREEK HERE] When a woman approached him with a request while he was on a journey, he initially replied, ‘I have no time,’ but when she shouted, ‘then don’t rule anymore,’ he turned around and listened to her case.

v. 119. As to support.] Chillingworth, ch.vi. 54. speaks of “those crouching anticks, which seem in great buildings to labour under the weight they bear.” And Lord Shaftesbury has a similar illustration in his Essay on Wit and Humour, p. 4. s. 3.

v. 119. Regarding support.] Chillingworth, ch.vi. 54. refers to “those crouching figures that seem to struggle under the weight they carry in large buildings.” And Lord Shaftesbury offers a similar example in his Essay on Wit and Humour, p. 4. s. 3.

CANTO XI

v. 1. 0 thou Mighty Father.] The first four lines are borrowed by Pulci, Morg. Magg. c. vi. Dante, in his ‘Credo,’ has again versified the Lord’s prayer.

v. 1. 0 you Mighty Father.] The first four lines are taken from Pulci, Morg. Magg. c. vi. Dante, in his ‘Credo,’ has once more put the Lord’s prayer into verse.

v. 58. I was of Latinum.] Omberto, the son of Guglielino Aldobrandeseo, Count of Santafiore, in the territory of Sienna His arrogance provoked his countrymen to such a pitch of fury against him, that he was murdered by them at Campagnatico.

v. 58. I was from Latinum.] Omberto, the son of Guglielino Aldobrandeseo, Count of Santafiore, in the area of Sienna. His arrogance angered his fellow countrymen to the point where they murdered him in Campagnatico.

v. 79. Oderigi.] The illuminator, or miniature painter, a friend of Giotto and Dante

v. 79. Oderigi.] The illuminator, or miniature painter, a friend of Giotto and Dante

v. 83. Bolognian Franco.] Franco of Bologna, who is said to have been a pupil of Oderigi’s.

v. 83. Bolognian Franco.] Franco of Bologna, who is said to have been a student of Oderigi’s.

v. 93. Cimabue.] Giovanni Cimabue, the restorer of painting, was born at Florence, of a noble family, in 1240, and died in 1300. The passage in the text is an illusion to his epitaph:

v. 93. Cimabue.] Giovanni Cimabue, the pioneering painter, was born in Florence to a noble family in 1240 and passed away in 1300. The reference in the text alludes to his epitaph:

Credidit ut Cimabos picturae castra tenere,
Sic tenuit vivens: nunc tenet astra poli.

Credited that the paintings of Cimabue held power,
So they held life: now they hold the stars of the sky.

v. 95. The cry is Giotto’s.] In Giotto we have a proof at how early a period the fine arts were encouraged in Italy. His talents were discovered by Cimabue, while he was tending sheep for his father in the neighbourhood of Florence, and he was afterwards patronized by Pope Benedict XI and Robert King of Naples, and enjoyed the society and friendship of Dante, whose likeness he has transmitted to posterity. He died in 1336, at the age of 60.

v. 95. The cry is Giotto’s.] Giotto shows us how early the fine arts were supported in Italy. His talent was recognized by Cimabue while he was watching sheep for his father near Florence. He was later sponsored by Pope Benedict XI and King Robert of Naples, and he shared a friendship with Dante, capturing his likeness for future generations. He died in 1336 at the age of 60.

v. 96. One Guido from the other.] Guido Cavalcanti, the friend of our Poet, (see Hell, Canto X. 59.) had eclipsed the literary fame of Guido Guinicelli, of a noble family in Bologna, whom we shall meet with in the twenty-sixth Canto and of whom frequent mention is made by our Poet in his Treatise de Vulg. Eloq. Guinicelli died in 1276. Many of Cavalcanti’s writings, hitherto in MS. are now publishing at Florence” Esprit des Journaux, Jan. 1813.

v. 96. One Guido from the other.] Guido Cavalcanti, our Poet’s friend (see Hell, Canto X. 59.), overshadowed the literary reputation of Guido Guinicelli, who came from a noble family in Bologna. We'll meet Guinicelli in the twenty-sixth Canto, and our Poet often mentions him in his Treatise de Vulg. Eloq. Guinicelli passed away in 1276. Many of Cavalcanti’s writings, which were previously in manuscript, are now being published in Florence.” Esprit des Journaux, Jan. 1813.

v. 97. He perhaps is born.] Some imagine, with much probability, that Dante here augurs the greatness of his own poetical reputation. Others have fancied that he prophesies the glory of Petrarch. But Petrarch was not yet born.

v. 97. He may be born.] Some people think, with quite a bit of reason, that Dante is hinting at the greatness of his own poetic reputation. Others believe he is predicting the glory of Petrarch. But Petrarch had not yet been born.

v. 136. suitor.] Provenzano salvani humbled himself so far for the sake of one of his friends, who was detained in captivity by Charles I of Sicily, as personally to supplicate the people of Sienna to contribute the sum required by the king for his ransom:

v. 136. suitor.] Provenzano Salvani went so far as to humble himself for a friend who was being held captive by Charles I of Sicily, personally asking the people of Sienna to help raise the money needed for his ransom:

and this act of self-abasement atoned for his general ambition and pride.

and this act of humility made up for his overall ambition and pride.

v. 140. Thy neighbours soon.] “Thou wilt know in the time of thy banishment, which is near at hand, what it is to solicit favours of others and ‘tremble through every vein,’ lest they should be refused thee.”

v. 140. Your neighbors will know soon.] “You will realize during your upcoming banishment what it's like to seek favors from others and ‘tremble through every vein,’ fearing that they might be denied to you.”

CANTO XII

v. 26. The Thymbraen god.] Apollo

v. 26. The Thymbraen god.] Apollo

Si modo, quem perhibes, pater est Thymbraeus Apollo. Virg. Georg. iv. 323.

Si modo, quem perhibes, pater est Thymbraeus Apollo. Virg. Georg. iv. 323.

v. 37. Mars.]

v. 37. Mars.

With such a grace,
The giants that attempted to scale heaven
When they lay dead on the Phlegren plain
Mars did appear to Jove.
Beaumont and Fletcher, The Prophetess, a. 2. s. 3.

With such elegance,
The giants who tried to climb to heaven
When they lay lifeless on the Phlegren plain
Mars appeared to Jove.
Beaumont and Fletcher, The Prophetess, a. 2. s. 3.

v. 42. O Rehoboam.] 1 Kings, c. xii. 18.

v. 42. O Rehoboam.] 1 Kings, ch. 12, 18.

v. 46. A1cmaeon.] Virg. Aen. l. vi. 445, and Homer, Od. xi. 325.

v. 46. A1cmaeon.] Virg. Aen. l. vi. 445, and Homer, Od. xi. 325.

v. 48. Sennacherib.] 2 Kings, c. xix. 37.

v. 48. Sennacherib.] 2 Kings, ch. 19:37.

v. 58. What master of the pencil or the style.] —inimitable on earth By model, or by shading pencil drawn. Milton, P. L. b. iii. 509.

v. 58. What master of the pencil or the style.] —inimitable on earth By model, or by shading pencil drawn. Milton, P. L. b. iii. 509.

v. 94. The chapel stands.] The church of San Miniato in Florence situated on a height that overlooks the Arno, where it is crossed by the bridge Rubaconte, so called from Messer Rubaconte da Mandelia, of Milan chief magistrate of Florence, by whom the bridge was founded in 1237. See G. Villani, 1. vi. c. 27.

v. 94. The chapel stands.] The Church of San Miniato in Florence is located on a hill that overlooks the Arno River, where it’s crossed by the Rubaconte bridge, named after Messer Rubaconte da Mandelia from Milan, who was the chief magistrate of Florence and established the bridge in 1237. See G. Villani, 1. vi. c. 27.

v. 96. The well-guided city] This is said ironically of Florence.

v. 96. The well-guided city] This is said sarcastically about Florence.

v. 99. The registry.] In allusion to certain instances of fraud committed with respect to the public accounts and measures See Paradise Canto XVI. 103.

v. 99. The registry.] Referring to some cases of fraud related to the public accounts and measures See Paradise Canto XVI. 103.

CANTO XIII

v. 26. They have no wine.] John, ii. 3. These words of the Virgin are referred to as an instance of charity.

v. 26. They have no wine.] John, ii. 3. These words of the Virgin are seen as an example of kindness.

v. 29. Orestes] Alluding to his friendship with Pylades

v. 29. Orestes] Referencing his friendship with Pylades

v. 32. Love ye those have wrong’d you.] Matt. c. v. 44.

v. 32. Love those who have wronged you.] Matt. c. v. 44.

v. 33. The scourge.] “The chastisement of envy consists in hearing examples of the opposite virtue, charity. As a curb and restraint on this vice, you will presently hear very different sounds, those of threatening and punishment.”

v. 33. The scourge.] “The punishment of envy is listening to examples of the opposite virtue, charity. As a control and limit on this vice, you will soon hear very different sounds—those of warning and punishment.”

v. 87. Citizens Of one true city.] “For here we have no continuing city, but we seek to come.” Heb. C. xiii. 14.

v. 87. Citizens of one true city.] “For here we don't have a lasting city, but we are looking to come.” Heb. C. xiii. 14.

v. 101. Sapia.] A lady of Sienna, who, living in exile at Colle, was so overjoyed at a defeat which her countrymen sustained near that place that she declared nothing more was wanting to make her die contented.

v. 101. Sapia.] A woman from Siena, who was living in exile at Colle, was so thrilled by a defeat that her fellow countrymen suffered near that location that she said nothing more was needed to make her die happy.

v. 114. The merlin.] The story of the merlin is that having been induced by a gleam of fine weather in the winter to escape from his master, he was soon oppressed by the rigour of the season.

v. 114. The merlin.] The tale of the merlin is that after being lured by a brief spell of good weather in the winter to break free from his master, he quickly found himself struggling with the harshness of the season.

v. 119. The hermit Piero.] Piero Pettinagno, a holy hermit of Florence.

v. 119. The hermit Piero.] Piero Pettinagno, a devout hermit from Florence.

v. 141. That vain multitude.] The Siennese. See Hell, Canto XXIX. 117. “Their acquisition of Telamone, a seaport on the confines of the Maremma, has led them to conceive hopes of becoming a naval power: but this scheme will prove as chimerical as their former plan for the discovery of a subterraneous stream under their city.” Why they gave the appellation of Diana to the imagined stream, Venturi says he leaves it to the antiquaries of Sienna to conjecture.

v. 141. That vain multitude.] The people of Siena. See Hell, Canto XXIX. 117. “Their acquisition of Telamone, a seaport on the edge of the Maremma, has led them to believe they can become a naval power: but this plan will turn out to be as unrealistic as their earlier idea of finding an underground stream beneath their city.” Why they named the imagined stream Diana, Venturi says he leaves for the historians of Siena to figure out.

CANTO XIV

v. 34. Maim’d of Pelorus.] Virg. Aen. 1. iii. 414.

v. 34. Maimed of Pelorus.] Virg. Aen. 1. iii. 414.

—a hill Torn from Pelorus Milton P. L. b. i. 232

—a hill Torn from Pelorus Milton P. L. b. i. 232

v. 45. ’Midst brute swine.] The people of Casentino.

v. 45. ’Midst brute swine.] The people of Casentino.

v. 49. Curs.] The Arno leaves Arezzo about four miles to the left.

v. 49. Curs.] The Arno leaves Arezzo about four miles to the left.

v. 53. Wolves.] The Florentines.

v. 53. Wolves. The Florentines.

v. 55. Foxes.] The Pisans

v. 55. Foxes.] The Pisans

v. 61. Thy grandson.] Fulcieri de’ Calboli, grandson of Rinieri de’ Calboli, who is here spoken to. The atrocities predicted came to pass in 1302. See G. Villani, 1. viii c. 59

v. 61. Your grandson.] Fulcieri de’ Calboli, grandson of Rinieri de’ Calboli, who is being addressed here. The terrible events foretold actually happened in 1302. See G. Villani, 1. viii c. 59

v. 95. ’Twixt Po, the mount, the Reno, and the shore.] The boundaries of Romagna.

v. 95. Between the Po, the mountains, the Reno, and the shore.] The borders of Romagna.

v. 99. Lizio.] Lizio da Valbona, introduced into Boccaccio’s Decameron, G. v. N, 4.

v. 99. Lizio.] Lizio da Valbona, featured in Boccaccio’s Decameron, G. v. N, 4.

v. 100. Manardi, Traversaro, and Carpigna.1 Arrigo Manardi of Faenza, or as some say, of Brettinoro, Pier Traversaro, lord of Ravenna, and Guido di Carpigna of Montefeltro.

v. 100. Manardi, Traversaro, and Carpigna.1 Arrigo Manardi from Faenza, or as some say, from Brettinoro, Pier Traversaro, the lord of Ravenna, and Guido di Carpigna from Montefeltro.

v. 102. In Bologna the low artisan.] One who had been a mechanic named Lambertaccio, arrived at almost supreme power in Bologna.

v. 102. In Bologna the low artisan.] A mechanic named Lambertaccio rose to nearly absolute power in Bologna.

v. 103. Yon Bernardin.] Bernardin di Fosco, a man of low origin but great talents, who governed at Faenza.

v. 103. That Bernardin.] Bernardin di Fosco, a man of humble beginnings but exceptional abilities, who ruled in Faenza.

v. 107. Prata.] A place between Faenza and Ravenna

v. 107. Prata.] A location between Faenza and Ravenna

v. 107. Of Azzo him.] Ugolino of the Ubaldini family in Tuscany He is recounted among the poets by Crescimbeni and Tiraboschi.

v. 107. Of Azzo him.] Ugolino of the Ubaldini family in Tuscany is mentioned among the poets by Crescimbeni and Tiraboschi.

v. 108. Tignoso.] Federigo Tignoso of Rimini.

v. 108. Tignoso.] Federigo Tignoso from Rimini.

v. 109. Traversaro’s house and Anastagio’s.] Two noble families of Ravenna. She to whom Dryden has given the name of Honoria, in the fable so admirably paraphrased from Boccaccio, was of the former: her lover and the specter were of the Anastagi family.

v. 109. Traversaro’s house and Anastagio’s.] Two noble families of Ravenna. The woman Dryden called Honoria, in the tale so skillfully adapted from Boccaccio, was from the former family; her lover and the ghost belonged to the Anastagi family.

v. 111. The ladies, &c.] These two lines express the true spirit of chivalry. “Agi” is understood by the commentators whom I have consulted,to mean “the ease procured for others by the exertions of knight-errantry.” But surely it signifies the alternation of ease with labour.

v. 111. The ladies, &c.] These two lines capture the true essence of chivalry. "Agi" is interpreted by the commentators I've consulted as meaning "the comfort provided for others through the efforts of knightly adventures." However, it clearly signifies the balance between rest and hard work.

v. 114. O Brettinoro.] A beautifully situated castle in Romagna, the hospitable residence of Guido del Duca, who is here speaking.

v. 114. O Brettinoro.] A beautifully located castle in Romagna, the welcoming home of Guido del Duca, who is speaking here.

v. 118. Baynacavallo.] A castle between Imola and Ravenna

v. 118. Baynacavallo.] A castle located between Imola and Ravenna

v. 118. Castracaro ill And Conio worse.] Both in Romagna.

v. 118. Castracaro and Conio are both terrible.] Both in Romagna.

v. 121. Pagani.] The Pagani were lords of Faenza and Imola. One of them Machinardo, was named the Demon, from his treachery. See Hell, Canto XXVII. 47, and Note.

v. 121. Pagani.] The Pagani were the rulers of Faenza and Imola. One of them, Machinardo, was called the Demon because of his deceit. See Hell, Canto XXVII. 47, and Note.

v. 124. Hugolin.] Ugolino Ubaldini, a noble and virtuous person in Faenza, who, on account of his age probably, was not likely to leave any offspring behind him. He is enumerated among the poets by Crescimbeni, and Tiraboschi. Mr. Matthias’s edit. vol. i. 143

v. 124. Hugolin.] Ugolino Ubaldini, a noble and virtuous man from Faenza, who, probably due to his age, was unlikely to have any children. He is listed among the poets by Crescimbeni and Tiraboschi. Mr. Matthias’s edit. vol. i. 143

v. 136. Whosoever finds Will slay me.] The words of Cain, Gen. e. iv. 14.

v. 136. Whoever finds me will kill me.] The words of Cain, Gen. e. iv. 14.

v. 142. Aglauros.] Ovid, Met. I, ii. fate. 12.

v. 142. Aglauros.] Ovid, Met. I, ii. fate. 12.

v. 145. There was the galling bit.] Referring to what had been before said, Canto XIII. 35.

v. 145. There was the annoying bit.] Referring to what had been said before, Canto XIII. 35.

CANTO XV

v. 1. As much.] It wanted three hours of sunset.

v. 1. As much.] It was three hours until sunset.

v. 16. As when the ray.] Compare Virg. Aen. 1.viii. 22, and Apol. Rhod. 1. iii. 755.

v. 16. Just like the ray.] See Virg. Aen. 1.viii. 22, and Apol. Rhod. 1. iii. 755.

v. 19. Ascending at a glance.] Lucretius, 1. iv. 215.

v. 19. Rising at a glance.] Lucretius, 1. iv. 215.

v. 20. Differs from the stone.] The motion of light being quicker than that of a stone through an equal space.

v. 20. Differs from the stone.] The movement of light is faster than that of a stone over the same distance.

v. 38. Blessed the merciful. Matt. c. v. 7.

v. 38. Blessed are the merciful. Matt. c. v. 7.

v. 43. Romagna’s spirit.] Guido del Duea, of Brettinoro whom we have seen in the preceding Canto.

v. 43. Romagna’s spirit.] Guido del Duea, from Brettinoro, whom we saw in the previous Canto.

v. 87. A dame.] Luke, c. ii. 18

v. 87. A woman.] Luke, c. ii. 18

v. 101. How shall we those requite.] The answer of Pisistratus the tyrant to his wife, when she urged him to inflict the punishment of death on a young man, who, inflamed with love for his daughter, had snatched from her a kiss in public. The story is told by Valerius Maximus, 1.v. 1.

v. 101. How should we repay them?] This was the response of Pisistratus the tyrant to his wife when she insisted that he execute a young man who, in his passion for their daughter, had stolen a kiss from her in public. This account is narrated by Valerius Maximus, 1.v. 1.

v. 105. A stripling youth.] The protomartyr Stephen.

v. 105. A young man.] The first martyr Stephen.

CANTO XVI

v. 94. As thou.] “If thou wert still living.”

v. 94. As you.] “If you were still alive.”

v. 46. I was of Lombardy, and Marco call’d.] A Venetian gentleman. “Lombardo” both was his surname and denoted the country to which he belonged. G. Villani, 1. vii. c. 120, terms him “a wise and worthy courtier.”

v. 46. I was from Lombardy, and Marco was called.] A gentleman from Venice. "Lombardo" was both his last name and indicated the country he came from. G. Villani, 1. vii. c. 120, describes him as “a wise and worthy courtier.”

v. 58. Elsewhere.] He refers to what Guido del Duca had said in the thirteenth Canto, concerning the degeneracy of his countrymen.

v. 58. Elsewhere.] He mentions what Guido del Duca said in the thirteenth Canto about the moral decline of his fellow countrymen.

v. 70. If this were so.] Mr. Crowe in his Lewesdon Hill has expressed similar sentiments with much energy.

v. 70. If this were true.] Mr. Crowe in his Lewesdon Hill has conveyed similar feelings with a lot of passion.

Of this be sure,
Where freedom is not, there no virtue is, &c.

Of this, be sure,
Where there is no freedom, there is no virtue, etc.

Compare Origen in Genesim, Patrum Graecorum, vol. xi. p. 14. Wirer burgi, 1783. 8vo.

Compare Origen in Genesis, Patrum Graecorum, vol. xi. p. 14. Wirer burgi, 1783. 8vo.

v. 79. To mightier force.] “Though ye are subject to a higher power than that of the heavenly constellations, e`en to the power of the great Creator himself, yet ye are still left in the possession of liberty.”

v. 79. To mightier force.] “Even though you are under a higher authority than that of the heavenly bodies, even the power of the great Creator himself, you still retain your freedom.”

v. 88. Like a babe that wantons sportively.] This reminds one of the Emperor Hadrian’s verses to his departing soul:

v. 88. Like a baby that plays around joyfully.] This makes me think of the Emperor Hadrian’s lines to his departing soul:

Animula vagula blandula, &c

Animula vagula blandula, &c

v. 99. The fortress.] Justice, the most necessary virtue in the chief magistrate, as the commentators explain it.

v. 99. The fortress.] Justice, the most essential quality in the chief leader, as the commentators explain it.

v. 103. Who.] He compares the Pope, on account of the union of the temporal with the spiritual power in his person, to an unclean beast in the levitical law. “The camel, because he cheweth the cud, but divideth not the hoof, he is unclean unto you.” Levit. c. xi. 4.

v. 103. Who.] He compares the Pope, due to the combination of his temporal and spiritual power, to an unclean animal mentioned in the Levitical law. “The camel, while it chews the cud, does not have split hooves; it is unclean for you.” Levit. c. xi. 4.

v. 110. Two sons.] The Emperor and the Bishop of Rome.

v. 110. Two sons.] The Emperor and the Pope.

v. 117. That land.] Lombardy.

v. 117. That land.] Lombardy.

v. 119. Ere the day.] Before the Emperor Frederick II was defeated before Parma, in 1248. G. Villani, 1. vi. c. 35.

v. 119. Before the day.] Before Emperor Frederick II was defeated outside Parma in 1248. G. Villani, 1. vi. c. 35.

v. 126. The good Gherardo.] Gherardo di Camino of Trevigi. He is honourably mentioned in our Poet’s “Convito.” Opere di Dante, t. i. p. 173 Venez. 8vo. 1793. And Tiraboschi supposes him to have been the same Gherardo with whom the Provencal poets were used to meet with hospitable reception. See Mr. Matthias’s edition, t. i. p. 137, v. 127. Conrad.] Currado da Palazzo, a gentleman of Brescia.

v. 126. The good Gherardo.] Gherardo di Camino of Trevigi. He is respectfully mentioned in our Poet’s “Convito.” Opere di Dante, t. i. p. 173 Venez. 8vo. 1793. Tiraboschi thinks he might be the same Gherardo who was known for his generous hospitality towards the Provençal poets. See Mr. Matthias’s edition, t. i. p. 137, v. 127. Conrad.] Currado da Palazzo, a gentleman from Brescia.

v. 127. Guido of Castello.] Of Reggio. All the Italians were called Lombards by the French.

v. 127. Guido of Castello.] Of Reggio. All the Italians were referred to as Lombards by the French.

v. 144. His daughter Gaia.] A lady equally admired for her modesty, the beauty of her person, and the excellency of her talents. Gaia, says Tiraboschi, may perhaps lay claim to the praise of having been the first among the Italian ladies, by whom the vernacular poetry was cultivated. Ibid. p. 137.

v. 144. His daughter Gaia.] A woman equally admired for her humility, beauty, and exceptional talents. Gaia, according to Tiraboschi, might be recognized as the first among Italian women to cultivate vernacular poetry. Ibid. p. 137.

CANTO XVII

v. 21. The bird, that most Delights itself in song.] I cannot think with Vellutello, that the swallow is here meant. Dante probably alludes to the story of Philomela, as it is found in Homer’s Odyssey, b. xix. 518 rather than as later poets have told it. “She intended to slay the son of her husband’s brother Amphion, incited to it, by the envy of his wife, who had six children, while herself had only two, but through mistake slew her own son Itylus, and for her punishment was transformed by Jupiter into a nightingale.” Cowper’s note on the passage. In speaking of the nightingale, let me observe, that while some have considered its song as a melancholy, and others as a cheerful one, Chiabrera appears to have come nearest the truth, when he says, in the Alcippo, a. l. s. 1, Non mal si stanca d’ iterar le note O gioconde o dogliose, Al sentir dilettose.

v. 21. The bird that loves to sing.] I can't agree with Vellutello that the swallow is being referred to here. Dante is probably referencing the story of Philomela from Homer's Odyssey, b. xix. 518, rather than the versions told by later poets. “She planned to kill the son of her husband’s brother Amphion, urged on by her jealousy towards his wife, who had six children while she only had two. But by mistake, she killed her own son Itylus, and as punishment, was transformed by Jupiter into a nightingale.” Cowper’s note on the passage. When talking about the nightingale, I should point out that while some view its song as sad and others see it as cheerful, Chiabrera seems to have captured the essence best when he says, in the Alcippo, a. l. s. 1, Non mal si stanca d’ iterar le note O gioconde o dogliose, Al sentir dilettose.

Unwearied still reiterates her lays,
Jocund or sad, delightful to the ear.

Still tirelessly repeats her songs,
Happy or sad, pleasing to the ear.

v. 26. One crucified.] Haman. See the book of Esther, c. vii. v. 34. A damsel.] Lavinia, mourning for her mother Amata, who, impelled by grief and indignation for the supposed death of Turnus, destroyed herself. Aen. 1. xii. 595.

v. 26. One crucified.] Haman. See the book of Esther, c. vii. v. 34. A girl.] Lavinia, grieving for her mother Amata, who, driven by sorrow and anger over the believed death of Turnus, took her own life. Aen. 1. xii. 595.

v. 43. The broken slumber quivering ere it dies.] Venturi suggests that this bold and unusual metaphor may have been formed on that in Virgil.

v. 43. The broken sleep trembling before it fades away.] Venturi suggests that this bold and unusual metaphor might have been inspired by one in Virgil.

Tempus erat quo prima quies mortalibus aegris
Incipit, et dono divun gratissima serpit.
Aen. 1. ii. 268.

Tempus erat quo prima quies mortalibus aegris
Incipit, et dono divun gratissima serpit.
Aen. 1. ii. 268.

v. 68. The peace-makers.] Matt. c. v. 9.

v. 68. The peace-makers.] Matt. c. v. 9.

v. 81. The love.] “A defect in our love towards God, or lukewarmness in piety, is here removed.”

v. 81. The love.] “A shortcoming in our love for God, or indifference in our faith, is addressed here.”

v. 94. The primal blessings.] Spiritual good.

v. 94. The primal blessings.] Spiritual good.

v. 95. Th’ inferior.] Temporal good.

v. 95. The lesser.] Temporary benefit.

v. 102. Now.] “It is impossible for any being, either to hate itself, or to hate the First Cause of all, by which it exists. We can therefore only rejoice in the evil which befalls others.”

v. 102. Now.] “No being can truly hate itself or despise the First Cause of everything that gives it existence. So, we can only find joy in the misfortunes that happen to others.”

v. 111. There is.] The proud.

There is. The proud.

v. 114. There is.] The envious.

v. 114. There is.] The envious.

v. 117. There is he.] The resentful.

v. 117. There he is.] The bitter one.

v. 135. Along Three circles.] According to the allegorical commentators, as Venturi has observed, Reason is represented under the person of Virgil, and Sense under that of Dante. The former leaves to the latter to discover for itself the three carnal sins, avarice, gluttony and libidinousness; having already declared the nature of the spiritual sins, pride, envy, anger, and indifference, or lukewarmness in piety, which the Italians call accidia, from the Greek word. [GREEK HERE]

v. 135. Along Three circles.] According to the symbolic commentators, as Venturi noted, Reason is represented by Virgil, while Sense is represented by Dante. The former allows the latter to figure out the three carnal sins for itself: greed, gluttony, and lust; having already explained the nature of the spiritual sins, which are pride, envy, anger, and apathy, or lukewarmness in faith, which the Italians refer to as accidia, derived from the Greek word. [GREEK HERE]

CANTO XVIII

v. 1. The teacher ended.] Compare Plato, Protagoras, v. iii. p. 123. Bip. edit. [GREEK HERE] Apoll. Rhod. 1. i. 513, and Milton, P. L. b. viii. 1. The angel ended, &c.

v. 1. The teacher finished.] Compare Plato, Protagoras, v. iii. p. 123. Bip. edit. [GREEK HERE] Apoll. Rhod. 1. i. 513, and Milton, P. L. b. viii. 1. The angel finished, etc.

v. 23. Your apprehension.] It is literally, “Your apprehensive faculty derives intention from a thing really existing, and displays the intention within you, so that it makes the soul turn to it.” The commentators labour in explaining this; and whatever sense they have elicited may, I think, be resolved into the words of the translation in the text.

v. 23. Your apprehension.] It basically means, “Your ability to understand gets its meaning from something that actually exists, and shows that meaning within you, causing your soul to turn toward it.” The commentators work hard to explain this, and whatever interpretations they come up with can, I think, be summed up by the words in the text’s translation.

v. 47. Spirit.] The human soul, which differs from that of brutes, inasmuch as, though united with the body, it has a separate existence of its own. v. 65. Three men.] The great moral philosophers among the heathens.

v. 47. Spirit.] The human soul, which is different from that of animals, because, even though it's connected to the body, it has its own separate existence. v. 65. Three men.] The prominent moral philosophers among the non-believers.

v. 78. A crag.] I have preferred the reading of Landino, scheggion, “crag,” conceiving it to be more poetical than secchion, “bucket,” which is the common reading. The same cause, the vapours, which the commentators say might give the appearance of increased magnitude to the moon, might also make her seem broken at her rise.

v. 78. A crag.] I have chosen to use Landino's reading, scheggion, “crag,” thinking it’s more poetic than secchion, “bucket,” which is the usual interpretation. The same reason, the vapors, that commentators say might make the moon look larger could also make her appear fragmented when she rises.

v. 78. Up the vault.] The moon passed with a motion opposite to that of the heavens, through the constellation of the scorpion, in which the sun is, when to those who are in Rome he appears to set between the isles of Corsica and Sardinia.

v. 78. Up the vault.] The moon moved in the opposite direction to the heavens, traveling through the constellation of the scorpion, where the sun is when, for those in Rome, it seems to set between the islands of Corsica and Sardinia.

v. 84. Andes.] Andes, now Pietola, made more famous than Mantua near which it is situated, by having been the birthplace of Virgil.

v. 84. Andes.] Andes, now known as Pietola, is more famous than nearby Mantua because it was the birthplace of Virgil.

v. 92. Ismenus and Asopus.] Rivers near Thebes

v. 92. Ismenus and Asopus.] Rivers close to Thebes

v. 98. Mary.] Luke, c i. 39, 40

v. 98. Mary.] Luke, ch. 1, 39, 40

v. 99. Caesar.] See Lucan, Phars. I. iii. and iv, and Caesar de Bello Civiii, I. i. Caesar left Brutus to complete the siege of Marseilles, and hastened on to the attack of Afranius and Petreius, the generals of Pompey, at Ilerda (Lerida) in Spain.

v. 99. Caesar.] See Lucan, Phars. I. iii. and iv, and Caesar de Bello Civiii, I. i. Caesar left Brutus to finish the siege of Marseilles and quickly moved on to confront Afranius and Petreius, the generals of Pompey, at Ilerda (Lerida) in Spain.

v. 118. abbot.] Alberto, abbot of San Zeno in Verona, when Frederick I was emperor, by whom Milan was besieged and reduced to ashes.

v. 118. abbot.] Alberto, the abbot of San Zeno in Verona, during the time of Emperor Frederick I, who laid siege to Milan and reduced it to ashes.

v. 121. There is he.] Alberto della Scala, lord of Verona, who had made his natural son abbot of San Zeno.

v. 121. There he is.] Alberto della Scala, the lord of Verona, who had made his illegitimate son the abbot of San Zeno.

v. 133. First they died.] The Israelites, who, on account of their disobedience, died before reaching the promised land.

v. 133. First, they died.] The Israelites, who, because of their disobedience, died before they could reach the promised land.

v. 135. And they.] Virg Aen. 1. v.

v. 135. And they.] Virg Aen. 1. v.

CANTO XIX

v. 1. The hour.] Near the dawn.

v. 1. The time.] Close to dawn.

v. 4. The geomancer.] The geomancers, says Landino, when they divined, drew a figure consisting of sixteen marks, named from so many stars which constitute the end of Aquarius and the beginning of Pisces. One of these they called “the greater fortune.”

v. 4. The geomancer.] The geomancers, according to Landino, when they practiced divination, created a figure made up of sixteen marks, named after the stars that represent the end of Aquarius and the start of Pisces. One of these was referred to as “the greater fortune.”

v. 7. A woman’s shape.] Worldly happiness. This allegory reminds us of the “Choice of Hercules.”

v. 7. A woman's shape.] Earthly happiness. This allegory brings to mind the "Choice of Hercules."

v. 14. Love’s own hue.]
A smile that glow’d
Celestial rosy red, love’s proper hue.
Milton, P. L. b. viii. 619

v. 14. Love’s own hue.]
A smile that glowed
Heavenly rosy red, love’s true color.
Milton, P. L. b. viii. 619

—facies pulcherrima tune est
Quum porphyriaco variatur candida rubro
Quid color hic roseus sibi vult? designat amorem:
Quippe amor est igni similis; flammasque rubentes
Ignus habere solet.
Palingenii Zodiacus Vitae, 1. xii.

—your face is so beautiful
When it’s adorned with that red and white mix
What does this rosy color mean? It signifies love:
Indeed, love is like fire; it usually has
Red flames.
Palingenii Zodiacus Vitae, 1. xii.

v. 26. A dame.] Philosophy.

v. 26. A woman.] Philosophy.

v. 49. Who mourn.] Matt. c. v. 4.

v. 49. Who mourn.] Matt. c. v. 4.

v. 72. My soul.] Psalm cxix. 5

v. 72. My soul.] Psalm 119:5

v. 97. The successor of Peter Ottobuono, of the family of Fieschi Counts of Lavagna, died thirty-nine days after he became Pope, with the title of Adrian V, in 1276.

v. 97. The successor of Peter Ottobuono, from the Fieschi family of Counts of Lavagna, died thirty-nine days after becoming Pope, taking the title of Adrian V, in 1276.

v. 98. That stream.] The river Lavagna, in the Genoese territory.

v. 98. That stream.] The Lavagna River, located in the Genoese region.

v. 135. nor shall be giv’n in marriage.] Matt. c. xxii. 30. “Since in this state we neither marry nor are given in marriage, I am no longer the spouse of the church, and therefore no longer retain my former dignity.

v. 135. nor shall be giv’n in marriage.] Matt. c. xxii. 30. “Since in this state we neither marry nor are given in marriage, I am no longer the spouse of the church, and therefore no longer hold my previous status.

v. 140. A kinswoman.] Alagia is said to have been the wife of the Marchese Marcello Malaspina, one of the poet’s protectors during his exile. See Canto VIII. 133.

v. 140. A kinswoman.] Alagia is said to have been the wife of Marchese Marcello Malaspina, one of the poet’s supporters during his exile. See Canto VIII. 133.

CANTO XX

v. 3. I drew the sponge.] “I did not persevere in my inquiries from the spirit though still anxious to learn more.” v. 11. Wolf.] Avarice.

v. 3. I took the sponge.] “I didn’t keep pushing my questions with the spirit even though I still wanted to learn more.” v. 11. Wolf.] Greed.

v. 16. Of his appearing.] He is thought to allude to Can Grande della Scala. See Hell, Canto I. 98.

v. 16. About his appearance.] It is believed he is referring to Can Grande della Scala. See Hell, Canto I. 98.

v. 25. Fabricius.] Compare Petrarch, Tr. della Fama, c. 1.

v. 25. Fabricius.] See Petrarch, Tr. della Fama, c. 1.

Un Curio ed un Fabricio, &c.

Un Curio ed un Fabricio, &c.

v. 30. Nicholas.] The story of Nicholas is, that an angel having revealed to him that the father of a family was so impoverished as to resolve on exposing the chastity of his three daughters to sale, he threw in at the window of their house three bags of money, containing a sufficient portion for each of them. v. 42. Root.] Hugh Capet, ancestor of Philip IV. v. 46. Had Ghent and Douay, Lille and Bruges power.] These cities had lately been seized by Philip IV. The spirit is made to imitate the approaching defeat of the French army by the Flemings, in the battle of Courtrai, which happened in 1302. v. 51. The slaughter’s trade.] This reflection on the birth of his ancestor induced Francis I to forbid the reading of Dante in his dominions Hugh Capet, who came to the throne of France in 987, was however the grandson of Robert, who was the brother of Eudes, King of France in 888.

v. 30. Nicholas.] The story of Nicholas is that an angel revealed to him that a father was so poor he was considering selling the purity of his three daughters. Nicholas tossed three bags of money through their window, providing enough for each of them. v. 42. Root.] Hugh Capet, the ancestor of Philip IV. v. 46. Had Ghent and Douay, Lille and Bruges power.] These cities had recently been taken over by Philip IV. The spirit is meant to mimic the impending defeat of the French army by the Flemings in the Battle of Courtrai, which occurred in 1302. v. 51. The slaughter’s trade.] This reflection on the birth of his ancestor led Francis I to ban the reading of Dante in his territories. Hugh Capet, who began his reign in France in 987, was the grandson of Robert, brother of Eudes, who was King of France in 888.

v. 52. All save one.] The posterity of Charlemagne, the second race of French monarchs, had failed, with the exception of Charles of Lorraine who is said, on account of the melancholy temper of his mind, to have always clothed himself in black. Venturi suggest that Dante may have confounded him with Childeric III the last of the Merosvingian, or first, race, who was deposed and made a monk in 751.

v. 52. All except one.] The descendants of Charlemagne, the second generation of French kings, had died out, except for Charles of Lorraine, who is said to have always worn black because of his gloomy personality. Venturi suggests that Dante might have mixed him up with Childeric III, the last of the Merovingians, or first, race, who was removed from power and became a monk in 751.

v. 57. My son.] Hugh Capet caused his son Robert to be crowned at Orleans.

v. 57. My son.] Hugh Capet had his son Robert crowned in Orleans.

v. 59. The Great dower of Provence.] Louis IX, and his brother Charles of Anjou, married two of the four daughters of Raymond Berenger Count of Provence. See Par. Canto VI. 135.

v. 59. The Great dower of Provence.] Louis IX and his brother Charles of Anjou married two of the four daughters of Raymond Berenger, Count of Provence. See Par. Canto VI. 135.

v. 63. For amends.] This is ironical

v. 63. For amends.] This is ironic

v. 64. Poitou it seiz’d, Navarre and Gascony.] I venture to read- Potti e Navarra prese e Guascogna,

v. 64. It seized Poitou, Navarre, and Gascony.] I dare to say - It took Poitou, Navarre, and Gascony,

instead of

instead of

Ponti e Normandia prese e Guascogna
Seiz’d Ponthieu, Normandy and Gascogny.

Ponti and Normandy took Ponthieu, Normandy, and Gascogna.
Seized Ponthieu, Normandy, and Gascogna.

Landino has “Potti,” and he is probably right for Poitou was annexed to the French crown by Philip IV. See Henault, Abrege Chron. A.D. l283, &c. Normandy had been united to it long before by Philip Augustus, a circumstance of which it is difficult to imagine that Dante should have been ignorant, but Philip IV, says Henault, ibid., took the title of King of Navarre: and the subjugation of Navarre is also alluded to in the Paradise, Canto XIX. 140. In 1293, Philip IV summoned Edward I. to do him homage for the duchy of Gascogny, which he had conceived the design of seizing. See G. Villani, l. viii. c. 4.

Landino mentions “Potti,” and he’s likely correct because Poitou was attached to the French crown by Philip IV. See Henault, Abrege Chron. A.D. 1283, &c. Normandy had been connected to it long before by Philip Augustus, a fact Dante most likely knew about. However, Philip IV, according to Henault, ibid., took the title of King of Navarre, and the conquest of Navarre is also referenced in Paradise, Canto XIX, line 140. In 1293, Philip IV called Edward I to pay him homage for the duchy of Gascogna, which he planned to take over. See G. Villani, l. viii. c. 4.

v. 66. Young Conradine.] Charles of Anjou put Conradine to death in 1268; and became King of Naples. See Hell, Canto XXVIII, 16, and Note.

v. 66. Young Conradine.] Charles of Anjou executed Conradine in 1268 and became King of Naples. See Hell, Canto XXVIII, 16, and Note.

v. 67. Th’ angelic teacher.] Thomas Aquinas. He was reported to have been poisoned by a physician, who wished to ingratiate himself with Charles of Anjou. G. Villani, I. ix. c. 218. We shall find him in the Paradise, Canto X.

v. 67. The angelic teacher.] Thomas Aquinas. It was said that he was poisoned by a doctor who wanted to win favor with Charles of Anjou. G. Villani, I. ix. c. 218. We will find him in Paradise, Canto X.

v. 69. Another Charles.] Charles of Valois, brother of Philip IV, was sent by Pope Boniface VIII to settle the disturbed state of Florence. In consequence of the measures he adopted for that purpose, our poet and his friend, were condemned to exile and death.

v. 69. Another Charles.] Charles of Valois, brother of Philip IV, was sent by Pope Boniface VIII to resolve the unrest in Florence. As a result of the actions he took for that purpose, our poet and his friend were sentenced to exile and death.

v. 71. -with that lance Which the arch-traitor tilted with.]

v. 71. -with that lance which the arch-traitor charged with.

con la lancia Con la qual giostro Guida.

con la lancia Con la qual giostro Guida.

If I remember right, in one of the old romances, Judas is represented tilting with our Saviour.

If I remember correctly, in one of the old stories, Judas is shown battling against our Savior.

v. 78. The other.] Charles, King of Naples, the eldest son of Charles of Anjou, having, contrary to the directions of his father, engaged with Ruggier de Lauria, the admiral of Peter of Arragon, was made prisoner and carried into Sicily, June, 1284. He afterwards, in consideration of a large sum of money, married his daughter to Azzo VI11, Marquis of Ferrara.

v. 78. The other.] Charles, King of Naples, the oldest son of Charles of Anjou, went against his father's orders and got into a conflict with Ruggier de Lauria, the admiral of Peter of Aragon. He was captured and taken to Sicily in June 1284. Later, for a significant amount of money, he arranged the marriage of his daughter to Azzo VIII, Marquis of Ferrara.

v. 85. The flower-de-luce.] Boniface VIII was seized at Alagna in Campagna, by order of Philip IV., in the year 1303, and soon after died of grief. G. Villani, 1. viii. c. 63.

v. 85. The flower-de-luce.] Boniface VIII was captured at Alagna in Campagna, by order of Philip IV, in the year 1303, and soon after died from grief. G. Villani, 1. viii. c. 63.

v. 94. Into the temple.] It is uncertain whether our Poet alludes still to the event mentioned in the preceding Note, or to the destruction of the order of the Templars in 1310, but the latter appears more probable.

v. 94. Into the temple.] It's unclear whether the Poet is still referencing the event mentioned in the previous Note or the dissolution of the Templar order in 1310, but the latter seems more likely.

v. 103. Pygmalion.] Virg. Aen. 1. i. 348.

v. 103. Pygmalion.] Virg. Aen. 1. i. 348.

v. 107. Achan.] Joshua, c. vii.

v. 107. Achan.] Joshua, ch. 7.

v. 111. Heliodorus.] 2 Maccabees, c. iii. 25. “For there appeared unto them a horse, with a terrible rider upon him, and adorned with a very fair covering, and he ran fiercely and smote at Heliodorus with his forefeet.”

v. 111. Heliodorus.] 2 Maccabees, c. iii. 25. “For they saw a horse with a terrifying rider, beautifully adorned, charging fiercely and striking at Heliodorus with its front hooves.”

v. 112. Thracia’s king.] Polymnestor, the murderer of Polydorus. Hell, Canto XXX, 19.

v. 112. Thracia’s king.] Polymnestor, who killed Polydorus. Hell, Canto XXX, 19.

v. 114. Crassus.] Marcus Crassus, who fell miserably in the Parthian war. See Appian, Parthica.

v. 114. Crassus.] Marcus Crassus, who suffered greatly in the Parthian war. See Appian, Parthica.

CANTO XXI

v. 26. She.] Lachesis, one of the three fates.

v. 26. She.] Lachesis, one of the three Fates.

v. 43. —that, which heaven in itself Doth of itself receive.] Venturi, I think rightly interprets this to be light.

v. 43. —that, which heaven in itself Does of itself receive.] Venturi, I think correctly interprets this to mean light.

v. 49. Thaumantian.] Figlia di Taumante [GREEK HERE]

v. 49. Thaumantian.] Daughter of Thaumas [GREEK HERE]

Compare Plato, Theaet. v. ii. p. 76. Bip. edit., Virg; Aen. ix. 5, and Spenser, Faery Queen, b. v. c. 3. st. 25.

Compare Plato, Theaet. v. ii. p. 76. Bip. edit., Virg; Aen. ix. 5, and Spenser, Faery Queen, b. v. c. 3. st. 25.

v. 85. The name.] The name of Poet.

v. 85. The name.] The Poet's name.

v. 89. From Tolosa.] Dante, as many others have done, confounds Statius the poet, who was a Neapolitan, with a rhetorician of the same name, who was of Tolosa, or Thoulouse. Thus Chaucer, Temple of Fame, b. iii. The Tholason, that height Stace.

v. 89. From Tolosa.] Dante, like many others, confuses the poet Statius, who was from Naples, with a rhetorician of the same name from Tolosa, or Toulouse. Similarly, Chaucer refers to this in the Temple of Fame, b. iii. The Tholason, that height Stace.

v. 94. Fell.] Statius lived to write only a small part of the Achilleid.

v. 94. Fell.] Statius only managed to write a small portion of the Achilleid.

CANTO XXII

v. 5. Blessed.] Matt. v. 6.

v. 5. Blessed.] Matt. v. 6.

v. 14. Aquinum’s bard.] Juvenal had celebrated his contemporary Statius, Sat. vii. 82; though some critics imagine that there is a secret derision couched under his praise.

v. 14. Aquinum’s bard.] Juvenal praised his contemporary Statius, Sat. vii. 82; although some critics believe that there is a hidden mockery behind his compliments.

v. 28. Why.] Quid non mortalia pecaora cogis Anri sacra fames? Virg. Aen. 1. iii. 57

v. 28. Why.] What earthly creatures do you force to be sacrificed due to sacred hunger? Virg. Aen. 1. iii. 57

Venturi supposes that Dante might have mistaken the meaning of the word sacra, and construed it “holy,” instead of “cursed.” But I see no necessity for having recourse to so improbable a conjecture.

Venturi suggests that Dante might have misunderstood the meaning of the word sacra, interpreting it as "holy" instead of "cursed." However, I don’t think we need to rely on such an unlikely guess.

v. 41. The fierce encounter.] See Hell, Canto VII. 26.

v. 41. The intense confrontation.] See Hell, Canto VII. 26.

v. 46. With shorn locks.] Ibid. 58.

v. 46. With shaved hair.] Ibid. 58.

v. 57. The twin sorrow of Jocasta’s womb.] Eteocles and Polynices

v. 57. The dual grief of Jocasta’s womb.] Eteocles and Polynices

v. 71. A renovated world.] Virg. Ecl. iv. 5

v. 71. A renewed world.] Virg. Ecl. iv. 5

v. 100. That Greek.] Homer

v. 100. That Greek.] Homer

v. 107. Of thy train. ] Of those celebrated in thy Poem.”

v. 107. Of your followers. ] Of those famous in your Poem.”

v. 112. Tiresias’ daughter.] Dante appears to have forgotten that he had placed Manto, the daughter of Tiresias, among the sorcerers. See Hell Canto XX. Vellutello endeavours, rather awkwardly, to reconcile the inconsistency, by observing, that although she was placed there as a sinner, yet, as one of famous memory, she had also a place among the worthies in Limbo.

v. 112. Tiresias’ daughter.] Dante seems to have forgotten that he put Manto, Tiresias' daughter, among the sorcerers. See Hell Canto XX. Vellutello tries, somewhat clumsily, to resolve the inconsistency by noting that although she was placed there as a sinner, she also had a spot among the notable figures in Limbo due to her renown.

Lombardi excuses our author better, by observing that Tiresias had a daughter named Daphne. See Diodorus Siculus, 1. iv. 66.

Lombardi excuses our author better by noting that Tiresias had a daughter named Daphne. See Diodorus Siculus, 1. iv. 66.

v. 139. Mary took more thought.] “The blessed virgin, who answers for yon now in heaven, when she said to Jesus, at the marriage in Cana of Galilee, ‘they have no wine,’ regarded not the gratification of her own taste, but the honour of the nuptial banquet.”

v. 139. Mary thought more about it.] “The blessed virgin, who now speaks for you in heaven, when she told Jesus at the wedding in Cana of Galilee, ‘they have no wine,’ was not thinking about her own enjoyment, but the honor of the wedding feast.”

v. 142 The women of old Rome.] See Valerius Maximus, 1. ii. c. i.

v. 142 The women of ancient Rome.] See Valerius Maximus, 1. ii. c. i.

CANTO XXIII

v. 9. My lips.] Psalm ii. 15.

v. 9. My lips.] Psalm ii. 15.

v. 20. The eyes.] Compare Ovid, Metam. 1. viii. 801

v. 20. The eyes.] Compare Ovid, Metam. 1. viii. 801

v. 26. When Mary.] Josephus, De Bello Jud. 1. vii. c. xxi. p. 954 Ed Genev. fol. 1611. The shocking story is well told

v. 26. When Mary.] Josephus, De Bello Jud. 1. vii. c. xxi. p. 954 Ed Genev. fol. 1611. The shocking story is well told

v. 27. Rings.]
In this habit
Met I my father with his bleeding rings
Their precious stones new lost.
Shakespeare, Lear, a. 5. s. 3

v. 27. Rings.]
In this manner
I encountered my father with his bleeding rings
Their precious stones newly lost.
Shakespeare, Lear, a. 5. s. 3

v. 28. Who reads the name.] “He, who pretends to distinguish the letters which form OMO in the features of the human face, “might easily have traced out the M on their emaciated countenances.” The temples, nose, and forehead are supposed to represent this letter; and the eyes the two O’s placed within each side of it.

v. 28. Who reads the name.] “The person who claims to see the letters that make up OMO in a person's face could just as easily find the M on their thin faces.” The temples, nose, and forehead are thought to represent this letter, while the eyes are the two O’s positioned on either side of it.

v. 44. Forese.] One of the brothers of Piccarda, she who is again spoken of in the next Canto, and introduced in the Paradise, Canto III.

v. 44. Forese.] One of Piccarda's brothers, who is mentioned again in the next Canto and introduced in Paradise, Canto III.

V. 72. If the power.] “If thou didst delay thy repentance to the last, when thou hadst lost the power of sinning, how happens it thou art arrived here so early?”

V. 72. If the power.] “If you waited until the very end to repent, when you had lost the ability to sin, how is it that you got here so soon?”

v. 76. Lower.] In the Ante-Purgatory. See Canto II.

v. 76. Lower.] In Ante-Purgatory. See Canto II.

v. 80. My Nella.] The wife of Forese.

v. 80. My Nella.] The wife of Forese.

v. 87. The tract most barb’rous of Sardinia’s isle.] The Barbagia is part of Sardinia, to which that name was given, on account of the uncivilized state of its inhabitants, who are said to have gone nearly naked.

v. 87. The most savage area of Sardinia's island.] The Barbagia is part of Sardinia, named for the uncivilized condition of its people, who are said to have lived almost naked.

v. 91. The’ unblushing domes of Florence.] Landino’s note exhibits a curious instance of the changeableness of his countrywomen. He even goes beyond the acrimony of the original. “In those days,” says the commentator, “no less than in ours, the Florentine ladies exposed the neck and bosom, a dress, no doubt, more suitable to a harlot than a matron. But, as they changed soon after, insomuch that they wore collars up to the chin, covering the whole of the neck and throat, so have I hopes they will change again; not indeed so much from motives of decency, as through that fickleness, which pervades every action of their lives.”

v. 91. The bold domes of Florence.] Landino's note shows an interesting example of how fickle his countrywomen can be. He even goes beyond the bitterness of the original. “Back then,” the commentator says, “just like today, the Florentine ladies showed off their necks and chests, a style that is certainly more appropriate for a prostitute than a married woman. But since they quickly changed afterward to wearing collars that went up to their chins, covering their entire neck and throat, I hope they will change again; not really for reasons of decency, but because of that capriciousness that influences every action of their lives.”

v. 97. Saracens.] “This word, during the middle ages, was indiscriminately applied to Pagans and Mahometans; in short, to all nations (except the Jew’s) who did not profess Christianity.” Mr. Ellis’s specimens of Early English Metrical Romances, vol. i. page 196, a note. Lond. 8vo. 1805.

v. 97. Saracens.] “During the Middle Ages, this term was used broadly to refer to Pagans and Muslims; in short, to all nations (except the Jews) that did not follow Christianity.” Mr. Ellis’s specimens of Early English Metrical Romances, vol. i. page 196, a note. Lond. 8vo. 1805.

CANTO XXIV

v. 20. Buonaggiunta.] Buonaggiunta Urbiciani, of Lucca. “There is a canzone by this poet, printed in the collection made by the Giunti, (p. 209,).land a sonnet to Guido Guinicelli in that made by Corbinelli, (p 169,) from which we collect that he lived not about 1230, as Quadrio supposes, (t. ii. p. 159,) but towards the end of the thirteenth century. Concerning, other poems by Buonaggiunta, that are preserved in MS. in some libraries, Crescimbeni may be consulted.” Tiraboschi, Mr. Matthias’s ed. v. i. p. 115.

v. 20. Buonaggiunta.] Buonaggiunta Urbiciani, from Lucca. “There’s a canzone by this poet that’s included in the collection put together by the Giunti, (p. 209,) and a sonnet to Guido Guinicelli in the one edited by Corbinelli, (p 169,) which suggests he didn’t live around 1230, as Quadrio thinks, (t. ii. p. 159,) but rather toward the end of the thirteenth century. For more information on other poems by Buonaggiunta that are kept in manuscript form in various libraries, you can refer to Crescimbeni.” Tiraboschi, Mr. Matthias’s ed. v. i. p. 115.

v. 23. He was of Tours.] Simon of Tours became Pope, with the title of Martin IV in 1281 and died in 1285.

v. 23. He was from Tours.] Simon of Tours became Pope, taking the name Martin IV in 1281 and passed away in 1285.

v. 29. Ubaldino.] Ubaldino degli Ubaldini, of Pila, in the Florentine territory.

v. 29. Ubaldino.] Ubaldino degli Ubaldini, from Pila, in the Florence area.

v. 30. Boniface.] Archbishop of Ravenna. By Venturi he is called Bonifazio de Fieschi, a Genoese, by Vellutello, the son of the above, mentioned Ubaldini and by Laudino Francioso, a Frenchman.

v. 30. Boniface.] Archbishop of Ravenna. Venturi refers to him as Bonifazio de Fieschi, a Genoese, while Vellutello, his son, mentions Ubaldini, and Laudino Francioso identifies him as a Frenchman.

v. 32. The Marquis.] The Marchese de’ Rigogliosi, of Forli.

v. 32. The Marquis.] The Marchese de’ Rigogliosi from Forli.

v. 38. gentucca.] Of this lady it is thought that our Poet became enamoured during his exile. v. 45. Whose brow no wimple shades yet.] “Who has not yet assumed the dress of a woman.”

v. 38. gentucca.] It is believed that our Poet fell in love with this lady during his exile. v. 45. Whose brow no wimple shades yet.] “Who has not yet taken on the attire of a woman.”

v. 46. Blame it as they may.] See Hell, Canto XXI. 39.

v. 46. Blame it as they want.] See Hell, Canto XXI. 39.

v. 51. Ladies, ye that con the lore of love.]Donne ch’ avete intelletto d’amore.The first verse of a canzone in our author’s Vita Nuova.

v. 51. Ladies, you who understand the ways of love.] Those who have knowledge of love. The first verse of a song in our author’s Vita Nuova.

v. 56. The Notary.] Jucopo da Lentino, called the Notary, a poet of these times. He was probably an Apulian: for Dante, (De Vulg. Eloq. I. i. c 12.) quoting a verse which belongs to a canzone of his published by the Giunti, without mentioning the writer’s name, terms him one of “the illustrious Apulians,” praefulgentes Apuli. See Tiraboschi, Mr. Matthias’s edit. vol. i. p. 137. Crescimbeni (1. i. Della Volg. Poes p. 72. 4to. ed. 1698) gives an extract from one of his poems, printed in Allacci’s Collection, to show that the whimsical compositions called “Ariette “ are not of modern invention.

v. 56. The Notary.] Jucopo da Lentino, known as the Notary, was a poet from this time. He was probably from Apulia, because Dante, in (De Vulg. Eloq. I. i. c 12.), quotes a line from one of his canzoni published by the Giunti, referring to him as one of “the distinguished Apulians,” praefulgentes Apuli. See Tiraboschi, Mr. Matthias’s edit. vol. i. p. 137. Crescimbeni (1. i. Della Volg. Poes p. 72. 4to. ed. 1698) includes an excerpt from one of his poems printed in Allacci’s Collection to demonstrate that the playful compositions called “Ariette” are not a modern invention.

v. 56. Guittone.] Fra Guittone, of Arezzo, holds a distinguished place in Italian literature, as besides his poems printed in the collection of the Giunti, he has left a collection of letters, forty in number, which afford the earliest specimen of that kind of writing in the language. They were published at Rome in 1743, with learned illustrations by Giovanni Bottari. He was also the first who gave to the sonnet its regular and legitimate form, a species of composition in which not only his own countrymen, but many of the best poets in all the cultivated languages of modern Europe, have since so much delighted.

v. 56. Guittone.] Fra Guittone, from Arezzo, holds an important place in Italian literature. In addition to his poems included in the Giunti collection, he has also left behind a collection of letters, totaling forty, which provide the earliest example of that style of writing in the language. These letters were published in Rome in 1743, with scholarly commentary by Giovanni Bottari. He was also the first to establish the standard and proper form of the sonnet, a type of composition that has since delighted not only his fellow countrymen but also many of the finest poets in all the educated languages of modern Europe.

Guittone, a native of Arezzo, was the son of Viva di Michele. He was of the order of the “ Frati Godenti,” of which an account may be seen in the Notes to Hell, Canto XXIII. In the year 1293, he founded a monastery of the order of Camaldoli, in Florence, and died in the following year. Tiraboschi, Ibid. p. 119. Dante, in the Treatise de Vulg. Eloq. 1. i. c. 13, and 1. ii. c. 6., blames him for preferring the plebeian to the mor courtly style; and Petrarch twice places him in the company of our Poet. Triumph of Love, cap. iv. and Son. Par. See “Sennuccio mio”

Guittone, originally from Arezzo, was the son of Viva di Michele. He belonged to the “Frati Godenti,” which is described in the Notes to Hell, Canto XXIII. In 1293, he established a Camaldoli monastery in Florence and passed away the following year. Tiraboschi, Ibid. p. 119. Dante criticizes him in the Treatise de Vulg. Eloq. 1. i. c. 13, and 1. ii. c. 6., for favoring a more common style over a refined one; and Petrarch includes him alongside our Poet in two instances. Triumph of Love, cap. iv. and Son. Par. See “Sennuccio mio”

v. 63. The birds.] Hell, Canto V. 46, Euripides, Helena, 1495, and Statius; Theb. 1. V. 12. v. 81. He.] Corso Donati was suspected of aiming at the sovereignty of Florence. To escape the fury of his fellow citizens, he fled away on horseback, but failing, was overtaken and slain, A.D. 1308. The contemporary annalist, after relating at length the circumstances of his fate, adds, “that he was one of the wisest and most valorous knights the best speaker, the most expert statesman, the most renowned and enterprising, man of his age in Italy, a comely knight and of graceful carriage, but very worldly, and in his time had formed many conspiracies in Florence and entered into many scandalous practices, for the sake of attaining state and lordship.” G. Villani, 1. viii. c. 96. The character of Corso is forcibly drawn by another of his contemporaries Dino Compagni. 1. iii., Muratori, Rer. Ital. Script. t. ix. p. 523.

v. 63. The birds.] Hell, Canto V. 46, Euripides, Helena, 1495, and Statius; Theb. 1. V. 12. v. 81. He.] Corso Donati was suspected of trying to take control of Florence. To escape the wrath of his fellow citizens, he fled on horseback, but when he failed, he was caught and killed in A.D. 1308. The contemporary chronicler, after detailing the events of his demise, adds that “he was one of the wisest and bravest knights, the best speaker, the most skilled politician, the most famous and daring man of his time in Italy, a handsome knight with an elegant presence, but very materialistic, and during his time, he had plotted many conspiracies in Florence and engaged in many scandalous activities to gain power and lordship.” G. Villani, 1. viii. c. 96. Another contemporary, Dino Compagni, vividly portrays Corso. 1. iii., Muratori, Rer. Ital. Script. t. ix. p. 523.

v. 129. Creatures of the clouds.] The Centaurs. Ovid. Met. 1. fab. 4 v. 123. The Hebrews.] Judges, c. vii.

v. 129. Creatures of the clouds.] The Centaurs. Ovid. Met. 1. fab. 4 v. 123. The Hebrews.] Judges, c. vii.

CANTO XXV

v. 58. As sea-sponge.] The fetus is in this stage is zoophyte.

v. 58. As sea-sponge.] The fetus at this stage is a zoophyte.

v. 66. -More wise Than thou, has erred.] Averroes is said to be here meant. Venturi refers to his commentary on Aristotle, De Anim 1. iii. c. 5. for the opinion that there is only one universal intellect or mind pervading every individual of the human race. Much of the knowledge displayed by our Poet in the present Canto appears to have been derived from the medical work o+ Averroes, called the Colliget. Lib. ii. f. 10. Ven. 1400. fol.

v. 66. -More wise Than you, has made a mistake.] It is believed that Averroes is being referenced here. Venturi cites his commentary on Aristotle, De Anim 1. iii. c. 5, for the idea that there is only one universal intellect or mind that exists in every individual of the human race. A lot of the knowledge shown by our Poet in this Canto seems to come from Averroes' medical work, called the Colliget. Lib. ii. f. 10. Ven. 1400. fol.

v. 79. Mark the sun’s heat.] Redi and Tiraboschi (Mr. Matthias’s ed. v. ii. p. 36.) have considered this an anticipation of a profound discovery of Galileo’s in natural philosophy, but it is in reality taken from a passage in Cicero “de Senectute,” where, speaking of the grape, he says, “ quae, et succo terrae et calore solis augescens, primo est peracerba gustatu, deinde maturata dulcescit.”

v. 79. Mark the sun’s heat.] Redi and Tiraboschi (Mr. Matthias’s ed. v. ii. p. 36.) have viewed this as a foreshadowing of a significant discovery by Galileo in natural philosophy, but it actually comes from a passage in Cicero's "de Senectute," where he talks about the grape, saying, “which, growing with the juice of the earth and the heat of the sun, is initially very sour to taste, but then becomes sweet when ripe.”

v. 123. I do, not know a man.] Luke, c. i. 34.

v. 123. I don't know a guy.] Luke, c. i. 34.

v. 126. Callisto.] See Ovid, Met. 1. ii. fab. 5.

v. 126. Callisto.] See Ovid, Met. 1. ii. fab. 5.

CANTO XXVI

v. 70. Caesar.] For the opprobrium east on Caesar’s effeminacy, see Suetonius, Julius Caesar, c. 49.

v. 70. Caesar.] For the shame directed at Caesar’s weakness, see Suetonius, Julius Caesar, c. 49.

v. 83. Guinicelli.] See Note to Canto XI. 96.

v. 83. Guinicelli.] See Note to Canto XI. 96.

v. 87. lycurgus.] Statius, Theb. 1. iv. and v. Hypsipile had left her infant charge, the son of Lycurgus, on a bank, where it was destroyed by a serpent, when she went to show the Argive army the river of Langia: and, on her escaping the effects of Lycurgus’s resentment, the joy her own children felt at the sight of her was such as our Poet felt on beholding his predecessor Guinicelli.

v. 87. lycurgus.] Statius, Theb. 1. iv. and v. Hypsipile had left her baby, the son of Lycurgus, on a riverbank, where a serpent killed him while she went to show the Argive army the river of Langia. After she escaped Lycurgus's anger, the joy her own children experienced at seeing her was similar to the joy our Poet felt when he saw his predecessor Guinicelli.

The incidents are beautifully described in Statius, and seem to have made an impression on Dante, for he again (Canto XXII. 110.) characterizes Hypsipile, as her- Who show’d Langia’s wave.

The events are beautifully described in Statius and clearly left an impression on Dante, because he again (Canto XXII. 110.) refers to Hypsipile, as the one who showed Langia’s wave.

v. 111. He.] The united testimony of Dante, and of Petrarch, in his Triumph of Love, e. iv. places Arnault Daniel at the head of the Provencal poets. That he was born of poor but noble parents, at the castle of Ribeyrae in Perigord, and that he was at the English court, is the amount of Millot’s information concerning him (t. ii. p. 479).

v. 111. He.] The combined accounts of Dante and Petrarch, in his Triumph of Love, e. iv., put Arnault Daniel at the forefront of the Provençal poets. He was born to poor but noble parents at the castle of Ribeyrae in Perigord, and he was at the English court, which is the extent of Millot’s information about him (t. ii. p. 479).

The account there given of his writings is not much more satisfactory, and the criticism on them must go for little better than nothing.

The summary of his writings provided there isn't very satisfactory, and the criticism of them isn't worth much either.

It is to be regretted that we have not an opportunity of judging for ourselves of his “love ditties and his tales of prose “

It’s unfortunate that we don’t have the chance to judge for ourselves his “love songs and his stories in prose.”

Versi d’amore e prose di romanzi.

Verses of love and prose from novels.

Our Poet frequently cities him in the work De Vulgari Eloquentia. According to Crescimbeni, (Della Volg. Poes. 1. 1. p. 7. ed. 1698.) He died in 1189.

Our Poet frequently mentions him in the work De Vulgari Eloquentia. According to Crescimbeni, (Della Volg. Poes. 1. 1. p. 7. ed. 1698.) He died in 1189.

v. 113. The songster of Limoges.] Giraud de Borneil, of Sideuil, a castle in Limoges. He was a troubadour, much admired and caressed in his day, and appears to have been in favour with the monarchs of Castile, Leon, Navarre, and Arragon He is quoted by Dante, De Vulg. Eloq., and many of his poems are still remaining in MS. According to Nostradamus he died in 1278. Millot, Hist. Litt. des Troub. t. ii. p. 1 and 23. But I suspect that there is some error in this date, and that he did not live to see so late a period.

v. 113. The songster of Limoges.] Giraud de Borneil, from the castle of Sideuil in Limoges, was a troubadour who was highly admired and cherished in his time. He seemed to have been favored by the monarchs of Castile, León, Navarre, and Aragon. Dante quotes him in De Vulg. Eloq., and several of his poems still exist in manuscript form. Nostradamus claims he died in 1278. Millot, Hist. Litt. des Troub. t. ii. p. 1 and 23. However, I suspect there's an error with this date, and that he didn’t live to see such a late time.

v. 118. Guittone.] See Cano XXIV. 56.

v. 118. Guittone.] See Cano XXIV. 56.

v. 123. Far as needs.] See Canto XI. 23.

v. 123. As far as necessary.] See Canto XI. 23.

v. 132. Thy courtesy.] Arnault is here made to speak in his own tongue, the Provencal. According to Dante, (De Vulg. Eloq. 1. 1. c. 8.) the Provencal was one language with the Spanish. What he says on this subject is so curious, that the reader will perhaps not be displeased it I give an abstract of it.

v. 132. Your kindness.] Arnault is speaking in his own language, Provencal. According to Dante, (De Vulg. Eloq. 1. 1. c. 8.) Provencal was the same language as Spanish. What he says about this topic is so interesting that the reader might appreciate it if I provide a summary of it.

He first makes three great divisions of the European languages. “One of these extends from the mouths of the Danube, or the lake of Maeotis, to the western limits of England, and is bounded by the limits of the French and Italians, and by the ocean. One idiom obtained over the whole of this space: but was afterwards subdivided into, the Sclavonian, Hungarian, Teutonic, Saxon, English, and the vernacular tongues of several other people, one sign remaining to all, that they use the affirmative io, (our English ay.) The whole of Europe, beginning from the Hungarian limits and stretching towards the east, has a second idiom which reaches still further than the end of Europe into Asia. This is the Greek. In all that remains of Europe, there is a third idiom subdivided into three dialects, which may be severally distinguished by the use of the affirmatives, oc, oil, and si; the first spoken by the Spaniards, the next by the French, and the third by the Latins (or Italians). The first occupy the western part of southern Europe, beginning from the limits of the Genoese. The third occupy the eastern part from the said limits, as far, that is, as the promontory of Italy, where the Adriatic sea begins, and to Sicily. The second are in a manner northern with respect to these for they have the Germans to the east and north, on the west they are bounded by the English sea, and the mountains of Arragon, and on the south by the people of Provence and the declivity of the Apennine.” Ibid. c. x. “Each of these three,” he observes, “has its own claims to distinction The excellency of the French language consists in its being best adapted, on account of its facility and agreeableness, to prose narration, (quicquid redactum, sive inventum est ad vulgare prosaicum suum est); and he instances the books compiled on the gests of the Trojans and Romans and the delightful adventures of King Arthur, with many other histories and works of instruction. The Spanish (or Provencal) may boast of its having produced such as first cultivated in this as in a more perfect and sweet language, the vernacular poetry: among whom are Pierre d’Auvergne, and others more ancient. The privileges of the Latin, or Italian are two: first that it may reckon for its own those writers who have adopted a more sweet and subtle style of poetry, in the number of whom are Cino, da Pistoia and his friend, and the next, that its writers seem to adhere to, certain general rules of grammar, and in so doing give it, in the opinion of the intelligent, a very weighty pretension to preference.”

He starts by making three major categories of the European languages. “One of these stretches from the mouths of the Danube or the Sea of Azov to the western edge of England, bordered by the French and Italians, and the ocean. One language covered the entire area but was later divided into languages like Slavic, Hungarian, Germanic, Saxon, English, and several local languages, all sharing one feature: they use the affirmative 'io' (our English 'yes'). The whole of Europe, starting from the Hungarian border and extending east, has a second language that reaches even further into Asia. This is Greek. In the rest of Europe, there is a third language split into three dialects, distinguishable by the affirmatives 'oc,' 'oil,' and 'si'; the first spoken by Spaniards, the next by French speakers, and the third by Latins (or Italians). The Spaniards occupy the western part of southern Europe, starting from the Genoese region. The Latins occupy the eastern part from those same borders, all the way to the promontory of Italy, where the Adriatic Sea begins, extending to Sicily. The French are somewhat to the north regarding these, as they have Germans to the east and north, to the west they are bordered by the English Channel and the mountains of Aragon, and to the south by the people of Provence and the slopes of the Apennines.” Ibid. c. x. “Each of these three,” he notes, “has its own reasons for distinction. The strength of the French language lies in its suitability, due to its ease and pleasantness, for prose narration (everything crafted or invented belongs to its common prose); and he gives examples of books covering the deeds of the Trojans and Romans and the charming adventures of King Arthur, along with many other stories and instructional works. The Spanish (or Provençal) can take pride in having been the first to cultivate native poetry in such a refined and melodious language, including figures like Pierre d’Auvergne and other earlier poets. The merits of Latin, or Italian, are twofold: first, it can claim writers who have adopted a more refined and intricate poetic style, among whom are Cino da Pistoia and his friend, and secondly, its writers tend to follow certain general grammatical rules, which gives it, in the eyes of knowledgeable people, a strong reason for preference.”

CANTO XXVII

v. 1. The sun.] At Jerusalem it was dawn, in Spain midnight, and in India noonday, while it was sunset in Purgatory

v. 1. The sun.] In Jerusalem, it was dawn, in Spain it was midnight, in India it was noon, and in Purgatory it was sunset.

v. 10. Blessed.] Matt. c. v. 8.

v. 10. Happy.] Matt. c. v. 8.

v. 57. Come.] Matt. c. xxv. 34.

v. 57. Come.] Matt. ch. 25. 34.

v. 102. I am Leah.] By Leah is understood the active life, as Rachel figures the contemplative. The divinity is the mirror in which the latter looks. Michel Angelo has made these allegorical personages the subject of two statues on the monument of Julius II. in the church of S. Pietro in Vincolo. See Mr. Duppa’s Life of Michel Angelo, Sculpture viii. And x. and p 247.

v. 102. I am Leah.] Leah represents the active life, while Rachel symbolizes the contemplative life. The divine is the mirror in which the contemplative looks. Michelangelo created two statues of these allegorical figures for the monument of Julius II. in the church of St. Peter in Chains. See Mr. Duppa’s Life of Michelangelo, Sculpture viii. And x. and p 247.

v. 135. Those bright eyes.] The eyes of Beatrice.

v. 135. Those bright eyes.] The eyes of Beatrice.

CANTO XXVIII

v. 11. To that part.] The west.

v. 11. To that part.] The west.

v. 14. The feather’d quiristers] Imitated by Boccaccio, Fiammetta, 1. iv. “Odi i queruli uccelli,” &c. —“Hear the querulous birds plaining with sweet songs, and the boughs trembling, and, moved by a gentle wind, as it were keeping tenor to their notes.”

v. 14. The feathered singers] Imitated by Boccaccio, Fiammetta, 1. iv. "Listen to the complaining birds singing sweetly, and the branches shaking, swayed by a gentle breeze, as if they are harmonizing with their songs."

v. 7. A pleasant air.] Compare Ariosto, O. F. c. xxxiv. st. 50.

v. 7. A nice vibe.] See Ariosto, O. F. c. xxxiv. st. 50.

v. Chiassi.] This is the wood where the scene of Boccaccio’s sublimest story is laid. See Dec. g. 5. n. 8. and Dryden’s Theodore and Honoria Our Poet perhaps wandered in it daring his abode with Guido Novello da Polenta.

v. Chiassi.] This is the woods where the setting for Boccaccio’s greatest story takes place. See Dec. g. 5. n. 8. and Dryden’s Theodore and Honoria. Our poet may have wandered through it during his stay with Guido Novello da Polenta.

v. 41. A lady.] Most of the commentators suppose, that by this lady, who in the last Canto is called Matilda, is to be understood the Countess Matilda, who endowed the holy see with the estates called the Patrimony of St. Peter, and died in 1115. See G. Villani, 1. iv. e. 20 But it seems more probable that she should be intended for an allegorical personage.

v. 41. A lady.] Most commentators believe that this lady, referred to as Matilda in the last Canto, represents Countess Matilda, who donated the lands known as the Patrimony of St. Peter to the holy see and passed away in 1115. See G. Villani, 1. iv. e. 20. However, it seems more likely that she is meant to symbolize an allegorical figure.

v. 80. Thou, Lord hast made me glad.] Psalm xcii. 4

v. 80. You, Lord, have made me glad.] Psalm 92:4

v. 146. On the Parnassian mountain.] In bicipiti somniasse Parnasso. Persius Prol.

v. 146. On the Parnassian mountain.] Dreaming on the dual peaks of Parnassus. Persius Prol.

