diff options
| author | pgww <pgww@lists.pglaf.org> | 2025-12-01 07:27:50 -0800 |
|---|---|---|
| committer | pgww <pgww@lists.pglaf.org> | 2025-12-01 07:27:50 -0800 |
| commit | 7278b527e50b18ddc3a236b9fccda8c93cb4cfb2 (patch) | |
| tree | 6f0ccacdacbaa8a04b21aab481fb26438cabe277 | |
| parent | 33678068a4a23bdefdb1bc77dee489e8faed1f0b (diff) | |
| -rw-r--r-- | .gitattributes | 7 | ||||
| -rw-r--r-- | 1996-0.txt | 436 | ||||
| -rw-r--r-- | 1996-0.zip | bin | 122536 -> 0 bytes | |||
| -rw-r--r-- | 1996-h.zip | bin | 126001 -> 0 bytes | |||
| -rw-r--r-- | 1996-h/1996-h.htm | 776 | ||||
| -rw-r--r-- | LICENSE.txt | 4 | ||||
| -rw-r--r-- | README.md | 2 | ||||
| -rw-r--r-- | old/1996.txt | 6172 | ||||
| -rw-r--r-- | old/1996.zip | bin | 120623 -> 0 bytes |
9 files changed, 191 insertions, 7206 deletions
diff --git a/.gitattributes b/.gitattributes index 6833f05..d7b82bc 100644 --- a/.gitattributes +++ b/.gitattributes @@ -1,3 +1,4 @@ -* text=auto -*.txt text -*.md text +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf @@ -1,31 +1,4 @@ -The Project Gutenberg eBook of The Divine Comedy, by Dante Aligheri - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: The Divine Comedy - Purgatory - -Author: Dante Aligheri - -Translator: Charles Eliot Norton - -Release Date: December, 1999 [eBook #1996] -[Most recently updated: July 16, 2022] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Dianne Bean - -*** START OF THE PROJECT GUTENBERG EBOOK THE DIVINE COMEDY, PURGATORY *** - +*** START OF THE PROJECT GUTENBERG EBOOK 1996 *** @@ -253,7 +226,6 @@ so that even to their inhabitants these stars were invisible. Possibly the meaning is that these stars, symbolizing the cardinal virtues, had been visible only in the golden age. - This old man, as soon appears, is the younger Cato, and the office here given to him of warden of the souls in the outer region of Purgatory was suggested by the position assigned to him by Virgil in the Aeneid, @@ -414,7 +386,7 @@ psalm is after written. Then he made the sign of holy cross upon them; whereon they all threw themselves upon the strand; and he went away swift as he had come. -1 “When Israel went out of Egypt.” Psalm cxiv. +[1] “When Israel went out of Egypt.” Psalm cxiv. The crowd which remained there seemed strange to the place, gazing round about like him who of new things makes essay. On all sides the @@ -496,7 +468,6 @@ those upon which he comments in his Convito. Than his Casella, whom he woo’d to sing, Met in the milder shades of purgatory.” - Nothing is known of Casella beyond what is implied in Dante’s affectionate record of their meeting. @@ -547,7 +518,7 @@ how it acts be revealed to us. Mad is he who hopes that our reason can traverse the infinite way which One Substance in Three Persons holds. Be content, human race, with the quia;[1]; for if ye had been able to see everything, need had not been for Mary to hear child: and ye have -seen desiring fruitlessly men such [2] that their desire would have +seen desiring fruitlessly men such[2] that their desire would have been quieted, which is given them eternally for a grief. I speak of Aristotle and of Plato, and of many others;” and here he bowed his front, and said no more, and remained disturbed. @@ -672,8 +643,10 @@ unburied, as the body of one excommunicated, on the bank of the Verde. prayers of the good on earth in shortening the period of suffering of the souls in Purgatory is more than once referred to by him, as well as the virtue of the intercession of the souls in Purgatory for the -benefit of the living. [8] The prohibition of entering within -Purgatory. +benefit of the living. + + +[8] The prohibition of entering within Purgatory. @@ -739,7 +712,7 @@ one. I first turned my eyes to the low shores, then I raised them to the sun, and wondered that on the left we were struck by it. The Poet perceived clearly that I was standing all bewildered at the chariot of the light, where between us and Aquilo,[2] it was entering. Whereupon -he to me, “If Castor and Pollux were in company with that mirror [3] +he to me, “If Castor and Pollux were in company with that mirror[3] which up and down guides with its light, thou wouldst see the ruddy Zodiac revolving still closer to the Bears, if it went not out of its old road.[4] How that may be, if thou wishest to be able to think, @@ -1000,7 +973,7 @@ promising, I loosed myself from them. Here was the Aretine,[1] who from the fierce arms of Ghin di Tacco had his death; and the other who was drowned when running in pursuit. Here -Federigo Novello [2] was praying with hands outstretched, and he of +Federigo Novello[2] was praying with hands outstretched, and he of Pisa, who made the good Marzucco seem strong.[3] I saw Count Orso; and the soul divided from its body by spite and by envy, as it said, and not for fault committed, Pierre do la Brosse,[5] I mean; and here let @@ -1119,7 +1092,7 @@ didst put thy hand upon the bridle. O German Albert, who abandonest her who has become untamed and savage, and oughtest to bestride her saddle-bows, may a just judgment from the stars fall upon thy blood, and may it be strange and manifest, so that thy successor may have fear -of it! [2] For thou and thy father, retained up there by greed, have +of it![2] For thou and thy father, retained up there by greed, have suffered the garden of the empire to become desert. Come thou to see Montecchi and Cappelletti, Monaldi and Filippeschi,[3] thou man without care: those already wretched, and these in dread. Come, cruel one, @@ -1152,7 +1125,7 @@ at enmity with each other in their respective cities,—types of a common condition. -[4]The Counts of Santafiora were once the most powerful Ghibelline +[4] The Counts of Santafiora were once the most powerful Ghibelline nobles in the Sienese territory. Their power had declined since the Hohenstaufen Emperors had been succeeded by the Hapsburgs, and they were now subjected to the Guelphs of Siena. @@ -1262,7 +1235,7 @@ blended. Upon the green and upon the flowers I saw souls who, because of the valley, were not visible from without, seated here singing “Salve -regina.” [1] “Before the lessening sun sinks to his nest,” began the +regina.”[1] “Before the lessening sun sinks to his nest,” began the Mantuan who had turned us thither, “desire not that among these I guide you. From this bank ye will better become acquainted with the acts and countenances of all of them, than received among them on the level @@ -1393,7 +1366,6 @@ easy.[2] [1] The opening words of a hymn sung at Complines, the last service of the day: - Te locis ante terminum, Rerom Creator poscimus, Ut tus pro clementia @@ -1501,7 +1473,7 @@ merely to rest on Nino’s disapproval of her second marriage. My greedy eyes were going ever to the sky, ever there where the stars are slowest, even as a wheel nearest the axle. And my Leader, “Son, at what lookest thou up there?” And I to him, “At those three torches with -which the pole on this side is all aflame.” [1] And he to me, “The four +which the pole on this side is all aflame.”[1] And he to me, “The four bright stars which thou sawest this morning are low on the other side, and these are risen where those were.” @@ -1674,7 +1646,6 @@ if with more art I reenforce it.[1] [1] These words may be intended to call attention to the doctrine which underlies the imagery of the verse. - The entrance within the gate of Purgatory is the assurance of justification, which is the change of the soul from a state of sin to a state of justice or righteousness. Justification itself consists, @@ -1702,7 +1673,7 @@ more and more, I saw him sitting on the upper step, such in his face that I endured it not.[1] And he had in his hand a naked sword, which so reflected the rays toward us that I often raised my sight in vain. “Tell it from there, what would ye?” began he to say; “where is the -guide? Beware lest the coming up be harmful to you.” [2] “A lady from +guide? Beware lest the coming up be harmful to you.”[2] “A lady from Heaven with these things acquainted,” replied my Master to him, “only just now said to us, ‘Go thither, here is the gate.’” “And may she speed your progress in good,” began again the courteous gatekeeper, @@ -2324,7 +2295,7 @@ and with sealed eyes.—Sapia of Siena. We were at the top of the stairway, where the mountain, ascent of which frees one from ill, is the second time cut back. There a cornice binds the hill round about, in like manner as the first, except that its arc -bends more quickly. No shadow is there, nor mark which is apparent [1] +bends more quickly. No shadow is there, nor mark which is apparent[1] so that the bank appears smooth and so the path, with the livid color of the stone. @@ -2346,7 +2317,7 @@ to fly, not however seen, spirits uttering courteous invitations to the table of love. The first voice that passed flying, “Virum non habent,”[1] loudly said, and went on behind us reiterating it. And before it had become quite inaudible through distance, another passed -by, crying, “I am Orestes,” [2] and also did not stay. “O Father,” said +by, crying, “I am Orestes,”[2] and also did not stay. “O Father,” said I, “what voices are these?” and even as I was asking, lo! the third, saying, “Love them from whom ye have had wrong.” And the good Master: “This circle scourges the sin of envy, and therefore from love are @@ -2635,7 +2606,7 @@ the Demon was Mainardo, who died in 1302. We knew that those dear souls heard us go; therefore by silence they made us confident of the road. After we had become alone by going on, a voice that seemed like lightning when it cleaves the air, came counter -to us, saying, “Everyone that findeth me shall slay me,” [1] and fled +to us, saying, “Everyone that findeth me shall slay me,”[1] and fled like thunder which rolls away, if suddenly the cloud is rent. Soon as our hearing had a truce from it, lo! now another with so great a crash that it resembled thunderings in swift succession: “I am Aglauros who @@ -2719,7 +2690,7 @@ When we had reached the blessed Angel, with a glad voice he said, “Enter ye here to a stairway far less steep than the others.” We were mounting, already departed thence, and “Beati misericordes”[1] -had been sung behind us, and “Rejoice thou that overcomest.” [2] My +had been sung behind us, and “Rejoice thou that overcomest.”[2] My Master and I, we two alone, were going on upward, and I was thinking to win profit as we went from his words; and I addressed me to him, thus enquiring, “What did the spirit from Romagna mean, mentioning exclusion @@ -2861,7 +2832,7 @@ them seemed entire concord. “Are these spirits, Master, that I hear?” said I. And he to me, “Thou apprehendest truly; and they go loosening the knot of anger.” “Now who art thou that cleavest our smoke, and yet dost speak of us even as if thou didst still divide the time by -calends?” [2] Thus by one voice was said: whereon my Master said, +calends?”[2] Thus by one voice was said: whereon my Master said, “Reply, and ask if by this way one goeth up.” And I, “O creature, that cleansest thyself in order to return beautiful unto Him who made thee, a marvel shalt thou hear if thou accompanyest me.” “I will follow thee, @@ -3149,7 +3120,7 @@ for others.[6] This triform love is lamented down below.[7] believes it to be for his own good. -[2]The source of being. +[2] The source of being. [3] God, the First Cause. @@ -3308,7 +3279,7 @@ Thebans were in need of Bacchus, so, according to what I saw of them as they came, those who by good will and right love are ridden curve their steps along that circle. Soon they were upon us; because, running, all that great crowd was moving on; and two in front, weeping, were crying -out, “Mary ran with haste unto the mountain [7] and Caesar, to subdue +out, “Mary ran with haste unto the mountain[7] and Caesar, to subdue Ilerda, thrust at Marseilles, and then ran on to Spain.”[8] “Swift, swift, that time be not lost by little love,” cried the others following, “for zeal in doing well may refreshen grace.” “O people, in @@ -3589,7 +3560,7 @@ battlements. For on the other side the people, that through their eyes are pouring drop by drop the evil that possesses all the world, approach too near the edge.[1] -[1]Too close to leave a space for walking. +[1] Too close to leave a space for walking. Accursed be thou, old she-wolf, who more than all the other beasts hast @@ -4206,7 +4177,7 @@ recognized the face of Forese.[2] wife was Gemma de’ Donati. -“Ah, strive not [1] with the dry scab that discolors my skin,” he +“Ah, strive not[1] with the dry scab that discolors my skin,” he prayed, “nor with my lack of flesh, but tell me the truth about thyself; and who are these two souls, who yonder make an escort for thee: stay not thou from speaking to me.” “Thy face, which once I wept @@ -4325,9 +4296,9 @@ he dictates within, I go revealing.” “O brother, now I see,” said he, short of the sweet new style that I hear. I see clearly how your pens go on close following the dictator, which surely befell not with ours. And he who most sets himself to look further sees nothing more between -one style and the other.” [13] And, as if contented, he was silent. +one style and the other.”[13] And, as if contented, he was silent. -[1]Statius; more slowly, for the sake of remaining with Virgil. +[1] Statius; more slowly, for the sake of remaining with Virgil. [2] The sister of Forese, whom Dante meets in Paradise (Canto III.). @@ -4610,7 +4581,7 @@ individual. Hence there was no personal immortality. [8] The faculties of sense mute because their organs no longer exist. -[9]The spiritual faculties. +[9] The spiritual faculties. [10] Of Acheron or of Tiber, according as the soul is damned or saved. @@ -4813,7 +4784,7 @@ before me the day I hope for. Now I pray you by that virtue which guides you to the summit of the stair, at times be mindful of my pain.” Then he hid himself in the fire that refines them. -[1] The words of Daniel are in the Provencal tongue. +[1] The words of Daniel are in the Provencal tongue. @@ -5909,7 +5880,7 @@ alters not the imprinted figure, is my brain now stamped by you. But why does your desired word fly so far above my sight, that the more it strives the more it loses it?” “In order that thou mayst know,” she said, “that school which thou hast followed, and mayst see how its -doctrine can follow my word [14] and mayst see your path distant so far +doctrine can follow my word[14] and mayst see your path distant so far from the divine, as the heaven which highest hastens is remote from earth.” Whereon I replied to her, “I do not remember that I ever estranged myself from you, nor have I conscience of it that may sting @@ -6024,353 +5995,4 @@ new plants renewed with new foliage, pure and disposed to mount unto the stars. - - -*** END OF THE PROJECT GUTENBERG EBOOK THE DIVINE COMEDY, PURGATORY *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for an eBook, except by following -the terms of the trademark license, including paying royalties for use -of the Project Gutenberg trademark. If you do not charge anything for -copies of this eBook, complying with the trademark license is very -easy. You may use this eBook for nearly any purpose such as creation -of derivative works, reports, performances and research. Project -Gutenberg eBooks may be modified and printed and given away--you may -do practically ANYTHING in the United States with eBooks not protected -by U.S. copyright law. Redistribution is subject to the trademark -license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country other than the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you will have to check the laws of the country where - you are located before using this eBook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm website -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that: - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from the Project Gutenberg Literary Archive Foundation, the manager of -the Project Gutenberg-tm trademark. Contact the Foundation as set -forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - -Section 3. Information about the Project Gutenberg Literary -Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non-profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's business office is located at 809 North 1500 West, -Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up -to date contact information can be found at the Foundation's website -and official page at www.gutenberg.org/contact - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without -widespread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine-readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our website which has the main PG search -facility: www.gutenberg.org - -This website includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - - +*** END OF THE PROJECT GUTENBERG EBOOK 1996 *** diff --git a/1996-0.zip b/1996-0.zip Binary files differdeleted file mode 100644 index 511ab4a..0000000 --- a/1996-0.zip +++ /dev/null diff --git a/1996-h.zip b/1996-h.zip Binary files differdeleted file mode 100644 index 533afbf..0000000 --- a/1996-h.zip +++ /dev/null diff --git a/1996-h/1996-h.htm b/1996-h/1996-h.htm index e8d011c..f071e96 100644 --- a/1996-h/1996-h.htm +++ b/1996-h/1996-h.htm @@ -1,15 +1,13 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" -"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<!DOCTYPE html> +<html lang="en"> <head> -<meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> -<meta http-equiv="Content-Style-Type" content="text/css" /> -<title>The Project Gutenberg eBook of The Divine Comedy, Purgatory, by Dante Aligheri</title> +<meta charset="utf-8"> +<title>The Divine Comedy, Purgatory | Project Gutenberg</title> -<style type="text/css"> +<style> -body { margin-left: 20%; - margin-right: 20%; +body { margin-left: 10%; + margin-right: 10%; text-align: justify; } h1, h2, h3, h4, h5 {text-align: center; font-style: normal; font-weight: @@ -62,255 +60,234 @@ a:hover {color:red} </head> <body> - -<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The Divine Comedy, by Dante Aligheri</div> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Divine Comedy<br /> - Purgatory</div> -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Dante Aligheri</div> -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Translator: Charles Eliot Norton</div> -<div style='display:block; margin:1em 0'>Release Date: December, 1999 [eBook #1996]<br /> -[Most recently updated: July 16, 2022]</div> -<div style='display:block; margin:1em 0'>Language: English</div> -<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div> -<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Dianne Bean</div> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE DIVINE COMEDY, PURGATORY ***</div> - +<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 1996 ***</div> <h1>The Divine Comedy of Dante Aligheri</h1> <h2 class="no-break">Translated by Charles Eliot Norton</h2> -<hr /> +<hr > <h2>CONTENTS</h2> <p class="noindent"> -<a href="#cantoII.I">CANTO I.