CANTO XXIX

v. 76. Listed colours.]
Di sette liste tutte in quel colori, &c.
—a bow
Conspicuous with three listed colours gay.
Milton, P. L. b. xi. 865.

v. 76. Listed colors.]
Of seven lists all in those colors, etc.
—a bow
Noticeable with three vibrant listed colors.
Milton, P. L. b. xi. 865.

v. 79. Ten paces.] For an explanation of the allegorical meaning of this mysterious procession, Venturi refers those “who would see in the dark” to the commentaries of Landino, Vellutello, and others: and adds that it is evident the Poet has accommodated to his own fancy many sacred images in the Apocalypse. In Vasari’s Life of Giotto, we learn that Dante recommended that book to his friend, as affording fit subjects for his pencil.

v. 79. Ten paces.] For an explanation of the symbolic meaning of this mysterious procession, Venturi directs those “who would see in the dark” to the commentaries of Landino, Vellutello, and others: and adds that it’s clear the Poet adapted many sacred images from the Apocalypse to suit his own imagination. In Vasari’s Life of Giotto, we learn that Dante suggested that book to his friend as providing suitable subjects for his artwork.

v. 89. Four.] The four evangelists.

v. 89. Four.] The four gospel writers.

v. 96. Ezekiel.] Chap. 1. 4.

v. 96. Ezekiel.] Chap. 1. 4.

v. 101. John.] Rev. c. iv. 8.

v. 101. John.] Rev. ch. 4, v. 8.

v. 104. Gryphon.] Under the Gryphon, an imaginary creature, the forepart of which is an eagle, and the hinder a lion, is shadowed forth the union of the divine and human nature in Jesus Christ. The car is the church.

v. 104. Gryphon.] The Gryphon, an imaginary creature that has the front of an eagle and the back of a lion, symbolizes the union of divine and human nature in Jesus Christ. The car represents the church.

v. 115. Tellus’ prayer.] Ovid, Met. 1. ii. v. 279.

v. 115. Tellus’ prayer.] Ovid, Met. 1. ii. v. 279.

v. 116. Three nymphs.] The three evangelical virtues: the first Charity, the next Hope, and the third Faith. Faith may be produced by charity, or charity by faith, but the inducements to hope must arise either from one or other of these.

v. 116. Three nymphs.] The three evangelical virtues: the first is Charity, the next is Hope, and the third is Faith. Faith can come from charity, or charity can come from faith, but the reasons for hope must come from one or the other of these.

v. 125. A band quaternion.] The four moral or cardinal virtues, of whom Prudence directs the others.

v. 125. A group of four.] The four main virtues or cardinal virtues, with Prudence guiding the others.

v. 129. Two old men.] Saint Luke, characterized as the writer of the Arts of the Apostles and Saint Paul.

v. 129. Two old men.] Saint Luke, known as the author of the Acts of the Apostles and Saint Paul.

v. 133. Of the great Coan.] Hippocrates, “whom nature made for the benefit of her favourite creature, man.”

v. 133. Of the great Coan.] Hippocrates, “whom nature made for the benefit of her favorite creature, human beings.”

v. 138. Four others.] “The commentators,” says Venturi; “suppose these four to be the four evangelists, but I should rather take them to be four principal doctors of the church.” Yet both Landino and Vellutello expressly call them the authors of the epistles, James, Peter, John and Jude.

v. 138. Four others.] “The commentators,” says Venturi; “think these four are the four evangelists, but I believe they are four main doctors of the church.” Still, both Landino and Vellutello specifically refer to them as the authors of the epistles, James, Peter, John, and Jude.

v. 140. One single old man.] As some say, St. John, under his character of the author of the Apocalypse. But in the poem attributed to Giacopo, the son of our Poet, which in some MSS, accompanies the original of this work, and is descriptive of its plan, this old man is said to be Moses.

v. 140. One single old man.] Some say this refers to St. John, as the author of the Apocalypse. However, in the poem credited to Giacopo, the son of our Poet, which appears in some manuscripts alongside the original work and outlines its plan, this old man is identified as Moses.

E’l vecchio, ch’ era dietro a tutti loro
Fu Moyse.

E'l vecchio, che era dietro a tutti loro
Fu Moyse.

And the old man, who was behind them all,
Was Moses.
See No. 3459 of the Harl. MSS. in the British Museum.

And the old man, who was behind everyone,
Was Moses.
See No. 3459 of the Harl. MSS. in the British Museum.

CANTO XXX

v. 1. The polar light.] The seven candlesticks.

v. 1. The northern lights.] The seven candlesticks.

v. 12. Come.] Song of Solomon, c. iv. 8.

v. 12. Come.] Song of Solomon, c. iv. 8.

v. 19. Blessed.] Matt. c. xxi. 9.

v. 19. Blessed.] Matt. ch. 21, v. 9.

v. 20. From full hands.] Virg. Aen 1. vi. 884.

v. 20. From full hands.] Virg. Aen 1. vi. 884.

v. 97. The old flame.] Agnosco veteris vestigia flammae Virg. Aen. I. I. 23.

v. 97. The old flame.] I recognize the signs of an old flame. Virg. Aen. I. I. 23.

Conosco i segni dell’ antico fuoco.
Giusto de’ Conti, La Bella Mano.

Conosco i segni del vecchio fuoco.
Giusto de’ Conti, La Bella Mano.

v. 61. Nor.] “Not all the beauties of the terrestrial Paradise; in which I was, were sufficient to allay my grief.”

v. 61. Nor.] “None of the beauties of the earthly Paradise I was in were enough to ease my sorrow.”

v. 85. But.] They sang the thirty-first Psalm, to the end of the eighth verse.

v. 85. But.] They sang the 31st Psalm, up to the end of the eighth verse.

v. 87. The living rafters.] The leafless woods on the Apennine.

v. 87. The living rafters.] The bare woods on the Apennines.

v. 90. The land whereon no shadow falls.] “When the wind blows, from off Africa, where, at the time of the equinox, bodies being under the equator cast little or no shadow; or, in other words, when the wind is south.”

v. 90. The land where no shadow falls.] “When the wind comes from Africa, where, during the equinox, objects positioned at the equator cast little to no shadow; in other words, when the wind is coming from the south.”

v. 98. The ice.] Milton has transferred this conceit, though scarcely worth the pains of removing, into one of his Italian poems, son.

v. 98. The ice.] Milton has used this idea, which isn’t really significant enough to bother changing, in one of his Italian poems, son.

CANTO XXXI

v. 3. With lateral edge.] The words of Beatrice, when not addressed directly to himself, but speaking to the angel of hell, Dante had thought sufficiently harsh.

v. 3. With lateral edge.] Dante found Beatrice's words, when she wasn't speaking directly to him but rather to the angel of hell, to be quite harsh.

v. 39. Counter to the edge.] “The weapons of divine justice are blunted by the confession and sorrow of the offender.”

v. 39. Counter to the edge.] “The weapons of divine justice are dulled by the confession and remorse of the wrongdoer.”

v. 58. Bird.] Prov. c. i. 17

v. 58. Bird.] Prov. c. i. 17

v. 69. From Iarbas’ land.] The south.

v. 69. From Iarbas’ land.] The south.

v. 71. The beard.] “I perceived, that when she desired me to raise my beard, instead of telling me to lift up my head, a severe reflection was implied on my want of that wisdom which should accompany the age of manhood.”

v. 71. The beard.] “I realized that when she asked me to raise my beard instead of just telling me to lift my head, it was a harsh reminder of my lack of the wisdom that should come with adulthood.”

v. 98. Tu asperges me.] A prayer repeated by the priest at sprinkling the holy water.

v. 98. You will sprinkle me.] A prayer recited by the priest while pouring the holy water.

v. 106. And in the heaven are stars.] See Canto I. 24.

v. 106. And in the sky are stars.] See Canto I. 24.

v. 116. The emeralds.] The eyes of Beatrice.

v. 116. The emeralds.] Beatrice's eyes.

CANTO XXXII

v. 2. Their ten years’ thirst.] Beatrice had been dead ten years.

v. 2. Their ten years’ thirst.] Beatrice had been gone for ten years.

v. 9. Two fix’d a gaze.] The allegorical interpretation of Vellutello whether it be considered as justly terrible from the text or not, conveys so useful a lesson, that it deserves our notice. “The understanding is sometimes so intently engaged in contemplating the light of divine truth in the scriptures, that it becomes dazzled, and is made less capable of attaining such knowledge, than if it had sought after it with greater moderation”

v. 9. Two fixed a gaze.] The allegorical interpretation of Vellutello, whether it's seen as rightly alarming from the text or not, presents a valuable lesson that we should pay attention to. “The mind can become so deeply focused on the brilliance of divine truth in the scriptures that it gets overwhelmed and becomes less capable of grasping that knowledge than if it had approached it with more balance.”

v. 39. Its tresses.] Daniel, c. iv. 10, &c.

v. 39. Its hair.] Daniel, c. iv. 10, &c.

v. 41. The Indians.]
Quos oceano proprior gerit India lucos.
Virg. Georg. 1. ii. 122,
Such as at this day to Indians known.
Milton, P. L. b. ix. 1102.

v. 41. The Indians.]
Whose forests India, closer to the ocean, holds.
Virg. Georg. 1. ii. 122,
Like those known to Indians today.
Milton, P. L. b. ix. 1102.

v. 51. When large floods of radiance.] When the sun enters into Aries, the constellation next to that of the Fish.

v. 51. When large floods of light.] When the sun moves into Aries, the constellation next to Pisces.

v. 63. Th’ unpitying eyes.] See Ovid, Met. 1. i. 689.

v. 63. The unfeeling eyes.] See Ovid, Met. 1. i. 689.

v. 74. The blossoming of that fair tree.] Our Saviour’s transfiguration.

v. 74. The blooming of that beautiful tree.] Our Savior's transformation.

v. 97. Those lights.] The tapers of gold.

v. 97. Those lights.] The golden candles.

v. 101. That true Rome.] Heaven.

v. 101. That true Rome.] Heaven.

v. 110. The bird of Jove.] This, which is imitated from Ezekiel, c. xvii. 3, 4. appears to be typical of the persecutions which the church sustained from the Roman Emperors.

v. 110. The bird of Jove.] This, which is modeled after Ezekiel, c. xvii. 3, 4, seems to symbolize the persecutions that the church endured from the Roman Emperors.

v. 118. A fox.] By the fox perhaps is represented the treachery of the heretics.

v. 118. A fox.] The fox may symbolize the deceit of the heretics.

v. 124. With his feathers lin’d.]. An allusion to the donations made by the Roman Emperors to the church.

v. 124. With his feathers lined.]. This refers to the gifts given by the Roman Emperors to the church.

v. 130. A dragon.] Probably Mahomet.

v. 130. A dragon.] Likely referring to Muhammad.

v. 136. With plumes.] The donations before mentioned.

v. 136. With feathers.] The gifts mentioned earlier.

v. 142. Heads.] By the seven heads, it is supposed with sufficient probability, are meant the seven capital sins, by the three with two horns, pride, anger, and avarice, injurious both to man himself and to his neighbor: by the four with one horn, gluttony, lukewarmness, concupiscence, and envy, hurtful, at least in their primary effects, chiefly to him who is guilty of them.

v. 142. Heads.] The seven heads are believed to represent the seven deadly sins. The three with two horns symbolize pride, anger, and greed, which are harmful both to oneself and to others. The four with one horn represent gluttony, apathy, lust, and envy, which primarily harm the person committing them.

v. 146. O’er it.] The harlot is thought to represent the state of the church under Boniface VIII and the giant to figure Philip IV of France.

v. 146. O’er it.] The prostitute is believed to symbolize the condition of the church under Boniface VIII, and the giant is thought to represent Philip IV of France.

v. 155. Dragg’d on.] The removal of the Pope’s residence from Rome to Avignon is pointed at.

v. 155. Dragged on.] This refers to the Pope's residence being moved from Rome to Avignon.

CANTO XXXIII

v. 1. The Heathen.] Psalm lxxix. 1.

v. 1. The Unbelievers.] Psalm 79:1.

v. 36. Hope not to scare God’s vengeance with a sop.] “Let not him who hath occasioned the destruction of the church, that vessel which the serpent brake, hope to appease the anger of the Deity by any outward acts of religious, or rather superstitious, ceremony, such as was that, in our poet’s time, performed by a murderer at Florence, who imagined himself secure from vengeance, if he ate a sop of bread in wine, upon the grave of the person murdered, within the space of nine days.”

v. 36. Don't think you can escape God's wrath with a simple gesture.] “Don’t let the person who caused the destruction of the church, that vessel which the serpent broke, think they can calm God’s anger with any outward displays of religious or, more accurately, superstitious ceremonies. This includes acts like those performed in our poet's time by a murderer in Florence, who believed he could avoid retribution if he ate a piece of bread soaked in wine on the grave of his victim within nine days.”

v. 38. That eagle.] He prognosticates that the Emperor of Germany will not always continue to submit to the usurpations of the Pope, and foretells the coming of Henry VII Duke of Luxembourg signified by the numerical figures DVX; or, as Lombardi supposes, of Can Grande della Scala, appointed the leader of the Ghibelline forces. It is unnecessary to point out the imitation of the Apocalypse in the manner of this prophecy.

v. 38. That eagle.] He predicts that the Emperor of Germany won't always tolerate the Pope's claims, and he anticipates the arrival of Henry VII Duke of Luxembourg, indicated by the numbers DVX; or, as Lombardi suggests, Can Grande della Scala, who was chosen to lead the Ghibelline forces. It's unnecessary to highlight how this prophecy imitates the style of the Apocalypse.

v. 50. The Naiads.] Dante, it is observed, has been led into a mistake by a corruption in the text of Ovid’s Metam. I. vii. 75, where he found- Carmina Naiades non intellecta priorum;

v. 50. The Naiads.] Dante, it seems, was misled by a corruption in the text of Ovid’s Metam. I. vii. 75, where he found—Carmina Naiades non intellecta priorum;

instead of Carmina Laiades, &c. as it has been since corrected. Lombardi refers to Pansanias, where “the Nymphs” are spoken of as expounders of oracles for a vindication of the poet’s accuracy. Should the reader blame me for not departing from the error of the original (if error it be), he may substitute

instead of Carmina Laiades, &c. as it has been since corrected. Lombardi refers to Pansanias, where “the Nymphs” are mentioned as interpreters of oracles to support the poet’s accuracy. If the reader thinks I should not have stuck to the original mistake (if it is a mistake), they can replace it.

Events shall be the Oedipus will solve, &c.

Events will be resolved by Oedipus, etc.

v. 67. Elsa’s numbing waters.] The Elsa, a little stream, which flows into the Arno about twenty miles below Florence, is said to possess a petrifying quality.

v. 67. Elsa’s numbing waters.] The Elsa, a small stream that flows into the Arno about twenty miles downstream from Florence, is said to have a petrifying effect.

v. 78. That one brings home his staff inwreath’d with palm.] “For the same cause that the pilgrim, returning from Palestine, brings home his staff, or bourdon, bound with palm,” that is, to show where he has been.

v. 78. That one brings home his staff wrapped with palm.] “For the same reason that the pilgrim returning from Palestine brings home his staff, or bourdon, tied with palm,” which is to show where he has been.

Che si reca ’I bordon di palma cinto.

Che si reca ’I bordon di palma cinto.

“In regard to the word bourdon, why it has been applied to a pilgrim’s staff, it is not easy to guess. I believe, however that this name has been given to such sort of staves, because pilgrims usually travel and perform their pilgrimages on foot, their staves serving them instead of horses or mules, then called bourdons and burdones, by writers in the middle ages.” Mr. Johnes’s Translation of Joinville’s Memoirs. Dissertation xv, by M. du Cange p. 152. 4to. edit. The word is thrice used by Chaucer in the Romaunt of the Rose.

“In terms of the word bourdon, it’s not easy to guess why it has been used for a pilgrim’s staff. However, I think this name was given to these types of staffs because pilgrims usually travel and complete their pilgrimages on foot, with their staffs serving as substitutes for horses or mules, which were then called bourdons and burdones by writers in the middle ages.” Mr. Johnes’s Translation of Joinville’s Memoirs. Dissertation xv, by M. du Cange p. 152. 4to. edit. The word is used three times by Chaucer in the Romaunt of the Rose.

PARADISE

CANTO I

His glory, by whose might all things are mov’d,
Pierces the universe, and in one part
Sheds more resplendence, elsewhere less. In heav’n,
That largeliest of his light partakes, was I,
Witness of things, which to relate again
Surpasseth power of him who comes from thence;
For that, so near approaching its desire
Our intellect is to such depth absorb’d,
That memory cannot follow. Nathless all,
That in my thoughts I of that sacred realm
Could store, shall now be matter of my song.

His glory, by whose power everything moves,
Fills the universe, shining brighter in some places
And dimmer in others. In heaven,
Which shares the greatest amount of His light, I,
Was a witness to things that, when I try to share,
Are beyond the ability of anyone from there to describe;
Because when we get so close to what we desire,
Our minds get so absorbed that
Memory can’t keep up. Still, everything
That I can remember about that sacred realm
Will now be the subject of my song.

Benign Apollo! this last labour aid,
And make me such a vessel of thy worth,
As thy own laurel claims of me belov’d.
Thus far hath one of steep Parnassus’ brows
Suffic’d me; henceforth there is need of both
For my remaining enterprise Do thou
Enter into my bosom, and there breathe
So, as when Marsyas by thy hand was dragg’d
Forth from his limbs unsheath’d. O power divine!
If thou to me of shine impart so much,
That of that happy realm the shadow’d form
Trac’d in my thoughts I may set forth to view,
Thou shalt behold me of thy favour’d tree
Come to the foot, and crown myself with leaves;
For to that honour thou, and my high theme
Will fit me. If but seldom, mighty Sire!
To grace his triumph gathers thence a wreath
Caesar or bard (more shame for human wills
Deprav’d) joy to the Delphic god must spring
From the Pierian foliage, when one breast
Is with such thirst inspir’d. From a small spark
Great flame hath risen: after me perchance
Others with better voice may pray, and gain
From the Cirrhaean city answer kind.

Benign Apollo! please assist me in this last task,
And make me a vessel worthy of your greatness,
As your own laurel rightfully claims from me, beloved.
So far, one side of steep Parnassus has sufficed me;
From now on, I need both sides
For my remaining endeavor. Enter into my heart,
And breathe your spirit in me,
As you did when Marsyas was dragged out
From his severed limbs by your hand. O divine power!
If you grant me even a fraction of your light,
So that I may bring forth the shadowed form
Of that blessed realm in my thoughts,
You’ll see me come to the foot of your favored tree
And crown myself with leaves;
For that honor suits both you and my lofty theme.
If only rarely, mighty Lord!
To grace his triumph, Caesar or poet (more shame for humanity’s
corrupted wills)
Joy must flow to the Delphic god from the Pierian leaves,
When one heart is inspired with such thirst. From a small spark,
Great flames have risen: after me, perhaps
Others with better voices may pray and receive
A kind response from the Cirrhaean city.

Through diver passages, the world’s bright lamp
Rises to mortals, but through that which joins
Four circles with the threefold cross, in best
Course, and in happiest constellation set
He comes, and to the worldly wax best gives
Its temper and impression. Morning there,
Here eve was by almost such passage made;
And whiteness had o’erspread that hemisphere,
Blackness the other part; when to the left
I saw Beatrice turn’d, and on the sun
Gazing, as never eagle fix’d his ken.
As from the first a second beam is wont
To issue, and reflected upwards rise,
E’en as a pilgrim bent on his return,
So of her act, that through the eyesight pass’d
Into my fancy, mine was form’d; and straight,
Beyond our mortal wont, I fix’d mine eyes
Upon the sun. Much is allowed us there,
That here exceeds our pow’r; thanks to the place
Made for the dwelling of the human kind

Through diverging paths, the world’s bright light
Rises for humans, but through that which connects
Four circles with the threefold cross, in the best
Way, and in the happiest arrangement set
He arrives, and best shapes the worldly wax
With its character and impression. Morning there,
Here evening was almost created by such a path;
And brightness had spread across that hemisphere,
Darkness the other part; when to the left
I saw Beatrice turned, gazing at the sun
Like no eagle ever fixed his gaze.
As from the first a second beam is known
To emerge, and reflect upward
Just like a pilgrim on his way back,
So from her action, that passed through my sight
Into my imagination, my own was formed; and immediately,
Beyond our normal ability, I fixed my eyes
Upon the sun. Much is allowed to us there,
That here goes beyond our power; thanks to the place
Created for the dwelling of mankind.

I suffer’d it not long, and yet so long
That I beheld it bick’ring sparks around,
As iron that comes boiling from the fire.
And suddenly upon the day appear’d
A day new-ris’n, as he, who hath the power,
Had with another sun bedeck’d the sky.

I didn’t endure it for long, yet it felt like ages,
As I watched the flickering sparks dance around,
Like iron being pulled from the fire.
And suddenly, a new day appeared,
As if someone with great power
Had adorned the sky with another sun.

Her eyes fast fix’d on the eternal wheels,
Beatrice stood unmov’d; and I with ken
Fix’d upon her, from upward gaze remov’d
At her aspect, such inwardly became
As Glaucus, when he tasted of the herb,
That made him peer among the ocean gods;
Words may not tell of that transhuman change:
And therefore let the example serve, though weak,
For those whom grace hath better proof in store

Her eyes fixed firmly on the eternal wheels,
Beatrice stood still; and I, my gaze
Set upon her, lifted my eyes
From her appearance, and felt within me
What Glaucus felt when he tried the herb,
That transformed him to a peer among the ocean gods;
Words can't fully capture that profound change:
So let this example serve, though it's lacking,
For those whom grace has better things in store.

If I were only what thou didst create,
Then newly, Love! by whom the heav’n is rul’d,
Thou know’st, who by thy light didst bear me up.
Whenas the wheel which thou dost ever guide,
Desired Spirit! with its harmony
Temper’d of thee and measur’d, charm’d mine ear,
Then seem’d to me so much of heav’n to blaze
With the sun’s flame, that rain or flood ne’er made
A lake so broad. The newness of the sound,
And that great light, inflam’d me with desire,
Keener than e’er was felt, to know their cause.

If I were just what you created,
Then newly, Love! by whom the heaven is ruled,
You know, who by your light lifted me up.
When the wheel that you always guide,
Desired Spirit! with its harmony
Tuned by you and measured, charmed my ear,
Then it seemed to me that so much of heaven blazed
With the sun's flame, that rain or flood never made
A lake so wide. The newness of the sound,
And that great light, ignited in me a desire,
Sharper than ever felt, to know their cause.

Whence she who saw me, clearly as myself,
To calm my troubled mind, before I ask’d,
Open’d her lips, and gracious thus began:
“With false imagination thou thyself
Mak’st dull, so that thou seest not the thing,
Which thou hadst seen, had that been shaken off.
Thou art not on the earth as thou believ’st;
For light’ning scap’d from its own proper place
Ne’er ran, as thou hast hither now return’d.”

Where she who saw me, just as I see myself,
To soothe my restless thoughts, before I asked,
Opened her lips and graciously began:
“With false imagination, you dull yourself
So that you don’t see the truth,
Which you would have seen, if you had shaken it off.
You are not on earth as you think you are;
For lightning escaped from its own place
Never moved like you have returned here.”

Although divested of my first-rais’d doubt,
By those brief words, accompanied with smiles,
Yet in new doubt was I entangled more,
And said: “Already satisfied, I rest
From admiration deep, but now admire
How I above those lighter bodies rise.”

Although freed from my initial doubt,
By those few words, along with smiles,
I found myself caught in new doubts,
And said: “Already satisfied, I rest
From deep admiration, but now I wonder
How I rise above those lighter bodies.”

Whence, after utt’rance of a piteous sigh,
She tow’rds me bent her eyes, with such a look,
As on her frenzied child a mother casts;
Then thus began: “Among themselves all things
Have order; and from hence the form, which makes
The universe resemble God. In this
The higher creatures see the printed steps
Of that eternal worth, which is the end
Whither the line is drawn. All natures lean,
In this their order, diversely, some more,
Some less approaching to their primal source.
Thus they to different havens are mov’d on
Through the vast sea of being, and each one
With instinct giv’n, that bears it in its course;
This to the lunar sphere directs the fire,
This prompts the hearts of mortal animals,
This the brute earth together knits, and binds.
Nor only creatures, void of intellect,
Are aim’d at by this bow; hut even those,
That have intelligence and love, are pierc’d.
That Providence, who so well orders all,
With her own light makes ever calm the heaven,
In which the substance, that hath greatest speed,
Is turn’d: and thither now, as to our seat
Predestin’d, we are carried by the force
Of that strong cord, that never looses dart,
But at fair aim and glad. Yet is it true,
That as ofttimes but ill accords the form
To the design of art, through sluggishness
Of unreplying matter, so this course
Is sometimes quitted by the creature, who
Hath power, directed thus, to bend elsewhere;
As from a cloud the fire is seen to fall,
From its original impulse warp’d, to earth,
By vicious fondness. Thou no more admire
Thy soaring, (if I rightly deem,) than lapse
Of torrent downwards from a mountain’s height.
There would in thee for wonder be more cause,
If, free of hind’rance, thou hadst fix’d thyself
Below, like fire unmoving on the earth.”

Whereupon, after letting out a pitiful sigh,
She turned her gaze toward me with a look
Like a mother gives to her frantic child;
Then she began: “Everything has its own order;
And from this comes the form that makes
The universe resemble God. In this
The higher beings see the marks
Of that eternal truth, which is the ultimate
Destination to which everything is directed. All natures lean,
In this order, in various ways, some more,
Some less, close to their original source.
Thus they are driven to different havens
Through the vast sea of existence, each one
With an instinct given, guiding it on its path;
This draws the fire toward the moon,
This inspires the hearts of living creatures,
This binds and connects the earth itself.
And it’s not just mindless creatures
That are aimed at by this bow; even those,
Who have intelligence and love, are struck by it.
That Providence, which arranges everything so well,
With her own light keeps the heavens calm,
Where the substance that moves the fastest
Is turned: and now, as to our destined place,
We are pulled by the strength
Of that strong cord, which never lets go,
Except at a fair target and happily. Still, it’s true,
That just as sometimes the form
Doesn’t match the artist’s design, due to the sluggishness
Of unresponsive matter, so this course
Is sometimes abandoned by the being who
Has the power, directed this way, to turn aside;
Like fire falling from a cloud,
Warped from its original course, down to earth,
By some bad inclination. Do not admire
Your soaring (if I’m interpreting this right) any more than
The waterfall rushing down from a mountain’s height.
There would be more reason for wonder in you,
If, free from hindrance, you had chosen to settle
Below, like fire resting quietly on the earth.”

So said, she turn’d toward the heav’n her face.

So saying, she turned her face toward heaven.

CANTO II

All ye, who in small bark have following sail’d,
Eager to listen, on the advent’rous track
Of my proud keel, that singing cuts its way,
Backward return with speed, and your own shores
Revisit, nor put out to open sea,
Where losing me, perchance ye may remain
Bewilder’d in deep maze. The way I pass
Ne’er yet was run: Minerva breathes the gale,
Apollo guides me, and another Nine
To my rapt sight the arctic beams reveal.
Ye other few, who have outstretch’d the neck.
Timely for food of angels, on which here
They live, yet never know satiety,
Through the deep brine ye fearless may put out
Your vessel, marking, well the furrow broad
Before you in the wave, that on both sides
Equal returns. Those, glorious, who pass’d o’er
To Colchos, wonder’d not as ye will do,
When they saw Jason following the plough.

All of you who have followed me in your small boats,
Eager to listen and chase after my proud ship,
That cuts through the waves with a song,
Turn back quickly and return to your own shores,
And don’t venture out to open sea,
Where if you lose me, you might end up
Lost in a deep maze. The path I take
Has never been traveled before: Minerva fills the sails,
Apollo leads me, and another Nine
Reveal the northern lights to my captivated eyes.
You few who have stretched your necks
In search of the food of angels, which they eat here
Yet never feel full,
You may boldly set out into the deep sea,
Watching closely the broad wake
That your boat makes in the waves, which
Equally returns on both sides.
Those brave souls who journeyed to Colchis
Were not as amazed as you will be
When you see Jason following the plow.

The increate perpetual thirst, that draws
Toward the realm of God’s own form, bore us
Swift almost as the heaven ye behold.

The endless thirst that pulls us
Towards the realm of God's own essence brought us
Here as quickly as the sky you see.

Beatrice upward gaz’d, and I on her,
And in such space as on the notch a dart
Is plac’d, then loosen’d flies, I saw myself
Arriv’d, where wond’rous thing engag’d my sight.
Whence she, to whom no work of mine was hid,
Turning to me, with aspect glad as fair,
Bespake me: “Gratefully direct thy mind
To God, through whom to this first star we come.”

Beatrice looked up, and I looked at her,
And in the moment like when an arrow is aimed
And then released, I found myself
Arriving, where an amazing sight caught my eye.
Then she, who knew all my thoughts,
Turning to me, with a smile as beautiful as her face,
Said to me: “Gratefully focus your thoughts
On God, through whom we reach this first star.”

Me seem’d as if a cloud had cover’d us,
Translucent, solid, firm, and polish’d bright,
Like adamant, which the sun’s beam had smit
Within itself the ever-during pearl
Receiv’d us, as the wave a ray of light
Receives, and rests unbroken. If I then
Was of corporeal frame, and it transcend
Our weaker thought, how one dimension thus
Another could endure, which needs must be
If body enter body, how much more
Must the desire inflame us to behold
That essence, which discovers by what means
God and our nature join’d! There will be seen
That which we hold through faith, not shown by proof,
But in itself intelligibly plain,
E’en as the truth that man at first believes.

It felt like a cloud had covered us,
Translucent, solid, firm, and shining bright,
Like adamant, struck by the sun’s rays,
Within itself the everlasting pearl
Received us, like a wave receiving a ray of light
That remains unbroken. If I then
Had a physical form, and it goes beyond
Our limited understanding, how one dimension
Could contain another, which must happen
If one body enters another, how much more
Must the desire ignite us to see
That essence, which shows how
God and our nature are joined! There we will see
What we hold through faith, not proven by evidence,
But clear in itself, just like the truth
That man believes at first.

I answered: “Lady! I with thoughts devout,
Such as I best can frame, give thanks to Him,
Who hath remov’d me from the mortal world.
But tell, I pray thee, whence the gloomy spots
Upon this body, which below on earth
Give rise to talk of Cain in fabling quaint?”

I replied, “Lady! With sincere thoughts,
As best as I can express, I thank Him,
Who has taken me away from the mortal world.
But please tell me, where do those dark marks
On this body come from, which below on earth
Lead to stories about Cain in strange tales?”

She somewhat smil’d, then spake: “If mortals err
In their opinion, when the key of sense
Unlocks not, surely wonder’s weapon keen
Ought not to pierce thee; since thou find’st, the wings
Of reason to pursue the senses’ flight
Are short. But what thy own thought is, declare.”

She smiled a little, then said, “If people are mistaken in their opinions when their senses don’t unlock the truth, then surely the sharp weapon of wonder shouldn’t affect you; since you see that the wings of reason are too short to follow the flight of the senses. But tell me what you think.”

Then I: “What various here above appears,
Is caus’d, I deem, by bodies dense or rare.”

Then I: “What shows up here above,
I think is caused by dense or rare bodies.”

She then resum’d: “Thou certainly wilt see
In falsehood thy belief o’erwhelm’d, if well
Thou listen to the arguments, which I
Shall bring to face it. The eighth sphere displays
Numberless lights, the which in kind and size
May be remark’d of different aspects;
If rare or dense of that were cause alone,
One single virtue then would be in all,
Alike distributed, or more, or less.
Different virtues needs must be the fruits
Of formal principles, and these, save one,
Will by thy reasoning be destroy’d. Beside,
If rarity were of that dusk the cause,
Which thou inquirest, either in some part
That planet must throughout be void, nor fed
With its own matter; or, as bodies share
Their fat and leanness, in like manner this
Must in its volume change the leaves. The first,
If it were true, had through the sun’s eclipse
Been manifested, by transparency
Of light, as through aught rare beside effus’d.
But this is not. Therefore remains to see
The other cause: and if the other fall,
Erroneous so must prove what seem’d to thee.
If not from side to side this rarity
Pass through, there needs must be a limit, whence
Its contrary no further lets it pass.
And hence the beam, that from without proceeds,
Must be pour’d back, as colour comes, through glass
Reflected, which behind it lead conceals.
Now wilt thou say, that there of murkier hue
Than in the other part the ray is shown,
By being thence refracted farther back.
From this perplexity will free thee soon
Experience, if thereof thou trial make,
The fountain whence your arts derive their streame.
Three mirrors shalt thou take, and two remove
From thee alike, and more remote the third.
Betwixt the former pair, shall meet thine eyes;
Then turn’d toward them, cause behind thy back
A light to stand, that on the three shall shine,
And thus reflected come to thee from all.
Though that beheld most distant do not stretch
A space so ample, yet in brightness thou
Will own it equaling the rest. But now,
As under snow the ground, if the warm ray
Smites it, remains dismantled of the hue
And cold, that cover’d it before, so thee,
Dismantled in thy mind, I will inform
With light so lively, that the tremulous beam
Shall quiver where it falls. Within the heaven,
Where peace divine inhabits, circles round
A body, in whose virtue dies the being
Of all that it contains. The following heaven,
That hath so many lights, this being divides,
Through different essences, from it distinct,
And yet contain’d within it. The other orbs
Their separate distinctions variously
Dispose, for their own seed and produce apt.
Thus do these organs of the world proceed,
As thou beholdest now, from step to step,
Their influences from above deriving,
And thence transmitting downwards. Mark me well,
How through this passage to the truth I ford,
The truth thou lov’st, that thou henceforth alone,
May’st know to keep the shallows, safe, untold.

She then continued: “You will definitely see
In falsehood your beliefs overwhelmed if you really
Listen to the arguments I’ll present. The eighth sphere shows
Countless lights, which can be noticed for their different kinds and sizes;
If rarity or density were the only cause,
Then one single quality would be found in all,
Equally distributed, or more or less.
Different qualities must be the results
Of distinct principles, and these, except for one,
Will be disproved by your reasoning. Also,
If rarity were truly the cause of that darkness
You’ve been asking about, then either some part
Of that planet must be entirely empty, lacking
Its own substance; or, just like bodies have
Their fat and lean, this must change its parts accordingly.
The first, if it were true, would have been made clear
Through the sun’s eclipse,
By the transparency of light, just like other rarities.
But this is not the case. Therefore, we need to examine
The other cause: and if that doesn’t hold
Then what seemed true to you must be wrong.
If that rarity does not pass from side to side,
There has to be a limit from which
Its opposite can’t go any further.
And so the light that comes from outside
Must bounce back, like the colors coming through a glass
That hides what’s behind it.
Now you might say that the color there is darker
Than in the other part where the ray is shown,
Because it’s refracted further back.
Experience will soon clarify this confusion for you
If you try it out,
The source from which your skills derive their flow.
Take three mirrors, remove two
From you equally, and position the third further away.
Your eyes will meet between the first two;
Then, turned toward them, have a light behind your back
That shines on all three, and thus reflected,
It will come back to you from each. Although the one
That seems farthest away doesn’t cover
Such a large space, you’ll still find its brightness
Matches the others. But now,
Just like the ground under snow remains,
When a warm ray hits it and it sheds the hue
And cold that covered it before, I will clear
Your mind with such vibrant light,
That the trembling ray will quiver where it falls. Inside heaven,
Where divine peace resides, there revolves
A body whose essence brings an end
To all that it contains. The next heaven,
With so many lights, divides this existence,
Through different essences, distinct yet
Still contained within it. The other spheres
Arrange their separate distinctions differently
For their own seeds and suitable produce.
Thus these elements of the world proceed,
As you see now, step by step,
Deriving their influences from above,
And then sending them downwards. Pay close attention
To how I navigate this path to the truth,
The truth you love, so that from now on,
You alone can keep the shallows safe and hidden.”

“The virtue and motion of the sacred orbs,
As mallet by the workman’s hand, must needs
By blessed movers be inspir’d. This heaven,
Made beauteous by so many luminaries,
From the deep spirit, that moves its circling sphere,
Its image takes an impress as a seal:
And as the soul, that dwells within your dust,
Through members different, yet together form’d,
In different pow’rs resolves itself; e’en so
The intellectual efficacy unfolds
Its goodness multiplied throughout the stars;
On its own unity revolving still.
Different virtue compact different
Makes with the precious body it enlivens,
With which it knits, as life in you is knit.
From its original nature full of joy,
The virtue mingled through the body shines,
As joy through pupil of the living eye.
From hence proceeds, that which from light to light
Seems different, and not from dense or rare.
This is the formal cause, that generates
Proportion’d to its power, the dusk or clear.”

“The virtue and movement of the sacred orbs,
Like a mallet in a craftsman's hand, must be
Inspired by blessed movers. This heaven,
Beautified by so many stars,
Takes its form from the deep spirit, which moves its circling sphere,
Leaving an impression like a seal:
And just as the soul, that exists within your body,
Through different parts, yet formed together,
In various powers resolves itself; so too
The intellectual power unfolds
Its goodness multiplied across the stars;
Still revolving in its own unity.
Different virtues combine to energize
The precious body it enlivens,
With which it connects, just as life in you is connected.
From its original joy-filled nature,
The virtue shines through the body,
Like joy through the pupil of a living eye.
From this comes what seems different from light to light,
Not from being dense or rare.
This is the formal cause that generates
In proportion to its power, the dark or clear.”

CANTO III

That sun, which erst with love my bosom warm’d
Had of fair truth unveil’d the sweet aspect,
By proof of right, and of the false reproof;
And I, to own myself convinc’d and free
Of doubt, as much as needed, rais’d my head
Erect for speech. But soon a sight appear’d,
Which, so intent to mark it, held me fix’d,
That of confession I no longer thought.

That sun, which once warmed my heart with love
Had revealed the sweet truth of its beauty,
By proving what was right and what was falsely blamed;
And I, to admit that I was convinced and free
Of doubt, as much as necessary, lifted my head
Straight for speaking. But soon a vision appeared,
So captivating that I was fixed in place,
And I no longer thought about confessing.

As through translucent and smooth glass, or wave
Clear and unmov’d, and flowing not so deep
As that its bed is dark, the shape returns
So faint of our impictur’d lineaments,
That on white forehead set a pearl as strong
Comes to the eye: such saw I many a face,
All stretch’d to speak, from whence I straight conceiv’d
Delusion opposite to that, which rais’d
Between the man and fountain, amorous flame.

As if through clear and smooth glass, or waves
Clear and still, not so deep
That its bottom is dark, the shape comes back
So faint of our depicted features,
That on a white forehead set a pearl as strong
Catches the eye: I saw many faces,
All eager to speak, from which I immediately sensed
A confusion opposite to that which sparked
Between the man and the fountain, a passionate flame.

Sudden, as I perceiv’d them, deeming these
Reflected semblances to see of whom
They were, I turn’d mine eyes, and nothing saw;
Then turn’d them back, directed on the light
Of my sweet guide, who smiling shot forth beams
From her celestial eyes. “Wonder not thou,”
She cry’d, “at this my smiling, when I see
Thy childish judgment; since not yet on truth
It rests the foot, but, as it still is wont,
Makes thee fall back in unsound vacancy.
True substances are these, which thou behold’st,
Hither through failure of their vow exil’d.
But speak thou with them; listen, and believe,
That the true light, which fills them with desire,
Permits not from its beams their feet to stray.”

Suddenly, as I noticed them, thinking I could see the reflections of who they were, I turned my gaze and saw nothing; then I turned back, focusing on the light of my sweet guide, who smiled and radiated beams from her celestial eyes. “Don’t be surprised,” she said, “by my smile when I see your childish judgment; since it hasn’t yet rested on the truth, it leads you to stumble back into emptiness. These are true beings that you see, exiled here due to their failure to fulfill their vows. But talk to them; listen and believe that the true light that fills them with desire doesn’t let their feet stray from its rays.”

Straight to the shadow which for converse seem’d
Most earnest, I addressed me, and began,
As one by over-eagerness perplex’d:
“O spirit, born for joy! who in the rays
Of life eternal, of that sweetness know’st
The flavour, which, not tasted, passes far
All apprehension, me it well would please,
If thou wouldst tell me of thy name, and this
Your station here.” Whence she, with kindness prompt,
And eyes glist’ning with smiles: “Our charity,
To any wish by justice introduc’d,
Bars not the door, no more than she above,
Who would have all her court be like herself.
I was a virgin sister in the earth;
And if thy mind observe me well, this form,
With such addition grac’d of loveliness,
Will not conceal me long, but thou wilt know
Piccarda, in the tardiest sphere thus plac’d,
Here ’mid these other blessed also blest.
Our hearts, whose high affections burn alone
With pleasure, from the Holy Spirit conceiv’d,
Admitted to his order dwell in joy.
And this condition, which appears so low,
Is for this cause assign’d us, that our vows
Were in some part neglected and made void.”

Straight to the shadow that seemed the most serious for conversation, I approached and started, as someone perplexed by eagerness: “O spirit, born for joy! You who know the sweetness of eternal life, the flavor that, when not tasted, is beyond comprehension, I would really appreciate it if you could tell me your name and your place here.” To this, she responded kindly, her eyes shining with smiles: “Our charity, introduced by justice to any wish, does not shut the door, just like she above, who wants all her court to be like herself. I was a virgin sister on earth; and if you observe me closely, this form, enhanced with such beauty, will not keep my identity hidden for long, and you will recognize me as Piccarda, placed in this last sphere, here among these other blessed ones who are also blessed. Our hearts, whose high affections burn only with joy, conceived by the Holy Spirit, dwell in happiness within his order. And this position, which seems so low, is assigned to us for this reason: our vows were partly neglected and made void.”

Whence I to her replied: “Something divine
Beams in your countenance, wond’rous fair,
From former knowledge quite transmuting you.
Therefore to recollect was I so slow.
But what thou sayst hath to my memory
Given now such aid, that to retrace your forms
Is easier. Yet inform me, ye, who here
Are happy, long ye for a higher place
More to behold, and more in love to dwell?”

Whence I replied to her: “Something divine
Shines in your face, incredibly beautiful,
Transforming you from what I once knew.
That's why I took so long to remember.
But what you say has now helped my memory,
So it's easier to recall your features.
Still, tell me, you who are happy here,
Do you long for a higher place
To see more and to love more?”

She with those other spirits gently smil’d,
Then answer’d with such gladness, that she seem’d
With love’s first flame to glow: “Brother! our will
Is in composure settled by the power
Of charity, who makes us will alone
What we possess, and nought beyond desire;
If we should wish to be exalted more,
Then must our wishes jar with the high will
Of him, who sets us here, which in these orbs
Thou wilt confess not possible, if here
To be in charity must needs befall,
And if her nature well thou contemplate.
Rather it is inherent in this state
Of blessedness, to keep ourselves within
The divine will, by which our wills with his
Are one. So that as we from step to step
Are plac’d throughout this kingdom, pleases all,
E’en as our King, who in us plants his will;
And in his will is our tranquillity;
It is the mighty ocean, whither tends
Whatever it creates and nature makes.”

She with those other spirits gently smiled,
Then answered with such joy that she seemed
To glow with love’s first flame: “Brother! Our choice
Is settled in peace through the power
Of love, which makes us desire only
What we have, and nothing beyond that;
If we wished to be raised higher,
Then our desires would conflict with the high will
Of Him who places us here, which in these realms
You will agree isn’t possible, if being here
In love is essential,
And if you truly understand its nature.
Rather, it is part of this state
Of blessedness to stay aligned
With the divine will, by which our wills are one
With His. So, as we move from step to step
Throughout this kingdom, it pleases everyone,
Just like our King, who instills His will in us;
And in His will is our peace;
It is the vast ocean to which
Everything it creates and everything in nature flows.”

Then saw I clearly how each spot in heav’n
Is Paradise, though with like gracious dew
The supreme virtue show’r not over all.

Then I clearly saw how every spot in heaven
Is Paradise, even if the supreme virtue
Doesn't rain down equally on all.

But as it chances, if one sort of food
Hath satiated, and of another still
The appetite remains, that this is ask’d,
And thanks for that return’d; e’en so did I
In word and motion, bent from her to learn
What web it was, through which she had not drawn
The shuttle to its point. She thus began:
“Exalted worth and perfectness of life
The Lady higher up enshrine in heaven,
By whose pure laws upon your nether earth
The robe and veil they wear, to that intent,
That e’en till death they may keep watch or sleep
With their great bridegroom, who accepts each vow,
Which to his gracious pleasure love conforms.
from the world, to follow her, when young
Escap’d; and, in her vesture mantling me,
Made promise of the way her sect enjoins.
Thereafter men, for ill than good more apt,
Forth snatch’d me from the pleasant cloister’s pale.
God knows how after that my life was fram’d.
This other splendid shape, which thou beholdst
At my right side, burning with all the light
Of this our orb, what of myself I tell
May to herself apply. From her, like me
A sister, with like violence were torn
The saintly folds, that shaded her fair brows.
E’en when she to the world again was brought
In spite of her own will and better wont,
Yet not for that the bosom’s inward veil
Did she renounce. This is the luminary
Of mighty Constance, who from that loud blast,
Which blew the second over Suabia’s realm,
That power produc’d, which was the third and last.”

But as it happens, if one type of food
Has satisfied you, and yet your appetite for another
Still lingers, you ask for it,
And give thanks when it's provided; just like me
In word and gesture, I turned to her to find out
What path it was that she hadn’t yet taken
To reach her destination. She began:
“Exalted worth and perfection of life
The Lady above holds sacred in heaven,
By whose pure laws on your earthly realm
The robe and veil are worn, so they can
Even until death keep watch or sleep
With their great bridegroom, who accepts every vow,
Which love aligns with His gracious will.
From the world, to follow her, when young
Escaped; and, with her garments draping me,
Promised me the way her order dictates.
Afterward, men, more inclined to do harm than good,
Pulled me away from the pleasant confines of the cloister.
God knows how my life unfolded after that.
This other radiant figure, whom you see
By my right side, shining with all the light
Of our sphere, anything I share about myself
May also apply to her. Like me, she
A sister, was violently torn
From the saintly folds that protected her lovely brows.
Even when she was brought back to the world
Against her own will and better wishes,
She did not give up the inner veil of her heart.
This is the guiding light
Of mighty Constance, who from that loud blast,
Which swept through Suabia’s land,
Brought forth that power which was the third and last.”

She ceas’d from further talk, and then began
“Ave Maria” singing, and with that song
Vanish’d, as heavy substance through deep wave.

She stopped talking and then started
Singing "Ave Maria," and with that song
She disappeared, like a heavy object sinking through deep water.

Mine eye, that far as it was capable,
Pursued her, when in dimness she was lost,
Turn’d to the mark where greater want impell’d,
And bent on Beatrice all its gaze.
But she as light’ning beam’d upon my looks:
So that the sight sustain’d it not at first.
Whence I to question her became less prompt.

My eye, as far as it could go,
Followed her when she disappeared into the darkness,
Then turned to where greater necessity pushed me,
And focused all its attention on Beatrice.
But she shone on me like lightning:
So bright that I couldn't handle the sight at first.
Because of that, I was less eager to question her.

CANTO IV

Between two kinds of food, both equally
Remote and tempting, first a man might die
Of hunger, ere he one could freely choose.
E’en so would stand a lamb between the maw
Of two fierce wolves, in dread of both alike:
E’en so between two deer a dog would stand,
Wherefore, if I was silent, fault nor praise
I to myself impute, by equal doubts
Held in suspense, since of necessity
It happen’d. Silent was I, yet desire
Was painted in my looks; and thus I spake
My wish more earnestly than language could.

Between two kinds of food, both equally
Distant and tempting, a man might die
Of hunger before he could freely choose one.
Just as a lamb would stand between the jaws
Of two fierce wolves, fearing both equally:
Just as a dog would stand between two deer,
So, if I was silent, I blame neither myself
For faults nor for praise, caught in equal doubts
Held in suspense, as it had to happen.
I was silent, yet desire
Showed in my expression; and so I expressed
My wish more passionately than words ever could.

As Daniel, when the haughty king he freed
From ire, that spurr’d him on to deeds unjust
And violent; so look’d Beatrice then.

As Daniel did when he rescued the arrogant king
From anger, which pushed him towards unfair
And violent actions; that’s how Beatrice looked then.

“Well I discern,” she thus her words address’d,
“How contrary desires each way constrain thee,
So that thy anxious thought is in itself
Bound up and stifled, nor breathes freely forth.
Thou arguest; if the good intent remain;
What reason that another’s violence
Should stint the measure of my fair desert?

“Well, I see,” she said, “how conflicting desires are holding you back,
So that your worried thoughts are tied up and can’t express themselves freely.
You argue that if the good intention stays;
What reason is there for someone else’s violence
To limit the extent of what I deserve?”

“Cause too thou findst for doubt, in that it seems,
That spirits to the stars, as Plato deem’d,
Return. These are the questions which thy will
Urge equally; and therefore I the first
Of that will treat which hath the more of gall.
Of seraphim he who is most ensky’d,
Moses and Samuel, and either John,
Choose which thou wilt, nor even Mary’s self,
Have not in any other heav’n their seats,
Than have those spirits which so late thou saw’st;
Nor more or fewer years exist; but all
Make the first circle beauteous, diversely
Partaking of sweet life, as more or less
Afflation of eternal bliss pervades them.
Here were they shown thee, not that fate assigns
This for their sphere, but for a sign to thee
Of that celestial furthest from the height.
Thus needs, that ye may apprehend, we speak:
Since from things sensible alone ye learn
That, which digested rightly after turns
To intellectual. For no other cause
The scripture, condescending graciously
To your perception, hands and feet to God
Attributes, nor so means: and holy church
Doth represent with human countenance
Gabriel, and Michael, and him who made
Tobias whole. Unlike what here thou seest,
The judgment of Timaeus, who affirms
Each soul restor’d to its particular star,
Believing it to have been taken thence,
When nature gave it to inform her mold:
Since to appearance his intention is
E’en what his words declare: or else to shun
Derision, haply thus he hath disguis’d
His true opinion. If his meaning be,
That to the influencing of these orbs revert
The honour and the blame in human acts,
Perchance he doth not wholly miss the truth.
This principle, not understood aright,
Erewhile perverted well nigh all the world;
So that it fell to fabled names of Jove,
And Mercury, and Mars. That other doubt,
Which moves thee, is less harmful; for it brings
No peril of removing thee from me.

“Because you find cause for doubt, it seems,
That spirits return to the stars, as Plato thought,
These are the questions that your will
Urges equally; and so I’ll be the first
To discuss that which has more bitterness.
Of seraphim, the one who is most divine,
Moses and Samuel, and either John,
Choose whichever you want, nor even Mary herself,
Have any other place in heaven
Than those spirits you just saw;
Nor are there more or fewer years; but all
Make the first circle beautiful, each one
Sharing in sweet life, as more or less
Presence of eternal bliss fills them.
Here were they shown to you, not because fate assigns
This as their sphere, but as a sign to you
Of that celestial distance from the height.
Thus, in order for you to understand, we speak:
Since from things you can observe alone you learn
What, when properly digested, turns
Into intellectual understanding. For no other reason
Does scripture, graciously accommodating
To your understanding, attribute hands and feet to God,
Nor does it mean it this way: and holy church
Represents with human form
Gabriel, Michael, and the one who made
Tobias whole. Unlike what you see here,
The judgment of Timaeus, who claims
Each soul returns to its particular star,
Believing it was taken from there,
When nature gave it to shape her mold:
Since on the surface his intention is
Even what his words declare: or perhaps to avoid
Ridicule, he might have disguised
His true opinion. If his meaning is,
That the honor and blame in human acts revert
To influence of these orbs,
Perhaps he does not entirely miss the truth.
This principle, not properly understood,
Previously twisted nearly all the world;
So that it fell to the fabled names of Jove,
And Mercury, and Mars. That other doubt,
Which troubles you, is less harmful; for it brings
No danger of separating you from me.

“That, to the eye of man, our justice seems
Unjust, is argument for faith, and not
For heretic declension. To the end
This truth may stand more clearly in your view,
I will content thee even to thy wish

"That, to the human eye, our justice appears
Unjust, is a reason for faith, not
For heretical decline. To make
This truth clearer for you,
I will satisfy you even to your desire

“If violence be, when that which suffers, nought
Consents to that which forceth, not for this
These spirits stood exculpate. For the will,
That will not, still survives unquench’d, and doth
As nature doth in fire, tho’ violence
Wrest it a thousand times; for, if it yield
Or more or less, so far it follows force.
And thus did these, whom they had power to seek
The hallow’d place again. In them, had will
Been perfect, such as once upon the bars
Held Laurence firm, or wrought in Scaevola
To his own hand remorseless, to the path,
Whence they were drawn, their steps had hasten’d back,
When liberty return’d: but in too few
Resolve so steadfast dwells. And by these words
If duly weigh’d, that argument is void,
Which oft might have perplex’d thee still. But now
Another question thwarts thee, which to solve
Might try thy patience without better aid.
I have, no doubt, instill’d into thy mind,
That blessed spirit may not lie; since near
The source of primal truth it dwells for aye:
And thou might’st after of Piccarda learn
That Constance held affection to the veil;
So that she seems to contradict me here.
Not seldom, brother, it hath chanc’d for men
To do what they had gladly left undone,
Yet to shun peril they have done amiss:
E’en as Alcmaeon, at his father’s suit
Slew his own mother, so made pitiless
Not to lose pity. On this point bethink thee,
That force and will are blended in such wise
As not to make the’ offence excusable.
Absolute will agrees not to the wrong,
That inasmuch as there is fear of woe
From non-compliance, it agrees. Of will
Thus absolute Piccarda spake, and I
Of th’ other; so that both have truly said.”

“If violence exists when the one suffering doesn’t consent to what’s being forced upon them, these spirits are innocent. The will that refuses still exists, and it acts as nature does in fire, even if violence tries to suppress it a thousand times; because if it gives in, whether completely or partially, it thus follows force. And so did those whom they had the power to retrieve the sacred place again. If their will had been perfect, like Laurence who stood firm at the boundary, or Scaevola who remorselessly harmed his own hand to stay on the path from which they were drawn, their steps would have hurried back when liberty returned. But unfortunately, very few have such unwavering resolve. By these words, if properly considered, the argument that often perplexed you is invalid. But now another question hinders you, which solving might test your patience without better guidance. I have surely instilled in you the idea that a blessed spirit cannot lie, since it dwells forever near the source of primal truth. And you might later learn from Piccarda that Constance had an attachment to the veil; so she seems to contradict me here. Frequently, brother, it has happened that men have done what they would have preferred to avoid, yet to escape danger, they have acted wrongly: just like Alcmaeon, who at his father’s request killed his own mother, becoming heartless to avoid losing compassion. Consider this point: that force and will are intertwined in such a way that it does not make the offense excusable. Absolute will does not agree to the wrongdoing; rather, it agrees only out of fear of suffering if it resists. Thus Piccarda spoke of absolute will, and I spoke of the other; so both have spoken the truth.”

Such was the flow of that pure rill, that well’d
From forth the fountain of all truth; and such
The rest, that to my wond’ring thoughts l found.

Such was the flow of that clear stream, that came
From the fountain of all truth; and such
The rest, that my wondering thoughts discovered.

“O thou of primal love the prime delight!
Goddess! “I straight reply’d, “whose lively words
Still shed new heat and vigour through my soul!
Affection fails me to requite thy grace
With equal sum of gratitude: be his
To recompense, who sees and can reward thee.
Well I discern, that by that truth alone
Enlighten’d, beyond which no truth may roam,
Our mind can satisfy her thirst to know:
Therein she resteth, e’en as in his lair
The wild beast, soon as she hath reach’d that bound,
And she hath power to reach it; else desire
Were given to no end. And thence doth doubt
Spring, like a shoot, around the stock of truth;
And it is nature which from height to height
On to the summit prompts us. This invites,
This doth assure me, lady, rev’rently
To ask thee of other truth, that yet
Is dark to me. I fain would know, if man
By other works well done may so supply
The failure of his vows, that in your scale
They lack not weight.” I spake; and on me straight
Beatrice look’d with eyes that shot forth sparks
Of love celestial in such copious stream,
That, virtue sinking in me overpower’d,
I turn’d, and downward bent confus’d my sight.

"O you of primal love, the greatest joy!
Goddess!" I responded quickly, "whose vibrant words
Still bring new heat and energy to my soul!
I can’t find the affection to repay your grace
With equal gratitude: let him
Who sees and can reward you handle that.
I can see that only by that truth alone
Illuminated, beyond which no truth can go,
Can our mind quench its thirst for knowledge:
In it, she rests, just like a wild beast
In its den, as soon as it reaches that boundary,
And she has the power to reach it; otherwise, desire
Would serve no purpose. And from there doubt
Springs up, like a shoot around the base of truth;
It is nature that drives us from height to height
Toward the summit. This calls,
This makes me sure, lady, with reverence
To ask you about another truth, which still
Is unclear to me. I would like to know if a man
By doing other good works can make up
For the failure of his vows, so that in your scale
They don’t carry no weight." I spoke, and immediately
Beatrice looked at me with eyes that shot forth sparks
Of celestial love in such a abundant stream,
That, feeling overwhelmed by virtue,
I turned and lowered my confused gaze.

CANTO V

“If beyond earthly wont, the flame of love
Illume me, so that I o’ercome thy power
Of vision, marvel not: but learn the cause
In that perfection of the sight, which soon
As apprehending, hasteneth on to reach
The good it apprehends. I well discern,
How in thine intellect already shines
The light eternal, which to view alone
Ne’er fails to kindle love; and if aught else
Your love seduces, ’tis but that it shows
Some ill-mark’d vestige of that primal beam.

“If beyond earthly habits, the flame of love
Lights me up, so that I overcome your power
Of vision, don’t be surprised: just understand the reason
In that perfect sight, which, as soon as it perceives,
Hastens to reach the good it recognizes. I can clearly see,
How in your intellect already shines
The eternal light, which when viewed alone
Always ignites love; and if anything else
Attracts your love, it’s just that it reveals
Some faint trace of that original light.

“This would’st thou know, if failure of the vow
By other service may be so supplied,
As from self-question to assure the soul.”

“This you should know, whether breaking the vow
Can be compensated by other service,
As one reflects on oneself to reassure the soul.”

Thus she her words, not heedless of my wish,
Began; and thus, as one who breaks not off
Discourse, continued in her saintly strain.
“Supreme of gifts, which God creating gave
Of his free bounty, sign most evident
Of goodness, and in his account most priz’d,
Was liberty of will, the boon wherewith
All intellectual creatures, and them sole
He hath endow’d. Hence now thou mayst infer
Of what high worth the vow, which so is fram’d
That when man offers, God well-pleas’d accepts;
For in the compact between God and him,
This treasure, such as I describe it to thee,
He makes the victim, and of his own act.
What compensation therefore may he find?
If that, whereof thou hast oblation made,
By using well thou think’st to consecrate,
Thou would’st of theft do charitable deed.
Thus I resolve thee of the greater point.

Thus she began her words, aware of my wish,
And continued, as one who does not interrupt
Her discourse, in her saintly tone.
“The greatest gift that God created, given
Freely and clearly as a sign
Of goodness, and the one He values most,
Is the freedom of will, a gift with which
He has endowed all intelligent creatures, and them alone.
From this, you can understand
The high value of the vow that is framed
So that when a man offers it, God is pleased to accept;
For in the agreement between God and him,
This treasure, as I describe it to you,
He makes the offering, and does so by his own choice.
What reward, then, can he find?
If what you think to consecrate
By using well, you would actually be stealing from.
Thus, I clarify for you the greater point.

“But forasmuch as holy church, herein
Dispensing, seems to contradict the truth
I have discover’d to thee, yet behooves
Thou rest a little longer at the board,
Ere the crude aliment, which thou hast taken,
Digested fitly to nutrition turn.
Open thy mind to what I now unfold,
And give it inward keeping. Knowledge comes
Of learning well retain’d, unfruitful else.

"But since the holy church, in this matter
Is seeming to contradict the truth
I’ve revealed to you, it’s necessary
For you to stay a little longer at the table,
Before the rough food you’ve eaten
Is properly digested for nourishment.
Open your mind to what I’m about to share,
And keep it in your heart. Knowledge comes
From learning that is well retained; otherwise, it’s useless."

“This sacrifice in essence of two things
Consisteth; one is that, whereof ’tis made,
The covenant the other. For the last,
It ne’er is cancell’d if not kept: and hence
I spake erewhile so strictly of its force.
For this it was enjoin’d the Israelites,
Though leave were giv’n them, as thou know’st, to change
The offering, still to offer. Th’ other part,
The matter and the substance of the vow,
May well be such, to that without offence
It may for other substance be exchang’d.
But at his own discretion none may shift
The burden on his shoulders, unreleas’d
By either key, the yellow and the white.
Nor deem of any change, as less than vain,
If the last bond be not within the new
Included, as the quatre in the six.
No satisfaction therefore can be paid
For what so precious in the balance weighs,
That all in counterpoise must kick the beam.
Take then no vow at random: ta’en, with faith
Preserve it; yet not bent, as Jephthah once,
Blindly to execute a rash resolve,
Whom better it had suited to exclaim,
‘I have done ill,’ than to redeem his pledge
By doing worse or, not unlike to him
In folly, that great leader of the Greeks:
Whence, on the alter, Iphigenia mourn’d
Her virgin beauty, and hath since made mourn
Both wise and simple, even all, who hear
Of so fell sacrifice. Be ye more staid,
O Christians, not, like feather, by each wind
Removable: nor think to cleanse ourselves
In every water. Either testament,
The old and new, is yours: and for your guide
The shepherd of the church let this suffice
To save you. When by evil lust entic’d,
Remember ye be men, not senseless beasts;
Nor let the Jew, who dwelleth in your streets,
Hold you in mock’ry. Be not, as the lamb,
That, fickle wanton, leaves its mother’s milk,
To dally with itself in idle play.”

“This sacrifice essentially consists of two things:
One is what it’s made from,
The covenant is the other. For the latter,
It can never be canceled if it’s not kept: that’s why
I spoke before about its importance.
For this reason, the Israelites were instructed,
Even though they were allowed, as you know, to change
The offering, they still had to make one. The other part,
The matter and substance of the vow,
Can be such that it’s not offensive
To substitute it for something else.
However, no one can just change
The burden on his shoulders without being released
By either key, the yellow and the white.
And don’t consider any change as less than useless,
If the last bond isn’t included within the new,
Like the four in the six.
No satisfaction can be paid therefore
For something so precious that it weighs
In the balance, causing everything to tip.
So take no vow lightly: once taken, with faith
Keep it; yet not so much, like Jephthah once,
Blindly carrying out a rash decision,
Who would have been better off to say,
‘I have done wrong,’ than to fulfill his pledge
By doing something worse, or not unlike him,
That great leader of the Greeks:
Where, on the altar, Iphigenia mourned
Her virgin beauty, and has since made mourn
Both wise and simple, everyone who hears
Of such a terrible sacrifice. Be more steady,
O Christians, not like a feather moved by every wind:
Nor think you can cleanse yourselves
In every water. Both testaments,
The old and new, are yours: and let this suffice
For your guidance from the shepherd of the church
To save you. When tempted by evil desires,
Remember you are men, not mindless beasts;
Nor let the Jew, who lives in your streets,
Mock you. Don’t be like the lamb,
That fickle creature, leaving its mother’s milk,
To play with itself in idle fun.”

Such were the words that Beatrice spake:
These ended, to that region, where the world
Is liveliest, full of fond desire she turn’d.

Such were the words that Beatrice spoke:
Once she finished, she turned to that place, where the world
Is most vibrant, full of passionate desire.

Though mainly prompt new question to propose,
Her silence and chang’d look did keep me dumb.
And as the arrow, ere the cord is still,
Leapeth unto its mark; so on we sped
Into the second realm. There I beheld
The dame, so joyous enter, that the orb
Grew brighter at her smiles; and, if the star
Were mov’d to gladness, what then was my cheer,
Whom nature hath made apt for every change!

Though mainly eager to ask new questions,
Her silence and changed expression left me speechless.
And just like an arrow, before the bow is drawn,
We rushed forward toward our destination.
There I saw
The lady, so joyfully entering that the light
Shone even brighter from her smiles; and if the star
Were moved to happiness, then how much joy was mine,
For nature has made me ready for every change!

As in a quiet and clear lake the fish,
If aught approach them from without, do draw
Towards it, deeming it their food; so drew
Full more than thousand splendours towards us,
And in each one was heard: “Lo! one arriv’d
To multiply our loves!” and as each came
The shadow, streaming forth effulgence new,
Witness’d augmented joy. Here, reader! think,
If thou didst miss the sequel of my tale,
To know the rest how sorely thou wouldst crave;
And thou shalt see what vehement desire
Possess’d me, as soon as these had met my view,
To know their state. “O born in happy hour!
Thou to whom grace vouchsafes, or ere thy close
Of fleshly warfare, to behold the thrones
Of that eternal triumph, know to us
The light communicated, which through heaven
Expatiates without bound. Therefore, if aught
Thou of our beams wouldst borrow for thine aid,
Spare not; and of our radiance take thy fill.”

As in a calm and clear lake, the fish,
If anything approaches from outside, they draw
Closer, thinking it’s their food; so more than a thousand
Shining lights moved towards us,
And in each one was heard: “Look! One has arrived
To increase our loves!” and as each came,
The shadow, radiating new brightness,
Testified to our growing joy. Here, reader! imagine,
If you missed the continuation of my story,
To know the rest how much you would long for it;
And you will see what intense desire
Filled me, as soon as I caught sight of them,
To learn their state. “O born at a lucky time!
You to whom grace allows, before your end
Of earthly struggles, to see the thrones
Of that eternal triumph, know that to us
The light communicated, which spreads through heaven
Without limit. Therefore, if you want to borrow anything
From our beams to help you,
Don’t hesitate; take your fill of our radiance.”

Thus of those piteous spirits one bespake me;
And Beatrice next: “Say on; and trust
As unto gods!”—“How in the light supreme
Thou harbour’st, and from thence the virtue bring’st,
That, sparkling in thine eyes, denotes thy joy,
l mark; but, who thou art, am still to seek;
Or wherefore, worthy spirit! for thy lot
This sphere assign’d, that oft from mortal ken
Is veil’d by others’ beams.” I said, and turn’d
Toward the lustre, that with greeting, kind
Erewhile had hail’d me. Forthwith brighter far
Than erst, it wax’d: and, as himself the sun
Hides through excess of light, when his warm gaze
Hath on the mantle of thick vapours prey’d;
Within its proper ray the saintly shape
Was, through increase of gladness, thus conceal’d;
And, shrouded so in splendour answer’d me,
E’en as the tenour of my song declares.

So one of those pitiful spirits spoke to me;
And Beatrice next: “Go ahead; and trust
As you would gods!”—“How in the supreme light
You reside, and from there you bring the virtue
That, sparkling in your eyes, shows your joy,
I see; but, who you are, I’m still trying to figure out;
Or why, worthy spirit! this sphere is assigned to you,
Which often is hidden from mortal sight
By the brightness of others.” I said, and turned
Toward the light that had warmly welcomed me before. Immediately, it grew
Much brighter than before: and just as the sun
Conceals itself through its overwhelming light,
When its warm gaze has preyed upon the thick mantle of vapors;
Within its own ray, the saintly figure
Was thus concealed, through an increase of joy;
And, wrapped in splendor, it answered me,
Just as the tone of my song reveals.

CANTO VI

“After that Constantine the eagle turn’d
Against the motions of the heav’n, that roll’d
Consenting with its course, when he of yore,
Lavinia’s spouse, was leader of the flight,
A hundred years twice told and more, his seat
At Europe’s extreme point, the bird of Jove
Held, near the mountains, whence he issued first.
There, under shadow of his sacred plumes
Swaying the world, till through successive hands
To mine he came devolv’d. Caesar I was,
And am Justinian; destin’d by the will
Of that prime love, whose influence I feel,
From vain excess to clear th’ encumber’d laws.
Or ere that work engag’d me, I did hold
Christ’s nature merely human, with such faith
Contented. But the blessed Agapete,
Who was chief shepherd, he with warning voice
To the true faith recall’d me. I believ’d
His words: and what he taught, now plainly see,
As thou in every contradiction seest
The true and false oppos’d. Soon as my feet
Were to the church reclaim’d, to my great task,
By inspiration of God’s grace impell’d,
I gave me wholly, and consign’d mine arms
To Belisarius, with whom heaven’s right hand
Was link’d in such conjointment, ’twas a sign
That I should rest. To thy first question thus
I shape mine answer, which were ended here,
But that its tendency doth prompt perforce
To some addition; that thou well, mayst mark
What reason on each side they have to plead,
By whom that holiest banner is withstood,
Both who pretend its power and who oppose.
    “Beginning from that hour, when Pallas died
To give it rule, behold the valorous deeds
Have made it worthy reverence. Not unknown
To thee, how for three hundred years and more
It dwelt in Alba, up to those fell lists
Where for its sake were met the rival three;
Nor aught unknown to thee, which it achiev’d
Down to the Sabines’ wrong to Lucrece’ woe,
With its sev’n kings conqu’ring the nation round;
Nor all it wrought, by Roman worthies home
’Gainst Brennus and th’ Epirot prince, and hosts
Of single chiefs, or states in league combin’d
Of social warfare; hence Torquatus stern,
And Quintius nam’d of his neglected locks,
The Decii, and the Fabii hence acquir’d
Their fame, which I with duteous zeal embalm.
By it the pride of Arab hordes was quell’d,
When they led on by Hannibal o’erpass’d
The Alpine rocks, whence glide thy currents, Po!
Beneath its guidance, in their prime of days
Scipio and Pompey triumph’d; and that hill,
Under whose summit thou didst see the light,
Rued its stern bearing. After, near the hour,
When heav’n was minded that o’er all the world
His own deep calm should brood, to Caesar’s hand
Did Rome consign it; and what then it wrought
From Var unto the Rhine, saw Isere’s flood,
Saw Loire and Seine, and every vale, that fills
The torrent Rhone. What after that it wrought,
When from Ravenna it came forth, and leap’d
The Rubicon, was of so bold a flight,
That tongue nor pen may follow it. Tow’rds Spain
It wheel’d its bands, then tow’rd Dyrrachium smote,
And on Pharsalia with so fierce a plunge,
E’en the warm Nile was conscious to the pang;
Its native shores Antandros, and the streams
Of Simois revisited, and there
Where Hector lies; then ill for Ptolemy
His pennons shook again; lightning thence fell
On Juba; and the next upon your west,
At sound of the Pompeian trump, return’d.

“After that, Constantine, the eagle turned
Against the movements of the heavens, which rolled
In harmony with their course, when he, long ago,
Lavinia’s husband, was the leader of the flight,
For more than two hundred years, he held his place
At Europe’s farthest edge, the bird of Jove
Near the mountains where he first emerged.
There, under the shadow of his sacred feathers
Swaying the world, until it passed through successive hands
To mine. I was Caesar,
And I am Justinian; destined by the will
Of that prime love, whose influence I feel,
To clear the tangled laws of useless excess.
Before that task engaged me, I believed
In Christ’s nature as merely human and was
Content with such faith. But the blessed Agapete,
Who was the chief shepherd, called me back
To the true faith with his warning voice.
I believed his words: and what he taught, I now see clearly,
As you see the true and false opposed
In every contradiction. As soon as I
Was reclaimed to the church, driven by divine inspiration,
I committed myself entirely, and entrusted my arms
To Belisarius, with whom heaven’s right hand
Was linked so closely, it was a sign
That I should rest. To your first question, thus
I shape my answer, which would end here,
But the nature of it compels me
To add a little more, so you may see
What reasons each side has to argue,
Both those who support that holy banner
And those who oppose its power.
    “Starting from the moment when Pallas died
To give it rule, behold the valiant deeds
That have made it worthy of respect. Not unknown
To you is how for three hundred years or more
It dwelled in Alba, up to the fateful contests
Where the three rivals met for its sake;
Nor is anything unknown to you, which it achieved
Down to the Sabines’ wrong to Lucrece’ sorrow,
With its seven kings conquering the surrounding nation;
Nor all it accomplished, by Roman heroes back
Against Brennus and the Epirot prince, and hosts
Of individual leaders or allied states combined
In social warfare; hence, Torquatus, stern,
And Quintius, known for his neglected hair,
The Decii, and the Fabii gained
Their fame, which I honor with devoted reverence.
Through it, the pride of Arab hordes was crushed,
When they, led by Hannibal, crossed
The Alpine rocks, whence glide your currents, Po!
Under its guidance, in their prime of days
Scipio and Pompey triumphed; and that hill,
Under whose summit you saw the light,
Regretted its harsh bearing. Later, near the moment,
When heaven intended to bring deep peace
Over all the world, Rome entrusted it to Caesar;
And what it accomplished then
From the Var to the Rhine, saw Isere’s flood,
Saw Loire and Seine, and every valley that fills
The torrent Rhone. What came after that,
When it emerged from Ravenna and jumped
The Rubicon, was of such boldness,
That no words can capture it. Toward Spain
It turned its forces, then struck Dyrrachium,
And at Pharsalia, with such fierce force,
Even the warm Nile felt the shock;
Its native shores, Antandros, and the streams
Of Simois were revisited, and there
Where Hector lies; then poorly for Ptolemy
His banners shook again; lightning then fell
On Juba; and next in your west,
At the sound of the Pompeian trump, returned."

“What following and in its next bearer’s gripe
It wrought, is now by Cassius and Brutus
Bark’d off in hell, and by Perugia’s sons
And Modena’s was mourn’d. Hence weepeth still
Sad Cleopatra, who, pursued by it,
Took from the adder black and sudden death.
With him it ran e’en to the Red Sea coast;
With him compos’d the world to such a peace,
That of his temple Janus barr’d the door.

“What followed and what it caused in the hands of its next bearer
Is now cast off in hell by Cassius and Brutus,
And mourned by the sons of Perugia
And Modena. Hence still weeps
Sad Cleopatra, who, chased by it,
Took sudden death from the black adder.
It ran with him all the way to the Red Sea;
With him, the world was brought to such peace,
That even Janus closed the door of his temple."

“But all the mighty standard yet had wrought,
And was appointed to perform thereafter,
Throughout the mortal kingdom which it sway’d,
Falls in appearance dwindled and obscur’d,
If one with steady eye and perfect thought
On the third Caesar look; for to his hands,
The living Justice, in whose breath I move,
Committed glory, e’en into his hands,
To execute the vengeance of its wrath.

“But all the great standard had accomplished,
And was set to carry out afterwards,
Throughout the human realm it ruled,
Appears diminished and unclear,
If someone with a steady gaze and clear thought
Looks at the third Caesar; for in his hands,
The living Justice, in whose breath I exist,
Entrusted glory, even into his hands,
To carry out the vengeance of its wrath."

“Hear now and wonder at what next I tell.
After with Titus it was sent to wreak
Vengeance for vengeance of the ancient sin,
And, when the Lombard tooth, with fangs impure,
Did gore the bosom of the holy church,
Under its wings victorious, Charlemagne
Sped to her rescue. Judge then for thyself
Of those, whom I erewhile accus’d to thee,
What they are, and how grievous their offending,
Who are the cause of all your ills. The one
Against the universal ensign rears
The yellow lilies, and with partial aim
That to himself the other arrogates:
So that ’tis hard to see which more offends.
Be yours, ye Ghibellines, to veil your arts
Beneath another standard: ill is this
Follow’d of him, who severs it and justice:
And let not with his Guelphs the new-crown’d Charles
Assail it, but those talons hold in dread,
Which from a lion of more lofty port
Have rent the easing. Many a time ere now
The sons have for the sire’s transgression wail’d;
Nor let him trust the fond belief, that heav’n
Will truck its armour for his lilied shield.

"Hear now and be amazed at what I'm about to tell.
Afterward, it was sent with Titus to seek
Revenge for the ancient sin,
And when the Lombard, with its dirty fangs,
Wounded the heart of the holy church,
Charlemagne rushed to her rescue under her victorious wings.
Now judge for yourself
About those I previously pointed out to you,
What they are and how serious their wrongdoing,
Who are the reason for all your troubles. One
Holds up the yellow lilies against the universal standard,
And with a biased aim,
The other claims it for himself:
So it's hard to tell which is the greater offense.
You Ghibellines, it's yours to hide your schemes
Under another banner: this is not good
For the one who separates it from justice:
And let the newly crowned Charles not attack it with his Guelphs,
But fear those claws,
Which have cut from a lion of higher stature.
Many times before,
The sons have mourned for their father's sins;
Nor should he trust the naive belief that heaven
Will exchange its armor for his lilied shield."

“This little star is furnish’d with good spirits,
Whose mortal lives were busied to that end,
That honour and renown might wait on them:
And, when desires thus err in their intention,
True love must needs ascend with slacker beam.
But it is part of our delight, to measure
Our wages with the merit; and admire
The close proportion. Hence doth heav’nly justice
Temper so evenly affection in us,
It ne’er can warp to any wrongfulness.
Of diverse voices is sweet music made:
So in our life the different degrees
Render sweet harmony among these wheels.

“This little star is filled with good vibes,
Whose lives were dedicated to that goal,
So that honor and fame could be theirs:
And when desires go off track,
True love must rise with a softer light.
But it’s part of our joy to match
Our rewards with our efforts; and to appreciate
The close balance. That’s why heavenly justice
Balances our feelings so well,
It can never lead us to do wrong.
From different voices, sweet music is created:
So in our lives, the various roles
Create sweet harmony among these gears.

“Within the pearl, that now encloseth us,
Shines Romeo’s light, whose goodly deed and fair
Met ill acceptance. But the Provencals,
That were his foes, have little cause for mirth.
Ill shapes that man his course, who makes his wrong
Of other’s worth. Four daughters were there born
To Raymond Berenger, and every one
Became a queen; and this for him did Romeo,
Though of mean state and from a foreign land.
Yet envious tongues incited him to ask
A reckoning of that just one, who return’d
Twelve fold to him for ten. Aged and poor
He parted thence: and if the world did know
The heart he had, begging his life by morsels,
’Twould deem the praise, it yields him, scantly dealt.”

“Within the pearl that now surrounds us,
Shines Romeo’s light, whose noble deed and beauty
Were poorly received. But the Provencals,
His enemies, have little reason to be happy.
It’s foolish for a man to blame others
For his own faults. Four daughters were born
To Raymond Berenger, and each one
Became a queen; and this was possible because of Romeo,
Though he was of humble status and from a foreign land.
Yet envious voices urged him to demand
An account from that just one, who returned
Twelve for ten. Aged and poor,
He left: and if the world knew
The heart he had, begging for scraps of food,
It would consider the praise it gives him to be minimal.”

CANTO VII

“Hosanna Sanctus Deus Sabaoth
Superillustrans claritate tua
Felices ignes horum malahoth!”
Thus chanting saw I turn that substance bright
With fourfold lustre to its orb again,
Revolving; and the rest unto their dance
With it mov’d also; and like swiftest sparks,
In sudden distance from my sight were veil’d.

“Hosanna Holy God of Hosts
Shining brightly with your clarity
Happy fires of these realms!”
As I chanted, I saw that bright substance
Reflecting its fourfold light back to its orb,
Revolving; and the others joined the dance
With it as well; and like the fastest sparks,
They suddenly vanished from my sight.

Me doubt possess’d, and “Speak,” it whisper’d me,
“Speak, speak unto thy lady, that she quench
Thy thirst with drops of sweetness.” Yet blank awe,
Which lords it o’er me, even at the sound
Of Beatrice’s name, did bow me down
As one in slumber held. Not long that mood
Beatrice suffer’d: she, with such a smile,
As might have made one blest amid the flames,
Beaming upon me, thus her words began:
“Thou in thy thought art pond’ring (as I deem,
And what I deem is truth how just revenge
Could be with justice punish’d: from which doubt
I soon will free thee; so thou mark my words;
For they of weighty matter shall possess thee.

I was filled with doubt, and something whispered to me,
“Speak, speak to your lady, so she can satisfy
Your thirst with sweet drops.” Yet the overwhelming fear,
That rules over me, even at the mention
Of Beatrice’s name, kept me down
Like someone in a deep sleep. Beatrice didn’t allow
That mood to last long: with a smile so radiant,
It could have blessed someone even in the flames,
She looked at me and started to speak:
“I see you’re pondering (as I believe,
And what I believe is true) how just revenge
Could be punished with justice: I’ll soon free you from this doubt;
So listen closely to my words;
For they will hold deep significance for you.

“That man, who was unborn, himself condemn’d,
And, in himself, all, who since him have liv’d,
His offspring: whence, below, the human kind
Lay sick in grievous error many an age;
Until it pleas’d the Word of God to come
Amongst them down, to his own person joining
The nature, from its Maker far estrang’d,
By the mere act of his eternal love.
Contemplate here the wonder I unfold.
The nature with its Maker thus conjoin’d,
Created first was blameless, pure and good;
But through itself alone was driven forth
From Paradise, because it had eschew’d
The way of truth and life, to evil turn’d.
Ne’er then was penalty so just as that
Inflicted by the cross, if thou regard
The nature in assumption doom’d: ne’er wrong
So great, in reference to him, who took
Such nature on him, and endur’d the doom.
God therefore and the Jews one sentence pleased:
So different effects flow’d from one act,
And heav’n was open’d, though the earth did quake.
Count it not hard henceforth, when thou dost hear
That a just vengeance was by righteous court
Justly reveng’d. But yet I see thy mind
By thought on thought arising sore perplex’d,
And with how vehement desire it asks
Solution of the maze. What I have heard,
Is plain, thou sayst: but wherefore God this way
For our redemption chose, eludes my search.

“That man, who was never born, condemned himself,
And, through himself, all who have lived since,
His descendants: as a result, humanity
Has suffered in serious confusion for ages;
Until it pleased the Word of God to come
Down among them, uniting with his own
Nature, which was far estranged from its Maker,
Just by the simple act of his eternal love.
Consider here the wonder I’m revealing.
The nature joined with its Maker was originally
Created blameless, pure, and good;
But by its own choice, it was driven out
From Paradise, because it avoided
The path of truth and life, turning to evil.
Never was there a penalty as just as that
Inflicted by the cross, if you consider
The nature in assumption doomed: never wrong
So great, in relation to him who took
Such nature upon himself and endured the punishment.
God and the Jews therefore agreed on one sentence:
So many different outcomes flowed from one action,
And heaven was opened, though the earth trembled.
Don’t find it hard from now on when you hear
That a just vengeance was rightly executed by a righteous court.
But I see you’re deeply puzzled,
And with what strong desire you seek
An answer to the puzzle. What I’ve heard,
Is clear, you say: but why God chose this way
For our redemption escapes my understanding.

“Brother! no eye of man not perfected,
Nor fully ripen’d in the flame of love,
May fathom this decree. It is a mark,
In sooth, much aim’d at, and but little kenn’d:
And I will therefore show thee why such way
Was worthiest. The celestial love, that spume
All envying in its bounty, in itself
With such effulgence blazeth, as sends forth
All beauteous things eternal. What distils
Immediate thence, no end of being knows,
Bearing its seal immutably impress’d.
Whatever thence immediate falls, is free,
Free wholly, uncontrollable by power
Of each thing new: by such conformity
More grateful to its author, whose bright beams,
Though all partake their shining, yet in those
Are liveliest, which resemble him the most.
These tokens of pre-eminence on man
Largely bestow’d, if any of them fail,
He needs must forfeit his nobility,
No longer stainless. Sin alone is that,
Which doth disfranchise him, and make unlike
To the chief good; for that its light in him
Is darken’d. And to dignity thus lost
Is no return; unless, where guilt makes void,
He for ill pleasure pay with equal pain.
Your nature, which entirely in its seed
Trangress’d, from these distinctions fell, no less
Than from its state in Paradise; nor means
Found of recovery (search all methods out
As strickly as thou may) save one of these,
The only fords were left through which to wade,
Either that God had of his courtesy
Releas’d him merely, or else man himself
For his own folly by himself aton’d.

“Brother! No human eye, not perfected,
Or fully matured in the flame of love,
Can understand this decree. It is a sign,
Indeed, much sought after, yet little known:
And I will therefore explain why this way
Is the most worthy. The divine love, that froth
All envious in its generosity, in itself
Shines with such brilliance, it brings forth
All beautiful things for eternity. What flows
Directly from it knows no end of existence,
Bearing its seal forever imprinted.
Whatever immediately springs from it is free,
Completely free, uncontrollable by the power
Of anything new: through such harmony
More pleasing to its creator, whose bright rays,
Though everyone shares their light, yet in those
Are most vivid, which resemble him the most.
These signs of superiority granted to man
Generously, if any of them fades,
He must forfeit his nobility,
No longer pure. Only sin is that,
Which disenfranchises him, making him unlike
The ultimate good; for its light in him
Is dimmed. And to dignity lost like this
There’s no return; unless, where guilt is void,
He pays for pleasure with equal pain.
Your nature, which entirely in its essence
Transgressed, fell from these distinctions, no less
Than from its state in Paradise; nor methods
Found for recovery (search as strictly as you may) save one of these,
The only paths left to cross,
Either that God out of his grace
Released him entirely, or else man himself
For his own folly made amends.

“Fix now thine eye, intently as thou canst,
On th’ everlasting counsel, and explore,
Instructed by my words, the dread abyss.

“Now fix your gaze as intensely as you can,
On the eternal wisdom, and explore,
Guided by my words, the terrifying void.

“Man in himself had ever lack’d the means
Of satisfaction, for he could not stoop
Obeying, in humility so low,
As high he, disobeying, thought to soar:
And for this reason he had vainly tried
Out of his own sufficiency to pay
The rigid satisfaction. Then behooved
That God should by his own ways lead him back
Unto the life, from whence he fell, restor’d:
By both his ways, I mean, or one alone.
But since the deed is ever priz’d the more,
The more the doer’s good intent appears,
Goodness celestial, whose broad signature
Is on the universe, of all its ways
To raise ye up, was fain to leave out none,
Nor aught so vast or so magnificent,
Either for him who gave or who receiv’d
Between the last night and the primal day,
Was or can be. For God more bounty show’d.
Giving himself to make man capable
Of his return to life, than had the terms
Been mere and unconditional release.
And for his justice, every method else
Were all too scant, had not the Son of God
Humbled himself to put on mortal flesh.

“Man has always lacked the means of satisfaction, because he couldn’t lower himself enough to obey in such humility, as he thought to rise high by disobeying. For this reason, he has vainly tried to satisfy his own demands. Then it was necessary for God to guide him back to the life from which he fell, restored: by both His ways, or one alone. But since the deed is always valued more, the more the doer’s good intent is clear, celestial goodness, whose wide signature is on the universe, aiming to lift you up, was eager not to exclude anyone, nor anything so vast or magnificent, either for the one who gave or the one who received, between the last night and the primal day, was or can be. For God showed more generosity, giving Himself to enable man to return to life, than if the terms had simply been an unconditional release. And for His justice, every other method would have been inadequate, had not the Son of God humbled Himself to take on human flesh.”

“Now, to fulfil each wish of thine, remains
I somewhat further to thy view unfold.
That thou mayst see as clearly as myself.

“Now, to fulfill each of your wishes, I still have
A bit more to show you.
So you can see as clearly as I do.

“I see, thou sayst, the air, the fire I see,
The earth and water, and all things of them
Compounded, to corruption turn, and soon
Dissolve. Yet these were also things create,
Because, if what were told me, had been true
They from corruption had been therefore free.

“I see, you say, the air, the fire I see,
The earth and water, and all things made from them
Turn to decay, and soon
Dissolve. Yet these were also created things,
Because, if what I've been told had been true,
They would therefore be free from corruption."

“The angels, O my brother! and this clime
Wherein thou art, impassible and pure,
I call created, as indeed they are
In their whole being. But the elements,
Which thou hast nam’d, and what of them is made,
Are by created virtue’ inform’d: create
Their substance, and create the’ informing virtue
In these bright stars, that round them circling move
The soul of every brute and of each plant,
The ray and motion of the sacred lights,
With complex potency attract and turn.
But this our life the’ eternal good inspires
Immediate, and enamours of itself;
So that our wishes rest for ever here.

“The angels, my brother! and this place
Where you are, untouched and pure,
I call created, just like they are
In their entirety. But the elements,
Which you’ve named, and what comes from them,
Are informed by a created power: create
Their substance, and create the informing power
In these bright stars that move in circles around them.
The soul of every animal and each plant,
The light and movement of the sacred lights,
With their complex abilities attract and direct.
But this life of ours is inspired by the eternal good
Directly, and it captivates us;
So our desires remain forever here.

“And hence thou mayst by inference conclude
Our resurrection certain, if thy mind
Consider how the human flesh was fram’d,
When both our parents at the first were made.”

“And so you can infer
Our resurrection is certain, if you think
About how the human body was formed,
When our two parents were created at first.”

CANTO VIII

The world was in its day of peril dark
Wont to believe the dotage of fond love
From the fair Cyprian deity, who rolls
In her third epicycle, shed on men
By stream of potent radiance: therefore they
Of elder time, in their old error blind,
Not her alone with sacrifice ador’d
And invocation, but like honours paid
To Cupid and Dione, deem’d of them
Her mother, and her son, him whom they feign’d
To sit in Dido’s bosom: and from her,
Whom I have sung preluding, borrow’d they
The appellation of that star, which views,
Now obvious and now averse, the sun.

The world was in a dark time of danger
Used to believing in the foolishness of longing love
From the beautiful goddess of love, who moves
In her third orbit, shining down on people
With a powerful light. So, back in the day, those
From ancient times, blinded by their old mistakes,
Didn’t just worship her with sacrifices
And prayers, but also gave the same honors
To Cupid and Dione, thought to be
Her mother and son, the one they imagined
Sitting in Dido’s embrace: and from her,
Whom I have sung about first, borrowed they
The name of that star, which watches,
Now close and now distant, from the sun.

I was not ware that I was wafted up
Into its orb; but the new loveliness
That grac’d my lady, gave me ample proof
That we had entered there. And as in flame
A sparkle is distinct, or voice in voice
Discern’d, when one its even tenour keeps,
The other comes and goes; so in that light
I other luminaries saw, that cours’d
In circling motion. rapid more or less,
As their eternal phases each impels.

I didn't realize that I was lifted up
Into its sphere; but the new beauty
That adorned my lady showed me clearly
That we had arrived there. And just as in flame
A sparkle stands out, or one voice can be heard
When it keeps a steady tone,
While the other comes and goes; so in that light
I saw other lights, moving
In a circular motion, faster or slower,
As each of their eternal phases guides them.

Never was blast from vapour charged with cold,
Whether invisible to eye or no,
Descended with such speed, it had not seem’d
To linger in dull tardiness, compar’d
To those celestial lights, that tow’rds us came,
Leaving the circuit of their joyous ring,
Conducted by the lofty seraphim.
And after them, who in the van appear’d,
Such an hosanna sounded, as hath left
Desire, ne’er since extinct in me, to hear
Renew’d the strain. Then parting from the rest
One near us drew, and sole began: “We all
Are ready at thy pleasure, well dispos’d
To do thee gentle service. We are they,
To whom thou in the world erewhile didst Sing
‘O ye! whose intellectual ministry
Moves the third heaven!’ and in one orb we roll,
One motion, one impulse, with those who rule
Princedoms in heaven; yet are of love so full,
That to please thee ’twill be as sweet to rest.”

Never has a blast of cold vapor,
Whether visible or not,
Descended so quickly that it didn’t seem
To linger in sluggishness, compared
To those heavenly lights that approached us,
Leaving behind their joyful circle,
Guided by the high seraphim.
And after them, who appeared at the front,
A hosanna sounded that has left
In me a desire that has never faded
To hear that song renewed. Then, separating from the rest,
One came near us and began alone: “We all
Are ready to serve you at your pleasure,
Eager to do gentle service. We are those
To whom you once sang in the world,
‘O you! whose intellectual ministry
Moves the third heaven!’ and in one sphere we revolve,
One motion, one impulse, with those who govern
Principalities in heaven; yet we are so full of love,
That pleasing you will be as sweet as resting.”

After mine eyes had with meek reverence
Sought the celestial guide, and were by her
Assur’d, they turn’d again unto the light
Who had so largely promis’d, and with voice
That bare the lively pressure of my zeal,
“Tell who ye are,” I cried. Forthwith it grew
In size and splendour, through augmented joy;
And thus it answer’d: “A short date below
The world possess’d me. Had the time been more,
Much evil, that will come, had never chanc’d.
My gladness hides thee from me, which doth shine .
Around, and shroud me, as an animal
In its own silk enswath’d. Thou lov’dst me well,
And had’st good cause; for had my sojourning
Been longer on the earth, the love I bare thee
Had put forth more than blossoms. The left bank,
That Rhone, when he hath mix’d with Sorga, laves.
In me its lord expected, and that horn
Of fair Ausonia, with its boroughs old,
Bari, and Croton, and Gaeta pil’d,
From where the Trento disembogues his waves,
With Verde mingled, to the salt sea-flood.
Already on my temples beam’d the crown,
Which gave me sov’reignty over the land
By Danube wash’d, whenas he strays beyond
The limits of his German shores. The realm,
Where, on the gulf by stormy Eurus lash’d,
Betwixt Pelorus and Pachynian heights,
The beautiful Trinacria lies in gloom
(Not through Typhaeus, but the vap’ry cloud
Bituminous upsteam’d), THAT too did look
To have its scepter wielded by a race
Of monarchs, sprung through me from Charles and Rodolph;
had not ill lording which doth spirit up
The people ever, in Palermo rais’d
The shout of ‘death,’ re-echo’d loud and long.
Had but my brother’s foresight kenn’d as much,
He had been warier that the greedy want
Of Catalonia might not work his bale.
And truly need there is, that he forecast,
Or other for him, lest more freight be laid
On his already over-laden bark.
Nature in him, from bounty fall’n to thrift,
Would ask the guard of braver arms, than such
As only care to have their coffers fill’d.”

After my eyes, with humble reverence, Sought the heavenly guide, and she assured me, They turned back to the light Who had promised so much, and with a voice That carried the weight of my eagerness, “Who are you?” I cried. Immediately, it grew In size and brightness, filled with joy; And it answered: “I spent a short time below In the world. If my time had been longer, Much evil, which is yet to come, would never have occurred. My happiness hides you from me, shining Around and cloaking me, like an animal Wrapped in its own silk. You loved me well, And had good reason; because if my time On earth had been longer, the love I had for you Would have produced more than just blossoms. The left bank, That Rhone, when it mixes with Sorga, washes. In me its lord waited, and that region Of beautiful Italy, with its ancient towns, Bari, Croton, and Gaeta piled up, Where the Trento flows into the sea, Mixing with Verde, to the salt ocean. Already on my temples shone the crown, Which granted me sovereignty over the land Washed by the Danube, when it strays beyond The limits of its German shores. The realm, Where, on the gulf lashed by stormy Eurus, Between Pelorus and Pachynian heights, The beautiful Sicily lies in darkness (Not because of Typhaeus, but the cloudy mist Steamed with bitumen), THAT too seemed To expect its scepter to be wielded by a line Of rulers, descended from me, Charles, and Rodolph; If not for the bad leadership that always Incites the people, raised in Palermo The shout of ‘death,’ ringing loud and long. If only my brother had foreseen this, He would have been more cautious that the greedy desire Of Catalonia wouldn’t bring him harm. And he truly needs to be cautious, Or someone for him, lest more burden be placed On his already overloaded ship. Nature in him, having fallen from abundance to thrift, Would require the protection of braver arms than just Those that only care to fill their coffers.”

“My liege, it doth enhance the joy thy words
Infuse into me, mighty as it is,
To think my gladness manifest to thee,
As to myself, who own it, when thou lookst
Into the source and limit of all good,
There, where thou markest that which thou dost speak,
Thence priz’d of me the more. Glad thou hast made me.
Now make intelligent, clearing the doubt
Thy speech hath raised in me; for much I muse,
How bitter can spring up, when sweet is sown.”

“My lord, it fills me with joy to hear your words
That bring such strength to me,
It’s a pleasure to know my happiness is clear to you,
As it is to me, who experiences it, when you look
Into the source and limit of all that is good,
There, where you notice what you are saying,
I value it even more. You've brought me happiness.
Now help me understand, clearing the doubt
Your words have raised in me; for I often wonder,
How bitterness can arise when sweetness is sown.”

I thus inquiring; he forthwith replied:
“If I have power to show one truth, soon that
Shall face thee, which thy questioning declares
Behind thee now conceal’d. The Good, that guides
And blessed makes this realm, which thou dost mount,
Ordains its providence to be the virtue
In these great bodies: nor th’ all perfect Mind
Upholds their nature merely, but in them
Their energy to save: for nought, that lies
Within the range of that unerring bow,
But is as level with the destin’d aim,
As ever mark to arrow’s point oppos’d.
Were it not thus, these heavens, thou dost visit,
Would their effect so work, it would not be
Art, but destruction; and this may not chance,
If th’ intellectual powers, that move these stars,
Fail not, or who, first faulty made them fail.
Wilt thou this truth more clearly evidenc’d?”

I asked him, and he quickly answered:
“If I have the ability to reveal one truth, it will soon confront you, which your questions hint is hidden behind you now. The Good that guides and blesses this realm you are climbing ordains its providence to be the virtue in these great beings: the all-perfect Mind not only sustains their nature but also gives them the power to save. For nothing within the reach of that unerring bow is aligned perfectly with its intended target, just like an arrow aimed at its mark.
If it weren't this way, the heavens you visit would function in a way that wouldn't be art but destruction; and that cannot happen if the intellectual forces that move these stars do not fail, or if someone doesn’t make them fail first.
Would you like this truth to be made clearer?”

To whom I thus: “It is enough: no fear,
I see, lest nature in her part should tire.”

To whom I said: “That's enough: don’t be afraid,
I can see, in case nature gets worn out.”

He straight rejoin’d: “Say, were it worse for man,
If he liv’d not in fellowship on earth?”

He immediately replied, “Tell me, would it be worse for a person,
If they didn't live together with others on Earth?”

“Yea,” answer’d I; “nor here a reason needs.”

“Yeah,” I replied; “and there’s no reason needed here.”

“And may that be, if different estates
Grow not of different duties in your life?
Consult your teacher, and he tells you ‘no.’”

“And might that be, if different roles
Don’t come from different responsibilities in your life?
Ask your teacher, and he’ll tell you ‘no.’”

Thus did he come, deducing to this point,
And then concluded: “For this cause behooves,
The roots, from whence your operations come,
Must differ. Therefore one is Solon born;
Another, Xerxes; and Melchisidec
A third; and he a fourth, whose airy voyage
Cost him his son. In her circuitous course,
Nature, that is the seal to mortal wax,
Doth well her art, but no distinctions owns
’Twixt one or other household. Hence befalls
That Esau is so wide of Jacob: hence
Quirinus of so base a father springs,
He dates from Mars his lineage. Were it not
That providence celestial overrul’d,
Nature, in generation, must the path
Trac’d by the generator, still pursue
Unswervingly. Thus place I in thy sight
That, which was late behind thee. But, in sign
Of more affection for thee, ’tis my will
Thou wear this corollary. Nature ever
Finding discordant fortune, like all seed
Out of its proper climate, thrives but ill.
And were the world below content to mark
And work on the foundation nature lays,
It would not lack supply of excellence.
But ye perversely to religion strain
Him, who was born to gird on him the sword,
And of the fluent phrasemen make your king;
Therefore your steps have wander’d from the paths.”

So he arrived at this conclusion,
And then said: “For this reason, it’s necessary,
The origins from which your actions come,
Must be different. Therefore one is born Solon;
Another, Xerxes; and Melchisidec
Is a third; and a fourth is he, whose lofty journey
Cost him his son. In her winding path,
Nature, which is the seal to mortal wax,
Does her work well, but makes no distinctions
Between one household and another. Hence it follows
That Esau is so different from Jacob: hence
Quirinus has such a humble father,
His lineage traced back to Mars. If it weren’t
For celestial providence intervening,
Nature, in procreation, would strictly follow
The path laid down by the maker, without deviation.
Thus I present to you
What was recently behind you. But as a sign
Of my deeper affection for you, I want
You to wear this token. Nature always
Finding challenging circumstances, like all seeds
Out of their ideal environment, struggles to thrive.
And if the world below were willing to observe
And build on the foundation that nature provides,
It would have no shortage of excellence.
But you wrongly try to impose
On him who was born to wield the sword,
And make your king out of fluent speakers;
Therefore your paths have strayed.”

CANTO IX

After solution of my doubt, thy Charles,
O fair Clemenza, of the treachery spake
That must befall his seed: but, “Tell it not,”
Said he, “and let the destin’d years come round.”
Nor may I tell thee more, save that the meed
Of sorrow well-deserv’d shall quit your wrongs.

After solving my doubt, your Charles,
Oh beautiful Clemenza, spoke of the betrayal
That will fall on his descendants: but, “Don’t say it,”
He said, “and let the destined years unfold.”
I can’t tell you more, except that the reward
Of well-deserved sorrow will rectify your wrongs.

And now the visage of that saintly light
Was to the sun, that fills it, turn’d again,
As to the good, whose plenitude of bliss
Sufficeth all. O ye misguided souls!
Infatuate, who from such a good estrange
Your hearts, and bend your gaze on vanity,
Alas for you!—And lo! toward me, next,
Another of those splendent forms approach’d,
That, by its outward bright’ning, testified
The will it had to pleasure me. The eyes
Of Beatrice, resting, as before,
Firmly upon me, manifested forth
Approva1 of my wish. “And O,” I cried,
Blest spirit! quickly be my will perform’d;
And prove thou to me, that my inmost thoughts
I can reflect on thee.” Thereat the light,
That yet was new to me, from the recess,
Where it before was singing, thus began,
As one who joys in kindness: “In that part
Of the deprav’d Italian land, which lies
Between Rialto, and the fountain-springs
Of Brenta and of Piava, there doth rise,
But to no lofty eminence, a hill,
From whence erewhile a firebrand did descend,
That sorely sheet the region. From one root
I and it sprang; my name on earth Cunizza:
And here I glitter, for that by its light
This star o’ercame me. Yet I naught repine,
Nor grudge myself the cause of this my lot,
Which haply vulgar hearts can scarce conceive.

And now the face of that holy light
Was turned back to the sun that fills it,
Just like the good, whose abundance of joy
Is enough for everyone. Oh, you lost souls!
Foolish, who turn your hearts away from such good
And focus your gaze on emptiness,
Woe to you!—And look! next to me,
Another of those shining forms approached,
Which, by its outward brightness, showed
Its desire to please me. Beatrice’s eyes,
Resting on me as before,
Clearly showed approval of my wish. “Oh,” I cried,
Blessed spirit! quickly fulfill my will;
And show me that I can reflect
My innermost thoughts onto you.” Then the light,
That was still new to me, from the place
Where it had been singing, began to speak,
Like someone who delights in kindness: “In that part
Of the corrupted Italian land, which lies
Between Rialto and the springs
Of Brenta and Piava, there rises,
Though not to a great height, a hill,
From which once a firebrand came down,
That seriously burned the area. From one root
I and it originated; my name on earth is Cunizza:
And here I shine, because by its light
This star overcame me. Yet I feel no regret,
Nor do I resent the reason for my fate,
Which perhaps ordinary hearts can hardly understand.

“This jewel, that is next me in our heaven,
Lustrous and costly, great renown hath left,
And not to perish, ere these hundred years
Five times absolve their round. Consider thou,
If to excel be worthy man’s endeavour,
When such life may attend the first. Yet they
Care not for this, the crowd that now are girt
By Adice and Tagliamento, still
Impenitent, tho’ scourg’d. The hour is near,
When for their stubbornness at Padua’s marsh
The water shall be chang’d, that laves Vicena
And where Cagnano meets with Sile, one
Lords it, and bears his head aloft, for whom
The web is now a-warping. Feltro too
Shall sorrow for its godless shepherd’s fault,
Of so deep stain, that never, for the like,
Was Malta’s bar unclos’d. Too large should be
The skillet, that would hold Ferrara’s blood,
And wearied he, who ounce by ounce would weight it,
The which this priest, in show of party-zeal,
Courteous will give; nor will the gift ill suit
The country’s custom. We descry above,
Mirrors, ye call them thrones, from which to us
Reflected shine the judgments of our God:
Whence these our sayings we avouch for good.”

“This jewel, sitting next to me in our paradise,
Shiny and valuable, has gained great fame,
And it won’t fade away before these hundred years
Have gone around five times. Think about it,
Is it worth a man’s effort to strive for excellence,
When such a life could be possible at the start? Yet they
Don’t care about this, the crowd now surrounded
By the Adice and Tagliamento, still
Unrepentant, even when punished. The time is coming,
When for their stubbornness at the marsh of Padua
The water will be changed that flows by Vicenza,
And where Cagnano meets Sile, one
Rules and holds his head high, for whom
The web is now being woven. Feltro too
Will mourn for its godless shepherd’s mistakes,
So deeply stained, that never, for something like it,
Was Malta’s gate left unopened. It would have to be
A huge pot to hold Ferrara’s blood,
And someone would be exhausted trying to weigh it,
Which this priest, in a show of party loyalty,
Will graciously give; and the gift will not be out of place
For the country’s customs. We see above,
Mirrors, which you call thrones, from which to us
Reflect the judgments of our God:
From which we affirm our words as true.”

She ended, and appear’d on other thoughts
Intent, re-ent’ring on the wheel she late
Had left. That other joyance meanwhile wax’d
A thing to marvel at, in splendour glowing,
Like choicest ruby stricken by the sun,
For, in that upper clime, effulgence comes
Of gladness, as here laughter: and below,
As the mind saddens, murkier grows the shade.

She finished and shifted her focus
to new thoughts, returning to the wheel she had
just left. That other joy meanwhile grew
into something to marvel at, shining brightly,
like the finest ruby struck by the sun,
because, in that higher realm, brightness comes
from joy, just as here laughter does; and below,
as the mind grows heavy, the shade gets darker.

“God seeth all: and in him is thy sight,”
Said I, “blest Spirit! Therefore will of his
Cannot to thee be dark. Why then delays
Thy voice to satisfy my wish untold,
That voice which joins the inexpressive song,
Pastime of heav’n, the which those ardours sing,
That cowl them with six shadowing wings outspread?
I would not wait thy asking, wert thou known
To me, as thoroughly I to thee am known.”

“God sees all, and in Him is your vision,”
I said, “blessed Spirit! So His will
Cannot be unclear to you. Why then do you delay
Your voice to fulfill my unspoken wish,
That voice which joins the indescribable song,
The pastime of heaven, which those beings sing,
Who are cloaked with six outspread wings?
I wouldn’t hesitate to ask if you were as familiar
To me as I am to you.”

He forthwith answ’ring, thus his words began:
“The valley’ of waters, widest next to that
Which doth the earth engarland, shapes its course,
Between discordant shores, against the sun
Inward so far, it makes meridian there,
Where was before th’ horizon. Of that vale
Dwelt I upon the shore, ’twixt Ebro’s stream
And Macra’s, that divides with passage brief
Genoan bounds from Tuscan. East and west
Are nearly one to Begga and my land,
Whose haven erst was with its own blood warm.
Who knew my name were wont to call me Folco:
And I did bear impression of this heav’n,
That now bears mine: for not with fiercer flame
Glow’d Belus’ daughter, injuring alike
Sichaeus and Creusa, than did I,
Long as it suited the unripen’d down
That fledg’d my cheek: nor she of Rhodope,
That was beguiled of Demophoon;
Nor Jove’s son, when the charms of Iole
Were shrin’d within his heart. And yet there hides
No sorrowful repentance here, but mirth,
Not for the fault (that doth not come to mind),
But for the virtue, whose o’erruling sway
And providence have wrought thus quaintly. Here
The skill is look’d into, that fashioneth
With such effectual working, and the good
Discern’d, accruing to this upper world
From that below. But fully to content
Thy wishes, all that in this sphere have birth,
Demands my further parle. Inquire thou wouldst,
Who of this light is denizen, that here
Beside me sparkles, as the sun-beam doth
On the clear wave. Know then, the soul of Rahab
Is in that gladsome harbour, to our tribe
United, and the foremost rank assign’d.
He to that heav’n, at which the shadow ends
Of your sublunar world, was taken up,
First, in Christ’s triumph, of all souls redeem’d:
For well behoov’d, that, in some part of heav’n,
She should remain a trophy, to declare
The mighty contest won with either palm;
For that she favour’d first the high exploit
Of Joshua on the holy land, whereof
The Pope recks little now. Thy city, plant
Of him, that on his Maker turn’d the back,
And of whose envying so much woe hath sprung,
Engenders and expands the cursed flower,
That hath made wander both the sheep and lambs,
Turning the shepherd to a wolf. For this,
The gospel and great teachers laid aside,
The decretals, as their stuft margins show,
Are the sole study. Pope and Cardinals,
Intent on these, ne’er journey but in thought
To Nazareth, where Gabriel op’d his wings.
Yet it may chance, erelong, the Vatican,
And other most selected parts of Rome,
That were the grave of Peter’s soldiery,
Shall be deliver’d from the adult’rous bond.”

He immediately replied, starting his words:
“The valley of waters, the widest next to that
Which surrounds the earth, carves its path
Between rocky shores, facing the sun
So far inward that it forms the midday there,
Where the horizon was before. I lived
On the shore, between the Ebro and Macra’s streams,
Which briefly divide the Genoese lands from Tuscany. East and west
Are almost the same to Begga and my land,
Whose harbor was once warm with its own blood.
Those who knew my name used to call me Folco:
And I bore the mark of this heaven,
That now bears mine: for not with fiercer flame
Did Belus’ daughter burn, hurting both
Sichaeus and Creusa, than I did,
As long as it suited the tender down
That graced my cheek: nor she of Rhodope,
Who was deceived by Demophoon;
Nor Jove’s son, when the love for Iole
Was nestled within his heart. Still here
There’s no sad repentance, only joy,
Not for the fault (which doesn’t come to mind),
But for the virtue, whose ruling power
And providence have created this so uniquely. Here
The skill is examined that shapes
With such effective workings, and the good
Recognized, gained for this upper world
From that below. But to fully satisfy
Your wishes, all that is born in this sphere,
Requires my further conversation. You wish to know,
Who among this light is a resident, here
Beside me shining, as the sunbeam does
On the clear wave. Know then, the soul of Rahab
Is in that joyful harbor, joined with our tribe,
And assigned the foremost rank.
She was taken up to that heaven, where the shadow ends
Of your sublunar world,
First, in Christ’s triumph, of all souls redeemed:
For it was fitting that, in some part of heaven,
She should remain a trophy, to show
The mighty contest won with both hands;
For she first favored the high endeavor
Of Joshua in the holy land, about which
The Pope cares little now. Your city, the offspring
Of him who turned his back on his Maker,
And of whose envy so much woe has emerged,
Grows and spreads the cursed flower,
That has caused both sheep and lambs to wander,
Turning the shepherd into a wolf. Because of this,
The gospel and great teachers have set aside,
The decretals, as their stuffed margins show,
Are their only study. The Pope and Cardinals,
Focused on these, rarely travel but in thought
To Nazareth, where Gabriel opened his wings.
Yet it may soon happen that the Vatican,
And other most chosen parts of Rome,
That were the grave of Peter’s soldiers,
Will be freed from the adulterous bond.”

CANTO X

Looking into his first-born with the love,
Which breathes from both eternal, the first Might
Ineffable, whence eye or mind
Can roam, hath in such order all dispos’d,
As none may see and fail to’ enjoy. Raise, then,
O reader! to the lofty wheels, with me,
Thy ken directed to the point, whereat
One motion strikes on th’ other. There begin
Thy wonder of the mighty Architect,
Who loves his work so inwardly, his eye
Doth ever watch it. See, how thence oblique
Brancheth the circle, where the planets roll
To pour their wished influence on the world;
Whose path not bending thus, in heav’n above
Much virtue would be lost, and here on earth,
All power well nigh extinct: or, from direct
Were its departure distant more or less,
I’ th’ universal order, great defect
Must, both in heav’n and here beneath, ensue.

Looking at his firstborn with love,
That comes from both eternally, the first Power
Indescribable, from which eye or mind
Can explore, has arranged everything in such order,
That no one can see it and not enjoy. So raise,
O reader! your gaze to the high wheels with me,
Your vision focused on the point where
One motion impacts another. There begins
Your amazement at the mighty Architect,
Who loves his creation so deeply that his eye
Always watches it. See how the circle branches obliquely,
Where the planets move
To cast their desired influence on the world;
If their path didn’t bend like this in the heavens above,
Much virtue would be lost, and here on earth,
All power would nearly vanish: or, when it departs
From direct, whether more or less distant,
In the universal order, a great flaw
Must arise, both in heaven and down here.

Now rest thee, reader! on thy bench, and muse
Anticipative of the feast to come;
So shall delight make thee not feel thy toil.
Lo! I have set before thee, for thyself
Feed now: the matter I indite, henceforth
Demands entire my thought. Join’d with the part,
Which late we told of, the great minister
Of nature, that upon the world imprints
The virtue of the heaven, and doles out
Time for us with his beam, went circling on
Along the spires, where each hour sooner comes;
And I was with him, weetless of ascent,
As one, who till arriv’d, weets not his coming.

Now rest, reader! on your bench, and think
About the feast to come;
Delight will take away your toil.
Look! I’ve laid out for you, for yourself
To enjoy now: the subject I’m writing about, from now on
Requires all my focus. Joined with the part,
Which we talked about earlier, the great force
Of nature, that marks the world
With the power of heaven, and gives us
Time with his light, continued on
Through the spires, where each hour arrives sooner;
And I was with him, unaware of the climb,
Like someone who doesn’t realize they’re arriving until they do.

For Beatrice, she who passeth on
So suddenly from good to better, time
Counts not the act, oh then how great must needs
Have been her brightness! What she was i’ th’ sun
(Where I had enter’d), not through change of hue,
But light transparent—did I summon up
Genius, art, practice—I might not so speak,
It should be e’er imagin’d: yet believ’d
It may be, and the sight be justly crav’d.
And if our fantasy fail of such height,
What marvel, since no eye above the sun
Hath ever travel’d? Such are they dwell here,
Fourth family of the Omnipotent Sire,
Who of his spirit and of his offspring shows;
And holds them still enraptur’d with the view.
And thus to me Beatrice: “Thank, oh thank,
The Sun of angels, him, who by his grace
To this perceptible hath lifted thee.”

For Beatrice, she who moves on
So suddenly from good to better, time
Doesn’t count the act; oh, how great must have been
Her brightness! What she was in the sun
(Where I had entered), not through a change of color,
But transparent light—I could summon up
Genius, art, practice—I might not say it so;
It should always be imagined: yet believed
It may be, and the sight rightly craved.
And if our imagination falls short of such height,
What’s so surprising, since no eye above the sun
Has ever traveled? Such are those who dwell here,
The fourth family of the Omnipotent Father,
Who reveals his spirit and his offspring;
And keeps them forever captivated by the sight.
And so to me Beatrice: “Thank, oh thank,
The Sun of angels, him, who by his grace
Has lifted you to this visible realm.”

Never was heart in such devotion bound,
And with complacency so absolute
Dispos’d to render up itself to God,
As mine was at those words: and so entire
The love for Him, that held me, it eclips’d
Beatrice in oblivion. Naught displeas’d
Was she, but smil’d thereat so joyously,
That of her laughing eyes the radiance brake
And scatter’d my collected mind abroad.

Never has a heart been so devoted,
And with such complete satisfaction
Ready to give itself to God,
As mine was at those words: and so whole
The love for Him that held me, it overshadowed
Beatrice in forgetfulness. She was not upset
But smiled so joyfully,
That the light from her laughing eyes
Broke and scattered my focused thoughts.

Then saw I a bright band, in liveliness
Surpassing, who themselves did make the crown,
And us their centre: yet more sweet in voice,
Than in their visage beaming. Cinctur’d thus,
Sometime Latona’s daughter we behold,
When the impregnate air retains the thread,
That weaves her zone. In the celestial court,
Whence I return, are many jewels found,
So dear and beautiful, they cannot brook
Transporting from that realm: and of these lights
Such was the song. Who doth not prune his wing
To soar up thither, let him look from thence
For tidings from the dumb. When, singing thus,
Those burning suns that circled round us thrice,
As nearest stars around the fixed pole,
Then seem’d they like to ladies, from the dance
Not ceasing, but suspense, in silent pause,
List’ning, till they have caught the strain anew:
Suspended so they stood: and, from within,
Thus heard I one, who spake: “Since with its beam
The grace, whence true love lighteth first his flame,
That after doth increase by loving, shines
So multiplied in thee, it leads thee up
Along this ladder, down whose hallow’d steps
None e’er descend, and mount them not again,
Who from his phial should refuse thee wine
To slake thy thirst, no less constrained were,
Than water flowing not unto the sea.
Thou fain wouldst hear, what plants are these, that bloom
In the bright garland, which, admiring, girds
This fair dame round, who strengthens thee for heav’n.
I then was of the lambs, that Dominic
Leads, for his saintly flock, along the way,
Where well they thrive, not sworn with vanity.
He, nearest on my right hand, brother was,
And master to me: Albert of Cologne
Is this: and of Aquinum, Thomas I.
If thou of all the rest wouldst be assur’d,
Let thine eye, waiting on the words I speak,
In circuit journey round the blessed wreath.
That next resplendence issues from the smile
Of Gratian, who to either forum lent
Such help, as favour wins in Paradise.
The other, nearest, who adorns our quire,
Was Peter, he that with the widow gave
To holy church his treasure. The fifth light,
Goodliest of all, is by such love inspired,
That all your world craves tidings of its doom:
Within, there is the lofty light, endow’d
With sapience so profound, if truth be truth,
That with a ken of such wide amplitude
No second hath arisen. Next behold
That taper’s radiance, to whose view was shown,
Clearliest, the nature and the ministry
Angelical, while yet in flesh it dwelt.
In the other little light serenely smiles
That pleader for the Christian temples, he
Who did provide Augustin of his lore.
Now, if thy mind’s eye pass from light to light,
Upon my praises following, of the eighth
Thy thirst is next. The saintly soul, that shows
The world’s deceitfulness, to all who hear him,
Is, with the sight of all the good, that is,
Blest there. The limbs, whence it was driven, lie
Down in Cieldauro, and from martyrdom
And exile came it here. Lo! further on,
Where flames the arduous Spirit of Isidore,
Of Bede, and Richard, more than man, erewhile,
In deep discernment. Lastly this, from whom
Thy look on me reverteth, was the beam
Of one, whose spirit, on high musings bent,
Rebuk’d the ling’ring tardiness of death.
It is the eternal light of Sigebert,
Who ’scap’d not envy, when of truth he argued,
Reading in the straw-litter’d street.” Forthwith,
As clock, that calleth up the spouse of God
To win her bridegroom’s love at matin’s hour,
Each part of other fitly drawn and urg’d,
Sends out a tinkling sound, of note so sweet,
Affection springs in well-disposed breast;
Thus saw I move the glorious wheel, thus heard
Voice answ’ring voice, so musical and soft,
It can be known but where day endless shines.

Then I saw a bright group, lively and full of energy,
Surpassing anything else, who crowned themselves,
And us as their center: their voices sweeter,
Than their shining faces. Wrapped like this,
Sometimes we see Latona’s daughter,
When the heavy air holds the thread,
That weaves her belt. In the celestial court,
From where I return, there are many jewels,
So precious and beautiful, they can't be moved
From that realm: and of these lights
Such was the song. Whoever doesn't prepare their wings
To fly up there, let them look from there
For news from the silent. While they sang,
Those burning suns that circled around us three times,
Like the closest stars around the fixed pole,
They seemed like ladies, pausing from the dance,
Not stopping completely, but waiting in a silent moment,
Listening until they catch the tune again:
They stood suspended: and from within,
I heard one speak: “Since with its light
The grace that ignites true love’s flame,
Which later grows through loving, shines
So multiplied in you, it leads you up
This ladder, down whose holy steps
No one ever descends without ascending again,
Who would refuse you wine
To quench your thirst, would be just as constrained,
As water that doesn’t flow to the sea.
You would like to know what plants bloom
In the bright garland that, admiringly, encircles
This fair lady who strengthens you for heaven.
I was then one of the lambs, that Dominic
Leads for his saintly flock, along the path,
Where they thrive well, not ensnared by vanity.
He, closest to my right, was my brother,
And my teacher: Albert of Cologne
Is who this is: and from Aquinum, Thomas I.
If you want to be assured of all the rest,
Let your eyes, focused on the words I speak,
Journey around the blessed wreath.
The next brightness comes from the smile
Of Gratian, who offered such help to both forums
As won favor in Paradise.
The other, closest, who adorns our choir,
Was Peter, who with the widow gave
His treasure to the holy church. The fifth light,
The most beautiful of all, is inspired by such love,
That all your world craves news of its fate:
Within, there is the lofty light, endowed
With wisdom so deep, if truth be truth,
That with a vision of such wide span
No second has arisen. Next see
That glowing light, to whose view was shown,
Most clearly, the nature and ministry
Of angels, while still in flesh it dwelt.
In the other small light smiles serenely
The advocate for the Christian temples, he
Who provided Augustine with his knowledge.
Now, if your mind’s eye passes from light to light,
Upon my praises following, your thirst is next for the eighth.
The saintly soul, that shows
The world's deceit to all who hear him,
Is blessed there with the sight of all that is good.
The limbs from which it was driven lie
In Cieldauro, and from martyrdom
And exile it came here. Look! further on,
Where burns the arduous Spirit of Isidore,
Of Bede, and Richard, more than a man, once,
In deep understanding. Lastly, this one,
From whom your gaze returns to me, was the light
Of one, whose spirit, lost in high thoughts,
Rebuked the lingering slowness of death.
It is the eternal light of Sigebert,
Who didn’t escape envy when he argued for truth,
Reading in the straw-covered street.” Immediately,
Like a clock, that calls up the spouse of God
To win her bridegroom’s love at dawn,
Every part of the other appropriately drawn and urged,
Sends out a tinkling sound, so sweet,
That affection springs in a well-disposed heart;
Thus, I saw the glorious wheel move, and I heard
Voice answering voice, so musical and soft,
It can only be known where day shines endlessly.

CANTO XI

O fond anxiety of mortal men!
How vain and inconclusive arguments
Are those, which make thee beat thy wings below
For statues one, and one for aphorisms
Was hunting; this the priesthood follow’d, that
By force or sophistry aspir’d to rule;
To rob another, and another sought
By civil business wealth; one moiling lay
Tangled in net of sensual delight,
And one to witless indolence resign’d;
What time from all these empty things escap’d,
With Beatrice, I thus gloriously
Was rais’d aloft, and made the guest of heav’n.

Oh, dear anxiety of humans!
How pointless and fruitless are the arguments
That make you flap your wings down here
For one, it's about statues, and for another
It was aphorisms; this was pursued by the priesthood, while that
By force or cleverness tried to take control;
One wanted to rob another, and another looked
For wealth through political affairs; one slaved away
Caught in a web of physical pleasure,
And another surrendered to mindless laziness;
At a time when I escaped all these meaningless things,
With Beatrice, I was gloriously
Lifted up and invited to heaven.

They of the circle to that point, each one.
Where erst it was, had turn’d; and steady glow’d,
As candle in his socket. Then within
The lustre, that erewhile bespake me, smiling
With merer gladness, heard I thus begin:

They of the circle to that point, each one.
Where once it was, had turned; and steadily glowed,
Like a candle in its socket. Then within
The brightness that had once greeted me, smiling
With even greater joy, I heard myself begin:

“E’en as his beam illumes me, so I look
Into the eternal light, and clearly mark
Thy thoughts, from whence they rise. Thou art in doubt,
And wouldst, that I should bolt my words afresh
In such plain open phrase, as may be smooth
To thy perception, where I told thee late
That ‘well they thrive;’ and that ‘no second such
Hath risen,’ which no small distinction needs.

“Just as his light illuminates me, I look
Into the eternal light and clearly see
Your thoughts, from where they come. You’re unsure,
And you want me to express my words again
In such simple, clear terms that they’ll be easy
For you to understand, where I told you earlier
That ‘they do well;’ and that ‘there's no one like them
That has risen,’ which requires no small distinction.”

“The providence, that governeth the world,
In depth of counsel by created ken
Unfathomable, to the end that she,
Who with loud cries was ’spous’d in precious blood,
Might keep her footing towards her well-belov’d,
Safe in herself and constant unto him,
Hath two ordain’d, who should on either hand
In chief escort her: one seraphic all
In fervency; for wisdom upon earth,
The other splendour of cherubic light.
I but of one will tell: he tells of both,
Who one commendeth. which of them so’er
Be taken: for their deeds were to one end.

“The providence that governs the world,
In deep counsel from created understanding
Is unfathomable, so that she,
Who with loud cries was wedded in precious blood,
Might keep her footing towards her beloved,
Safe in herself and faithful to him,
Has appointed two, who should on either side
In chief escort her: one seraphic being
In fervor; for wisdom on earth,
The other the brilliance of cherubic light.
I will tell only of one: he speaks of both,
Who commends one, whichever of them
Is chosen: for their deeds were for one purpose.

“Between Tupino, and the wave, that falls
From blest Ubaldo’s chosen hill, there hangs
Rich slope of mountain high, whence heat and cold
Are wafted through Perugia’s eastern gate:
And Norcera with Gualdo, in its rear
Mourn for their heavy yoke. Upon that side,
Where it doth break its steepness most, arose
A sun upon the world, as duly this
From Ganges doth: therefore let none, who speak
Of that place, say Ascesi; for its name
Were lamely so deliver’d; but the East,
To call things rightly, be it henceforth styl’d.
He was not yet much distant from his rising,
When his good influence ’gan to bless the earth.
A dame to whom none openeth pleasure’s gate
More than to death, was, ’gainst his father’s will,
His stripling choice: and he did make her his,
Before the Spiritual court, by nuptial bonds,
And in his father’s sight: from day to day,
Then lov’d her more devoutly. She, bereav’d
Of her first husband, slighted and obscure,
Thousand and hundred years and more, remain’d
Without a single suitor, till he came.
Nor aught avail’d, that, with Amyclas, she
Was found unmov’d at rumour of his voice,
Who shook the world: nor aught her constant boldness
Whereby with Christ she mounted on the cross,
When Mary stay’d beneath. But not to deal
Thus closely with thee longer, take at large
The rovers’ titles—Poverty and Francis.
Their concord and glad looks, wonder and love,
And sweet regard gave birth to holy thoughts,
So much, that venerable Bernard first
Did bare his feet, and, in pursuit of peace
So heavenly, ran, yet deem’d his footing slow.
O hidden riches! O prolific good!
Egidius bares him next, and next Sylvester,
And follow both the bridegroom; so the bride
Can please them. Thenceforth goes he on his way,
The father and the master, with his spouse,
And with that family, whom now the cord
Girt humbly: nor did abjectness of heart
Weigh down his eyelids, for that he was son
Of Pietro Bernardone, and by men
In wond’rous sort despis’d. But royally
His hard intention he to Innocent
Set forth, and from him first receiv’d the seal
On his religion. Then, when numerous flock’d
The tribe of lowly ones, that trac’d HIS steps,
Whose marvellous life deservedly were sung
In heights empyreal, through Honorius’ hand
A second crown, to deck their Guardian’s virtues,
Was by the eternal Spirit inwreath’d: and when
He had, through thirst of martyrdom, stood up
In the proud Soldan’s presence, and there preach’d
Christ and his followers; but found the race
Unripen’d for conversion: back once more
He hasted (not to intermit his toil),
And reap’d Ausonian lands. On the hard rock,
’Twixt Arno and the Tyber, he from Christ
Took the last Signet, which his limbs two years
Did carry. Then the season come, that he,
Who to such good had destin’d him, was pleas’d
T’ advance him to the meed, which he had earn’d
By his self-humbling, to his brotherhood,
As their just heritage, he gave in charge
His dearest lady, and enjoin’d their love
And faith to her: and, from her bosom, will’d
His goodly spirit should move forth, returning
To its appointed kingdom, nor would have
His body laid upon another bier.

“Between Tupino and the wave that falls
From blessed Ubaldo’s chosen hill, there hangs
A rich slope of high mountain, from which heat and cold
Are carried through Perugia’s eastern gate:
And Norcera with Gualdo, behind it,
Mourn for their heavy burden. On that side,
Where it slopes steeply, a sun arose
Upon the world, just as this one does
From the Ganges: so let no one, who speaks
Of that place, call it Ascesi; for that name
Would be lacking; rather, let it henceforth be called
The East. He was still not far from his rising,
When his good influence began to bless the earth.
A woman to whom no one opens pleasure’s gate
More than to death was, against his father’s wishes,
His youthful choice: and he made her his,
Before the Spiritual court, by marriage vows,
And in his father’s sight: from day to day,
He then loved her more devoutly. She, bereft
Of her first husband, slighted and obscure,
Remained for a thousand years or more
Without a single suitor, until he came.
And it did not matter that, with Amyclas, she
Was found unmoved at the sound of his voice,
Who shook the world: nor did her constant courage
Whereby with Christ she mounted on the cross,
When Mary stayed below. But not to stay
So closely with you longer, take at length
The titles of the wanderers—Poverty and Francis.
Their unity and happy faces, wonder and love,
And sweet demeanor gave rise to holy thoughts,
So much that venerable Bernard first
Bare his feet, and, in pursuit of so heavenly peace,
Ran, yet thought his pace was slow.
O hidden riches! O fruitful good!
Egidius follows next, and then Sylvester,
And both follow the bridegroom; so the bride
Can please them. From that point onward, he goes on his way,
The father and the master, with his spouse,
And with that family, whom now the cord
Humbly girded: nor did a humble heart
Weigh down his eyelids, because he was the son
Of Pietro Bernardone, and contemptibly
Despised by men. But royally
His firm intention he set forth to Innocent
And first received the seal
On his order from him. Then, when numerous
Gathered the tribe of the lowly ones, that traced HIS steps,
Whose marvelous life deservedly was sung
In heavenly heights, through Honorius’ hand
A second crown, to honor their Guardian’s virtues,
Was woven by the eternal Spirit: and when
He had, through thirst for martyrdom, stood up
In the proud Soldan’s presence, and there preached
Christ and his followers; but found the people
Unready for conversion: once more he hurried back
(Not to pause his work),
And reap’d the lands of the Ausonians. On the hard rock,
Between the Arno and the Tiber, he took from Christ
The last Sign, which his body bore for two years.
Then the time came, that he,
Who destined him for such good, was pleased
To advance him to the reward, which he had earned
By his self-humbling, to his brotherhood,
As their rightful inheritance, he entrusted
His dearest lady, and requested their love
And faith towards her: and, from her bosom, willed
His good spirit should move forth, returning
To its appointed kingdom, nor did he want
His body laid on any other bier.

“Think now of one, who were a fit colleague,
To keep the bark of Peter in deep sea
Helm’d to right point; and such our Patriarch was.
Therefore who follow him, as he enjoins,
Thou mayst be certain, take good lading in.
But hunger of new viands tempts his flock,
So that they needs into strange pastures wide
Must spread them: and the more remote from him
The stragglers wander, so much mole they come
Home to the sheep-fold, destitute of milk.
There are of them, in truth, who fear their harm,
And to the shepherd cleave; but these so few,
A little stuff may furnish out their cloaks.

“Think now of someone who would be a good partner,
To keep Peter’s boat steady in deep waters
Steered in the right direction; and that was our Patriarch.
So those who follow him, as he advises,
You can be sure will have a good catch.
But the craving for new food tempts his followers,
So that they must wander into unfamiliar pastures
Far from him: and the more they stray,
The less they return home to the sheepfold, empty of milk.
There are some among them who truly fear harm,
And stick close to the shepherd; but they are so few,
A little material may barely cover their needs.

“Now, if my words be clear, if thou have ta’en
Good heed, if that, which I have told, recall
To mind, thy wish may be in part fulfill’d:
For thou wilt see the point from whence they split,
Nor miss of the reproof, which that implies,
‘That well they thrive not sworn with vanity.’”

“Now, if my words are clear, if you have paid attention, if you can remember what I’ve said, your wish may be partly fulfilled: For you will see the point from which they diverged, Nor miss the criticism that implies, ‘That they do not succeed when they’re driven by vanity.’”

CANTO XII

Soon as its final word the blessed flame
Had rais’d for utterance, straight the holy mill
Began to wheel, nor yet had once revolv’d,
Or ere another, circling, compass’d it,
Motion to motion, song to song, conjoining,
Song, that as much our muses doth excel,
Our Sirens with their tuneful pipes, as ray
Of primal splendour doth its faint reflex.

Soon as the blessed flame finished its last word,
The holy mill began to turn, and it hadn't even
Revolved once before another, spinning around it,
Motion to motion, song to song, joining together,
A song that outshines our muses,
Our Sirens with their melodious pipes, just as the ray
Of pure light surpasses its faint reflection.

As when, if Juno bid her handmaid forth,
Two arches parallel, and trick’d alike,
Span the thin cloud, the outer taking birth
From that within (in manner of that voice
Whom love did melt away, as sun the mist),
And they who gaze, presageful call to mind
The compact, made with Noah, of the world
No more to be o’erflow’d; about us thus
Of sempiternal roses, bending, wreath’d
Those garlands twain, and to the innermost
E’en thus th’ external answered. When the footing,
And other great festivity, of song,
And radiance, light with light accordant, each
Jocund and blythe, had at their pleasure still’d
(E’en as the eyes by quick volition mov’d,
Are shut and rais’d together), from the heart
Of one amongst the new lights mov’d a voice,
That made me seem like needle to the star,
In turning to its whereabout, and thus
Began: “The love, that makes me beautiful,
Prompts me to tell of th’ other guide, for whom
Such good of mine is spoken. Where one is,
The other worthily should also be;
That as their warfare was alike, alike
Should be their glory. Slow, and full of doubt,
And with thin ranks, after its banner mov’d
The army of Christ (which it so clearly cost
To reappoint), when its imperial Head,
Who reigneth ever, for the drooping host
Did make provision, thorough grace alone,
And not through its deserving. As thou heard’st,
Two champions to the succour of his spouse
He sent, who by their deeds and words might join
Again his scatter’d people. In that clime,
Where springs the pleasant west-wind to unfold
The fresh leaves, with which Europe sees herself
New-garmented; nor from those billows far,
Beyond whose chiding, after weary course,
The sun doth sometimes hide him, safe abides
The happy Callaroga, under guard
Of the great shield, wherein the lion lies
Subjected and supreme. And there was born
The loving million of the Christian faith,
The hollow’d wrestler, gentle to his own,
And to his enemies terrible. So replete
His soul with lively virtue, that when first
Created, even in the mother’s womb,
It prophesied. When, at the sacred font,
The spousals were complete ’twixt faith and him,
Where pledge of mutual safety was exchang’d,
The dame, who was his surety, in her sleep
Beheld the wondrous fruit, that was from him
And from his heirs to issue. And that such
He might be construed, as indeed he was,
She was inspir’d to name him of his owner,
Whose he was wholly, and so call’d him Dominic.
And I speak of him, as the labourer,
Whom Christ in his own garden chose to be
His help-mate. Messenger he seem’d, and friend
Fast-knit to Christ; and the first love he show’d,
Was after the first counsel that Christ gave.
Many a time his nurse, at entering found
That he had ris’n in silence, and was prostrate,
As who should say, “My errand was for this.”
O happy father! Felix rightly nam’d!
O favour’d mother! rightly nam’d Joanna!
If that do mean, as men interpret it.
Not for the world’s sake, for which now they pore
Upon Ostiense and Taddeo’s page,
But for the real manna, soon he grew
Mighty in learning, and did set himself
To go about the vineyard, that soon turns
To wan and wither’d, if not tended well:
And from the see (whose bounty to the just
And needy is gone by, not through its fault,
But his who fills it basely), he besought,
No dispensation for commuted wrong,
Nor the first vacant fortune, nor the tenth),
That to God’s paupers rightly appertain,
But, ’gainst an erring and degenerate world,
Licence to fight, in favour of that seed,
From which the twice twelve cions gird thee round.
Then, with sage doctrine and good will to help,
Forth on his great apostleship he far’d,
Like torrent bursting from a lofty vein;
And, dashing ’gainst the stocks of heresy,
Smote fiercest, where resistance was most stout.
Thence many rivulets have since been turn’d,
Over the garden Catholic to lead
Their living waters, and have fed its plants.

As when Juno sends her maid out,
Two arcs parallel, and similarly adorned,
Span the thin cloud, the outside emerging
From the inside (like that voice
Whom love melted away, like the sun does the mist),
And those who stare, foreseeing, recall
The agreement made with Noah, that the world
Would no longer be flooded; thus all around us
Of everlasting roses, bending, wreathing
Those two garlands, and to the innermost
Just as the outside replied. When the setting,
And other grand festivities, of song,
And brightness, light matching light, each
Joyful and merry, had settled at their will
(Even as the eyes, moved by quick thought,
Are closed and opened together), from the heart
Of one among the new lights came a voice,
That made me feel like a needle to the star,
Turning to its direction, and thus
Began: “The love that makes me beautiful,
Encourages me to speak of the other guide, for whom
Such good of mine is being shared. Where one is,
The other should rightfully be;
That since their struggles were alike, so
Should their glory. Slow, and full of doubt,
And with thin ranks, the army of Christ moved
After its banner (which it clearly cost
To reorganize), when its imperial Head,
Who reigns forever, made provisions for
The weary host, through grace alone,
Not through their merit. As you heard,
He sent two champions to help his spouse
Who, by their actions and words, might unite
His scattered people again. In that area,
Where the pleasant west wind blows to unfold
The fresh leaves, with which Europe sees herself
Newly clothed; nor far from those waves,
Beyond whose complaints, after a tiring journey,
The sun occasionally hides, safe resides
Happy Callaroga, under the protection
Of the great shield, where the lion lies
Subdued yet supreme. And there was born
The loving multitude of the Christian faith,
The humble wrestler, gentle to his own,
And formidable to his enemies. His soul
So filled with lively virtue, that when first
Created, even in the mother’s womb,
He prophesied. When, at the holy font,
The union was completed between faith and him,
Where a pledge of mutual safety was exchanged,
The woman, who was his guarantor, in her sleep
Saw the wondrous fruit that was to come from him
And his descendants. And that he might be understood,
As indeed he was, she was inspired to name him after his owner,
Whose he wholly was, and she called him Dominic.
And I speak of him as the laborer,
Whom Christ chose in his own garden to be
His assistant. He seemed a messenger, a friend
Tightly bound to Christ; and the first love he showed,
Was after the first advice that Christ gave.
Many times his nurse, upon entering, found
That he had risen in silence and was prostrated,
As if to say, “My purpose was for this.”
O happy father! Truly named Felix!
O blessed mother! Truly named Joanna!
If that means, as people interpret it.
Not for the sake of the world, for which they now study
Ostiense and Taddeo’s writings,
But for the true manna, he quickly grew
Powerful in knowledge, and dedicated himself
To tending the vineyard, which soon turns
To pale and withered if not cared for:
And from the see (whose generosity to the just
And needy has passed, not through its fault,
But the one who fills it basely), he requested,
No exemption for commuted wrong,
Nor the first vacant position, nor the tenth,
That rightfully belongs to God’s needy,
But, against a misguided and corrupted world,
Permission to fight for that seed,
From which the twice twelve branches surround you.
Then, with wise teaching and good will to help,
He set out on his great apostleship,
Like a torrent bursting from a high source;
And, crashing against the foundations of heresy,
Struck hardest where resistance was greatest.
Since then, many streams have been diverted,
Over the Catholic garden to carry
Their living waters, and have nourished its plants.

“If such one wheel of that two-yoked car,
Wherein the holy church defended her,
And rode triumphant through the civil broil.
Thou canst not doubt its fellow’s excellence,
Which Thomas, ere my coming, hath declar’d
So courteously unto thee. But the track,
Which its smooth fellies made, is now deserted:
That mouldy mother is where late were lees.
His family, that wont to trace his path,
Turn backward, and invert their steps; erelong
To rue the gathering in of their ill crop,
When the rejected tares in vain shall ask
Admittance to the barn. I question not
But he, who search’d our volume, leaf by leaf,
Might still find page with this inscription on’t,
‘I am as I was wont.’ Yet such were not
From Acquasparta nor Casale, whence
Of those, who come to meddle with the text,
One stretches and another cramps its rule.
Bonaventura’s life in me behold,
From Bagnororegio, one, who in discharge
Of my great offices still laid aside
All sinister aim. Illuminato here,
And Agostino join me: two they were,
Among the first of those barefooted meek ones,
Who sought God’s friendship in the cord: with them
Hugues of Saint Victor, Pietro Mangiadore,
And he of Spain in his twelve volumes shining,
Nathan the prophet, Metropolitan
Chrysostom, and Anselmo, and, who deign’d
To put his hand to the first art, Donatus.
Raban is here: and at my side there shines
Calabria’s abbot, Joachim , endow’d
With soul prophetic. The bright courtesy
Of friar Thomas, and his goodly lore,
Have mov’d me to the blazon of a peer
So worthy, and with me have mov’d this throng.”

“If one wheel of that two-yoked chariot,
Where the holy church defended herself,
And rode triumphantly through the civil strife.
You can’t doubt the excellence of its twin,
Which Thomas, before my arrival, has declared
So courteously to you. But the path,
That its smooth rims made, is now abandoned:
That old mother is where there were once dregs.
His family, who used to follow his path,
Now turns back and retraces their steps; soon
They will regret the gathering in of their poor harvest,
When the rejected weeds in vain will ask
For entrance to the barn. I have no doubt
That he, who searched our book, page by page,
Might still find a page with this inscription on it,
‘I am as I always was.’ Yet those weren’t
From Acquasparta or Casale, where
Of those who come to meddle with the text,
One stretches and another constricts its rule.
Bonaventura’s life in me behold,
From Bagnoregio, one, who in carrying out
My great duties still set aside
All selfish intent. Illuminato is here,
And Agostino joins me: they were two,
Among the first of those humble barefooted ones,
Who sought God’s friendship in the cord: with them
Hugues of Saint Victor, Pietro Mangiadore,
And he from Spain in his shining twelve volumes,
Nathan the prophet, Metropolitan
Chrysostom, and Anselmo, and he who deigned
To lend his hand to the first art, Donatus.
Raban is here: and at my side shines
Calabria’s abbot, Joachim, endowed
With a prophetic soul. The bright courtesy
Of friar Thomas and his great teachings,
Have moved me to honor a peer
So worthy, and with me have brought this crowd.”

CANTO XIII

Let him, who would conceive what now I saw,
Imagine (and retain the image firm,
As mountain rock, the whilst he hears me speak),
Of stars fifteen, from midst the ethereal host
Selected, that, with lively ray serene,
O’ercome the massiest air: thereto imagine
The wain, that, in the bosom of our sky,
Spins ever on its axle night and day,
With the bright summit of that horn which swells
Due from the pole, round which the first wheel rolls,
T’ have rang’d themselves in fashion of two signs
In heav’n, such as Ariadne made,
When death’s chill seized her; and that one of them
Did compass in the other’s beam; and both
In such sort whirl around, that each should tend
With opposite motion and, conceiving thus,
Of that true constellation, and the dance
Twofold, that circled me, he shall attain
As ’twere the shadow; for things there as much
Surpass our usage, as the swiftest heav’n
Is swifter than the Chiana. There was sung
No Bacchus, and no Io Paean, but
Three Persons in the Godhead, and in one
Substance that nature and the human join’d.

Let anyone who wants to understand what I saw imagine (and keep the image clear, like a mountain rock, while they listen to me) fifteen stars, chosen from the heavenly host, that, with their bright, calm rays, pierce through the densest air. Picture the big dipper, which spins continually in our sky, day and night, with the bright peak of its handle pointing straight from the pole, around which the first circle revolves, arranged like two signs in the sky, similar to what Ariadne made when death's cold took her. One sign circles around the other's light, and both move in such a way that each has an opposite motion. By imagining this true constellation and the twofold dance that surrounded me, one can grasp as if it were a shadow; for things there surpass our experiences as much as the swiftest heaven is faster than the Chiana. There was no singing of Bacchus, nor any joyful praises, but there were three persons in the Godhead, united in one essence that connects the divine and the human.

The song fulfill’d its measure; and to us
Those saintly lights attended, happier made
At each new minist’ring. Then silence brake,
Amid th’ accordant sons of Deity,
That luminary, in which the wondrous life
Of the meek man of God was told to me;
And thus it spake: “One ear o’ th’ harvest thresh’d,
And its grain safely stor’d, sweet charity
Invites me with the other to like toil.

The song completed its course; and to us
Those heavenly lights were present, making us happier
With each new blessing. Then silence broke,
Among the harmonious sons of God,
That bright one, in which the amazing life
Of the humble man of God was revealed to me;
And it spoke: “One ear of the harvest
has been threshed,
And its grain safely stored, sweet charity
invites me with the other to similar work.

“Thou know’st, that in the bosom, whence the rib
Was ta’en to fashion that fair cheek, whose taste
All the world pays for, and in that, which pierc’d
By the keen lance, both after and before
Such satisfaction offer’d, as outweighs
Each evil in the scale, whate’er of light
To human nature is allow’d, must all
Have by his virtue been infus’d, who form’d
Both one and other: and thou thence admir’st
In that I told thee, of beatitudes
A second, there is none, to his enclos’d
In the fifth radiance. Open now thine eyes
To what I answer thee; and thou shalt see
Thy deeming and my saying meet in truth,
As centre in the round. That which dies not,
And that which can die, are but each the beam
Of that idea, which our Soverign Sire
Engendereth loving; for that lively light,
Which passeth from his brightness; not disjoin’d
From him, nor from his love triune with them,
Doth, through his bounty, congregate itself,
Mirror’d, as ’twere in new existences,
Itself unalterable and ever one.

“You know that in the heart from which the rib
Was taken to shape that beautiful cheek, whose charm
The entire world desires, and in that which was pierced
By the sharp lance, both before and after,
Such satisfaction was offered that it outweighs
Every hardship in the balance, whatever little
Is allowed to human nature, must all
Have been infused by the virtue of the one who created
Both. And you thus admire
When I told you of beatitudes
That there is no second one, compared to his enclosed
In the fifth radiance. Now open your eyes
To what I tell you; and you will see
Your thoughts and my words align in truth,
Like the center in a circle. That which does not die,
And that which can die, are both simply the rays
Of that idea which our Sovereign Father
Creates out of love; for that vibrant light,
Which flows from his brilliance, is not separated
From him, nor from his love that is in union with them,
It gathers itself, through his generosity,
Reflecting, as if in new existences,
Itself unchangeable and always one.”

“Descending hence unto the lowest powers,
Its energy so sinks, at last it makes
But brief contingencies: for so I name
Things generated, which the heav’nly orbs
Moving, with seed or without seed, produce.
Their wax, and that which molds it, differ much:
And thence with lustre, more or less, it shows
Th’ ideal stamp impress: so that one tree
According to his kind, hath better fruit,
And worse: and, at your birth, ye, mortal men,
Are in your talents various. Were the wax
Molded with nice exactness, and the heav’n
In its disposing influence supreme,
The lustre of the seal should be complete:
But nature renders it imperfect ever,
Resembling thus the artist in her work,
Whose faultering hand is faithless to his skill.
Howe’er, if love itself dispose, and mark
The primal virtue, kindling with bright view,
There all perfection is vouchsafed; and such
The clay was made, accomplish’d with each gift,
That life can teem with; such the burden fill’d
The virgin’s bosom: so that I commend
Thy judgment, that the human nature ne’er
Was or can be, such as in them it was.

“Descending to the lowest powers,
Its energy sinks so low that it only creates
Brief occurrences: this is how I refer to
Things generated, which the heavenly orbs
Produce, whether with seed or without seed.
Their wax, and what shapes it, differ greatly:
And so, with varying luster, it reflects
The ideal impression: one tree
According to its kind has better fruit,
And worse: and, at your birth, you, mortal beings,
Are various in your talents. If the wax
Were molded with perfect precision, and the heavens
Held supreme influence over its design,
The luster of the seal would be complete:
But nature always renders it imperfect,
Resembling the artist in her work,
Whose faltering hand betrays her skill.
However, if love itself directs and marks
The primal virtue, igniting with bright vision,
Then all perfection is granted; and such
Was the clay made, filled with every gift
That life can hold; such was the burden that filled
The virgin’s womb: so I commend
Your judgment that human nature never
Was or can be, what it was in them.

“Did I advance no further than this point,
‘How then had he no peer?’ thou might’st reply.
But, that what now appears not, may appear
Right plainly, ponder, who he was, and what
(When he was bidden ‘Ask’), the motive sway’d
To his requesting. I have spoken thus,
That thou mayst see, he was a king, who ask’d
For wisdom, to the end he might be king
Sufficient: not the number to search out
Of the celestial movers; or to know,
If necessary with contingent e’er
Have made necessity; or whether that
Be granted, that first motion is; or if
Of the mid circle can, by art, be made
Triangle with each corner, blunt or sharp.

“Did I get no further than this point,
‘How then did he have no equal?’ you might reply.
But, what may not seem clear now, can become
Quite obvious, if you consider who he was, and what
(When he was told to ‘Ask’), motivated him
To make that request. I have said this,
So you can see, he was a king, who asked
For wisdom, so that he could be a king
Adequate enough: not to figure out
The celestial movers; or to know,
If what is necessary can ever
Create necessity; or whether that
Is accepted, that first motion exists; or if
It's possible to create a triangle with
Blunt or sharp angles from the mid circle by art.”

“Whence, noting that, which I have said, and this,
Thou kingly prudence and that ken mayst learn,
At which the dart of my intention aims.
And, marking clearly, that I told thee, ‘Risen,’
Thou shalt discern it only hath respect
To kings, of whom are many, and the good
Are rare. With this distinction take my words;
And they may well consist with that which thou
Of the first human father dost believe,
And of our well-beloved. And let this
Henceforth be led unto thy feet, to make
Thee slow in motion, as a weary man,
Both to the ‘yea’ and to the ‘nay’ thou seest not.
For he among the fools is down full low,
Whose affirmation, or denial, is
Without distinction, in each case alike
Since it befalls, that in most instances
Current opinion leads to false: and then
Affection bends the judgment to her ply.

“Therefore, notice what I've said, and this,
You can learn from your royal wisdom and insight,
At which my intentions are aimed.
And, clearly understanding that I mentioned, ‘Risen,’
You’ll see it only applies
To kings, of whom there are many, and the good
Are rare. With this distinction, consider my words;
And they may align with what you
Believe about the first human father,
And about our beloved. And let this
From now on be brought to your feet, to make
You slow in your actions, like a weary person,
Both to the ‘yes’ and the ‘no’ you do not see.
For the one among fools is far down,
Whose agreement or disagreement is
Without distinction, in every case the same
Since it happens that in most cases
Common belief leads to falsehood: and then
Love sways judgment to its will.

“Much more than vainly doth he loose from shore,
Since he returns not such as he set forth,
Who fishes for the truth and wanteth skill.
And open proofs of this unto the world
Have been afforded in Parmenides,
Melissus, Bryso, and the crowd beside,
Who journey’d on, and knew not whither: so did
Sabellius, Arius, and the other fools,
Who, like to scymitars, reflected back
The scripture-image, by distortion marr’d.

“Much more than merely does he leave the shore,
Since he returns not as he began,
Who seeks the truth but lacks the skill.
And clear evidence of this to the world
Has been shown in Parmenides,
Melissus, Bryso, and the many others,
Who traveled on, not knowing where: so did
Sabellius, Arius, and the other fools,
Who, like scimitars, reflected back
The image of scripture, distorted and flawed.”

“Let not the people be too swift to judge,
As one who reckons on the blades in field,
Or ere the crop be ripe. For I have seen
The thorn frown rudely all the winter long
And after bear the rose upon its top;
And bark, that all the way across the sea
Ran straight and speedy, perish at the last,
E’en in the haven’s mouth seeing one steal,
Another brine, his offering to the priest,
Let not Dame Birtha and Sir Martin thence
Into heav’n’s counsels deem that they can pry:
For one of these may rise, the other fall.”

“Don’t be too quick to judge,
Like someone counting the blades in a field,
Before the crop is ready. I’ve seen
The thorn look harsh all winter long
And then bloom with a rose on top;
And wood that seemed to go straight and fast
Across the sea, can fail in the end,
Even right at the harbor, where one steals,
Another’s brine, his gift to the priest.
Let not Dame Birtha and Sir Martin think
They can pry into heaven’s plans;
For one might rise, while the other falls.”