</a><br/> +<a href="#cantoII.I">CANTO I.</a><br> Invocation to the Muses.—Dawn of Easter on the shore of Purgatory.—The Four Stars.—Cato.—The cleansing of Dante from -the stains of Hell.<br /><br /> +the stains of Hell.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.II">CANTO II.</a><br/> Sunrise.—The Poets on the +<a href="#cantoII.II">CANTO II.</a><br> Sunrise.—The Poets on the shore.—Coming of a boat, guided by an angel, bearing souls to Purgatory.—Their landing.—Casella and his song.—Cato hurries -the souls to the mountain.<br /><br /> +the souls to the mountain.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.III">CANTO III.</a><br/> +<a href="#cantoII.III">CANTO III.</a><br> Ante-Purgatory.—Souls of those who have died in contumacy of the -Church.—Manfred.<br /><br /> +Church.—Manfred.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.IV">CANTO IV.</a><br/> +<a href="#cantoII.IV">CANTO IV.</a><br> Ante-Purgatory.—Ascent to a shelf of the mountain.—The negligent, -who postponed repentance to the last hour—Belacqua.<br /><br /> +who postponed repentance to the last hour—Belacqua.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.V">CANTO V.</a><br/> +<a href="#cantoII.V">CANTO V.</a><br> Ante-Purgatory.—Spirits who had delayed repentance, and met with death by violence, but died repentant.—Jacopo del Cassero.—Buonconte da -Montefeltro.—Via de’ Tolomei.<br /><br /> +Montefeltro.—Via de’ Tolomei.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.VI">CANTO VI.</a><br/> +<a href="#cantoII.VI">CANTO VI.</a><br> Ante-Purgatory.—More spirits who had deferred repentance till they were overtaken by a violent death.—Efficacy of -prayer.—Sordello.—Apostrophe to Italy.<br /><br /> +prayer.—Sordello.—Apostrophe to Italy.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.VII">CANTO VII.</a><br/> +<a href="#cantoII.VII">CANTO VII.</a><br> Virgil makes himself known to Sordello.—Sordello leads the Poets to the Valley of the Princes who have been negligent of salvation.—He points -them out by name.<br /><br /> +them out by name.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.VIII">CANTO VIII.</a><br/> +<a href="#cantoII.VIII">CANTO VIII.</a><br> Valley of the Princes.—Two Guardian Angels.—Nino -Visconti.—The Serpent.—Corrado Malaspina.<br /><br /> +Visconti.—The Serpent.—Corrado Malaspina.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.IX">CANTO IX.</a><br/> +<a href="#cantoII.IX">CANTO IX.</a><br> Slumber and Dream of Dante.—The Eagle.—Lucia.—The Gate of Purgatory.—The Angelic Gatekeeper.—Seven P’s inscribed on -Dante’s Forehead.—Entrance to the First Ledge.<br /><br /> +Dante’s Forehead.—Entrance to the First Ledge.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.X">CANTO X.</a><br/> -First Ledge the Proud.—Examples of humility sculptured on the Rock.<br /><br /> +<a href="#cantoII.X">CANTO X.</a><br> +First Ledge the Proud.—Examples of humility sculptured on the Rock.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XI">CANTO XI.</a><br/> +<a href="#cantoII.XI">CANTO XI.</a><br> First Ledge: the Proud.—Prayer.—Omberto -Aldobrandeschi.—Oderisi d’ Agubbio.—Provinzan Salvani.<br /><br /> +Aldobrandeschi.—Oderisi d’ Agubbio.—Provinzan Salvani.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XII">CANTO XII.</a><br/> +<a href="#cantoII.XII">CANTO XII.</a><br> First Ledge: the Proud.—Examples of the punishment of Pride graven on the pavement.—Meeting with an Angel who removes one of the -P’s.—Ascent to the Second Ledge.<br /><br /> +P’s.—Ascent to the Second Ledge.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XIII">CANTO XIII.</a><br/> +<a href="#cantoII.XIII">CANTO XIII.</a><br> Second Ledge: the Envious.—Examples of Love.—The Shades in -haircloth, and with sealed eyes.—Sapla of Siena.<br /><br /> +haircloth, and with sealed eyes.—Sapla of Siena.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XIV">CANTO XIV.</a><br/> +<a href="#cantoII.XIV">CANTO XIV.</a><br> Second Ledge: the Envious.—Guido del Duca.—Rinieri de’ -Calboli.—Examples of the punishment of Envy.<br /><br /> +Calboli.—Examples of the punishment of Envy.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XV">CANTO XV.</a><br/> +<a href="#cantoII.XV">CANTO XV.</a><br> Second Ledge: the Envious.—An Angel removes the second P from Dante’s forehead.—Discourse concerning the Sharing of Good.—Ascent to the Third Ledge: the Wrathful.—Examples of -Forbearance seen in Vision.<br /><br /> +Forbearance seen in Vision.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XVI">CANTO XVI.</a><br/> +<a href="#cantoII.XVI">CANTO XVI.</a><br> Third Ledge: the Wrathful.—Marco Lombardo.—His discourse on Free -Will, and the Corruption of the World.<br /><br /> +Will, and the Corruption of the World.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XVII">CANTO XVII.</a><br/> +<a href="#cantoII.XVII">CANTO XVII.</a><br> Third Ledge: the Wrathful.—Issue from the Smoke.—Vision of examples of Anger—Ascent to the Fourth Ledge, where Sloth is purged—Second -Nightfall—Virgil explains how Love is the root of Virtue and of Sin.<br /><br /> +Nightfall—Virgil explains how Love is the root of Virtue and of Sin.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XVIII">CANTO XVIII.</a><br/> +<a href="#cantoII.XVIII">CANTO XVIII.</a><br> Fourth Ledge: the Slothful.—Discourse of Virgil on Love and Free Will.—Throng of Spirits running in haste to redeem their Sin.—The -Abbot of San Zeno.—Dante falls asleep.<br /><br /> +Abbot of San Zeno.—Dante falls asleep.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XIX">CANTO XIX.</a><br/> +<a href="#cantoII.XIX">CANTO XIX.</a><br> Fourth Ledge: the Slothful.—Dante dreams of the Siren—The Angel of -the Pass.—Ascent to the Fifth Ledge.—Pope Adrian V.<br /><br /> +the Pass.—Ascent to the Fifth Ledge.—Pope Adrian V.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XX">CANTO XX.</a><br/> +<a href="#cantoII.XX">CANTO XX.</a><br> Fifth Ledge: the Avaricious.—The Spirits celebrate examples of Poverty and Bounty.—Hugh Capet.—His discourse on his -descendants.—Trembling of the Mountain.<br /><br /> +descendants.—Trembling of the Mountain.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXI">CANTO XXI.</a><br/> +<a href="#cantoII.XXI">CANTO XXI.</a><br> Fifth Ledge: the Avaricious.—Statius.—Cause of the trembling of the -Mountain.—Statius does honor to Virgil.<br /><br /> +Mountain.—Statius does honor to Virgil.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXII">CANTO XXII.</a><br/> +<a href="#cantoII.XXII">CANTO XXII.</a><br> Ascent to the Sixth Ledge—Discourse of Statius and Virgil.—Entrance to the Ledge: the Gluttonous.—The Mystic Tree.—Examples of -Temperance.<br /><br /> +Temperance.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXIII">CANTO XXIII.</a><br/> +<a href="#cantoII.XXIII">CANTO XXIII.</a><br> Sixth Ledge the Gluttonous.—Forese Donati.—Nella.—Rebuke of -the women of Florence.<br /><br /> +the women of Florence.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXIV">CANTO XXIV.</a><br/> +<a href="#cantoII.XXIV">CANTO XXIV.</a><br> Sixth Ledge: the Gluttonous.—Forese Donati.—Bonagiunta of Lucca.—Pope Martin IV.—Ubaldin dalla Pila.—Bonifazio.—Messer Marchese.—Prophecy of Bonagiunta concerning Gentucca, and of Forese concerning Corso de’ -Donati.—Second Mystic Tree.—The Angel of the Pass.<br /><br /> +Donati.—Second Mystic Tree.—The Angel of the Pass.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXV">CANTO XXV.</a><br/> +<a href="#cantoII.XXV">CANTO XXV.</a><br> Ascent to the Seventh Ledge.—Discourse of Statius on generation, the infusion of the Soul into the body, and the corporeal semblance of Souls after death.—The Seventh Ledge:the Lustful.—The mode of their -Purification.<br /><br /> +Purification.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXVI">CANTO XXVI.</a><br/> +<a href="#cantoII.XXVI">CANTO XXVI.</a><br> Seventh Ledge: the Lustful.—Sinners in the fire, going in opposite -directions.—Guido Guinicelli.—Arnaut Daniel.<br /><br /> +directions.—Guido Guinicelli.—Arnaut Daniel.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXVII">CANTO XXVII.</a><br/> +<a href="#cantoII.XXVII">CANTO XXVII.</a><br> Seventh Ledge: the Lustful.—Passage through the Flames.—Stairway in the rock.—Night upon the stairs.—Dream of Dante.—Morning.—Ascent to the Earthly Paradise.—Last words of -Virgil.<br /><br /> +Virgil.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXVIII">CANTO XXVIII.</a><br/> +<a href="#cantoII.XXVIII">CANTO XXVIII.</a><br> The Earthly Paradise.—The Forest.—A Lady gathering flowers on the bank of a little stream.—Discourse with her concerning the nature of the -place.<br /><br /> +place.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXIX">CANTO XXIX.</a><br/> -The Earthly Paradise.—Mystic Procession or Triumph of the Church.<br /><br /> +<a href="#cantoII.XXIX">CANTO XXIX.</a><br> +The Earthly Paradise.—Mystic Procession or Triumph of the Church.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXX">CANTO XXX.</a><br/> +<a href="#cantoII.XXX">CANTO XXX.</a><br> The Earthly Paradise.—Beatrice appears.—Departure of -Virgil.—Reproof of Dante by Beatrice.<br /><br /> +Virgil.—Reproof of Dante by Beatrice.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXXI">CANTO XXXI.</a><br/> +<a href="#cantoII.XXXI">CANTO XXXI.</a><br> The Earthly Paradise.—Reproachful discourse of Beatrice, and confession of Dante.—Passage of Lethe.—Appeal of the Virtues to -Beatrice.—Her Unveiling.<br /><br /> +Beatrice.—Her Unveiling.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXXII">CANTO XXXII.</a><br/> +<a href="#cantoII.XXXII">CANTO XXXII.</a><br> The Earthly Paradise.—Return of the Triumphal procession.—The Chariot bound to the Mystic Tree.—Sleep of Dante.—His waking to find the Triumph departed.—Transformation of the Chariot.—The -Harlot and the Giant.<br /><br /> +Harlot and the Giant.<br ><br > </p> <p class="noindent"> -<a href="#cantoII.XXXIII">CANTO XXXIII.</a><br/> +<a href="#cantoII.XXXIII">CANTO XXXIII.</a><br> The Earthly Paradise.—Prophecy of Beatrice concerning one who shall restore the Empire.—Her discourse with Dante.—The river -Eunoe.—Dante drinks of it, and is fit to ascend to Heaven.<br /><br /> +Eunoe.—Dante drinks of it, and is fit to ascend to Heaven.<br ><br > </p> <div class="chapter"> @@ -321,7 +298,7 @@ Eunoe.—Dante drinks of it, and is fit to ascend to Heaven.<br /><br /> <div class="chapter"> -<h2><a name="cantoII.I"></a>CANTO I.</h2> +<h2><a id="cantoII.I"></a>CANTO I.</h2> <p class="letter"> Invocation to the Muses.—Dawn of Easter on the shore of @@ -515,7 +492,7 @@ up again there whence he tore it.[1] <div class="chapter"> -<h2><a name="cantoII.II"></a>CANTO II.</h2> +<h2><a id="cantoII.II"></a>CANTO II.</h2> <p class="letter"> Sunrise.—The Poets on the shore.—Coming of a boat, guided by an @@ -669,9 +646,9 @@ upon which he comments in his Convito. <p class="footnote"> [2] Every English reader recalls Milton’s Sonnet to Mr. Henry -Lawes:—<br/> -“Dante shall give Fame leave to set thee higher<br/> - Than his Casella, whom he woo’d to sing,<br/> +Lawes:—<br> +“Dante shall give Fame leave to set thee higher<br> + Than his Casella, whom he woo’d to sing,<br> Met in the milder shades of purgatory.” </p> @@ -700,7 +677,7 @@ less speedy. <div class="chapter"> -<h2><a name="cantoII.III"></a>CANTO III.</h2> +<h2><a id="cantoII.III"></a>CANTO III.</h2> <p class="letter"> Ante-Purgatory.—Souls of those who have died in contumacy of the @@ -732,7 +709,7 @@ the Power ordains, which wills not that how it acts be revealed to us. Mad is he who hopes that our reason can traverse the infinite way which One Substance in Three Persons holds. Be content, human race, with the quia;[1]; for if ye had been able to see everything, need had not been for Mary to hear child: and -ye have seen desiring fruitlessly men such [2] that their desire would have +ye have seen desiring fruitlessly men such[2] that their desire would have been quieted, which is given them eternally for a grief. I speak of Aristotle and of Plato, and of many others;” and here he bowed his front, and said no more, and remained disturbed. @@ -825,7 +802,7 @@ Pastor of Cosenza,[3] who was set on the hunt of me by Clement, had then rightly read this page in God, the bones of my body would still be at the head of the bridge near Benevento, under the guard of the heavy cairn. Now the rain bathes them, and the wind moves them forth from the kingdom, almost along the -Verde, whither he transferred them with extinguished light.[4] By their [5] +Verde, whither he transferred them with extinguished light.[4] By their[5] malediction the Eternal Love is not so lost that it cannot return, while hope hath speck of green. True is it, that whoso dies in contumacy of Holy Church, though he repent him at the end, needs must stay outside[6] upon this bank @@ -873,15 +850,18 @@ body of one excommunicated, on the bank of the Verde. [7] This seems to be a doctrine peculiar to Dante. The value of the prayers of the good on earth in shortening the period of suffering of the souls in Purgatory is more than once referred to by him, as well as the virtue of the -intercession of the souls in Purgatory for the benefit of the living. [8] The -prohibition of entering within Purgatory. +intercession of the souls in Purgatory for the benefit of the living. +</p> + +<p class="footnote"> +[8] The prohibition of entering within Purgatory. </p> </div><!--end chapter--> <div class="chapter"> -<h2><a name="cantoII.IV"></a>CANTO IV.</h2> +<h2><a id="cantoII.IV"></a>CANTO IV.</h2> <p class="letter"> Ante-Purgatory.—Ascent to a shelf of the mountain.—The negligent, @@ -952,7 +932,7 @@ I first turned my eyes to the low shores, then I raised them to the sun, and wondered that on the left we were struck by it. The Poet perceived clearly that I was standing all bewildered at the chariot of the light, where between us and Aquilo,[2] it was entering. Whereupon he to me, “If Castor and Pollux -were in company with that mirror [3] which up and down guides with its light, +were in company with that mirror[3] which up and down guides with its light, thou wouldst see the ruddy Zodiac revolving still closer to the Bears, if it went not out of its old road.[4] How that may be, if thou wishest to be able to think, collected in thyself imagine Zion and this mountain to stand upon the @@ -1047,7 +1027,7 @@ now covers with her foot Morocco.” <div class="chapter"> -<h2><a name="cantoII.V"></a>CANTO V.</h2> +<h2><a id="cantoII.V"></a>CANTO V.</h2> <p class="letter"> Ante-Purgatory.—Spirits who had delayed repentance, and met with death by @@ -1222,7 +1202,7 @@ her murder. <div class="chapter"> -<h2><a name="cantoII.VI"></a>CANTO VI.</h2> +<h2><a id="cantoII.VI"></a>CANTO VI.</h2> <p class="letter"> Ante-Purgatory.—More spirits who had deferred repentance till they were @@ -1243,7 +1223,7 @@ that; and, promising, I loosed myself from them. <p> Here was the Aretine,[1] who from the fierce arms of Ghin di Tacco had his death; and the other who was drowned when running in pursuit. Here Federigo -Novello [2] was praying with hands outstretched, and he of Pisa, who made the +Novello[2] was praying with hands outstretched, and he of Pisa, who made the good Marzucco seem strong.[3] I saw Count Orso; and the soul divided from its body by spite and by envy, as it said, and not for fault committed, Pierre do la Brosse,[5] I mean; and here let the Lady of Brabant take forethought, while @@ -1371,7 +1351,7 @@ this wild beast has become, through not being corrected by the spurs, since thou didst put thy hand upon the bridle. O German Albert, who abandonest her who has become untamed and savage, and oughtest to bestride her saddle-bows, may a just judgment from the stars fall upon thy blood, and may it be strange -and manifest, so that thy successor may have fear of it! [2] For thou and thy +and manifest, so that thy successor may have fear of it![2] For thou and thy father, retained up there by greed, have suffered the garden of the empire to become desert. Come thou to see Montecchi and Cappelletti, Monaldi and Filippeschi,[3] thou man without care: those already wretched, and these in @@ -1408,7 +1388,7 @@ condition. </p> <p class="footnote"> -[4]The Counts of Santafiora were once the most powerful Ghibelline nobles in +[4] The Counts of Santafiora were once the most powerful Ghibelline nobles in the Sienese territory. Their power had declined since the Hohenstaufen Emperors had been succeeded by the Hapsburgs, and they were now subjected to the Guelphs of Siena. @@ -1440,7 +1420,7 @@ repose upon the feathers, but with her tossing seeks to relieve her pain. <div class="chapter"> -<h2><a name="cantoII.VII"></a>CANTO VII.</h2> +<h2><a id="cantoII.VII"></a>CANTO VII.</h2> <p class="letter"> Virgil makes himself known to Sordello.—Sordello leads the Poets to the @@ -1549,7 +1529,7 @@ foul life, and thence comes the grief that so pierces them. He who looks so large-limbed,[7] and who accords in singing with him of the masculine nose,[8] wore girt the cord of every worth, and if the youth that is sitting behind him had followed him as king, truly had worth gone from vase to vase, which cannot -be said of the other heirs: James and Frederick hold the realms; [9] the better +be said of the other heirs: James and Frederick hold the realms;[9] the better heritage no one possesses. Rarely doth human goodness rise through the branches, and this He wills who gives it, in order that it may be asked from Him. To the large-nosed one also my words apply not less than to the other, @@ -1563,12 +1543,12 @@ and the Canavese mourn.” </p> <p class="footnote"> -[1] The beginning of a Church hymn to the Virgin, sung after<br/> -vespers, of which the first verses are:—<br/> - Salve, Regina, mater misericordiae!<br/> - Vita, dulcedo et spes nostra, salve!<br/> - Ad te clamamus exsules filii Hevae;<br/> - Ad te suspiramus, gementes et flentes<br/> +[1] The beginning of a Church hymn to the Virgin, sung after<br> +vespers, of which the first verses are:—<br> + Salve, Regina, mater misericordiae!