CANTO XIV

From centre to the circle, and so back
From circle to the centre, water moves
In the round chalice, even as the blow
Impels it, inwardly, or from without.
Such was the image glanc’d into my mind,
As the great spirit of Aquinum ceas’d;
And Beatrice after him her words
Resum’d alternate: “Need there is (tho’ yet
He tells it to you not in words, nor e’en
In thought) that he should fathom to its depth
Another mystery. Tell him, if the light,
Wherewith your substance blooms, shall stay with you
Eternally, as now: and, if it doth,
How, when ye shall regain your visible forms,
The sight may without harm endure the change,
That also tell.” As those, who in a ring
Tread the light measure, in their fitful mirth
Raise loud the voice, and spring with gladder bound;
Thus, at the hearing of that pious suit,
The saintly circles in their tourneying
And wond’rous note attested new delight.

From the center to the circle, and back again
From the circle to the center, water flows
In the round chalice, just as the force
Pushes it, from within or from outside.
Such was the image that flashed in my mind,
As the great spirit of Aquinum faded;
And Beatrice after him took up her words
Alternately: “There is a need (even though
He doesn’t express it in words, nor even
In thought) for him to explore its depths
Another mystery. Tell him, if the light,
With which your essence thrives, will remain with you
Forever, as it does now: and if it does,
How, when you regain your visible forms,
The sight may endure the change without harm,
That too tell.” As those who in a circle
Follow the rhythm, in their fitful joy
Raise their voices loudly and leap higher;
So, upon hearing that humble request,
The holy circles in their gathering
And wondrous harmony reflected new joy.

Whoso laments, that we must doff this garb
Of frail mortality, thenceforth to live
Immortally above, he hath not seen
The sweet refreshing, of that heav’nly shower.

Whoever mourns that we must take off this clothing
Of fragile mortality, and then live
Eternally above, hasn’t experienced
The sweet refreshment of that heavenly shower.

Him, who lives ever, and for ever reigns
In mystic union of the Three in One,
Unbounded, bounding all, each spirit thrice
Sang, with such melody, as but to hear
For highest merit were an ample meed.
And from the lesser orb the goodliest light,
With gentle voice and mild, such as perhaps
The angel’s once to Mary, thus replied:
“Long as the joy of Paradise shall last,
Our love shall shine around that raiment, bright,
As fervent; fervent, as in vision blest;
And that as far in blessedness exceeding,
As it hath grave beyond its virtue great.
Our shape, regarmented with glorious weeds
Of saintly flesh, must, being thus entire,
Show yet more gracious. Therefore shall increase,
Whate’er of light, gratuitous, imparts
The Supreme Good; light, ministering aid,
The better disclose his glory: whence
The vision needs increasing, much increase
The fervour, which it kindles; and that too
The ray, that comes from it. But as the greed
Which gives out flame, yet it its whiteness shines
More lively than that, and so preserves
Its proper semblance; thus this circling sphere
Of splendour, shall to view less radiant seem,
Than shall our fleshly robe, which yonder earth
Now covers. Nor will such excess of light
O’erpower us, in corporeal organs made
Firm, and susceptible of all delight.”

Him, who lives forever and reigns eternally
In the mystical union of the Three in One,
Unbounded, yet bounding all, each spirit thrice
Sang with such melody that just hearing
It would be a great reward for the highest merit.
And from the lesser orb, the finest light,
With a gentle and mild voice, like perhaps
The angel’s to Mary, replied:
“As long as the joy of Paradise lasts,
Our love will shine around that bright garment,
As fervent; fervent, as in a blessed vision;
And that blessedness exceeds,
As it holds more weight beyond its great virtue.
Our form, adorned with glorious attire
Of saintly flesh, must, being thus whole,
Show even more grace. Therefore, there will be an increase
Of any light, freely given, that comes from
The Supreme Good; light, providing aid,
To better reveal His glory: from this,
The vision needs increasing, a great increase
In the fervor it ignites; and that too
The ray that comes from it. But just as the heat
That gives off flames still shines
Brighter than that, while preserving
Its proper appearance; thus, this circling sphere
Of splendor shall appear less radiant
Than our fleshly robe, which the earth
Now covers. Nor will such an excess of light
Overwhelm us, as our bodily forms
Are made firm and capable of all delight.”

So ready and so cordial an “Amen,”
Followed from either choir, as plainly spoke
Desire of their dead bodies; yet perchance
Not for themselves, but for their kindred dear,
Mothers and sires, and those whom best they lov’d,
Ere they were made imperishable flame.

So eager and so friendly an “Amen,”
Followed from either choir, clearly expressing
The wish for their dead bodies; yet perhaps
Not for themselves, but for their beloved family,
Mothers and fathers, and those they loved the most,
Before they became eternal fire.

And lo! forthwith there rose up round about
A lustre over that already there,
Of equal clearness, like the brightening up
Of the horizon. As at an evening hour
Of twilight, new appearances through heav’n
Peer with faint glimmer, doubtfully descried;
So there new substances, methought began
To rise in view; and round the other twain
Enwheeling, sweep their ampler circuit wide.

And suddenly, a bright light appeared around
The one that was already there,
Equally clear, like the horizon lighting up.
As during twilight,
New shapes in the sky
Broke through with a faint glow, barely visible;
It seemed to me that new forms
Started to come into view; and circling around
The other two, they moved in a wider path.

O gentle glitter of eternal beam!
With what a such whiteness did it flow,
O’erpowering vision in me! But so fair,
So passing lovely, Beatrice show’d,
Mind cannot follow it, nor words express
Her infinite sweetness. Thence mine eyes regain’d
Power to look up, and I beheld myself,
Sole with my lady, to more lofty bliss
Translated: for the star, with warmer smile
Impurpled, well denoted our ascent.

O gentle light of the eternal beam!
With what such brightness did it shine,
Overpowering my vision! But so beautiful,
So incredibly lovely, Beatrice showed,
The mind can't keep up with it, nor can words express
Her infinite sweetness. Then my eyes regained
The ability to look up, and I saw myself,
Alone with my lady, lifted to a higher bliss
Revealed: for the star, with a warmer smile
Deep red, clearly marked our ascent.

With all the heart, and with that tongue which speaks
The same in all, an holocaust I made
To God, befitting the new grace vouchsaf’d.
And from my bosom had not yet upsteam’d
The fuming of that incense, when I knew
The rite accepted. With such mighty sheen
And mantling crimson, in two listed rays
The splendours shot before me, that I cried,
“God of Sabaoth! that does prank them thus!”

With all my heart, and with the tongue that speaks
The same to everyone, I offered a sacrifice
To God, fitting for the new grace given.
And from my chest, the scent of that incense had not yet
Risen, when I realized
The ritual was accepted. With such brilliant light
And deep red, in two shining beams
The glories dazzled me, that I shouted,
“God of Sabaoth! How You adorn them this way!”

As leads the galaxy from pole to pole,
Distinguish’d into greater lights and less,
Its pathway, which the wisest fail to spell;
So thickly studded, in the depth of Mars,
Those rays describ’d the venerable sign,
That quadrants in the round conjoining frame.
Here memory mocks the toil of genius. Christ
Beam’d on that cross; and pattern fails me now.
But whoso takes his cross, and follows Christ
Will pardon me for that I leave untold,
When in the flecker’d dawning he shall spy
The glitterance of Christ. From horn to horn,
And ’tween the summit and the base did move
Lights, scintillating, as they met and pass’d.
Thus oft are seen, with ever-changeful glance,
Straight or athwart, now rapid and now slow,
The atomies of bodies, long or short,
To move along the sunbeam, whose slant line
Checkers the shadow, interpos’d by art
Against the noontide heat. And as the chime
Of minstrel music, dulcimer, and help
With many strings, a pleasant dining makes
To him, who heareth not distinct the note;
So from the lights, which there appear’d to me,
Gather’d along the cross a melody,
That, indistinctly heard, with ravishment
Possess’d me. Yet I mark’d it was a hymn
Of lofty praises; for there came to me
“Arise and conquer,” as to one who hears
And comprehends not. Me such ecstasy
O’ercame, that never till that hour was thing
That held me in so sweet imprisonment.

As the galaxy stretches from one end to the other,
Split into brighter and dimmer stars,
Its path, which even the wisest struggle to understand;
So densely scattered, in the depths of Mars,
Those rays formed the ancient sign,
That quadrants together create a rounded shape.
Here, memory mocks the effort of genius. Christ
Shone on that cross; and my thoughts escape me now.
But whoever takes up their cross and follows Christ
Will forgive me for what I leave unsaid,
When in the flickering dawn they shall see
The brilliance of Christ. From one end to the other,
And between the peak and the base moved
Lights, sparkling, as they met and passed by.
Thus are often seen, with ever-changing views,
Straight or across, sometimes fast and sometimes slow,
The tiny bits of bodies, long or short,
Moving along the sunbeam, whose angled path
Creates shadows, interrupted by art
Against the midday heat. And just like the sound
Of minstrel music, dulcimer, and accompaniment
With many strings, creates a pleasant meal
For him who doesn’t hear the notes distinctly;
So from the lights that appeared to me,
Gathered along the cross was a melody,
That, heard faintly, captivated
Me. Yet I noticed it was a hymn
Of high praises; for it came to me
“Arise and conquer,” as to one who hears
And doesn’t comprehend. Such ecstasy
Overcame me, that never until that hour was anything
That held me in such sweet captivity.

Perhaps my saying over bold appears,
Accounting less the pleasure of those eyes,
Whereon to look fulfilleth all desire.
But he, who is aware those living seals
Of every beauty work with quicker force,
The higher they are ris’n; and that there
I had not turn’d me to them; he may well
Excuse me that, whereof in my excuse
I do accuse me, and may own my truth;
That holy pleasure here not yet reveal’d,
Which grows in transport as we mount aloof.

Maybe my words seem a bit too bold,
Not considering the joy in those eyes,
That fulfill all longing just by being seen.
But he, who knows that those living seals
Of every beauty have a stronger impact,
The higher they go; and that I didn’t turn
To face them; he can easily forgive me
For what I blame myself for, and accept my truth;
That sacred joy not yet revealed here,
Which grows intensely as we rise above.

CANTO XV

True love, that ever shows itself as clear
In kindness, as loose appetite in wrong,
Silenced that lyre harmonious, and still’d
The sacred chords, that are by heav’n’s right hand
Unwound and tighten’d, flow to righteous prayers
Should they not hearken, who, to give me will
For praying, in accordance thus were mute?
He hath in sooth good cause for endless grief,
Who, for the love of thing that lasteth not,
Despoils himself forever of that love.

True love always reveals itself clearly
In kindness, just like an uncontrolled desire for what’s wrong,
Silenced that harmonious lyre, and quieted
The sacred strings, which by heaven's right hand
Are loosened and tightened, flowing into righteous prayers.
Should they not listen, those who, willing to pray,
Remain silent in this way?
Truly, he has good reason for endless grief,
Who, for the sake of something that doesn't last,
Robs himself forever of that love.

As oft along the still and pure serene,
At nightfall, glides a sudden trail of fire,
Attracting with involuntary heed
The eye to follow it, erewhile at rest,
And seems some star that shifted place in heav’n,
Only that, whence it kindles, none is lost,
And it is soon extinct; thus from the horn,
That on the dexter of the cross extends,
Down to its foot, one luminary ran
From mid the cluster shone there; yet no gem
Dropp’d from its foil; and through the beamy list
Like flame in alabaster, glow’d its course.

As often along the calm and clear serene,
At nightfall, a sudden trail of fire glides,
Drawing the eye to follow it, which was once still,
And it looks like a star that has changed position in the sky,
Except that, from where it ignites, nothing is lost,
And it quickly fades away; just like from the horn,
That extends on the right side of the cross,
A light streaked down
From the cluster of stars shining there; yet no gem
Dropped from its setting; and through the bright streak
Like flame in alabaster, its path glowed.

So forward stretch’d him (if of credence aught
Our greater muse may claim) the pious ghost
Of old Anchises, in the’ Elysian bower,
When he perceiv’d his son. “O thou, my blood!
O most exceeding grace divine! to whom,
As now to thee, hath twice the heav’nly gate
Been e’er unclos’d?” so spake the light; whence I
Turn’d me toward him; then unto my dame
My sight directed, and on either side
Amazement waited me; for in her eyes
Was lighted such a smile, I thought that mine
Had div’d unto the bottom of my grace
And of my bliss in Paradise. Forthwith
To hearing and to sight grateful alike,
The spirit to his proem added things
I understood not, so profound he spake;
Yet not of choice but through necessity
Mysterious; for his high conception scar’d
Beyond the mark of mortals. When the flight
Of holy transport had so spent its rage,
That nearer to the level of our thought
The speech descended, the first sounds I heard
Were, “Best he thou, Triunal Deity!
That hast such favour in my seed vouchsaf’d!”
Then follow’d: “No unpleasant thirst, tho’ long,
Which took me reading in the sacred book,
Whose leaves or white or dusky never change,
Thou hast allay’d, my son, within this light,
From whence my voice thou hear’st; more thanks to her.
Who for such lofty mounting has with plumes
Begirt thee. Thou dost deem thy thoughts to me
From him transmitted, who is first of all,
E’en as all numbers ray from unity;
And therefore dost not ask me who I am,
Or why to thee more joyous I appear,
Than any other in this gladsome throng.
The truth is as thou deem’st; for in this hue
Both less and greater in that mirror look,
In which thy thoughts, or ere thou think’st, are shown.
But, that the love, which keeps me wakeful ever,
Urging with sacred thirst of sweet desire,
May be contended fully, let thy voice,
Fearless, and frank and jocund, utter forth
Thy will distinctly, utter forth the wish,
Whereto my ready answer stands decreed.”

So he reached out (if there's any truth to what
Our greater muse might claim) the holy spirit
Of old Anchises, in the Elysian garden,
When he saw his son. “O you, my blood!
O most incredible divine gift! to whom,
As now to you, has the heavenly gate
Ever been opened twice?” that's what the light said; I
Turned toward him; then directed my gaze
To my lady, and on either side
Amazement awaited me; for in her eyes
Was such a smile that I thought mine
Had dove down into the depths of my grace
And joy in Paradise. Immediately
To hearing and sight, grateful for both,
The spirit added things to his introduction
That I didn’t understand, so profound was his speech;
Yet not by choice but out of necessity
Mysterious; for his high ideas frightened
Beyond the limit of mortal understanding. When the thrill
Of holy emotion had spent its energy,
So that the speech came closer to the level of our thoughts,
The first words I heard
Were, “Bless you, Triunal Deity!
That has bestowed such favor upon my offspring!”
Then he continued: “No unpleasant thirst, even though long,
That took me reading in the sacred text,
Whose pages, whether white or dark, never change,
You have satisfied, my son, within this light,
From which you hear my voice; more thanks to her.
Who, for such a high ascent, has adorned you with wings.
You think your thoughts come to me
From him, the first of all,
Just like all numbers arise from unity;
And so you don’t ask me who I am,
Or why I appear to you happier
Than anyone else in this joyful crowd.
The truth is just as you think; for in this hue
Both lesser and greater reflect in that mirror,
In which your thoughts, before you think them, are revealed.
But, so that the love that keeps me always awake,
Urging with sacred thirst of sweet desire,
Can be fully satisfied, let your voice,
Fearless, open, and cheerful, clearly express
Your will, state your wish,
To which my prompt answer is already promised.”

I turn’d me to Beatrice; and she heard
Ere I had spoken, smiling, an assent,
That to my will gave wings; and I began
“To each among your tribe, what time ye kenn’d
The nature, in whom naught unequal dwells,
Wisdom and love were in one measure dealt;
For that they are so equal in the sun,
From whence ye drew your radiance and your heat,
As makes all likeness scant. But will and means,
In mortals, for the cause ye well discern,
With unlike wings are fledge. A mortal I
Experience inequality like this,
And therefore give no thanks, but in the heart,
For thy paternal greeting. This howe’er
I pray thee, living topaz! that ingemm’st
This precious jewel, let me hear thy name.”

I turned to Beatrice; and she heard
Before I spoke, smiling, in agreement,
Which gave my wishes wings; and I started
“To each of your kind, when you understood
The nature in which nothing unequal exists,
Wisdom and love were given in equal measure;
Because they are so balanced in the sun,
From which you draw your brightness and warmth,
As makes all likeness rare. But will and means,
In humans, for reasons you clearly understand,
Are feathered with different wings. As a human,
I experience this kind of inequality,
And so I offer no thanks, but only in my heart,
For your fatherly greeting. This, however,
I pray to you, living topaz! that adorns
This precious jewel, let me hear your name.”

“I am thy root, O leaf! whom to expect
Even, hath pleas’d me: “thus the prompt reply
Prefacing, next it added; “he, of whom
Thy kindred appellation comes, and who,
These hundred years and more, on its first ledge
Hath circuited the mountain, was my son
And thy great grandsire. Well befits, his long
Endurance should he shorten’d by thy deeds.

“I am your root, O leaf! Just to expect you has pleased me: thus the quick reply prefaced it, next it added; “he, from whom your name comes, and who, for these hundred years or more, has circled the mountain on its first ledge, was my son and your great grandfather. It’s fitting that his long endurance should be shortened by your actions.

“Florence, within her ancient limit-mark,
Which calls her still to matin prayers and noon,
Was chaste and sober, and abode in peace.
She had no armlets and no head-tires then,
No purfled dames, no zone, that caught the eye
More than the person did. Time was not yet,
When at his daughter’s birth the sire grew pale.
For fear the age and dowry should exceed
On each side just proportion. House was none
Void of its family; nor yet had come
Hardanapalus, to exhibit feats
Of chamber prowess. Montemalo yet
O’er our suburban turret rose; as much
To be surpass in fall, as in its rising.
I saw Bellincione Berti walk abroad
In leathern girdle and a clasp of bone;
And, with no artful colouring on her cheeks,
His lady leave the glass. The sons I saw
Of Nerli and of Vecchio well content
With unrob’d jerkin; and their good dames handling
The spindle and the flax; O happy they!
Each sure of burial in her native land,
And none left desolate a-bed for France!
One wak’d to tend the cradle, hushing it
With sounds that lull’d the parent’s infancy:
Another, with her maidens, drawing off
The tresses from the distaff, lectur’d them
Old tales of Troy and Fesole and Rome.
A Salterello and Cianghella we
Had held as strange a marvel, as ye would
A Cincinnatus or Cornelia now.

“Florence, within her ancient borders,
Which still calls her to morning prayers and noon,
Was pure and modest, and lived in peace.
She had no bracelets and no fancy headdresses then,
No embellished ladies, no belts, that caught the eye
More than the person did. It wasn’t yet a time
When at his daughter’s birth the father turned pale.
For fear the age and dowry should exceed
The right balance on both sides. No house was without
Its family; nor had Hardanapalus yet arrived,
To show off skills in the bedroom. Montemalo still
Towered over our suburban tower; as much
To be surpassed in its fall, as in its rise.
I saw Bellincione Berti walking around
In a leather belt and a bone clasp;
And, without any makeup on her cheeks,
His lady left the mirror. I saw the sons
Of Nerli and Vecchio content
In their plain tunics; and their good wives spinning
The flax; O happy they!
Each sure of burial in their homeland,
And no one left alone in bed for France!
One woke to tend the cradle, soothing it
With sounds that lulled the parent’s childhood:
Another, with her maidens, drawing off
The strands from the distaff, told them
Old tales of Troy, Fesole, and Rome.
A Salterello and Cianghella we
Would have seen as strange a marvel, as you would
A Cincinnatus or Cornelia today.

“In such compos’d and seemly fellowship,
Such faithful and such fair equality,
In so sweet household, Mary at my birth
Bestow’d me, call’d on with loud cries; and there
In your old baptistery, I was made
Christian at once and Cacciaguida; as were
My brethren, Eliseo and Moronto.

“In such composed and proper company,
Such loyalty and such fair equality,
In such a sweet household, Mary at my birth
Gifted me, called out with loud cries; and there
In your old baptistery, I was made
Christian right away and Cacciaguida; just like
My brothers, Eliseo and Moronto.”

“From Valdipado came to me my spouse,
And hence thy surname grew. I follow’d then
The Emperor Conrad; and his knighthood he
Did gird on me; in such good part he took
My valiant service. After him I went
To testify against that evil law,
Whose people, by the shepherd’s fault, possess
Your right, usurping. There, by that foul crew
Was I releas’d from the deceitful world,
Whose base affection many a spirit soils,
And from the martyrdom came to this peace.”

“From Valdipado came my spouse,
And that's how your surname originated. I then followed
Emperor Conrad; he bestowed knighthood upon me
Because he valued my brave service. After that, I went
To stand against that unjust law,
Whose people, due to the shepherd’s failure, take
Your rightful place, usurping it. There, by that corrupt group
I was freed from the deceptive world,
Whose shallow attachments corrupt many souls,
And from that ordeal, I found this peace.”

CANTO XVI

O slight respect of man’s nobility!
I never shall account it marvelous,
That our infirm affection here below
Thou mov’st to boasting, when I could not choose,
E’en in that region of unwarp’d desire,
In heav’n itself, but make my vaunt in thee!
Yet cloak thou art soon shorten’d, for that time,
Unless thou be eked out from day to day,
Goes round thee with his shears. Resuming then
With greeting such, as Rome, was first to bear,
But since hath disaccustom’d I began;
And Beatrice, that a little space
Was sever’d, smil’d reminding me of her,
Whose cough embolden’d (as the story holds)
To first offence the doubting Guenever.

O slight regard for man's nobility!
I’ll never find it surprising,
That our weak emotions down here
Lead you to boast, when I couldn't help but,
Even in that place of pure desire,
In heaven itself, boast about you!
Yet your cloak is quickly cut short, for time,
Unless it’s extended day by day,
Circles around you with its shears. So then,
I resumed with greetings that Rome first embraced,
But which it has long since forgotten as I began;
And Beatrice, who for a brief moment
Was apart, smiled, reminding me of her,
Whose cough gave courage (as the story goes)
To the hesitant Guenever’s first offense.

“You are my sire,” said I, “you give me heart
Freely to speak my thought: above myself
You raise me. Through so many streams with joy
My soul is fill’d, that gladness wells from it;
So that it bears the mighty tide, and bursts not
Say then, my honour’d stem! what ancestors
Where those you sprang from, and what years were mark’d
In your first childhood? Tell me of the fold,
That hath Saint John for guardian, what was then
Its state, and who in it were highest seated?”

“You're my lord,” I said, “you inspire me
To speak my mind freely: you elevate me
Above myself. Through so many streams of joy
My soul is filled, so that happiness overflows;
It bears the heavy tide and does not break.
So tell me, my honored lineage! What ancestors
Did you come from, and what years defined
Your early days? Tell me about the community,
That has Saint John as its guardian, what was its
Condition then, and who held the highest positions?”

As embers, at the breathing of the wind,
Their flame enliven, so that light I saw
Shine at my blandishments; and, as it grew
More fair to look on, so with voice more sweet,
Yet not in this our modern phrase, forthwith
It answer’d: “From the day, when it was said
‘Hail Virgin!’ to the throes, by which my mother,
Who now is sainted, lighten’d her of me
Whom she was heavy with, this fire had come,
Five hundred fifty times and thrice, its beams
To reilumine underneath the foot
Of its own lion. They, of whom I sprang,
And I, had there our birth-place, where the last
Partition of our city first is reach’d
By him, that runs her annual game. Thus much
Suffice of my forefathers: who they were,
And whence they hither came, more honourable
It is to pass in silence than to tell.
All those, who in that time were there from Mars
Until the Baptist, fit to carry arms,
Were but the fifth of them this day alive.
But then the citizen’s blood, that now is mix’d
From Campi and Certaldo and Fighine,
Ran purely through the last mechanic’s veins.
O how much better were it, that these people
Were neighbours to you, and that at Galluzzo
And at Trespiano, ye should have your bound’ry,
Than to have them within, and bear the stench
Of Aguglione’s hind, and Signa’s, him,
That hath his eye already keen for bart’ring!
Had not the people, which of all the world
Degenerates most, been stepdame unto Caesar,
But, as a mother, gracious to her son;
Such one, as hath become a Florentine,
And trades and traffics, had been turn’d adrift
To Simifonte, where his grandsire ply’d
The beggar’s craft. The Conti were possess’d
Of Montemurlo still: the Cerchi still
Were in Acone’s parish; nor had haply
From Valdigrieve past the Buondelmonte.
The city’s malady hath ever source
In the confusion of its persons, as
The body’s, in variety of food:
And the blind bull falls with a steeper plunge,
Than the blind lamb; and oftentimes one sword
Doth more and better execution,
Than five. Mark Luni, Urbisaglia mark,
How they are gone, and after them how go
Chiusi and Sinigaglia; and ’twill seem
No longer new or strange to thee to hear,
That families fail, when cities have their end.
All things, that appertain t’ ye, like yourselves,
Are mortal: but mortality in some
Ye mark not, they endure so long, and you
Pass by so suddenly. And as the moon
Doth, by the rolling of her heav’nly sphere,
Hide and reveal the strand unceasingly;
So fortune deals with Florence. Hence admire not
At what of them I tell thee, whose renown
Time covers, the first Florentines. I saw
The Ughi, Catilini and Filippi,
The Alberichi, Greci and Ormanni,
Now in their wane, illustrious citizens:
And great as ancient, of Sannella him,
With him of Arca saw, and Soldanieri
And Ardinghi, and Bostichi. At the poop,
That now is laden with new felony,
So cumb’rous it may speedily sink the bark,
The Ravignani sat, of whom is sprung
The County Guido, and whoso hath since
His title from the fam’d Bellincione ta’en.
Fair governance was yet an art well priz’d
By him of Pressa: Galigaio show’d
The gilded hilt and pommel, in his house.
The column, cloth’d with verrey, still was seen
Unshaken: the Sacchetti still were great,
Giouchi, Sifanti, Galli and Barucci,
With them who blush to hear the bushel nam’d.
Of the Calfucci still the branchy trunk
Was in its strength: and to the curule chairs
Sizii and Arigucci yet were drawn.
How mighty them I saw, whom since their pride
Hath undone! and in all her goodly deeds
Florence was by the bullets of bright gold
O’erflourish’d. Such the sires of those, who now,
As surely as your church is vacant, flock
Into her consistory, and at leisure
There stall them and grow fat. The o’erweening brood,
That plays the dragon after him that flees,
But unto such, as turn and show the tooth,
Ay or the purse, is gentle as a lamb,
Was on its rise, but yet so slight esteem’d,
That Ubertino of Donati grudg’d
His father-in-law should yoke him to its tribe.
Already Caponsacco had descended
Into the mart from Fesole: and Giuda
And Infangato were good citizens.
A thing incredible I tell, tho’ true:
The gateway, named from those of Pera, led
Into the narrow circuit of your walls.
Each one, who bears the sightly quarterings
Of the great Baron (he whose name and worth
The festival of Thomas still revives)
His knighthood and his privilege retain’d;
Albeit one, who borders them With gold,
This day is mingled with the common herd.
In Borgo yet the Gualterotti dwelt,
And Importuni: well for its repose
Had it still lack’d of newer neighbourhood.
The house, from whence your tears have had their spring,
Through the just anger that hath murder’d ye
And put a period to your gladsome days,
Was honour’d, it, and those consorted with it.
O Buondelmonte! what ill counseling
Prevail’d on thee to break the plighted bond
Many, who now are weeping, would rejoice,
Had God to Ema giv’n thee, the first time
Thou near our city cam’st. But so was doom’d:
On that maim’d stone set up to guard the bridge,
At thy last peace, the victim, Florence! fell.
With these and others like to them, I saw
Florence in such assur’d tranquility,
She had no cause at which to grieve: with these
Saw her so glorious and so just, that ne’er
The lily from the lance had hung reverse,
Or through division been with vermeil dyed.”

As the wind blows, the embers brighten, and I saw light shining from my flattery; and as it became more beautiful to look at, it responded in a sweeter voice, though not in our modern terms: “From the day when ‘Hail Virgin!’ was said to the struggles that my mother, who is now a saint, went through to bring me into this world, this fire has come five hundred fifty-three times, illuminating under the base of its own lion. I and those I descended from were born there, where the last division of our city is first reached by the one who marks her annual games. That’s enough about my ancestors: who they were and where they came from is more honorable to leave unsaid than to tell. All those who were alive at that time from Mars to the Baptist, who were fit to carry arms, were only a fifth of those alive today. But then the blood of citizens, which now mixes from Campi, Certaldo, and Fighine, ran purely through the veins of the last craftsman. Oh, how much better it would be if these people were your neighbors, if your borders were at Galluzzo and Trespiano, instead of being among them and enduring the stench from Aguglione’s back end and Signa’s, who already has a keen eye for bartering! If the people, who are the most degenerate in all the world, had not been a stepmother to Caesar but like a mother, gracious to her son; someone who has now become a Florentine and trades and traffics would have been cast off to Simifonte, where his grandfather worked as a beggar. The Conti still owned Montemurlo: the Cerchi were still in Acone’s parish; nor had they likely passed the Buondelmonte from Valdigrieve. The city’s troubles have always stemmed from the mix of its people, just like the body's troubles come from a variety of food. And the blind bull falls with a steeper plunge than the blind lamb; and sometimes one sword does more and better work than five. Notice Luni, Urbisaglia, how they have vanished, and then observe how Chiusi and Sinigaglia follow; and it won’t seem new or strange to you to hear that families fail when cities meet their end. All things that pertain to you, like yourselves, are mortal: but you don’t notice mortality in some, as they seem to endure longer, while you pass by so quickly. Just as the moon hides and reveals the shoreline endlessly by rolling through her heavenly sphere, fortune deals with Florence. So don’t be surprised at what I tell you about those whose fame time has covered, the first Florentines. I saw the Ughi, Catilini, and Filippi, the Alberichi, Greci, and Ormanni, now in decline, once illustrious citizens: great as the ancients, of Sannella and of Arca, and Soldanieri, Ardinghi, and Bostichi. At the rear, now loaded with new crimes, so heavily it may soon sink the ship, sat the Ravignani, from whom the County Guido descends, and those who have since taken their title from the famous Bellincione. Good governance was still an art valued by him of Pressa: Galigaio showed the gilded hilt and pommel in his house. The column, draped with tapestry, was still seen unshaken: the Sacchetti were still great, along with Giouchi, Sifanti, Galli, and Barucci, with those who blush to hear their bushel name. Of the Calfucci, the strong branchy trunk was still intact: and the curule chairs still attracted Sizii and Arigucci. How mighty were those I saw, whose pride has since undone them! And in all her good works, Florence was embellished by the bullets of bright gold. Such were the forefathers of those who now, just as surely as your church is vacant, flock into her assembly, lingering and growing fat. The overconfident brood, that plays the dragon after the one who flees, but is gentle as a lamb to those who turn and show their teeth, or their wallet, was on the rise, though so lightly regarded that Ubertino of Donati resented his father-in-law for wanting him to join their ranks. Already Caponsacco had come down to the market from Fiesole: and Giuda and Infangato were good citizens. I tell you an incredible truth: the gate, named after those of Pera, led into the narrow circuit of your walls. Each person bearing the striking quarterings of the great Baron (the one whose name and worth the festival of Thomas still commemorates) retained his knighthood and privileges; although one who bordered them with gold is today mixed with the common folk. In Borgo, the Gualterotti and Importuni still lived: it would have been better for its peace if it hadn’t been without newer neighbors. The house from which your tears have sprung, through the rightful anger that has murdered you and ended your joyful days, was honored, along with those associated with it. Oh Buondelmonte! What misguided advice led you to break the pledged bond? Many who now weep would rejoice if God had given you to Ema the first time you came near our city. But it was destined to be: on that maimed stone set up to guard the bridge, at your last peace, Florence fell victim! With these and others like them, I saw Florence in such assured tranquility that she had no cause for grief: with these, I saw her so glorious and so just that never had the lily hung upside down from the lance or been dyed with red through division.”

CANTO XVII

Such as the youth, who came to Clymene
To certify himself of that reproach,
Which had been fasten’d on him, (he whose end
Still makes the fathers chary to their sons,
E’en such was I; nor unobserv’d was such
Of Beatrice, and that saintly lamp,
Who had erewhile for me his station mov’d;
When thus by lady: “Give thy wish free vent,
That it may issue, bearing true report
Of the mind’s impress; not that aught thy words
May to our knowledge add, but to the end,
That thou mayst use thyself to own thy thirst
And men may mingle for thee when they hear.”

Such was the young man who approached Clymene
To clear up the shame
That had been attached to him—he whose fate
Still makes fathers wary of their sons.
I was just like him; and Beatrice, along with that holy light,
Who had previously moved his place for me,
Noticed me as well. Then the lady said, “Let your wishes flow freely,
So they can reflect the true feelings of your mind; not that your words
Will add anything to our knowledge, but so you can acknowledge your desires
And others can understand you when they hear.”

“O plant! from whence I spring! rever’d and lov’d!
Who soar’st so high a pitch, thou seest as clear,
As earthly thought determines two obtuse
In one triangle not contain’d, so clear
Dost see contingencies, ere in themselves
Existent, looking at the point whereto
All times are present, I, the whilst I scal’d
With Virgil the soul purifying mount,
And visited the nether world of woe,
Touching my future destiny have heard
Words grievous, though I feel me on all sides
Well squar’d to fortune’s blows. Therefore my will
Were satisfied to know the lot awaits me,
The arrow, seen beforehand, slacks its flight.”

“O plant! from which I spring! revered and loved!
You soar to such a high point, you see with clarity,
As earthly thought considers two obtuse
Angles in a triangle not contained, so clearly
You see possibilities before they even
Exist, looking at the point where
All times come together. While I climbed
With Virgil the soul-purifying mountain,
And visited the world of suffering,
Regarding my future fate, I have heard
Distressing words, though I feel surrounded
Well-prepared for fortune’s blows. Therefore, I
Would be satisfied to know what fate awaits me,
The arrow, seen ahead of time, slows its flight.”

So said I to the brightness, which erewhile
To me had spoken, and my will declar’d,
As Beatrice will’d, explicitly.
Nor with oracular response obscure,
Such, as or ere the Lamb of God was slain,
Beguil’d the credulous nations; but, in terms
Precise and unambiguous lore, replied
The spirit of paternal love, enshrin’d,
Yet in his smile apparent; and thus spake:
“Contingency, unfolded not to view
Upon the tablet of your mortal mold,
Is all depictur’d in the’ eternal sight;
But hence deriveth not necessity,
More then the tall ship, hurried down the flood,
Doth from the vision, that reflects the scene.
From thence, as to the ear sweet harmony
From organ comes, so comes before mine eye
The time prepar’d for thee. Such as driv’n out
From Athens, by his cruel stepdame’s wiles,
Hippolytus departed, such must thou
Depart from Florence. This they wish, and this
Contrive, and will ere long effectuate, there,
Where gainful merchandize is made of Christ,
Throughout the livelong day. The common cry,
Will, as ’tis ever wont, affix the blame
Unto the party injur’d: but the truth
Shall, in the vengeance it dispenseth, find
A faithful witness. Thou shall leave each thing
Belov’d most dearly: this is the first shaft
Shot from the bow of exile. Thou shalt prove
How salt the savour is of other’s bread,
How hard the passage to descend and climb
By other’s stairs, But that shall gall thee most
Will he the worthless and vile company,
With whom thou must be thrown into these straits.
For all ungrateful, impious all and mad,
Shall turn ’gainst thee: but in a little while
Theirs and not thine shall be the crimson’d brow
Their course shall so evince their brutishness
T’ have ta’en thy stand apart shall well become thee.

So I said to the light, which had once
Spoken to me and expressed my will,
As Beatrice desired, clearly.
And not with a vague, prophetic reply,
Like those that deceived the gullible nations
Before the Lamb of God was sacrificed; but, in
Clear and straightforward terms, the spirit of
Paternal love, wrapped in his smile, spoke:
“Contingency, which is not visible
On the canvas of your mortal nature,
Is all portrayed in the eternal view;
But this does not bring about necessity,
Any more than a tall ship, swept along by the current,
Is created from the vision that reflects the scene.
From there, just as sweet harmony
Comes from an organ, so the future prepared for you
Unfolds before my eyes. Just as Hippolytus,
Banished from Athens by his cruel stepmother’s schemes,
Must leave, so too must you
Depart from Florence. This is what they want, and this
They plan, and soon they will succeed, there,
Where profit is made from Christ,
All day long. The common outcry,
As is always the case, will place the blame
On the injured party: but the truth
Shall, in the judgment it dispenses, find
A loyal witness. You will leave everything
You hold most dear: this is the first arrow
Shot from the bow of exile. You will learn
How bitter the taste of others’ bread can be,
How difficult the journey to descend and climb
Using someone else’s stairs. But what will hurt you the most
Is the worthless and vile company,
With whom you must endure these hardships.
For all will be ungrateful, all will be impious and mad,
And they will turn against you: but soon
The shame will be theirs, not yours,
Their actions will reveal their brutishness;
Standing apart will suit you well.

“First refuge thou must find, first place of rest,
In the great Lombard’s courtesy, who bears
Upon the ladder perch’d the sacred bird.
He shall behold thee with such kind regard,
That ’twixt ye two, the contrary to that
Which falls ’twixt other men, the granting shall
Forerun the asking. With him shalt thou see
That mortal, who was at his birth impress
So strongly from this star, that of his deeds
The nations shall take note. His unripe age
Yet holds him from observance; for these wheels
Only nine years have compass him about.
But, ere the Gascon practice on great Harry,
Sparkles of virtue shall shoot forth in him,
In equal scorn of labours and of gold.
His bounty shall be spread abroad so widely,
As not to let the tongues e’en of his foes
Be idle in its praise. Look thou to him
And his beneficence: for he shall cause
Reversal of their lot to many people,
Rich men and beggars interchanging fortunes.
And thou shalt bear this written in thy soul
Of him, but tell it not; “and things he told
Incredible to those who witness them;
Then added: “So interpret thou, my son,
What hath been told thee.—Lo! the ambushment
That a few circling seasons hide for thee!
Yet envy not thy neighbours: time extends
Thy span beyond their treason’s chastisement.”

“First, you must find a refuge, a place to rest,
In the great Lombard’s kindness, who holds
The sacred bird perched on a ladder.
He will look upon you with such warm regard,
That, unlike what usually happens with others,
You’ll receive before you even ask. With him, you’ll meet
That man who, at his birth, was so marked
By this star that everyone will take note of his actions.
His young age
Still holds him back from recognition; for these wheels
Have only surrounded him for nine years.
But before the Gascon works on great Harry,
Virtue’s sparks will shine in him,
Showing equal disdain for labors and wealth.
His generosity will spread so widely,
That even his enemies will not be able to remain silent
In their praise. Pay attention to him
And his kindness: for he will change
The fate of many, swapping the fortunes of
Rich and poor alike.
And you will keep this etched in your soul
About him, but don’t speak of it; “and he shared
Incredible things with those who witnessed them;
Then added: “So interpret this, my son,
What has been shared with you.—Look out for the traps
That a few passing seasons hide from you!
But don’t envy your neighbors: time will extend
Your life beyond the punishment for their treachery.”

Soon, as the saintly spirit, by his silence,
Had shown the web, which I had streteh’d for him
Upon the warp, was woven, I began,
As one, who in perplexity desires
Counsel of other, wise, benign and friendly:
“My father! well I mark how time spurs on
Toward me, ready to inflict the blow,
Which falls most heavily on him, who most
Abandoned himself. Therefore ’tis good
I should forecast, that driven from the place
Most dear to me, I may not lose myself
All others by my song. Down through the world
Of infinite mourning, and along the mount
From whose fair height my lady’s eyes did lift me,
And after through this heav’n from light to light,
Have I learnt that, which if I tell again,
It may with many woefully disrelish;
And, if I am a timid friend to truth,
I fear my life may perish among those,
To whom these days shall be of ancient date.”

Soon, as the holy spirit, through his silence,
Had shown the web that I had stretched for him
Upon the loom, I began,
Like someone who, in confusion, seeks
Advice from others, wise, kind, and friendly:
“My father! I can see how time pushes on
Toward me, ready to strike the blow,
Which hits hardest on those who most
Have given themselves up. So it’s wise
For me to anticipate that being driven from the place
I hold most dear, I may not lose myself
Along with all others through my song. Down through the world
Of endless sorrow, and along the mountain
From whose beautiful height my lady’s eyes did raise me,
And then through this heaven from light to light,
I have learned that, which if I share again,
It might cause many to feel great distress;
And if I am a timid friend to the truth,
I fear my life may end among those,
To whom these days will be long past.”

The brightness, where enclos’d the treasure smil’d,
Which I had found there, first shone glisteningly,
Like to a golden mirror in the sun;
Next answer’d: “Conscience, dimm’d or by its own
Or other’s shame, will feel thy saying sharp.
Thou, notwithstanding, all deceit remov’d,
See the whole vision be made manifest.
And let them wince who have their withers wrung.
What though, when tasted first, thy voice shall prove
Unwelcome, on digestion it will turn
To vital nourishment. The cry thou raisest,
Shall, as the wind doth, smite the proudest summits;
Which is of honour no light argument,
For this there only have been shown to thee,
Throughout these orbs, the mountain, and the deep,
Spirits, whom fame hath note of. For the mind
Of him, who hears, is loth to acquiesce
And fix its faith, unless the instance brought
Be palpable, and proof apparent urge.”

The brightness, where the treasure was hidden, smiled,
Which I discovered there, first shone brightly,
Like a golden mirror in the sun;
Then it responded: “Conscience, whether dimmed by its own
Or someone else's shame, will feel your words keenly.
You, however, despite all deceit removed,
Will see the whole vision clearly.
And let those who have something to hide wince.
Even if, at first, your voice seems unwelcome,
Over time it will turn into vital nourishment. The cry you raise,
Will strike the proudest peaks like the wind;
This is no light matter of honor,
For this is what has been shown to you,
Throughout these worlds, the mountains, and the depths,
Spirits, of whom fame has taken note. For the mind
Of the one who listens is reluctant to accept
And fix its belief, unless the example given
Is clear, and evident proof compels.”

CANTO XVIII

Now in his word, sole, ruminating, joy’d
That blessed spirit; and I fed on mine,
Tempting the sweet with bitter: she meanwhile,
Who led me unto God, admonish’d: “Muse
On other thoughts: bethink thee, that near Him
I dwell, who recompenseth every wrong.”

Now in his thoughts, alone, reflecting, joyful
That blessed spirit; and I focused on mine,
Mixing the sweet with the bitter: she meanwhile,
Who guided me to God, advised: “Think
About other ideas: remember that close to Him
I live, who rewards every wrong.”

At the sweet sounds of comfort straight I turn’d;
And, in the saintly eyes what love was seen,
I leave in silence here: nor through distrust
Of my words only, but that to such bliss
The mind remounts not without aid. Thus much
Yet may I speak; that, as I gaz’d on her,
Affection found no room for other wish.
While the everlasting pleasure, that did full
On Beatrice shine, with second view
From her fair countenance my gladden’d soul
Contented; vanquishing me with a beam
Of her soft smile, she spake: “Turn thee, and list.
These eyes are not thy only Paradise.”

At the sweet sounds of comfort, I turned right away;
And in her holy eyes, so much love was visible,
I remain here in silence: not just out of distrust
Of my words alone, but because reaching such bliss
The mind can't ascend without some help. Yet this much
I can say; that as I gazed at her,
My affection had no space for any other desire.
While the everlasting pleasure, that shone fully
On Beatrice, with a second glance
From her beautiful face, my joyful soul
Was satisfied; defeating me with a ray
Of her gentle smile, she said: “Turn around and listen.
These eyes are not your only Paradise.”

As here we sometimes in the looks may see
Th’ affection mark’d, when that its sway hath ta’en
The spirit wholly; thus the hallow’d light,
To whom I turn’d, flashing, bewray’d its will
To talk yet further with me, and began:
“On this fifth lodgment of the tree, whose life
Is from its top, whose fruit is ever fair
And leaf unwith’ring, blessed spirits abide,
That were below, ere they arriv’d in heav’n,
So mighty in renown, as every muse
Might grace her triumph with them. On the horns
Look therefore of the cross: he, whom I name,
Shall there enact, as doth 1n summer cloud
Its nimble fire.” Along the cross I saw,
At the repeated name of Joshua,
A splendour gliding; nor, the word was said,
Ere it was done: then, at the naming saw
Of the great Maccabee, another move
With whirling speed; and gladness was the scourge
Unto that top. The next for Charlemagne
And for the peer Orlando, two my gaze
Pursued, intently, as the eye pursues
A falcon flying. Last, along the cross,
William, and Renard, and Duke Godfrey drew
My ken, and Robert Guiscard. And the soul,
Who spake with me among the other lights
Did move away, and mix; and with the choir
Of heav’nly songsters prov’d his tuneful skill.

As we sometimes see in looks the signs of affection, when it has completely taken hold of the spirit; so the sacred light, to which I turned, flashed and revealed its intention to talk more with me, and began: “On this fifth level of the tree, whose life comes from its top, whose fruit is always beautiful and whose leaves never wilt, blessed spirits reside, who were below before they reached heaven, so renowned that every muse could celebrate her triumph with them. Look then at the cross: he, whom I name, will act there, just like a quick spark in a summer cloud.” Along the cross I saw, at the repeated name of Joshua, a light gliding; and before the word was spoken, it was done: then, at the mention of the great Maccabee, another moved with swirling speed; and joy was the effect at that summit. Next, I focused on Charlemagne and the peer Orlando, following them as intently as the eye follows a Falcon in flight. Lastly, along the cross, William, Renard, and Duke Godfrey caught my eye, along with Robert Guiscard. And the soul who spoke with me among the other lights moved away and blended in; and with the choir of heavenly singers, he showcased his musical talent.

To Beatrice on my right l bent,
Looking for intimation or by word
Or act, what next behoov’d; and did descry
Such mere effulgence in her eyes, such joy,
It past all former wont. And, as by sense
Of new delight, the man, who perseveres
In good deeds doth perceive from day to day
His virtue growing; I e’en thus perceiv’d
Of my ascent, together with the heav’n
The circuit widen’d, noting the increase
Of beauty in that wonder. Like the change
In a brief moment on some maiden’s cheek,
Which from its fairness doth discharge the weight
Of pudency, that stain’d it; such in her,
And to mine eyes so sudden was the change,
Through silvery whiteness of that temperate star,
Whose sixth orb now enfolded us. I saw,
Within that Jovial cresset, the clear sparks
Of love, that reign’d there, fashion to my view
Our language. And as birds, from river banks
Arisen, now in round, now lengthen’d troop,
Array them in their flight, greeting, as seems,
Their new-found pastures; so, within the lights,
The saintly creatures flying, sang, and made
Now D. now I. now L. figur’d I’ th’ air.
First, singing, to their notes they mov’d, then one
Becoming of these signs, a little while
Did rest them, and were mute. O nymph divine
Of Pegasean race! whose souls, which thou
Inspir’st, mak’st glorious and long-liv’d, as they
Cities and realms by thee! thou with thyself
Inform me; that I may set forth the shapes,
As fancy doth present them. Be thy power
Display’d in this brief song. The characters,
Vocal and consonant, were five-fold seven.
In order each, as they appear’d, I mark’d.
Diligite Justitiam, the first,
Both verb and noun all blazon’d; and the extreme
Qui judicatis terram. In the M.
Of the fifth word they held their station,
Making the star seem silver streak’d with gold.
And on the summit of the M. I saw
Descending other lights, that rested there,
Singing, methinks, their bliss and primal good.
Then, as at shaking of a lighted brand,
Sparkles innumerable on all sides
Rise scatter’d, source of augury to th’ unwise;
Thus more than thousand twinkling lustres hence
Seem’d reascending, and a higher pitch
Some mounting, and some less; e’en as the sun,
Which kindleth them, decreed. And when each one
Had settled in his place, the head and neck
Then saw I of an eagle, lively
Grav’d in that streaky fire. Who painteth there,
Hath none to guide him; of himself he guides;
And every line and texture of the nest
Doth own from him the virtue, fashions it.
The other bright beatitude, that seem’d
Erewhile, with lilied crowning, well content
To over-canopy the M. mov’d forth,
Following gently the impress of the bird.

To Beatrice on my right, I bent,
Looking for a hint or by word
Or action, what next needed to happen; and I saw
Such pure light in her eyes, such joy,
It surpassed all previous experience. And, just like someone
Who, driven by new delight, notices
His goodness increasing day by day;
I felt the same about my ascent, and as heaven
Expanded around us, I noted the rise
Of beauty in that wonder. Like the quick change
On a maiden’s cheek,
As shyness lifts and reveals its brightness; so in her,
The change was so sudden to my eyes,
Through the silver whiteness of that gentle star,
Whose sixth sphere now enveloped us. I saw,
Within that Jovial light, the clear sparks
Of love reigning there, shaping our words
To my view. And just like birds, from riverbanks
Taking flight, now in circles, now in lines,
Arrange themselves in the air, greeting, it seems,
Their newfound pastures; so, within the lights,
The saintly beings flying, sang, and created
Now D., now I., now L. in the air.
First, they moved to their notes, then one
Of these signs paused for a moment,
Resting in silence. O divine nymph
Of Pegasean lineage! Whose souls you
Inspire, making them glorious and long-lasting, just as they
Cities and realms through you! Share with me
Your essence, so I can present the shapes,
As imagination reveals them. Let your power
Be shown in this brief song. The characters,
Both vocal and consonant, were five-fold seven.
In order, as they appeared, I took note.
Diligite Justitiam, the first,
Both verb and noun fully displayed; and the last
Qui judicatis terram. In the M.
Of the fifth word, they held their place,
Making the star look silver streaked with gold.
And on the top of the M., I saw
Other descending lights that rested there,
Singing, it seems, of their joy and original goodness.
Then, like the shaking of a lit torch,
Countless sparkles rose scattered around,
A source of omen for the unwise;
Thus more than a thousand twinkling lights seemed to rise,
And some climbed higher while others fell;
Just like the sun,
Which ignites them, commanded. And when each one
Had settled in place, I then saw
The head and neck
Of an eagle, vividly
Engraved in that streaky fire. Whoever paints there,
Has no guide but himself; he directs himself;
And every line and texture of the nest
Owns its virtue from him, shapes it.
The other bright blessing, that seemed
Earlier, crowned with lilies, content
To overshadow the M., moved forth,
Gently following the trail of the bird.

 Sweet star! what glorious and thick-studded gems
Declar’d to me our justice on the earth
To be the effluence of that heav’n, which thou,
Thyself a costly jewel, dost inlay!
Therefore I pray the Sovran Mind, from whom
Thy motion and thy virtue are begun,
That he would look from whence the fog doth rise,
To vitiate thy beam: so that once more
He may put forth his hand ’gainst such, as drive
Their traffic in that sanctuary, whose walls
With miracles and martyrdoms were built.

Sweet star! What glorious and gem-filled beauty
Tells me our justice here on earth
Is the outcome of that heaven which you,
Yourself a precious jewel, do adorn!
So I ask the Sovereign Mind, from whom
Your movement and your virtue begin,
To look down from where the fog rises,
Clouding your light: so that once again
He may reach out against those who exploit
The sanctity of that place, whose walls
Were built with miracles and sacrifices.

Ye host of heaven! whose glory I survey l
O beg ye grace for those, that are on earth
All after ill example gone astray.
War once had for its instrument the sword:
But now ’tis made, taking the bread away
Which the good Father locks from none.—And thou,
That writes but to cancel, think, that they,
Who for the vineyard, which thou wastest, died,
Peter and Paul live yet, and mark thy doings.
Thou hast good cause to cry, “My heart so cleaves
To him, that liv’d in solitude remote,
And from the wilds was dragg’d to martyrdom,
I wist not of the fisherman nor Paul.”

O hosts of heaven! whose glory I see, Please grant grace for those who are on earth, All following the bad example and going astray. War once used the sword as its weapon: But now it’s taking away the bread That the good Father gives to everyone. —And you, Who writes just to undo, remember that Those who died for the vineyard you waste, Peter and Paul are still alive, watching what you do. You have every reason to say, “My heart is so attached To him who lived in remote solitude, And from the wilderness was dragged to martyrdom, I didn’t know about the fisherman or Paul.”

CANTO XIX

Before my sight appear’d, with open wings,
The beauteous image, in fruition sweet
Gladdening the thronged spirits. Each did seem
A little ruby, whereon so intense
The sun-beam glow’d that to mine eyes it came
In clear refraction. And that, which next
Befalls me to portray, voice hath not utter’d,
Nor hath ink written, nor in fantasy
Was e’er conceiv’d. For I beheld and heard
The beak discourse; and, what intention form’d
Of many, singly as of one express,
Beginning: “For that I was just and piteous,
l am exalted to this height of glory,
The which no wish exceeds: and there on earth
Have I my memory left, e’en by the bad
Commended, while they leave its course untrod.”

Before my eyes appeared, with open wings,
The beautiful image, in sweet fulfillment
Delighting the gathered spirits. Each one seemed
Like a little ruby, so intensely
The sunlight glowed that it came to my eyes
In clear refraction. And what follows next
Is something voice has not spoken,
Nor has ink written, nor in imagination
Was ever conceived. For I beheld and heard
The beak speak; and the intention formed
By many, as if by one, began: “Because I was just and compassionate,
I am raised to this height of glory,
Which no desire surpasses: and there on earth
I have left my memory, even commended by the wicked
While they leave its path untraveled.”

Thus is one heat from many embers felt,
As in that image many were the loves,
And one the voice, that issued from them all.
Whence I address them: “O perennial flowers
Of gladness everlasting! that exhale
In single breath your odours manifold!
Breathe now; and let the hunger be appeas’d,
That with great craving long hath held my soul,
Finding no food on earth. This well I know,
That if there be in heav’n a realm, that shows
In faithful mirror the celestial Justice,
Yours without veil reflects it. Ye discern
The heed, wherewith I do prepare myself
To hearken; ye the doubt that urges me
With such inveterate craving.” Straight I saw,
Like to a falcon issuing from the hood,
That rears his head, and claps him with his wings,
His beauty and his eagerness bewraying.
So saw I move that stately sign, with praise
Of grace divine inwoven and high song
Of inexpressive joy. “He,” it began,
“Who turn’d his compass on the world’s extreme,
And in that space so variously hath wrought,
Both openly, and in secret, in such wise
Could not through all the universe display
Impression of his glory, that the Word
Of his omniscience should not still remain
In infinite excess. In proof whereof,
He first through pride supplanted, who was sum
Of each created being, waited not
For light celestial, and abortive fell.
Whence needs each lesser nature is but scant
Receptacle unto that Good, which knows
No limit, measur’d by itself alone.
Therefore your sight, of th’ omnipresent Mind
A single beam, its origin must own
Surpassing far its utmost potency.
The ken, your world is gifted with, descends
In th’ everlasting Justice as low down,
As eye doth in the sea; which though it mark
The bottom from the shore, in the wide main
Discerns it not; and ne’ertheless it is,
But hidden through its deepness. Light is none,
Save that which cometh from the pure serene
Of ne’er disturbed ether: for the rest,
’Tis darkness all, or shadow of the flesh,
Or else its poison. Here confess reveal’d
That covert, which hath hidden from thy search
The living justice, of the which thou mad’st
Such frequent question; for thou saidst—‘A man
Is born on Indus’ banks, and none is there
Who speaks of Christ, nor who doth read nor write,
And all his inclinations and his acts,
As far as human reason sees, are good,
And he offendeth not in word or deed.
But unbaptiz’d he dies, and void of faith.
Where is the justice that condemns him? where
His blame, if he believeth not?’—What then,
And who art thou, that on the stool wouldst sit
To judge at distance of a thousand miles
With the short-sighted vision of a span?
To him, who subtilizes thus with me,
There would assuredly be room for doubt
Even to wonder, did not the safe word
Of scripture hold supreme authority.

So one warmth is felt from many sparks,
Just like in that image, there are many loves,
And one voice that comes from them all.
So I call to them: “O everlasting flowers
Of joy that never fades! You release
In one breath your many scents!
Breathe now; and let this hunger be satisfied,
That has long held my soul in deep craving,
Finding no nourishment on earth. I know well,
That if there is a realm in heaven that shows
In a faithful reflection the celestial Justice,
Yours reflects it clearly without a veil. You see
The attention with which I prepare myself
To listen; you know the doubt that pushes me
With such persistent longing.” Immediately I saw,
Like a falcon escaping from its hood,
Raising its head and flapping its wings,
Its beauty and eagerness revealing itself.
So I saw that noble sign move, with praise
Of divine grace woven and a high song
Of inexpressible joy. “He,” it began,
“Who turned his compass on the world’s edges,
And in that space so variously worked,
Both openly and in secret, in such a way
Could not display his glory throughout
The whole universe, leaving behind
The Word of his omniscience still beyond
Infinite measure. To prove this,
He first through pride dethroned the one
Who was the sum of all created beings,
Didn’t wait for heavenly light, and fell.
Thus, each lesser nature is just a small
Container for that Good, which knows
No limits, measured only by itself.
Therefore your sight, a single ray
Of the all-present Mind, must come from
Something far greater than its greatest power.
The understanding your world possesses descends
Into everlasting Justice as low
As an eye does in the sea; which, though it sees
The bottom from the shore, doesn’t perceive it
In the open water; and yet it exists,
But is hidden by its depth. There is no light
Except that which comes from the pure clarity
Of undisturbed ether: for all else,
It’s darkness, or shadows of the flesh,
Or its poison. Here I reveal
The hidden depths that have concealed from you
The living justice, which you questioned
So frequently; for you said—‘A man
Is born on the banks of the Indus, and there’s no one
Who speaks of Christ, nor who reads or writes,
And all his inclinations and actions,
As far as human reason sees, are good,
And he doesn’t offend in word or deed.
But unbaptized he dies, and without faith.
Where is the justice that condemns him? Where
Is his blame, if he doesn’t believe?’—So what,
And who are you to judge
From a distance of a thousand miles
With the limited vision of a moment?
For him, who questions like this with me,
There would be reason for doubt
Even to wonder, if not for the authoritative
Word of scripture that holds supreme truth.

“O animals of clay! O spirits gross I
The primal will, that in itself is good,
Hath from itself, the chief Good, ne’er been mov’d.
Justice consists in consonance with it,
Derivable by no created good,
Whose very cause depends upon its beam.”

“O animals of clay! O crude spirits!
The original will, which is inherently good,
Has never been moved by itself, the ultimate Good.
Justice comes from harmony with it,
Which cannot be derived from any created good,
Whose very cause relies on its light.”

As on her nest the stork, that turns about
Unto her young, whom lately she hath fed,
While they with upward eyes do look on her;
So lifted I my gaze; and bending so
The ever-blessed image wav’d its wings,
Lab’ring with such deep counsel. Wheeling round
It warbled, and did say: “As are my notes
To thee, who understand’st them not, such is
Th’ eternal judgment unto mortal ken.”

As the stork on her nest turns to her chicks, whom she has just fed, while they look up at her with eager eyes, I raised my gaze too. As I did, the blessed image spread its wings, filled with profound wisdom. It circled around and sang, saying: “Just as my notes are to you, who doesn’t understand them, so is the eternal judgment to human understanding.”

Then still abiding in that ensign rang’d,
Wherewith the Romans over-awed the world,
Those burning splendours of the Holy Spirit
Took up the strain; and thus it spake again:
“None ever hath ascended to this realm,
Who hath not a believer been in Christ,
Either before or after the blest limbs
Were nail’d upon the wood. But lo! of those
Who call ‘Christ, Christ,’ there shall be many found,
 In judgment, further off from him by far,
Than such, to whom his name was never known.
Christians like these the Ethiop shall condemn:
When that the two assemblages shall part;
One rich eternally, the other poor.

Then still staying in that flag-waving place,
Where the Romans intimidated the world,
Those blazing lights of the Holy Spirit
Picked up the message; and said again:
“None ever ascends to this realm,
If they haven’t believed in Christ,
Either before or after the blessed body
Was nailed to the wood. But look! Among those
Who say 'Christ, Christ,' many will be found,
In judgment, much further from him,
Than those who never heard his name.
Christians like these will be condemned by the Ethiopian:
When the two groups are separated;
One eternally rich, the other poor.

“What may the Persians say unto your kings,
When they shall see that volume, in the which
All their dispraise is written, spread to view?
There amidst Albert’s works shall that be read,
Which will give speedy motion to the pen,
When Prague shall mourn her desolated realm.
There shall be read the woe, that he doth work
With his adulterate money on the Seine,
Who by the tusk will perish: there be read
The thirsting pride, that maketh fool alike
The English and Scot, impatient of their bound.
There shall be seen the Spaniard’s luxury,
The delicate living there of the Bohemian,
Who still to worth has been a willing stranger.
The halter of Jerusalem shall see
A unit for his virtue, for his vices
No less a mark than million. He, who guards
The isle of fire by old Anchises honour’d
Shall find his avarice there and cowardice;
And better to denote his littleness,
The writing must be letters maim’d, that speak
Much in a narrow space. All there shall know
His uncle and his brother’s filthy doings,
Who so renown’d a nation and two crowns
Have bastardized. And they, of Portugal
And Norway, there shall be expos’d with him
Of Ratza, who hath counterfeited ill
The coin of Venice. O blest Hungary!
If thou no longer patiently abid’st
Thy ill-entreating! and, O blest Navarre!
If with thy mountainous girdle thou wouldst arm thee
In earnest of that day, e’en now are heard
Wailings and groans in Famagosta’s streets
And Nicosia’s, grudging at their beast,
Who keepeth even footing with the rest.”

“What will the Persians say to your kings,
When they see that book, where
All their insults are written, laid out for all to see?
There among Albert’s works, it will be read,
Which will make the pen move swiftly,
When Prague mourns its ruined land.
There will be the sorrow he causes
With his counterfeit money on the Seine,
Who will die by the tusk: there will be read
The greedy pride that makes fools of both
The English and Scots, restless in their limits.
There will be the Spanish luxury displayed,
The lavish lifestyle of the Bohemian,
Who has always ignored true worth.
The noose of Jerusalem will see
A single measure for his virtue, and for his vices
No less than a million. He who guards
The isle of fire, honored by old Anchises,
Will find his greed there and his cowardice;
And to better show his smallness,
The writing must be with letters that are mangled, speaking
Much in a limited space. Everyone will know
His uncle and his brother’s disgraceful actions,
Who have tarnished such a renowned nation and two crowns.
And those from Portugal
And Norway will be exposed with him
Of Ratza, who has poorly counterfeited
The coin of Venice. O blessed Hungary!
If you will no longer patiently endure
Your mistreatment! And, O blessed Navarre!
If with your mountainous borders you would arm yourself
In anticipation of that day, even now are heard
Wailings and groans in the streets of Famagosta
And Nicosia, begrudging their tyrant,
Who keeps equal pace with the others.”

CANTO XX

When, disappearing, from our hemisphere,
The world’s enlightener vanishes, and day
On all sides wasteth, suddenly the sky,
Erewhile irradiate only with his beam,
Is yet again unfolded, putting forth
Innumerable lights wherein one shines.
Of such vicissitude in heaven I thought,
As the great sign, that marshaleth the world
And the world’s leaders, in the blessed beak
Was silent; for that all those living lights,
Waxing in splendour, burst forth into songs,
Such as from memory glide and fall away.

When, disappearing from our hemisphere,
The world's light disappears and day
Fades away on all sides, suddenly the sky,
Once lit only by his rays,
Is opened again, revealing
Countless stars where one shines.
I considered such changes in the heavens,
As the great sign that directs the world
And its leaders, in the blessed dawn
Were quiet; for all those living lights,
Growing in brilliance, burst into songs,
Like memories that drift and fade away.

Sweet love! that dost apparel thee in smiles,
How lustrous was thy semblance in those sparkles,
Which merely are from holy thoughts inspir’d!

Sweet love! that clothes you in smiles,
How radiant was your appearance in those sparkles,
Which come purely from inspired holy thoughts!

After the precious and bright beaming stones,
That did ingem the sixth light, ceas’d the chiming
Of their angelic bells; methought I heard
The murmuring of a river, that doth fall
From rock to rock transpicuous, making known
The richness of his spring-head: and as sound
Of cistern, at the fret-board, or of pipe,
Is, at the wind-hole, modulate and tun’d;
Thus up the neck, as it were hollow, rose
That murmuring of the eagle, and forthwith
Voice there assum’d, and thence along the beak
Issued in form of words, such as my heart
Did look for, on whose tables I inscrib’d them.

After the precious and shining stones,
That marked the sixth light, the chime
Of their angelic bells stopped; I thought I heard
The sound of a river, flowing
From rock to rock, clear and revealing
The wealth of its source: and just as the sound
Of a cistern or a pipe,
Is, at the wind-hole, adjusted and tuned;
So, from the hollow of its neck,
Rose that murmuring of the eagle, and right away
It took on a voice, and from there along the beak
Came forth in words that my heart
Had been waiting for, which I wrote on its tablets.

“The part in me, that sees, and bears the sun,,
In mortal eagles,” it began, “must now
Be noted steadfastly: for of the fires,
That figure me, those, glittering in mine eye,
Are chief of all the greatest. This, that shines
Midmost for pupil, was the same, who sang
The Holy Spirit’s song, and bare about
The ark from town to town; now doth he know
The merit of his soul-impassion’d strains
By their well-fitted guerdon. Of the five,
That make the circle of the vision, he
Who to the beak is nearest, comforted
The widow for her son: now doth he know
How dear he costeth not to follow Christ,
Both from experience of this pleasant life,
And of its opposite. He next, who follows
In the circumference, for the over arch,
By true repenting slack’d the pace of death:
Now knoweth he, that the degrees of heav’n
Alter not, when through pious prayer below
Today’s is made tomorrow’s destiny.
The other following, with the laws and me,
To yield the shepherd room, pass’d o’er to Greece,
From good intent producing evil fruit:
Now knoweth he, how all the ill, deriv’d
From his well doing, doth not helm him aught,
Though it have brought destruction on the world.
That, which thou seest in the under bow,
Was William, whom that land bewails, which weeps
For Charles and Frederick living: now he knows
How well is lov’d in heav’n the righteous king,
Which he betokens by his radiant seeming.
Who in the erring world beneath would deem,
That Trojan Ripheus in this round was set
Fifth of the saintly splendours? now he knows
Enough of that, which the world cannot see,
The grace divine, albeit e’en his sight
Reach not its utmost depth.” Like to the lark,
That warbling in the air expatiates long,
Then, trilling out his last sweet melody,
Drops satiate with the sweetness; such appear’d
That image stampt by the’ everlasting pleasure,
Which fashions like itself all lovely things.

“The part of me that sees and carries the sun,
In mortal eagles,” it began, “must now
Be noted firmly: for of the fires,
That shape me, those glittering in my eye,
Are the greatest of all. This, that shines
Brightest for the pupil, was the one who sang
The Holy Spirit’s song, and carried the
Ark from town to town; now he knows
The value of his soul-inspired strains
By their well-deserved reward. Of the five,
That make the circle of vision, he
Closest to the beak comforted
The widow for her son: now he knows
How costly it is not to follow Christ,
Both from experience of this pleasant life,
And its opposite. The next, who follows
In the circumference, by true repentance
Slowed the pace of death:
Now he knows that the levels of heaven
Do not change when through pious prayer below
Today’s fate is made tomorrow’s destiny.
The other following, with the laws and me,
To make way for the shepherd, went over to Greece,
Good intentions producing evil fruit:
Now he knows how all the wrong, derived
From his good deeds, does not help him at all,
Though it has brought destruction to the world.
That which you see in the lower bow,
Was William, whom that land mourns, which weeps
For Charles and Frederick living: now he knows
How well-loved in heaven is the righteous king,
Which he indicates by his radiant appearance.
Who in the mistaken world below would think,
That Trojan Ripheus is in this circle
Fifth of the saintly glories? now he knows
Enough of what the world cannot see,
The divine grace, even though his sight
Does not reach its utmost depth.” Like the lark,
That singing in the air goes on for long,
Then, trilling out his last sweet melody,
Drops, satisfied with the sweetness; such appeared
That image stamped by the everlasting joy,
Which shapes all lovely things like itself.

I, though my doubting were as manifest,
As is through glass the hue that mantles it,
In silence waited not: for to my lips
“What things are these?” involuntary rush’d,
And forc’d a passage out: whereat I mark’d
A sudden lightening and new revelry.
The eye was kindled: and the blessed sign
No more to keep me wond’ring and suspense,
Replied: “I see that thou believ’st these things,
Because I tell them, but discern’st not how;
So that thy knowledge waits not on thy faith:
As one who knows the name of thing by rote,
But is a stranger to its properties,
Till other’s tongue reveal them. Fervent love
And lively hope with violence assail
The kingdom of the heavens, and overcome
The will of the Most high; not in such sort
As man prevails o’er man; but conquers it,
Because ’tis willing to be conquer’d, still,
Though conquer’d, by its mercy conquering.

I, even though my doubts were as obvious,
As the color seen through glass,
Didn’t wait in silence: for to my lips
“What are these things?” involuntarily rushed,
And forced its way out: where I noticed
A sudden light and new joy.
My eyes were opened: and the blessed sign
No longer kept me in wonder and suspense,
Replied: “I see that you believe these things,
Because I say them, but you don’t understand how;
So your knowledge doesn’t depend on your faith:
Like someone who knows the name of something by heart,
But is unfamiliar with its properties,
Until someone else explains them. Passionate love
And vibrant hope fiercely attack
The kingdom of heaven, and prevail
Over the will of the Most High; not in a way
That one man dominates another; but conquers it,
Because it is willing to be conquered, still,
Even when conquered, by its mercy conquering.

“Those, in the eye who live the first and fifth,
Cause thee to marvel, in that thou behold’st
The region of the angels deck’d with them.
They quitted not their bodies, as thou deem’st,
Gentiles but Christians, in firm rooted faith,
This of the feet in future to be pierc’d,
That of feet nail’d already to the cross.
One from the barrier of the dark abyss,
Where never any with good will returns,
Came back unto his bones. Of lively hope
Such was the meed; of lively hope, that wing’d
The prayers sent up to God for his release,
And put power into them to bend his will.
The glorious Spirit, of whom I speak to thee,
A little while returning to the flesh,
Believ’d in him, who had the means to help,
And, in believing, nourish’d such a flame
Of holy love, that at the second death
He was made sharer in our gamesome mirth.
The other, through the riches of that grace,
Which from so deep a fountain doth distil,
As never eye created saw its rising,
Plac’d all his love below on just and right:
Wherefore of grace God op’d in him the eye
To the redemption of mankind to come;
Wherein believing, he endur’d no more
The filth of paganism, and for their ways
Rebuk’d the stubborn nations. The three nymphs,
Whom at the right wheel thou beheldst advancing,
Were sponsors for him more than thousand years
Before baptizing. O how far remov’d,
Predestination! is thy root from such
As see not the First cause entire: and ye,
O mortal men! be wary how ye judge:
For we, who see our Maker, know not yet
The number of the chosen: and esteem
Such scantiness of knowledge our delight:
For all our good is in that primal good
Concentrate, and God’s will and ours are one.”

“Those, in the first and fifth spheres,
Make you marvel, as you see
The angelic realm surrounded by them.
They did not leave their bodies, as you think,
Gentiles but Christians, grounded in faith,
One about the feet to be pierced in the future,
The other of feet already nailed to the cross.
One came back from the depths of the dark abyss,
Where no one returns willingly,
Back to his bones. Of vibrant hope
Such was the reward; of vibrant hope, that lifted
The prayers sent to God for his release,
And gave them the power to influence his will.
The glorious Spirit I speak of,
A little while returning to the flesh,
Believed in him who could help,
And, by believing, fueled such a flame
Of holy love, that at the second death
He was able to share in our joyful celebration.
The other, through the abundance of that grace,
Which flows from such a deep source
As no eye has ever seen its rise,
Placed all his love on what is just and right:
Therefore, through grace, God opened in him the eye
To the future redemption of mankind;
In believing, he no longer endured
The filth of paganism, and for their ways
Rebuked the stubborn nations. The three nymphs,
Whom you saw advancing at the right wheel,
Were sponsors for him more than a thousand years
Before baptism. Oh, how far removed,
Predestination! is your origin from those
Who do not see the First cause entirely: and you,
Oh mortal men! be careful how you judge:
For we, who see our Maker, do not yet know
The number of the chosen: and we consider
Such limited knowledge our joy:
For all our good is in that primal good
Concentrated, and God’s will and ours are one.”

So, by that form divine, was giv’n to me
Sweet medicine to clear and strengthen sight,
And, as one handling skillfully the harp,
Attendant on some skilful songster’s voice
Bids the chords vibrate, and therein the song
Acquires more pleasure; so, the whilst it spake,
It doth remember me, that I beheld
The pair of blessed luminaries move.
Like the accordant twinkling of two eyes,
Their beamy circlets, dancing to the sounds.

So, in that divine form, I was given
A sweet remedy to clear and strengthen my vision,
And just like someone skillfully playing the harp,
Following the voice of a talented singer,
Makes the strings resonate, enhancing the song,
While it speaks, it reminds me that I saw
The pair of blessed lights move.
Like the harmonious twinkling of two eyes,
Their bright circles dancing to the sounds.

CANTO XXI

Again mine eyes were fix’d on Beatrice,
And with mine eyes my soul, that in her looks
Found all contentment. Yet no smile she wore
And, “Did I smile,” quoth she, “thou wouldst be straight
Like Semele when into ashes turn’d:
For, mounting these eternal palace-stairs,
My beauty, which the loftier it climbs,
As thou hast noted, still doth kindle more,
So shines, that, were no temp’ring interpos’d,
Thy mortal puissance would from its rays
Shrink, as the leaf doth from the thunderbolt.
Into the seventh splendour are we wafted,
That underneath the burning lion’s breast
Beams, in this hour, commingled with his might,
Thy mind be with thine eyes: and in them mirror’d
The shape, which in this mirror shall be shown.”
Whoso can deem, how fondly I had fed
My sight upon her blissful countenance,
May know, when to new thoughts I chang’d, what joy
To do the bidding of my heav’nly guide:
In equal balance poising either weight.

Again, my eyes were fixed on Beatrice,
And with my eyes, my soul found all its happiness
In her gaze. Yet she wore no smile
And said, “If I smiled,” she replied, “you would immediately
Be like Semele when she turned to ashes:
For as we ascend these eternal palace stairs,
My beauty, which gets more radiant as it climbs,
As you’ve noticed, still ignites more light,
So brightly shines that, if there were no shielding,
Your mortal strength would wither from its rays
Like a leaf does from a lightning strike.
We are carried into the seventh light,
That shines beneath the fiery lion’s chest,
Radiating, at this moment, mingled with his power,
Your mind should be with your eyes: and reflected in them
Is the shape, which will be revealed in this mirror.”
Whoever can understand how fondly I had gazed
At her blissful face
May know, when I shifted to new thoughts, what joy
It brought to follow the command of my heavenly guide:
Balancing both aspects equally.

Within the crystal, which records the name,
(As its remoter circle girds the world)
Of that lov’d monarch, in whose happy reign
No ill had power to harm, I saw rear’d up,
In colour like to sun-illumin’d gold.
A ladder, which my ken pursued in vain,
So lofty was the summit; down whose steps
I saw the splendours in such multitude
Descending, ev’ry light in heav’n, methought,
Was shed thence. As the rooks, at dawn of day
Bestirring them to dry their feathers chill,
Some speed their way a-field, and homeward some,
Returning, cross their flight, while some abide
And wheel around their airy lodge; so seem’d
That glitterance, wafted on alternate wing,
As upon certain stair it met, and clash’d
Its shining. And one ling’ring near us, wax’d
So bright, that in my thought: said: “The love,
Which this betokens me, admits no doubt.”

Within the crystal that holds the name,
(As its distant circle surrounds the world)
Of that beloved ruler, during whose joyful reign
No harm could cause any trouble, I saw raised up,
In a color like sunlit gold.
A ladder, which I tried to follow in vain,
So high was the top; down whose steps
I saw countless lights
Descending, every light in heaven, I thought,
Was coming from there. Just like crows at dawn
Waking up to dry their damp feathers,
Some head out to the fields, while others
Return, crossing paths, while some stay
And circle around their airy nests; so appeared
That brilliance, wafted on alternating wings,
As it met on certain steps, crashing
With its shine. And one lingering near us became
So bright, that I thought: "The love,
This represents for me, leaves no doubt."

Unwillingly from question I refrain,
To her, by whom my silence and my speech
Are order’d, looking for a sign: whence she,
Who in the sight of Him, that seeth all,
Saw wherefore I was silent, prompted me
T’ indulge the fervent wish; and I began:
“I am not worthy, of my own desert,
That thou shouldst answer me; but for her sake,
Who hath vouchsaf’d my asking, spirit blest!
That in thy joy art shrouded! say the cause,
Which bringeth thee so near: and wherefore, say,
Doth the sweet symphony of Paradise
Keep silence here, pervading with such sounds
Of rapt devotion ev’ry lower sphere?”
“Mortal art thou in hearing as in sight;”
Was the reply: “and what forbade the smile
Of Beatrice interrupts our song.
Only to yield thee gladness of my voice,
And of the light that vests me, I thus far
Descend these hallow’d steps: not that more love
Invites me; for lo! there aloft, as much
Or more of love is witness’d in those flames:
But such my lot by charity assign’d,
That makes us ready servants, as thou seest,
To execute the counsel of the Highest.
“That in this court,” said I, “O sacred lamp!
Love no compulsion needs, but follows free
Th’ eternal Providence, I well discern:
This harder find to deem, why of thy peers
Thou only to this office wert foredoom’d.”
I had not ended, when, like rapid mill,
Upon its centre whirl’d the light; and then
The love, that did inhabit there, replied:
“Splendour eternal, piercing through these folds,
Its virtue to my vision knits, and thus
Supported, lifts me so above myself,
That on the sov’ran essence, which it wells from,
I have the power to gaze: and hence the joy,
Wherewith I sparkle, equaling with my blaze
The keenness of my sight. But not the soul,
That is in heav’n most lustrous, nor the seraph
That hath his eyes most fix’d on God, shall solve
What thou hast ask’d: for in th’ abyss it lies
Of th’ everlasting statute sunk so low,
That no created ken may fathom it.
And, to the mortal world when thou return’st,
Be this reported; that none henceforth dare
Direct his footsteps to so dread a bourn.
The mind, that here is radiant, on the earth
Is wrapt in mist. Look then if she may do,
Below, what passeth her ability,
When she is ta’en to heav’n.” By words like these
Admonish’d, I the question urg’d no more;
And of the spirit humbly sued alone
T’ instruct me of its state. “’Twixt either shore
Of Italy, nor distant from thy land,
A stony ridge ariseth, in such sort,
The thunder doth not lift his voice so high,
They call it Catria: at whose foot a cell
Is sacred to the lonely Eremite,
For worship set apart and holy rites.”
A third time thus it spake; then added: “There
So firmly to God’s service I adher’d,
That with no costlier viands than the juice
Of olives, easily I pass’d the heats
Of summer and the winter frosts, content
In heav’n-ward musings. Rich were the returns
And fertile, which that cloister once was us’d
To render to these heavens: now ’tis fall’n
Into a waste so empty, that ere long
Detection must lay bare its vanity
Pietro Damiano there was I y-clept:
Pietro the sinner, when before I dwelt
Beside the Adriatic, in the house
Of our blest Lady. Near upon my close
Of mortal life, through much importuning
I was constrain’d to wear the hat that still
From bad to worse it shifted.—Cephas came;
He came, who was the Holy Spirit’s vessel,
Barefoot and lean, eating their bread, as chanc’d,
At the first table. Modern Shepherd’s need
Those who on either hand may prop and lead them,
So burly are they grown: and from behind
Others to hoist them. Down the palfrey’s sides
Spread their broad mantles, so as both the beasts
Are cover’d with one skin. O patience! thou
That lookst on this and doth endure so long.”
I at those accents saw the splendours down
From step to step alight, and wheel, and wax,
Each circuiting, more beautiful. Round this
They came, and stay’d them; uttered them a shout
So loud, it hath no likeness here: nor I
Wist what it spake, so deaf’ning was the thunder.

Unwillingly from question I refrain,
To her, by whom my silence and my speech
Are ordered, looking for a sign: from her,
Who in the sight of Him, who sees all,
Saw why I was silent, prompted me
To express the fervent wish; and I began:
“I am not worthy, based on my own merit,
That you should answer me; but for her sake,
Who has granted my request, blessed spirit!
That in your joy are hidden! Tell me the reason,
Which brings you so close: and why, tell me,
Does the sweet harmony of Paradise
Keep silent here, filling with such sounds
Of rapt devotion every lower sphere?”
“Mortal are you in hearing as in sight;”
Was the reply: “and what prevented the smile
Of Beatrice interrupts our song.
Only to grant you the joy of my voice,
And of the light that surrounds me, I thus far
Descend these sacred steps: not that more love
Invites me; for behold! there above, as much
Or more love is witnessed in those flames:
But such is my lot assigned by charity,
That makes us eager servants, as you see,
To carry out the counsel of the Highest.
“That in this court,” I said, “O sacred lamp!
Love requires no compulsion, but freely follows
The eternal Providence, I understand well:
This I find harder to comprehend, why of your peers
You alone were destined for this task.”
I had not finished, when, like a fast mill,
Upon its center whirled the light; and then
The love that dwelled there replied:
“Eternal splendor, piercing through these folds,
Its virtue to my vision binds, and thus
Supported, lifts me so above myself,
That on the sovereign essence, from which it wells,
I have the power to gaze: and hence the joy,
With which I shine, matching with my brilliance
The sharpness of my sight. But not the soul,
That is in heaven most radiant, nor the seraph
That has his eyes most fixed on God, will solve
What you have asked: for it lies in the abyss
Of the everlasting statute buried so deep,
That no created mind may fathom it.
And when you return to the mortal world,
Let this be reported; that none henceforth dare
Direct his footsteps to such a dread destination.
The mind that here is radiant, on earth
Is wrapped in mist. Look then if she may do,
Below, what surpasses her ability,
When she is taken to heaven.” By words like these
Admonished, I pressed the question no more;
And of the spirit humbly asked alone
To instruct me about its state. “Between either shore
Of Italy, not far from your land,
A stony ridge rises, in such a way,
The thunder does not lift his voice so loud,
They call it Catria: at whose foot a cell
Is sacred to the lonely Eremite,
Set apart for worship and holy rites.”
A third time it spoke; then added: “There
So firmly to God’s service I adhered,
That with no costlier food than the juice
Of olives, easily I passed the heats
Of summer and the winter frosts, content
In heavenward thoughts. Rich were the returns
And fertile, which that cloister once produced
To yield to these heavens: now it has fallen
Into a wasteland so empty, that soon
Detection must lay bare its vanity.
Pietro Damiano was I called there:
Pietro the sinner, when I dwelled
Beside the Adriatic, in the house
Of our blessed Lady. Near the end
Of my mortal life, through much insistence
I was forced to wear the hat that still
From bad to worse was shifted.—Cephas came;
He came, who was the Holy Spirit’s vessel,
Barefoot and lean, eating their bread, as chance
Would have it, at the first table. Modern Shepherds need
Those who on either side may prop and lead them,
So heavy have they grown: and from behind
Others to boost them. Down the palfrey’s sides
Spread their wide mantles, so that both the beasts
Are covered with one skin. O patience! you
That look at this and endure for so long.”
I, at those accents, saw the splendors descend
From step to step alight, and circle, and grow,
Each turning more beautiful. Around this
They came and paused; uttered a shout
So loud, it has no likeness here: nor I
Knew what it said, so deafening was the sound.

CANTO XXII

Astounded, to the guardian of my steps
I turn’d me, like the chill, who always runs
Thither for succour, where he trusteth most,
And she was like the mother, who her son
Beholding pale and breathless, with her voice
Soothes him, and he is cheer’d; for thus she spake,
Soothing me: “Know’st not thou, thou art in heav’n?
And know’st not thou, whatever is in heav’n,
Is holy, and that nothing there is done
But is done zealously and well? Deem now,
What change in thee the song, and what my smile
had wrought, since thus the shout had pow’r to move thee.
In which couldst thou have understood their prayers,
The vengeance were already known to thee,
Which thou must witness ere thy mortal hour,
The sword of heav’n is not in haste to smite,
Nor yet doth linger, save unto his seeming,
Who in desire or fear doth look for it.
But elsewhere now l bid thee turn thy view;
So shalt thou many a famous spirit behold.”
Mine eyes directing, as she will’d, I saw
A hundred little spheres, that fairer grew
By interchange of splendour. I remain’d,
As one, who fearful of o’er-much presuming,
Abates in him the keenness of desire,
Nor dares to question, when amid those pearls,
One largest and most lustrous onward drew,
That it might yield contentment to my wish;
And from within it these the sounds I heard.

Astounded, I turned to my guide
like someone who's cold and always seeks
help where they trust the most,
and she was like a mother, who seeing her son
pale and breathless, calms him with her voice
so that he feels better; for this is what she said,
comforting me: “Don’t you know you’re in heaven?
And don’t you know that everything in heaven
is holy, and that nothing is done there
except with zeal and goodness? Now think,
about the change in you that the song and my smile
have created since the shout was strong enough to move you.
If you could have understood their prayers,
you would have already known the fate
you must face before your time on earth is up.
Heaven's sword is not hasty to strike,
nor does it linger, except for those who,
in desire or fear, look for it.
But now, I urge you to shift your gaze;
this way, you’ll see many famous souls.”
As she directed, I looked and saw
a hundred little spheres that grew more beautiful
by exchanging light. I remained,
like someone who, fearing to overreach,
holds back their craving,
not daring to ask, when among those pearls,
one larger and more radiant came forward,
wanting to satisfy my wish;
and from within it, I heard these sounds.

“If thou, like me, beheldst the charity
That burns amongst us, what thy mind conceives,
Were utter’d. But that, ere the lofty bound
Thou reach, expectance may not weary thee,
I will make answer even to the thought,
Which thou hast such respect of. In old days,
That mountain, at whose side Cassino rests,
Was on its height frequented by a race
Deceived and ill dispos’d: and I it was,
Who thither carried first the name of Him,
Who brought the soul-subliming truth to man.
And such a speeding grace shone over me,
That from their impious worship I reclaim’d
The dwellers round about, who with the world
Were in delusion lost. These other flames,
The spirits of men contemplative, were all
Enliven’d by that warmth, whose kindly force
Gives birth to flowers and fruits of holiness.
Here is Macarius; Romoaldo here:
And here my brethren, who their steps refrain’d
Within the cloisters, and held firm their heart.”

“If you, like me, saw the love
That burns among us, what you think
Would be spoken. But before you reach
That high point, don’t let expectation tire you,
I will respond even to the thought
You hold in such high regard. In the past,
That mountain, beside which Cassino lies,
Was often visited at its peak by a group
That was misguided and ill-intentioned: and I was the one,
Who first brought the name of Him,
Who revealed the uplifting truth to humanity.
And such a divine grace shone upon me,
That I pulled back the inhabitants around,
Who were lost in delusion with the world.
These other flames,
The spirits of reflective men, were all
Revived by that warmth, whose nurturing power
Gives rise to the flowers and fruits of holiness.
Here is Macarius; Romoaldo is here:
And here my brothers, who kept their steps
Within the cloisters, and held firm to their hearts.”

I answ’ring, thus; “Thy gentle words and kind,
And this the cheerful semblance, I behold
Not unobservant, beaming in ye all,
Have rais’d assurance in me, wakening it
Full-blossom’d in my bosom, as a rose
Before the sun, when the consummate flower
Has spread to utmost amplitude. Of thee
Therefore entreat I, father! to declare
If I may gain such favour, as to gaze
Upon thine image, by no covering veil’d.”

I responded, saying, “Your kind words and gentle demeanor,
And this cheerful appearance I see in all of you,
Have boosted my confidence, awakening it
Fully in my heart, like a rose
Opening up before the sun, when the perfect flower
Has spread out to its fullest extent. So I ask you,
Father! Please tell me
If I might receive the favor of gazing
Upon your image, without any covering veil.”

“Brother!” he thus rejoin’d, “in the last sphere
Expect completion of thy lofty aim,
For there on each desire completion waits,
And there on mine: where every aim is found
Perfect, entire, and for fulfillment ripe.
There all things are as they have ever been:
For space is none to bound, nor pole divides,
Our ladder reaches even to that clime,
And so at giddy distance mocks thy view.
Thither the Patriarch Jacob saw it stretch
Its topmost round, when it appear’d to him
With angels laden. But to mount it now
None lifts his foot from earth: and hence my rule
Is left a profitless stain upon the leaves;
The walls, for abbey rear’d, turned into dens,
The cowls to sacks choak’d up with musty meal.
Foul usury doth not more lift itself
Against God’s pleasure, than that fruit which makes
The hearts of monks so wanton: for whate’er
Is in the church’s keeping, all pertains.
To such, as sue for heav’n’s sweet sake, and not
To those who in respect of kindred claim,
Or on more vile allowance. Mortal flesh
Is grown so dainty, good beginnings last not
From the oak’s birth, unto the acorn’s setting.
His convent Peter founded without gold
Or silver; I with pray’rs and fasting mine;
And Francis his in meek humility.
And if thou note the point, whence each proceeds,
Then look what it hath err’d to, thou shalt find
The white grown murky. Jordan was turn’d back;
And a less wonder, then the refluent sea,
May at God’s pleasure work amendment here.”

“Brother!” he replied, “in the highest realm
You will find the fulfillment of your grand goal,
For there every desire meets its end,
And mine as well: where every ambition is
Complete, whole, and ready for realization.
There, everything remains as it always has:
For there’s no space to limit, nor pole to separate,
Our ladder reaches even to that height,
And so at a dizzying distance, it teases your view.
There the patriarch Jacob saw it extend
To its highest point when it appeared to him
With angels upon it. But to climb it now
No one lifts their foot from the ground: and so my rule
Is left as a worthless stain upon the pages;
The walls, built for a monastery, have turned into dens,
The cowls have become sacks stuffed with stale bread.
Corrupt lending rises up
Against God’s will, just like that fruit which makes
Monks’ hearts so lustful: for whatever
Is kept within the church is all meant
For those who seek heaven’s sweet reward, and not
For those who claim it because of family ties,
Or for a baser reason. Mortal flesh
Has become so delicate, that good beginnings don’t last
From the oak’s birth to the acorn’s fall.
Peter founded his convent without gold
Or silver; I with prayers and fasting have mine;
And Francis his in humble obedience.
And if you observe the point from which each one starts,
Then see how far it has strayed, you’ll find
The pure turned murky. The Jordan was turned back;
And a less remarkable miracle than the returning sea,
Can, at God’s will, bring about change here.”

So saying, to his assembly back he drew:
And they together cluster’d into one,
Then all roll’d upward like an eddying wind.

So saying, he turned back to his group:
And they all gathered together as one,
Then rose up like a swirling wind.

The sweet dame beckon’d me to follow them:
And, by that influence only, so prevail’d
Over my nature, that no natural motion,
Ascending or descending here below,
Had, as I mounted, with my pennon vied.

The lovely lady signaled for me to follow them:
And, by that influence alone, I was so overcome
By my own nature that no natural movement,
Going up or down here on earth,
Could rival my ascent with my flag.

So, reader, as my hope is to return
Unto the holy triumph, for the which
I ofttimes wail my sins, and smite my breast,
Thou hadst been longer drawing out and thrusting
Thy finger in the fire, than I was, ere
The sign, that followeth Taurus, I beheld,
And enter’d its precinct. O glorious stars!
O light impregnate with exceeding virtue!
To whom whate’er of genius lifteth me
Above the vulgar, grateful I refer;
With ye the parent of all mortal life
Arose and set, when I did first inhale
The Tuscan air; and afterward, when grace
Vouchsaf’d me entrance to the lofty wheel
That in its orb impels ye, fate decreed
My passage at your clime. To you my soul
Devoutly sighs, for virtue even now
To meet the hard emprize that draws me on.

So, reader, I hope to return
To the holy triumph, for which
I often lament my sins and beat my chest,
You had been longer drawing out and pushing
Your finger into the fire than I had been, before
I saw the sign that follows Taurus
And entered its realm. O glorious stars!
O light filled with incredible power!
To you, whatever genius lifts me
Above the ordinary, I gratefully attribute;
With you the source of all human life
Rose and set when I first breathed
The Tuscan air; and later, when grace
Granted me entrance to the high wheel
That moves you in its orbit, fate decided
My path in your region. To you my soul
Devoutly yearns, for virtue even now
To face the challenging task that drives me forward.

“Thou art so near the sum of blessedness,”
Said Beatrice, “that behooves thy ken
Be vigilant and clear. And, to this end,
Or even thou advance thee further, hence
Look downward, and contemplate, what a world
Already stretched under our feet there lies:
So as thy heart may, in its blithest mood,
Present itself to the triumphal throng,
Which through the’ etherial concave comes rejoicing.”

“You are so close to the ultimate happiness,”
Beatrice said, “that you need to be
Watchful and aware. And, to do this,
Before you go any further, look down
And see what a world
Lies already stretched beneath our feet:
So your heart can, in its happiest state,
Join the joyful crowd,
That comes rejoicing through the heavenly expanse.”

I straight obey’d; and with mine eye return’d
Through all the seven spheres, and saw this globe
So pitiful of semblance, that perforce
It moved my smiles: and him in truth I hold
For wisest, who esteems it least: whose thoughts
Elsewhere are fix’d, him worthiest call and best.
I saw the daughter of Latona shine
Without the shadow, whereof late I deem’d
That dense and rare were cause. Here I sustain’d
The visage, Hyperion! of thy sun;
And mark’d, how near him with their circle, round
Move Maia and Dione; here discern’d
Jove’s tempering ’twixt his sire and son; and hence
Their changes and their various aspects
Distinctly scann’d. Nor might I not descry
Of all the seven, how bulky each, how swift;
Nor of their several distances not learn.
This petty area (o’er the which we stride
So fiercely), as along the eternal twins
I wound my way, appear’d before me all,
Forth from the havens stretch’d unto the hills.
Then to the beauteous eyes mine eyes return’d.

I fully obeyed; and with my gaze returned
Through all seven spheres, and saw this Earth
So pitiful in appearance that it forced
A smile from me: and I truly consider
Him wisest who thinks least of it: whose thoughts
Are focused elsewhere, him I call the most worthy and the best.
I saw the daughter of Latona shine
Without the shadow, which I had recently thought
Was caused by its density and rarity. Here I felt
The face, Hyperion! of your sun;
And noticed how Maia and Dione move
Close to him in their orbits; here I perceived
Jove's balancing act between his father and son; and from here
I distinctly scanned their changes and various appearances.
I could also make out
Of all the seven, how large each one is, how fast;
Nor could I fail to learn about their various distances.
This tiny area (over which we stride
So fiercely), as I made my way along the eternal twins,
Appeared before me completely,
Stretching from the harbors out to the hills.
Then my eyes returned to those beautiful eyes.

CANTO XXIII

E’en as the bird, who midst the leafy bower
Has, in her nest, sat darkling through the night,
With her sweet brood, impatient to descry
Their wished looks, and to bring home their food,
In the fond quest unconscious of her toil:
She, of the time prevenient, on the spray,
That overhangs their couch, with wakeful gaze
Expects the sun; nor ever, till the dawn,
Removeth from the east her eager ken;
So stood the dame erect, and bent her glance
Wistfully on that region, where the sun
Abateth most his speed; that, seeing her
Suspense and wand’ring, I became as one,
In whom desire is waken’d, and the hope
Of somewhat new to come fills with delight.

Even like the bird, who in the leafy shelter
Has sat in her nest through the dark night,
With her sweet chicks, eager to see
Their longed-for food and to bring it home,
Unaware of her own hard work:
She, keeping watch from the branch,
That hangs over their bed, with alert eyes
Waits for the sun; and never, until the dawn,
Looks away from the east with her eager gaze;
So stood the lady upright, and fixed her stare
Longingly on that place, where the sun
Slows down its journey; that, seeing her
In suspense and wondering, I became like one,
In whom desire is awakened, and the hope
Of something new coming fills with delight.

Short space ensued; I was not held, I say,
Long in expectance, when I saw the heav’n
Wax more and more resplendent; and, “Behold,”
Cried Beatrice, “the triumphal hosts
Of Christ, and all the harvest reap’d at length
Of thy ascending up these spheres.” Meseem’d,
That, while she spake her image all did burn,
And in her eyes such fullness was of joy,
And I am fain to pass unconstrued by.

A short time passed; I wasn't held back, I say,
For long in waiting, when I saw the heavens
Shine brighter and brighter; and, “Look,”
Cried Beatrice, “the triumphant hosts
Of Christ, and all the harvest finally gathered
From your ascent through these spheres.” It seemed to me,
That while she spoke, her figure radiated with light,
And in her eyes there was such fullness of joy,
And I longed to pass by unnoticed.

As in the calm full moon, when Trivia smiles,
In peerless beauty, ’mid th’ eternal nympus,
That paint through all its gulfs the blue profound
In bright pre-eminence so saw I there,
O’er million lamps a sun, from whom all drew
Their radiance as from ours the starry train:
And through the living light so lustrous glow’d
The substance, that my ken endur’d it not.

As in the calm of a full moon, when Trivia smiles,
In unmatched beauty, among the eternal nymphs,
That paint the deep blue all around
In bright prominence, so I saw there,
Over a million lights, a sun, from whom all drew
Their brightness, just as the stars draw from ours:
And through the living light that glowed so brilliantly
The substance was so intense, I couldn't bear to look at it.

O Beatrice! sweet and precious guide!
Who cheer’d me with her comfortable words!
“Against the virtue, that o’erpow’reth thee,
Avails not to resist. Here is the might,
And here the wisdom, which did open lay
The path, that had been yearned for so long,
Betwixt the heav’n and earth.” Like to the fire,
That, in a cloud imprison’d doth break out
Expansive, so that from its womb enlarg’d,
It falleth against nature to the ground;
Thus in that heav’nly banqueting my soul
Outgrew herself; and, in the transport lost.
Holds now remembrance none of what she was.

O Beatrice! sweet and precious guide!
Who cheered me with her comforting words!
“Resisting the power that overcomes you
Is pointless. Here is the strength,
And here the wisdom, which laid open
The path that had been long desired,
Between heaven and earth.” Like a fire,
That breaks out expansive from within a cloud,
So that, enlarged from its core,
It falls to the ground against nature;
In that heavenly banquet, my soul
Exceeded herself; and, lost in ecstasy,
Now remembers nothing of what she was.

“Ope thou thine eyes, and mark me: thou hast seen
Things, that empower thee to sustain my smile.”

“Open your eyes and pay attention: you have seen
Things that give you the strength to keep my smile.”

I was as one, when a forgotten dream
Doth come across him, and he strives in vain
To shape it in his fantasy again,
Whenas that gracious boon was proffer’d me,
Which never may be cancel’d from the book,
Wherein the past is written. Now were all
Those tongues to sound, that have on sweetest milk
Of Polyhymnia and her sisters fed
And fatten’d, not with all their help to boot,
Unto the thousandth parcel of the truth,
My song might shadow forth that saintly smile,
flow merely in her saintly looks it wrought.
And with such figuring of Paradise
The sacred strain must leap, like one, that meets
A sudden interruption to his road.
But he, who thinks how ponderous the theme,
And that ’tis lain upon a mortal shoulder,
May pardon, if it tremble with the burden.
The track, our ventrous keel must furrow, brooks
No unribb’d pinnace, no self-sparing pilot.

I was like one, when a forgotten dream
comes to him, and he struggles in vain
to reshape it in his mind again,
when that gracious gift was offered to me,
which can never be erased from the record,
where the past is documented. Now all
those voices should resonate, that have drawn from the sweetest milk
of Polyhymnia and her sisters
and thrived, not even with all their help,
to reach the thousandth part of the truth,
my song might reflect that holy smile,
and flow just from her sacred looks it created.
And with such representation of Paradise,
the sacred song must leap, like one who encounters
a sudden interruption on his journey.
But he, who considers how weighty the subject,
and that it’s been placed upon a mortal's shoulders,
might forgive it if it shakes under the load.
The path, our daring vessel must carve, allows
no untested boat, no self-indulgent captain.

“Why doth my face,” said Beatrice, “thus
Enamour thee, as that thou dost not turn
Unto the beautiful garden, blossoming
Beneath the rays of Christ? Here is the rose,
Wherein the word divine was made incarnate;
And here the lilies, by whose odour known
The way of life was follow’d.” Prompt I heard
Her bidding, and encounter once again
The strife of aching vision. As erewhile,
Through glance of sunlight, stream’d through broken cloud,
Mine eyes a flower-besprinkled mead have seen,
Though veil’d themselves in shade; so saw I there
Legions of splendours, on whom burning rays
Shed lightnings from above, yet saw I not
The fountain whence they flow’d. O gracious virtue!
Thou, whose broad stamp is on them, higher up
Thou didst exalt thy glory to give room
To my o’erlabour’d sight: when at the name
Of that fair flower, whom duly I invoke
Both morn and eve, my soul, with all her might
Collected, on the goodliest ardour fix’d.
And, as the bright dimensions of the star
In heav’n excelling, as once here on earth
Were, in my eyeballs lively portray’d,
Lo! from within the sky a cresset fell,
Circling in fashion of a diadem,
And girt the star, and hov’ring round it wheel’d.

“Why does my face,” Beatrice said, “enchant you so,
That you don’t turn to the beautiful garden,
Blossoming under the rays of Christ? Here is the rose,
Where the divine word became flesh;
And here are the lilies, whose fragrance shows
The path of life to follow.” I quickly responded
To her call and faced once again
The struggle of my aching vision. Just like before,
When sunlight streamed through broken clouds,
I saw a flower-covered meadow,
Though they were shaded; so I saw there
Legions of splendor, upon whom burning rays
Poured down from above, yet I couldn’t see
The source from which they flowed. O gracious virtue!
You, whose broad mark is on them, elevated
Your glory higher to give space
To my weary sight: when at the mention
Of that lovely flower, whom I call upon
Morning and evening, my soul, with all her strength
Focused intently on the highest desire.
And, as the bright dimensions of the star
In heaven surpassed, as once here on earth
Were vividly portrayed in my eyes,
Suddenly, from the sky, a light fell,
Circling like a crown,
And surrounded the star, hovering around it.

Whatever melody sounds sweetest here,
And draws the spirit most unto itself,
Might seem a rent cloud when it grates the thunder,
Compar’d unto the sounding of that lyre,
Wherewith the goodliest sapphire, that inlays
The floor of heav’n, was crown’d. “ Angelic Love
I am, who thus with hov’ring flight enwheel
The lofty rapture from that womb inspir’d,
Where our desire did dwell: and round thee so,
Lady of Heav’n! will hover; long as thou
Thy Son shalt follow, and diviner joy
Shall from thy presence gild the highest sphere.”

Whatever melody sounds sweetest here,
And pulls the spirit towards it,
Might seem like a torn cloud when it clashes with thunder,
Compared to the sound of that lyre,
With which the finest sapphire, that adorns
The floor of heaven, was crowned. “I am Angelic Love
Who, with hovering flight, encircle
The lofty joy from that inspired womb,
Where our desire resided: and around you, so,
Lady of Heaven! I will hover; as long as you
Follow your Son, and divine joy
Will from your presence brighten the highest sphere.”

Such close was to the circling melody:
And, as it ended, all the other lights
Took up the strain, and echoed Mary’s name.

Such closeness was to the circling melody:
And, as it ended, all the other lights
Joined in, and echoed Mary’s name.

The robe, that with its regal folds enwraps
The world, and with the nearer breath of God
Doth burn and quiver, held so far retir’d
Its inner hem and skirting over us,
That yet no glimmer of its majesty
Had stream’d unto me: therefore were mine eyes
Unequal to pursue the crowned flame,
That rose and sought its natal seed of fire;
And like to babe, that stretches forth its arms
For very eagerness towards the breast,
After the milk is taken; so outstretch’d
Their wavy summits all the fervent band,
Through zealous love to Mary: then in view
There halted, and “Regina Coeli “ sang
So sweetly, the delight hath left me never.

The robe, with its majestic folds, wraps
The world, and with the closer breath of God
It burns and trembles, held so far away
Its inner edge and hem over us,
That no glimpse of its greatness
Had streamed to me: so my eyes
Could not follow the crowned flame,
That rose and sought its source of fire;
And like a baby reaching out its arms
In eager hunger for the breast,
After the milk is taken; so stretched out
Their wavy tips all the passionate group,
Through deep love for Mary: then in sight
They paused, and sang “Regina Coeli”
So sweetly, the joy has never left me.

O what o’erflowing plenty is up-pil’d
In those rich-laden coffers, which below
Sow’d the good seed, whose harvest now they keep.

Oh, what overflowing abundance is piled up
In those richly filled coffers, which below
Sowed the good seed, whose harvest they now hold.

Here are the treasures tasted, that with tears
Were in the Babylonian exile won,
When gold had fail’d them. Here in synod high
Of ancient council with the new conven’d,
Under the Son of Mary and of God,
Victorious he his mighty triumph holds,
To whom the keys of glory were assign’d.

Here are the treasures that were experienced with tears
During the Babylonian exile when they ran out of gold.
Here in a great assembly of ancient leaders gathered with the new,
Under the Son of Mary and God,
He holds his mighty triumph, victorious,
To whom the keys of glory were given.

CANTO XXIV

“O ye! in chosen fellowship advanc’d
To the great supper of the blessed Lamb,
Whereon who feeds hath every wish fulfill’d!
If to this man through God’s grace be vouchsaf’d
Foretaste of that, which from your table falls,
Or ever death his fated term prescribe;
Be ye not heedless of his urgent will;
But may some influence of your sacred dews
Sprinkle him. Of the fount ye alway drink,
Whence flows what most he craves.” Beatrice spake,
And the rejoicing spirits, like to spheres
On firm-set poles revolving, trail’d a blaze
Of comet splendour; and as wheels, that wind
Their circles in the horologe, so work
The stated rounds, that to th’ observant eye
The first seems still, and, as it flew, the last;
E’en thus their carols weaving variously,
They by the measure pac’d, or swift, or slow,
Made me to rate the riches of their joy.

“O you! in chosen fellowship advanced
To the great feast of the blessed Lamb,
Whoever partakes here has every wish fulfilled!
If to this man through God’s grace is granted
A taste of what falls from your table,
Before death sets his destined time;
Do not be oblivious to his pressing desire;
But may some influence of your sacred gifts
Sprinkle upon him. From the source you always drink,
Whence flows what he most desires.” Beatrice spoke,
And the joyful spirits, like spheres
On stable axes revolving, trailed a blaze
Of comet brilliance; and as wheels that turn
Their circles in the clock, so the regular rounds,
That to the observant eye
The first seems still, and, as it moves, the last;
In the same way, their varied songs weaving,
They paced by measure, whether fast or slow,
Made me appreciate the richness of their joy.

From that, which I did note in beauty most
Excelling, saw I issue forth a flame
So bright, as none was left more goodly there.
Round Beatrice thrice it wheel’d about,
With so divine a song, that fancy’s ear
Records it not; and the pen passeth on
And leaves a blank: for that our mortal speech,
Nor e’en the inward shaping of the brain,
Hath colours fine enough to trace such folds.

From what I observed in beauty most
Outstanding, I saw a flame come forth
So bright that nothing better remained there.
It circled around Beatrice three times,
With such a divine song that the imagination
Can't capture it; the pen moves on
And leaves a blank: because our mortal words,
Not even the inner workings of the mind,
Have colors fine enough to describe such intricacies.

“O saintly sister mine! thy prayer devout
Is with so vehement affection urg’d,
Thou dost unbind me from that beauteous sphere.”

“O holy sister of mine! Your heartfelt prayer
Is urged with such intense love,
You free me from that beautiful realm.”

Such were the accents towards my lady breath’d
From that blest ardour, soon as it was stay’d:
To whom she thus: “O everlasting light
Of him, within whose mighty grasp our Lord
Did leave the keys, which of this wondrous bliss
He bare below! tent this man, as thou wilt,
With lighter probe or deep, touching the faith,
By the which thou didst on the billows walk.
If he in love, in hope, and in belief,
Be steadfast, is not hid from thee: for thou
Hast there thy ken, where all things are beheld
In liveliest portraiture. But since true faith
Has peopled this fair realm with citizens,
Meet is, that to exalt its glory more,
Thou in his audience shouldst thereof discourse.”

Such were the words directed at my lady
From that blessed passion, as soon as it was paused:
To whom she said: “O eternal light
Of him, in whose powerful hands our Lord
Left the keys to this amazing bliss
He carried below! Test this man however you choose,
With a gentle touch or by going deep, examining the faith,
By which you walked on the waves.
If he is steadfast in love, hope, and belief,
It’s not hidden from you: for you
Have your sight where all things are seen
In the most vivid images. But since true faith
Has filled this beautiful realm with citizens,
It’s right that to further exalt its glory,
You should discuss this in his presence.”

Like to the bachelor, who arms himself,
And speaks not, till the master have propos’d
The question, to approve, and not to end it;
So I, in silence, arm’d me, while she spake,
Summoning up each argument to aid;
As was behooveful for such questioner,
And such profession: “As good Christian ought,
Declare thee, What is faith?” Whereat I rais’d
My forehead to the light, whence this had breath’d,
Then turn’d to Beatrice, and in her looks
Approval met, that from their inmost fount
I should unlock the waters. “May the grace,
That giveth me the captain of the church
For confessor,” said I, “vouchsafe to me
Apt utterance for my thoughts!” then added: “Sire!
E’en as set down by the unerring style
Of thy dear brother, who with thee conspir’d
To bring Rome in unto the way of life,
Faith of things hop’d is substance, and the proof
Of things not seen; and herein doth consist
Methinks its essence,”—” Rightly hast thou deem’d,”
Was answer’d: “if thou well discern, why first
He hath defin’d it, substance, and then proof.”

Like a bachelor who prepares himself, And doesn’t speak until his master has posed The question, to approve and not to end it; So I, in silence, readied myself while she spoke, Gathering every argument to help me; As was necessary for such a questioner, And such a role: “As a good Christian should, Declare what faith is.” At this, I lifted My face to the light, where this had originated, Then turned to Beatrice, and in her gaze I found approval, that from their deepest source I should unlock the waters. “May the grace, That gives me the captain of the church As my confessor,” I said, “grant me The right words for my thoughts!” then added: “Sir! Just as written by the sure style Of your dear brother, who conspired with you To lead Rome to the path of life, Faith in things hoped for is substance, and the proof Of things not seen; and here lies Its essence, I believe,”—“You’ve rightly judged,” Was the reply: “if you discern well, why first He defined it as substance, and then as proof.”

“The deep things,” I replied, “which here I scan
Distinctly, are below from mortal eye
So hidden, they have in belief alone
Their being, on which credence hope sublime
Is built; and therefore substance it intends.
And inasmuch as we must needs infer
From such belief our reasoning, all respect
To other view excluded, hence of proof
Th’ intention is deriv’d.” Forthwith I heard:
“If thus, whate’er by learning men attain,
Were understood, the sophist would want room
To exercise his wit.” So breath’d the flame
Of love: then added: “Current is the coin
Thou utter’st, both in weight and in alloy.
But tell me, if thou hast it in thy purse.”

“The deep things,” I replied, “that I’m examining here
Clearly are below the sight of mortals
So hidden that their existence relies solely
On belief, which sublime hope is based on
And therefore aims to give substance.
And since we must draw our reasoning
From such belief, excluding any other views,
The intention is derived from this proof.” Then I heard:
“If that’s the case, whatever knowledge
People gain through learning wouldn’t leave room
For the sophist to sharpen his wit.” So the flame
Of love ignited: then added: “What you’re saying
Is common currency, both in worth and mix.
But tell me, do you have it in your wallet?”

“Even so glittering and so round,” said I,
“I not a whit misdoubt of its assay.”

“Even so shiny and so round,” I said,
“I have no doubt about its quality at all.”

Next issued from the deep imbosom’d splendour:
“Say, whence the costly jewel, on the which
Is founded every virtue, came to thee.”
“The flood,” I answer’d, “from the Spirit of God
Rain’d down upon the ancient bond and new,—
Here is the reas’ning, that convinceth me
So feelingly, each argument beside
Seems blunt and forceless in comparison.”
Then heard I: “Wherefore holdest thou that each,
The elder proposition and the new,
Which so persuade thee, are the voice of heav’n?”

Next came a voice from the deep, glorious light:
“Tell me, where did you get the precious jewel,
On which every virtue is built?”
I replied, “It came from the Spirit of God,
Raining down on the old covenant and the new,—
Here’s the reasoning that convinces me
So strongly, that every other argument
Feels dull and ineffective by comparison.”
Then I heard: “Why do you believe that both,
The old idea and the new,
Which persuade you so, are the words of heaven?”

“The works, that follow’d, evidence their truth; “
I answer’d: “Nature did not make for these
The iron hot, or on her anvil mould them.”
“Who voucheth to thee of the works themselves,
Was the reply, “that they in very deed
Are that they purport? None hath sworn so to thee.”

“The works that follow show their truth; “
I replied, “Nature didn’t create these
The hot iron, or shape them on her anvil.”
“Who can guarantee to you about the works themselves,
Was the response, “that they truly
Are what they claim to be? No one has guaranteed this to you.”

“That all the world,” said I, “should have bee turn’d
To Christian, and no miracle been wrought,
Would in itself be such a miracle,
The rest were not an hundredth part so great.
E’en thou wentst forth in poverty and hunger
To set the goodly plant, that from the vine,
It once was, now is grown unsightly bramble.”
That ended, through the high celestial court
Resounded all the spheres. “Praise we one God!”
In song of most unearthly melody.
And when that Worthy thus, from branch to branch,
Examining, had led me, that we now
Approach’d the topmost bough, he straight resum’d;
“The grace, that holds sweet dalliance with thy soul,
So far discreetly hath thy lips unclos’d
That, whatsoe’er has past them, I commend.
Behooves thee to express, what thou believ’st,
The next, and whereon thy belief hath grown.”

“That all the world,” I said, “should have been turned
To Christianity, and no miracle been performed,
Would itself be such a miracle,
That the rest wouldn't even compare.
Even you went out in poverty and hunger
To plant the good vine, which, from what it was,
Has now grown into an ugly bramble.”
When I finished, through the high celestial court
All the spheres resounded. “Let’s praise one God!”
In a song of the most heavenly melody.
And when that Worthy, from branch to branch,
Had led me, and we were now
Approaching the highest bough, he continued;
“The grace that sweetly interacts with your soul,
Has so discreetly opened your lips
That whatever has passed them, I commend.
You need to express what you believe,
The next, and what your belief is based on.”

“O saintly sire and spirit!” I began,
“Who seest that, which thou didst so believe,
As to outstrip feet younger than thine own,
Toward the sepulchre? thy will is here,
That I the tenour of my creed unfold;
And thou the cause of it hast likewise ask’d.
And I reply: I in one God believe,
One sole eternal Godhead, of whose love
All heav’n is mov’d, himself unmov’d the while.
Nor demonstration physical alone,
Or more intelligential and abstruse,
Persuades me to this faith; but from that truth
It cometh to me rather, which is shed
Through Moses, the rapt Prophets, and the Psalms.
The Gospel, and that ye yourselves did write,
When ye were gifted of the Holy Ghost.
In three eternal Persons I believe,
Essence threefold and one, mysterious league
Of union absolute, which, many a time,
The word of gospel lore upon my mind
Imprints: and from this germ, this firstling spark,
The lively flame dilates, and like heav’n’s star
Doth glitter in me.” As the master hears,
Well pleas’d, and then enfoldeth in his arms
The servant, who hath joyful tidings brought,
And having told the errand keeps his peace;
Thus benediction uttering with song
Soon as my peace I held, compass’d me thrice
The apostolic radiance, whose behest
Had op’d lips; so well their answer pleas’d.

“O holy father and spirit!” I began,
“Who sees what you believed so strongly,
That you outpaced younger feet than your own,
Towards the grave? Your will is here,
That I reveal the essence of my faith;
And you have also asked about the reason for it.
So I respond: I believe in one God,
One eternal Godhead, whose love
Moves all of heaven, while He Himself remains unmoved.
Not just physical proof alone,
Or more abstract, intellectual reasoning,
Convince me of this faith; rather, it comes
From that truth
Which is revealed
Through Moses, the inspired Prophets, and the Psalms.
The Gospel, and what you yourselves wrote,
When you were blessed with the Holy Spirit.
I believe in three eternal Persons,
A threefold and one essence, a mysterious bond
Of absolute unity, which many times,
The words of the gospel have impressed upon my mind;
And from this seed, this initial spark,
The vibrant flame expands and like heaven's star
Shines brightly within me.” As the master listens,
Well pleased, he then embraces the servant
Who has brought joyful news,
And having delivered the message, remains silent;
Thus blessing, he speaks with song,
As soon as I found peace, he encircled me three times
With the apostolic light, whose command
Had opened my lips; their response pleased me so much.

CANTO XXV

If e’er the sacred poem that hath made
Both heav’n and earth copartners in its toil,
And with lean abstinence, through many a year,
Faded my brow, be destin’d to prevail
Over the cruelty, which bars me forth
Of the fair sheep-fold, where a sleeping lamb
The wolves set on and fain had worried me,
With other voice and fleece of other grain
I shall forthwith return, and, standing up
At my baptismal font, shall claim the wreath
Due to the poet’s temples: for I there
First enter’d on the faith which maketh souls
Acceptable to God: and, for its sake,
Peter had then circled my forehead thus.

If ever the sacred poem that has made
Both heaven and earth partners in its work,
And with lean abstinence, through many years,
Worn my brow down, is destined to succeed
Over the cruelty that keeps me away
From the beautiful sheepfold, where a sleeping lamb
The wolves attacked and almost worried me,
With a different voice and fleece of different grain
I will immediately return, and, standing up
At my baptismal font, will claim the crown
That belongs to the poet’s temples: for I there
First embraced the faith that makes souls
Acceptable to God: and, for its sake,
Peter then circled my forehead like this.

Next from the squadron, whence had issued forth
The first fruit of Christ’s vicars on the earth,
Toward us mov’d a light, at view whereof
My Lady, full of gladness, spake to me:
“Lo! lo! behold the peer of mickle might,
That makes Falicia throng’d with visitants!”

Next from the squadron, where the first representatives of Christ on Earth emerged,
A light approached us, and at the sight of it,
My Lady, filled with joy, spoke to me:
“Look! Look! See the one of great power,
Who fills Falicia with visitors!”

As when the ring-dove by his mate alights,
In circles each about the other wheels,
And murmuring cooes his fondness; thus saw I
One, of the other great and glorious prince,
With kindly greeting hail’d, extolling both
Their heavenly banqueting; but when an end
Was to their gratulation, silent, each,
Before me sat they down, so burning bright,
I could not look upon them. Smiling then,
Beatrice spake: “O life in glory shrin’d!”
Who didst the largess of our kingly court
Set down with faithful pen! let now thy voice
Of hope the praises in this height resound.
For thou, who figur’st them in shapes, as clear,
As Jesus stood before thee, well can’st speak them.”

As the ring-dove settles down next to his mate,
They circle each other, glowing with affection,

“Lift up thy head, and be thou strong in trust:
For that, which hither from the mortal world
Arriveth, must be ripen’d in our beam.”

“Lift your head up and be strong in faith:
For what comes here from the mortal world
Must be ripened in our light.”

Such cheering accents from the second flame
Assur’d me; and mine eyes I lifted up
Unto the mountains that had bow’d them late
With over-heavy burden. “Sith our Liege
Wills of his grace that thou, or ere thy death,
In the most secret council, with his lords
Shouldst be confronted, so that having view’d
The glories of our court, thou mayst therewith
Thyself, and all who hear, invigorate
With hope, that leads to blissful end; declare,
What is that hope, how it doth flourish in thee,
And whence thou hadst it?” Thus proceeding still,
The second light: and she, whose gentle love
My soaring pennons in that lofty flight
Escorted, thus preventing me, rejoin’d:
Among her sons, not one more full of hope,
Hath the church militant: so ’tis of him
Recorded in the sun, whose liberal orb
Enlighteneth all our tribe: and ere his term
Of warfare, hence permitted he is come,
From Egypt to Jerusalem, to see.
The other points, both which thou hast inquir’d,
Not for more knowledge, but that he may tell
How dear thou holdst the virtue, these to him
Leave I; for he may answer thee with ease,
And without boasting, so God give him grace.”
Like to the scholar, practis’d in his task,
Who, willing to give proof of diligence,
Seconds his teacher gladly, “Hope,” said I,
“Is of the joy to come a sure expectance,
Th’ effect of grace divine and merit preceding.
This light from many a star visits my heart,
But flow’d to me the first from him, who sang
The songs of the Supreme, himself supreme
Among his tuneful brethren. ‘Let all hope
In thee,’ so speak his anthem, ‘who have known
Thy name;’ and with my faith who know not that?
From thee, the next, distilling from his spring,
In thine epistle, fell on me the drops
So plenteously, that I on others shower
The influence of their dew.” Whileas I spake,
A lamping, as of quick and vollied lightning,
Within the bosom of that mighty sheen,
Play’d tremulous; then forth these accents breath’d:
“Love for the virtue which attended me
E’en to the palm, and issuing from the field,
Glows vigorous yet within me, and inspires
To ask of thee, whom also it delights;
What promise thou from hope in chief dost win.”

Such encouraging words from the second flame
Reassured me; I lifted my eyes
To the mountains that had once bowed
Under their heavy load. “Since our leader
Wants you, before your death,
To meet in secret council with his lords
So you can see
The wonders of our court, and inspire yourself,
And all who hear, with hope that leads to a joyful end; declare,
What is that hope, how does it thrive in you,
And where did you get it?” Continuing on,
The second light said: and she, whose gentle love
Accompanied my soaring ambitions in that high flight
Prevented me and responded:
Among her sons, none is more hopeful,
Than the church in battle: so it’s noted of him
Recorded in the sun, whose generous light
Illuminates all our kind: before his time
Of warfare is up, he is allowed to come,
From Egypt to Jerusalem, to witness.
The other questions you asked,
Not for more knowledge, but so he can express
How much you value virtue, I’ll leave to him;
For he can answer you easily,
And without boasting, may God give him grace.”
Like a diligent student,
Eager to show his hard work,
I happily echoed my teacher, “Hope,” I said,
“Is the certain expectation of future joy,
The effect of divine grace and previous merit.
This light from many stars touches my heart,
But the first came to me from him, who sang
The songs of the Highest, himself supreme
Among his musical peers. ‘Let all hope
In you,’ his anthem says, ‘who have known
Your name;’ and who doesn’t know that with my faith?
From you, the next, distilled from his source,
In your letter, fell on me the drops
So abundantly, that I shower
Others with their influence.” As I spoke,
A flickering, like quick and flashing lightning,
Within the heart of that great light,
Moved gently; then these words came forth:
“Love for the virtue that accompanied me
To the prize, and coming from the battlefield,
Still burns strongly inside me, and inspires
Me to ask of you, whom it also delights;
What promise do you gain chiefly from hope?”

“Both scriptures, new and ancient,” I reply’d;
“Propose the mark (which even now I view)
For souls belov’d of God. Isaias saith,

“Both scriptures, new and ancient,” I replied;
“Propose the mark (which even now I see)
For souls beloved of God. Isaiah says,

That, in their own land, each one must be clad
In twofold vesture; and their proper lands this delicious life.
In terms more full,
And clearer far, thy brother hath set forth
This revelation to us, where he tells
Of the white raiment destin’d to the saints.”
And, as the words were ending, from above,
“They hope in thee,” first heard we cried: whereto
Answer’d the carols all. Amidst them next,
A light of so clear amplitude emerg’d,
That winter’s month were but a single day,
Were such a crystal in the Cancer’s sign.

That, in their own land, everyone must be dressed
In two layers; and their own lands offer this delightful life.
In clearer terms,
And more fully, your brother has outlined
This revelation to us, where he talks
About the white robes meant for the saints.”
And as the words were finishing, from above,
“We hear them cry, ‘They hope in you’,” to which
The songs all responded. Amidst them next,
A light so bright appeared,
That winter’s month would seem like just a single day,
If such a crystal were in the Cancer sign.

Like as a virgin riseth up, and goes,
And enters on the mazes of the dance,
Though gay, yet innocent of worse intent,
Than to do fitting honour to the bride;
So I beheld the new effulgence come
Unto the other two, who in a ring
Wheel’d, as became their rapture. In the dance
And in the song it mingled. And the dame
Held on them fix’d her looks: e’en as the spouse
Silent and moveless. “This is he, who lay
Upon the bosom of our pelican:
This he, into whose keeping from the cross
The mighty charge was given.” Thus she spake,
Yet therefore naught the more remov’d her Sight
From marking them, or ere her words began,
Or when they clos’d. As he, who looks intent,
And strives with searching ken, how he may see
The sun in his eclipse, and, through desire
Of seeing, loseth power of sight: so I
Peer’d on that last resplendence, while I heard:
“Why dazzlest thou thine eyes in seeking that,
Which here abides not? Earth my body is,
In earth: and shall be, with the rest, so long,
As till our number equal the decree
Of the Most High. The two that have ascended,
In this our blessed cloister, shine alone
With the two garments. So report below.”

Like a virgin who gets up and walks,
And steps into the dance's twists and turns,
Though cheerful, yet innocent of any bad intentions,
Other than honoring the bride;
So I saw the new light come
To the other two, who in a circle
Spun, as suited their joy. In the dance
And in the song, it blended. And the lady
Fixed her gaze on them: just like the bride
Silent and still. “This is the one who lay
On the bosom of our pelican:
This is he, to whom from the cross
The great responsibility was given.” Thus she spoke,
Yet that didn't make her gaze
Leave them, neither before her words began,
Nor when they ended. Like someone who looks intently,
Trying to see
The sun during an eclipse, and, because of their desire
To see, loses their ability to see: so I
Stared at that last brilliance, while I heard:
“Why do you blind your eyes seeking what,
Which doesn’t stay here? Earth is my body,
In earth: and it will be, with the rest, as long
As our number matches the decree
Of the Most High. The two who have ascended,
In this our blessed shelter, shine alone
With the two garments. So it’s reported below.”

As when, for ease of labour, or to shun
Suspected peril at a whistle’s breath,
The oars, erewhile dash’d frequent in the wave,
All rest; the flamy circle at that voice
So rested, and the mingling sound was still,
Which from the trinal band soft-breathing rose.
I turn’d, but ah! how trembled in my thought,
When, looking at my side again to see
Beatrice, I descried her not, although
Not distant, on the happy coast she stood.

As when, for the sake of ease or to avoid
A suspected danger at the slightest sound,
The oars, which had been thrashing in the water,
All rested; the fiery circle at that voice
Also paused, and the mingling sound faded away,
Which rose softly from the three-person band.
I turned, but oh! how I trembled in my mind,
When, looking beside me again to see
Beatrice, I did not find her, even though
Not far away, she stood on that happy shore.

CANTO XXVI

With dazzled eyes, whilst wond’ring I remain’d,
Forth of the beamy flame which dazzled me,
Issued a breath, that in attention mute
Detain’d me; and these words it spake: “’Twere well,
That, long as till thy vision, on my form
O’erspent, regain its virtue, with discourse
Thou compensate the brief delay. Say then,
Beginning, to what point thy soul aspires:
And meanwhile rest assur’d, that sight in thee
Is but o’erpowered a space, not wholly quench’d:
Since thy fair guide and lovely, in her look
Hath potency, the like to that which dwelt
In Ananias’ hand.” I answering thus:
“Be to mine eyes the remedy or late
Or early, at her pleasure; for they were
The gates, at which she enter’d, and did light
Her never dying fire. My wishes here
Are centered; in this palace is the weal,
That Alpha and Omega, is to all
The lessons love can read me.” Yet again
The voice which had dispers’d my fear, when daz’d
With that excess, to converse urg’d, and spake:
“Behooves thee sift more narrowly thy terms,
And say, who level’d at this scope thy bow.”

With dazzled eyes, while I remained in wonder,
Out of the bright flame that blinded me,
Came a voice that silently held my attention
And said: “It would be good,
That while your vision, having been overwhelmed by my form,
Regains its clarity, you make up for the short delay with conversation.
So tell me, to what point does your soul aspire?
And in the meantime, rest assured that your sight
Is just momentarily overpowered, not completely extinguished:
For your beautiful guide, in her gaze,
Has the power similar to that which resided
In Ananias’ hand.” I replied:
“Let it be a remedy for my eyes, whether soon
Or late, at her choice; for they were
The gates through which she entered, igniting
Her eternal fire. All my desires
Are focused here; within this palace lies my well-being,
That which is the Alpha and Omega, to all
The lessons love can teach me.” Yet again,
The voice that had calmed my fear, when I was dazzled
By that overwhelming experience, urged me to converse and said:
“You need to examine your words more closely,
And tell me, who aimed their bow at this target.”

“Philosophy,” said I, “hath arguments,
And this place hath authority enough
’T’ imprint in me such love: for, of constraint,
Good, inasmuch as we perceive the good,
Kindles our love, and in degree the more,
As it comprises more of goodness in ’t.
The essence then, where such advantage is,
That each good, found without it, is naught else
But of his light the beam, must needs attract
The soul of each one, loving, who the truth
Discerns, on which this proof is built. Such truth
Learn I from him, who shows me the first love
Of all intelligential substances
Eternal: from his voice I learn, whose word
Is truth, that of himself to Moses saith,
‘I will make all my good before thee pass.’
Lastly from thee I learn, who chief proclaim’st,
E’en at the outset of thy heralding,
In mortal ears the mystery of heav’n.”

“Philosophy,” I said, “has arguments,
And this place has enough authority
To instill in me such love: for, by necessity,
Good, as we perceive the good,
Ignites our love, and the more it does,
As it contains more goodness within it.
The essence, then, where such advantage lies,
Is that each good found without it is nothing else
But a reflection of its light, which must attract
The soul of everyone who loves and discerns the truth
On which this proof is based. Such truth
I learn from him who reveals to me the first love
Of all intelligent beings
Eternal: from his voice, I learn, whose word
Is truth, that speaks to Moses,
‘I will make all my goodness pass before you.’
Finally, from you, I learn, who primarily proclaims,
Right at the start of your announcement,
To mortal ears the mystery of heaven.”

“Through human wisdom, and th’ authority
Therewith agreeing,” heard I answer’d, “keep
The choicest of thy love for God. But say,
If thou yet other cords within thee feel’st
That draw thee towards him; so that thou report
How many are the fangs, with which this love
Is grappled to thy soul.” I did not miss,
To what intent the eagle of our Lord
Had pointed his demand; yea noted well
Th’ avowal, which he led to; and resum’d:
“All grappling bonds, that knit the heart to God,
Confederate to make fast our clarity.
The being of the world, and mine own being,
The death which he endur’d that I should live,
And that, which all the faithful hope, as I do,
To the foremention’d lively knowledge join’d,
Have from the sea of ill love sav’d my bark,
And on the coast secur’d it of the right.
As for the leaves, that in the garden bloom,
My love for them is great, as is the good
Dealt by th’ eternal hand, that tends them all.”

“Through human wisdom and the authority
That comes with it,” I heard an answer, “reserve
The best of your love for God. But tell me,
If you still feel other ties within you
That draw you toward Him; so that you can share
How many are the ways this love
Is connected to your soul.” I understood well
What the Lord's eagle wanted to know and noted
The acknowledgment he was leading to; and continued:
“All the bonds that tie the heart to God,
Work together to strengthen our clarity.
The existence of the world, and my own existence,
The death He endured so I could live,
And that which all faithful people hope for, as I do,
Joined to that lively knowledge,
Have saved my ship from the sea of bad love,
And brought it safely to the right shore.
As for the flowers that bloom in the garden,
My love for them is great, just like the good
Given by the eternal hand that tends them all.”

I ended, and therewith a song most sweet
Rang through the spheres; and “Holy, holy, holy,”
Accordant with the rest my lady sang.
And as a sleep is broken and dispers’d
Through sharp encounter of the nimble light,
With the eye’s spirit running forth to meet
The ray, from membrane on to the membrane urg’d;
And the upstartled wight loathes that be sees;
So, at his sudden waking, he misdeems
Of all around him, till assurance waits
On better judgment: thus the saintly came
Drove from before mine eyes the motes away,
With the resplendence of her own, that cast
Their brightness downward, thousand miles below.
Whence I my vision, clearer shall before,
Recover’d; and, well nigh astounded, ask’d
Of a fourth light, that now with us I saw.

I finished speaking, and a sweet song
Echoed through the spheres; and "Holy, holy, holy,"
Matched the melody my lady sang.
And just like when a sleep is broken and scattered
By the sudden burst of bright light,
With the eye's spirit reaching out to meet
The ray, pushing against one layer to another;
And the startled person hates what they see;
So, upon waking suddenly, he misunderstands
Everything around him, until clarity comes
With better judgment: thus the saintly presence
Drove away the specks from my sight,
With her own brilliance, casting
Their light down, thousands of miles below.
From this, my vision became clearer,
Recovered; and almost amazed, I asked
About a fourth light that I now saw with us.

And Beatrice: “The first diving soul,
That ever the first virtue fram’d, admires
Within these rays his Maker.” Like the leaf,
That bows its lithe top till the blast is blown;
By its own virtue rear’d then stands aloof;
So I, the whilst she said, awe-stricken bow’d.
Then eagerness to speak embolden’d me;
And I began: “O fruit! that wast alone
Mature, when first engender’d! Ancient father!
That doubly seest in every wedded bride
Thy daughter by affinity and blood!
Devoutly as I may, I pray thee hold
Converse with me: my will thou seest; and I,
More speedily to hear thee, tell it not “

And Beatrice: “The first soul to dive,
That ever shaped the first virtue, admires
Within these rays his Creator.” Like the leaf,
That bends its delicate top until the wind blows;
By its own strength then stands apart;
So I, while she spoke, bowed down in awe.
Then eagerness to speak gave me courage;
And I began: “O fruit! that was alone
Mature when first created! Ancient father!
That sees in every married couple
Your daughter by both family ties and blood!
Devoutly as I can, I pray you have
A conversation with me: my desire you see; and I,
To hear you more quickly, will not say it.“

It chanceth oft some animal bewrays,
Through the sleek cov’ring of his furry coat.
The fondness, that stirs in him and conforms
His outside seeming to the cheer within:
And in like guise was Adam’s spirit mov’d
To joyous mood, that through the covering shone,
Transparent, when to pleasure me it spake:
“No need thy will be told, which I untold
Better discern, than thou whatever thing
Thou holdst most certain: for that will I see
In Him, who is truth’s mirror, and Himself
Parhelion unto all things, and naught else
To him. This wouldst thou hear; how long since God
Plac’d me high garden, from whose hounds
She led me up in this ladder, steep and long;
What space endur’d my season of delight;
Whence truly sprang the wrath that banish’d me;
And what the language, which I spake and fram’d
Not that I tasted of the tree, my son,
Was in itself the cause of that exile,
But only my transgressing of the mark
Assign’d me. There, whence at thy lady’s hest
The Mantuan mov’d him, still was I debarr’d
This council, till the sun had made complete,
Four thousand and three hundred rounds and twice,
His annual journey; and, through every light
In his broad pathway, saw I him return,
Thousand save sev’nty times, the whilst I dwelt
Upon the earth. The language I did use
Was worn away, or ever Nimrod’s race
Their unaccomplishable work began.
For naught, that man inclines to, ere was lasting,
Left by his reason free, and variable,
As is the sky that sways him. That he speaks,
Is nature’s prompting: whether thus or thus,
She leaves to you, as ye do most affect it.
Ere I descended into hell’s abyss,
El was the name on earth of the Chief Good,
Whose joy enfolds me: Eli then ’twas call’d
And so beseemeth: for, in mortals, use
Is as the leaf upon the bough; that goes,
And other comes instead. Upon the mount
Most high above the waters, all my life,
Both innocent and guilty, did but reach
From the first hour, to that which cometh next
(As the sun changes quarter), to the sixth.

It often happens that an animal reveals
Through the smooth covering of its fur.
The affection that stirs within it and shapes
Its outward appearance to match the joy inside:
And in the same way, Adam’s spirit was moved
To a joyful mood that shone through his covering,
Transparent, when it spoke to please me:
“No need to tell me your will, which I can better
Discern than you know anything
You hold most certain: for I’ll see that
In Him, who is the mirror of truth, and Himself
The source of all things, and nothing else
To him. This is what you’d like to hear; how long ago God
Placed me in the high garden, from which
She led me up this long and steep ladder;
How long my time of delight lasted;
Where the anger that banished me truly came from;
And what the language was that I spoke and formed
Not that I tasted the fruit, my son,
Was in itself the cause of my exile,
But only my crossing of the limit
Assigned to me. There, when your lady requested
The Mantuan moved him, I was still kept
From this council, until the sun had completed,
Four thousand and three hundred rounds and twice,
His yearly journey; and, through every light
In his wide path, I saw him return,
Ninety-nine times, while I remained
On earth. The language I used
Had faded away before Nimrod’s descendants
Started their impossible work.
For nothing that man is drawn to ever lasts,
Left by reason, free and variable,
Like the sky that influences him. That he speaks,
Comes from nature’s prompting: whether this way or that,
She leaves it to you, as you prefer it most.
Before I descended into the abyss of hell,
El was the name on earth for the Chief Good,
Whose joy envelops me: Eli, then it was called
And so it seems appropriate: for, among mortals,
Usage is like the leaf on the branch; it goes,
And another comes in its place. Upon the
Highest mountain above the waters, all my life,
Both innocent and guilty, reached only
From the first hour to the next
(As the sun changes quarters), to the sixth.

CANTO XXVII

Then “Glory to the Father, to the Son,
And to the Holy Spirit,” rang aloud
Throughout all Paradise, that with the song
My spirit reel’d, so passing sweet the strain:
And what I saw was equal ecstasy;
One universal smile it seem’d of all things,
Joy past compare, gladness unutterable,
Imperishable life of peace and love,
Exhaustless riches and unmeasur’d bliss.

Then “Glory to the Father, to the Son,
And to the Holy Spirit,” echoed loudly
Throughout all Paradise, and with the song
My spirit soared, the melody so beautifully sweet:
And what I saw was pure ecstasy;
It felt like one universal smile from everything,
Joy beyond compare, happiness beyond words,
Endless life of peace and love,
Inexhaustible riches and immeasurable bliss.

Before mine eyes stood the four torches lit;
And that, which first had come, began to wax
In brightness, and in semblance such became,
As Jove might be, if he and Mars were birds,
And interchang’d their plumes. Silence ensued,
Through the blest quire, by Him, who here appoints
Vicissitude of ministry, enjoin’d;
When thus I heard: “Wonder not, if my hue
Be chang’d; for, while I speak, these shalt thou see
All in like manner change with me. My place
He who usurps on earth (my place, ay, mine,
Which in the presence of the Son of God
Is void), the same hath made my cemetery
A common sewer of puddle and of blood:
The more below his triumph, who from hence
Malignant fell.” Such colour, as the sun,
At eve or morning, paints and adverse cloud,
Then saw I sprinkled over all the sky.
And as th’ unblemish’d dame, who in herself
Secure of censure, yet at bare report
Of other’s failing, shrinks with maiden fear;
So Beatrice in her semblance chang’d:
And such eclipse in heav’n methinks was seen,
When the Most Holy suffer’d. Then the words
Proceeded, with voice, alter’d from itself
So clean, the semblance did not alter more.
“Not to this end was Christ’s spouse with my blood,
With that of Linus, and of Cletus fed:
That she might serve for purchase of base gold:
But for the purchase of this happy life
Did Sextus, Pius, and Callixtus bleed,
And Urban, they, whose doom was not without
Much weeping seal’d. No purpose was of our
That on the right hand of our successors
Part of the Christian people should be set,
And part upon their left; nor that the keys,
Which were vouchsaf’d me, should for ensign serve
Unto the banners, that do levy war
On the baptiz’d: nor I, for sigil-mark
Set upon sold and lying privileges;
Which makes me oft to bicker and turn red.
In shepherd’s clothing greedy wolves below
Range wide o’er all the pastures. Arm of God!
Why longer sleepst thou? Caorsines and Gascona
Prepare to quaff our blood. O good beginning
To what a vile conclusion must thou stoop!
But the high providence, which did defend
Through Scipio the world’s glory unto Rome,
Will not delay its succour: and thou, son,
Who through thy mortal weight shall yet again
Return below, open thy lips, nor hide
What is by me not hidden.” As a Hood
Of frozen vapours streams adown the air,
What time the she-goat with her skiey horn
Touches the sun; so saw I there stream wide
The vapours, who with us had linger’d late
And with glad triumph deck th’ ethereal cope.
Onward my sight their semblances pursued;
So far pursued, as till the space between
From its reach sever’d them: whereat the guide
Celestial, marking me no more intent
On upward gazing, said, “Look down and see
What circuit thou hast compass’d.” From the hour
When I before had cast my view beneath,
All the first region overpast I saw,
Which from the midmost to the bound’ry winds;
That onward thence from Gades I beheld
The unwise passage of Laertes’ son,
And hitherward the shore, where thou, Europa!
Mad’st thee a joyful burden: and yet more
Of this dim spot had seen, but that the sun,
A constellation off and more, had ta’en
His progress in the zodiac underneath.

Before my eyes stood the four lit torches;
And the one that first appeared began to shine
Brighter, taking on a form that could resemble
What Jupiter might look like if he and Mars were birds,
Swapping their feathers. Silence fell
Through the blessed choir, by Him, who here orders
The changes in ministry, commanded;
When I heard: “Don’t be surprised if my color
Has changed; for while I speak, you will see
Them all change like me. The person
Who usurps my place on earth (my place, yes, mine,
Which is vacant in the presence of the Son of God),
Has turned my grave
Into a common sewer of puddles and blood:
The more he's exalted below, he who fell
Maliciously from here.” I saw a color spread,
Like the one painted in the sky by the sun
At evening or morning on a dark cloud.
And just as the unblemished lady, who within herself
Is secure of blame, yet at mere reports
Of others’ failings, shrinks in maiden fear;
So Beatrice changed in her appearance:
And such an eclipse in heaven, I believe, was seen,
When the Most Holy suffered. Then the words
Came forth, with a voice transformed so entirely
That the appearance did not change any more.
“Christ’s spouse was not nourished by my blood,
Or that of Linus, and of Cletus:
So that she might serve to purchase base gold:
But for the purchase of this blessed life
Did Sextus, Pius, and Callixtus bleed,
And Urban, whose fate was sealed not without
Much weeping. It was not our intention
That part of the Christian people should be set
On the right side of our successors
And part on their left; nor that the keys,
Which were given to me, should serve as an insignia
For the banners that wage war
On the baptized: nor I, as a seal-mark
Set upon sold and false privileges;
Which often makes me argue and turn red.
In shepherd's clothing, greedy wolves below
Range widely over all the pastures. Arm of God!
Why do you sleep longer? Causes and Gascone
Prepare to spill our blood. O good beginning
To what a vile ending must you stoop!
But the high providence, which defended
The glory of the world for Rome through Scipio,
Will not delay its help: and you, son,
Who with your mortal weight shall return again
Below, open your lips, and do not hide
What is not hidden from me.” Like a hood
Of frozen vapors streaming down the air,
When the she-goat with her sky-high horn
Touches the sun; so I saw there stream wide
The vapors, who had lingered with us late
And with joyous triumph deck the ethereal sky.
My gaze followed their appearances;
I pursued them as far as the distance between
Severed them from my reach: at which point the guide
Celestial, noticing I was no longer focused
On looking upward, said, “Look down and see
What circuit you have completed.” From the moment
When I had previously cast my view below,
I saw all the first region passed by,
Which winds from the center to the boundary;
From there I beheld
The foolish journey of Laertes’ son from Gades,
And here was the shore where you, Europa!
Made yourself a joyful burden: and I would have seen
Even more of this dim spot, if the sun,
A constellation away and more, hadn't taken
His path through the zodiac below.

Then by the spirit, that doth never leave
Its amorous dalliance with my lady’s looks,
Back with redoubled ardour were mine eyes
Led unto her: and from her radiant smiles,
Whenas I turn’d me, pleasure so divine
Did lighten on me, that whatever bait
Or art or nature in the human flesh,
Or in its limn’d resemblance, can combine
Through greedy eyes to take the soul withal,
Were to her beauty nothing. Its boon influence
From the fair nest of Leda rapt me forth,
And wafted on into the swiftest heav’n.

Then, by the spirit that never leaves
Its sweet flirtation with my lady’s looks,
My eyes were drawn back to her with renewed passion:
And from her radiant smiles,
When I turned to her, such divine pleasure
Came over me that whatever charm
Or skill or nature in human form,
Or in its painted likeness, can combine
To capture the soul with eager eyes,
Paled in comparison to her beauty. Its blessed influence
From the lovely nest of Leda swept me away,
And carried me into the swiftest heaven.

What place for entrance Beatrice chose,
I may not say, so uniform was all,
Liveliest and loftiest. She my secret wish
Divin’d; and with such gladness, that God’s love
Seem’d from her visage shining, thus began:
“Here is the goal, whence motion on his race
Starts; motionless the centre, and the rest
All mov’d around. Except the soul divine,
Place in this heav’n is none, the soul divine,
Wherein the love, which ruleth o’er its orb,
Is kindled, and the virtue that it sheds;
One circle, light and love, enclasping it,
As this doth clasp the others; and to Him,
Who draws the bound, its limit only known.
Measur’d itself by none, it doth divide
Motion to all, counted unto them forth,
As by the fifth or half ye count forth ten.
The vase, wherein time’s roots are plung’d, thou seest,
Look elsewhere for the leaves. O mortal lust!
That canst not lift thy head above the waves
Which whelm and sink thee down! The will in man
Bears goodly blossoms; but its ruddy promise
Is, by the dripping of perpetual rain,
Made mere abortion: faith and innocence
Are met with but in babes, each taking leave
Ere cheeks with down are sprinkled; he, that fasts,
While yet a stammerer, with his tongue let loose
Gluts every food alike in every moon.
One yet a babbler, loves and listens to
His mother; but no sooner hath free use
Of speech, than he doth wish her in her grave.
So suddenly doth the fair child of him,
Whose welcome is the morn and eve his parting,
To negro blackness change her virgin white.

What place for entry Beatrice chose,
I can't say, it was all so uniform,
Brightest and highest. She sensed my secret desire
And with such joy that God's love
Seemed to shine from her face, she began:
“Here is the goal, where movement on its journey
Starts; the center is motionless, and everything else
Moves around it. Except for the divine soul,
There’s no place in this heaven, the divine soul,
Where the love that rules its sphere
Is kindled, and the virtue it radiates;
One circle, full of light and love, embraces it,
As this one embraces the others; and to Him,
Who sets the bounds, its limit is known only.
It measures itself by none, it distributes
Motion to all, counted out to them,
As you count out ten by fives or halves.
The vessel, where time's roots are plunged, you see,
Look elsewhere for the leaves. O mortal desire!
That cannot lift your head above the waves
That overwhelm and sink you down! The will in man
Bears beautiful blooms; but its bright promise
Is turned into mere disappointment by
The constant dripping of rain: faith and innocence
Are found only in babies, each leaving
Before their cheeks are dusted with hair; he who fasts,
While still a stutterer, with his tongue freed
Gorges on every meal the same in every month.
One still a babbler, loves and listens to
His mother; but as soon as he has free use
Of speech, he wishes her in her grave.
So suddenly does the lovely child of him,
Whose welcome is the morning and whose departure is in the evening,
Change her virgin white to a deep black.

“Thou, to abate thy wonder, note that none
Bears rule in earth, and its frail family
Are therefore wand’rers. Yet before the date,
When through the hundredth in his reck’ning drops
Pale January must be shor’d aside
From winter’s calendar, these heav’nly spheres
Shall roar so loud, that fortune shall be fain
To turn the poop, where she hath now the prow;
So that the fleet run onward; and true fruit,
Expected long, shall crown at last the bloom!”

"To lessen your surprise, note that no one
Rules the earth, and its fragile family
Are therefore wanderers. Yet before the time,
When the hundredth day in his counting passes,
Pale January must be pushed aside
From winter’s calendar, these heavenly bodies
Shall roar so loudly that fortune will have to
Change direction, where she now leads;
So that the fleet moves forward; and the true rewards,
Long awaited, shall finally bring forth the bloom!"

CANTO XXVIII

So she who doth imparadise my soul,
Had drawn the veil from off our pleasant life,
And bar’d the truth of poor mortality;
When lo! as one who, in a mirror, spies
The shining of a flambeau at his back,
Lit sudden ore he deem of its approach,
And turneth to resolve him, if the glass
Have told him true, and sees the record faithful
As note is to its metre; even thus,
I well remember, did befall to me,
Looking upon the beauteous eyes, whence love
Had made the leash to take me. As I turn’d;
And that, which, in their circles, none who spies,
Can miss of, in itself apparent, struck
On mine; a point I saw, that darted light
So sharp, no lid, unclosing, may bear up
Against its keenness. The least star we view
From hence, had seem’d a moon, set by its side,
As star by side of star. And so far off,
Perchance, as is the halo from the light
Which paints it, when most dense the vapour spreads,
There wheel’d about the point a circle of fire,
More rapid than the motion, which first girds
The world. Then, circle after circle, round
Enring’d each other; till the seventh reach’d
Circumference so ample, that its bow,
Within the span of Juno’s messenger,
lied scarce been held entire. Beyond the sev’nth,
Follow’d yet other two. And every one,
As more in number distant from the first,
Was tardier in motion; and that glow’d
With flame most pure, that to the sparkle’ of truth
Was nearest, as partaking most, methinks,
Of its reality. The guide belov’d
Saw me in anxious thought suspense, and spake:
“Heav’n, and all nature, hangs upon that point.
The circle thereto most conjoin’d observe;
And know, that by intenser love its course
Is to this swiftness wing’d. “To whom I thus:
“It were enough; nor should I further seek,
Had I but witness’d order, in the world
Appointed, such as in these wheels is seen.
But in the sensible world such diff’rence is,
That is each round shows more divinity,
As each is wider from the centre. Hence,
If in this wondrous and angelic temple,
That hath for confine only light and love,
My wish may have completion I must know,
Wherefore such disagreement is between
Th’ exemplar and its copy: for myself,
Contemplating, I fail to pierce the cause.”

So she who brings joy to my soul,
Had lifted the veil from our pleasant life,
And revealed the truth of our fragile existence;
When suddenly, like someone who sees
The glare of a torch behind them in a mirror,
Lit just before they notice its approach,
And turns to determine whether the glass
Has shown them accurately and sees the reflection
As true as notes are to their melody; even so,
I clearly recall what happened to me,
Looking into the beautiful eyes, from which love
Had created the bond that captured me. As I turned;
And that, which in their depths, no one who looks
Can miss, shone,
A point I saw that emitted light
So sharp, no eyelid can open against its brilliance. The smallest star we see
From here would seem a moon, positioned next to it,
As one star next to another. And as far away,
Perhaps, as the halo from the light
That creates it when the fog is thickest,
There swirled around the point a circle of fire,
Moving faster than the motion that initially surrounds
The world. Then, circle after circle, wrapped
Around each other; until the seventh reached
Such a vast circumference, that its arc,
Within the reach of Juno’s messenger,
Could hardly have been held whole. Beyond the seventh,
There followed two more. And each one,
As it was farther away from the first,
Moved more slowly; and that shone
With the purest flame, which was closest to the sparkle of truth,
As it seemed to partake most, I think,
Of its reality. My beloved guide
Saw me in anxious thought and spoke:
“Heaven and all nature are focused on that point.
Observe the circle most closely attached to it;
And know that by greater love its path
Is driven to this swiftness.” To which I replied:
“It would be enough; nor would I need to look further,
Had I only witnessed order, in the world
Set as it is seen in these wheels.
But in the physical world, there is such difference,
That each ring shows more divinity,
As each one is wider from the center. Therefore,
If in this wondrous and angelic temple,
That has only light and love as its limits,
My desire can be fulfilled, I must understand,
Why there is such disagreement between
The model and its replica: for myself,
Contemplating, I cannot grasp the reason.”