<br> + Vita, dulcedo et spes nostra, salve!<br> + Ad te clamamus exsules filii Hevae;<br> + Ad te suspiramus, gementes et flentes<br> In hac lacrymarum valle. </p> @@ -1647,7 +1627,7 @@ death, was kept in an iron cage. Dante refers to him in the Convito, iv. 11, as <div class="chapter"> -<h2><a name="cantoII.VIII"></a>CANTO VIII.</h2> +<h2><a id="cantoII.VIII"></a>CANTO VIII.</h2> <p class="letter"> Valley of the Princes.—Two Guardian Angels.—Kino @@ -1674,9 +1654,9 @@ the veil is now indeed so thin that surely passing through within is easy.[2] </p> <p> - Te locis ante terminum,<br/> - Rerom Creator poscimus,<br/> - Ut tus pro clementia<br/> + Te locis ante terminum,<br> + Rerom Creator poscimus,<br> + Ut tus pro clementia<br> Sis presul et custodia:— </p> @@ -1796,7 +1776,7 @@ rest on Nino’s disapproval of her second marriage. My greedy eyes were going ever to the sky, ever there where the stars are slowest, even as a wheel nearest the axle. And my Leader, “Son, at what lookest thou up there?” And I to him, “At those three torches with -which the pole on this side is all aflame.” [1] And he to me, “The +which the pole on this side is all aflame.”[1] And he to me, “The four bright stars which thou sawest this morning are low on the other side, and these are risen where those were.” </p> @@ -1871,7 +1851,7 @@ Ram. <div class="chapter"> -<h2><a name="cantoII.IX"></a>CANTO IX.</h2> +<h2><a id="cantoII.IX"></a>CANTO IX.</h2> <p class="letter"> Slumber and Dream of Dante.—The Eagle.—Lucia.—The Gate of @@ -2021,7 +2001,7 @@ on the upper step, such in his face that I endured it not.[1] And he had in his hand a naked sword, which so reflected the rays toward us that I often raised my sight in vain. “Tell it from there, what would ye?” began he to say; “where is the guide? Beware lest the coming up be harmful to -you.” [2] “A lady from Heaven with these things acquainted,” +you.”[2] “A lady from Heaven with these things acquainted,” replied my Master to him, “only just now said to us, ‘Go thither, here is the gate.’” “And may she speed your progress in good,” began again the courteous gatekeeper, “come forward then @@ -2129,7 +2109,7 @@ people stand singing with an organ, and the words now are, now are not caught. <div class="chapter"> -<h2><a name="cantoII.X"></a>CANTO X.</h2> +<h2><a id="cantoII.X"></a>CANTO X.</h2> <p class="letter"> First Ledge: the Proud.—Examples of Humility sculptured on the Rock. @@ -2246,7 +2226,7 @@ where I am will do it for thee.” And she, “What will the good deed of another be to thee if thou art mindless of thine own?” Whereon he, “Now comfort thee; for it behoves that I discharge my own duty ere I go; justice requires it, and pity constrains me.” He who hath never seen new -thing [2] had produced that visible speech, novel to us, since on earth it is +thing[2] had produced that visible speech, novel to us, since on earth it is not found. </p> @@ -2308,7 +2288,7 @@ to say, “I can no more.” <div class="chapter"> -<h2><a name="cantoII.XI"></a>CANTO XI.</h2> +<h2><a id="cantoII.XI"></a>CANTO XI.</h2> <p class="letter"> First Ledge: the Proud.—Prayer.—Omberto @@ -2486,7 +2466,7 @@ tarrying outside the gate of Purgatory. <div class="chapter"> -<h2><a name="cantoII.XII"></a>CANTO XII.</h2> +<h2><a id="cantoII.XII"></a>CANTO XII.</h2> <p class="letter"> First Ledge: the Proud.—Examples of the punishment of Pride graven on the @@ -2747,7 +2727,7 @@ of pride.” Summa Theol., II. 2, quaest. 162, art. 7. <div class="chapter"> -<h2><a name="cantoII.XIII"></a>CANTO XIII.</h2> +<h2><a id="cantoII.XIII"></a>CANTO XIII.</h2> <p class="letter"> Second Ledge the Envious.—Examples of Love.—The Shades in @@ -2758,7 +2738,7 @@ haircloth, and with sealed eyes.—Sapia of Siena. We were at the top of the stairway, where the mountain, ascent of which frees one from ill, is the second time cut back. There a cornice binds the hill round about, in like manner as the first, except that its arc bends more quickly. No -shadow is there, nor mark which is apparent [1] so that the bank appears smooth +shadow is there, nor mark which is apparent[1] so that the bank appears smooth and so the path, with the livid color of the stone. </p> @@ -2783,7 +2763,7 @@ little time because of ready will; and towards us were heard to fly, not however seen, spirits uttering courteous invitations to the table of love. The first voice that passed flying, “Virum non habent,”[1] loudly said, and went on behind us reiterating it. And before it had become quite inaudible -through distance, another passed by, crying, “I am Orestes,” [2] +through distance, another passed by, crying, “I am Orestes,”[2] and also did not stay. “O Father,” said I, “what voices are these?” and even as I was asking, lo! the third, saying, “Love them from whom ye have had wrong.” And the good Master: “This circle @@ -2937,7 +2917,7 @@ themselves rivals at sea of the Pisans and Genoese. <div class="chapter"> -<h2><a name="cantoII.XIV"></a>CANTO XIV.</h2> +<h2><a id="cantoII.XIV"></a>CANTO XIV.</h2> <p class="letter"> Second Ledge: the Envious—Guido del Duca.—Rinieri de’ @@ -3108,7 +3088,7 @@ Demon was Mainardo, who died in 1302. We knew that those dear souls heard us go; therefore by silence they made us confident of the road. After we had become alone by going on, a voice that seemed like lightning when it cleaves the air, came counter to us, saying, -“Everyone that findeth me shall slay me,” [1] and fled like thunder +“Everyone that findeth me shall slay me,”[1] and fled like thunder which rolls away, if suddenly the cloud is rent. Soon as our hearing had a truce from it, lo! now another with so great a crash that it resembled thunderings in swift succession: “I am Aglauros who became a @@ -3137,7 +3117,7 @@ ground; wherefore He who discerns everything scourges you. <div class="chapter"> -<h2><a name="cantoII.XV"></a>CANTO XV.</h2> +<h2><a id="cantoII.XV"></a>CANTO XV.</h2> <p class="letter"> Second Ledge: the Envious.—An Angel removes the second P from @@ -3210,7 +3190,7 @@ ye here to a stairway far less steep than the others.” <p> We were mounting, already departed thence, and “Beati misericordes”[1] had been sung behind us, and “Rejoice thou that -overcomest.” [2] My Master and I, we two alone, were going on upward, and +overcomest.”[2] My Master and I, we two alone, were going on upward, and I was thinking to win profit as we went from his words; and I addressed me to him, thus enquiring, “What did the spirit from Romagna mean, mentioning exclusion and companionship?”[3] Wherefore he to me, “Of his own @@ -3342,7 +3322,7 @@ from it. This took from us our eyes and the pure air. <div class="chapter"> -<h2><a name="cantoII.XVI"></a>CANTO XVI.</h2> +<h2><a id="cantoII.XVI"></a>CANTO XVI.</h2> <p class="letter"> Third Ledge the Wrathful.—Marco Lombardo.—His discourse on Free @@ -3372,7 +3352,7 @@ one word there was in all, and one measure; so that among them seemed entire concord. “Are these spirits, Master, that I hear?” said I. And he to me, “Thou apprehendest truly; and they go loosening the knot of anger.” “Now who art thou that cleavest our smoke, and yet dost -speak of us even as if thou didst still divide the time by calends?” [2] +speak of us even as if thou didst still divide the time by calends?”[2] Thus by one voice was said: whereon my Master said, “Reply, and ask if by this way one goeth up.” And I, “O creature, that cleansest thyself in order to return beautiful unto Him who made thee, a marvel shalt thou hear @@ -3550,7 +3530,7 @@ Angel of the Pass. <div class="chapter"> -<h2><a name="cantoII.XVII"></a>CANTO XVII.</h2> +<h2><a id="cantoII.XVII"></a>CANTO XVII.</h2> <p class="letter"> Third Ledge the Wrathful.—Issue from the Smoke.—Vision of examples @@ -3701,7 +3681,7 @@ it to be for his own good. </p> <p class="footnote"> -[2]The source of being. +[2] The source of being. </p> <p class="footnote"> @@ -3752,7 +3732,7 @@ tripartite, I am silent, in order that thou seek it for thyself.” <div class="chapter"> -<h2><a name="cantoII.XVIII"></a>CANTO XVIII.</h2> +<h2><a id="cantoII.XVIII"></a>CANTO XVIII.</h2> <p class="letter"> Fourth Ledge The Slothful.—Discourse of Virgil on Love and Free @@ -3825,7 +3805,7 @@ effect, as by green leaves the life in a plant. Yet, whence the intelligence of the first cognitions comes man doth not know, nor whence the affection for the first objects of desire, which exist in you even as zeal in the bee for making honey: and this first will admits not desert of praise or blame. Now in order -that to this every other may be gathered,[3] the virtue that counsels [4] is +that to this every other may be gathered,[3] the virtue that counsels[4] is innate in you, and ought to keep the threshold of assent. This is the principle wherefrom is derived the reason of desert in you, according as it gathers in and winnows good and evil loves. Those who in reasoning went to the foundation @@ -3967,7 +3947,7 @@ closed my eyes, and transmuted my meditation into dream. <div class="chapter"> -<h2><a name="cantoII.XIX"></a>CANTO XIX.</h2> +<h2><a id="cantoII.XIX"></a>CANTO XIX.</h2> <p class="letter"> Fourth Ledge: the Slothful—Dante dreams of the Siren.—The Angel of @@ -4178,7 +4158,7 @@ coming from a good heart, would avail him. <div class="chapter"> -<h2><a name="cantoII.XX"></a>CANTO XX.</h2> +<h2><a id="cantoII.XX"></a>CANTO XX.</h2> <p class="letter"> Fifth Ledge: the Avaricious.—The Spirits celebrate examples of Poverty @@ -4199,7 +4179,7 @@ possesses all the world, approach too near the edge.[1] </p> <p class="footnote"> -[1]Too close to leave a space for walking. +[1] Too close to leave a space for walking. </p> <p> @@ -4435,7 +4415,7 @@ timid and thoughtful. <div class="chapter"> -<h2><a name="cantoII.XXI"></a>CANTO XXI.</h2> +<h2><a id="cantoII.XXI"></a>CANTO XXI.</h2> <p class="letter"> Fifth Ledge: the Avaricious.—Statius.—Cause of the trembling of the @@ -4605,7 +4585,7 @@ reverence is not becoming from a soul redeemed, to one banned in eternal exile. <div class="chapter"> -<h2><a name="cantoII.XXII"></a>CANTO XXII.</h2> +<h2><a id="cantoII.XXII"></a>CANTO XXII.</h2> <p class="letter"> Ascent to the Sixth Ledge.—Discourse of Statius and @@ -4697,8 +4677,8 @@ sisters.” </p> <p class="footnote"> -[1] Quid non mortalia peetora yogis,<br/> - Auri sacra fames?<br/> +[1] Quid non mortalia peetora yogis,<br> + Auri sacra fames?<br> Aeneid. iii. 56-57. </p> @@ -4737,9 +4717,9 @@ them against those rolled by the avaricious. See Hell, Canto VII. <p class="footnote"> [10] The famous prophecy of the Cumaean Sibyl, very early applied to the coming -of Christ:—<br/> -Magnus ab integro saeclorum nascitur ordo.<br/> -Jam redit et virgo, redeunt Saturnia regna:<br/> +of Christ:—<br> +Magnus ab integro saeclorum nascitur ordo.<br> +Jam redit et virgo, redeunt Saturnia regna:<br> Jam nova progenies caelo demittitur alto.—Ecloga, iv. 5-7. </p> @@ -4823,7 +4803,7 @@ he is in glory, and so great as by the Gospel is revealed to you. <div class="chapter"> -<h2><a name="cantoII.XXIII"></a>CANTO XXIII.</h2> +<h2><a id="cantoII.XXIII"></a>CANTO XXIII.</h2> <p class="letter"> Sixth Ledge: the Gluttonous.—Forese Donati.—Nella.—Rebuke of @@ -4895,7 +4875,7 @@ Gemma de’ Donati. </p> <p> -“Ah, strive not [1] with the dry scab that discolors my skin,” he +“Ah, strive not[1] with the dry scab that discolors my skin,” he prayed, “nor with my lack of flesh, but tell me the truth about thyself; and who are these two souls, who yonder make an escort for thee: stay not thou from speaking to me.” “Thy face, which once I wept for dead, now @@ -4969,7 +4949,7 @@ customs. <div class="chapter"> -<h2><a name="cantoII.XXIV"></a>CANTO XXIV.</h2> +<h2><a id="cantoII.XXIV"></a>CANTO XXIV.</h2> <p class="letter"> Sixth Ledge: the Gluttonous.—Forese Donati.—Bonagiunta of @@ -5020,11 +5000,11 @@ said he, “the knot which held back the Notary,[11] and Guittone,[12] and me short of the sweet new style that I hear. I see clearly how your pens go on close following the dictator, which surely befell not with ours. And he who most sets himself to look further sees nothing more between one style and the -other.” [13] And, as if contented, he was silent. +other.”[13] And, as if contented, he was silent. </p> <p class="footnote"> -[1]Statius; more slowly, for the sake of remaining with Virgil. +[1] Statius; more slowly, for the sake of remaining with Virgil. </p> <p class="footnote"> @@ -5210,7 +5190,7 @@ the word “hunger,” as here he omits the “and thirst.” <div class="chapter"> -<h2><a name="cantoII.XXV"></a>CANTO XXV.</h2> +<h2><a id="cantoII.XXV"></a>CANTO XXV.</h2> <p class="letter"> Ascent to the Seventh Ledge.—Discourse of Statius on generation, the @@ -5348,7 +5328,7 @@ was no personal immortality. </p> <p class="footnote"> -[9]The spiritual faculties. +[9] The spiritual faculties. </p> <p class="footnote"> @@ -5417,7 +5397,7 @@ heavens, where they are seen as the Great and Little Bear. <div class="chapter"> -<h2><a name="cantoII.XXVI"></a>CANTO XXVI.</h2> +<h2><a id="cantoII.XXVI"></a>CANTO XXVI.</h2> <p class="letter"> Seventh Ledge: the Lustful.—Sinners in the fire, going in opposite @@ -5581,14 +5561,14 @@ refines them. </p> <p class="footnote"> -[1] The words of Daniel are in the Provencal tongue. +[1] The words of Daniel are in the Provencal tongue. </p> </div><!--end chapter--> <div class="chapter"> -<h2><a name="cantoII.XXVII"></a>CANTO XXVII.</h2> +<h2><a id="cantoII.XXVII"></a>CANTO XXVII.</h2> <p class="letter"> Seventh Ledge: the Lustful.—Passage through the Flames.—Stairway in @@ -5743,7 +5723,7 @@ crown and mitre.” <div class="chapter"> -<h2><a name="cantoII.XXVIII"></a>CANTO XXVIII.</h2> +<h2><a id="cantoII.XXVIII"></a>CANTO XXVIII.</h2> <p class="letter"> The Earthly Paradise.—The Forest.—A Lady gathering flowers on the @@ -5887,7 +5867,7 @@ heard the last sentence; then to the beautiful Lady I turned my face. <div class="chapter"> -<h2><a name="cantoII.XXIX"></a>CANTO XXIX.</h2> +<h2><a id="cantoII.XXIX"></a>CANTO XXIX.</h2> <p class="letter"> The Earthly Paradise.—Mystic Procession or Triumph of the Church. @@ -6079,7 +6059,7 @@ when he beheld his vision. <div class="chapter"> -<h2><a name="cantoII.XXX"></a>CANTO XXX.</h2> +<h2><a id="cantoII.XXX"></a>CANTO XXX.</h2> <p class="letter"> The Earthly Paradise.—Beatrice appears.—Departure of @@ -6280,7 +6260,7 @@ may pour forth tears.” <div class="chapter"> -<h2><a name="cantoII.XXXI"></a>CANTO XXXI.</h2> +<h2><a id="cantoII.XXXI"></a>CANTO XXXI.</h2> <p class="letter"> The Earthly Paradise.—Reproachful discourse of Beatrice, amid confession @@ -6463,7 +6443,7 @@ disclose? <div class="chapter"> -<h2><a name="cantoII.XXXII"></a>CANTO XXXII.</h2> +<h2><a id="cantoII.XXXII"></a>CANTO XXXII.</h2> <p class="letter"> The Earthly Paradise.—Return of the Triumphal procession.—The @@ -6736,7 +6716,7 @@ seat of the Papacy from Rome to Avignon, in 1305. <div class="chapter"> -<h2><a name="cantoII.XXXIII"></a>CANTO XXXIII.</h2> +<h2><a id="cantoII.XXXIII"></a>CANTO XXXIII.</h2> <p class="letter"> The Earthly Paradise.—Prophecy of Beatrice concerning one who shall @@ -6815,7 +6795,7 @@ that the pilgrim’s staff is carried wreathed with palm.”[13] And I, now stamped by you. But why does your desired word fly so far above my sight, that the more it strives the more it loses it?” “In order that thou mayst know,” she said, “that school which thou hast followed, and -mayst see how its doctrine can follow my word [14] and mayst see your path +mayst see how its doctrine can follow my word[14] and mayst see your path distant so far from the divine, as the heaven which highest hastens is remote from earth.” Whereon I replied to her, “I do not remember that I ever estranged myself from you, nor have I conscience of it that may sting @@ -6948,454 +6928,8 @@ returned from the most holy wave, renovated as new plants renewed with new foliage, pure and disposed to mount unto the stars. </p> - </div><!