“It is no marvel, if thy fingers foil’d
Do leave the knot untied: so hard ’tis grown
For want of tenting.” Thus she said: “But take,”
She added, “if thou wish thy cure, my words,
And entertain them subtly. Every orb
Corporeal, doth proportion its extent
Unto the virtue through its parts diffus’d.
The greater blessedness preserves the more.
The greater is the body (if all parts
Share equally) the more is to preserve.
Therefore the circle, whose swift course enwheels
The universal frame answers to that,
Which is supreme in knowledge and in love
Thus by the virtue, not the seeming, breadth
Of substance, measure, thou shalt see the heav’ns,
Each to the’ intelligence that ruleth it,
Greater to more, and smaller unto less,
Suited in strict and wondrous harmony.”

“It’s no surprise if your fingers get tangled
And leave the knot undone: it’s become so difficult
For lack of practice.” She continued: “But take,”
She added, “if you want your cure, my words,
And absorb them thoughtfully. Every physical orb
Shapes its size
Based on the virtue spread throughout its parts.
The greater blessing preserves more.
The bigger the body (if all parts
Share equally) the more there is to preserve.
So the circle, whose swift path encompasses
The entire universe, corresponds to that,
Which is the highest in knowledge and love.
Thus by the substance’s true, not apparent, breadth,
You’ll see the heavens,
Each according to the intelligence that governs it,
Larger to larger, and smaller to smaller,
Fitting together in strict and amazing harmony.”

As when the sturdy north blows from his cheek
A blast, that scours the sky, forthwith our air,
Clear’d of the rack, that hung on it before,
Glitters; and, With his beauties all unveil’d,
The firmament looks forth serene, and smiles;
Such was my cheer, when Beatrice drove
With clear reply the shadows back, and truth
Was manifested, as a star in heaven.
And when the words were ended, not unlike
To iron in the furnace, every cirque
Ebullient shot forth scintillating fires:
And every sparkle shivering to new blaze,
In number did outmillion the account
Reduplicate upon the chequer’d board.
Then heard I echoing on from choir to choir,
“Hosanna,” to the fixed point, that holds,
And shall for ever hold them to their place,
From everlasting, irremovable.

As the strong north wind blows from his cheek
A gust that clears the sky, our air right away,
Free from the mist that was there before,
Shines brightly; and, with all its beauty revealed,
The sky appears calm and smiles;
That’s how I felt when Beatrice drove
Away the shadows with a clear response, and truth
Was revealed like a star in the sky.
And when the words ended, like iron in the furnace,
Every circle
Burst forth with shimmering sparks:
And each spark, trembling to ignite anew,
Outnumbered the tally
Repeated on the checkered board.
Then I heard it echoing from choir to choir,
“Hosanna,” to the fixed point that holds,
And will forever hold them in place,
From everlasting, unmovable.

Musing awhile I stood: and she, who saw
by inward meditations, thus began:
“In the first circles, they, whom thou beheldst,
Are seraphim and cherubim. Thus swift
Follow their hoops, in likeness to the point,
Near as they can, approaching; and they can
The more, the loftier their vision. Those,
That round them fleet, gazing the Godhead next,
Are thrones; in whom the first trine ends. And all
Are blessed, even as their sight descends
Deeper into the truth, wherein rest is
For every mind. Thus happiness hath root
In seeing, not in loving, which of sight
Is aftergrowth. And of the seeing such
The meed, as unto each in due degree
Grace and good-will their measure have assign’d.
The other trine, that with still opening buds
In this eternal springtide blossom fair,
Fearless of bruising from the nightly ram,
Breathe up in warbled melodies threefold
Hosannas blending ever, from the three
Transmitted. hierarchy of gods, for aye
Rejoicing, dominations first, next then
Virtues, and powers the third. The next to whom
Are princedoms and archangels, with glad round
To tread their festal ring; and last the band
Angelical, disporting in their sphere.
All, as they circle in their orders, look
Aloft, and downward with such sway prevail,
That all with mutual impulse tend to God.
These once a mortal view beheld. Desire
In Dionysius so intently wrought,
That he, as I have done rang’d them; and nam’d
Their orders, marshal’d in his thought. From him
Dissentient, one refus’d his sacred read.
But soon as in this heav’n his doubting eyes
Were open’d, Gregory at his error smil’d
Nor marvel, that a denizen of earth
Should scan such secret truth; for he had learnt
Both this and much beside of these our orbs,
From an eye-witness to heav’n’s mysteries.”

Thinking for a moment, I stood still. She, who understood through her inner reflections, began speaking: “In the first circles you saw, the beings are seraphim and cherubim. They move swiftly, closely following their paths, like a point, as near as they can, getting closer the more elevated their vision. Those who circle around them, gazing at the divine, are thrones; they complete the first triad. And all are blessed, as their sight delves deeper into the truth, where rest exists for every mind. Thus, happiness is rooted in seeing, not in love, which is a byproduct of sight. For seeing, the reward assigned to each in due measure includes grace and goodwill. The next triad, which blooms like still-opening buds in this eternal spring, blossoms beautifully, unafraid of being bruised by the nightly ram, and sings in threefold melodies of hosannas that continually blend, coming from the three-fold hierarchy of gods, forever rejoicing—first dominations, then virtues, and the third powers. Next come the princedoms and archangels, joyfully dancing in their festive circle, and finally the angelic band, frolicking in their realm. As they circle in their orders, they look both upwards and downwards with such influence that all, with mutual drive, strive towards God. A mortal once beheld these. Desire in Dionysius was so intense that he, like I have, ordered them and named their ranks in his mind. One, however, disagreed with his sacred readings. But as soon as his doubtful eyes were opened in this heaven, Gregory smiled at his mistake, not surprised that an inhabitant of earth should investigate such hidden truths; for he had learned much about these celestial spheres from someone who witnessed heaven’s mysteries.”

CANTO XXIX

No longer than what time Latona’s twins
Cover’d of Libra and the fleecy star,
Together both, girding the’ horizon hang,
In even balance from the zenith pois’d,
Till from that verge, each, changing hemisphere,
Part the nice level; e’en so brief a space
Did Beatrice’s silence hold. A smile
Bat painted on her cheek; and her fix’d gaze
Bent on the point, at which my vision fail’d:
When thus her words resuming she began:
“I speak, nor what thou wouldst inquire demand;
For I have mark’d it, where all time and place
Are present. Not for increase to himself
Of good, which may not be increas’d, but forth
To manifest his glory by its beams,
Inhabiting his own eternity,
Beyond time’s limit or what bound soe’er
To circumscribe his being, as he will’d,
Into new natures, like unto himself,
Eternal Love unfolded. Nor before,
As if in dull inaction torpid lay.
For not in process of before or aft
Upon these waters mov’d the Spirit of God.
Simple and mix’d, both form and substance, forth
To perfect being started, like three darts
Shot from a bow three-corded. And as ray
In crystal, glass, and amber, shines entire,
E’en at the moment of its issuing; thus
Did, from th’ eternal Sovran, beam entire
His threefold operation, at one act
Produc’d coeval. Yet in order each
Created his due station knew: those highest,
Who pure intelligence were made: mere power
The lowest: in the midst, bound with strict league,
Intelligence and power, unsever’d bond.
Long tract of ages by the angels past,
Ere the creating of another world,
Describ’d on Jerome’s pages thou hast seen.
But that what I disclose to thee is true,
Those penmen, whom the Holy Spirit mov’d
In many a passage of their sacred book
Attest; as thou by diligent search shalt find
And reason in some sort discerns the same,
Who scarce would grant the heav’nly ministers
Of their perfection void, so long a space.
Thus when and where these spirits of love were made,
Thou know’st, and how: and knowing hast allay’d
Thy thirst, which from the triple question rose.
Ere one had reckon’d twenty, e’en so soon
Part of the angels fell: and in their fall
Confusion to your elements ensued.
The others kept their station: and this task,
Whereon thou lookst, began with such delight,
That they surcease not ever, day nor night,
Their circling. Of that fatal lapse the cause
Was the curst pride of him, whom thou hast seen
Pent with the world’s incumbrance. Those, whom here
Thou seest, were lowly to confess themselves
Of his free bounty, who had made them apt
For ministries so high: therefore their views
Were by enlight’ning grace and their own merit
Exalted; so that in their will confirm’d
They stand, nor feel to fall. For do not doubt,
But to receive the grace, which heav’n vouchsafes,
Is meritorious, even as the soul
With prompt affection welcometh the guest.
Now, without further help, if with good heed
My words thy mind have treasur’d, thou henceforth
This consistory round about mayst scan,
And gaze thy fill. But since thou hast on earth
Heard vain disputers, reasoners in the schools,
Canvas the’ angelic nature, and dispute
Its powers of apprehension, memory, choice;
Therefore, ’tis well thou take from me the truth,
Pure and without disguise, which they below,
Equivocating, darken and perplex.

No longer than the time Latona's twins
Covered Libra and the fluffy star,
Together, both hanging around the horizon,
In even balance from the zenith poised,
Until from that edge, each, changing hemisphere,
Parted the precise level; even so brief a moment
Did Beatrice's silence last. A smile
Painted on her cheek; and her fixed gaze
Focused on the point where my vision failed:
Then, resuming her words, she began:
“I speak without needing you to ask;
For I have noticed it, where all time and space
Are present. Not for increasing himself
Of good, which can't be increased, but out
To show his glory through its rays,
Inhabiting his own eternity,
Beyond time's limits or whatever boundary
To confine his being, as he willed,
Into new natures, just like himself,
Eternal Love unfolded. Nor before,
As if in dull inaction, was he dormant.
For not in a process of before or after
Did the Spirit of God move upon these waters.
Simple and mixed, both form and substance, forth
To perfect being started, like three darts
Shot from a three-strung bow. And just as a ray
In crystal, glass, and amber, shines completely,
Even at the moment of its emission; thus
From the eternal Sovereign, beamed fully
His threefold operation, produced in one act
At the same time. Yet in order, each
Knew his proper station: the highest,
Who were made pure intelligence: mere power
The lowest: in the middle, bound with strict ties,
Intelligence and power, an unbroken bond.
A long span of ages passed with the angels,
Before the creation of another world,
Depicted on Jerome's pages you have seen.
But what I reveal to you is true,
Those writers, whom the Holy Spirit inspired
In many passages of their sacred book
Attest; as you can find through diligent search
And reason somewhat discerns the same,
Who would hardly deny the heavenly ministers
Of their perfection were void for so long.
Thus, when and where these spirits of love were made,
You know, and how: knowing, you've satisfied
Your thirst, which rose from the triple question.
Before one could count to twenty, so soon
Part of the angels fell: and in their fall
Confusion to your elements followed.
The others maintained their place: and this task,
Which you gaze upon, began with such delight,
That they never cease, day or night,
Their circling. The cause of that fateful fall
Was the cursed pride of him, whom you have seen
Trapped with the world's burden. Those, whom here
You see, were humble in confessing themselves
To his free generosity, who had made them capable
Of such high ministries: therefore their insights
Were uplifted by enlightening grace and their own merit
So that, in their confirmed will,
They stand, feeling no desire to fall. For do not doubt,
That receiving the grace heaven offers,
Is commendable, just as the soul
Welcomes the guest with eager affection.
Now, without further help, if you have carefully
Treasured my words in your mind, from now on
You may observe this assembly all around
And gaze to your heart's content. But since you have on earth
Heard empty debaters, reasoners in the schools,
Discuss the angelic nature and debate
Its powers of perception, memory, choice;
Therefore, it’s good you take from me the truth,
Pure and undisguised, which they below,
Equivocating, darken and confuse.

“Know thou, that, from the first, these substances,
Rejoicing in the countenance of God,
Have held unceasingly their view, intent
Upon the glorious vision, from the which
Naught absent is nor hid: where then no change
Of newness with succession interrupts,
Remembrance there needs none to gather up
Divided thought and images remote

“Know that, from the beginning, these substances,
Rejoicing in the presence of God,
Have continuously focused their attention
On the glorious vision, from which
Nothing is absent or concealed: where change
Of newness with succession does not interrupt,
There is no need for memory to piece together
Scattered thoughts and distant images.”

“So that men, thus at variance with the truth
Dream, though their eyes be open; reckless some
Of error; others well aware they err,
To whom more guilt and shame are justly due.
Each the known track of sage philosophy
Deserts, and has a byway of his own:
So much the restless eagerness to shine
And love of singularity prevail.
Yet this, offensive as it is, provokes
Heav’n’s anger less, than when the book of God
Is forc’d to yield to man’s authority,
Or from its straightness warp’d: no reck’ning made
What blood the sowing of it in the world
Has cost; what favour for himself he wins,
Who meekly clings to it. The aim of all
Is how to shine: e’en they, whose office is
To preach the Gospel, let the gospel sleep,
And pass their own inventions off instead.
One tells, how at Christ’s suffering the wan moon
Bent back her steps, and shadow’d o’er the sun
With intervenient disk, as she withdrew:
Another, how the light shrouded itself
Within its tabernacle, and left dark
The Spaniard and the Indian, with the Jew.
Such fables Florence in her pulpit hears,
Bandied about more frequent, than the names
Of Bindi and of Lapi in her streets.
The sheep, meanwhile, poor witless ones, return
From pasture, fed with wind: and what avails
For their excuse, they do not see their harm?
Christ said not to his first conventicle,
‘Go forth and preach impostures to the world,’
But gave them truth to build on; and the sound
Was mighty on their lips; nor needed they,
Beside the gospel, other spear or shield,
To aid them in their warfare for the faith.
The preacher now provides himself with store
Of jests and gibes; and, so there be no lack
Of laughter, while he vents them, his big cowl
Distends, and he has won the meed he sought:
Could but the vulgar catch a glimpse the while
Of that dark bird which nestles in his hood,
They scarce would wait to hear the blessing said.
Which now the dotards hold in such esteem,
That every counterfeit, who spreads abroad
The hands of holy promise, finds a throng
Of credulous fools beneath. Saint Anthony
Fattens with this his swine, and others worse
Than swine, who diet at his lazy board,
Paying with unstamp’d metal for their fare.

“So that people, who are at odds with the truth
Dream, even with their eyes open; some
Careless of their mistakes; others fully aware they are wrong,
To whom more guilt and shame are rightly assigned.
Each one abandons the well-known path of wise philosophy
And has their own side road:
So strong is the restless desire to stand out
And the love of being unique.
Yet this, as frustrating as it is, angers
Heaven less than when the book of God
Is forced to submit to human authority,
Or warped from its straightness: no thought given
To the blood spilled in spreading it around the world
Or what favor one gains
By humbly holding onto it. The goal of all
Is how to shine: even those whose job it is
To preach the Gospel let the gospel rest,
Passing off their own inventions instead.
One says that at Christ’s suffering the pale moon
Turned back its path, and covered the sun
With its intervening disk as it withdrew:
Another says how the light hid itself
Within its tabernacle, leaving dark
The Spaniard and the Indian, along with the Jew.
Such fables Florence hears from her pulpit,
Spoken more often than the names
Of Bindi and Lapi in her streets.
Meanwhile, the sheep, poor and clueless, return
From pasture, filled with empty words: and what good
Is their excuse, if they do not see their harm?
Christ did not say to his first gathering,
‘Go forth and preach lies to the world,’
But gave them the truth to stand on; and the sound
Was powerful on their lips; nor did they need,
Alongside the gospel, any other weapon or shield,
To help them in their fight for the faith.
The preacher now equips himself with plenty
Of jokes and quips; and as long as there's plenty
Of laughter while he shares them, his big robe
Inflates, and he has earned the praise he wanted:
If only the crowd could catch a glimpse of that dark bird
That nests in his hood,
They would hardly wait to hear the blessing said.
Which now the foolish hold in such high regard,
That every phony who spreads the hands of holy promise
Finds a crowd of gullible fools beneath. Saint Anthony
Fattens his pigs with this, and others worse
Than pigs, who feast at his lazy table,
Paying with uncoined metal for their meal.

“But (for we far have wander’d) let us seek
The forward path again; so as the way
Be shorten’d with the time. No mortal tongue
Nor thought of man hath ever reach’d so far,
That of these natures he might count the tribes.
What Daniel of their thousands hath reveal’d
With finite number infinite conceals.
The fountain at whose source these drink their beams,
With light supplies them in as many modes,
As there are splendours, that it shines on: each
According to the virtue it conceives,
Differing in love and sweet affection.
Look then how lofty and how huge in breadth
The’ eternal might, which, broken and dispers’d
Over such countless mirrors, yet remains
Whole in itself and one, as at the first.”

“But since we’ve wandered so far, let’s find
The way forward again; so that the journey
Can be shortened with time. No human voice
Or thought has ever gotten this far,
To count the different kinds of these natures.
What Daniel has revealed of their thousands
With a finite number conceals the infinite.
The source from which these beings draw their light,
Supplies them in as many ways
As there are glories it shines upon: each
According to the quality it perceives,
Varying in love and sweet affection.
So look how vast and wide
The eternal power is, which, broken and scattered
Across so many reflections, still remains
Whole and one, just as it was at the beginning.”

CANTO XXX

Noon’s fervid hour perchance six thousand miles
From hence is distant; and the shadowy cone
Almost to level on our earth declines;
When from the midmost of this blue abyss
By turns some star is to our vision lost.
And straightway as the handmaid of the sun
Puts forth her radiant brow, all, light by light,
Fade, and the spangled firmament shuts in,
E’en to the loveliest of the glittering throng.
Thus vanish’d gradually from my sight
The triumph, which plays ever round the point,
That overcame me, seeming (for it did)
Engirt by that it girdeth. Wherefore love,
With loss of other object, forc’d me bend
Mine eyes on Beatrice once again.

Noon’s intense hour is maybe six thousand miles
away from here; and the shadowy cone
almost levels out on our earth;
when from the middle of this blue void
one by one some stars disappear from our view.
And right away, as the sun's handmaid
reveals her radiant face, all, light by light,
fade, and the starry sky closes in,
even to the loveliest of the shining crowd.
Thus gradually vanished from my sight
the triumph that always plays around the point,
that overwhelmed me, seeming (because it did)
surrounded by what it surrounds. So love,
with the loss of other focus, forced me to look
at Beatrice once again.

If all, that hitherto is told of her,
Were in one praise concluded, ’twere too weak
To furnish out this turn. Mine eyes did look
On beauty, such, as I believe in sooth,
Not merely to exceed our human, but,
That save its Maker, none can to the full
Enjoy it. At this point o’erpower’d I fail,
Unequal to my theme, as never bard
Of buskin or of sock hath fail’d before.
For, as the sun doth to the feeblest sight,
E’en so remembrance of that witching smile
Hath dispossess my spirit of itself.
Not from that day, when on this earth I first
Beheld her charms, up to that view of them,
Have I with song applausive ever ceas’d
To follow, but not follow them no more;
My course here bounded, as each artist’s is,
When it doth touch the limit of his skill.

If everything that’s been said about her so far
Were summed up in one praise, it would be too weak
To capture this moment. My eyes have seen
A beauty that I truly believe
Is not just greater than human, but,
Other than its Creator, no one can fully
Appreciate it. At this point, overwhelmed, I stumble,
Unequal to my subject, just like no poet
In tragedy or comedy has ever stumbled before.
For, just as the sun dazzles even the weakest eyes,
So does the memory of that enchanting smile
Steal my spirit away. Since that day, when I first
Saw her beauty on this earth, until this moment,
I have never stopped singing her praises,
But I'm unable to follow them any longer;
My path here is limited, just like every artist’s is,
When they reach the boundaries of their skill.

She (such as I bequeath her to the bruit
Of louder trump than mine, which hasteneth on,
Urging its arduous matter to the close),
Her words resum’d, in gesture and in voice
Resembling one accustom’d to command:
“Forth from the last corporeal are we come
Into the heav’n, that is unbodied light,
Light intellectual replete with love,
Love of true happiness replete with joy,
Joy, that transcends all sweetness of delight.
Here shalt thou look on either mighty host
Of Paradise; and one in that array,
Which in the final judgment thou shalt see.”

She (like I give her to the noise
Of a louder trumpet than mine, which speeds up,
Pushing its challenging task to the end),
Her words picked up again, in gesture and tone
Like someone used to being in charge:
“Out from the last physical form we came
Into heaven, which is pure light,
Intellectual light filled with love,
Love of true happiness overflowing with joy,
Joy that goes beyond all sweetness of delight.
Here you will see both great gatherings
Of Paradise; and one in that group,
Which in the final judgment you will witness.”

As when the lightning, in a sudden spleen
Unfolded, dashes from the blinding eyes
The visive spirits dazzled and bedimm’d;
So, round about me, fulminating streams
Of living radiance play’d, and left me swath’d
And veil’d in dense impenetrable blaze.
Such weal is in the love, that stills this heav’n;
For its own flame the torch this fitting ever!

As when lightning, in a sudden burst of anger
Strikes, flashing from the blinding light
The seeing spirits stunned and dimmed;
So, all around me, explosive streams
Of vibrant light danced, leaving me wrapped
And cloaked in a thick, impenetrable glow.
Such happiness is in the love that calms this heaven;
For its own flame, the torch always fits it!

No sooner to my list’ning ear had come
The brief assurance, than I understood
New virtue into me infus’d, and sight
Kindled afresh, with vigour to sustain
Excess of light, however pure. I look’d;
And in the likeness of a river saw
Light flowing, from whose amber-seeming waves
Flash’d up effulgence, as they glided on
’Twixt banks, on either side, painted with spring,
Incredible how fair; and, from the tide,
There ever and anon, outstarting, flew
Sparkles instinct with life; and in the flow’rs
Did set them, like to rubies chas’d in gold;
Then, as if drunk with odors, plung’d again
Into the wondrous flood; from which, as one
Re’enter’d, still another rose. “The thirst
Of knowledge high, whereby thou art inflam’d,
To search the meaning of what here thou seest,
The more it warms thee, pleases me the more.
But first behooves thee of this water drink,
Or ere that longing be allay’d.” So spake
The day-star of mine eyes; then thus subjoin’d:
“This stream, and these, forth issuing from its gulf,
And diving back, a living topaz each,
With all this laughter on its bloomy shores,
Are but a preface, shadowy of the truth
They emblem: not that, in themselves, the things
Are crude; but on thy part is the defect,
For that thy views not yet aspire so high.”
Never did babe, that had outslept his wont,
Rush, with such eager straining, to the milk,
As I toward the water, bending me,
To make the better mirrors of mine eyes
In the refining wave; and, as the eaves
Of mine eyelids did drink of it, forthwith
Seem’d it unto me turn’d from length to round,
Then as a troop of maskers, when they put
Their vizors off, look other than before,
The counterfeited semblance thrown aside;
So into greater jubilee were chang’d
Those flowers and sparkles, and distinct I saw
Before me either court of heav’n displac’d.

No sooner had the brief reassurance reached my ears than I understood that new virtue was infused into me, and my vision was reignited with the strength to handle an abundance of light, however pure. I looked; and in the shape of a river, I saw light flowing, from which amber-like waves sparkled up with brilliance as they glided along between banks, painted with the beauty of spring, incredibly fair; and from the tide, every now and then, life-filled sparkles burst forth; and among the flowers, I placed them like rubies chased in gold; then, as if intoxicated by scents, they plunged again into the wondrous flood; from which, as one re-entered, another rose. “The high thirst for knowledge that drives you to seek the meaning of what you see here, the more it excites you, the more it pleases me. But first, you must drink from this water, or else that longing will not be satisfied.” Thus spoke the morning star of my eyes; then continued: “This stream, along with these, flowing out from its depths, and diving back, is a living topaz, each, with all this laughter on its blooming shores, are just a preface, shadowy of the truth they represent: not that the things themselves are crude; rather, the shortcoming is on your part because your perspective hasn’t yet reached so high.” Never did a baby, who had overslept its usual time, rush with such eager straining toward the milk, as I did toward the water, bending down to make the best mirrors of my eyes in the refining wave; and as the edges of my eyelids drank from it, it immediately seemed to transform from length to round; then, like a group of maskers when they remove their masks, looking different than before, the false appearance cast aside; so into a greater jubilee were changed those flowers and sparkles, and I distinctly saw before me each court of heaven displaced.

O prime enlightener! thou who crav’st me strength
On the high triumph of thy realm to gaze!
Grant virtue now to utter what I kenn’d,
    There is in heav’n a light, whose goodly shine
Makes the Creator visible to all
Created, that in seeing him alone
Have peace; and in a circle spreads so far,
That the circumference were too loose a zone
To girdle in the sun. All is one beam,
Reflected from the summit of the first,
That moves, which being hence and vigour takes,
And as some cliff, that from the bottom eyes
Its image mirror’d in the crystal flood,
As if ’t admire its brave appareling
Of verdure and of flowers: so, round about,
Eyeing the light, on more than million thrones,
Stood, eminent, whatever from our earth
Has to the skies return’d. How wide the leaves
Extended to their utmost of this rose,
Whose lowest step embosoms such a space
Of ample radiance! Yet, nor amplitude
Nor height impeded, but my view with ease
Took in the full dimensions of that joy.
Near or remote, what there avails, where God
Immediate rules, and Nature, awed, suspends
Her sway? Into the yellow of the rose
Perennial, which in bright expansiveness,
Lays forth its gradual blooming, redolent
Of praises to the never-wint’ring sun,
As one, who fain would speak yet holds his peace,
Beatrice led me; and, “Behold,” she said,
“This fair assemblage! stoles of snowy white
How numberless! The city, where we dwell,
Behold how vast! and these our seats so throng’d
Few now are wanting here! In that proud stall,
On which, the crown, already o’er its state
Suspended, holds thine eyes—or ere thyself
Mayst at the wedding sup,—shall rest the soul
Of the great Harry, he who, by the world
Augustas hail’d, to Italy must come,
Before her day be ripe. But ye are sick,
And in your tetchy wantonness as blind,
As is the bantling, that of hunger dies,
And drives away the nurse. Nor may it be,
That he, who in the sacred forum sways,
Openly or in secret, shall with him
Accordant walk: Whom God will not endure
I’ th’ holy office long; but thrust him down
To Simon Magus, where Magna’s priest
Will sink beneath him: such will be his meed.”

O prime enlightener! you who crave my strength
To gaze upon the high triumph of your realm!
Grant me the virtue to express what I know,
There is a light in heaven, whose beautiful shine
Makes the Creator visible to all
Creation, so that in seeing Him alone
They find peace; and it spreads in a circle so vast,
That the outer edge would be too loose a band
To embrace the sun. All is one beam,
Reflected from the summit of the first,
That moves, which derives life and energy,
And like a cliff that gazes from above
Its image mirrored in the clear water,
As if it admires its beautiful adornment
Of greenery and flowers: so, all around,
Gazing at the light, on more than a million thrones,
Stood, prominent, whatever from our earth
Has ascended to the skies. How wide the petals
Extended to their fullest on this rose,
Whose lowest level holds such a space
Of broad radiance! Yet, neither size
Nor height obstructed, but my view easily
Took in the full dimensions of that joy.
Near or far, what matters in a place where God
Rules directly, and Nature, awed, suspends
Her power? Into the golden center of the rose
Perennial, which in bright expansiveness,
Gradually blooms, fragrant
With praises to the never-ending sun,
As one who wishes to speak yet remains silent,
Beatrice led me; and, “Look,” she said,
“This beautiful gathering! so many snowy white
Stoles! The city where we live,
Look how vast it is! and our seats are so crowded
Few are missing here! In that proud seat,
Where the crown already hovers over its state
Holding your gaze—or before you yourself
May taste the feast at the wedding—shall rest the soul
Of the great Harry, who, hailed by the world
Augustus must come to Italy,
Before her time is ripe. But you are sick,
And in your petty indulgence as blind,
As the infant who dies of hunger,
And pushes away the nurse. Nor can it be,
That he who rules in the sacred forum,
Openly or secretly, will walk
In harmony with him
Whom God will not allow
To remain long in the holy office; but will cast him down
To Simon Magus, where the priest of Magna
Will fall beneath him: such will be his reward.”

CANTO XXXI

In fashion, as a snow-white rose, lay then
Before my view the saintly multitude,
Which in his own blood Christ espous’d. Meanwhile
That other host, that soar aloft to gaze
And celebrate his glory, whom they love,
Hover’d around; and, like a troop of bees,
Amid the vernal sweets alighting now,
Now, clustering, where their fragrant labour glows,
Flew downward to the mighty flow’r, or rose
From the redundant petals, streaming back
Unto the steadfast dwelling of their joy.
Faces had they of flame, and wings of gold;
The rest was whiter than the driven snow.
And as they flitted down into the flower,
From range to range, fanning their plumy loins,
Whisper’d the peace and ardour, which they won
From that soft winnowing. Shadow none, the vast
Interposition of such numerous flight
Cast, from above, upon the flower, or view
Obstructed aught. For, through the universe,
Wherever merited, celestial light
Glides freely, and no obstacle prevents.

In fashion, like a pure white rose, lay before me
The holy crowd, which Christ married in his own blood. Meanwhile
The other group, that soars up to admire
And celebrate his glory, whom they love,
Hovered around; and, like a swarm of bees,
Amid the springtime blossoms landing now,
Now gathering, where their fragrant work shines,
Flew down to the mighty flower, or rose
From the abundant petals, streaming back
To the steadfast place of their joy.
They had faces like flames, and wings of gold;
The rest was whiter than snow.
And as they glided down into the flower,
From range to range, fanning their feathery sides,
They whispered the peace and passion they gained
From that gentle fanning. No shadow, the vast
Interference of such numerous flight
Cast from above, fell on the flower, or blocked
The view in any way. For, throughout the universe,
Wherever it's deserved, celestial light
Glides freely, and no barrier holds it back.

All there, who reign in safety and in bliss,
Ages long past or new, on one sole mark
Their love and vision fix’d. O trinal beam
Of individual star, that charmst them thus,
Vouchsafe one glance to gild our storm below!

All of you, who live in safety and happiness,
From ages long gone or recent, focus
Your love and vision on one single point.
Oh, threefold light
Of the unique star that enchants them this way,
Please give us just one look to brighten our troubles below!

If the grim brood, from Arctic shores that roam’d,
(Where helice, forever, as she wheels,
Sparkles a mother’s fondness on her son)
Stood in mute wonder ’mid the works of Rome,
When to their view the Lateran arose
In greatness more than earthly; I, who then
From human to divine had past, from time
Unto eternity, and out of Florence
To justice and to truth, how might I choose
But marvel too? ’Twixt gladness and amaze,
In sooth no will had I to utter aught,
Or hear. And, as a pilgrim, when he rests
Within the temple of his vow, looks round
In breathless awe, and hopes some time to tell
Of all its goodly state: e’en so mine eyes
Cours’d up and down along the living light,
Now low, and now aloft, and now around,
Visiting every step. Looks I beheld,
Where charity in soft persuasion sat,
Smiles from within and radiance from above,
And in each gesture grace and honour high.

If the gloomy crowd from Arctic shores roamed,
(Where the polar star, forever moving,
Shines a mother’s love for her son)
Stood in silent wonder amid the works of Rome,
When the Lateran appeared
In a greatness beyond earthly; I, who then
Had moved from human to divine, from time
To eternity, and out of Florence
To justice and to truth, how could I not
Be amazed too? Caught between joy and astonishment,
Honestly, I had no wish to say anything,
Or even listen. And, like a pilgrim, when he rests
Within the temple of his vow, looks around
In breathless awe, hoping someday to share
Of all its beautiful state: so my eyes
Travelled up and down along the living light,
Now low, now high, and now all around,
Exploring every place. I saw looks,
Where kindness sat in gentle persuasion,
Smiles from within and brilliance from above,
And in each gesture, grace and high honor.

So rov’d my ken, and its general form
All Paradise survey’d: when round I turn’d
With purpose of my lady to inquire
Once more of things, that held my thought suspense,
But answer found from other than I ween’d;
For, Beatrice, when I thought to see,
I saw instead a senior, at my side,
 Rob’d, as the rest, in glory. Joy benign
Glow’d in his eye, and o’er his cheek diffus’d,
With gestures such as spake a father’s love.
And, “Whither is she vanish’d?” straight I ask’d.

So I looked around, taking in everything
in Paradise: when I turned back
to ask my lady again
about the things that had me worried,
I found an answer from someone I didn’t expect;
Because, Beatrice, when I thought I’d see you,
instead I saw an older man at my side,
dressed, like the others, in glory. A kind
joy sparkled in his eyes and spread across his cheeks,
with gestures that expressed a father’s love.
And I immediately asked, “Where has she gone?”

“By Beatrice summon’d,” he replied,
“I come to aid thy wish. Looking aloft
To the third circle from the highest, there
Behold her on the throne, wherein her merit
Hath plac’d her.” Answering not, mine eyes I rais’d,
And saw her, where aloof she sat, her brow
A wreath reflecting of eternal beams.
Not from the centre of the sea so far
Unto the region of the highest thunder,
As was my ken from hers; and yet the form
Came through that medium down, unmix’d and pure,

“Summoned by Beatrice,” he replied,
“I’ve come to fulfill your wish. Looking up
To the third circle from the top, there
You can see her on the throne, where her merit
Has placed her.” Without responding, I raised my eyes,
And saw her, sitting there apart, her brow
Adorned with a crown reflecting eternal light.
Not from the center of the sea was it so far
To the region of the highest thunder,
As it was from my sight to hers; and yet the form
Came through that distance down, unmixed and pure,

“O Lady! thou in whom my hopes have rest!
Who, for my safety, hast not scorn’d, in hell
To leave the traces of thy footsteps mark’d!
For all mine eyes have seen, I, to thy power
And goodness, virtue owe and grace. Of slave,
Thou hast to freedom brought me; and no means,
For my deliverance apt, hast left untried.
Thy liberal bounty still toward me keep.
That, when my spirit, which thou madest whole,
Is loosen’d from this body, it may find
Favour with thee.” So I my suit preferr’d:
And she, so distant, as appear’d, look’d down,
And smil’d; then tow’rds th’ eternal fountain turn’d.

“O Lady! you in whom my hopes rest!
Who, for my safety, haven’t hesitated, even in hell,
To leave the traces of your footsteps marked!
For all my eyes have seen, I owe to your power
And goodness, virtue and grace. From being a slave,
You’ve brought me to freedom; and you've left no way,
For my deliverance, untried.
Continue to show your generous kindness toward me.
That, when my spirit, which you made whole,
Is released from this body, it may find
Favor with you.” So I made my request:
And she, though distant, looked down,
And smiled; then turned toward the eternal fountain.

And thus the senior, holy and rever’d:
“That thou at length mayst happily conclude
Thy voyage (to which end I was dispatch’d,
By supplication mov’d and holy love)
Let thy upsoaring vision range, at large,
This garden through: for so, by ray divine
Kindled, thy ken a higher flight shall mount;
And from heav’n’s queen, whom fervent I adore,
All gracious aid befriend us; for that I
Am her own faithful Bernard.” Like a wight,
Who haply from Croatia wends to see
Our Veronica, and the while ’tis shown,
Hangs over it with never-sated gaze,
And, all that he hath heard revolving, saith
Unto himself in thought: “And didst thou look
E’en thus, O Jesus, my true Lord and God?
And was this semblance thine?” So gaz’d I then
Adoring; for the charity of him,
Who musing, in the world that peace enjoy’d,
Stood lively before me. “Child of grace!”
Thus he began: “thou shalt not knowledge gain
Of this glad being, if thine eyes are held
Still in this depth below. But search around
The circles, to the furthest, till thou spy
Seated in state, the queen, that of this realm
Is sovran.” Straight mine eyes I rais’d; and bright,
As, at the birth of morn, the eastern clime
Above th’ horizon, where the sun declines;
To mine eyes, that upward, as from vale
To mountain sped, at th’ extreme bound, a part
Excell’d in lustre all the front oppos’d.
And as the glow burns ruddiest o’er the wave,
That waits the sloping beam, which Phaeton
Ill knew to guide, and on each part the light
Diminish’d fades, intensest in the midst;
So burn’d the peaceful oriflamb, and slack’d
On every side the living flame decay’d.
And in that midst their sportive pennons wav’d
Thousands of angels; in resplendence each
Distinct, and quaint adornment. At their glee
And carol, smil’d the Lovely One of heav’n,
That joy was in the eyes of all the blest.

And so the elder, holy and revered:
"That you may finally complete
Your journey (for which I was sent,
Moved by prayer and holy love)
Let your soaring vision explore, freely,
This garden: for by divine light
Ignited, your sight will rise higher;
And from heaven’s queen, whom I fervently adore,
All gracious support grant us; for I
Am her own faithful Bernard." Like a man,
Who perhaps travels from Croatia to see
Our Veronica, and while it is shown,
He gazes at it with an unquenchable thirst,
And, all that he has heard replaying in his mind, says
To himself: "And did you look
Exactly like this, O Jesus, my true Lord and God?
And was this your likeness?" So I gazed then
With adoration; for the love from him,
Who pondering, enjoyed peace in the world,
Stood vividly before me. "Child of grace!"
He began: "You will gain no knowledge
Of this joyous being, if your eyes remain
Focused in this depth below. But search around
The circles, to the furthest, until you see
Sitting in glory, the queen, who rules this realm."
Immediately I raised my eyes; and bright,
As at the dawn of morning, the eastern sky
Above the horizon, where the sun sets;
To my eyes, that rose upwards, as from valley
To mountain sped, at the farthest point, a part
Outshone all the opposing front.
And as the glow burns brightest over the wave,
That awaits the sloping beam, which Phaeton
Did not know how to guide, and on every side the light
Diminished and faded, most intense in the center;
So burned the peaceful ensign, and faded
On every side the living flame.
And in that center their playful banners waved
Thousands of angels; each
Distinct, and beautifully adorned. At their joy
And song, smiled the Beloved One of heaven,
That joy was in the eyes of all the blessed.

Had I a tongue in eloquence as rich,
As is the colouring in fancy’s loom,
’Twere all too poor to utter the least part
Of that enchantment. When he saw mine eyes
Intent on her, that charm’d him, Bernard gaz’d
With so exceeding fondness, as infus’d
Ardour into my breast, unfelt before.

If I had a way with words as beautiful,
As the colors in a dream weaver’s craft,
It would still be too little to express
That magic. When he saw my eyes
Fixed on her, which captivated him, Bernard looked
At me with such deep affection, it filled
My heart with passion I had never felt before.

CANTO XXXII

Freely the sage, though wrapt in musings high,
Assum’d the teacher’s part, and mild began:
“The wound, that Mary clos’d, she open’d first,
Who sits so beautiful at Mary’s feet.
The third in order, underneath her, lo!
Rachel with Beatrice. Sarah next,
Judith, Rebecca, and the gleaner maid,
Meek ancestress of him, who sang the songs
Of sore repentance in his sorrowful mood.
All, as I name them, down from deaf to leaf,
Are in gradation throned on the rose.
And from the seventh step, successively,
Adown the breathing tresses of the flow’r
Still doth the file of Hebrew dames proceed.
For these are a partition wall, whereby
The sacred stairs are sever’d, as the faith
In Christ divides them. On this part, where blooms
Each leaf in full maturity, are set
Such as in Christ, or ere he came, believ’d.
On th’ other, where an intersected space
Yet shows the semicircle void, abide
All they, who look’d to Christ already come.
And as our Lady on her glorious stool,
And they who on their stools beneath her sit,
This way distinction make: e’en so on his,
The mighty Baptist that way marks the line
(He who endur’d the desert and the pains
Of martyrdom, and for two years of hell,
Yet still continued holy), and beneath,
Augustin, Francis, Benedict, and the rest,
Thus far from round to round. So heav’n’s decree
Forecasts, this garden equally to fill.
With faith in either view, past or to come,
Learn too, that downward from the step, which cleaves
Midway the twain compartments, none there are
Who place obtain for merit of their own,
But have through others’ merit been advanc’d,
On set conditions: spirits all releas’d,
Ere for themselves they had the power to choose.
And, if thou mark and listen to them well,
Their childish looks and voice declare as much.

Freely, the wise one, lost in deep thoughts,
Took on the role of teacher and began gently:
“The wound that Mary healed, she opened first,
Sitting so beautifully at Mary’s feet.
The third in line, underneath her, look!
Rachel with Beatrice. Then Sarah,
Judith, Rebecca, and the gleaning girl,
The humble ancestor of him who sang
Of deep regret in his sorrowful state.
All, as I mention them, from root to leaf,
Are seated in order on the rose.
And from the seventh step, one after another,
Those Hebrew women continue down
Through the flowing strands of the flower.
For these form a separating wall, which
Divides the sacred stairs, just as faith
In Christ separates them. On this side, where each
Leaf is fully mature, are those
Who believed in Christ, or before he came.
On the other side, where a divided space
Still shows the empty semicircle, remain
All those who looked forward to Christ's arrival.
And just as our Lady on her glorious seat,
And those sitting below her, make this distinction: so too on his,
The mighty Baptist marks the line
(He who endured the desert and the pains
Of martyrdom, and for two years of torment,
Yet remained holy), and beneath him,
Augustine, Francis, Benedict, and the others,
Thus far from circle to circle. So heaven’s decree
Plans to equally fill this garden.
With faith in either view, past or future,
Also learn that from the step that divides
The two compartments, there are none
Who gain entrance by their own merit,
But have been advanced through others’ merit,
Under set conditions: all spirits released,
Before they had the power to choose for themselves.
And, if you pay close attention to them,
Their childish looks and voices reveal this truth.

“Here, silent as thou art, I know thy doubt;
And gladly will I loose the knot, wherein
Thy subtle thoughts have bound thee. From this realm
Excluded, chalice no entrance here may find,
No more shall hunger, thirst, or sorrow can.
A law immutable hath establish’d all;
Nor is there aught thou seest, that doth not fit,
Exactly, as the finger to the ring.
It is not therefore without cause, that these,
O’erspeedy comers to immortal life,
Are different in their shares of excellence.
Our Sovran Lord—that settleth this estate
In love and in delight so absolute,
That wish can dare no further—every soul,
Created in his joyous sight to dwell,
With grace at pleasure variously endows.
And for a proof th’ effect may well suffice.
And ’tis moreover most expressly mark’d
In holy scripture, where the twins are said
To, have struggled in the womb. Therefore, as grace
Inweaves the coronet, so every brow
Weareth its proper hue of orient light.
And merely in respect to his prime gift,
Not in reward of meritorious deed,
Hath each his several degree assign’d.
In early times with their own innocence
More was not wanting, than the parents’ faith,
To save them: those first ages past, behoov’d
That circumcision in the males should imp
The flight of innocent wings: but since the day
Of grace hath come, without baptismal rites
In Christ accomplish’d, innocence herself
Must linger yet below. Now raise thy view
Unto the visage most resembling Christ:
For, in her splendour only, shalt thou win
The pow’r to look on him.” Forthwith I saw
Such floods of gladness on her visage shower’d,
From holy spirits, winging that profound;
That, whatsoever I had yet beheld,
Had not so much suspended me with wonder,
Or shown me such similitude of God.
And he, who had to her descended, once,
On earth, now hail’d in heav’n; and on pois’d wing.
“Ave, Maria, Gratia Plena,” sang:
To whose sweet anthem all the blissful court,
From all parts answ’ring, rang: that holier joy
Brooded the deep serene. “Father rever’d:
Who deign’st, for me, to quit the pleasant place,
Wherein thou sittest, by eternal lot!
Say, who that angel is, that with such glee
Beholds our queen, and so enamour’d glows
Of her high beauty, that all fire he seems.”
So I again resorted to the lore
Of my wise teacher, he, whom Mary’s charms
Embellish’d, as the sun the morning star;
Who thus in answer spake: “In him are summ’d,
Whatever of buxomness and free delight
May be in Spirit, or in angel, met:
And so beseems: for that he bare the palm
Down unto Mary, when the Son of God
Vouchsaf’d to clothe him in terrestrial weeds.
Now let thine eyes wait heedful on my words,
And note thou of this just and pious realm
The chiefest nobles. Those, highest in bliss,
The twain, on each hand next our empress thron’d,
Are as it were two roots unto this rose.
He to the left, the parent, whose rash taste
Proves bitter to his seed; and, on the right,
That ancient father of the holy church,
Into whose keeping Christ did give the keys
Of this sweet flow’r: near whom behold the seer,
That, ere he died, saw all the grievous times
Of the fair bride, who with the lance and nails
Was won. And, near unto the other, rests
The leader, under whom on manna fed
Th’ ungrateful nation, fickle and perverse.
On th’ other part, facing to Peter, lo!
Where Anna sits, so well content to look
On her lov’d daughter, that with moveless eye
She chants the loud hosanna: while, oppos’d
To the first father of your mortal kind,
Is Lucia, at whose hest thy lady sped,
When on the edge of ruin clos’d thine eye.

“Here, silent as you are, I understand your doubt;
And I will gladly untie the knot that your subtle thoughts have bound you in. Excluded from this realm,
the cup finds no entrance here;
Hunger, thirst, or sorrow shall trouble you no more.
An unchanging law has established everything;
Nothing you see does not fit,
Exactly, like a finger fits into a ring.
Therefore, it is not without reason that these,
Those who rush into immortal life,
Differ in their levels of excellence.
Our Sovereign Lord—who sets this realm
In absolute love and delight,
Where desire cannot reach further—gives,
Each soul created in his joyful presence,
A variety of graces at will.
And to prove this, the effect is certainly enough.
Moreover, it’s clearly marked
In holy scripture, where the twins are said
To have struggled in the womb. Therefore, as grace
Interweaves the crown, so every forehead
Wears its proper hue of radiant light.
And purely based on his primary gift,
Not as a reward for good deeds,
Each has their own degree assigned.
In ancient times, all that was needed, with their innocence,
Was their parents’ faith to save them: in those early ages,
Circumcision was required for males to impede
The flight of innocent wings: but since the day
Of grace has come, without baptismal rites
Accomplished in Christ, innocence itself
Must still linger below. Now lift your gaze
To the face most resembling Christ:
For only in her brilliance will you gain
The power to look upon him.” Immediately, I saw
Such a flood of happiness on her face,
From holy spirits, flowing through that depth;
That whatever I had seen before,
Had neither filled me with such wonder,
Nor shown me such a likeness to God.
And he, who had once descended to her,
On Earth, now hailed in heaven; and on poised wings.
“Ave, Maria, Gratia Plena,” sang:
To whose sweet anthem all the blessed court,
From every part responding, rang: that holier joy
Filled the deep serenity. “Revered Father:
Who deigns to leave, for me, the pleasant place,
Where you sit, by eternal decree!
Tell me, who is that angel, who with such joy
Looks upon our queen, and glows so lovingly
At her great beauty, that he seems to be all fire.”
So I went again to the wisdom
Of my wise teacher, adorned by Mary’s charms,
As the sun adorns the morning star;
He answered: “In him are summed,
All that is lively and free delight
That can be found in Spirit or in angel:
And it is fitting: for he bore the palm
Down to Mary, when the Son of God
Chose to clothe himself in earthly form.
Now let your eyes listen carefully to my words,
And note the chief nobles of this just and pious realm.
Those highest in bliss,
The two on each side of our empress throned,
Are like two roots to this rose.
He to the left, the parent, whose reckless choice
Proves bitter to his offspring; and, on the right,
That ancient father of the holy church,
To whom Christ entrusted the keys
Of this sweet flower: near whom stands the seer,
Who, before he died, foresaw all the hardships
Of the beautiful bride, who was won with lance and nails.
And near the other, rests
The leader, under whom the ungrateful nation,
Fickle and perverse, fed on manna.
On the other side, facing Peter, look!
Where Anna sits, so pleased to gaze
At her beloved daughter, that with unblinking eyes
She sings the loud hosanna: while, opposite
The first father of your mortal kind,
Is Lucia, at whose command your lady sped,
When ruin was about to close your eyes.

“But (for the vision hasteneth so an end)
Here break we off, as the good workman doth,
That shapes the cloak according to the cloth:
And to the primal love our ken shall rise;
That thou mayst penetrate the brightness, far
As sight can bear thee. Yet, alas! in sooth
Beating thy pennons, thinking to advance,
Thou backward fall’st. Grace then must first be gain’d;
Her grace, whose might can help thee. Thou in prayer
Seek her: and, with affection, whilst I sue,
Attend, and yield me all thy heart.” He said,
And thus the saintly orison began.

“But (for the vision speeds toward an end)
Here we pause, like a skilled worker,
Who shapes the cloak according to the fabric:
And to the original love our understanding shall rise;
So that you may penetrate the brightness, as far
As sight can take you. Yet, unfortunately! truly
Flapping your wings, hoping to soar,
You fall back. Grace must first be earned;
Her grace, whose power can help you. You in prayer
Seek her: and, with affection, while I plead,
Listen, and give me all your heart.” He said,
And thus the holy prayer began.

CANTO XXXIII

“O virgin mother, daughter of thy Son,
Created beings all in lowliness
Surpassing, as in height, above them all,
Term by th’ eternal counsel pre-ordain’d,
Ennobler of thy nature, so advanc’d
In thee, that its great Maker did not scorn,
Himself, in his own work enclos’d to dwell!
For in thy womb rekindling shone the love
Reveal’d, whose genial influence makes now
This flower to germin in eternal peace!
Here thou to us, of charity and love,
Art, as the noon-day torch: and art, beneath,
To mortal men, of hope a living spring.
So mighty art thou, lady! and so great,
That he who grace desireth, and comes not
To thee for aidance, fain would have desire
Fly without wings. Nor only him who asks,
Thy bounty succours, but doth freely oft
Forerun the asking. Whatsoe’er may be
Of excellence in creature, pity mild,
Relenting mercy, large munificence,
Are all combin’d in thee. Here kneeleth one,
Who of all spirits hath review’d the state,
From the world’s lowest gap unto this height.
Suppliant to thee he kneels, imploring grace
For virtue, yet more high to lift his ken
Toward the bliss supreme. And I, who ne’er
Coveted sight, more fondly, for myself,
Than now for him, my prayers to thee prefer,
(And pray they be not scant) that thou wouldst drive
Each cloud of his mortality away;
That on the sovran pleasure he may gaze.
This also I entreat of thee, O queen!
Who canst do what thou wilt! that in him thou
Wouldst after all he hath beheld, preserve
Affection sound, and human passions quell.
Lo! Where, with Beatrice, many a saint
Stretch their clasp’d hands, in furtherance of my suit!”

“O virgin mother, daughter of your Son,
Created beings all in humility
Surpassing, as in height, above them all,
Purpose by the eternal plan pre-determined,
Elevator of your nature, so advanced
In you, that its great Maker did not disdain,
Himself, in His own work enclosed to dwell!
For in your womb rekindling shone the love
Revealed, whose warm influence makes now
This flower to bloom in eternal peace!
Here you to us, of charity and love,
Are, like the noon-day torch: and are, beneath,
To mortal men, of hope a living spring.
So mighty are you, lady! and so great,
That he who seeks grace, and comes not
To you for help, would like to have his desire
Fly without wings. Not only those who ask,
Your generosity supports, but often,
It anticipates the request. Whatever may be
Of excellence in a creature, gentle pity,
Relenting mercy, large generosity,
Are all combined in you. Here kneels one,
Who of all spirits has observed the state,
From the world’s lowest gap to this height.
A suppliant to you he kneels, imploring grace
For virtue, yet more high to lift his sight
Toward the supreme bliss. And I, who never
Desired sight, more fondly, for myself,
Than now for him, my prayers to you present,
(And may they not be few) that you would drive
Each cloud of his mortality away;
That on the sovereign pleasure he may gaze.
This also I ask of you, O queen!
Who can do what you will! that in him you
Would preserve, after all he has seen, steady
Affection, and quell human passions.
Look! Where, with Beatrice, many a saint
Stretch their clasped hands, in support of my request!”

The eyes, that heav’n with love and awe regards,
Fix’d on the suitor, witness’d, how benign
She looks on pious pray’rs: then fasten’d they
On th’ everlasting light, wherein no eye
Of creature, as may well be thought, so far
Can travel inward. I, meanwhile, who drew
Near to the limit, where all wishes end,
The ardour of my wish (for so behooved),
Ended within me. Beck’ning smil’d the sage,
That I should look aloft: but, ere he bade,
Already of myself aloft I look’d;
For visual strength, refining more and more,
Bare me into the ray authentical
Of sovran light. Thenceforward, what I saw,
Was not for words to speak, nor memory’s self
To stand against such outrage on her skill.
As one, who from a dream awaken’d, straight,
All he hath seen forgets; yet still retains
Impression of the feeling in his dream;
E’en such am I: for all the vision dies,
As ’twere, away; and yet the sense of sweet,
That sprang from it, still trickles in my heart.
Thus in the sun-thaw is the snow unseal’d;
Thus in the winds on flitting leaves was lost
The Sybil’s sentence. O eternal beam!
(Whose height what reach of mortal thought may soar?)
Yield me again some little particle
Of what thou then appearedst, give my tongue
Power, but to leave one sparkle of thy glory,
Unto the race to come, that shall not lose
Thy triumph wholly, if thou waken aught
Of memory in me, and endure to hear
The record sound in this unequal strain.

The eyes, that heaven gazes upon with love and awe,
Fixed on the suitor, witnessed how kindly
She looks on sincere prayers: then they fastened
On the eternal light, where no creature's eye,
As one might think, can look so deep within.
I, meanwhile, who approached
The limit where all desires end,
Felt the intensity of my wish (as it needed)
Fade within me. The sage, smiling and beckoning,
Gave me a sign to look up: but before he spoke,
I had already turned my gaze upward;
For my vision, growing clearer and clearer,
Led me into the true ray
Of sovereign light. From then on, what I saw
Was beyond words to express, nor could memory
Match such a challenge to its skill.
Just like someone waking from a dream,
Forgets everything they've seen; yet still holds
On to the feeling from that dream;
So I am: for all the vision fades,
As if it were gone; and yet the sweetness
That came from it still flows in my heart.
Thus in the sunlight, the snow melts away;
Thus in the winds, the Sybil's prophecy was lost
Among the flitting leaves. O eternal light!
(What height can mortal thought ever reach?)
Grant me again just a small piece
Of what you then revealed; give my tongue
The power to leave even a spark of your glory,
For the generations to come, who shall not lose
Your victory entirely, if you awaken any
Memory in me, and allow me to hear
This record sound in this uneven verse.

Such keenness from the living ray I met,
That, if mine eyes had turn’d away, methinks,
I had been lost; but, so embolden’d, on
I pass’d, as I remember, till my view
Hover’d the brink of dread infinitude.

Such intensity from the living light I encountered,
That if I had looked away, I think,
I would have been lost; but feeling brave, I
Moved forward, as I recall, until my sight
Hovered at the edge of terrifying infinity.

O grace! unenvying of thy boon! that gav’st
Boldness to fix so earnestly my ken
On th’ everlasting splendour, that I look’d,
While sight was unconsum’d, and, in that depth,
Saw in one volume clasp’d of love, whatever
The universe unfolds; all properties
Of substance and of accident, beheld,
Compounded, yet one individual light
The whole. And of such bond methinks I saw
The universal form: for that whenever
I do but speak of it, my soul dilates
Beyond her proper self; and, till I speak,
One moment seems a longer lethargy,
Than five-and-twenty ages had appear’d
To that emprize, that first made Neptune wonder
At Argo’s shadow darkening on his flood.

O grace! Thankful for your gift! You gave me
The courage to focus so deeply on
The everlasting brilliance, that I looked,
While my sight remained intact, and, in that depth,
Saw in one volume held together by love, everything
The universe reveals; all the traits
Of existence and of change, observed,
Merged, yet one single light
The whole. And of such connection, I think I saw
The universal form: because whenever
I speak of it, my soul expands
Beyond its usual self; and, until I speak,
One moment feels like a longer slumber,
Than twenty-five ages would have seemed
To that venture, that first made Neptune amazed
At Argo’s shadow darkening on his waters.

With fixed heed, suspense and motionless,
Wond’ring I gaz’d; and admiration still
Was kindled, as I gaz’d. It may not be,
That one, who looks upon that light, can turn
To other object, willingly, his view.
For all the good, that will may covet, there
Is summ’d; and all, elsewhere defective found,
Complete. My tongue shall utter now, no more
E’en what remembrance keeps, than could the babe’s
That yet is moisten’d at his mother’s breast.
Not that the semblance of the living light
Was chang’d (that ever as at first remain’d)
But that my vision quickening, in that sole
Appearance, still new miracles descry’d,
And toil’d me with the change. In that abyss
Of radiance, clear and lofty, seem’d methought,
Three orbs of triple hue clipt in one bound:
And, from another, one reflected seem’d,
As rainbow is from rainbow: and the third
Seem’d fire, breath’d equally from both. Oh speech
How feeble and how faint art thou, to give
Conception birth! Yet this to what I saw
Is less than little. Oh eternal light!
Sole in thyself that dwellst; and of thyself
Sole understood, past, present, or to come!
Thou smiledst; on that circling, which in thee
Seem’d as reflected splendour, while I mus’d;
For I therein, methought, in its own hue
Beheld our image painted: steadfastly
I therefore por’d upon the view. As one
Who vers’d in geometric lore, would fain
Measure the circle; and, though pondering long
And deeply, that beginning, which he needs,
Finds not; e’en such was I, intent to scan
The novel wonder, and trace out the form,
How to the circle fitted, and therein
How plac’d: but the flight was not for my wing;
Had not a flash darted athwart my mind,
And in the spleen unfolded what it sought.

With fixed attention, tense and still,
I stared in wonder; and my admiration
Grew as I looked. It seems impossible
For anyone who sees that light to willingly
Look at anything else.
For all the good one could desire is
Summed up there, and all that is lacking
Elsewhere is complete. My tongue shall not speak now,
Not even what I can remember, any more than a babe’s
Who is still nursing at his mother’s breast.
Not that the appearance of the living light
Changed (it remained just as it was at first),
But as my vision sharpened, in that one
Appearance, I kept noticing new miracles,
And it overwhelmed me with the change. In that abyss
Of brilliance, clear and high, it seemed to me
That three orbs of different colors were intertwined:
And, from one, another seemed to reflect,
Like a rainbow reflecting off another rainbow; and the third
Appeared to be fire, equally breathed from both. Oh, speech,
How weak and faint you are, to give
Birth to conception! Yet what I saw
Is less than nothing compared to that. Oh eternal light!
You dwell solely within yourself; and of yourself
You alone are understood, past, present, or future!
You smiled, at that circular reflection
Which seemed like reflected brilliance as I pondered;
For in it, I thought I saw
Our image painted in its own hue:
I therefore gazed steadily at the sight. Like someone
Well-versed in geometry, trying to
Measure the circle; and, though he thinks
Deeply and for a long time, he cannot find
That beginning which he needs; even so was I, intent
On examining the new wonder and tracing its shape,
How it fit into the circle, and how it was
Positioned within; but the flight was not for my wings;
If not for a spark that shot through my mind,
And unfolded what it sought within the depths.

Here vigour fail’d the tow’ring fantasy:
But yet the will roll’d onward, like a wheel
In even motion, by the Love impell’d,
That moves the sun in heav’n and all the stars.

Here, strength faltered in the lofty dream:
But still, the will rolled forward, like a wheel
In steady motion, driven by the Love
That moves the sun in heaven and all the stars.

NOTES TO PARADISE

CANTO 1

Verse 12. Benign Apollo.] Chaucer has imitated this invention very closely at the beginning of the Third Booke of Fame.

Verse 12. Kind Apollo.] Chaucer closely mimicked this idea at the beginning of the Third Book of Fame.

If, divine vertue, thou
Wilt helpe me to shewe now
That in my head ymarked is,

If, divine virtue, you
Will help me to show now
That in my head is marked,

* * * * *
Thou shalt see me go as blive
Unto the next laurer I see,
And kisse it for it is thy tree
Now entre thou my breast anone.

* * * * *
You will see me go right away
To the next laurel I see,
And kiss it because it’s your tree
Now enter my heart quickly.

v. 15. Thus for.] He appears to mean nothing more than that this part of his poem will require a greater exertion of his powers than the former.

v. 15. Thus for.] He seems to imply that this section of his poem will demand more effort from him than the previous one.

v. 19. Marsyas.] Ovid, Met. 1. vi. fab. 7. Compare Boccaccio, II Filocopo, 1. 5. p. 25. v. ii. Ediz. Fir. 1723. “Egli nel mio petto entri,” &c. - “May he enter my bosom, and let my voice sound like his own, when he made that daring mortal deserve to come forth unsheathed from his limbs. “ v. 29. Caesar, or bard.] So Petrarch, Son. Par. Prima.

v. 19. Marsyas.] Ovid, Met. 1. vi. fab. 7. Compare Boccaccio, II Filocopo, 1. 5. p. 25. v. ii. Ediz. Fir. 1723. “Let him enter my heart,” &c. - “May he enter my bosom, and may my voice resonate like his when he made that bold mortal worthy to be revealed from his body.” v. 29. Caesar, or bard.] So Petrarch, Son. Par. Prima.

Arbor vittoriosa e trionfale,
Onor d’imperadori e di poeti.

Arbor victorious and triumphant,
Honor of emperors and poets.

And Spenser, F. Q. b. i. c. 1. st. 9,
The laurel, meed of mighty conquerours
And poets sage.

And Spenser, F. Q. b. i. c. 1. st. 9,
The laurel, a reward for great conquerors
And wise poets.

v. 37. Through that.] “Where the four circles, the horizon, the zodiac, the equator, and the equinoctial colure, join; the last threeintersecting each other so as to form three crosses, as may be seen in the armillary sphere.”

v. 37. Through that.] “Where the four circles—the horizon, the zodiac, the equator, and the equinoctial colure—meet; the last three intersecting each other to create three crosses, as can be seen in the armillary sphere.”

v. 39. In happiest constellation.] Aries. Some understand the planetVenus by the “miglior stella “

v. 39. In the happiest constellation.] Aries. Some people interpret the planet Venus as the “miglior stella”

v. 44. To the left.] Being in the opposite hemisphere to ours, Beatrice that she may behold the rising sun, turns herself to the left.

v. 44. To the left.] Since she is in the opposite hemisphere from us, Beatrice turns to the left so she can see the rising sun.

v. 47. As from the first a second beam.] “Like a reflected sunbeam,” which he compares to a pilgrim hastening homewards.

v. 47. As from the first a second beam.] “Like a reflected sunbeam,” which he compares to a traveler rushing back home.

Ne simil tanto mal raggio secondo
Dal primo usci.
Filicaja, canz. 15. st. 4.

Ne simil tanto mal raggio secondo
Dal primo usci.
Filicaja, canz. 15. st. 4.

v. 58. As iron that comes boiling from the fire.] So Milton, P. L. b. iii. 594. —As glowing iron with fire.

v. 58. As iron that comes boiling from the fire.] So Milton, P. L. b. iii. 594. —As glowing iron with fire.

v. 69. Upon the day appear’d.

v. 69. On the day it appeared.

—If the heaven had ywonne,
All new of God another sunne.
Chaucer, First Booke of Fame

—If heaven had won,
God would have created another sun.
Chaucer, First Booke of Fame

E par ch’ agginuga un altro sole al cielo.
Ariosto, O F. c. x. st. 109.

E par ch’ agginuga un altro sole al cielo.
Ariosto, O F. c. x. st. 109.

Ed ecco un lustro lampeggiar d’ intorno
Che sole a sole aggiunse e giorno a giorno.
Manno, Adone. c. xi. st. 27.

Ed ecco un lustro lampeggiar d’ intorno
Che sole a sole aggiunse e giorno a giorno.
Manno, Adone. c. xi. st. 27.

Quando a paro col sol ma piu lucente
L’angelo gli appari sull; oriente
Tasso, G. L. c. i.

Quando o sol brilha mais forte
Um anjo apareceu para ele no oriente
Tasso, G. L. c. i.

-Seems another morn
Ris’n on mid-noon.
Milton, P. L. b. v. 311.

-Seems another morn
Ris’n on mid-noon.
Milton, P. L. b. v. 311.

Compare Euripides, Ion. 1550. [GREEK HERE] 66. as Glaucus. ] Ovid, Met. 1. Xiii. Fab. 9

Compare Euripides, Ion. 1550. [GREEK HERE] 66. as Glaucus. ] Ovid, Met. 1. Xiii. Fab. 9

v. 71. If.] “Thou O divine Spirit, knowest whether 1 had not risen above my human nature, and were not merely such as thou hadst then, formed me.”

v. 71. If.] “You, O divine Spirit, know whether I have not transcended my human nature and am not just the way you created me back then.”

v. 125. Through sluggishness.] Perch’ a risponder la materia e sorda.

v. 125. Through sluggishness.] Perhaps the subject is unresponsive.

So Filicaja, canz. vi. st 9.
Perche a risponder la discordia e sorda

So Filicaja, canz. vi. st 9.
Because discord is deaf to response

“The workman hath in his heart a purpose, he carrieth in mind the whole form which his work should have; there wanteth not him skill and desire to bring his labour to the best effect, only the matter, which he hath to work on is unframeable.” Hooker’s Eccl. Polity, b. 5. 9.

“The worker has a goal in his heart, he envisions the complete shape of what his work should be; he has both the skill and the desire to make his effort as effective as possible, but the material he has to work with is unshapable.” Hooker’s Eccl. Polity, b. 5. 9.

CANTO II

v. 1. In small bark.]

v. 1. In a small bark.

Con la barchetta mia cantando in rima
Pulci, Morg. Magg. c. xxviii.

Con la mia barchetta cantando in rima
Pulci, Morg. Magg. c. xxviii.

Io me n’andro con la barchetta mia,
Quanto l’acqua comporta un picciol legno
Ibid.

Io me n’andro con la mia barchetta,
Per quanto l’acqua regga un piccolo legno.
Ibid.

v. 30. This first star.] the moon

v. 30. This first star.] the moon

v. 46. E’en as the truth.] Like a truth that does not need demonstration, but is self-evident.”

v. 46. Even as the truth.] Like a truth that doesn’t need proof, but is obvious.

v. 52. Cain.] Compare Hell, Canto XX. 123. And Note

v. 52. Cain.] See Hell, Canto XX. 123. And Note

v. 65. Number1ess lights.] The fixed stars, which differ both in bulk and splendor.

v. 65. Countless lights.] The fixed stars, which vary in size and brightness.

v. 71. Save one.] “Except that principle of rarity and denseness which thou hast assigned.” By “formal principles, “principj formali, are meant constituent or essential causes.” Milton, in imitation of this passage, introduces the angel arguing with Adam respecting the causes of the spots on the moon.

v. 71. Save one.] “Except for that principle of rarity and density that you’ve specified.” By “formal principles,” “principj formali,” we mean the essential or constituent causes. Milton, reflecting this passage, has the angel discussing with Adam the reasons for the spots on the moon.

But, as a late French translator of the Paradise well remarks, his reasoning is physical; that of Dante partly metaphysical and partly theologic.

But, as a later French translator of the Paradise notes, his reasoning is physical; that of Dante is partly metaphysical and partly theological.

v. 111. Within the heaven.] According to our Poet’s system, there are ten heavens; the seven planets, the eighth spheres containing the fixed stars, the primum mobile, and the empyrean.

v. 111. Within the heaven.] According to our Poet’s system, there are ten heavens: the seven planets, the eighth sphere with the fixed stars, the primum mobile, and the empyrean.

v. 143. The virtue mingled.] Virg. Aen. 1. vi 724. Principio coelum, &c.

v. 143. The virtue mixed.] Virg. Aen. 1. vi 724. In the beginning, heaven, &c.

CANTO III

v. 16. Delusion.] “An error the contrary to that of Narcissus, because he mistook a shadow for a substance, I a substance for a shadow.”

v. 16. Delusion.] “An error opposite to that of Narcissus, because he misinterpreted a reflection as reality, while I interpret reality as an illusion.”

v. 50. Piccarda.] The sister of Forese whom we have seen in the Purgatory, Canto XXIII.

v. 50. Piccarda.] The sister of Forese, whom we saw in Purgatory, Canto XXIII.

v. 90. The Lady.] St. Clare, the foundress of the order called after her She was born of opulent and noble parents at Assisi, in 1193, and died in 1253. See Biogr. Univ. t. 1. p. 598. 8vo. Paris, 1813.

v. 90. The Lady.] St. Clare, the founder of the order named after her. She was born to wealthy and noble parents in Assisi in 1193 and passed away in 1253. See Biogr. Univ. t. 1. p. 598. 8vo. Paris, 1813.

v. 121. Constance.] Daughter of Ruggieri, king of Sicily, who, being taken by force out of a monastery where she had professed, was married to the Emperor Henry Vl. and by him was mother to Frederick 11. She was fifty years old or more at the time, and “because it was not credited that she could have a child at that age, she was delivered in a pavilion and it was given out, that any lady, who pleased, was at liberty to see her. Many came, and saw her, and the suspicion ceased.” Ricordano Malaspina in Muratori, Rer. It. Script. t. viii. p. 939; and G. Villani, in the same words, Hist. I v. c. 16

v. 121. Constance.] Daughter of Ruggieri, king of Sicily, who was forcibly taken from a monastery where she had taken her vows, and married to Emperor Henry VI. She became the mother of Frederick II. At the time, she was over fifty years old, and because people doubted she could have a child at that age, she gave birth in a pavilion, and it was announced that any lady who wanted to could come and see her. Many did come and saw her, which put the rumors to rest. Ricordano Malaspina in Muratori, Rer. It. Script. t. viii. p. 939; and G. Villani, in the same words, Hist. I v. c. 16

The French translator above mentored speaks of her having poisoned her husband. The death of Henry Vl. is recorded in the Chronicon Siciliae, by an anonymous writer, (Muratori, t. x.) but not a word of his having been poisoned by Constance, and Ricordano Malaspina even mentions her decease as happening before that of her husband, Henry V., for so this author, with some others, terms him. v. 122. The second.] Henry Vl. son of Frederick I was the second emperor of the house of Saab; and his son Frederick II “the third and last.”

The French translator mentioned above talks about her having poisoned her husband. The death of Henry VI is recorded in the Chronicon Siciliae, by an anonymous writer (Muratori, t. x.), but there's not a word about him being poisoned by Constance. Ricordano Malaspina even notes that her death occurred before that of her husband, Henry V, as this author, along with a few others, refers to him. v. 122. The second.] Henry VI, son of Frederick I, was the second emperor of the house of Saab, and his son Frederick II was “the third and last.”

CANTO IV

v. 6. Between two deer]

v. 6. Among two deer

Tigris ut auditis, diversa valle duorum
Extimulata fame, mugitibus armentorum
Neseit utro potius ruat, et ruere ardet utroque.
Ovid, Metam. 1. v. 166

Tigris, upon hearing this, from the different valley of the two
Fueled by hunger, with the lowing of herds
Doesn't know which way to rush, and is eager to rush in either direction.
Ovid, Metam. 1. v. 166

v. 13. Daniel.] See Daniel, c. ii.

v. 13. Daniel.] See Daniel, ch. 2.

v. 24. Plato.] [GREEK HERE] Plato Timaeus v. ix. p. 326. Edit. Bip. “The Creator, when he had framed the universe, distributed to the stars an equal number of souls, appointing to each soul its several star.”

v. 24. Plato.] [GREEK HERE] Plato Timaeus v. ix. p. 326. Edit. Bip. “The Creator, after shaping the universe, assigned an equal number of souls to the stars, designating a specific star for each soul.”

v. 27. Of that.] Plato’s opinion.

v. 27. Of that.] Plato’s opinion.

v. 34. The first circle.] The empyrean.

v. 34. The first circle.] The empyrean.

v. 48. Him who made Tobias whole.]

v. 48. The one who healed Tobias.

Raphael, the sociable spirit, that deign’d
To travel with Tobias, and secur’d
His marriage with the sev’n times wedded maid,
Milton, P. L. b. v. 223.

Raphael, the friendly angel, who agreed
To travel with Tobias and ensured
His marriage with the seven-times-wed woman,
Milton, P. L. b. v. 223.

v. 67. That to the eye of man.] “That the ways of divine justice are often inscrutable to man, ought rather to be a motive to faith than an inducement to heresy.” Such appears to me the most satisfactory explanation of the passage.

v. 67. That to the eye of man.] “The fact that the ways of divine justice often don't make sense to humans should encourage us to have faith instead of leading us to doubt.” This seems to me to be the most satisfying explanation of the passage.

v. 82. Laurence.] Who suffered martyrdom in the third century.

v. 82. Laurence.] Who was martyred in the third century.

v. 82. Scaevola.] See Liv. Hist. D. 1. 1. ii. 12.

v. 82. Scaevola.] See Liv. Hist. D. 1. 1. ii. 12.

v. 100. Alcmaeon.] Ovid, Met. 1. ix. f. 10.

v. 100. Alcmaeon.] Ovid, Met. 1. ix. f. 10.

—Ultusque parente parentem
Natus, erit facto pius et sceleratus eodem.

—From both sides of the family
A child will be both righteous and wicked by that same action.

v. 107. Of will.] “What Piccarda asserts of Constance, that she retained her affection to the monastic life, is said absolutely and without relation to circumstances; and that which I affirm is spoken of the will conditionally and respectively: so that our apparent difference is without any disagreement.” v. 119. That truth.] The light of divine truth.

v. 107. Of will.] “What Piccarda says about Constance, that she kept her love for monastic life, is stated outright and without considering the circumstances; and what I claim is about the will, said conditionally and in relation to context: so our apparent disagreement is really not a disagreement at all.” v. 119. That truth.] The light of divine truth.

CANTO V

v. 43. Two things.] The one, the substance of the vow; the other, the compact, or form of it.

v. 43. Two things.] One is the substance of the vow; the other is the agreement or form of it.

v. 48. It was enjoin’d the Israelites.] See Lev. e. xii, and xxvii.

v. 48. It was instructed to the Israelites.] See Lev. ch. xii, and xxvii.

v. 56. Either key.] Purgatory, Canto IX. 108.

v. 56. Either key.] Purgatory, Canto IX. 108.

v. 86. That region.] As some explain it, the east, according to others the equinoctial line.

v. 86. That region.] Some say it's the east, while others refer to it as the equinoctial line.

v. 124. This sphere.] The planet Mercury, which, being nearest to the sun, is oftenest hidden by that luminary

v. 124. This sphere.] The planet Mercury, which is closest to the sun, is often obscured by that bright light.

CANTO VI

v. 1. After that Constantine the eagle turn’d.] Constantine, in transferring the seat of empire from Rome to Byzantium, carried the eagle, the Imperial ensign, from the west to the east. Aeneas, on the contrary had moved along with the sun’s course, when he passed from Troy to Italy.

v. 1. After that, Constantine transferred the eagle.] Constantine, by moving the capital of the empire from Rome to Byzantium, brought the eagle, the Imperial symbol, from the west to the east. In contrast, Aeneas had moved with the sun’s path when he traveled from Troy to Italy.

v. 5. A hundred years twice told and more.] The Emperor Constantine entered Byzantium in 324, and Justinian began his reign in 527.

v. 5. A hundred years twice told and more.] Emperor Constantine entered Byzantium in 324, and Justinian started his reign in 527.

v. 6. At Europe’s extreme point.] Constantinople being situated at the extreme of Europe, and on the borders of Asia, near those mountains in the neighbourhood of Troy, from whence the first founders of Rome had emigrated.

v. 6. At Europe’s extreme point.] Constantinople is located at the furthest edge of Europe and on the border of Asia, close to the mountains near Troy, from where the first founders of Rome had emigrated.

v. 13. To clear th’ incumber’d laws.] The code of laws was abridged and reformed by Justinian.

v. 13. To clarify the complicated laws.] The laws were condensed and reformed by Justinian.

v. 15. Christ’s nature merely human.] Justinian is said to have been a follower of the heretical Opinions held by Eutyches,” who taught that in Christ there was but one nature, viz. that of the incarnate word.” Maclaine’s Mosheim, t. ii. Cent. v. p. ii. c. v. 13.

v. 15. Christ’s nature merely human.] Justinian is said to have been a follower of the heretical views held by Eutyches, who taught that in Christ there was only one nature, namely, that of the incarnate word. Maclaine’s Mosheim, t. ii. Cent. v. p. ii. c. v. 13.

v. 16. Agapete.] Agapetus, Bishop of Rome, whose Scheda Regia, addressed to the Emperor Justinian, procured him a place among the wisest and most judicious writers of this century.” Ibid. Cent. vi. p. ii c. ii. 8.

v. 16. Agapete.] Agapetus, Bishop of Rome, whose Royal Memoir, addressed to Emperor Justinian, earned him a spot among the smartest and most thoughtful writers of this century.” Ibid. Cent. vi. p. ii c. ii. 8.

v. 33. Who pretend its power.] The Ghibellines.

v. 33. Who claim its power.] The Ghibellines.

v. 33. And who oppose ] The Guelphs.

v. 33. And who oppose ] The Guelphs.

v. 34. Pallas died.] See Virgil, Aen. 1. X.

v. 34. Pallas died.] See Virgil, Aen. 1. X.

v. 39. The rival three.] The Horatii and Curiatii.

v. 39. The rival three.] The Horatii and Curiatii.

v. 41. Down.] “From the rape of the Sabine women to the violation of Lucretia.” v. 47. Quintius.] Quintius Cincinnatus.

v. 41. Down.] “From the abduction of the Sabine women to the assault on Lucretia.” v. 47. Quintius.] Quintius Cincinnatus.

E Cincinnato dall’ inculta chioma.
Petrarca.

E Cincinnato from the wild hair.
Petrarca.

v. 50. Arab hordes.] The Arabians seem to be put for the barbarians in general.

v. 50. Arab hordes.] The term "Arabians" appears to refer to barbarians in general.

v. 54. That hill.] The city of Fesulae, which was sacked by the Romans after the defeat of Cataline.

v. 54. That hill.] The city of Fesulae, which the Romans looted after Cataline's defeat.

v. 56. Near the hour.] Near the time of our Saviour’s birth.

v. 56. Near the time.] Close to the hour of our Savior’s birth.

v. 59. What then it wrought.] In the following fifteen lines the Poet has comprised the exploits of Julius Caesar.

v. 59. What then it created.] In the next fifteen lines, the Poet summarizes the achievements of Julius Caesar.

v. 75. In its next bearer’s gripe.] With Augustus Caesar.

v. 75. In its next holder's grasp.] With Augustus Caesar.

v. 89. The third Caesar.] “Tiberius the third of the Caesars, had it in his power to surpass the glory of all who either preceded or came after him, by destroying the city of .Jerusalem, as Titus afterwards did, and thus revenging the cause of God himself on the Jews.”

v. 89. The third Caesar.] “Tiberius, the third of the Caesars, had the opportunity to outshine the glory of everyone before and after him by destroying the city of Jerusalem, just like Titus did later, and thereby avenging God himself against the Jews.”

v. 95. Vengeance for vengeance ] This will be afterwards explained by the Poet himself. v. 98. Charlemagne.] Dante could not be ignorant that the reign of Justinian was long prior to that of Charlemagne; but the spirit of the former emperor is represented, both in this instance and in what follows, as conscious of the events that had taken place after his own time.

v. 95. Revenge for revenge ] This will be explained later by the Poet himself. v. 98. Charlemagne.] Dante must have known that Justinian's reign happened long before Charlemagne's; however, the essence of the former emperor is portrayed here, and in the following instances, as aware of the events that occurred after his own era.

v. 104. The yellow lilies.] The French ensign.

v. 104. The yellow lilies.] The French flag.

v. 110. Charles.] The commentators explain this to mean Charles II, king of Naples and Sicily. Is it not more likely to allude to Charles of Valois, son of Philip III of France, who was sent for, about this time, into Italy by Pope Boniface, with the promise of being made emperor? See G. Villani, 1. viii. c. 42.

v. 110. Charles.] The commentators interpret this as referring to Charles II, king of Naples and Sicily. However, isn’t it more plausible that it refers to Charles of Valois, son of Philip III of France, who was summoned to Italy around this time by Pope Boniface with the promise of becoming emperor? See G. Villani, 1. viii. c. 42.

v. 131. Romeo’s light.] The story of Romeo is involved in some uncertainty. The French writers assert the continuance of his ministerial office even after the decease of his soverign Raymond Berenger, count of Provence: and they rest this assertion chiefly on the fact of a certain Romieu de Villeneuve, who was the contemporary of that prince, having left large possessions behind him, as appears by his will, preserved in the archives of the bishopric of Venice. There might however have been more than one person of the name of Romieu, or Romeo which answers to that of Palmer in our language. Nor is it probable that the Italians, who lived so near the time, were misinformed in an occurrence of such notoriety. According to them, after he had long been a faithful steward to Raymond, when an account was required from him of the revenues whichhe had carefully husbanded, and his master as lavishly disbursed, “He demanded the little mule, the staff, and the scrip, with which he had first entered into the count’s service, a stranger pilgrim from the shrine of St. James in Galicia, and parted as he came; nor was it ever known whence he was or wither he went.” G. Villani, 1. vi. c. 92.

v. 131. Romeo’s light.] The story of Romeo has some uncertainty surrounding it. French writers claim that he continued in his ministerial role even after the death of his sovereign, Raymond Berenger, Count of Provence. They base this claim mainly on the fact that a certain Romieu de Villeneuve, who was a contemporary of that prince, left behind significant possessions, as indicated by his will preserved in the archives of the bishopric of Venice. However, it's possible there was more than one person with the name Romieu, or Romeo, which translates to Palmer in English. It also seems unlikely that the Italians, who lived so close to that time, were misinformed about such a well-known event. According to them, after serving faithfully as steward to Raymond for many years, when an account was asked of him regarding the revenues he had diligently managed, which his master had spent generously, “He requested the little mule, the staff, and the bag with which he had first entered the count’s service, a stranger pilgrim from the shrine of St. James in Galicia, and left just as he had come; and it was never known where he came from or where he went.” G. Villani, 1. vi. c. 92.

v. 135. Four daughters.] Of the four daughters of Raymond Berenger, Margaret, the eldest, was married to Louis IX of France; Eleanor; the next, to Henry III, of England; Sancha, the third, to Richard, Henry’s brother, and King of the Romans; and the youngest, Beatrice, to Charles I, King of Naples and Sicily, and brother to Louis.

v. 135. Four daughters.] Of the four daughters of Raymond Berenger, Margaret, the eldest, married Louis IX of France; Eleanor, the next, married Henry III of England; Sancha, the third, married Richard, Henry’s brother and King of the Romans; and the youngest, Beatrice, married Charles I, King of Naples and Sicily, and brother to Louis.

v. 136. Raymond Berenger.] This prince, the last of the house of Barcelona, who was count of Provence, died in 1245. He is in the list of Provencal poets. See Millot, Hist, Litt des Troubadours, t. ii. P. 112.

v. 136. Raymond Berenger.] This prince, the last of the house of Barcelona, who was the count of Provence, died in 1245. He is included in the list of Provençal poets. See Millot, Hist, Litt des Troubadours, t. ii. P. 112.

CANTO VII

v. 3. Malahoth.] A Hebrew word, signifying “kingdoms.”

v. 3. Malahoth.] A Hebrew word that means “kingdoms.”

v. 4. That substance bright.] Justinian.

v. 4. That bright substance.] Justinian.

v. 17. As might have made one blest amid the flames.] So Giusto de’ Conti, Bella Mano. “Qual salamandra.”

v. 17. As might have made someone blessed in the flames.] So Giusto de’ Conti, Bella Mano. “Like a salamander.”

Che puommi nelle fiammi far beato.

Che puommi nelle fiammi far beato.

v. 23. That man who was unborn.] Adam.

v. 23. That man who was unborn.] Adam.

v. 61. What distils.] “That which proceeds immediately from God, and without intervention of secondary causes, in immortal.”

v. 61. What distills.] “That which comes directly from God, without the involvement of secondary causes, is eternal.”

v. 140. Our resurrection certain.] “Venturi appears to mistake the Poet’s reasoning, when he observes: “Wretched for us, if we had not arguments more convincing, and of a higher kind, to assure us of the truth of our resurrection.” It is here intended, I think, that the whole of God’s dispensations to man should be considered as a proof of our resurrection. The conclusion is that as before sin man was immortal, so being restored to the favor of heaven by the expiation made for sin, he necessarily recovers his claim to immortality.

v. 140. Our resurrection is certain.] “Venturi seems to misunderstand the Poet’s argument when he says: “It would be miserable for us if we didn’t have more convincing and elevated reasons to assure us of the truth of our resurrection.” What this implies, I believe, is that we should view all of God’s dealings with humanity as evidence of our resurrection. The conclusion is that just as man was immortal before sin, so by being restored to God's favor through the atonement for sin, he inevitably regains his right to immortality.

There is much in this poem to justify the encomium which the learned Salvini has passed on it, when, in an epistle to Redi, imitating what Horace had said of Homer, that the duties of life might be better learnt from the Grecian bard than from the teachers of the porch or the academy, he says—

There is a lot in this poem that supports the praise given by the knowledgeable Salvini, who, in a letter to Redi, mimicking Horace's words about Homer, claims that the lessons of life can be better learned from the Greek poet than from the philosophers of the porch or the academy.

And dost thou ask, what themes my mind engage?
The lonely hours I give to Dante’s page;
And meet more sacred learning in his lines
Than I had gain’d from all the school divines.

And do you ask what themes occupy my mind?
The lonely hours I spend with Dante’s work;
And find more profound insights in his lines
Than I ever learned from all the theologians.

Se volete saper la vita mia,
Studiando io sto lungi da tutti gli nomini
Ed ho irnparato piu teologia
In questi giorni, che ho riletto Dante,
Che nelle scuole fattto io non avria.

Se volete saper la vita mia,
Studiando, io sto lontano da tutte le persone
E ho imparato più teologia
In questi giorni, che ho riletto Dante,
Che non avrei imparato a scuola.

CANTO VIII

v. 4. Epicycle,] “In sul dosso di questo cerchio,” &c. Convito di Dante, Opere, t. i. p. 48, ed. Ven. 1793. “Upon the back of this circle, in the heaven of Venus, whereof we are now treating, is a little sphere, which has in that heaven a revolution of its own: whose circle the astronomers term epicycle.”

v. 4. Epicycle,] “On the back of this circle,” &c. Dante's Convito, Works, vol. i, p. 48, Venice edition, 1793. “On the back of this circle, in the heaven of Venus, which we are currently discussing, there is a small sphere that has its own rotation in that heavenly realm: the astronomers call this circle the epicycle.”

v. 11. To sit in Dido’s bosom.] Virgil. Aen. 1. i. 718,

v. 11. To sit in Dido’s bosom.] Virgil. Aen. 1. i. 718,

v. 40. ‘O ye whose intellectual ministry.] Voi ch’ intendendo il terzo ciel movete. The first line in our Poet” first canzone. See his Convito, Ibid. p. 40.

v. 40. ‘O you who, with your understanding, move the third heaven.’ You who contemplate the celestial realm. The first line in our poet's first canzone. See his Convito, Ibid. p. 40.

v. 53. had the time been more.] The spirit now speaking is Charles Martel crowned king of Hungary, and son of Charles 11 king of Naples and Sicily, to which dominions dying in his father’s lifetime, he did not succeed.

v. 53. had the time been more.] The spirit now speaking is Charles Martel, crowned king of Hungary, and son of Charles II, king of Naples and Sicily. He did not succeed to those territories since his father passed away during his lifetime.

v. 57. Thou lov’dst me well.] Charles Martel might have been known to our poet at Florence whither he came to meet his father in 1295, the year of his death. The retinue and the habiliments of the young monarch are minutely described by G. Villani, who adds, that “he remained more than twenty days in Florence, waiting for his father King Charles and his brothers during which time great honour was done him by the, Florentines and he showed no less love towards them, and he was much in favour with all.” 1. viii. c. 13. His brother Robert, king of Naples, was the friend of Petrarch.

v. 57. You loved me well.] Charles Martel might have been known to our poet in Florence, where he came to meet his father in 1295, the year of his death. The entourage and attire of the young monarch are described in detail by G. Villani, who adds that “he stayed in Florence for more than twenty days, waiting for his father King Charles and his brothers. During this time, the Florentines honored him greatly, and he showed them equal affection, becoming quite popular with everyone.” 1. viii. c. 13. His brother Robert, the King of Naples, was a friend of Petrarch.

v. 60. The left bank.] Provence.

v. 60. The left bank.] Provence.

v. 62. That horn Of fair Ausonia.] The kingdom of Naples.

v. 62. That horn of fair Ausonia.] The Kingdom of Naples.

v. 68. The land.] Hungary.

v. 68. The land.] Hungary.

v. 73. The beautiful Trinaeria.] Sicily, so called from its three promontories, of which Pachynus and Pelorus, here mentioned, are two.

v. 73. The beautiful Trinaeria.] Sicily, named for its three points of land, two of which are Pachynus and Pelorus, as mentioned here.

v. 14 Typhaeus.] The giant whom Jupiter is fabled to have overwhelmed under the mountain Aetna from whence he vomits forth smoke and flame.

v. 14 Typhaeus.] The giant that Jupiter is said to have defeated underneath Mount Aetna, from which he spews smoke and fire.

v. 77. Sprang through me from Charles and Rodolph.] “Sicily would be still ruled by a race of monarchs, descended through me from Charles I and Rodolph I the former my grandfather king of Naples and Sicily; the latter emperor of Germany, my father-in-law; “both celebrated in the Purgatory Canto, Vll.

v. 77. The legacy from Charles and Rodolph surged through me.] “Sicily would still be governed by a line of kings, descended from me through Charles I and Rodolph I—Charles, my grandfather who was king of Naples and Sicily; and Rodolph, the emperor of Germany, my father-in-law; “both honored in Purgatory, Canto VII.

v. 78. Had not ill lording.] “If the ill conduct of our governors in Sicily had not excited the resentment and hatred of the people and stimulated them to that dreadful massacre at the Sicilian vespers;” in consequence of which the kingdom fell into the hands of Peter III of Arragon, in 1282

v. 78. Had not bad leadership.] “If the poor behavior of our leaders in Sicily hadn’t sparked the anger and hate of the people, leading them to the terrible massacre at the Sicilian Vespers;” as a result of which the kingdom fell into the hands of Peter III of Aragon in 1282.

v. 81. My brother’s foresight.] He seems to tax his brother Robert with employing necessitous and greedy Catalonians to administer the affairs of his kingdom.

v. 81. My brother’s foresight.] He seems to blame his brother Robert for using desperate and greedy Catalonians to manage the affairs of his kingdom.

v. 99. How bitter can spring up.] “How a covetous son can spring from a liberal father.” Yet that father has himself been accused of avarice in the Purgatory Canto XX. v. 78; though his general character was that of a bounteous prince.

v. 99. How bitter can spring up.] “How a greedy son can come from a generous father.” Yet that father has himself been accused of greed in the Purgatory Canto XX. v. 78; although his overall reputation was that of a generous ruler.

v. 125. Consult your teacher.] Aristole. [GREEK HERE] De Rep. 1. iii. c. 4. “Since a state is made up of members differing from one another, (for even as an animal, in the first instance, consists of soul and body, and the soul, of reason and desire; and a family, of man and woman, and property of master and slave; in like manner a state consists both of all these and besides these of other dissimilar kinds,) it necessarily follows that the excellence of all the members of the state cannot be one and the same.”

v. 125. Consult your teacher.] Aristotle. [GREEK HERE] De Rep. 1. iii. c. 4. "Since a state is made up of members who are different from each other—for just like an animal consists of a body and a soul, and the soul consists of reason and desire; and a family includes a man and a woman, and property involves a master and a servant; in the same way, a state consists of all these and other varied types—it's clear that the excellence of all the members of the state can't be the same."

v. 136. Esau.] Genesis c. xxv. 22.

v. 136. Esau.] Genesis c. 25. 22.

v. 137. Quirinus.] Romulus, born of so obscure a father, that his parentage was attributed to Mars.

v. 137. Quirinus.] Romulus, born of such an unknown father that his lineage was said to be from Mars.

CANTO IX

v. 2. O fair Clemenza.] Daughter of Charles Martel, and second wife of Louis X. of France.

v. 2. O fair Clemenza.] Daughter of Charles Martel and the second wife of Louis X of France.

v. 2. The treachery.] He alludes to the occupation of the kingdom of Sicily by Robert, in exclusion of his brother s son Carobert, or Charles. Robert, the rightful heir. See G. Villani, 1. viii. c. 112.

v. 2. The treachery.] He references the takeover of the kingdom of Sicily by Robert, sidelining his brother's son Carobert, or Charles. Robert, the rightful heir. See G. Villani, 1. viii. c. 112.

v. 7. That saintly light.] Charles Martel.

v. 7. That saintly light.] Charles Martel.

v. 25. In that part.] Between Rialto and the Venetian territory, and the sources of the rivers Brenta and Piava is situated a castle called Romano, the birth-place of the famous tyrant Ezzolino or Azzolino, the brother of Cunizza, who is now speaking. The tyrant we have seen in “the river of blood.” Hell, Canto XII. v. 110.

v. 25. In that part.] Between Rialto and the Venetian territory, and the sources of the rivers Brenta and Piava is a castle called Romano, the birthplace of the infamous tyrant Ezzolino or Azzolino, who is the brother of Cunizza, the one speaking now. The tyrant we saw in “the river of blood.” Hell, Canto XII. v. 110.

v. 32. Cunizza.] The adventures of Cunizza, overcome by the influence of her star, are related by the chronicler Rolandino of Padua, 1. i. c. 3, in Muratori Rer. It. Script. t. viii. p. 173.

v. 32. Cunizza.] The story of Cunizza, who is affected by the influence of her star, is told by the chronicler Rolandino of Padua, 1. i. c. 3, in Muratori Rer. It. Script. t. viii. p. 173.

She eloped from her first husband, Richard of St. Boniface, in the company of Sordello, (see Purgatory, Canto VI. and VII. ) with whom she is supposed to have cohabited before her marriage: then lived with a soldier of Trevigi, whose wife was living at the same time in the same city, and on his being murdered by her brother the tyrant, was by her brother married to a nobleman of Braganzo, lastly when he also had fallen by the same hand she, after her brother’s death, was again wedded in Verona.

She ran away from her first husband, Richard of St. Boniface, with Sordello, (see Purgatory, Canto VI. and VII.) with whom she is believed to have lived before her marriage. Then she was with a soldier from Trevigi, whose wife was also living in the same city at that time. When he was murdered by her tyrannical brother, she was married to a nobleman from Braganzo by her brother. Finally, when that husband was also killed by the same hand, after her brother's death, she got married again in Verona.

v. 37. This.] Folco of Genoa, a celebrated Provencal poet, commonly termed Folques of Marseilles, of which place he was perhaps bishop. Many errors of Nostradamus, regarding him, which have been followed by Crescimbeni, Quadrio, and Millot, are detected by the diligence of Tiraboschi. Mr. Matthias’s ed. v. 1. P. 18. All that appears certain, is what we are told in this Canto, that he was of Genoa, and by Petrarch in the Triumph of Love, c. iv. that he was better known by the appellation he derived from Marseilles, and at last resumed the religious habit. One of his verses is cited by Dante, De Vulg. Eloq. 1. ii. c. 6.

v. 37. This.] Folco of Genoa, a famous Provençal poet, often referred to as Folques of Marseilles, where he might have been a bishop. Many mistakes about him by Nostradamus, which were followed by Crescimbeni, Quadrio, and Millot, have been corrected by the thorough research of Tiraboschi. Mr. Matthias’s ed. v. 1. P. 18. What we know for sure, as mentioned in this Canto, is that he was from Genoa, and by Petrarch in the Triumph of Love, c. iv., that he was better known by the name he got from Marseilles, and eventually took on a religious life. One of his verses is quoted by Dante, De Vulg. Eloq. 1. ii. c. 6.

v. 40. Five times.] The five hundred years are elapsed: and unless the Provencal MSS. should be brought to light the poetical reputation of Folco must rest on the mention made of him by the more fortunate Italians.

v. 40. Five times.] The five hundred years have passed: and unless the Provençal manuscripts come to light, Folco's poetic reputation will rely on the references made by the luckier Italians.

v. 43 The crowd.] The people who inhabited the tract of country bounded by the river Tagliamento to the east, and Adice to the west.

v. 43 The crowd.] The people living in the area between the Tagliamento River to the east and the Adice River to the west.

v. 45. The hour is near.] Cunizza foretells the defeat of Giacopo da Carrara, Lord of Padua by Can Grande, at Vicenza, on the 18th September 1314. See G. Villani, 1. ix. c. 62. v. 48. One.] She predicts also the fate of Ricciardo da Camino, who is said to have been murdered at Trevigi, where the rivers (Sile and Cagnano meet) while he was engaged in playing at chess.

v. 45. The hour is near.] Cunizza predicts Giacopo da Carrara's defeat, Lord of Padua, by Can Grande on September 18, 1314, in Vicenza. See G. Villani, 1. ix. c. 62. v. 48. One.] She also foresees the fate of Ricciardo da Camino, who is said to have been killed in Trevigi, where the Sile and Cagnano rivers meet, while he was playing chess.

v. 50. The web.] The net or snare into, which he is destined to fall.

v. 50. The web.] The net or trap he is meant to fall into.

v. 50. Feltro.] The Bishop of Felto having received a number of fugitives from Ferrara, who were in opposition to the Pope, under a promise of protection, afterwards gave them up, so that they were reconducted to that city, and the greater part of them there put to death.

v. 50. Feltro.] The Bishop of Felto took in several refugees from Ferrara who were against the Pope, promising them protection. However, he later turned them over, leading to their return to that city, where most of them were executed.

v. 53. Malta’s.] A tower, either in the citadel of Padua, which under the tyranny of Ezzolino, had been “with many a foul and midnight murder fed,” or (as some say) near a river of the same name, that falls into the lake of Bolsena, in which the Pope was accustomed to imprison such as had been guilty of an irremissible sin.

v. 53. Malta’s.] A tower, either in the citadel of Padua, which during the tyranny of Ezzolino had been “fed” with many horrible and midnight murders, or (as some say) near a river of the same name that flows into the lake of Bolsena, where the Pope used to imprison those who had committed an unforgivable sin.

v. 56 This priest.] The bishop, who, to show himself a zealous partisan of the Pope, had committed the above-mentioned act of treachery.

v. 56 This priest.] The bishop, who wanted to demonstrate his strong support for the Pope, had carried out the aforementioned act of betrayal.

v. 58. We descry.] “We behold the things that we predict, in the mirrors of eternal truth.”

v. 58. We see.] “We observe the things that we foresee, in the reflections of eternal truth.”

v. 64. That other joyance.] Folco.

v. 64. That other joy.] Folco.

v. 76. Six shadowing wings.] “Above it stood the seraphims: each one had six wings.” Isaiah, c. vi. 2.

v. 76. Six shadowing wings.] “Above it were the seraphim: each one had six wings.” Isaiah, c. vi. 2.

v. 80. The valley of waters.] The Mediterranean sea.

v. 80. The valley of waters.] The Mediterranean Sea.

v. 80. That.] The great ocean.

v. 80. That.] The vast ocean.

v. 82. Discordant shores.] Europe and Africa.

v. 82. Discordant shores.] Europe and Africa.

v. 83. Meridian.] Extending to the east, the Mediterranean at last reaches the coast of Palestine, which is on its horizon when it enters the straits of Gibraltar. “Wherever a man is,” says Vellutello, “there he has, above his head, his own particular meridian circle.”

v. 83. Meridian.] Stretching eastward, the Mediterranean finally touches the coast of Palestine, which comes into view when it passes through the straits of Gibraltar. “Wherever a person is,” says Vellutello, “there is his own specific meridian circle directly overhead.”

v. 85. —’Twixt Ebro’s stream
And Macra’s.]
Eora, a river to the west, and Macra, to the east of Genoa, where
Folco was born.

v. 85. —Between the Ebro River
And the Macra.]
Eora, a river to the west, and Macra, to the east of Genoa, where
Folco was born.

v. 88. Begga.] A place in Africa, nearly opposite to Genoa.

v. 88. Begga.] A location in Africa, almost directly across from Genoa.

v. 89. Whose haven.] Alluding to the terrible slaughter of the Genoese made by the Saracens in 936, for which event Vellutello refers to the history of Augustino Giustiniani.

v. 89. Whose haven.] Referring to the horrific massacre of the Genoese by the Saracens in 936, an event that Vellutello cites from the history of Augustino Giustiniani.

v. 91. This heav’n.] The planet Venus.

v. 91. This heaven.] The planet Venus.

v. 93. Belus’ daughter.] Dido.

Dido, daughter of Belus.

v. 96. She of Rhodope.] Phyllis.

v. 96. She of Rhodope.] Phyllis.

v. 98. Jove’s son.] Hercules.

Hercules.

v. 112. Rahab.] Heb. c. xi. 31.

v. 112. Rahab.] Heb. ch. 11. 31.

v. 120. With either palm.] “By the crucifixion of Christ”

v. 120. With either palm.] “By the crucifixion of Christ”

v. 126. The cursed flower.] The coin of Florence, called the florin.

v. 126. The cursed flower.] The coin from Florence, known as the florin.

v. 130. The decretals.] The canon law.

v. 130. The decretals.] The church law.

v. 134. The Vatican.] He alludes either to the death of Pope Boniface VIII. or, as Venturi supposes, to the coming of the Emperor Henry VII. into Italy, or else, according to the yet more probable conjecture of Lombardi, to the transfer of the holy see from Rome to Avignon, which took place in the pontificate of Clement V.

v. 134. The Vatican.] He is either referring to the death of Pope Boniface VIII, or, as Venturi suggests, to the arrival of Emperor Henry VII in Italy, or possibly, according to the more likely theory of Lombardi, to the move of the papacy from Rome to Avignon during the reign of Clement V.

CANTO X

v. 7. The point.] “To that part of heaven,” as Venturi explains it, “in which the equinoctial circle and the Zodiac intersect each other, where the common motion of the heavens from east to west may be said to strike with greatest force against the motion proper to the planets; and this repercussion, as it were, is here the strongest, because the velocity of each is increased to the utmost by their respective distance from the poles. Such at least is the system of Dante.”

v. 7. The point.] “To that part of heaven,” as Venturi puts it, “where the equinoctial circle and the Zodiac intersect, where the general movement of the heavens from east to west impacts the planets' own motion most intensely; and this interaction, so to speak, is strongest here, because the speed of each is maximized by their distance from the poles. This is at least how Dante’s system is described.”

v. 11. Oblique.] The zodiac.

v. 11. Oblique.] The zodiac sign.

v. 25. The part.] The above-mentioned intersection of the equinoctial circle and the zodiac.

v. 25. The part.] The previously mentioned intersection of the equinoctial circle and the zodiac.

v. 26. Minister.] The sun.

v. 26. Minister.] The sun.

v. 30. Where.] In which the sun rises every day earlier after the vernal equinox.

v. 30. Where.] In this place, the sun rises earlier each day after the spring equinox.

v. 45. Fourth family.] The inhabitants of the sun, the fourth planet.

v. 45. Fourth family.] The people of the sun, the fourth planet.

v. 46. Of his spirit and of his offspring.] The procession of the third, and the generation of the second person in the Trinity.

v. 46. Of his spirit and of his offspring.] The process of the third, and the generation of the second person in the Trinity.

v. 70. Such was the song.] “The song of these spirits was ineffable.

v. 70. Such was the song.] “The song of these spirits was beyond words.

v. 86. No less constrained.] “The rivers might as easily cease to flow towards the sea, as we could deny thee thy request.”

v. 86. No less constrained.] “The rivers could just as easily stop flowing towards the sea as we could deny you your request.”

v. 91. I then.] “I was of the Dominican order.”

v. 91. I then.] “I belonged to the Dominican order.”

v. 95. Albert of Cologne.] Albertus Magnus was born at Laugingen, in Thuringia, in 1193, and studied at Paris and at Padua, at the latter of which places he entered into the Dominican order. He then taught theology in various parts of Germany, and particularly at Cologne. Thomas Aquinas was his favourite pupil. In 1260, he reluctantly accepted the bishopric of Ratisbon, and in two years after resigned it, and returned to his cell in Cologne, where the remainder of his life was passed in superintending the school, and in composing his voluminous works on divinity and natural science. He died in 1280. The absurd imputation of his having dealt in the magical art is well known; and his biographers take some pains to clear him of it. Scriptores Ordinis Praedicatorum, by Quetif and Echard, Lut. Par. 1719. fol. t. 1. p. 162.

v. 95. Albert of Cologne.] Albertus Magnus was born in Laugingen, Thuringia, in 1193, and studied in Paris and Padua, where he joined the Dominican order. He then taught theology in various parts of Germany, particularly at Cologne. Thomas Aquinas was his favorite student. In 1260, he reluctantly accepted the bishopric of Ratisbon, but two years later, he resigned and returned to his cell in Cologne, where he spent the rest of his life overseeing the school and writing his extensive works on theology and natural science. He died in 1280. The ridiculous accusation that he practiced magic is well-known, and his biographers make significant efforts to clear him of it. Scriptores Ordinis Praedicatorum, by Quetif and Echard, Lut. Par. 1719. fol. t. 1. p. 162.

v. 96. Of Aquinum, Thomas.] Thomas Aquinas, of whom Bucer is reported to have said, “Take but Thomas away, and I will overturn the church of Rome,” and whom Hooker terms “the greatest among the school divines,” (Eccl. Pol. b. 3. 9), was born of noble parents, who anxiously, but vainly, endeavoured to divert him from a life of celibacy and study; and died in 1274, at the age of fourty-seven. Echard and Quetif, ibid. p. 271. See also Purgatory Canto XX. v. 67.

v. 96. Of Aquinum, Thomas.] Thomas Aquinas, whom Bucer is said to have remarked, “Remove Thomas, and I will bring down the Roman Church,” and whom Hooker refers to as “the greatest among the school divines,” (Eccl. Pol. b. 3. 9), was born to noble parents who tried, but unsuccessfully, to steer him away from a life of celibacy and study; he passed away in 1274 at the age of forty-seven. Echard and Quetif, ibid. p. 271. See also Purgatory Canto XX. v. 67.

v. 101. Gratian.] “Gratian, a Benedictine monk belonging to the convent of St. Felix and Nabor, at Bologna, and by birth a Tuscan, composed, about the year 1130, for the use of the schools, an abridgment or epitome of canon law, drawn from the letters of the pontiffs, the decrees of councils, and the writings of the ancient doctors.” Maclaine’s Mosheim, v. iii. cent. 12. part 2. c. i. 6.

v. 101. Gratian.] “Gratian, a Benedictine monk from the convent of St. Felix and Nabor in Bologna and originally from Tuscany, created an abridged version of canon law around 1130 for educational use. This work was based on the letters of the popes, the decrees of councils, and the writings of early church scholars.” Maclaine’s Mosheim, v. iii. cent. 12. part 2. c. i. 6.

v. 101. To either forum.] “By reconciling,” as Venturi explains it “the civil with the canon law.”

v. 101. To either forum.] “By reconciling,” as Venturi puts it, “the civil with the canon law.”

v. 104. Peter.] “Pietro Lombardo was of obscure origin, nor is the place of his birth in Lombardy ascertained. With a recommendation from the bishop of Lucca to St. Bernard, he went into France to continue his studies, and for that purpose remained some time at Rheims, whence he afterwards proceeded to Paris. Here his reputation was so great that Philip, brother of Louis VII., being chosen bishop of Paris, resigned that dignity to Pietro, whose pupil he had been. He held his bishopric only one year, and died in 1160. His Liber Sententiarum is highly esteemed. It contains a system of scholastic theology, so much more complete than any which had been yet seen, that it may be deemed an original work.” Tiraboschi, Storia della Lett. Ital. t. iii. 1. 4. c. 2.

v. 104. Peter.] “Pietro Lombardo came from an unknown background, and the exact location of his birth in Lombardy is not confirmed. With a recommendation from the bishop of Lucca to St. Bernard, he traveled to France to further his studies, spending some time in Rheims before moving on to Paris. His reputation grew so significantly that Philip, brother of Louis VII., who had been his student, gave up his position as bishop of Paris for Pietro. He held the bishopric for just one year before he passed away in 1160. His *Liber Sententiarum* is highly regarded. It presents a system of scholastic theology that is so much more comprehensive than anything seen before that it can be considered an original work.” Tiraboschi, *Storia della Lett. Ital.* t. iii. 1. 4. c. 2.

v. 104. Who with the widow gave.] This alludes to the beginning of the Liber Sententiarum, where Peter says: “Cupiens aliquid de penuria ac tenuitate nostra cum paupercula in gazophylacium domini mittere,” v. 105. The fifth light.] Solomon.

v. 104. Who with the widow gave.] This refers to the start of the Liber Sententiarum, where Peter says: “Wanting to contribute something from our poverty and humble means along with the poor woman to the Lord's treasury,” v. 105. The fifth light.] Solomon.

v. 112. That taper’s radiance.] St. Dionysius the Areopagite. “The famous Grecian fanatic, who gave himself out for Dionysius the Areopagite, disciple of St. Paul, and who, under the protection of this venerable name, gave laws and instructions to those that were desirous of raising their souls above all human things in order to unite them to their great source by sublime contemplation, lived most probably in this century (the fourth), though some place him before, others after, the present period.” Maclaine’s Mosheim, v. i. cent. iv. p. 2. c. 3. 12.

v. 112. That taper’s radiance.] St. Dionysius the Areopagite. “The well-known Greek enthusiast, who claimed to be Dionysius the Areopagite, a disciple of St. Paul, and who, under the protection of this respected name, provided laws and guidance to those eager to elevate their souls above all worldly matters in order to connect them to their ultimate source through profound contemplation, likely lived in this century (the fourth), although some place him earlier and others later.” Maclaine’s Mosheim, v. i. cent. iv. p. 2. c. 3. 12.

v. 116. That pleader.] 1n the fifth century, Paulus Orosius, “acquired a considerable degree of reputation by the History he wrote to refute the cavils of the Pagans against Christianity, and by his books against the Pelagians and Priscillianists.” Ibid. v. ii. cent. v. p. 2. c. 2. 11. A similar train of argument was pursued by Augustine, in his book De Civitate Dei. Orosius is classed by Dante, in his treatise De Vulg. Eloq. I ii c. 6. as one of his favourite authors, among those “qui usi sunt altissimas prosas,”—” who have written prose with the greatest loftiness of style.”

v. 116. That pleader.] In the fifth century, Paulus Orosius gained significant recognition for the History he wrote to counter the objections of Pagans against Christianity, as well as for his books against the Pelagians and Priscillianists. Ibid. v. ii. cent. v. p. 2. c. 2. 11. Augustine followed a similar line of reasoning in his book De Civitate Dei. Dante includes Orosius in his treatise De Vulg. Eloq. I ii c. 6. as one of his favorite authors, among those “who have written prose with the greatest loftiness of style.”

v. 119. The eighth.] Boetius, whose book De Consolatione Philosophiae excited so much attention during the middle ages, was born, as Tiraboschi conjectures, about 470. “In 524 he was cruelly put to death by command of Theodoric, either on real or pretended suspicion of his being engaged in a conspiracy.” Della Lett. Ital. t. iii. 1. i. c. 4.

v. 119. The eighth.] Boetius, whose book *The Consolation of Philosophy* gained a lot of attention during the Middle Ages, was born, as Tiraboschi suggests, around 470. “In 524, he was brutally executed on the orders of Theodoric, either based on real or fabricated suspicions of his involvement in a conspiracy.” Della Lett. Ital. t. iii. 1. i. c. 4.

v. 124. Cieldauro.] Boetius was buried at Pavia, in the monastery of St. Pietro in Ciel d’oro.

v. 124. Cieldauro.] Boetius was buried in Pavia, at the monastery of St. Peter in the Golden Sky.

v. 126. Isidore.] He was Archbishop of Seville during forty years, and died in 635. See Mariana, Hist. 1. vi. c. 7. Mosheim, whose critical opinions in general must be taken with some allowance, observes that “his grammatical theological, and historical productions, discover more learning and pedantry, than judgment and taste.”

v. 126. Isidore.] He was the Archbishop of Seville for forty years and died in 635. See Mariana, Hist. 1. vi. c. 7. Mosheim, whose critical views should generally be viewed with some skepticism, notes that “his writings on grammar, theology, and history show more knowledge and pedantry than good judgment and taste.”

v. 127. Bede.] Bede, whose virtues obtained him the appellation of the Venerable, was born in 672 at Wearmouth and Jarrow, in the bishopric of Durham, and died in 735. Invited to Rome by Pope Sergius I., he preferred passing almost the whole of his life in the seclusion of a monastery. A catalogue of his numerous writings may be seen in Kippis’s Biographia Britannica, v. ii.

v. 127. Bede.] Bede, known for his virtues that earned him the title of the Venerable, was born in 672 at Wearmouth and Jarrow, in the Durham area, and died in 735. Although invited to Rome by Pope Sergius I., he chose to spend most of his life in the solitude of a monastery. A list of his many writings can be found in Kippis’s Biographia Britannica, v. ii.

v. 127. Richard.] Richard of St. Victor, a native either of Scotland or Ireland, was canon and prior of the monastery of that name at Paris and died in 1173. “He was at the head of the Mystics in this century and his treatise, entitled the Mystical Ark, which contains as it were the marrow of this kind of theology, was received with the greatest avidity.” Maclaine’s Mosheim, v. iii. cent. xii. p. 2. c. 2. 23.

v. 127. Richard.] Richard of St. Victor, originally from either Scotland or Ireland, served as a canon and prior of the monastery of that name in Paris and died in 1173. “He was a leading figure among the Mystics of this century, and his work, titled the Mystical Ark, which encompasses the essence of this type of theology, was eagerly embraced.” Maclaine’s Mosheim, v. iii. cent. xii. p. 2. c. 2. 23.

v. 132. Sigebert.] “A monk of the abbey of Gemblours who was in high repute at the end of the eleventh, and beginning of the twelfth century.” Dict. de Moreri.

v. 132. Sigebert.] “A monk from the abbey of Gemblours who was well-regarded at the end of the eleventh century and the beginning of the twelfth century.” Dict. de Moreri.

v. 131. The straw-litter’d street.] The name of a street in Paris: the “Rue du Fouarre.”

v. 131. The straw-covered street.] The name of a street in Paris: the “Rue du Fouarre.”

v. 136. The spouse of God.] The church.

v. 136. The spouse of God.] The church.

CANTO XI

v. 1. O fond anxiety of mortal men.] Lucretius, 1. ii. 14

v. 1. O beloved worry of human beings.] Lucretius, 1. ii. 14

O miseras hominum mentes ! O pectora caeca
Qualibus in tenebris vitae quantisque periclis
Degitur hoc aevi quodcunque est!

O miserable minds of men! O blind hearts
In what darkness of life and in how many dangers
This fleeting era is spent!

v. 4. Aphorisms,] The study of medicine.

v. 4. Aphorisms,] The study of medicine.

v. 17. The lustre.] The spirit of Thomas Aquinas

v. 17. The brilliance.] The essence of Thomas Aquinas

v. 29. She.] The church.

v. 29. She.] The church.

v. 34. One.] Saint Francis.

St. Francis.

v. 36. The other.] Saint Dominic.

v. 36. The other.] Saint Dominic.

v. 40. Tupino.] A rivulet near Assisi, or Ascesi where Francis was born in 1182.

v. 40. Tupino.] A small stream near Assisi, or Ascesi, where Francis was born in 1182.

v. 40. The wave.] Chiascio, a stream that rises in a mountain near Agobbio, chosen by St. Ubaldo for the place of his retirement.

v. 40. The wave.] Chiascio, a stream that flows from a mountain close to Agobbio, was chosen by St. Ubaldo as his place of solitude.

v. 42. Heat and cold.] Cold from the snow, and heat from the reflection of the sun.

v. 42. Heat and cold.] Cold from the snow, and heat from the reflection of the sun.

v. 45. Yoke.] Vellutello understands this of the vicinity of the mountain to Nocera and Gualdo; and Venturi (as I have taken it) of the heavy impositions laid on those places by the Perugians. For GIOGO, like the Latin JUGUM, will admit of either sense.

v. 45. Yoke.] Vellutello interprets this as referring to the proximity of the mountain to Nocera and Gualdo; and Venturi (as I understand it) as the heavy burdens imposed on those areas by the Perugians. For GIOGO, similar to the Latin JUGUM, can mean either.

v. 50. The east.]

v. 50. The east.

This is the east, and Juliet is the sun.
Shakespeare.

This is the east, and Juliet is the sun.
Shakespeare.

v. 55. Gainst his father’s will.] In opposition to the wishes of his natural father

v. 55. Against his father’s wishes.] In opposition to the wishes of his biological father

v. 58. In his father’s sight.] The spiritual father, or bishop, in whose presence he made a profession of poverty.

v. 58. In his father’s sight.] The spiritual father, or bishop, in whose presence he declared his commitment to poverty.

v. 60. Her first husband.] Christ.

v. 60. Her first husband.] Christ.

v. 63. Amyclas.] Lucan makes Caesar exclaim, on witnessing the secure poverty of the fisherman Amyclas:

v. 63. Amyclas.] Lucan has Caesar shout out when he sees the simple, secure life of the fisherman Amyclas:

—O vite tuta facultas
Pauperis, angustique lares! O munera nondum
Intellecta deum! quibus hoc contingere templis,
Aut potuit muris, nullo trepidare tumultu,
Caesarea pulsante manu?
Lucan Phars. 1. v. 531.

—O safe and quick opportunity
For the poor and their cramped homes! O gifts not yet
Understood from the gods! Who could ever access these temples,
Or even touch their walls, without fear of disturbance,
With the Caesar's hand striking?
Lucan Phars. 1. v. 531.

v. 72. Bernard.] One of the first followers of the saint.

v. 72. Bernard.] One of the earliest followers of the saint.

v. 76. Egidius.] The third of his disciples, who died in 1262. His work, entitled Verba Aurea, was published in 1534, at Antwerp See Lucas Waddingus, Annales Ordinis Minoris, p. 5.

v. 76. Egidius.] The third of his disciples, who died in 1262. His work, titled Verba Aurea, was published in 1534, in Antwerp. See Lucas Waddingus, Annales Ordinis Minoris, p. 5.

v. 76. Sylvester.] Another of his earliest associates.

v. 76. Sylvester.] Another one of his earliest associates.

v. 83. Pietro Bernardone.] A man in an humble station of life at Assisi.

v. 83. Pietro Bernardone.] A man of modest means living in Assisi.

v. 86. Innocent.] Pope Innocent III.

v. 86. Innocent.] Pope Innocent III.

v. 90. Honorius.] His successor Honorius III who granted certain privileges to the Franciscans.

v. 90. Honorius.] His successor Honorius III, who granted specific privileges to the Franciscans.

v. 93. On the hard rock.] The mountain Alverna in the Apennine.

v. 93. On the hard rock.] The Alverna mountain in the Apennines.

v. 100. The last signet.] Alluding to the stigmata, or marks resembling the wounds of Christ, said to have been found on the saint’s body.

v. 100. The last signet.] Referring to the stigmata, or marks that look like the wounds of Christ, which were said to be found on the saint’s body.

v. 106. His dearest lady.] Poverty.

v. 106. His beloved lady.] Poverty.

v. 113. Our Patriarch ] Saint Dominic.

v. 113. Our Patriarch ] Saint Dominic.

v. 316. His flock ] The Dominicans.

v. 316. His flock ] The Dominicans.

v. 127. The planet from whence they split.] “The rule of their order, which the Dominicans neglect to observe.”

v. 127. The planet where they broke away.] “The rule of their order that the Dominicans fail to follow.”

CANTO XII

v. 1. The blessed flame.] Thomas Aquinas

v. 1. The blessed flame.] Thomas Aquinas

v. 12. That voice.] The nymph Echo, transformed into the repercussion of the voice.

v. 12. That voice.] The nymph Echo, turned into the sound of the voice.

v. 25. One.] Saint Buonaventura, general of the Franciscan order, in which he effected some reformation, and one of the most profound divines of his age. “He refused the archbishopric of York, which was offered him by Clement IV, but afterwards was prevailed on to accept the bishopric of Albano and a cardinal’s hat. He was born at Bagnoregio or Bagnorea, in Tuscany, A.D. 1221, and died in 1274.” Dict. Histor. par Chaudon et Delandine. Ed. Lyon. 1804.

v. 25. One.] Saint Buonaventura, the leader of the Franciscan order, made some important reforms and was one of the most insightful theologians of his time. “He turned down the archbishopric of York, which Clement IV offered him, but later agreed to become the bishop of Albano and take on the title of cardinal. He was born in Bagnoregio or Bagnorea in Tuscany in A.D. 1221 and died in 1274.” Dict. Histor. par Chaudon et Delandine. Ed. Lyon. 1804.

v. 28. The love.] By an act of mutual courtesy, Buonaventura, a Franciscan, is made to proclaim the praises of St. Dominic, as Thomas Aquinas, a Dominican, has celebrated those of St. Francis.

v. 28. The love.] In a gesture of mutual respect, Buonaventura, a Franciscan, is asked to sing the praises of St. Dominic, just as Thomas Aquinas, a Dominican, celebrated those of St. Francis.

v. 42. In that clime.] Spain.

v. 42. In that region.] Spain.

v. 48. Callaroga.] Between Osma and Aranda, in Old Castile, designated by the royal coat of arms.

v. 48. Callaroga.] Located between Osma and Aranda in Old Castile, marked by the royal coat of arms.

v. 51. The loving minion of the Christian faith.] Dominic was born April 5, 1170, and died August 6, 1221. His birthplace, Callaroga; his father and mother’s names, Felix and Joanna, his mother’s dream; his name of Dominic, given him in consequence of a vision by a noble matron, who stood sponsor to him, are all told in an anonymous life of the saint, said to be written in the thirteenth century, and published by Quetif and Echard, Scriptores Ordinis Praedicatorum. Par. 1719. fol. t 1. p. 25. These writers deny his having been an inquisitor, and indeed the establishment of the inquisition itself before the fourth Lateran council. Ibid. p. 88.

v. 51. The devoted follower of the Christian faith.] Dominic was born on April 5, 1170, and passed away on August 6, 1221. He was born in Calaroga; his parents were named Felix and Joanna, and there’s a story about his mother’s dream; he was named Dominic because of a vision from a noblewoman who served as his godmother, all of which is recounted in an anonymous biography of the saint, believed to have been written in the thirteenth century and published by Quetif and Echard, Scriptores Ordinis Praedicatorum. Par. 1719. fol. t 1. p. 25. These authors argue that he was not an inquisitor and that the inquisition itself was not established before the Fourth Lateran Council. Ibid. p. 88.

v. 55. In the mother’s womb.] His mother, when pregnant with him, is said to have dreamt that she should bring forth a white and black dog, with a lighted torch in its mouth.

v. 55. In the mother’s womb.] His mother, when she was pregnant with him, reportedly dreamed that she would give birth to a black and white dog, holding a lit torch in its mouth.

v. 59. The dame.] His godmother’s dream was, that he had one star in his forehead, and another in the nape of his neck, from which he communicated light to the east and the west.

v. 59. The lady.] His godmother dreamed that he had one star on his forehead and another on the back of his neck, from which he shared light to the east and the west.

v. 73. Felix.] Felix Gusman.

v. 73. Felix.] Felix Gusman.

v. 75. As men interpret it.] Grace or gift of the Lord.

v. 75. As people understand it.] Blessing or gift from the Lord.

v. 77. Ostiense.] A cardinal, who explained the decretals.

v. 77. Ostiense.] A cardinal who interpreted the decrees.

v. 77. Taddeo.] A physician, of Florence.

v. 77. Taddeo.] A doctor from Florence.

v. 82. The see.] “The apostolic see, which no longer continues its wonted liberality towards the indigent and deserving; not indeed through its own fault, as its doctrines are still the same, but through the fault of the pontiff, who is seated in it.”

v. 82. The see.] “The apostolic see, which no longer shows the usual generosity toward the needy and deserving; not because of its own shortcomings, as its teachings remain unchanged, but because of the failings of the pope who holds its position.”

v. 85. No dispensation.] Dominic did not ask license to compound for the use of unjust acquisitions, by dedicating a part of them to pious purposes.

v. 85. No exemption.] Dominic didn't seek permission to make up for the use of unfair gains by dedicating a portion of them to religious purposes.

v. 89. In favour of that seed.] “For that seed of the divine word, from which have sprung up these four-and-twenty plants, that now environ thee.”

v. 89. In favor of that seed.] “For that seed of the divine word, from which these twenty-four plants have grown up, surrounding you now.”

v. 101. But the track.] “But the rule of St. Francis is already deserted and the lees of the wine are turned into mouldiness.”

v. 101. But the track.] “But St. Francis's rule is already abandoned, and the remnants of the wine have turned into rot.”

v. 110. Tares.] He adverts to the parable of the taxes and the wheat.

v. 110. Tares.] He refers to the parable of the taxes and the wheat.

v. 111. I question not.] “Some indeed might be found, who still observe the rule of the order, but such would come neither from Casale nor Acquasparta:” of the former of which places was Uberto, one master general, by whom the discipline had been relaxed; and of the latter, Matteo, another, who had enforced it with unnecessary rigour.

v. 111. I have no doubt.] “Some might still be found who follow the order's rules, but they wouldn’t come from Casale or Acquasparta:” the former being where Uberto, one master general, had relaxed the discipline; and the latter where Matteo, another, had enforced it with excessive strictness.

v. 121. -Illuminato here, And Agostino.] Two among the earliest followers of St. Francis.

v. 121. -Illuminato here, And Agostino.] Two of the first followers of St. Francis.

v. 125. Hugues of St. Victor.] A Saxon of the monastery of Saint Victor at Paris, who fed ill 1142 at the age of forty-four. “A man distinguished by the fecundity of his genius, who treated in his writings of all the branches of sacred and profane erudition that were known in his time, and who composed several dissertations that are not destitute of merit.” Maclaine’s Mosheim, Eccl. Hist. v. iii . cent. xii. p. 2. 2. 23. I have looked into his writings, and found some reason for this high eulogium.

v. 125. Hugues of St. Victor.] A Saxon from the monastery of Saint Victor in Paris, who died in 1142 at the age of forty-four. “A man recognized for his extraordinary intellect, who wrote about all the fields of sacred and secular knowledge known in his time, and who composed several essays that are quite remarkable.” Maclaine’s Mosheim, Eccl. Hist. v. iii. cent. xii. p. 2. 2. 23. I have examined his writings and found some justification for this high praise.

v. 125. Piatro Mangiadore.] “Petrus Comestor, or the Eater, born at Troyes, was canon and dean of that church, and afterwards chancellor of the church of Paris. He relinquished these benefices to become a regular canon of St. Victor at Paris, where he died in 1198. Chaudon et Delandine Dict. Hist. Ed. Lyon. 1804. The work by which he is best known, is his Historia Scolastica, which I shall have occasion to cite in the Notes to Canto XXVI.

v. 125. Piatro Mangiadore.] “Petrus Comestor, or the Eater, was born in Troyes. He served as a canon and dean of that church and later became the chancellor of the church of Paris. He gave up these positions to join the regular canons of St. Victor in Paris, where he died in 1198. Chaudon et Delandine Dict. Hist. Ed. Lyon. 1804. He is best known for his work, Historia Scolastica, which I will refer to in the Notes to Canto XXVI.

v. 126. He of Spain.] “To Pope Adrian V succeeded John XXI a native of Lisbon a man of great genius and extraordinary acquirements, especially in logic and in medicine, as his books, written in the name of Peter of Spain (by which he was known before he became Pope), may testify. His life was not much longer than that of his predecessors, for he was killed at Viterbo, by the falling in of the roof of his chamber, after he had been pontiff only eight months and as many days. A.D. 1277. Mariana, Hist. de Esp. l. xiv. c. 2.

v. 126. He of Spain.] “After Pope Adrian V, John XXI, a native of Lisbon, took over. He was a highly intelligent man with exceptional knowledge, particularly in logic and medicine, as shown by his books written under the name Peter of Spain (the name he was known by before becoming Pope). His life was not much longer than that of his predecessors, as he died in Viterbo when the roof of his chamber collapsed, just eight months and a few days into his papacy. A.D. 1277. Mariana, Hist. de Esp. l. xiv. c. 2.

v. 128. Chrysostom.] The eloquent patriarch of Constantinople.

v. 128. Chrysostom.] The skilled speaker and leader of Constantinople.

v. 128. Anselmo.] “Anselm, Archbishop of Canterbury, was born at Aosta, about 1034, and studied under Lanfrane at the monastery of Bec, in Normandy, where he afterwards devoted himself to a religious life, in his twenty-seventh year. In three years he was made prior, and then abbot of that monastery! from whence he was taken, in 1093, to succeed to the archbishopric, vacant by the death of Lanfrane. He enjoyed this dignity till his death, in 1109, though it was disturbed by many dissentions with William II and Henry I respecting the immunities and investitures. There is much depth and precisian in his theological works.” Tiraboschi, Stor. della Lett. Ital. t. iii.

v. 128. Anselmo.] “Anselm, Archbishop of Canterbury, was born in Aosta around 1034 and studied under Lanfranc at the monastery of Bec in Normandy, where he committed himself to a religious life at the age of twenty-seven. Within three years, he became prior and then abbot of that monastery. In 1093, he was appointed to the archbishopric, which was vacant due to Lanfranc's death. He held this position until his death in 1109, although his time was marked by many conflicts with William II and Henry I over issues of exemptions and investitures. His theological writings are noted for their depth and precision.” Tiraboschi, Stor. della Lett. Ital. t. iii.

1. iv. c. 2. Ibid. c. v. “It is an observation made by many modern writers, that the demonstration of the existence of God, taken from the idea of a Supreme Being, of which Des Cartes is thought to be the author, was so many ages back discovered and brought to light by Anselm. Leibnitz himself makes the remark, vol. v. Oper. p. 570. Edit. Genev. 1768.”

1. iv. c. 2. Ibid. c. v. “Many contemporary writers have noted that the argument for the existence of God, based on the concept of a Supreme Being, which Descartes is often credited with, was actually discovered and articulated many centuries ago by Anselm. Leibniz himself points this out, vol. v. Oper. p. 570. Edit. Genev. 1768.”

v. 129. Donatus.] Aelius Donatus, the grammarian, in the fourth century, one of the preceptors of St. Jerome.

v. 129. Donatus.] Aelius Donatus, the grammarian, in the fourth century, was one of the teachers of St. Jerome.

v. 130. Raban.] “Rabanus Maurus, Archbishop of Mentz, is deservedly placed at the head of the Latin writers of this age.” Mosheim, v. ii. cent. ix. p. 2 c. 2. 14.

v. 130. Raban.] “Rabanus Maurus, Archbishop of Mainz, is rightly regarded as a leading figure among the Latin writers of this era.” Mosheim, v. ii. cent. ix. p. 2 c. 2. 14.

v. 131. Joachim.] Abbot of Flora in Calabria; “whom the multitude revered as a person divinely inspired and equal to the most illustrious prophets of ancient times.” Ibid. v. iii. cent. xiii. p. 2. c. 2. 33.

v. 131. Joachim.] Abbot of Flora in Calabria; “whom the people respected as someone divinely inspired and comparable to the most renowned prophets of ancient times.” Ibid. v. iii. cent. xiii. p. 2. c. 2. 33.

v. 134. A peer.] St. Dominic.

v. 134. A peer.] St. Dominic.

CANTO XIII

v. 1. Let him.] “Whoever would conceive the sight that now presented itself to me, must imagine to himself fifteen of the brightest stars in heaven, together with seven stars of Arcturus Major and two of Arcturus Minor, ranged in two circles, one within the other, each resembling the crown of Ariadne, and moving round m opposite directions.”

v. 1. Let him.] "Whoever can picture the scene unfolding before me needs to envision fifteen of the brightest stars in the sky, along with seven stars of Arcturus Major and two of Arcturus Minor, arranged in two circles, one inside the other, each resembling the crown of Ariadne, and spinning in opposite directions."

v. 21. The Chiava.] See Hell, Canto XXIX. 45.

v. 21. The Chiava.] See Hell, Canto XXIX. 45.

v. 29. That luminary.] Thomas Aquinas.

v. 29. That luminary.] Thomas Aquinas.

v. 31. One ear.] “Having solved one of thy questions, I proceed to answer the other. Thou thinkest, then, that Adam and Christ were both endued with all the perfection of which the human nature is capable and therefore wonderest at what has been said concerning Solomon”

v. 31. One ear.] “Having answered one of your questions, I’ll move on to the other. You think that Adam and Christ were both given all the perfection that human nature can achieve, and that’s why you’re curious about what has been said regarding Solomon.”

v. 48. That.] “Things corruptible and incorruptible, are only emanations from the archetypal idea residing in the Divine mind.”

v. 48. That.] “Corruptible and incorruptible things are just expressions of the ideal concept that exists in the Divine mind.”

v. 52. His brightness.] The Word: the Son of God.

v. 52. His brightness.] The Word: the Son of God.

v. 53. His love triune with them.] The Holy Ghost.

v. 53. His love is threefold with them.] The Holy Spirit.

v. 55. New existences.] Angels and human souls.

v. 55. New existences.] Angels and human souls.

v. 57. The lowest powers.] Irrational life and brute matter.

v. 57. The lowest powers.] Unthinking life and raw matter.

v. 62. Their wax and that which moulds it.] Matter, and the virtue or energy that acts on it.

v. 62. Their wax and what shapes it.] Matter, and the force or energy that influences it.

v. 68. The heav’n.] The influence of the planetary bodies.

v. 68. The heaven.] The influence of the planets.

v. 77. The clay.] Adam.

v. 77. The clay.] Adam.

v. 88. Who ask’d.] “He did not desire to know the number of the stars, or to pry into the subtleties of metaphysical and mathematical science: but asked for that wisdom which might fit him for his kingly office.”

v. 88. Who asked.] “He didn’t want to count the stars or delve into the complexities of metaphysical and mathematical science: he sought the wisdom that would prepare him for his role as king.”

v. 120. —Parmenides Melissus Bryso.] For the singular opinions entertained by the two former of these heathen philosophers, see Diogenes Laertius, 1. ix. and Aristot. de Caelo, 1. iii. c. 1 and Phys. l. i. c. 2. The last is also twice adduced by 2. Aristotle (Anal Post. 1. i. c. 9. and Rhet. 1. iii. c. 2.) as 3. affording instances of false reasoning.

v. 120. —Parmenides Melissus Bryso.] For the unique views held by the first two of these ancient philosophers, see Diogenes Laertius, 1. ix. and Aristotle, de Caelo, 1. iii. c. 1 and Phys. l. i. c. 2. The last philosopher is also mentioned twice by Aristotle (Anal Post. 1. i. c. 9. and Rhet. 1. iii. c. 2.) as providing examples of flawed reasoning.

v. 123. Sabellius, Arius.] Well-known heretics.

v. 123. Sabellius, Arius.] Famous heretics.

v. 124. Scymitars.] A passage in the travels of Bertradon de la Brocquiere, translated by Mr. Johnes, will explain this allusion, which has given some trouble to the commentators. That traveler, who wrote before Dante, informs us, p. 138, that the wandering Arabs used their scymitars as mirrors.

v. 124. Scymitars.] A section from the travels of Bertradon de la Brocquiere, translated by Mr. Johnes, will clarify this reference, which has puzzled some commentators. That traveler, who lived before Dante, tells us, p. 138, that the wandering Arabs used their scymitars as mirrors.

v. 126. Let not.] “Let not short-sighted mortals presume to decide on the future doom of any man, from a consideration of his present character and actions.”

v. 126. Let not.] “Don't let short-sighted humans think they can determine anyone's future based on their current character and actions.”

CANTO XIV

v. 5. Such was the image.] The voice of Thomas Aquinas proceeding, from the circle to the centre and that of Beatrice from the centre to the circle.

v. 5. Such was the image.] The voice of Thomas Aquinas moving from the circle to the center and that of Beatrice from the center to the circle.

v. 26. Him.] Literally translated by Chaucer, Troilus and Cresseide.

v. 26. Him.] Literally translated by Chaucer, Troilus and Cressida.

Thou one two, and three eterne on live
That raignest aie in three, two and one
Uncircumscript, and all maist circonscrive,

You one, two, and three eternal on high
That reigns always in three, two, and one
Unbounded, and can bound all,

v. 81. The goodliest light.] Solomon.

v. 81. The greatest light.] Solomon.

v. 78. To more lofty bliss.] To the planet Mars.

v. 78. To a higher happiness.] To the planet Mars.

v. 94. The venerable sign.] The cross.

v. 94. The respected symbol.] The cross.

v. 125. He.] “He who considers that the eyes of Beatrice became more radiant the higher we ascended, must not wonder that I do not except even them as I had not yet beheld them since our entrance into this planet.”

v. 125. He.] “Anyone who notices that Beatrice’s eyes grew brighter as we climbed higher should not be surprised that I don’t exclude them, since I hadn’t seen them since we entered this realm.”

CANTO XV

v. 24. Our greater Muse.] Virgil Aen. 1. vi. 684. v. 84. I am thy root.] Cacciaguida, father to Alighieri, of whom our Poet was the great-grandson.

v. 24. Our greater Muse.] Virgil Aen. 1. vi. 684. v. 84. I am your root.] Cacciaguida, the father of Alighieri, who was the great-grandfather of our Poet.

v. 89. The mountain.] Purgatory.

v. 89. The mountain. Purgatory.

v. 92. Florence.] See G. Villani, l. iii. c. 2.

v. 92. Florence.] See G. Villani, book iii, chapter 2.

v. 93. Which calls her still.] The public clock being still within the circuit of the ancient walls.

v. 93. Which calls her still.] The public clock is still within the boundaries of the old walls.

v. 98. When.] When the women were not married at too early an age, and did not expect too large a portion.

v. 98. When.] When the women weren't married off too young and didn't expect too big of a dowry.

v. 101. Void.] Through the civil wars.

v. 101. Void.] Through the civil wars.

v. 102 Sardanapalus.] The luxurious monarch of Assyria Juvenal is here imitated, who uses his name for an instance of effeminacy. Sat.

v. 102 Sardanapalus.] The extravagant king of Assyria Juvenal is referenced here, using his name as an example of weakness. Sat.

v. 103. Montemalo ] Either an elevated spot between Rome and Viterbo, or Monte Mario, the site of the villa Mellini, commanding a view of Rome.

v. 103. Montemalo ] Either a high point between Rome and Viterbo, or Monte Mario, where the Mellini villa is located, offering a view of Rome.

v. 101. Our suburban turret.] Uccellatojo, near Florence, from whence that city was discovered.

v. 101. Our suburban turret.] Uccellatojo, near Florence, where that city was uncovered.

v. 103. Bellincion Berti.] Hell, Canto XVI. 38. nd Notes. There is a curious description of the simple manner in which the earlier Florentines dressed themselves in G. Villani, 1 vi. c. 71.

v. 103. Bellincion Berti.] Hell, Canto XVI. 38. nd Notes. There's an interesting description of how the early Florentines simply dressed themselves in G. Villani, 1 vi. c. 71.

v. 110. Of Nerli and of Vecchio.] Two of the most opulent families in Florence.

v. 110. Of Nerli and of Vecchio.] Two of the wealthiest families in Florence.

v. 113. Each.] “None fearful either of dying in banishment, or of being deserted by her husband on a scheme of battle in France.

v. 113. Each.] “None were afraid of dying in exile or being abandoned by her husband in a battle plan in France."

v. 120. A Salterello and Cianghella.] The latter a shameless woman of the family of Tosa, married to Lito degli Alidosi of Imola: the former Lapo Salterello, a lawyer, with whom Dante was at variance.

v. 120. A Salterello and Cianghella.] Cianghella was a bold woman from the Tosa family, married to Lito degli Alidosi from Imola; the other, Lapo Salterello, was a lawyer who had a dispute with Dante.

v. 125. Mary.] The Virgin was involved in the pains of child-birth Purgatory, Canto XX. 21.

v. 125. Mary.] The Virgin went through the suffering of giving birth in Purgatory, Canto XX. 21.

v. 130 Valdipado.] Cacciaguida’s wife, whose family name was Aldighieri; came from Ferrara, called Val di Pado, from its being watered by the Po.

v. 130 Valdipado.] Cacciaguida’s wife, whose last name was Aldighieri; came from Ferrara, known as Val di Pado, because it was located near the Po River.

v. 131. Conrad.] The Emperor Conrad III who died in 1152. See G. Villani, 1. iv. 34.

v. 131. Conrad.] The Emperor Conrad III who passed away in 1152. See G. Villani, 1. iv. 34.

v. 136. Whose people.] The Mahometans, who were left in possession of the Holy Land, through the supineness of the Pope.

v. 136. Whose people.] The Muslims, who were allowed to remain in control of the Holy Land because of the Pope's negligence.

CANTO XVI

v. 10. With greeting.] The Poet, who had addressed the spirit, not knowing him to be his ancestor, with a plain “Thou,” now uses more ceremony, and calls him “You,” according to a custom introduced among the Romans in the latter times of the empire.

v. 10. With greeting.] The Poet, who had spoken to the spirit without realizing he was his ancestor, using the informal “Thou,” now employs a more formal tone and addresses him as “You,” following the tradition that emerged in the later times of the Roman Empire.

v. 15. Guinever.] Beatrice’s smile encouraged him to proceed just as the cough of Ginevra’s female servant gave her mistress assurance to admit the freedoms of Lancelot. See Hell, Canto V. 124.

v. 15. Guinever.] Beatrice’s smile motivated him to go on, just like the cough of Ginevra’s maid reassured her to accept Lancelot's advances. See Hell, Canto V. 124.

v. 23. The fold.] Florence, of which John the Baptist was the patron saint.

v. 23. The fold.] Florence, where John the Baptist is the patron saint.

v. 31. From the day.] From the Incarnation to the birth of Cacciaguida, the planet Mars had returned five hundred and fifty-three times to the constellation of Leo, with which it is supposed to have a congenial influence. His birth may, therefore, be placed about 1106.

v. 31. From the day.] From the Incarnation to the birth of Cacciaguida, the planet Mars had returned five hundred and fifty-three times to the constellation of Leo, which is believed to have a compatible influence. His birth can, therefore, be dated around 1106.

v. 38. The last.] The city was divided into four compartments. The Elisei, the ancestors of Dante, resided near the entrance of that named from the Porta S. Piero, which was the last reached by the competitor in the annual race at Florence. See G. Villani, 1. iv. c. 10.

v. 38. The last.] The city was split into four sections. The Elisei, Dante's ancestors, lived close to the entrance named after Porta S. Piero, which was the last stop for the competitor in the annual race in Florence. See G. Villani, 1. iv. c. 10.

v. 44. From Mars.] “Both in the times of heathenish and of Christianity.” Hell, Canto XIII. 144.

v. 44. From Mars.] “Both in the times of paganism and of Christianity.” Hell, Canto XIII. 144.

v. 48. Campi and Certaldo and Fighine.] Country places near Florence.

v. 48. Campi and Certaldo and Fighine.] Rural spots near Florence.

v. 50. That these people.] That the inhabitants of the above- mentioned places had not been mixed with the citizens: nor the limits of Florence extended beyond Galluzzo and Trespiano.”

v. 50. That these people.] That the residents of the previously mentioned areas had not been mixed with the citizens: nor had the boundaries of Florence extended beyond Galluzzo and Trespiano.”

v. 54. Aguglione’s hind and Signa’s.] Baldo of Aguglione, and Bonifazio of Signa.

v. 54. Aguglione’s rear and Signa’s.] Baldo of Aguglione, and Bonifazio of Signa.

v. 56. Had not the people.] If Rome had continued in her allegiance to the emperor, and the Guelph and Ghibelline factions had thus been prevented, Florence would not have been polluted by a race of upstarts, nor lost the most respectable of her ancient families.

v. 56. Had not the people.] If Rome had stayed loyal to the emperor, and the Guelph and Ghibelline factions had been kept in check, Florence wouldn’t have been tainted by a group of upstarts, nor would she have lost her most esteemed ancient families.

v. 61. Simifonte.] A castle dismantled by the Florentines. G. Villani, 1. v. c. 30. The individual here alluded to is no longer known.

v. 61. Simifonte.] A castle taken down by the Florentines. G. Villani, 1. v. c. 30. The person mentioned here is no longer known.

v. 69. The blind bull.] So Chaucer, Troilus and Cresseide. b. 2.

v. 69. The blind bull.] So Chaucer, Troilus and Cresseide. b. 2.

For swifter course cometh thing that is of wight
When it descendeth than done things light.

For a quicker path comes what is important
When it goes down, things become easy.

Compare Aristotle, Ethic. Nic. l. vi. c. 13. [GREEK HERE]

Compare Aristotle, Nicomachean Ethics, Book 1, Chapter 13. [GREEK HERE]

v. 72. Luni, Urbisaglia.] Cities formerly of importance, but then fallen to decay.

v. 72. Luni, Urbisaglia.] Cities that were once significant but have since fallen into decline.

v. 74. Chiusi and Sinigaglia.] The same.

v. 74. Chiusi and Sinigaglia.] The same.

v. 80. As the moon.] “The fortune of us, that are the moon’s men doth ebb and flow like the sea.” Shakespeare, 1 Henry IV. a. i. s. 2.

v. 80. As the moon.] “Our fate, as followers of the moon, rises and falls like the tide.” Shakespeare, 1 Henry IV. a. i. s. 2.

v. 86. The Ughi.] Whoever is curious to know the habitations of these and the other ancient Florentines, may consult G. Villani, l. iv.

v. 86. The Ughi.] Anyone who wants to learn about the homes of these and other ancient Florentines can check out G. Villani, book 4.

v. 91. At the poop.] Many editions read porta, “gate.” -The same metaphor is found in Aeschylus, Supp. 356, and is there also scarce understood by the critics. [GREEK HERE] Respect these wreaths, that crown your city’s poop.

v. 91. At the back of the ship.] Many editions say "gate." -The same metaphor appears in Aeschylus, Supp. 356, and is also not well understood by the critics there. [GREEK HERE] Respect these wreaths that crown your city's back.

v. 99. The gilded hilt and pommel.] The symbols of knighthood

v. 99. The decorated hilt and pommel.] The symbols of knighthood

v. 100. The column cloth’d with verrey.] The arms of the Pigli.

v. 100. The column dressed with various fabrics.] The arms of the Pigli.

v. 103. With them.] Either the Chiaramontesi, or the Tosinghi one of which had committed a fraud in measuring out the wheat from the public granary. See Purgatory, Canto XII. 99

v. 103. With them.] Either the Chiaramontesi or the Tosinghi, one of whom had cheated in measuring the wheat from the public granary. See Purgatory, Canto XII. 99

v. 109. The bullets of bright gold.] The arms of the Abbati, as it is conjectured.

v. 109. The bright gold bullets.] The arms of the Abbati, as it is speculated.

v. 110. The sires of those.] “Of the Visdomini, the Tosinghi and the Cortigiani, who, being sprung from the founders of the bishopric of Florence are the curators of its revenues, which they do not spare, whenever it becomes vacant.”

v. 110. The sires of those.] “Of the Visdomini, the Tosinghi, and the Cortigiani, who, being descendants of the founders of the bishopric of Florence, are the guardians of its finances, which they do not hesitate to utilize whenever it becomes vacant.”

v. 113. Th’ o’erweening brood.] The Adimari. This family was so little esteemed, that Ubertino Donato, who had married a daughter of Bellincion Berti, himself indeed derived from the same stock (see Note to Hell Canto XVI. 38.) was offended with his father-in-law, for giving another of his daughters in marriage to one of them.

v. 113. The arrogant family.] The Adimari. This family was held in such low regard that Ubertino Donato, who had married a daughter of Bellincion Berti and was actually from the same lineage (see Note to Hell Canto XVI. 38.), was upset with his father-in-law for marrying off another one of his daughters to a member of that family.

v. 124. The gateway.] Landino refers this to the smallness of the city: Vellutello, with less probability, to the simplicity of the people in naming one of the gates after a private family.

v. 124. The gateway.] Landino relates this to the city's small size: Vellutello, with less likelihood, connects it to the straightforwardness of the locals in naming one of the gates after a private family.

v. 127. The great baron.] The Marchese Ugo, who resided at Florence as lieutenant of the Emperor Otho III, gave many of the chief families license to bear his arms. See G. Villani, 1. iv. c. 2., where the vision is related, in consequence of which he sold all his possessions in Germany, and founded seven abbeys, in one whereof his memory was celebrated at Florence on St. Thomas’s day. v. 130. One.] Giano della Bella, belonging to one of the families thus distinguished, who no longer retained his place among the nobility, and had yet added to his arms a bordure or. See Macchiavelli, 1st. Fior. 1. ii. p. 86. Ediz. Giolito.

v. 127. The great baron.] The Marchese Ugo, who lived in Florence as the representative of Emperor Otho III, allowed many prominent families to use his coat of arms. See G. Villani, 1. iv. c. 2., where the vision is described that made him sell all his belongings in Germany and establish seven abbeys, one of which honored his memory in Florence on St. Thomas's day. v. 130. One.] Giano della Bella, from one of the families he distinguished, who no longer held his status among the nobility, yet added a golden border to his coat of arms. See Macchiavelli, 1st. Fior. 1. ii. p. 86. Ediz. Giolito.

v. 132. -Gualterotti dwelt And Importuni.] Two families in the compartment of the city called Borgo.

v. 132. -Gualterotti lived And Importuni.] Two families in the section of the city called Borgo.

v. 135. The house.] Of Amidei. See Notes to Canto XXVIII. of Hell. v. 102.

v. 135. The house.] Of Amidei. See Notes to Canto XXVIII. of Hell. v. 102.

v. 142. To Ema.] “It had been well for the city, if thy ancestor had been drowned in the Ema, when he crossed that stream on his way from Montebuono to Florence.”

v. 142. To Ema.] “It would have been better for the city if your ancestor had drowned in the Ema when he crossed that river on his way from Montebuono to Florence.”

v. 144. On that maim’d stone.] See Hell, Canto XIII. 144. Near the remains of the statue of Mars. Buondelmonti was slain, as if he had been a victim to the god; and Florence had not since known the blessing of peace.

v. 144. On that damaged stone.] See Hell, Canto XIII. 144. Near the remains of the statue of Mars. Buondelmonti was killed, as if he were a sacrifice to the god; and Florence has not known the blessing of peace since then.

v. 150. The lily.] “The arms of Florence had never hung reversed on the spear of her enemies, in token of her defeat; nor been changed from argent to gules;” as they afterwards were, when the Guelfi gained the predominance.

v. 150. The lily.] “The arms of Florence had never been displayed upside down on the spear of her enemies, signaling her defeat; nor had they changed from silver to red;” as they later were, when the Guelfi took control.

CANTO XVII

v. 1. The youth.] Phaeton, who came to his mother Clymene, to inquire of her if he were indeed the son of Apollo. See Ovid, Met. 1. i. ad finem.

v. 1. The youth.] Phaeton went to his mother Clymene to ask her if he was really the son of Apollo. See Ovid, Met. 1. i. ad finem.

v. 6. That saintly lamp.] Cacciaguida.

v. 6. That holy lamp.] Cacciaguida.

v. 12. To own thy thirst.] “That thou mayst obtain from others a solution of any doubt that may occur to thee.”

v. 12. To recognize your thirst.] “So that you can seek answers from others for any questions that arise for you.”

v. 15. Thou seest as clear.] “Thou beholdest future events, with the same clearness of evidence, that we discern the simplest mathematical demonstrations.”

v. 15. You see as clearly.] “You perceive future events with the same clarity of evidence that we recognize the simplest mathematical proofs.”

v. 19. The point.] The divine nature.

v. 19. The point.] The divine nature.

v. 27. The arrow.] Nam praevisa minus laedere tela solent. Ovid.

v. 27. The arrow.] For arrows that are seen ahead tend to hurt less. Ovid.