--end chapter--> -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE DIVINE COMEDY, PURGATORY ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for an eBook, except by following -the terms of the trademark license, including paying royalties for use -of the Project Gutenberg trademark. If you do not charge anything for -copies of this eBook, complying with the trademark license is very -easy. You may use this eBook for nearly any purpose such as creation -of derivative works, reports, performances and research. Project -Gutenberg eBooks may be modified and printed and given away--you may -do practically ANYTHING in the United States with eBooks not protected -by U.S. copyright law. Redistribution is subject to the trademark -license, especially commercial redistribution. -</div> - -<div style='margin:0.83em 0; font-size:1.1em; text-align:center'>START: FULL LICENSE<br /> -<span style='font-size:smaller'>THE FULL PROJECT GUTENBERG LICENSE<br /> -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK</span> -</div> - -<div style='display:block; margin:1em 0'> -To protect the Project Gutenberg™ mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase “Project -Gutenberg”), you agree to comply with all the terms of the Full -Project Gutenberg™ License available with this file or online at -www.gutenberg.org/license. -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works -</div> - -<div style='display:block; margin:1em 0'> -1.A. By reading or using any part of this Project Gutenberg™ -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg™ electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg™ electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the person -or entity to whom you paid the fee as set forth in paragraph 1.E.8. -</div> - -<div style='display:block; margin:1em 0'> -1.B. “Project Gutenberg” is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg™ electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg™ electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg™ -electronic works. See paragraph 1.E below. -</div> - -<div style='display:block; margin:1em 0'> -1.C. The Project Gutenberg Literary Archive Foundation (“the -Foundation” or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg™ electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg™ mission of promoting -free access to electronic works by freely sharing Project Gutenberg™ -works in compliance with the terms of this agreement for keeping the -Project Gutenberg™ name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg™ License when -you share it without charge with others. -</div> - -<div style='display:block; margin:1em 0'> -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg™ work. The Foundation makes no -representations concerning the copyright status of any work in any -country other than the United States. -</div> - -<div style='display:block; margin:1em 0'> -1.E. Unless you have removed all references to Project Gutenberg: -</div> - -<div style='display:block; margin:1em 0'> -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg™ License must appear -prominently whenever any copy of a Project Gutenberg™ work (any work -on which the phrase “Project Gutenberg” appears, or with which the -phrase “Project Gutenberg” is associated) is accessed, displayed, -performed, viewed, copied or distributed: -</div> - -<blockquote> - <div style='display:block; margin:1em 0'> - This eBook is for the use of anyone anywhere in the United States and most - other parts of the world at no cost and with almost no restrictions - whatsoever. You may copy it, give it away or re-use it under the terms - of the Project Gutenberg License included with this eBook or online - at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you - are not located in the United States, you will have to check the laws - of the country where you are located before using this eBook. - </div> -</blockquote> - -<div style='display:block; margin:1em 0'> -1.E.2. If an individual Project Gutenberg™ electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase “Project -Gutenberg” associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg™ -trademark as set forth in paragraphs 1.E.8 or 1.E.9. -</div> - -<div style='display:block; margin:1em 0'> -1.E.3. If an individual Project Gutenberg™ electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg™ License for all works -posted with the permission of the copyright holder found at the -beginning of this work. -</div> - -<div style='display:block; margin:1em 0'> -1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg™. -</div> - -<div style='display:block; margin:1em 0'> -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg™ License. -</div> - -<div style='display:block; margin:1em 0'> -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg™ work in a format -other than “Plain Vanilla ASCII” or other format used in the official -version posted on the official Project Gutenberg™ website -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original “Plain -Vanilla ASCII” or other form. Any alternate format must include the -full Project Gutenberg™ License as specified in paragraph 1.E.1. -</div> - -<div style='display:block; margin:1em 0'> -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg™ works -unless you comply with paragraph 1.E.8 or 1.E.9. -</div> - -<div style='display:block; margin:1em 0'> -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg™ electronic works -provided that: -</div> - -<div style='margin-left:0.7em;'> - <div style='text-indent:-0.7em'> - • You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg™ works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg™ trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, “Information about donations to the Project Gutenberg - Literary Archive Foundation.” - </div> - - <div style='text-indent:-0.7em'> - • You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg™ - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg™ - works. - </div> - - <div style='text-indent:-0.7em'> - • You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - </div> - - <div style='text-indent:-0.7em'> - • You comply with all other terms of this agreement for free - distribution of Project Gutenberg™ works. - </div> -</div> - -<div style='display:block; margin:1em 0'> -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg™ electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from the Project Gutenberg Literary Archive Foundation, the manager of -the Project Gutenberg™ trademark. Contact the Foundation as set -forth in Section 3 below. -</div> - -<div style='display:block; margin:1em 0'> -1.F. -</div> - -<div style='display:block; margin:1em 0'> -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg™ collection. Despite these efforts, Project Gutenberg™ -electronic works, and the medium on which they may be stored, may -contain “Defects,” such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. -</div> - -<div style='display:block; margin:1em 0'> -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right -of Replacement or Refund” described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg™ trademark, and any other party distributing a Project -Gutenberg™ electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. -</div> - -<div style='display:block; margin:1em 0'> -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. -</div> - -<div style='display:block; margin:1em 0'> -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. -</div> - -<div style='display:block; margin:1em 0'> -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. -</div> - -<div style='display:block; margin:1em 0'> -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg™ electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg™ -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg™ work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg™ work, and (c) any -Defect you cause. -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 2. Information about the Mission of Project Gutenberg™ -</div> - -<div style='display:block; margin:1em 0'> -Project Gutenberg™ is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. -</div> - -<div style='display:block; margin:1em 0'> -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg™’s -goals and ensuring that the Project Gutenberg™ collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg™ and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at www.gutenberg.org. -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 3. Information about the Project Gutenberg Literary Archive Foundation -</div> - -<div style='display:block; margin:1em 0'> -The Project Gutenberg Literary Archive Foundation is a non-profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation’s EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state’s laws. -</div> - -<div style='display:block; margin:1em 0'> -The Foundation’s business office is located at 809 North 1500 West, -Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up -to date contact information can be found at the Foundation’s website -and official page at www.gutenberg.org/contact -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation -</div> - -<div style='display:block; margin:1em 0'> -Project Gutenberg™ depends upon and cannot survive without widespread -public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine-readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. -</div> - -<div style='display:block; margin:1em 0'> -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular state -visit <a href="https://www.gutenberg.org/donate/">www.gutenberg.org/donate</a>. -</div> - -<div style='display:block; margin:1em 0'> -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. -</div> - -<div style='display:block; margin:1em 0'> -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. -</div> - -<div style='display:block; margin:1em 0'> -Please check the Project Gutenberg web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 5. General Information About Project Gutenberg™ electronic works -</div> - -<div style='display:block; margin:1em 0'> -Professor Michael S. Hart was the originator of the Project -Gutenberg™ concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg™ eBooks with only a loose network of -volunteer support. -</div> - -<div style='display:block; margin:1em 0'> -Project Gutenberg™ eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. -</div> - -<div style='display:block; margin:1em 0'> -Most people start at our website which has the main PG search -facility: <a href="https://www.gutenberg.org">www.gutenberg.org</a>. -</div> - -<div style='display:block; margin:1em 0'> -This website includes information about Project Gutenberg™, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. -</div> - -</div> - +<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 1996 ***</div> </body> - </html> - - diff --git a/LICENSE.txt b/LICENSE.txt index 6312041..b5dba15 100644 --- a/LICENSE.txt +++ b/LICENSE.txt @@ -1,4 +1,4 @@ -This eBook, including all associated images, markup, improvements, +This book, including all associated images, markup, improvements, metadata, and any other content or labor, has been confirmed to be in the PUBLIC DOMAIN IN THE UNITED STATES. @@ -7,5 +7,5 @@ the "Copyright How-To" at https://www.gutenberg.org. No investigation has been made concerning possible copyrights in jurisdictions other than the United States. Anyone seeking to utilize -this eBook outside of the United States should confirm copyright +this book outside of the United States should confirm copyright status under the laws that apply to them. @@ -1,2 +1,2 @@ Project Gutenberg (https://www.gutenberg.org) public repository for -eBook #1996 (https://www.gutenberg.org/ebooks/1996) +book #1996 (https://www.gutenberg.org/ebooks/1996) diff --git a/old/1996.txt b/old/1996.txt deleted file mode 100644 index 921510b..0000000 --- a/old/1996.txt +++ /dev/null @@ -1,6172 +0,0 @@ -**The Project Gutenberg Etext of Purgatory, by Dante Aligheri** - -Also see our other translations of Dante's Divine Comedy; also, -you may want to look at our Etext #1000 in the original Italian - - -Copyright laws are changing all over the world, be sure to check -the copyright laws for your country before posting these files!! - -Please take a look at the important information in this header. -We encourage you to keep this file on your own disk, keeping an -electronic path open for the next readers. Do not remove this. - - -**Welcome To The World of Free Plain Vanilla Electronic Texts** - -**Etexts Readable By Both Humans and By Computers, Since 1971** - -*These Etexts Prepared By Hundreds of Volunteers and Donations* - -Information on contacting Project Gutenberg to get Etexts, and -further information is included below. We need your donations. - - -The Divine Comedy, Volume 2, Purgatory [Purgatorio] - -by Dante Aligheri - -Translated by Charles Eliot Norton - -December, 1999 [Etext #1996] - - -**The Project Gutenberg Etext of Purgatory, by Dante Aligheri** -*****This file should be named 1996.txt or 1996.zip****** - - -Etext scanned by Dianne Bean of Phoenix, Arizona - -Project Gutenberg Etexts are usually created from multiple editions, -all of which are in the Public Domain in the United States, unless a -copyright notice is included. Therefore, we usually do NOT keep any -of these books in compliance with any particular paper edition. - - -We are now trying to release all our books one month in advance -of the official release dates, leaving time for better editing. - -Please note: neither this list nor its contents are final till -midnight of the last day of the month of any such announcement. -The official release date of all Project Gutenberg Etexts is at -Midnight, Central Time, of the last day of the stated month. A -preliminary version may often be posted for suggestion, comment -and editing by those who wish to do so. To be sure you have an -up to date first edition [xxxxx10x.xxx] please check file sizes -in the first week of the next month. Since our ftp program has -a bug in it that scrambles the date [tried to fix and failed] a -look at the file size will have to do, but we will try to see a -new copy has at least one byte more or less. - - -Information about Project Gutenberg (one page) - -We produce about two million dollars for each hour we work. The -time it takes us, a rather conservative estimate, is fifty hours -to get any etext selected, entered, proofread, edited, copyright -searched and analyzed, the copyright letters written, etc. This -projected audience is one hundred million readers. If our value -per text is nominally estimated at one dollar then we produce $2 -million dollars per hour this year as we release thirty-six text -files per month, or 432 more Etexts in 1999 for a total of 2000+ -If these reach just 10% of the computerized population, then the -total should reach over 200 billion Etexts given away this year. - -The Goal of Project Gutenberg is to Give Away One Trillion Etext -Files by December 31, 2001. [10,000 x 100,000,000 = 1 Trillion] -This is ten thousand titles each to one hundred million readers, -which is only ~5% of the present number of computer users. - -At our revised rates of production, we will reach only one-third -of that goal by the end of 2001, or about 3,333 Etexts unless we -manage to get some real funding; currently our funding is mostly -from Michael Hart's salary at Carnegie-Mellon University, and an -assortment of sporadic gifts; this salary is only good for a few -more years, so we are looking for something to replace it, as we -don't want Project Gutenberg to be so dependent on one person. - -We need your donations more than ever! - - -All donations should be made to "Project Gutenberg/CMU": and are -tax deductible to the extent allowable by law. (CMU = Carnegie- -Mellon University). - -For these and other matters, please mail to: - -Project Gutenberg -P. O. Box 2782 -Champaign, IL 61825 - -When all other email fails. . .try our Executive Director: -Michael S. Hart <hart@pobox.com> -hart@pobox.com forwards to hart@prairienet.org and archive.org -if your mail bounces from archive.org, I will still see it, if -it bounces from prairienet.org, better resend later on. . . . - -We would prefer to send you this information by email. - -****** - -To access Project Gutenberg etexts, use any Web browser -to view http://promo.net/pg. This site lists Etexts by -author and by title, and includes information about how -to get involved with Project Gutenberg. You could also -download our past Newsletters, or subscribe here. This -is one of our major sites, please email hart@pobox.com, -for a more complete list of our various sites. - -To go directly to the etext collections, use FTP or any -Web browser to visit a Project Gutenberg mirror (mirror -sites are available on 7 continents; mirrors are listed -at http://promo.net/pg). - -Mac users, do NOT point and click, typing works better. - -Example FTP session: - -ftp sunsite.unc.edu -login: anonymous -password: your@login -cd pub/docs/books/gutenberg -cd etext90 through etext99 -dir [to see files] -get or mget [to get files. . .set bin for zip files] -GET GUTINDEX.?? [to get a year's listing of books, e.g., GUTINDEX.99] -GET GUTINDEX.ALL [to get a listing of ALL books] - -*** - -**Information prepared by the Project Gutenberg legal advisor** - -(Three Pages) - - -***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START*** -Why is this "Small Print!" statement here? You know: lawyers. -They tell us you might sue us if there is something wrong with -your copy of this etext, even if you got it for free from -someone other than us, and even if what's wrong is not our -fault. So, among other things, this "Small Print!" statement -disclaims most of our liability to you. It also tells you how -you can distribute copies of this etext if you want to. - -*BEFORE!* YOU USE OR READ THIS ETEXT -By using or reading any part of this PROJECT GUTENBERG-tm -etext, you indicate that you understand, agree to and accept -this "Small Print!" statement. If you do not, you can receive -a refund of the money (if any) you paid for this etext by -sending a request within 30 days of receiving it to the person -you got it from. If you received this etext on a physical -medium (such as a disk), you must return it with your request. - -ABOUT PROJECT GUTENBERG-TM ETEXTS -This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG- -tm etexts, is a "public domain" work distributed by Professor -Michael S. Hart through the Project Gutenberg Association at -Carnegie-Mellon University (the "Project"). Among other -things, this means that no one owns a United States copyright -on or for this work, so the Project (and you!) can copy and -distribute it in the United States without permission and -without paying copyright royalties. Special rules, set forth -below, apply if you wish to copy and distribute this etext -under the Project's "PROJECT GUTENBERG" trademark. - -To create these etexts, the Project expends considerable -efforts to identify, transcribe and proofread public domain -works. Despite these efforts, the Project's etexts and any -medium they may be on may contain "Defects". Among other -things, Defects may take the form of incomplete, inaccurate or -corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged -disk or other etext medium, a computer virus, or computer -codes that damage or cannot be read by your equipment. - -LIMITED WARRANTY; DISCLAIMER OF DAMAGES -But for the "Right of Replacement or Refund" described below, -[1] the Project (and any other party you may receive this -etext from as a PROJECT GUTENBERG-tm etext) disclaims all -liability to you for damages, costs and expenses, including -legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR -UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, -INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE -OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE -POSSIBILITY OF SUCH DAMAGES. - -If you discover a Defect in this etext within 90 days of -receiving it, you can receive a refund of the money (if any) -you paid for it by sending an explanatory note within that -time to the person you received it from. If you received it -on a physical medium, you must return it with your note, and -such person may choose to alternatively give you a replacement -copy. If you received it electronically, such person may -choose to alternatively give you a second opportunity to -receive it electronically. - -THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER -WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS -TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A -PARTICULAR PURPOSE. - -Some states do not allow disclaimers of implied warranties or -the exclusion or limitation of consequential damages, so the -above disclaimers and exclusions may not apply to you, and you -may have other legal rights. - -INDEMNITY -You will indemnify and hold the Project, its directors, -officers, members and agents harmless from all liability, cost -and expense, including legal fees, that arise directly or -indirectly from any of the following that you do or cause: -[1] distribution of this etext, [2] alteration, modification, -or addition to the etext, or [3] any Defect. - -DISTRIBUTION UNDER "PROJECT GUTENBERG-tm" -You may distribute copies of this etext electronically, or by -disk, book or any other medium if you either delete this -"Small Print!" and all other references to Project Gutenberg, -or: - -[1] Only give exact copies of it. Among other things, this - requires that you do not remove, alter or modify the - etext or this "small print!" statement. You may however, - if you wish, distribute this etext in machine readable - binary, compressed, mark-up, or proprietary form, - including any form resulting from conversion by word pro- - cessing or hypertext software, but only so long as - *EITHER*: - - [*] The etext, when displayed, is clearly readable, and - does *not* contain characters other than those - intended by the author of the work, although tilde - (~), asterisk (*) and underline (_) characters may - be used to convey punctuation intended by the - author, and additional characters may be used to - indicate hypertext links; OR - - [*] The etext may be readily converted by the reader at - no expense into plain ASCII, EBCDIC or equivalent - form by the program that displays the etext (as is - the case, for instance, with most word processors); - OR - - [*] You provide, or agree to also provide on request at - no additional cost, fee or expense, a copy of the - etext in its original plain ASCII form (or in EBCDIC - or other equivalent proprietary form). - -[2] Honor the etext refund and replacement provisions of this - "Small Print!" statement. - -[3] Pay a trademark license fee to the Project of 20% of the - net profits you derive calculated using the method you - already use to calculate your applicable taxes. If you - don't derive profits, no royalty is due. Royalties are - payable to "Project Gutenberg Association/Carnegie-Mellon - University" within the 60 days following each - date you prepare (or were legally required to prepare) - your annual (or equivalent periodic) tax return. - -WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? -The Project gratefully accepts contributions in money, time, -scanning machines, OCR software, public domain etexts, royalty -free copyright licenses, and every other sort of contribution -you can think of. Money should be paid to "Project Gutenberg -Association / Carnegie-Mellon University". - -*END*THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* - - - - - -Etext scanned by Dianne Bean of Phoenix, Arizona. - - - - - -The Divine Comedy, Volume 2, Purgatory [Purgatorio] - -by Dante Aligheri - -Translated by Charles Eliot Norton - - - - -PURGATORY - - - - -CONTENTS - -CANTO I. Invocation to the Muses.