Che piaga antiveduta assai men duole.
Petrarca, Trionfo del Tempo

Che piaga antiveduta assai men duole.
Petrarca, Trionfo del Tempo

v. 38. Contingency.] “The evidence with which we see the future portrayed in the source of all truth, no more necessitates that future than does the image, reflected in the sight by a ship sailing down a stream, necessitate the motion of the vessel.”

v. 38. Contingency.] “The evidence we have that shows the future in the source of all truth doesn't make that future inevitable, just like the image reflected in our sight by a ship moving down a river doesn't make the ship's motion necessary.”

v. 43. From thence.] “From the eternal sight; the view of the Deity.

v. 43. From there.] “From the eternal perspective; the view of God.

v. 49. There.] At Rome, where the expulsion of Dante’s party from Florence was then plotting, in 1300.

v. 49. There.] In Rome, where the plan to expel Dante’s group from Florence was being hatched in 1300.

v. 65. Theirs.] “They shall be ashamed of the part they have taken aga’nst thee.”

v. 65. Theirs.] “They will feel ashamed of the role they played against you.”

v. 69. The great Lombard.] Either Alberto della Scala, or Bartolommeo his eldest son. Their coat of arms was a ladder and an eagle.

v. 69. The great Lombard.] Either Alberto della Scala or Bartolommeo, his oldest son. Their coat of arms featured a ladder and an eagle.

v. 75. That mortal.] Can Grande della Scala, born under the influence of Mars, but at this time only nine years old

v. 75. That mortal.] Can Grande della Scala, born under the influence of Mars, but at this time only nine years old.

v. 80. The Gascon.] Pope Clement V.

v. 80. The Gascon.] Pope Clement V.

v. 80. Great Harry.] The Emperor Henry VII.

v. 80. Great Harry.] The Emperor Henry VII.

v. 127. The cry thou raisest.] “Thou shalt stigmatize the faults of those who are most eminent and powerful.”

v. 127. The cry you raise.] “You will highlight the flaws of those who are most prominent and powerful.”

CANTO XVIII

v. 3. Temp’ring the sweet with bitter.] Chewing the end of sweet and bitter fancy. Shakespeare, As you Like it, a. 3. s. 3.

v. 3. Balancing the sweet with the bitter.] Chewing on the mix of sweet and bitter ideas. Shakespeare, As you Like it, a. 3. s. 3.

v. 26. On this fifth lodgment of the tree.] Mars, the fifth ot the @

v. 26. On this fifth placement of the tree.] Mars, the fifth of the @

v. 37. The great Maccabee.] Judas Maccabeus.

v. 37. The great Maccabee.] Judas Maccabeus.

v. 39. Charlemagne.] L. Pulci commends Dante for placing
Charlemagne and Orlando here:
Io mi confido ancor molto qui a Dante
Che non sanza cagion nel ciel su misse
Carlo ed Orlando in quelle croci sante,
Che come diligente intese e scrisse.
Morg. Magg. c. 28.

v. 39. Charlemagne.] L. Pulci praises Dante for including
Charlemagne and Orlando here:
I still have a lot of faith in Dante here
That he didn't place them in heaven without reason
Carlo and Orlando in those holy crosses,
As he carefully understood and wrote.
Morg. Magg. c. 28.

v. 43. William and Renard.] Probably not, as the commentators have imagined, William II of Orange, and his kinsman Raimbaud, two of the crusaders under Godfrey of Bouillon, (Maimbourg, Hist. des Croisades, ed. Par. 1682. 12mo. t. i. p. 96.) but rather the two more celebrated heroes in the age of Charlemagne. The former, William l. of Orange, supposed to have been the founder of the present illustrious family of that name, died about 808, according to Joseph de la Piser, Tableau de l’Hist. des Princes et Principante d’Orange. Our countryman, Ordericus Vitalis, professes to give his true life, which had been misrepresented in the songs of the itinerant bards.” Vulgo canitur a joculatoribus de illo, cantilena; sed jure praeferenda est relatio authentica.” Eccl. Hist. in Duchesne, Hist. Normann Script. p. 508. The latter is better known by having been celebrated by Ariosto, under the name of Rinaldo.

v. 43. William and Renard.] Probably not, as the commentators have assumed, William II of Orange and his relative Raimbaud, two of the crusaders under Godfrey of Bouillon, (Maimbourg, Hist. des Croisades, ed. Par. 1682. 12mo. t. i. p. 96.) but rather the two more famous heroes from the time of Charlemagne. The former, William I of Orange, believed to be the founder of the current illustrious family of that name, died around 808, according to Joseph de la Piser, Tableau de l’Hist. des Princes et Principante d’Orange. Our fellow countryman, Ordericus Vitalis, claims to present his true life, which had been distorted in the tales of wandering bards. “Commonly sung by minstrels about him, the song; but the authentic account deserves to be preferred.” Eccl. Hist. in Duchesne, Hist. Normann Script. p. 508. The latter is more widely known for being celebrated by Ariosto, under the name of Rinaldo.

v. 43. Duke Godfey.] Godfrey of Bouillon.

v. 43. Duke Godfey.] Godfrey of Bouillon.

v. 46. Robert Guiscard.] See Hell, Canto XXVIII. v. 12.

v. 46. Robert Guiscard.] See Hell, Canto XXVIII. v. 12.

v. 81. The characters.] Diligite justitiam qui judicatis terrarm. “Love righteousness, ye that be judges of the earth “ Wisdom of Solomon, c. i. 1.

v. 81. The characters.] "Love righteousness, you who judge the earth." Wisdom of Solomon, c. i. 1.

v. 116. That once more.] “That he may again drive out those who buy and sell in the temple.”

v. 116. That once more.] “So that he can drive out again those who are buying and selling in the temple.”

v. 124. Taking the bread away.] “Excommunication, or the interdiction of the Eucharist, is now employed as a weapon of warfare.”

v. 124. Taking the bread away.] “Excommunication, or the ban on the Eucharist, is now used as a tool of conflict.”

v. 126. That writest but to cancel.] “And thou, Pope Boniface, who writest thy ecclesiastical censures for no other purpose than to be paid for revoking them.”

v. 126. That writest but to cancel.] “And you, Pope Boniface, who writes your church penalties just to get paid for taking them back.”

v. 130. To him.] The coin of Florence was stamped with the impression of John the Baptist.

v. 130. To him.] The coin from Florence had the image of John the Baptist on it.

CANTO XIX

v. 38. Who turn’d his compass.] Compare Proverbs, c. viii. 27. And Milton, P. L. b. vii 224.

v. 38. Who turned his compass.] Compare Proverbs, c. viii. 27. And Milton, P. L. b. vii 224.

v. 42. The Word] “The divine nature still remained incomprehensible. Of this Lucifer was a proof; for had he thoroughly comprehended it, he would not have fallen.”

v. 42. The Word] “The divine nature still remained beyond understanding. Lucifer is evidence of this; if he had truly comprehended it, he would not have fallen.”

v. 108. The Ethiop.] Matt. c. xii. 41.

v. 108. The Ethiopian.] Matt. ch. 12, v. 41.

v. 112. That volume.] Rev. c. xx. 12.

v. 112. That volume.] Rev. ch. 20. 12.

v. 114. Albert.] Purgatory, Canto VI. v. 98.

v. 114. Albert.] Purgatory, Canto VI. v. 98.

v. 116. Prague.] The eagle predicts the devastation of Bohemia by Albert, which happened soon after this time, when that Emperor obtained the kingdom for his eldest son Rodolph. See Coxe’s House of Austria, 4to. ed. v. i. part 1. p. 87

v. 116. Prague.] The eagle foretells the destruction of Bohemia by Albert, which occurred shortly after this time, when that Emperor secured the kingdom for his eldest son Rodolph. See Coxe’s House of Austria, 4to. ed. v. i. part 1. p. 87

v. 117. He.] Philip IV of France, after the battle of Courtrai, 1302, in which the French were defeated by the Flemings, raised the nominal value of the coin. This king died in consequence of his horse being thrown to the ground by a wild boar, in 1314

v. 117. He.] Philip IV of France, after the battle of Courtrai in 1302, where the French were defeated by the Flemings, increased the face value of the currency. This king died after his horse was knocked to the ground by a wild boar in 1314.

v. 121. The English and Scot.] He adverts to the disputes between John Baliol and Edward I, the latter of whom is commended in the Purgatory, Canto VII. v. 130.

v. 121. The English and Scot.] He references the conflicts between John Baliol and Edward I, the latter of whom is praised in the Purgatory, Canto VII. v. 130.

v. 122. The Spaniard’s luxury.] The commentators refer this to Alonzo X of Spain. It seems probable that the allusion is to Ferdinand IV who came to the crown in 1295, and died in 1312, at the age of twenty four, in consequence, as it was supposed, of his extreme intemperance. See Mariana, Hist I. xv. c. 11.

v. 122. The Spaniard’s luxury.] The commentators link this to Alonzo X of Spain. It seems likely that it's referring to Ferdinand IV, who became king in 1295 and died in 1312 at the age of twenty-four, supposedly due to his excessive drinking. See Mariana, Hist I. xv. c. 11.

v. 123. The Bohemian.] Winceslaus II. Purgatory, Canto VII. v.

v. 123. The Bohemian.] Winceslaus II. Purgatory, Canto VII. v.

v. 125. The halter of Jerusalem.] Charles II of Naples and Jerusalem who was lame. See note to Purgatory, Canto VII. v. 122, and XX. v. 78.

v. 125. The halter of Jerusalem.] Charles II of Naples and Jerusalem, who had a limp. See note to Purgatory, Canto VII. v. 122, and XX. v. 78.

v. 127. He.] Frederick of Sicily son of Peter III of Arragon. Purgatory, Canto VII. v. 117. The isle of fire is Sicily, where was the tomb of Anchises.

v. 127. He.] Frederick of Sicily, son of Peter III of Aragon. Purgatory, Canto VII. v. 117. The island of fire is Sicily, where the tomb of Anchises was located.

v. 133. His uncle.] James, king of Majorca and Minorca, brother to Peter III.

v. 133. His uncle.] James, king of Majorca and Minorca, brother of Peter III.

v. 133. His brother.] James II of Arragon, who died in 1327. See Purgatory, Canto VII. v. 117.

v. 133. His brother.] James II of Aragon, who passed away in 1327. See Purgatory, Canto VII. v. 117.

v. 135. Of Portugal.] In the time of Dante, Dionysius was king of Portugal. He died in 1328, after a reign of near forty-six years, and does not seem to have deserved the stigma here fastened on him. See Mariana. and 1. xv. c. 18. Perhaps the rebellious son of Dionysius may be alluded to.

v. 135. Of Portugal.] In Dante's time, Dionysius was the king of Portugal. He died in 1328 after ruling for almost forty-six years, and it doesn't seem like he deserved the negative reputation attached to him here. See Mariana. and 1. xv. c. 18. Maybe the rebellious son of Dionysius is being referenced.

v. 136. Norway.] Haquin, king of Norway, is probably meant; who, having given refuge to the murderers of Eric VII king of Denmark, A D. 1288, commenced a war against his successor, Erie VIII, “which continued for nine years, almost to the utter ruin and destruction of both kingdoms.” Modern Univ. Hist. v. xxxii p. 215.

v. 136. Norway.] This likely refers to Haquin, the king of Norway, who, after providing shelter to the assassins of Eric VII, the king of Denmark, in 1288, began a war against his successor, Eric VIII. This conflict lasted for nine years and nearly led to the complete ruin and destruction of both kingdoms. Modern Univ. Hist. v. xxxii p. 215.

v. 136. -Him Of Ratza.] One of the dynasty of the house of Nemagna, which ruled the kingdom of Rassia, or Ratza, in Sclavonia, from 1161 to 1371, and whose history may be found in Mauro Orbino, Regno degli Slavi, Ediz. Pesaro. 1601. Uladislaus appears to have been the sovereign in Dante’s time, but the disgraceful forgery adverted to in the text, is not recorded by the historian v. 138. Hungary.] The kingdom of Hungary was about this time disputed by Carobert, son of Charles Martel, and Winceslaus, prince of Bohemia, son of Winceslaus II. See Coxe’s House of Austria, vol. i. p. 1. p. 86.

v. 136. -Him Of Ratza.] One of the dynasties of the house of Nemagna, which ruled the kingdom of Rassia, or Ratza, in Sclavonia, from 1161 to 1371, and whose history can be found in Mauro Orbino's Regno degli Slavi, Ediz. Pesaro. 1601. Uladislaus seems to have been the ruler during Dante’s time, but the scandalous forgery mentioned in the text is not reported by the historian. v. 138. Hungary.] Around this time, the kingdom of Hungary was contested by Carobert, son of Charles Martel, and Winceslaus, prince of Bohemia, son of Winceslaus II. See Coxe’s House of Austria, vol. i. p. 1. p. 86.

4to edit.

4to edit.

v. 140. Navarre.] Navarre was now under the yoke of France. It soon after (in 1328) followed the advice of Dante and had a monarch of its own. Mariana, 1. xv. c. 19.

v. 140. Navarre.] Navarre was now controlled by France. Shortly after that (in 1328), it took Dante's advice and appointed its own king. Mariana, 1. xv. c. 19.

v. 141. Mountainous girdle.] The Pyrenees.

v. 141. Mountainous girdle.] The Pyrenees.

v. 143. -Famagosta’s streets And Nicosia’s.]

v. 143. -The streets of Famagusta and Nicosia.]

Cities in the kingdom of Cyprus, at that time ruled by Henry II a pusillanimous prince. Vertot. Hist. des Chev. de Malte, 1. iii. iv. The meaning appears to be, that the complaints made by those cities of their weak and worthless governor, may be regarded as an earnest of his condemnation at the last doom.

Cities in the kingdom of Cyprus, which was then ruled by Henry II, a cowardly prince. Vertot. Hist. des Chev. de Malte, 1. iii. iv. The implication seems to be that the complaints made by those cities about their ineffective and insignificant governor could be seen as a sign of his eventual downfall at the final judgment.

CANTO XX

v. 6. Wherein one shines.] The light of the sun, whence he supposes the other celestial bodies to derive their light

v. 6. Wherein one shines.] The light of the sun, from which he believes the other celestial bodies get their light.

v. 8. The great sign.] The eagle, the Imperial ensign.

v. 8. The great sign.] The eagle, the symbol of the empire.

v. 34. Who.] David.

v. 34. Who.] David.

v. 39. He.] Trajan. See Purgatory, Canto X. 68.

v. 39. He.] Trajan. See Purgatory, Canto X. 68.

v. 44. He next.] Hezekiah.

v. 44. Next: Hezekiah.

v. 50. The other following.] Constantine. There is no passage in which Dante’s opinion of the evil; that had arisen from the mixture of the civil with the ecclesiastical power, is more unequivocally declared.

v. 50. The other following.] Constantine. There’s no part where Dante’s view on the harm caused by mixing civil and religious power is more clearly stated.

v. 57. William.] William II, king of Sicily, at the latter part of the twelfth century He was of the Norman line of sovereigns, and obtained the appellation of “the Good” and, as the poet says his loss was as much the subject of regret in his dominions, as the presence of Charles I of Anjou and Frederick of Arragon, was of sorrow and complaint.

v. 57. William.] William II, king of Sicily, in the late twelfth century. He was from the Norman royal family and earned the nickname “the Good.” As the poet puts it, his loss was just as deeply mourned in his kingdom as the presence of Charles I of Anjou and Frederick of Aragon was a source of grief and complaint.

v. 62. Trojan Ripheus.]
Ripheus, justissimus unus
Qui fuit in Teneris, et servantissimus aequi.
Virg. Aen. 1. ii. 4—.

v. 62. Trojan Ripheus.]
Ripheus, one of the most righteous
Who was in Teneris, and the most devoted to fairness.
Virg. Aen. 1. ii. 4—.

v. 97. This.] Ripheus.

v. 97. This.] Ripheus.

v. 98. That.] Trajan.

v. 98. That. Trajan.

v. 103. The prayers,] The prayers of St. Gregory

v. 103. The prayers,] The prayers of St. Gregory

v. 119. The three nymphs.] Faith, Hope, and Charity. Purgatory, Canto XXIX. 116. v. 138. The pair.] Ripheus and Trajan.

v. 119. The three nymphs.] Faith, Hope, and Charity. Purgatory, Canto XXIX. 116. v. 138. The pair.] Ripheus and Trajan.

CANTO XXI

v. 12. The seventh splendour.] The planet Saturn

v. 12. The seventh splendor.] The planet Saturn

v. 13. The burning lion’s breast.] The constellation Leo.

v. 13. The fierce lion’s chest.] The constellation Leo.

v. 21. In equal balance.] “My pleasure was as great in complying with her will as in beholding her countenance.”

v. 21. In equal balance.] “I enjoyed following her wishes just as much as I enjoyed seeing her face.”

v. 24. Of that lov’d monarch.] Saturn. Compare Hell, Canto XIV. 91.

v. 24. Of that beloved king.] Saturn. See Hell, Canto XIV. 91.

v. 56. What forbade the smile.] “Because it would have overcome thee.”

v. 56. What stopped the smile.] “Because it would have overwhelmed you.”

v. 61. There aloft.] Where the other souls were.

v. 61. There up high.] Where the other souls were.

v. 97. A stony ridge.] The Apennine.

v. 97. A rocky ridge.] The Apennines.

v. 112. Pietro Damiano.] “S. Pietro Damiano obtained a great and well-merited reputation, by the pains he took to correct the abuses among the clergy. Ravenna is supposed to have been the place of his birth, about 1007. He was employed in several important missions, and rewarded by Stephen IX with the dignity of cardinal, and the bishopric of Ostia, to which, however, he preferred his former retreat in the monastery of Fonte Aveliana, and prevailed on Alexander II to permit him to retire thither. Yet he did not long continue in this seclusion, before he was sent on other embassies. He died at Faenza in 1072. His letters throw much light on the obscure history of these times. Besides them, he has left several treatises on sacred and ecclesiastical subjects. His eloquence is worthy of a better age.” Tiraboschi, Storia della Lett Ital. t. iii. 1. iv. c. 2.

v. 112. Pietro Damiano.] “St. Pietro Damiano earned a significant and well-deserved reputation for his efforts to correct the abuses among the clergy. He is believed to have been born in Ravenna around 1007. He was involved in several key missions and was rewarded by Stephen IX with the title of cardinal and the bishopric of Ostia, though he preferred his earlier retreat in the monastery of Fonte Aveliana, and convinced Alexander II to allow him to return there. However, he didn't stay in seclusion for long before being sent on other missions. He died in Faenza in 1072. His letters provide a lot of insight into the unclear history of that time. In addition to those, he wrote several treatises on sacred and church-related topics. His eloquence deserves to be recognized in a more enlightened era.” Tiraboschi, Storia della Lett Ital. t. iii. 1. iv. c. 2.

v. 114. Beside the Adriatic.] At Ravenna. Some editions have FU instead of FUI, according to which reading, Pietro distinguishes himself from another Pietro, who was termed “Peccator,” the sinner.

v. 114. Beside the Adriatic.] At Ravenna. Some editions have FU instead of FUI, based on which version, Pietro distinguishes himself from another Pietro, who was called "Peccator," the sinner.

v. 117. The hat.] The cardinal’s hat.

v. 117. The hat.] The cardinal's hat.

v. 118. Cephas.] St. Peter.

St. Peter.

v. 119 The Holy Spirit’s vessel.] St. Paul. See Hell, Canto II. 30.

v. 119 The vessel of the Holy Spirit.] St. Paul. See Hell, Canto II. 30.

v. 130. Round this.] Round the spirit of Pietro Damiano.

v. 130. Round this.] Surround the spirit of Pietro Damiano.

CANTO XXII

v. 14. The vengeance.] Beatrice, it is supposed, intimates the approaching fate of Boniface VIII. See Purgatory, Canto XX. 86.

v. 14. The vengeance.] Beatrice is thought to hint at the impending fate of Boniface VIII. See Purgatory, Canto XX. 86.

v. 36. Cassino.] A castle in the Terra di Lavoro.

v. 36. Cassino.] A castle in the Land of Work.

v. 38. I it was.] “A new order of monks, which in a manner absorbed all the others that were established in the west, was instituted, A.D. 529, by Benedict of Nursis, a man of piety and reputation for the age he lived in.” Maclaine’s Mosheim, Eccles. Hist. v. ii. cent. vi. p. 2. ch. 2 - 6.

v. 38. I it was.] “A new order of monks, which in a way took over all the others that existed in the west, was established in A.D. 529 by Benedict of Nursia, a man known for his piety and reputation during his time.” Maclaine’s Mosheim, Eccles. Hist. v. ii. cent. vi. p. 2. ch. 2 - 6.

v. 48. Macarius.] There are two of this name enumerated by Mosheim among the Greek theologians of the fourth century, v. i. cent. iv p. 11 ch. 2 - 9. In the following chapter, 10, it is said, “Macarius, an Egyptian monk, undoubtedly deserves the first rank among the practical matters of this time, as his works displayed, some few things excepted, the brightest and most lovely portraiture of sanctity and virtue.”

v. 48. Macarius.] Mosheim lists two figures with this name among the Greek theologians of the fourth century, v. i. cent. iv p. 11 ch. 2 - 9. In the next chapter, 10, it states, “Macarius, an Egyptian monk, certainly deserves to be regarded as the foremost in practical matters of his time, as his works, with a few exceptions, showcase the most vibrant and beautiful representation of holiness and virtue.”

v. 48. Romoaldo.] S. Romoaldo, a native of Ravenna, and the founder of the order of Camaldoli, died in 1027. He was the author of a commentary on the Psalms.

v. 48. Romoaldo.] St. Romoaldo, originally from Ravenna and the founder of the Camaldoli order, passed away in 1027. He wrote a commentary on the Psalms.

v. 70. The patriarch Jacob.] So Milton, P. L. b. iii. 510:
The stairs were such, as whereon Jacob saw
Angels ascending and descending, bands
Of guardians bright.

v. 70. The patriarch Jacob.] So Milton, P. L. b. iii. 510:
The stairs looked like the ones where Jacob saw
Angels going up and down, groups
of shining guardians.

v. 107. The sign.] The constellation of Gemini.

v. 107. The sign.] The zodiac sign Gemini.

v. 130. This globe.] So Chaucer, Troilus and Cresseide, b. v,

v. 130. This globe.] So Chaucer, Troilus and Criseyde, b. v,

And down from thence fast he gan avise
This little spot of earth, that with the sea
Embraced is, and fully gan despite
This wretched world.

And from there he quickly began to notice
This small piece of land, that is surrounded by the sea
And completely disregarded
This miserable world.

Compare Cicero, Somn. Scip. “Jam ipsa terra ita mihi parva visa est.” &c. Lucan, Phar 1. ix. 11; and Tasso, G. L. c. xiv. st, 9, 10, 11.

Compare Cicero, Somn. Scip. “Now the very earth seems so small to me.” &c. Lucan, Phar 1. ix. 11; and Tasso, G. L. c. xiv. st, 9, 10, 11.

v. 140. Maia and Dione.] The planets Mercury and Venus.

v. 140. Maia and Dione.] The planets Mercury and Venus.

CANTO XXIII

v. 11. That region.] Towards the south, where the course of the sun appears less rapid, than, when he is in the east or the west.

v. 11. That region.] To the south, where the sun seems to move more slowly compared to when it’s in the east or the west.

v. 26. Trivia.] A name of Diana.

v. 26. Trivia.] Another name for Diana.

v. 26. Th’ eternal nymphs.] The stars.

v. 26. The eternal nymphs.] The stars.

v. 36. The Might.] Our Saviour

v. 36. The Might.] Our Savior

v. 71. The rose.] The Virgin Mary.

v. 71. The rose.] The Virgin Mary.

v. 73. The lilies.] The apostles.

v. 73. The lilies.] The apostles.

v. 84. Thou didst exalt thy glory.] The diving light retired upwards, to render the eyes of Dante more capable of enduring the spectacle which now presented itself.

v. 84. You did raise your glory.] The diving light moved upward to help Dante's eyes better handle the sight that was now before him.

v. 86. The name of that fair flower.] The name of the Virgin.

v. 86. The name of that beautiful flower.] The name of the Virgin.

v. 92. A cresset.] The angel Gabriel.

v. 92. A cresset.] The angel Gabriel.

v. 98. That lyre.] By synecdoche, the lyre is put for the angel

v. 98. That lyre.] The lyre represents the angel.

v. 99. The goodliest sapphire.] The Virgin

v. 99. The most beautiful sapphire.] The Virgin

v. 126. Those rich-laden coffers.] Those spirits who, having sown the seed of good works on earth, now contain the fruit of their pious endeavours.

v. 126. Those rich-laden coffers.] Those souls who, having planted the seeds of good deeds while alive, now hold the rewards of their virtuous efforts.

v. 129. In the Babylonian exile.] During their abode in this world.

v. 129. In the Babylonian exile.] While they were living in this world.

v. 133. He.] St. Peter, with the other holy men of the Old and New testament.

v. 133. He.] St. Peter, along with the other holy figures from the Old and New Testament.

CANTO XXIV

v. 28. Such folds.] Pindar has the same bold image: [GREEK HERE?] On which Hayne strangely remarks: Ad ambitus stropharum vldetur

v. 28. Such folds.] Pindar uses the same striking image: [GREEK HERE?] To which Hayne oddly comments: Ad ambitus stropharum vldetur

v. 65. Faith.] Hebrews, c. xi. 1. So Marino, in one of his sonnets, which calls Divozioni:

v. 65. Faith.] Hebrews, c. xi. 1. So Marino, in one of his sonnets, which calls Divozioni:

Fede e sustanza di sperate cose,
E delle non visioili argomento.

Fate and substance of hoped-for things,
And of the unseen arguments.

v. 82. Current.] “The answer thou hast made is right; but let me know if thy inward persuasion is conformable to thy profession.”

v. 82. Current.] “Your answer is correct; but let me know if your personal beliefs match your statements.”

v. 91. The ancient bond and new.] The Old and New Testament.

v. 91. The ancient bond and new.] The Old and New Testament.

v. 114. That Worthy.] Quel Baron. In the next Canto, St. James is called “Barone.” So in Boccaccio, G. vi. N. 10, we find “Baron Messer Santo Antonio.” v. 124. As to outstrip.] Venturi insists that the Poet has here, “made a slip;” for that John came first to the sepulchre, though Peter was the first to enter it. But let Dante have leave to explain his own meaning, in a passage from his third book De Monarchia: “Dicit etiam Johannes ipsum (scilicet Petrum) introiisse SUBITO, cum venit in monumentum, videns allum discipulum cunctantem ad ostium.” Opere de Dante, Ven. 1793. T. ii. P. 146.

v. 114. That Worthy.] Which Baron. In the next Canto, St. James is referred to as “Barone.” Similarly, in Boccaccio, G. vi. N. 10, we find “Baron Messer Santo Antonio.” v. 124. As to outstrip.] Venturi argues that the Poet has made an error here; because John arrived first at the tomb, although Peter was the first to go inside. But let Dante clarify his own intent, as seen in a passage from his third book De Monarchia: “John also states that he (namely Peter) entered suddenly when he arrived at the tomb, seeing another disciple lingering at the door.” Opere de Dante, Ven. 1793. T. ii. P. 146.

CANTO XXV

v. 6. The fair sheep-fold.] Florence, whence he was banished.

v. 6. The beautiful sheepfold.] Florence, from where he was exiled.

v. 13. For its sake.] For the sake of that faith.

v. 13. For its sake.] For the sake of that faith.

v. 20. Galicia throng’d with visitants.] See Mariana, Hist. 1. xi.

v. 20. Galicia crowded with visitors.] See Mariana, Hist. 1. xi.

v. 13. “En el tiempo,” &c. “At the time that the sepulchre of the apostle St. James was discovered, the devotion for that place extended itself not only over all Spain, but even round about to foreign nations. Multitudes from all parts of the world came to visit it. Many others were deterred by the difficulty for the journey, by the roughness and barrenness of those parts, and by the incursions of the Moors, who made captives many of the pilgrims. The canons of St. Eloy afterwards (the precise time is not known), with a desire of remedying these evils, built, in many places, along the whole read, which reached as far as to France, hospitals for the reception of the pilgrims.”

v. 13. “At the time that the sepulcher of the apostle St. James was discovered, devotion for that site spread not only throughout Spain but also to foreign nations. Crowds from all over the world came to visit. Many others were put off by the challenging journey, the rough and barren landscape, and the attacks by the Moors, who captured many of the pilgrims. Later on, the canons of St. Eloy (the exact time isn't known), wanting to address these issues, built hospitals in many locations along the entire route that extended as far as France to accommodate the pilgrims.”

v. 31. Who.] The Epistle of St. James is here attributed to the elder apostle of that name, whose shrine was at Compostella, in Galicia. Which of the two was the author of it is yet doubtful. The learned and candid Michaelis contends very forcibly for its having been written by James the Elder. Lardner rejects that opinion as absurd; while Benson argues against it, but is well answered by Michaelis, who after all, is obliged to leave the question undecided. See his Introduction to the New Testament, translated by Dr. Marsh, ed. Cambridge, 1793. V. iv. c. 26. - 1, 2, 3.

v. 31. Who.] The Letter of St. James is credited to the elder apostle of that name, whose shrine is located in Compostella, Galicia. It's still uncertain which of the two was the actual author. The knowledgeable and fair-minded Michaelis argues convincingly that it was written by James the Elder. Lardner dismisses this view as ridiculous, while Benson disputes it but is effectively countered by Michaelis, who ultimately has to leave the issue unresolved. See his Introduction to the New Testament, translated by Dr. Marsh, ed. Cambridge, 1793. V. iv. c. 26. - 1, 2, 3.

v. 35. As Jesus.] In the transfiguration on Mount Tabor.

v. 35. As Jesus.] During the transfiguration on Mount Tabor.

v. 39. The second flame.] St. James.

v. 39. The second flame.] St. James.

v. 40. I lifted up.] “I will lift up mine eyes unto the hills, from whence cometh my help.” Ps. Cxxi. 1.

v. 40. I lifted up.] “I will lift up my eyes to the hills, from where my help comes.” Ps. Cxxi. 1.

v. 59. From Egypt to Jerusalem.] From the lower world to heaven.

v. 59. From Egypt to Jerusalem.] From the underworld to heaven.

v. 67. Hope.] This is from the Sentences of Petrus Lombardus. “Est autem spes virtus, qua spiritualia et aeterna bona speratam, id est, beatitudinem aeternam. Sine meritis enim aliquid sperare non spes, sed praesumptio, dici potest.” Pet. Lomb. Sent. 1. Iii. Dist. 26. Ed. Bas. 1486. Fol.

v. 67. Hope.] This is from the Sentences of Petrus Lombardus. “Hope is a virtue that expects spiritual and eternal goods, that is, eternal happiness. To hope for something without merits cannot be called hope, but rather presumption.” Pet. Lomb. Sent. 1. Iii. Dist. 26. Ed. Bas. 1486. Fol.

v. 74. His anthem.] Psalm ix. 10.

v. 74. His anthem.] Psalm 9:10.

v. 90. Isaias ] Chap. lxi. 10.

v. 90. Isaiah ] Chap. lxi. 10.

v. 94. Thy brother.] St. John in the Revelation, c. vii. 9.

v. 94. Your brother.] St. John in the Revelation, c. vii. 9.

v. 101. Winter’s month.] “If a luminary, like that which now appeared, were to shine throughout the month following the winter solstice during which the constellation Cancer appears in the east at the setting of the sun, there would be no interruption to the light, but the whole month would be as a single day.”

v. 101. Winter’s month.] “If a bright star, like the one that just appeared, were to shine continuously throughout the month after the winter solstice when the constellation Cancer rises in the east at sunset, there would be no break in the light, and the entire month would feel like one long day.”

v. 112. This.] St. John, who reclined on the bosom of our Saviour, and to whose charge Jesus recommended his mother.

v. 112. This.] St. John, who rested on the chest of our Savior, and to whom Jesus entrusted his mother.

v. 121. So I.] He looked so earnestly, to descry whether St. John were present there in body, or in spirit only, having had his doubts raised by that saying of our Saviour’s: “If I will, that he tarry till I come what is that to thee.”

v. 121. So I.] He looked so intently, trying to see if St. John was really there in person or just in spirit, having had his doubts stirred by our Savior’s words: “If I want him to stay until I come, what is that to you?”

v. 127. The two.] Christ and Mary, whom he has described, in the last Canto but one, as rising above his sight

v. 127. The two.] Christ and Mary, whom he described, in the second-to-last Canto, as rising above his view.

CANTO XXVI

v. 2. The beamy flame.] St. John.

v. 2. The bright flame.] St. John.

v. 13. Ananias’ hand.] Who, by putting his hand on St. Paul, restored his sight. Acts, c. ix. 17.

v. 13. Ananias’ hand.] He restored St. Paul's sight by laying his hand on him. Acts, c. ix. 17.

v. 36. From him.] Some suppose that Plato is here meant, who, in his Banquet, makes Phaedrus say: “Love is confessedly amongst the eldest of beings, and, being the eldest, is the cause to us of the greatest goods “ Plat. Op. t. x. p. 177. Bip. ed. Others have understood it of Aristotle, and others, of the writer who goes by the name of Dionysius the Areopagite, referred to in the twenty-eighth Canto.

v. 36. From him.] Some believe this refers to Plato, who, in his Symposium, has Phaedrus say: “Love is definitely one of the oldest beings, and being the oldest, it brings us the greatest goods.” Plat. Op. t. x. p. 177. Bip. ed. Others interpret it as Aristotle, while some think it’s about the writer known as Dionysius the Areopagite, mentioned in the twenty-eighth Canto.

v. 40. I will make.] Exodus, c. xxxiii. 19.

v. 40. I will make.] Exodus, ch. 33, verse 19.

v. 42. At the outset.] John, c. i. 1. &c.

v. 42. At the beginning.] John, c. i. 1. &c.

v. 51. The eagle of our Lord.] St. John

v. 51. The eagle of our Lord.] St. John

v. 62. The leaves.] Created beings.

v. 62. The leaves.] Created beings.

v. 82. The first living soul.] Adam.

v. 82. The first living being.] Adam.

v. 107. Parhelion.] Who enlightens and comprehends all things; but is himself enlightened and comprehended by none.

v. 107. Parhelion.] He who brings light and understands everything; yet is not himself understood or illuminated by anyone.

v. 117. Whence.] That is, from Limbo. See Hell, Canto II. 53. Adam says that 5232 years elapsed from his creation to the time of his deliverance, which followed the death of Christ.

v. 117. Whence.] That is, from Limbo. See Hell, Canto II. 53. Adam mentions that 5232 years passed from his creation to the moment of his salvation, which came after the death of Christ.

v. 133. EL] Some read UN, “One,” instead of EL: but the latter of these readings is confirmed by a passage from Dante’s Treatise De Vulg. Eloq. 1. i. cap. 4. “Quod prius vox primi loquentis sonaverit, viro sanae mentis in promptu esse non dubito ipsum fuisse quod Deus est, videlicet El.” St. Isidore in the Origines, 1. vii. c. 1. had said, “Primum apud Hebraeos Dei nomen El dicitur.”

v. 133. EL] Some read UN, “One,” instead of EL: but the latter reading is supported by a passage from Dante's Treatise De Vulg. Eloq. 1. i. cap. 4. “I have no doubt that what the first speaker said was clear to a sane-minded person, and that it was indeed what God is, namely El.” St. Isidore in the Origines, 1. vii. c. 1. stated, “The first name of God among the Hebrews is said to be El.”

v. 135. Use.] From Horace, Ars. Poet. 62.

v. 135. Use.] From Horace, Ars. Poet. 62.

v. 138. All my life.] “I remained in the terrestrial Paradise only tothe seventh hour.” In the Historia Scolastica of Petrus Comestor, it is said of our first parents: Quidam tradunt eos fuisse in Paradiso septem horae.” I. 9. ed. Par. 1513. 4to.

v. 138. All my life.] “I stayed in the earthly Paradise only until the seventh hour.” In the Historia Scolastica by Petrus Comestor, it’s stated about our first parents: Some say they were in Paradise for seven hours.” I. 9. ed. Par. 1513. 4to.

CANTO XXVII

v. 1. Four torches.] St. Peter, St. James, St. John, and Adam.

v. 1. Four torches.] St. Peter, St. James, St. John, and Adam.

v. 11. That.] St. Peter’ who looked as the planet Jupiter would, if it assumed the sanguine appearance of liars.

v. 11. That.] St. Peter, who looked like the planet Jupiter would if it took on the blood-red appearance of liars.

v. 20. He.] Boniface VIII.

v. 20. He.] Boniface VIII.

v. 26. such colour.]
Qui color infectis adversi solis ab ietu
Nubibus esse solet; aut purpureae Aurorae.
Ovid, Met. 1. iii. 184.

v. 26. such color.]
Which color can often be found in the clouds
When the sun is shining on them from the wrong side; or in the purple of dawn.
Ovid, Met. 1. iii. 184.

v. 37. Of Linus and of Cletus.] Bishops of Rome in the first century.

v. 37. Linus and Cletus.] Bishops of Rome in the first century.

v. 40. Did Sextus, Pius, and Callixtus bleed And Urban.] The former two, bishops of the same see, in the second; and the others, in the fourth century. v. 42. No purpose was of ours.] “We did not intend that our successors should take any part in the political divisions among Christians, or that my figure (the seal of St. Peter) should serve as a mark to authorize iniquitous grants and privileges.”

v. 40. Did Sextus, Pius, and Callixtus suffer? And Urban.] The first two were bishops of the same see in the second century; the others were in the fourth century. v. 42. It was never our intention.] “We did not mean for our successors to get involved in the political divisions among Christians, or for my image (the seal of St. Peter) to be used as a badge to legitimize unjust grants and privileges.”

v. 51. Wolves.] Compare Milton, P. L. b. xii. 508, &c.

v. 51. Wolves.] See Milton, P. L. b. xii. 508, &c.

v. 53. Cahorsines and Gascons.] He alludes to Jacques d’Ossa, a native of Cahors, who filled the papal chair in 1316, after it had been two years vacant, and assumed the name of John XXII., and to Clement V, a Gascon, of whom see Hell, Canto XIX. 86, and Note.

v. 53. Cahorsines and Gascons.] He refers to Jacques d’Ossa, who was from Cahors, and took the papal seat in 1316 after it had been empty for two years, adopting the name John XXII. He also mentions Clement V, a Gascon, about whom you can read in Hell, Canto XIX. 86, and Note.

v. 63. The she-goat.] When the sun is in Capricorn.

v. 63. The she-goat.] When the sun is in Capricorn.

v. 72. From the hour.] Since he had last looked (see Canto XXII.) he perceived that he had passed from the meridian circle to the eastern horizon, the half of our hemisphere, and a quarter of the heaven.

v. 72. From the hour.] Since he last looked (see Canto XXII.), he noticed that he had moved from the meridian circle to the eastern horizon, covering half of our hemisphere and a quarter of the sky.

v. 76. From Gades.] See Hell, Canto XXVI. 106

v. 76. From Gades.] See Hell, Canto XXVI. 106

v. 78. The shore.] Phoenicia, where Europa, the daughter of Agenor mounted on the back of Jupiter, in his shape of a bull.

v. 78. The shore.] Phoenicia, where Europa, the daughter of Agenor, climbed onto the back of Jupiter, who had taken the form of a bull.

v. 80. The sun.] Dante was in the constellation Gemini, and the sun in Aries. There was, therefore, part of those two constellations, and the whole of Taurus, between them.

v. 80. The sun.] Dante was in the Gemini constellation, and the sun was in Aries. So, there was a section of those two constellations, and all of Taurus, in between them.

v. 93. The fair nest of Leda.] “From the Gemini;” thus called, because Leda was the mother of the twins, Castor and Pollux

v. 93. The beautiful nest of Leda.] “From the Gemini;” so named, because Leda was the mother of the twins, Castor and Pollux.

v. 112. Time’s roots.] “Here,” says Beatrice, “are the roots, from whence time springs: for the parts, into which it is divided, the other heavens must be considered.” And she then breaks out into an exclamation on the degeneracy of human nature, which does not lift itself to the contemplation of divine things.

v. 112. Time’s roots.] “Here,” Beatrice says, “are the roots from which time springs; for the parts into which it’s divided, the other heavens must be considered.” Then she exclaims about the decline of human nature, which fails to rise to the contemplation of divine matters.

v. 126. The fair child of him.] So she calls human nature. Pindar by a more easy figure, terms the day, “child of the sun.”

v. 126. The fair child of him.] This is how she refers to human nature. Pindar uses a simpler metaphor, calling the day the "child of the sun."

v. 129. None.] Because, as has been before said, the shepherds are become wolves.

v. 129. None.] Because, as mentioned before, the shepherds have turned into wolves.

v. 131. Before the date.] “Before many ages are past, before those fractions, which are drops in the reckoning of every year, shall amount to so large a portion of time, that January shall be no more a winter month.” By this periphrasis is meant “ in a short time,” as we say familiarly, such a thing will happen before a thousand years are over when we mean, it will happen soon.

v. 131. Before the date.] “Before many years go by, before those small parts, which are just drops in the annual count, add up to such a significant amount of time that January will no longer be considered a winter month.” This roundabout way of speaking means “in a short time,” similar to how we casually say something will happen before a thousand years pass when we really mean it will happen soon.

v. 135. Fortune shall be fain.] The commentators in general suppose that our Poet here augurs that great reform, which he vainly hoped would follow on the arrival of the Emperor Henry VII. in Italy. Lombardi refers the prognostication to Can Grande della Scala: and, when we consider that this Canto was not finished till after the death of Henry, as appears from the mention that is made of John XXII, it cannot be denied but the conjecture is probable.

v. 135. Fortune shall be fain.] Most commentators believe that our Poet is predicting a significant reform that he hoped would come with the arrival of Emperor Henry VII in Italy. Lombardi connects this prediction to Can Grande della Scala; and considering that this Canto was completed after Henry's death, as indicated by the reference to John XXII, it’s hard to deny that this guess is likely.

CANTO XXVIII

v. 36. Heav’n, and all nature, hangs upon that point.] [GREEK HERE] Aristot. Metaph. 1. xii. c. 7. “From that beginning depend heaven and nature.”

v. 36. Heaven and all of nature rest on that point.] [GREEK HERE] Aristot. Metaph. 1. xii. c. 7. “From that beginning depend heaven and nature.”

v. 43. Such diff’rence.] The material world and the intelligential (the copy and the pattern) appear to Dante to differ in this respect, that the orbits of the latter are more swift, the nearer they are to the centre, whereas the contrary is the case with the orbits of the former. The seeming contradiction is thus accounted for by Beatrice. In the material world, the more ample the body is, the greater is the good of which itis capable supposing all the parts to be equally perfect. But in the intelligential world, the circles are more excellent and powerful, the more they approximate to the central point, which is God. Thus the first circle, that of the seraphim, corresponds to the ninth sphere, or primum mobile, the second, that of the cherubim, to the eighth sphere, or heaven of fixed stars; the third, or circle of thrones, to the seventh sphere, or planet of Saturn; and in like manner throughout the two other trines of circles and spheres.

v. 43. Such difference.] The material world and the intellectual world (the copy and the original) seem to Dante to differ in that the orbits of the latter move faster the closer they are to the center, while the opposite is true for the orbits of the former. Beatrice explains this apparent contradiction. In the material world, a larger body has a greater potential for good, assuming all its parts are equally perfect. But in the intellectual world, the closer the circles are to the central point, which is God, the more excellent and powerful they become. So, the first circle, that of the seraphim, corresponds to the ninth sphere, or the primum mobile; the second, that of the cherubim, to the eighth sphere, or the heaven of fixed stars; the third, or circle of thrones, to the seventh sphere, or the planet Saturn; and this pattern continues throughout the other two groups of circles and spheres.

In orbs
Of circuit inexpressible they stood,
Orb within orb
Milton, P. L. b. v. 596.

In spheres
Of circuits beyond description they stood,
Sphere within sphere
Milton, P. L. b. v. 596.

v. 70. The sturdy north.] Compare Homer, II. b. v. 524.

v. 70. The strong north.] Compare Homer, Iliad, Book 5, line 524.

v. 82. In number.] The sparkles exceeded the number which would be produced by the sixty-four squares of a chess-board, if for the first we reckoned one, for the next, two; for the third, four; and so went on doubling to the end of the account.

v. 82. In number.] The sparkles were more than the amount that would be produced by the sixty-four squares of a chessboard, if we counted one for the first square, two for the second, four for the third, and continued doubling all the way to the end.

v. 106. Fearless of bruising from the nightly ram.] Not injured, like the productions of our spring, by the influence of autumn, when the constellation Aries rises at sunset.

v. 106. Unafraid of getting hurt from the nightly journey.] Not damaged, like the results of our spring, by the effects of autumn, when the Aries constellation appears at sunset.

v. 110. Dominations.]
Hear all ye angels, progeny of light,
Thrones, domination’s, princedoms, virtues, powers.
Milton, P. L. b. v. 601.

v. 110. Dominions.]
Listen up, all you angels, children of light,
Thrones, dominions, princes, virtues, powers.
Milton, P. L. b. v. 601.

v. 119. Dionysius.] The Areopagite, in his book De Caelesti Hierarchia.

v. 119. Dionysius.] The Areopagite, in his book On the Celestial Hierarchy.

v. 124. Gregory.] Gregory the Great. “Novem vero angelorum ordines diximus, quia videlicet esse, testante sacro eloquio, scimus: Angelos, archangelos, virtutes, potestates, principatus, dominationae, thronos, cherubin atque seraphin.” Divi Gregorii, Hom. xxxiv. f. 125. ed. Par. 1518. fol.

v. 124. Gregory.] Gregory the Great. “Indeed, we mention the nine orders of angels because we know they exist, as Sacred Scripture testifies: Angels, archangels, virtues, powers, principalities, dominions, thrones, cherubim, and seraphim.” St. Gregory, Hom. xxxiv. f. 125. ed. Par. 1518. fol.

v. 126. He had learnt.] Dionysius, he says, had learnt from St. Paul. It is almost unnecessary to add, that the book, above referred to, which goes under his name, was the production of a later age.

v. 126. He had learned.] Dionysius, as he mentions, had learned from St. Paul. It is almost unnecessary to add that the book referenced above, which bears his name, was created in a later period.

CANTO XXIX

v. 1. No longer.] As short a space, as the sun and moon are in changing hemispheres, when they are opposite to one another, the one under the sign of Aries, and the other under that of Libra, and both hang for a moment, noised as it were in the hand of the zenith.

v. 1. No longer.] As brief a time as the sun and moon are in different hemispheres, when they face each other, one in Aries and the other in Libra, both hanging for a moment, as if suspended in the hand of the zenith.

v. 22. For, not in process of before or aft.] There was neither “before nor after,” no distinction, that is, of time, till the creation of the world.

v. 22. For, not in process of before or after.] There was no “before or after,” meaning no distinction of time, until the world was created.

v. 30. His threefold operation.] He seems to mean that spiritual beings, brute matter, and the intermediate part of the creation, which participates both of spirit and matter, were produced at once.

v. 30. His threefold operation.] He seems to suggest that spiritual beings, physical matter, and the intermediate part of creation, which shares characteristics of both spirit and matter, were all created at the same time.

v. 38. On Jerome’s pages.] St. Jerome had described the angels as created before the rest of the universe: an opinion which Thomas Aquinas controverted; and the latter, as Dante thinks, had Scripture on his side.

v. 38. On Jerome’s pages.] St. Jerome described the angels as being created before the rest of the universe, a belief that Thomas Aquinas challenged; and according to Dante, Aquinas had Scripture backing him up.

v. 51. Pent.] See Hell, Canto XXXIV. 105.

v. 51. Pent.] See Hell, Canto XXXIV. 105.

v. 111. Of Bindi and of Lapi.] Common names of men at Florence

v. 111. Of Bindi and of Lapi.] Common names of men in Florence

v. 112. The sheep.] So Milton, Lycidas.
The hungry sheep look up and are not fed,
But, swoln with wind and the rank mist they draw,
Rot inwardly.

v. 112. The sheep.] So Milton, Lycidas.
The starving sheep look up and aren't fed,
But, swollen with air and the foul mist they breathe,
Rot from the inside.

v. 121. The preacher.] Thus Cowper, Task, b. ii.

v. 121. The preacher.] Thus Cowper, Task, b. ii.

’Tis pitiful
To court a grin, when you should woo a soul, &c.

It’s sad
To seek a smile when you should be winning a heart, etc.

v. 131. Saint Anthony. Fattens with this his swine.] On the sale of these blessings, the brothers of St. Anthony supported themselves and their paramours. From behind the swine of St. Anthony, our Poet levels a blow at the object of his inveterate enmity, Boniface VIII, from whom, “in 1297, they obtained the dignity and privileges of an independent congregation.” See Mosheim’s Eccles. History in Dr. Maclaine’s Translation, v. ii. cent. xi. p. 2. c. 2. - 28.

v. 131. Saint Anthony. Fattens with this his pigs.] The brothers of St. Anthony supported themselves and their lovers through the sale of these blessings. From behind St. Anthony's pigs, our Poet takes a jab at his long-standing enemy, Boniface VIII, from whom they “gained the status and privileges of an independent congregation in 1297.” See Mosheim’s Eccles. History in Dr. Maclaine’s Translation, v. ii. cent. xi. p. 2. c. 2. - 28.

v. 140. Daniel.] “Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him.” Dan. c. vii. 10.

v. 140. Daniel.] “A thousand thousands served him, and ten thousand times ten thousand stood before him.” Dan. c. vii. 10.

CANTO XXX

v. 1. Six thousand miles.] He compares the vanishing of the vision to the fading away of the stars at dawn, when it is noon-day six thousand miles off, and the shadow, formed by the earth over the part of it inhabited by the Poet, is about to disappear.

v. 1. Six thousand miles.] He compares the disappearance of the vision to the fading of the stars at dawn, when it is noon six thousand miles away, and the shadow created by the earth over the part inhabited by the Poet is about to vanish.

v. 13. Engirt.] “ ppearing to be encompassed by these angelic bands, which are in reality encompassed by it.”

v. 13. Engirt.] “appearing to be surrounded by these angelic bands, which are actually surrounded by it.”

v. 18. This turn.] Questa vice. Hence perhaps Milton, P. L. b. viii. 491. This turn hath made amends.

v. 18. This turn.] This change. Maybe that's what Milton meant in P. L. b. viii. 491. This change has made up for it.

v. 39. Forth.] From the ninth sphere to the empyrean, which is more light.

v. 39. Forth.] From the ninth sphere to the empyrean, which is brighter.

v. 44. Either mighty host.] Of angels, that remained faithful, and of beatified souls, the latter in that form which they will have at the last day. v. 61. Light flowing.] “And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” Rev. cxxii. I.

v. 44. Either mighty host.] Of angels that stayed faithful and of blessed souls, the latter in the form they will have on the last day. v. 61. Light flowing.] “And he showed me a pure river of water of life, clear as crystal, flowing from the throne of God and the Lamb.” Rev. cxxii. I.

—underneath a bright sea flow’d Of jasper, or of liquid pearl. Milton, P. L. b. iii. 518.

—underneath a bright sea flowed with jasper or liquid pearl. Milton, P. L. b. iii. 518.

v. 80. Shadowy of the truth.]
Son di lor vero ombriferi prefazii.
So Mr. Coleridge, in his Religious Musings, v. 406.
Life is a vision shadowy of truth.

v. 80. Shadowy of the truth.]
It's a shadow of the truth.
So Mr. Coleridge, in his Religious Musings, v. 406.
Life is a vision that's a shadow of the truth.

v. 88. —the eves Of mine eyelids.] Thus Shakespeare calls the eyelids “penthouse lids.” Macbeth, a, 1. s, 3.

v. 88. —the edges of my eyelids.] This is what Shakespeare refers to as the eyelids being “penthouse lids.” Macbeth, a, 1. s, 3.

v. 108. As some cliff.]
A lake
That to the fringed bank with myrtle crown’d
Her crystal mirror holds.
Milton, P. L. b. iv. 263.

v. 108. As some cliff.]
A lake
That on the edge, crowned with myrtle,
Holds its crystal reflection.
Milton, P. L. b. iv. 263.

v. 118. My view with ease.]
Far and wide his eye commands
For sight no obstacle found here, nor shade, But all sunshine.
Milton, P. l. b. iii. 616.

v. 118. My view with ease.]
His gaze stretches far and wide,
For nothing stands in his way, no shadows, just pure sunlight.
Milton, P. l. b. iii. 616.

v. 135. Of the great Harry.] The Emperor Henry VII, who died in 1313.

v. 135. Of the great Harry.] The Emperor Henry VII, who passed away in 1313.

v. 141. He.] Pope Clement V. See Canto XXVII. 53.

v. 141. He.] Pope Clement V. See Canto XXVII. 53.

v. 145. Alagna’s priest.] Pope Boniface VIII. Hell, Canto XIX.

v. 145. Alagna's priest.] Pope Boniface VIII. Hell, Canto XIX.

79.

79.

CANTO XXXI

v. 6. Bees.] Compare Homer, Iliad, ii. 87. Virg. Aen. I. 430, and Milton, P. L. b. 1. 768.

v. 6. Bees.] See Homer, Iliad, ii. 87. Virgil, Aeneid I. 430, and Milton, Paradise Lost, b. 1. 768.

v. 29. Helice.] Callisto, and her son Arcas, changed into the constellations of the Greater Bear and Arctophylax, or Bootes. See Ovid, Met. l. ii. fab. v. vi.

v. 29. Helice.] Callisto and her son Arcas were transformed into the constellations of the Great Bear and Arctophylax, or Bootes. See Ovid, Met. l. ii. fab. v. vi.

v. 93. Bernard.] St. Bernard, the venerable abbot of Clairvaux, and the great promoter of the second crusade, who died A.D. 1153, in his sixty-third year. His sermons are called by Henault, “chefs~d’oeuvres de sentiment et de force.” Abrege Chron. de l’Hist. de Fr. 1145. They have even been preferred to al1 the productions of the ancients, and the author has been termed the last of the fathers of the church. It is uncertain whether they were not delivered originally in the French tongue.

v. 93. Bernard.] St. Bernard, the respected abbot of Clairvaux and a key supporter of the second crusade, died in 1153 at the age of sixty-three. His sermons are referred to by Henault as “masterpieces of thought and strength.” Abrege Chron. de l’Hist. de Fr. 1145. They have even been favored over all the works of the ancients, and the author has been called the last of the Church Fathers. It's unclear if they were originally spoken in French.

That the part he acts in the present Poem should be assigned to him. appears somewhat remarkable, when we consider that he severely censured the new festival established in honour of the Immaculate Conception of the virgin, and opposed the doctrine itself with the greatest vigour, as it supposed her being honoured with a privilegewhich belonged to Christ Alone Dr. Maclaine’s Mosheim, v. iii. cent. xii. p. ii. c. 3 - 19.

That the role he plays in this Poem should be given to him seems quite surprising, especially when we think about how he strongly criticized the new festival created in honor of the Immaculate Conception of the Virgin and vehemently opposed the doctrine itself, as it suggested she was given a privilege that belonged to Christ alone. Dr. Maclaine’s Mosheim, v. iii. cent. xii. p. ii. c. 3 - 19.

v. 95. Our Veronica ] The holy handkerchief, then preserved at Rome, on which the countenance of our Saviour was supposed to have been imprest.

v. 95. Our Veronica ] The sacred handkerchief, which was kept in Rome, on which the face of our Savior was believed to have been imprinted.

v. 101. Him.] St. Bernard.

v. 101. Him.] St. Bernard.

v. 108. The queen.] The Virgin Mary.

v. 108. The queen.] The Virgin Mary.

v. 119. Oriflamb.] Menage on this word quotes the Roman des
Royau
-Iignages of Guillaume Ghyart.
Oriflamme est une banniere
De cendal roujoyant et simple
Sans portraiture d’autre affaire,

v. 119. Oriflamb.] Menage, in his discussion of this term, references the Roman des
Royau
-Iignages by Guillaume Ghyart.
Oriflamme is a flag
Of bright red silk, simple in design
Without any other imagery or decoration.

CANTO XXXII

v. 3. She.] Eve.

v. 3. She.] Eve.

v. 8. Ancestress.] Ruth, the ancestress of David.

v. 8. Ancestress.] Ruth, the ancestor of David.

v. 60. In holy scripture.] Gen. c. xxv. 22. v. 123. Lucia.] See Hell, Canto II. 97.

v. 60. In holy scripture.] Gen. c. 25. v. 123. Lucia.] See Hell, Canto II. 97.

CANTO XXXIII

v. 63. The Sybil’s sentence.] Virg. Aen. iii. 445.

v. 63. The Sybil’s sentence.] Virg. Aen. iii. 445.

v. 89. One moment.] “A moment seems to me more tedious, than five-and-twenty ages would have appeared to the Argonauts, when they had resolved on their expedition.

v. 89. One moment.] “A moment feels more tedious to me than twenty-five years would have seemed to the Argonauts when they decided to go on their journey.

v. 92. Argo’s shadow]
Quae simul ac rostro ventosnm proscidit aequor,
Tortaque remigio spumis incanduit unda,
Emersere feri candenti e gurgite vultus
Aequoreae monstrum Nereides admirantes.
Catullus, De Nupt. Pel. et Thet. 15.

v. 92. Argo’s shadow]
As soon as it sliced through the waves with its beak,
And the water churned with the strength of its rowing,
Wild faces emerged from the gleaming depths,
As the Nereids, amazed, stared at the monster from the sea.
Catullus, De Nupt. Pel. et Thet. 15.

v. 109. Three orbs of triple hue, clipt in one bound.] The Trinity.

v. 109. Three spheres of three colors, enclosed in one boundary.] The Trinity.

v. 118. That circling.] The second of the circles, “Light of Light,” in which he dimly beheld the mystery of the incarnation.

v. 118. That circling.] The second of the circles, “Light of Light,” where he faintly perceived the mystery of the incarnation.

End Paradise.

End Paradise.

PREFACE

In the years 1805 and 1806, I published the first part of the following translation, with the text of the original. Since that period, two impressions of the whole of the Divina Commedia, in Italian, have made their appearance in this country. It is not necessary that I should add a third: and I am induced to hope that the Poem, even in the present version of it, may not be without interest for the mere English reader.

In 1805 and 1806, I published the first part of this translation along with the original text. Since then, two editions of the complete Divina Commedia in Italian have been released in this country. I don’t think it’s necessary to add a third edition; instead, I hope that this version of the poem will still be interesting to the casual English reader.

The translation of the second and third parts, “The Purgatory” and “The Paradise,” was begun long before the first, and as early as the year 1797; but, owing to many interruptions, not concluded till the summer before last. On a retrospect of the time and exertions that have been thus employed, I do not regard those hours as the least happy of my life, during which (to use the eloquent language of Mr. Coleridge) “my individual recollections have been suspended, and lulled to sleep amid the music of nobler thoughts;” nor that study as misapplied, which has familiarized me with one of the sublimest efforts of the human invention.

The translation of the second and third parts, “The Purgatory” and “The Paradise,” started long before the first, as early as 1797; however, due to various interruptions, it wasn't finished until the summer before last. Looking back on the time and effort that went into this, I don’t consider those hours to be anything but some of the happiest of my life, during which (to quote Mr. Coleridge’s beautiful words) “my individual memories have been put on hold and lulled to sleep amidst the music of greater ideas;” nor do I see the study as wasted, as it has made me familiar with one of the greatest achievements of human creativity.

To those, who shall be at the trouble of examining into the degree of accuracy with which the task has been executed, I may be allowed to suggest, that their judgment should not be formed on a comparison with any single text of my Author; since, in more instances than I have noticed, I have had to make my choice out of a variety of readings and interpretations, presented by different editions and commentators.

To those who are willing to look into how accurately this task has been done, I suggest that you shouldn’t judge it by comparing it to just one version of my Author. In fact, more often than I’ve mentioned, I have had to choose from various readings and interpretations provided by different editions and commentators.

In one or two of those editions is to be found the title of “The Vision,” which I have adopted, as more conformable to the genius of our language than that of “The Divine Comedy.” Dante himself, I believe, termed it simply “The Comedy;” in the first place, because the style was of the middle kind: and in the next, because the story (if story it may be called) ends happily.

In a few of those editions, you'll find the title "The Vision," which I've chosen because it fits better with the spirit of our language than "The Divine Comedy." I believe Dante originally called it simply "The Comedy" for two reasons: first, because the style is of a moderate kind; and second, because the story (if you can call it that) has a happy ending.

Instead of a Life of my Author, I have subjoined, in chronological order, a view not only of the principal events which befell him, but of the chief public occurrences that happened in his time: concerning both of which the reader may obtain further information, by turning to the passages referred to in the Poem and Notes.

Instead of a Life of my Author, I have included, in chronological order, a rundown not only of the main events that happened to him, but also of the major public events that occurred during his time. Readers can find more information about both by checking the references in the Poem and Notes.

January, 1814

January 1814

A CHRONOLOGICAL VIEW

OF
THE AGE OF DANTE

A. D.

1265. Dante, son of Alighieri degli Alighieri and Bella, is born at Florence. Of his own ancestry he speaks in the Paradise, Canto XV. and XVI.

1265. Dante, son of Alighieri degli Alighieri and Bella, is born in Florence. He discusses his ancestry in Paradise, Canto XV and XVI.

In the same year, Manfredi, king of Naples and Sicily, is defeated and slain by Charles of Anjou. Hell, C. XXVIII. 13. And Purgatory, C. III. 110.

In the same year, Manfredi, king of Naples and Sicily, is defeated and killed by Charles of Anjou. Hell, C. XXVIII. 13. And Purgatory, C. III. 110.

Guido Novello of Polenta obtains the sovereignty of Ravenna.
H. C. XXVII. 38.

Guido Novello of Polenta takes control of Ravenna.
H. C. XXVII. 38.

1266. Two of the Frati Godenti chosen arbitrators of the differences at Florence. H. C. XXIII. 104. Gianni de’ Soldanieri heads the populace in that city. H. C. XXXII. 118.

1266. Two of the Frati Godenti were selected as arbitrators for the disputes in Florence. H. C. XXIII. 104. Gianni de’ Soldanieri leads the people in that city. H. C. XXXII. 118.

1268. Charles of Anjou puts Conradine to death, and becomes King of Naples. H. C. XXVIII. 16 and Purg C. XX. 66.

1268. Charles of Anjou executes Conradine and becomes the King of Naples. H. C. XXVIII. 16 and Purg C. XX. 66.

1272. Henry III. of England is succeeded by Edward I. Purg. C. VII. 129.

1272. Henry III of England is succeeded by Edward I. Purg. C. VII. 129.

1274. Our Poet first sees Beatrice, daughter of Folco Portinari.

1274. Our Poet first sees Beatrice, the daughter of Folco Portinari.

Fra.
Guittone d’Arezzo, the poet, dies. Purg. C. XXIV. 56.
Thomas Aquinas dies. Purg. C. XX. 67. and Par. C. X. 96.
Buonaventura dies. Par. C. XII. 25.

Fra.
Guittone d’Arezzo, the poet, passes away. Purg. C. XXIV. 56.
Thomas Aquinas passes away. Purg. C. XX. 67. and Par. C. X. 96.
Buonaventura passes away. Par. C. XII. 25.

1275. Pierre de la Brosse, secretary to Philip III. of France, executed. Purg. C. VI. 23.

1275. Pierre de la Brosse, the secretary to Philip III of France, was executed. Purg. C. VI. 23.

1276. Giotto, the painter, is born. Purg. C. XI. 95. Pope Adrian V. dies. Purg. C. XIX. 97. Guido Guinicelli, the poet, dies. Purg. C. XI. 96. and C. XXVI. 83.

1276. Giotto, the painter, is born. Purg. C. XI. 95. Pope Adrian V. dies. Purg. C. XIX. 97. Guido Guinicelli, the poet, dies. Purg. C. XI. 96. and C. XXVI. 83.

1277. Pope John XXI. dies. Par. C. XII. 126.

1277. Pope John XXI dies. Par. C. XII. 126.

1278. Ottocar, king of Bohemia, dies. Purg. C. VII. 97.

1278. Ottocar, the king of Bohemia, passes away. Purg. C. VII. 97.

1279. Dionysius succeeds to the throne of Portugal. Par. C. XIX. 135.

1279. Dionysius takes the throne of Portugal. Par. C. XIX. 135.

1280. Albertus Magnus dies. Par. C. X. 95.

1280. Albertus Magnus dies. Par. C. X. 95.

1281. Pope Nicholas III. dies. H. C. XIX 71. Dante studies at the universities of Bologna and Padua.

1281. Pope Nicholas III dies. H. C. XIX 71. Dante studies at the universities of Bologna and Padua.

1282. The Sicilian vespers. Par. C. VIII. 80.
The French defeated by the people of Forli. H. C. XXVII. 41.
Tribaldello de’ Manfredi betrays the city of Faenza. H. C.
XXXII. 119.

1282. The Sicilian Vespers. Par. C. VIII. 80.
The French are defeated by the people of Forli. H. C. XXVII. 41.
Tribaldello de’ Manfredi betrays the city of Faenza. H. C.
XXXII. 119.

1284. Prince Charles of Anjou is defeated and made prisoner by Rugiez de Lauria, admiral to Peter III. of Arragon. Purg. C. XX. 78. Charles I. king of Naples, dies. Purg. C. VII. 111.

1284. Prince Charles of Anjou is defeated and captured by Rugiez de Lauria, the admiral to Peter III of Aragon. Purg. C. XX. 78. Charles I, king of Naples, dies. Purg. C. VII. 111.

1285. Pope Martin IV. dies. Purg. C. XXIV. 23.
Philip III. of France, and Peter III. of Arragon, die. Purg. C.
VII. 101 and
110.
Henry II. king of Cyprus, comes to the throne. Par. C. XIX. 144.

1285. Pope Martin IV. dies. Purg. C. XXIV. 23.
Philip III. of France and Peter III. of Aragon die. Purg. C.
VII. 101 and
110.
Henry II, king of Cyprus, comes to the throne. Par. C. XIX. 144.

1287. Guido dalle Colonne (mentioned by Dante in his De Vulgari Eloquio) writes “The War of Troy.”

1287. Guido dalle Colonne (mentioned by Dante in his De Vulgari Eloquio) writes "The War of Troy."

1288. Haquin, king of Norway, makes war on Denmark. Par. C. XIX. 135. Count Ugolino de’ Gherardeschi dies of famine. H. C. XXXIII. 14.

1288. Haquin, king of Norway, goes to war with Denmark. Par. C. XIX. 135. Count Ugolino de’ Gherardeschi dies of starvation. H. C. XXXIII. 14.

1289. Dante is in the battle of Campaldino, where the Florentines defeat the people of Arezzo, June 11. Purg. C. V. 90.

1289. Dante is in the battle of Campaldino, where the Florentines defeat the people of Arezzo, June 11. Purg. C. V. 90.

1290. Beatrice dies. Purg. C. XXXII. 2. He serves in the war waged by the Florentines upon the Pisans, and is present at the surrender of Caprona in the autumn. H. C. XXI. 92.

1290. Beatrice dies. Purg. C. XXXII. 2. He fights in the war that the Florentines are waging against the Pisans and is there when Caprona surrenders in the autumn. H. C. XXI. 92.

1291. He marries Gemma de’ Donati, with whom he lives unhappily.

1291. He marries Gemma de’ Donati, and they live unhappily together.

By this marriage he had five sons and a daughter.
Can Grande della Scala is born, March 9. H. C. I. 98. Purg. C.
XX. 16. Par. C. XVII. 75. and XXVII. 135.
The renegade Christians assist the Saracens to recover St. John
D’Acre. H. C. XXVII. 84.
The Emperor Rodolph dies. Purg. C. VI. 104. and VII. 91.
Alonzo III. of Arragon dies, and is succeeded by James II.
Purg. C. VII. 113. and Par. C. XIX. 133.

By this marriage, he had five sons and a daughter.
Can Grande della Scala was born on March 9, H. C. I. 98. Purg. C.
XX. 16. Par. C. XVII. 75. and XXVII. 135.
The renegade Christians help the Saracens to take back St. John
D’Acre. H. C. XXVII. 84.
Emperor Rodolph dies. Purg. C. VI. 104. and VII. 91.
Alonzo III of Aragon dies, and James II succeeds him.
Purg. C. VII. 113. and Par. C. XIX. 133.

1294. Clement V. abdicates the papal chair. H. C. III. 56. Dante writes his Vita Nuova.

1294. Clement V resigns from the papal chair. H. C. III. 56. Dante writes his Vita Nuova.

1295. His preceptor, Brunetto Latini, dies. H. C. XV. 28. Charles Martel, king of Hungary, visits Florence, Par. C. VIII. 57. and dies in the same year. Frederick, son of Peter III. of Arragon, becomes king of Sicily. Purg. C. VII. 117. and Par. C. XIX. 127.

1295. His teacher, Brunetto Latini, dies. H. C. XV. 28. Charles Martel, king of Hungary, visits Florence, Par. C. VIII. 57. and dies in the same year. Frederick, son of Peter III of Aragon, becomes king of Sicily. Purg. C. VII. 117. and Par. C. XIX. 127.

1296. Forese, the companion of Dante, dies. Purg. C. XXXIII. 44.

1296. Forese, Dante's friend, passes away. Purg. C. XXXIII. 44.

1300. The Bianca and Nera parties take their rise in Pistoia.
H. C. XXXII. 60.
This is the year in which he supposes himself to see his Vision.
H. C. I. 1. and XXI. 109.
He is chosen chief magistrate, or first of the Priors of
Florence; and continues in office from June 15 to August 15.
Cimabue, the painter, dies. Purg. C. XI. 93.
Guido Cavalcanti, the most beloved of our Poet’s friends, dies.
H. C. X. 59. and Purg C. XI. 96.

1300. The Bianca and Nera factions emerge in Pistoia.
H. C. XXXII. 60.
This is the year he believes he experiences his Vision.
H. C. I. 1. and XXI. 109.
He is elected chief magistrate, or the top Prior of
Florence; and serves from June 15 to August 15.
Cimabue, the painter, passes away. Purg. C. XI. 93.
Guido Cavalcanti, the most cherished of our Poet’s friends, dies.
H. C. X. 59. and Purg C. XI. 96.

1301. The Bianca party expels the Nera from Pistoia. H. C. XXIV. 142.

1301. The Bianca faction expels the Nera from Pistoia. H. C. XXIV. 142.

1302. January 27. During his absence at Rome, Dante is mulcted
by his fellow-citizens in the sum of 8000 lire, and condemned to
two years’ banishment.
March 10. He is sentenced, if taken, to be burned.
Fulcieri de’ Calboli commits great atrocities on certain of the
Ghibelline party. Purg. C. XIV. 61.
Carlino de’ Pazzi betrays the castle di Piano Travigne, in
Valdarno, to the Florentines. H. C. XXXII. 67.
The French vanquished in the battle of Courtrai. Purg. C. XX. 47.
James, king of Majorca and Minorca, dies. Par. C. XIX. 133.

1302. January 27. While he is away in Rome, Dante is fined
by his fellow citizens 8000 lire and sentenced to
two years of exile.
March 10. He is sentenced to be burned if captured.
Fulcieri de’ Calboli commits terrible acts against some members of the
Ghibelline party. Purg. C. XIV. 61.
Carlino de’ Pazzi betrays the castle di Piano Travigne in
Valdarno to the Florentines. H. C. XXXII. 67.
The French are defeated in the battle of Courtrai. Purg. C. XX. 47.<

1303. Pope Boniface VIII. dies. H. C. XIX. 55. Purg. C. XX. 86. XXXII. 146. and Par. C. XXVII. 20. The other exiles appoint Dante one of a council of twelve, under Alessandro da Romena. He appears to have been much dissatisfied with his colleagues. Par. C. XVII. 61.

1303. Pope Boniface VIII dies. H. C. XIX. 55. Purg. C. XX. 86. XXXII. 146. and Par. C. XXVII. 20. The other exiles choose Dante to be one of a council of twelve, led by Alessandro da Romena. He seems to have been quite unhappy with his fellow members. Par. C. XVII. 61.

1304. He joins with the exiles in an unsuccessful attack on the city of Florence. May. The bridge over the Arno breaks down during a representation of the infernal torments exhibited on that river. H. C. XXVI. 9. July 20. Petrarch, whose father had been banished two years before from Florence, is born at Arezzo.

1304. He collaborates with the exiles in a failed assault on the city of Florence. May. The bridge over the Arno collapses during a performance showcasing the hellish torments displayed on that river. H. C. XXVI. 9. July 20. Petrarch, whose father had been exiled from Florence two years earlier, is born in Arezzo.

1305. Winceslaus II. king of Bohemia, dies. Purg. C. VII. 99. and Par. C. XIX 123. A conflagration happens at Florence. H. C. XXVI. 9.

1305. Wenceslaus II, king of Bohemia, dies. Purg. C. VII. 99. and Par. C. XIX 123. A fire breaks out in Florence. H. C. XXVI. 9.

1306. Dante visits Padua.

1306. Dante goes to Padua.

1307. He is in Lunigiana with the Marchese Marcello Malaspina. Purg. C. VIII. 133. and C. XIX. 140. Dolcino, the fanatic, is burned. H. C. XXVIII. 53.

1307. He is in Lunigiana with Marchese Marcello Malaspina. Purg. C. VIII. 133. and C. XIX. 140. Dolcino, the fanatic, is burned. H. C. XXVIII. 53.

1308. The Emperor Albert I. murdered. Purg. C. VI. 98. and
Par. C. XIX. 114.
Corso Donati, Dante’s political enemy, slain. Purg. C. XXIV. 81.
He seeks an asylum at Verona, under the roof of the Signori della

1308. Emperor Albert I is murdered. Purg. C. VI. 98. and
Par. C. XIX. 114.
Corso Donati, Dante’s political rival, is killed. Purg. C. XXIV. 81.
He seeks refuge in Verona, under the roof of the Signori della

Scala. Par. C. XVII. 69. He wanders, about this time, over various parts of Italy. See his Convito. He is at Paris twice; and, as one of the early commentators reports, at Oxford.

Scala. Par. C. XVII. 69. He wanders around different parts of Italy during this time. Check out his Convito. He visits Paris twice; and, as one of the early commentators notes, he is also at Oxford.

1309. Charles II. king of Naples, dies. Par. C. XIX. 125.

1309. Charles II, King of Naples, dies. Par. C. XIX. 125.

1310. The Order of the Templars abolished. Purg. C. XX. 94.

1310. The Order of the Templars was abolished. Purg. C. XX. 94.

1313. The Emperor Henry of Luxemburg, by whom he had hoped to be restored to Florence, dies. Par. C. XVII. 80. and XXX. 135. He takes refuge at Ravenna with Guido Novello da Polenta.

1313. The Emperor Henry of Luxemburg, whom he had hoped would help him return to Florence, dies. Par. C. XVII. 80. and XXX. 135. He seeks refuge in Ravenna with Guido Novello da Polenta.

1314. Pope Clement V. dies. H. C. XIX. 86. and
Par. C. XXVII. 53. and XXX. 141.
Philip IV. of France dies. Purg. C. VII. 108. and Par. C. XIX.
117.
Ferdinand IV. of Spain, dies. Par. C. XIX. 122.
Giacopo da Carrara defeated by Can Grande. Par. C. IX. 45.

1314. Pope Clement V dies. H. C. XIX. 86. and
Par. C. XXVII. 53. and XXX. 141.
Philip IV of France dies. Purg. C. VII. 108. and Par. C. XIX.
117.
Ferdinand IV of Spain dies. Par. C. XIX. 122.
Giacopo da Carrara is defeated by Can Grande. Par. C. IX. 45.

1316. John XXII. elected Pope. Par. C. XXVII. 53.

1316. John XXII. elected Pope. Par. C. XXVII. 53.

1321. July. Dante dies at Ravenna, of a complaint brought on by disappointment at his failure in a negotiation which he had been conducting with the Venetians, for his patron Guido Novello da Polenta. His obsequies are sumptuously performed at Ravenna by Guido, who himself died in the ensuing year.

1321. July. Dante dies in Ravenna from an illness caused by his disappointment over failing in a negotiation he was conducting with the Venetians for his patron, Guido Novello da Polenta. His funeral is held in a lavish manner at Ravenna by Guido, who himself dies the following year.


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