--Dawn of Easter on the shore of -Purgatory.--The Four Stars.--Cato.--The cleansing of Dante from -the stains of Hell. - -CANTO II. Sunrise.--The Poets on the shore.--Coming of a boat, -guided by an angel, bearing souls to Purgatory.--Their -landing.--Casella and his song.--Cato hurries the souls to the -mountain. - -CANTO III. Ante-Purgatory.--Souls of those who have died in -contumacy of the Church.--Manfred. - - -CANTO IV. Ante-Purgatory.--Ascent to a shelf of the -mountain.--The negligent, who postponed repentance to the last -hour--Belacqua. - -CANTO V. Ante-Purgatory.--Spirits who had delayed repentance, and -met with death by violence, but died repentant.--Jacopo del -Cassero.--Buonconte da Montefeltro.--Via de' Tolomei. - -CANTO VI. Ante-Purgatory.--More spirits who had deferred -repentance till they were overtaken by a violent death.--Efficacy -of prayer.--Sordello.--Apostrophe to Italy. - -CANTO VII. Virgil makes himself known to Sordello.--Sordello -leads the Poets to the Valley of the Princes who have been -negligent of salvation.--He points them out by name. - -CANTO VIII. Valley of the Princes.--Two Guardian Angels.--Nino -Visconti.--The Serpent.--Corrado Malaspina. - -CANTO IX. Slumber and Dream of Dante.--The Eagle.--Lucia.--The -Gate of Purgatory.--The Angelic Gatekeeper.--Seven P's inscribed -on Dante's Forehead.--Entrance to the First Ledge. - -CANTO X. First Ledge the Proud.--Examples of humility sculptured -on the Rock. - -CANTO XI. First Ledge: the Proud.--Prayer.--Omberto -Aldobrandeschi.--Oderisi d' Agubbio.--Provinzan Salvani. - -CANTO XII. First Ledge: the Proud.--Examples of the punishment of -Pride graven on the pavement.--Meeting with an Angel who removes -one of the P's.--Ascent to the Second Ledge. - -CANTO XIII. Second Ledge: the Envious.--Examples of Love.--The -Shades in haircloth, and with sealed eyes.--Sapla of Siena. - -CANTO XIV. Second Ledge: the Envious.--Guido del Duca.--Rinieri -de' Calboli.--Examples of the punishment of Envy. - -CANTO XV. Second Ledge: the Envious.--An Angel removes the second -P from Dante's forehead.--Discourse concerning the Sharing of -Good.--Ascent to the Third Ledge: the Wrathful.--Examples of -Forbearance seen in Vision. - -CANTO XVI. Third Ledge: the Wrathful.--Marco Lombardo.--His -discourse on Free Will, and the Corruption of the World. - -CANTO XVII. Third Ledge: the Wrathful.--Issue from the -Smoke.--Vision of examples of Anger--Ascent to the Fourth Ledge, -where Sloth is purged--Second Nightfall--Virgil explains how Love -is the root of Virtue and of Sin. - -CANTO XVIII. Fourth Ledge: the Slothful.--Discourse of Virgil on -Love and Free Will.---Throng of Spirits running in haste to -redeem their Sin.--The Abbot of San Zeno.--Dante falls asleep. - -CANTO XIX. Fourth Ledge: the Slothful.--Dante dreams of the -Siren--The Angel of the Pass.--Ascent to the Fifth Ledge.--Pope -Adrian V. - -CANTO XX. Fifth Ledge: the Avaricious.--The Spirits celebrate -examples of Poverty and Bounty.--Hugh Capet.--His discourse on -his descendants.--Trembling of the Mountain. - -CANTO XXI. Fifth Ledge: the Avaricious.--Statius.--Cause of the -trembling of the Mountain.--Statius does honor to Virgil. - -CANTO XXII. Ascent to the Sixth Ledge--Discourse of Statius and -Virgil.--Entrance to the Ledge: the Gluttonous.--The Mystic -Tree.--Examples of Temperance. - -CANTO XXIII. Sixth Ledge the Gluttonous.--Forese -Donati.--Nella.--Rebuke of the women of Florence. - -CANTO XXIV. Sixth Ledge: the Gluttonous.--Forese -Donati.--Bonagiunta of Lucca.--Pope Martin IV.--Ubaldin dalla -Pila.--Bonifazio.--Messer Marchese.--Prophecy of Bonagiunta -concerning Gentucca, and of Forese concerning Corso de' -Donati.--Second Mystic Tree.--The Angel of the Pass. - -CANTO XXV. Ascent to the Seventh Ledge.--Discourse of Statius on -generation, the infusion of the Soul into the body, and the -corporeal semblance of Souls after death.--The Seventh Ledge:the -Lustful.--The mode of their Purification. - -CANTO XXVI. Seventh Ledge: the Lustful.--Sinners in the fire, -going in opposite directions.--Guido Guinicelli.--Arnaut Daniel. - -CANTO XXVII. Seventh Ledge: the Lustful.--Passage through the -Flames.--Stairway in the rock.--Night upon the stairs.--Dream of -Dante.--Morning.--Ascent to the Earthly Paradise.--Last words of -Virgil. - -CANTO XXVIII. The Earthly Paradise.--The Forest.--A Lady -gathering flowers on the bank of a little stream.--Discourse with -her concerning the nature of the place. - -CANTO XXIX. The Earthly Paradise.--Mystic Procession or Triumph -of the Church. - -CANTO XXX. The Earthly Paradise.--Beatrice appears.--Departure of -Virgil.--Reproof of Dante by Beatrice. - -CANTO XXXI. The Earthly Paradise.--Reproachful discourse of -Beatrice, and confession of Dante.--Passage of Lethe.--Appeal of -the Virtues to Beatrice.--Her Unveiling. - -CANTO XXXII. The Earthly Paradise.--Return of the Triumphal -procession.--The Chariot bound to the Mystic Tree.--Sleep of -Dante.--His waking to find the Triumph departed.--Transformation -of the Chariot.--The Harlot and the Giant. - -CANTO XXXIII. The Earthly Paradise.--Prophecy of Beatrice -concerning one who shall restore the Empire.--Her discourse with -Dante.--The river Eunoe.--Dante drinks of it, and is fit to -ascend to Heaven. - - - - -PURGATORY - -CANTO I. Invocation to the Muses.--Dawn of Easter on the shore of -Purgatory.--The Four Stars.--Cato.--The cleansing of Dante from -the stains of Hell. - - -To run over better waters the little vessel of my genius now -hoists its sails, and leaves behind itself a sea so cruel; and I -will sing of that second realm where the human spirit is purified -and becomes worthy to ascend to heaven. - -But here let dead poesy rise again, O holy Muses, since yours I -am, and here let Calliope somewhat mount up, accompanying my song -with that sound of which the wretched Picae felt the stroke such -that they despaired of pardon.[1] - -[1] The nine daughters of Pieros, king of Emathia, who, -contending in song with the Muses, were for their presumption -changed to magpies. - - -A sweet color of oriental sapphire, which was gathering in the -serene aspect of the sky, pure even to the first circle,[1] -renewed delight to my eyes soon as I issued forth from the dead -air that had afflicted my eyes and my breast. The fair planet -which incites to love was making all the Orient to smile, veiling -the Fishes that were in her train.[2] I turned me to the right -hand, and fixed my mind upon the other pole, and saw four stars -never seen save by the first people.[3] The heavens appeared to -rejoice in their flamelets. O widowed northern region, since thou -art deprived of beholding these! - -[1] By "the first circle," Dante seems to mean the horizon. - -[2] At the spring equinox Venus is in the sign of the Pisces, -which immediately precedes that of Aries, in which is the Sun. -The time indicated is therefore an hour or more before sunrise on -Easter morning, April 10. - - -When I had withdrawn from regarding them, turning me a little to -the other pole, there whence the Wain had already disappeared, I -saw close to me an old man alone, worthy in look of so much -reverence that no son owes more unto his father.[1] He wore a -long beard and mingled with white hair, like his locks, of which -a double list fell upon his breast. The rays of the four holy -stars so adorned his face with light, that I saw him, as if the -sun had been in front. - -[1] These stars are the symbols of the four Cardinal Virtues,-- -Prudence, Temperance, Fortitude, and Justice,--the virtues of -active life, sufficient to guide men in the right path, but not -to bring them to Paradise. By the first people arc probably meant -Adam and Eve, who from the terrestrial Paradise, on the summit of -the Mount of Purgatory, had seen these stars, visible only from -the Southern hemisphere. According to the geography of the time -Asia and Africa lay north of the equator, so that even to their -inhabitants these stars were invisible. Possibly the meaning is -that these stars, symbolizing the cardinal virtues, had been -visible only in the golden age. - -This old man, as soon appears, is the younger Cato, and the -office here given to him of warden of the souls in the outer -region of Purgatory was suggested by the position assigned to him -by Virgil in the Aeneid, viii. 670. "Secretosque pios, his dantem -jura Catonem." - -It has been objected to Virgil's thus putting him in Elysium, -that as a suicide his place was in the Mourning Fields. A similar -objection may be made to Dante's separating him from the other -suicides in the seventh circle of Hell (Canto XIII.). "But," says -Conington, "Virgil did not aim at perfect consistency. It was -enough for him that Cato was one who from his character in life -might be justly conceived of as lawgiver to the dead." So Dante, -using Cato as an allegoric figure, regards him as one who, before -the coming of Christ, practised the virtues which are required to -liberate the soul from sin, and who, as be says in the De -Monarchia (ii. 5), "that he might kindle the love of liberty in -the world, showed how precious it was, by preferring death with -liberty to life without it." This liberty is the type of that -spiritual freedom which Dante is seeking, and which, being the -perfect conformity of the human will to the will of God, is the -aim and fruition of nil redeemed souls. - -In the region of Purgatory outside the gate, the souls have not -yet attained this freedom; they are on the way to it, and Cato is -allegorically fit to warn and spur them on. - - -"Who are ye that counter to the blind stream have fled from the -eternal prison?" said he, moving those venerable plumes. "Who has -guided you? Or who was a lamp to you, issuing forth from the deep -night that ever makes the infernal valley black? Are the laws of -the abyss thus broken? or is a new design changed in heaven that, -being damned, ye come unto my rocks?" - -My Leader then took hold of me, and with words, and with hands, -and with signs, made my legs and my brow reverent. Then he -answered him, "Of myself I came not; a Lady descended from -Heaven, through whose prayers I succored this man with my -company. But since it is thy will that more of our condition be -unfolded to thee as it truly is, mine cannot be that to thee this -be denied. This man has not seen his last evening, but through -his folly was so near thereto that very little time there was to -turn. Even as I have said, I was sent to him to rescue him, and -there was no other way than this, along which I have set myself. -I have shown to him all the guilty people; and now I intend to -show him those spirits that purge themselves under thy ward. How -I have led him, it would be long to tell thee; from on high -descends power that aids me to conduct him to see thee and to -hear thee. Now may it please thee to approve his coming. He goes -seeking liberty, which is so dear, as he knows who for her -refuses life. Thou knowest it, for death for her sake was not -hitter to thee in Utica, where thou didst leave the garment that -on the great day shall he so bright. The eternal edicts are not -violated by us, for this one is alive, and Minos does not bind -me; but I am of the circle where are the chaste eyes of thy -Marcia, who in her look still prays thee, O holy breast, that for -thine own thou hold her. For her love, then, incline thyself to -us; let us go on through thy seven realms.[1] Thanks unto thee -will I carry back to her, if to be mentioned there below thou -deign." - -[1] The seven circles of Purgatory. - - -"Marcia so pleased my eyes while I was on earth," said he then, -"that whatsoever grace she wished from me I did it; now, that on -the other side of the evil stream she dwells, she can no more -move me, by that law which was made when thence I issued -forth.[1] But if a Lady of heaven move and direct thee, as thou -sayest, there is no need of flattery; suffice it fully to thee -that for her sake thou askest me. Go then, and see thou gird this -one with a smooth rush, and that thou wash his face so that thou -remove all sully from it, for it were not befitting to go with -eye overcast by any cloud before the first minister that is of -those of Paradise. This little island, round about at its base, -down there yonder where the wave heats it, bears rushes upon its -soft ooze. No plant of other kind, that might put forth leaf or -grow hard, can there have life, because it yields not to the -shocks. Thereafter let not your return be this way; the Sun which -now is rising will show you to take the mountain by easier -ascent." - -[1] The law that the redeemed cannot be touched by other than -heavenly affections. - - -So he disappeared, and I rose up, without speaking, and drew me -close to my Leader, and turned my eyes to him. He began, "Son, -follow my steps; let us turn back, for this plain slopes that way -to its low limits." - -The dawn was vanquishing the matin hour which fled before it, so -that from afar I discerned the trembling of the sea. We set forth -over the solitary plain like a man who turns unto the road which -he has lost, and, till he come to it, seems to himself to go in -vain. When we were where the dew contends with the sun, and, -through being in a place where there is shade, is little -dissipated, my Master softly placed both his hands outspread upon -the grass. Whereon I, who perceived his design, stretched toward -him my tear-stained cheeks. Here he wholly uncovered that color -of mine which hell had hidden on me.[1] - -[1] Allegorically, when the soul has entered upon the way of -purification Reason, with the dew of repentance, washes off the -stain of sin, and girds the spirit with humility. - - -We came, then, to the desert shore that never saw navigate its -waters one who afterwards had experience of return. Here he girt -me, even as pleased the other. O marvel! that such as he plucked -the humble plant, it instantly sprang up again there whence he -tore it.[1] - -[1] The goods of the spirit are not diminished by appropriation. - - - -CANTO II. Sunrise.--The Poets on the shore.--Coming of a boat, -guided by an angel, bearing souls to Purgatory.--Their -landing.--Casella and his song.--Cato hurries the souls to the -mountain. - - -Now had the sun reached the horizon whose meridian circle covers -Jerusalem with its highest point; and the night which circles -opposite to it was issuing forth from Ganges with the Scales that -fall from her hand when she exceeds;[1] so that where I was the -white and red cheeks of the beautiful Aurora by too much age were -becoming orange. - -[1] Purgatory and Jerusalem are antipodal, and in one direction -the Ganges or India was arbitrarily assumed to be their common -horizon. The night is here taken as the point of the Heavens -opposite the sun, and the sun being in Aries, the night is in -Libra. When night exceeds, that is, at the autumnal equinox, when -the night becomes longer than the day, the Scales may be said to -drop from her hand, since the sun enters Libra. - - -We were still alongside the sea, like folk who are thinking of -their road, who go in heart and linger in body; and lo! as, at -approach of the morning, through the dense vapors Mars glows -ruddy, down in the west above the ocean floor, such appeared to -me,--so may I again behold it!--a light along the sea coming so -swiftly that no flight equals its motion. From which when I had a -little withdrawn my eye to ask my Leader, again I saw it, -brighter become and larger. Then on each side of it appeared to -me a something, I know not what, white, and beneath, little by -little, another came forth from it. My Master still said not a -word, until the first white things showed themselves wings; then, -When he clearly recognized the pilot, he cried out, "Mind, mind, -thou bend thy knees. Lo! the Angel of God: fold thy hands; -henceforth shalt thou see such officials. See how he scorns human -means, so that he wills not oar, or other sail than his own wings -between such distant shores. See, how he holds them straight -toward heaven, stroking the air with his eternal feathers that -are not changed like mortal hair." - -Then, as nearer and nearer toward us came the Bird Divine, the -brighter he appeared; so that near by my eye endured him not, but -I bent it down: and he came on to the shore with a small vessel, -very swift and light so that the water swallowed naught of it. At -the stern stood the Celestial Pilot, such that if but described -he would make blessed; and more than a hundred spirits sat -within. "In exitu Israel de Egypto"[1] they all were singing -together with one voice, with whatso of that psalm is after -written. Then he made the sign of holy cross upon them; whereon -they all threw themselves upon the strand; and he went away swift -as he had come. - -1 "When Israel went out of Egypt." Psalm cxiv. - - -The crowd which remained there seemed strange to the place, -gazing round about like him who of new things makes essay. On all -sides the Sun, who had with his bright arrows chased from -midheaven the Capricorn,[1] was shooting forth the day, when the -new people raised their brow toward us, saying to us, "If ye -know, show us the way to go unto the mountain." And Virgil -answered, "Ye believe, perchance, that we are acquainted with -this place, but we are pilgrims even as ye are. Just now we came, -a little before you, by another way, which was so rough and -difficult that the ascent henceforth will seem play to us. - -[1] When Aries, in which the Sun was rising, is on the horizon, -Capricorn is at the zenith. - - -The souls who had become aware concerning me by my breathing, -that I was still alive, marvelling became deadly pale. And as to -a messenger who bears an olive branch the folk press to hear -news, and no one shows himself shy of crowding, so, at the sight -of me, those fortunate souls stopped still, all of them, as if -forgetting to go to make themselves fair. - -I saw one of them drawing forward to embrace me with so great -affection that it moved me to do the like. O shades empty save in -aspect! Three times behind it I clasped my hands and as oft -returned with them unto my breast. With marvel, I believe, I -painted me; wherefore the shade smiled and drew back, and I, -following it, pressed forward, Gently it said, that I should -pause; then I knew who it was, and I prayed it that to speak with -me it would stop a little. It replied to me, "So as I loved thee -in the mortal body, so loosed from it I love thee; therefore I -stop; but wherefore goest thou?" - -"Casella mine, in order to return another time to this place -where I am, do I make this journey," said I, "but from thee how -has so much time been taken?"[1] - -[1] "How has thy coming hither been delayed so long since thy -death?" - - -And he to me, "No wrong has been done me if he[1] who takes both -when and whom it pleases him ofttimes hath denied to me this -passage; for of a just will[2] his own is made. Truly for three -months he has taken with all peace whoso has wished to enter. -Wherefore I who was now turned to the seashore where the water of -Tiber grows salt was benignantly received by him.[3] To that -outlet has he now turned his wing, because always those assemble -there who towards Acheron do not descend." - - -[1] The Celestial Pilot. - -[2] That is, of the Divine Will; but there is no explanation of -the motive of the delay. - -[3] The Tiber is the local symbol of the Church of Rome, from -whose bosom those who die at peace with her pass to Purgatory. -The Jubilee, proclaimed by Boniface VIII., had begun at -Christmas, 1299, so that for three months now the Celestial Pilot -had received graciously all who had taken advantage of it to gain -remission of their sins. - - - -And I, "If a new law take not from thee memory or practice of the -song of love which was wont to quiet in me all my longings, may -it please thee therewith somewhat to comfort my soul, which -coming hither with its body is so wearied." - -"Love which in my mind discourseth with me,"[1] began he then so -sweetly that the sweetness still within me sounds.[2] My Master, -and I, and that folk who were with him, appeared so content as if -naught else could touch the mind of any. - -[1] The first verse of a canzone by Dante; the canzone is the -second of those upon which he comments in his Convito. - -[2] Every English reader recalls Milton's Sonnet to Mr. Henry -Lawes:-- -"Dante shall give Fame leave to set thee higher - Than his Casella, whom he woo'd to sing, - Met in the milder shades of purgatory." - -Nothing is known of Casella beyond what is implied in Dante's -affectionate record of their meeting. - - -We were all fixed and attentive to his notes; and lo! the -venerable old man crying, "What is this, ye laggard spirits? What -negligence, what stay is this? Run to the mountain to strip off -the slough that lets not God be manifest to you." - -As, when gathering grain or tare, the doves assembled at their -feeding, quiet, without display of their accustomed pride, if -aught appear of which they are afraid, suddenly let the food -alone, because they are assailed by a greater care, so I saw that -fresh troop leave the song, and go towards the hill-side, like -one that goes but knows not where he may come out. Nor was our -departure less speedy. - - - -CANTO III. Ante-Purgatory.--Souls of those who have died in -contumacy of the Church.-- Manfred. - - -Inasmuch as the sudden flight had scattered them over the plain, -turned to the mount whereto reason spurs us, I drew me close to -my trusty companion. And how should I without him have run? Who -would have drawn me up over the mountain? He seemed to me of his -own self remorseful. O conscience, upright and stainless, how -bitter a sting to thee is little fault! - -When his feet left the haste that takes the seemliness from every -act, my mind, which at first had been restrained, let loose its -attention, as though eager, and I turned my face unto the hill -that towards the heaven rises highest from the sea. The sun, -which behind was flaming ruddy, was broken in front of me by the -figure that the staying of its rays upon me formed. When I saw -the ground darkened only in front of me, I turned me to my side -with fear of being abandoned: and my Comfort, wholly turning to -me, began to say, "Why dost thou still distrust? Dost thou not -believe me with thee, and that I guide thee? It is now evening -there where the body is buried within which I cast a shadow; -Naples holds it, and from Brundusium it is taken; if now in front -of me there is no shadow, marvel not more than at the heavens of -which one hinders not the other's radiance. To suffer torments, -both hot and cold, bodies like this the Power ordains, which -wills not that how it acts be revealed to us. Mad is he who hopes -that our reason can traverse the infinite way which One Substance -in Three Persons holds. Be content, human race, with the -quia;[1]; for if ye had been able to see everything, need had not -been for Mary to hear child: and ye have seen desiring -fruitlessly men such [2] that their desire would have been -quieted, which is given them eternally for a grief. I speak of -Aristotle and of Plato, and of many others;" and here he bowed -his front, and said no more, and remained disturbed. - -[1] Quic is used here, as often in mediaeval Latin, for quod. The -meaning is, Be content to know that the thing is, seek not to -know WHY or HOW--propter quid--it is as it is. - -[2] If human knowledge sufficed. - - -We had come, meanwhile, to the foot of the mountain; here we -found the rock so steep, that there the legs would be agile in -vain. Between Lerici and Turbia[1] the most deserted, the most -secluded way is a stair easy and open, compared with that. "Now -who knows on which hand the hillside slopes," said my Master, -staying his step, "so that he can ascend who goeth without -wings?" - -[1] Lerici on the Gulf of Spezzia, and Turbia, just above Monaco, -are at the two ends of the Riviera; between them the mountains -rise steeply from the shore, along which in Dante's time there -was no road. - - -And while he was holding his face low, questioning his mind about -the road, and I was looking up around the rock, on the left hand -appeared to me a company of souls who were moving their feet -towards us, and seemed not, so slowly were they coming. "Lift," -said I to the Master, "thine eyes, lo! on this side who will give -us counsel, if thou from thyself canst not have it." He looked at -them, and with air of relief, answered, "Let us go thither, for -they come slowly, and do thou confirm thy hope, sweet son. - -That people was still as far, I mean after a thousand steps of -ours, as a good thrower would cast with his hand, when they all -pressed up to the hard masses of the high bank, and stood still -and close, as one who goes in doubt stops to look.[1] "O ye who -have made good ends, O spirits already elect," Virgil began, "by -that peace which I believe is awaited by you all, tell us, where -the mountain lies so that the going up is possible; for to lose -time is most displeasing to him who knows most." - -[1] They stopped, surprised, at seeing Virgil and Dante advancing -to the left, against the rule in Purgatory, where the course is -always to the right, symbolizing progress in good. In Hell the -contrary rule holds. - - -As the sheep come forth from the fold by ones, and twos, and -threes, and the others stand timid, holding eye and muzzle to the -ground; and what the first does the others also do, huddling -themselves to her if she stop, silly and quiet, and wherefore -know not; so I saw then moving to approach, the head of that -fortunate flock, modest in face and dignified in gait. - -When those in front saw the light broken on the ground at my -right side, so that the shadow fell from me on the cliff, they -stopped, and drew somewhat back; and all the rest who were coming -behind, not knowing why, did just the same. "Without your -asking, I confess to you that this is a human body which you see, -whereby the light of the sun on the ground is cleft. Marvel not -thereat, but believe that not without power that comes from -heaven he seeks to surmount this wall." Thus the Master:and that -worthy people said, "Turn, enter in advance, then;" with the -backs of their hands making sign. And one of them began, "Whoever -thou art, turn thy face as thou thus goest; consider if in the -world thou didst ever see me?" I turned me toward him, and looked -at him fixedly: blond he was, and beautiful, and of gentle -aspect, but a blow had divided one of his eyebrows. - -When I had humbly disclaimed having ever seen him, he said, "Now -look!" and he showed me a wound at the top of his breast. Then he -said, smiling, "I am Manfred,[1] grandson of the Empress -Constance; wherefore I pray thee, that when thou returnest, thou -go to my beautiful daughter,[2] mother of the honor of Sicily and -of Aragon, and tell to her the truth if aught else be told. After -I had my body broken by two mortal stabs, I rendered myself, -weeping, to Him who pardons willingly. Horrible were my sins, but -the Infinite Goodness has such wide arms that it takes whatever -turns to it. If the Pastor of Cosenza,[3] who was set on the hunt -of me by Clement, had then rightly read this page in God, the -bones of my body would still be at the head of the bridge near -Benevento, under the guard of the heavy cairn. Now the rain -bathes them, and the wind moves them forth from the kingdom, -almost along the Verde, whither he transferred them with -extinguished light.[4] By their [5] malediction the Eternal Love -is not so lost that it cannot return, while hope hath speck of -green. True is it, that whoso dies in contumacy of Holy Church, -though he repent him at the end, needs must stay outside[6] upon -this bank thirtyfold the whole time that he has been in his -presumption,[7] if such decree become not shorter through good -prayers. See now if thou canst make me glad, revealing to my good -Constance how thou hast seen me, and also this prohibition,[8] -for here through those on earth much is gained." - -[1] The natural son of the Emperor Frederick II. He was born in -1231; in 1258 he was crowned King of Sicily. In 1263 Charles of -Anjou was called by Pope Urban IV. to contend against him, and in -1266 Manfred was killed at the battle of Benevento. - -[2] Constance, the daughter of Manfred, was married to Peter of -Aragon. She had three sons, Alphonso, James, and Frederick. -Alphonso succeeded his father in Aragon, and James in Sicily, but -after the death of Alphonso James became King of Aragon. and -Frederick King of Sicily. Manfred naturally speaks favorably of -them, but Dante himself thought ill of James and Frederick. See -Canto VII., towards the end. - -[3] The Archbishop of Cosenza, at command of the Pope, Clement -IV., took the body of Manfred from his grave near Benevento, and -threw it unburied, as the body of one excommunicated, on the bank -of the Verde. - -[4] Not with candles burning as in proper funeral rites. - -[5] That is, of Pope or Bishop. - -[6] Outside the gate of Purgatory. - -[7] This seems to be a doctrine peculiar to Dante. The value of -the prayers of the good on earth in shortening the period of -suffering of the souls in Purgatory is more than once referred to -by him, as well as the virtue of the intercession of the souls in -Purgatory for the benefit of the living. [8] The prohibition of -entering within Purgatory. - - - -CANTO IV. Ante-Purgatory.--Ascent to a shelf of the -mountain.--The negligent, who postponed repentance to the last -hour.--Belacqua. - - -When through delights, or through pains which some power of ours -may experience, the soul is all concentrated thereon, it seems -that to no other faculty it may attend; and this is counter to -the error which believes that one soul above another is kindled -in us.[1] And therefore, when a thing is heard or seen, which may -hold the soul intently turned to it, the time passes, and the man -observes it not: for one faculty is that which listens, and -another is that which keeps the soul entire; the latter is as it -were bound, and the former is loosed. - -[1] Were it true that, as according to the Platonists, there were -more than one soul in man, he might give attention to two things -at once. But when one faculty is free and called into activity, -the rest of the soul is as it were bound in inaction. - - -Of this had I true experience, hearing that spirit and wondering; -for full fifty degrees had the sun ascended,[1] and I had not -noticed it, when we came where those souls all together cried out -to us, "Here is what you ask." - -[1] It was now about nine o'clock A. M. - - -A larger opening the man of the farm often hedges up with a -forkful of his thorns, when the grape grows dark, than was the -passage through which my Leader and I behind ascended alone, when -the troop departed from us. One goes to Sanleo, and descends to -Noli, one mounts up Bismantova[1] to its peak, with only the -feet; but here it behoves that one fly, I mean with the swift -wings and with the feathers of great desire, behind that guide -who gave me hope and made a light for me. We ascended in through -the broken rock, and on each side the border pressed on us, and -the ground beneath required both feet and hands. - -[1] These all are places difficult of access. - - -When we were upon the upper edge of the high bank on the open -slope, "My Master," said I, "what way shall we take?" And he to -me, "Let no step of thine fall back, always win up the mountain -behind me, till some sage guide appear for us." - -The summit was so high it surpassed the sight and the side -steeper far than a line from the mid quadrant to the centre.[1] I -was weary, when I began, "O sweet Father, turn and regard howl -remain alone if thou dost not stop." "My son," said he, "far as -here drag thyself," pointing me to a ledge a little above, which -on that side circles all the hill. His words so spurred me, that -I forced myself, scrambling after him, until the belt was beneath -my feet. There we both sat down, turning to the east, whence we -had ascended, for to look back is wont to encourage one. I first -turned my eyes to the low shores, then I raised them to the sun, -and wondered that on the left we were struck by it. The Poet -perceived clearly that I was standing all bewildered at the -chariot of the light, where between us and Aquilo,[2] it was -entering. Whereupon he to me, "If Castor and Pollux were in -company with that mirror [3] which up and down guides with its -light, thou wouldst see the ruddy Zodiac revolving still closer -to the Bears, if it went not out of its old road.[4] How that may -be, if thou wishest to be able to think, collected in thyself -imagine Zion and this mountain to stand upon the earth so that -both have one sole horizon, and different hemispheres; then thou -wilt see that the road which Phaethon, to his harm, knew not how -to drive, must needs pass on the one side of this mountain, and -on the other side of that, if thy intelligence right clearly -heeds." "Surely, my Master," said I, "never yet saw I so clearly, -as I now discern there where my wit seemed deficient; for the -mid-circle of the supernal motion, which is called Equator in a -certain art,[4] and which always remains between the sun and the -winter, for the reason that thou tellest, from here departs -toward the north, while the Hebrews saw it toward the warm -region. But, if it please thee, willingly I would know how far we -have to go, for the hill rises higher than my eyes can rise." And -he to me, "This mountain is such, that ever at the beginning -below it is hard, and the higher one goes the less it hurts; -therefore when it shall seem so pleasant to thee that the going -up will be easy to thee as going down the current in a vessel, -then wilt thou be at the end of this path; there repose from toil -await: no more I answer, and this I know for true." - -[1] A steeper inclination than that of an angle of forty-five -degrees. - -[2] The North. - -[3] The brightness of the sun is the reflection of the Divine -light. - -[4] If the sun were in the sign of the Gemini instead of being in -Aries it would make the Zodiac ruddy still farther to the north. -In Purgatory the sun being seen from south of the equator is on -the left hand, while at Jerusalem, in the northern hemisphere, it -is seen on the right. - -[5] Astronomy. - - -And when he had said his word, a voice near by sounded, -"Perchance thou wilt be first constrained to sit." At the sound -of it each of us turned, and we saw at the left a great stone -which neither he nor I before had noticed. Thither we drew; and -there were persons who were staying in the shadow behind the -rock, as one through indolence sets himself to stay. And one of -them, who seemed to me weary, was seated, and was clasping his -knees, holding his face down low between them. "O sweet my Lord," -said I, "look at him who shows himself more indolent than if -sloth were his sister." Then that one turned to us and gave heed, -moving his look only up along his thigh, and said, "Now go up -thou, for thou art valiant." I recognized then who he was, and -that effort which was still quickening my breath a little -hindered not my going to him, and after I had reached him, he -scarce raised his head, saying, "Hast thou clearly seen how the -sun over thy left shoulder drives his chariot?" - -His slothful acts and his short words moved my lips a little to a -smile, then I began, "Belacqua,[1] I do not grieve for thee -now,[2] but tell me why just here thou art seated? awaitest thou -a guide, or has only thy wonted mood recaptured thee?" And he, -"Brother, what imports the going up? For the bird of God that -sitteth at the gate would not let me go to the torments. It first -behoves that heaven circle around me outside the gate, as long as -it did in life, because I delayed good sighs until the end; -unless the prayer first aid me which rises up from a heart that -lives in grace: what avails the other which is not heard in -heaven?" - -[1] Belacqua, according to Benvenuto da Imola, was a Florentine, -a maker of citherns and other musical instruments; he carved with -great care the necks and heads of his citherns, and sometimes he -played on them. Dante, because of his love of music, had been -well acquainted with him. - -[2] He had feared lest Belacqua might be in Hell. - - -And now the Poet in front of me was ascending, and he said, "Come -on now: thou seest that the meridian is touched by the sun, and -on the shore the night now covers with her foot Morocco." - - - -CANTO V. Ante-Purgatory.--Spirits who had delayed repentance, and -met with death by violence, but died repentant.--Jacopo del -Cassero.--Buonconte da Montefeltro--Via de' Tolomei. - - -I had now parted from those shades, and was following the -footsteps of my Leader, when behind me, pointing his finger, one -cried out, "Look, the ray seems not to shine on the left hand of -that lower one, and as if alive he seems to hear himself." I -turned my eyes at the sound of these words, and I saw them -watching, for marvel, only me, only me, and the light which was -broken. - -"Why is thy mind so hampered," said the Master, "that thou -slackenest thy going? What matters to thee that which here is -whispered? Come after me, and let the people talk. Stand as a -tower firm, that never wags its top for blowing of the winds; for -always the man in whom thought on thought wells up removes from -himself his aim, for the force of one weakens the other." What -could I answer, save "I come"? I said it, overspread somewhat -with the color, which, at times, makes a man worthy of pardon. - -And meanwhile across upon the mountain side, a little in front of -us, were coming people, singing "Miserere," verse by verse. When -they observed that I gave not place for passage of the rays -through my body, they changed their song into a long and hoarse -"Oh!" and two of them, in form of messengers, ran to meet us, and -asked of us, "Of your condition make us cognizant." And my -Master, "Ye can go back, and report to them who sent you, that -the body of this one is true flesh. If, as I suppose, they -stopped because of seeing his shadow, enough is answered them; -let them do him honor and he may he dear to them." - -Never did I see enkindled vapors at early night so swiftly cleave -the clear sky, nor at set of sun the clouds of August, that these -did not return up in less time; and, arrived there, they, with -the others, gave a turn toward us, like a troop that runs without -curb. "These folk that press to us are many, and they come to -pray thee," said the Poet; "wherefore still go on, and in going -listen." "O soul," they came crying, "that goest to be happy with -those limbs with which thou wast born, a little stay thy step; -look if thou hast ever seen any one of us, so that thou mayest -carry news of him to earth. Ah, why dost thou go on? Ah, why dost -thou not stop? We were of old all done to death by violence, and -sinners up to the last hour; then light from Heaven made us -mindful, so that both penitent and pardoning we issued forth from -life, at peace with God, who fills our hearts with the desire to -see him." And I, "Although I gaze upon your faces, not one I -recognize; but if aught that I can do be pleasing to you, spirits -wellborn,[1] speak ye, and I will do it by that peace which makes -me, following the feet of such a guide, seek for itself from -world to world." And one began, "Each of us trusts in thy good -turn without thy swearing it, provided want of power cut not off -the will; wherefore I, who alone before the others speak, pray -thee, if ever thou see that land that sits between Romagna and -the land of Charles,[2] that thou be courteous to me with thy -prayers in Fano, so that for me good orisons be made, whereby I -may purge away my grave offences. Thence was I; but the deep -wounds, wherefrom issued the blood in which I had my seat,[3] -were given me in the bosom of the Endoneuria,[4] there where I -thought to be most secure; he of Este had it done, who held me in -wrath far beyond what justice willed. But if I had fled toward -Mira,[5] when I was overtaken at Oriaco, I should still be yonder -where men breathe. I ran to the marsh, and the reeds and the mire -hampered me so that I fell, and there I saw a lake made by my -veins upon the ground." - -[1] Elect from birth to the joys of Paradise, in contrast with -the ill-born, the miscreants of Hell. - -[2] The March of Ancona, between the Romagna and the kingdom of -Naples, then held by Charles II. of Anjou. It is Jacopo del -Cassero who speaks. He was a noted and valiant member of the -leading Guelph family in Fano. On his way to take the place of -Podesta of Milan, in 1298, he was assassinated by the minions of -Azzo VIII. of Este, whom he had offended. - -[3] The life of all flesh is the blood thereof." Levit., xvii. -14. Or, according to the Vulgate, "Anima carnis in sanguine est." - -[4] That is to say, in the territory of the Paduans, whose city -was reputed to have been founded by Antenor. - -[5] Mira is a little settlement on the bank of one of the canals -of the Brenta. Why flight thither would have been safe is mere -matter of conjecture. - - -Then said another, "Ah! so may that desire be fulfilled which -draws thee to the high mountain, with good piety help thou mine. -I was of Montefeltro, and am Buonconte.[1] Joan or any other has -no care for me, wherefore I go among these with downcast front." -And I to him, "What violence, or what chance so carried thee -astray from Campaldino,[2] that thy burial place was never -known?" "Oh!" replied he, "at foot of the Casentino crosses a -stream, named the Archiano, which rises in the Apennine above the -Hermitage.[3] Where its proper name becomes vain[4] I arrived, -pierced in the throat, flying on foot, and bloodying the plain. -Here I lost my sight, and I ended my speech with the name of -Mary, and here I fell, and my flesh remained alone. I will tell -the truth, and do thou repeat it among the living. The Angel of -God took me, and he of Hell cried out, "O thou from Heaven, why -dost thou rob me?[5] Thou bearest away for thyself the eternal -part of him for one little tear which takes him from me; but of -the rest I will make other disposal." Thou knowest well how in -the air is condensed that moist vapor which turns to water soon -as it rises where the cold seizes it. He joined that evil will, -which seeketh only evil, with intelligence, and moved the mist -and the wind by the power that his own nature gave. Then when the -day was spent he covered the valley with cloud, from Pratomagno -to the great chain, and made the frost above so intense that the -pregnant air was turned to water. The rain fell, and to the -gullies came of it what the earth did not endure, and as it -gathered in great streams it rushed so swiftly towards the royal -river that nothing held it back. The robust Archiano found my -frozen body near its outlet, and pushed it into the Arno, and -loosed on my breast the cross which I made of myself when the -pain overcame me. It rolled me along its banks, and along its -bottom, then with its spoil it covered and girt me." - -[1] Son of Count Guido da Montefeltro, the treacherous counsellor -who had told his story to Dante in Hell, Canto XXVII. Joan was -his wife. - -[2] The battle of Campaldino, in which Dante himself, perhaps, -took part, was fought on the 11th of June, 1289, between the -Florentine Guelphs and the Ghibellines of Arezzo. Buonconte was -the captain of the Aretines. Campaldino is a little plain in the -upper valley of the Arno. - -[3] The convent of the Calmaldoli, founded by St. Romualdo of -Ravenna, in 1012. - -[4] Being lost at its junction with the Arno. - -[5] St. Francis and one of the black Cherubim had had a similar -contention, as will be remembered, over the soul of Buonconte's -father. - - -"Ah! when thou shalt have returned unto the world, and rested -from the long journey," the third spirit followed on the second, -"be mindful of me, who am Pia.[1] Siena made me, Maremma unmade -me; he knows it who with his gem ringed me, betrothed before." - -[1] This sad Pia is supposed to have belonged to the Sienese -family of the Tolomei, and to have been the wife of Nello or -Paganello de' Pannocchieschi, who was reported to have had her -put to death in his stronghold of Pietra in the Tuscan Maremma. -Her fate seems the more pitiable that she does not pray Dante to -seek for her the prayers of any living person. The last words of -Pia are obscure, and are interpreted variously. Possibly the -"betrothed before" hints at a source of jealousy as the motive of -her murder. - - - -CANTO VI. Ante-Purgatory.--More spirits who had deferred -repentance till they were overtaken by a violent death.--Efficacy -of prayer.--Sordello.--Apostrophe to Italy. - - -When a game of dice is broken up, he who loses remains sorrowful, -repeating the throws, and, saddened, learns; with the other all -the folk go along; one goes before and one plucks him from -behind, and at his side one brings himself to mind. He does not -stop; listens to one and the other the man to whom he reaches -forth his hand presses on him no longer, and thus from the throng -he defends himself. Such was I in that dense crowd, turning my -face to them this way and that; and, promising, I loosed myself -from them. - -Here was the Aretine,[1] who from the fierce arms of Ghin di -Tacco had his death; and the other who was drowned when running -in pursuit. Here Federigo Novello [2] was praying with hands -outstretched, and he of Pisa, who made the good Marzucco seem -strong.[3] I saw Count Orso; and the soul divided from its body -by spite and by envy, as it said, and not for fault committed, -Pierre do la Brosse,[5] I mean; and here let the Lady of Brabant -take forethought, while she is on earth, so that for this she be -not of the worse flock. - -[1] The Aretine was Messer Benincasa da Laterina, a learned -judge, who had condemned to death for their crimes two relatives -of Ghin di Tacco, the most famous freebooter of the day, whose -headquarters were between Siena and Rome. Some time after, Messer -Benincasa sitting as judge in Rome, Ghino entered the city with a -band of his followers, made his way to the tribunal, slew -Benincasa, and escaped unharmed. - -[2] Another Aretine, of the Tarlati family, concerning whose -death the early commentators are at variance. Benvenuto da Imola -says that, hotly pursuing his enemies, his horse carried him into -a marsh, from which he could not extricate himself, so that his -foes turned upon him and slew him with their arrows. - -[3] Federigo, son of the Count Guido Novello, of the -circumstances of whose death, said to have taken place in 1291, -nothing certain is known. Benvenuto says, he was multum probus, a -good youth, and therefore Dante mentions him. - -[4] Of him of Pisa different stories are told. Benvenuto says, "I -have heard from the good Boccaccio, whom I trust more than the -others, that Marzucco was a good man of the city of Pisa, whose -son was beheaded by order of Count Ugolino, the tyrant, who -commanded that his body should remain unburied. In the evening -his father went to the Count, as a stranger unconcerned in the -matter, and, without tears or other sign of grief, said, 'Surely, -my lord, it would be to your honor that that poor body should be -buried, and not left cruelly as food for dogs.' Then the Count, -recognizing him, said astonished, 'Go, your patience overcomes my -obduracy,' and immediately Marzucco went and buried his son." - -[5] Of Count Orso nothing is known with certainty. - -[6] Pierre de is Brosse was chamberlain and confidant of Philip -the Bold of France. He lost the king's favor, and charges of -wrong-doing being brought against him he was hung. It was -reported that his death was brought about through jealousy by -Mary of Brabant, the second wife of Philip. She lived till 1321, -so that Dante's warning may have reached her ears. - - -When I was free from each and all those shades who prayed only -that some one else should pray, so that their becoming holy may -be speeded, I began, "It seems that thou deniest to me, O Light -of mine, expressly, in a certain text, that orison can bend -decree of Heaven, and this folk pray only for this, -- shall then -their hope be vain? or is thy saying not rightly clear to me?[1] - -[1] Virgil represents Palinurus as begging to be allowed to cross -the Styx, while his body was still unburied and without due -funeral rites. To this petition the Sibyl answers:--Desine fata -Deum flecti sperare precando:--Cease to hope that the decrees of -the gods can be changed by prayer."--Aeneid, vi. 376. - - -And he to me, "My writing is plain, and the hope of these is not -fallacious, if well it is regarded with sound mind; for top of -judgment vails not itself because a fire of love may, in one -instant, fulfil that which he who is stationed here must satisfy. -And there where I affirmed this proposition, defect was not -amended by a prayer, because the prayer was disjoined from God. -But truly in regard to so deep a doubt decide thou not, unless -she tell thee who shall be a light between the truth and the -understanding.[1] I know not if thou understandest; I speak of -Beatrice. Thou shalt see her above, smiling and happy, upon the -summit of this mountain." - -[1] The question, being one that relates to the Divine will, -cannot be answered with full assurance by human reason. - - -And I, "My lord, let us go on with greater speed, for now I mu -not weary as before; and behold now how the bill casts its -shadow." "We will go forward with this day," he answered, "as -much further as we shall yet be able; but the fact is of other -form than thou supposest. Before thou art there-above thou wilt -see him return, who is now hidden by the hill-side so that thou -dost not make his rays to break. But see there a soul which -seated all alone is looking toward us; it will point out to us -the speediest way." We came to it. O Lombard soul, how lofty and -scornful wast thou; and in the movement of thine eyes grave and -slow! It said not anything to us, but let us go on, looking only -in manner of a lion when he couches. Virgil, however, drew near -to it, praying that it would show to us the best ascent; and it -answered not to his request, but of our country and life it asked -us. And the sweet Leader began, "Mantua,"--and the shade, all in -itself recluse, rose toward him from the place where erst it was, -saying, "O Mantuan, I am Sordello of thy city,"[1]--and they -embraced each other. - -[1] Sordello, who lived early in the thirteenth century, was of -the family of the Visconti of Mantua. He left his native land and -gave up his native tongue to live and write as a troubadour in -Provence, but his fame belonged to Italy. - - -Ah, servile Italy, hostel of grief! ship without pilot in great -tempest! not lady of provinces, but a brothel! that gentle soul -was so ready, only at the sweet sound of his native land, to give -glad welcome here unto his fellow-citizen: and now in thee thy -living men exist not without war, and of those whom one wall and -one moat shut in one doth gnaw the other. Search, wretched one, -around the shores, thy seaboard, and then look within thy bosom, -if any part in thee enjoyeth peace! What avails it that for thee -Justinian should mend the bridle, if the saddle be empty? Without -this, the shame would be less. Ah folk,[1] that oughtest to be -devout and let Caesar sit in the saddle, if thou rightly -understandest what God notes for thee! Look how fell this wild -beast has become, through not being corrected by the spurs, since -thou didst put thy hand upon the bridle. O German Albert, who -abandonest her who has become untamed and savage, and oughtest to -bestride her saddle-bows, may a just judgment from the stars fall -upon thy blood, and may it be strange and manifest, so that thy -successor may have fear of it! [2] For thou and thy father, -retained up there by greed, have suffered the garden of the -empire to become desert. Come thou to see Montecchi and -Cappelletti, Monaldi and Filippeschi,[3] thou man without care: -those already wretched, and these in dread. Come, cruel one, -come, and see the distress of thy nobility, and cure their hurts; -and thou shalt see Santafiora[4] how safe it is. Come to see thy -Rome, that weeps, widowed and alone, and day and night cries, "My -Caesar, wherefore dost thou not keep me company?" Come to see the -people, how loving it is; and, if no pity for us move thee, come -to be shamed by thine own renown! And if it be lawful for me, O -Supreme Jove that wast on earth crucified for us, are thy just -eyes turned aside elsewhere? Or is it preparation, that in the -abyss of thy counsel thou art making for some good utterly cut -off from our perception? For the cities of Italy are all full of -tyrants, and every churl that comes playing the partisan becomes -a Marcellus?[5] - -[1] The Church-folk, the clergy, for whom God has ordained, -- -"Render unto Caesar the things which are Caesar's." - -[2] Albert of Hapsburg, son of the Emperor Rudolph, was elected -King of the Romans in 1298, but like his father never went to -Italy to he crowned. He was murdered by his nephew, John, called -the parricide, in 1308, at Konigsfelden. The successor of Albert -was Henry VII. of Luxemborg, who came to Italy in 1311, was -crowned at Rome in 1312, and died at Buonconvento the next year. -His death ended the hopes of Dante. - -[3] Famous families, the first two of Verona, the last two of -Orvieto, at enmity with each other in their respective -cities,--types of a common condition. - -[4]The Counts of Santafiora were once the most powerful -Ghibelline nobles in the Sienese territory. Their power had -declined since the Hohenstaufen Emperors had been succeeded by -the Hapsburgs, and they were now subjected to the Guelphs of -Siena. - -[5] That is, a hitter opponent of the empire, as the Consul M. -Claudius Marcellus was of Caesar. - - -My Florence! surely thou mayst be content with this digression, -which toucheth thee not, thanks to thy people that for itself -takes heed. Many have justice at heart but shoot slowly, in order -not to come without counsel to the bow; but thy people has it on -the edge of its lips. Many reject the common burden, but thy -people, eager, replies without being called on, and cries, "I -load myself." Now be thou glad, for thou hast truly wherefore: -thou rich, thou in peace, thou wise. If I speak the truth, the -result hides it not. Athens and Lacedaemon, that made the ancient -laws and were so civilized, made toward living well a little -sign, compared with thee that makest such finespun provisions, -that to mid November reaches not, what thou in October spinnest. -How often in the time that thou rememberest, law, money, office, -and custom, hast thou changed, and renewed thy members! And if -thou mind thee well and see the light, thou wilt see thyself -resembling a sick woman, who cannot find repose upon the -feathers, but with her tossing seeks to relieve her pain. - - - -CANTO VII. Virgil makes himself known to Sordello.--Sordello -leads the Poets to the Valley of the Princes who have been -negligent of salvation.--He points them out by name. - - -After the becoming and glad salutations had been repeated three -and four times, Sordello drew back and said, "Ye, who are ye?" -"Before the souls worthy to ascend to God were turned unto this -mountain, my bones had been buried by Octavian; I am Virgil, and -for no other sin did I lose heaven, but for not having faith," -thus then replied my Leader. - -As is he who suddenly sees a thing before him whereat he marvels, -and doth and doth not believe, saying, "It is, it is not,"--so -seemed that shade, and then he bent down his brow, and humbly -turned again toward him and embraced him where the inferior takes -hold. - -"O glory of the Latins," said he, "through whom our language -showed what it could do, O honor eternal of the place wherefrom I -was, what merit or what grace shows thee to me? If I am worthy to -hear thy words, tell me if thou comest from Hell, and from what -cloister." "Through all the circles of the realm of woe," replied -he to him, "am I come hither; Power of Heaven moved me, and with -it I come. Not by doing, but by not doing have I lost the sight -of the high Sun whom thou desirest, and who by me was known late. -A place there is below not sad with torments but with darkness -only, where the lamentations sound not as wailings, but are -sighs; there stay I with the little innocents bitten by the teeth -of death before they were exempt from human sin; there stay I -with those who were not vested with the three holy virtues, and -without vice knew the others and followed all of them.[1] But if -thou knowest and canst, give us some direction whereby we may -come more speedily there where Purgatory has its true beginning." -He replied, "A certain place is not set for us; it is permitted -me to go upward and around; so far as I can go I join myself to -thee as guide. But see how already the day declines, and to go up -by night is not possible; therefore it is well to think of some -fair sojourn. There are souls here on the right apart; if thou -consentest to me I will lead thee to them, and not without -delight will they be known to thee." "How is this?" was answered, -"he who might wish to ascend by night, would he be hindered by -another, or would he not be able to ascend?" And the good -Sordello drew his finger on the ground, saying, "See, only this -line thou couldst not pass after set of sun; not because aught -else save the nocturnal darkness would give hindrance to going -up; that hampers the will with impotence.[2] One could, indeed, -in it[3] turn downward and walk the hillside wandering around, -while the horizon holds the day shut up." Then my Lord, as if -wondering, said, "Lead us, then, there where thou sayest one may -have delight while waiting." - -[1] The virtuous Heathen did not possess the so-called -theological virtues of Faith, Hope, and Charity; but they -practiced the four cardinal virtues of Prudence, Temperance, -Fortitude and Justice. - -[2] The allegory is plain: the soul can mount the steep of -purification only when illuminated by the Sun of Divine Grace. - -[3] In the darkness. - - -Little way had we gone from that place, when I perceived that the -mountain was hollowed out in like fashion as the valleys hollow -them here on earth. "Yonder," said that shade, "will we go, where -the hillside makes a lap of itself, and there will we await the -new day." Between steep and level was a winding path that led us -into a side of the dale, where more than by half the edge dies -away. Gold and fine silver, and scarlet and white, Indian wood -lucid and clear,[1] fresh emerald at the instant it is split, -would each be vanquished in color by the herbage and by the -flowers set within that valley, as by its greater the less is -vanquished. Nature had not only painted there, but with sweetness -of a thousand odors she made there one unknown and blended. - -[1] The blue of indigo. - - -Upon the green and upon the flowers I saw souls who, because of -the valley, were not visible from without, seated here singing -"Salve regina." [1] "Before the lessening sun sinks to his nest," -began the Mantuan who had turned us thither, "desire not that -among these I guide you. From this bank ye will better become -acquainted with the acts and countenances of all of them, than -received among them on the level below. He who sits highest and -has the semblance of having neglected what he should have done, -and who moves not his mouth to the others' songs, was Rudolph the -Emperor, who might have healed the wounds that have slain Italy, -so that slowly by another she is revived.[2] The next, who in -appearance comforts him, ruled the land where the water rises -that Moldau bears to Elbe, and Elbe to the sea. Ottocar was his -name,[3] and in his swaddling clothes he was better far than -bearded Wenceslaus, his son, whom luxury and idleness feed.[4] -And that small-nosed one, who seems close in counsel with him who -has so benign an aspect, died in flight and disflowering the -lily;[5] look there how he beats his breast. See the next who, -sighing, has made a bed for his cheek with his hand.[6] Father -and father-in-law are they of the harm of France; they know his -vicious and foul life, and thence comes the grief that so pierces -them. He who looks so large-limbed,[7] and who accords in singing -with him of the masculine nose,[8] wore girt the cord of every -worth, and if the youth that is sitting behind him had followed -him as king, truly had worth gone from vase to vase, which cannot -be said of the other heirs: James and Frederick hold the realms; -[9] the better heritage no one possesses. Rarely doth human -goodness rise through the branches, and this He wills who gives -it, in order that it may be asked from Him. To the large-nosed -one also my words apply not less than to the other, Peter, who is -singing with him; wherefore Apulia and Provence are grieving -now.[10] The plant is as inferior to its seed, as, more than -Beatrice and Margaret, Constance still boasts of her husband.[11] -See the King of the simple life sitting there alone, Henry of -England; he in his branches hath a better issue.[12] That one who -lowest among them sits on the ground, looking upward, is William -the marquis,[13] for whom Alessandria and her war make Montferrat -and the Canavese mourn." - -[1] The beginning of a Church hymn to the Virgin, sung after -vespers, of which the first verses are:-- - Salve, Regina, mater misericordiae! - Vita, dulcedo et spes nostra, salve! - Ad te clamamus exsules filii Hevae; - Ad te suspiramus, gementes et flentes - In hac lacrymarum valle. - -[2] The neglect of Italy by the Emperor Rudolph (see the -preceding Canto) was not to be repaired by the vain efforts of -Henry VII. - -[3] Ottocar, King of Bohemia and Duke of Austria, had been slain -in battle against Rudolph, on the Marchfeld by the Donau, in -1278; "whereby Austria fell to Rudolph." See Carlyle's Frederick -the Great, book ii. ch. 7. - -[4] Dante repeats his harsh judgment of Wenceslaus in the -nineteenth Canto of Paradise. His first wife was the daughter of -Rudolph of Hapsburg. He died in 1305. - -[5] This is Philip the Bold of France, 1270-1285. Having invaded -Catalonia, in a war with Peter the Third of Aragon, he was driven -back, and died on the retreat at Perpignan. - -[6] Henry of Navarre, the brother of Thibault, the poet-king -(Hell, Canto XXII.). His daughter Joan married Philip the Fair, -"the harm of France," the son of Philip the Bold. - -[7] Peter of Aragon (died 1285), the husband of Constance, -daughter of Manfred (see Canto III.); the youth who is seated -behind him is his son Alphonso, who died in 1291. - -[8] Charles of Anjou. - -[9] The kingdoms of Aragon and Sicily; both James and Frederick -were living when Dante thus wrote of them. The "better heritage" -was the virtue of their father. - -[10] Apulia and Provence were grieving under the rule of Charles -II., the degenerate son of Charles of Anjou, who died in 1309. - -[11] The meaning is doubtful; perhaps it is, that the children of -Charles of Anjou and of Peter of Aragon are as inferior to their -fathers, as Charles himself, the husband first of Beatrice of -Provence and then of Margaret of Nevers, was inferior to Peter, -the husband of Constance. - -[12] Henry III., father of Edward I. - -[13] William Spadalunga was Marquis of Montferrat and Canavese, -the Piedmontese highlands and plain north of the Po. He was -Imperial vicar, and the bead of the Ghibellines in this region. -In a war with the Guelphs, who had risen in revolt in 1290, he -was taken captive at Alessandria, and for two years, till his -death, was kept in an iron cage. Dante refers to him in the -Convito, iv. 11, as "the good marquis of Montferrat." - - - -CANTO VIII. Valley of the Princes.--Two Guardian Angels.--Kino -Visconti.--The Serpent.--Corrado Malaspina. - - -It was now the hour that turns back desire in those that sail the -sea, and softens their hearts, the day when they have said to -their sweet friends farewell, and which pierces the new pilgrim -with love, if he hears from afar a bell that seems to deplore the -dying day,--when I began to render hearing vain, and to look at -one of the souls who, uprisen, besought attention with its hand. -It joined and raised both its palms, fixing its eyes toward the -orient, as if it said to God, "For aught else I care not." "Te -lucis ante"[1] so devoutly issued from his mouth and with such -sweet notes that it made me issue forth from my own mind. And -then the others sweetly and devoutly accompanied it through all -the hymn to the end, having their eyes upon the supernal wheels. -Here, reader, sharpen well thine eyes for the truth, for the veil -is now indeed so thin that surely passing through within is -easy.[2] - -[1] The opening words of a hymn sung at Complines, the last -service of the day: - - Te locis ante terminum, - Rerom Creator poscimus, - Ut tus pro clementia - Sis presul et custodia:-- - -"Before the close of light, we pray thee, O Creator, that through -thy clemency, thou be our watch and guard." - -[2] The allegory seems to be, that the soul which has entered -upon the way of repentance and purification, but which is not yet -securely advanced therein, is still exposed to temptation, -especially when the light of the supernal grace does not shine -directly upon it. But if the soul have steadfast purpose to -resist temptation, and seek aid from God, that aid will not be -wanting. The prayer of the Church which is recited after the hymn -just cited has these words: "Visit, we pray thee, O Lord, this -abode, and drive far from it the snares of the enemy. Let thy -holy Angels bide in it, and guard us in peace." Pallid with self -distrust, humble with the sense of need, the soul awaits the -fulfilment of its prayer. The angels are clad in green, the -symbolic color of hope. Their swords are truncated, because -needed only for defence. - - -I saw that army of the gentle-born silently thereafter gazing -upward as if in expectation, pallid and humble; and I saw issuing -from on high and descending two angels, with two fiery swords -truncated and deprived of their points. Green as leaflets just -now born were their garments, which, beaten and blown by their -green pinions, they trailed behind. One came to stand a little -above us, and the other descended on the opposite bank, so that -the people were contained between them. I clearly discerned in -them their blond heads, but on their faces the eye was dazzled, -as a faculty which is confounded by excess. "Both come from the -bosom of Mary," said Sordello, "for guard of the valley, because -of the serpent that will come straightway." Whereat I, who knew -not by what path, turned me round, and all chilled drew me close -to the trusty shoulders. - -And Sordello again, "Now let us go down into the valley among the -great shades, and we will speak to them; well pleasing will it be -to them to see you." Only three steps I think I had descended and -I was below; and I saw one who was gazing only at me as if he -wished to know me. It was now the time when the air was -darkening, but not so that between his eyes and mine it did not -reveal that which it locked up before.[1] Towards me he moved, -and I moved towards him. Gentle Judge Nino,[2] how much it -pleased me when I saw that thou wast not among the damned! No -fair salutation was silent between us; then he asked, "How long -is it since thou camest to the foot of the mountain across the -far waters?" - -[1] It was not yet so dark that recognition of one near at hand -was difficult, though at a distance it had been impossible. - -[2] Nino (Ugolino) de' Visconti of Pisa was the grandson of Count -Ugolino, and as the leader of the Pisan Guelphs became his bitter -opponent. Sardinia was under the dominion of Pisa, and was -divided into four districts, each of which was governed by one of -the Pisan nobles, under the title of Judge. Nino had held the -judicature of Gallura, where Frate Gomita (see Hell, Canto XXII.) -had been his vicar. Nino died in 1296. - - -"Oh," said I to him, "from within the dismal places I came this -morning, and I am in the first life, albeit in going thus, I may -gain the other." And when my answer was heard, Sordello[1] and he -drew themselves back like folk suddenly bewildered, the one to -Virgil, and the other turned to one who was seated there, crying, -"Up, Corrado,[2] come to see what God through grace hath willed." -Then, turning to me, "By that singular gratitude thou owest unto -Him who so hides His own first wherefore[3] that there is no ford -to it, when thou shalt be beyond the wide waves, say to my Joan, -that for me she cry there where answer is given to the innocent. -I do not think her mother[4] loves me longer, since she changed -her white wimples,[5] which she, wretched, needs must desire -again. Through her easily enough is comprehended how long the -fire of love lasts in woman, if eye or touch does not often -rekindle it. The viper[6] which leads afield the Milanese will -not make for her so fair a sepulture as the cock of Gallura would -have done." Thus he said, marked in his aspect with the stamp of -that upright zeal which in due measure glows in the heart. - -[1] The sun was already hidden behind the mountain when Virgil -and Dante came upon Sordello. Sordello had not therefore seen -that Dante cast a shadow, and being absorbed in discourse with -Virgil had not observed that Dante breathed as a living man. - -[2] Corrado, of the great Guelph family of the Malaspina, lords -of the Lunigiana, a wide district between Genoa and Pisa. - -[3] The reason of that which He wills. - -[4] Her mother was Beatrice d' Este, who, in 1300, married -Galeazzo de' Visconti of Milan. - -[5] The white veil or wimple and black garments were worn by -widows. The prophecy that she must needs wish for her white -wimple again seems merely to rest on Nino's disapproval of her -second marriage. - -[6] The viper was the cognizance of the Visconti of Milan. - - -My greedy eyes were going ever to the sky, ever there where the -stars are slowest, even as a wheel nearest the axle. And my -Leader, "Son, at what lookest thou up there?" And I to him, "At -those three torches with which the pole on this side is all -aflame." [1] And he to me, "The four bright stars which thou -sawest this morning are low on the other side, and these are -risen where those were." - -[1] These three stars are supposed to symbolize the theological -virtues, -- faith. hope, and charity, whose light shines when the -four virtues of active life grow dim in night. - - -As he was speaking, lo! Sordello drew him to himself, saying, -"See there our adversary," and pointed his finger that he should -look thither. At that part where the little valley has no barrier -was a snake, perhaps such as gave to Eve the bitter food. Through -the grass and the flowers came the evil trail, turning from time -to time its head to its back, licking like a beast that sleeks -itself. I did not see, and therefore cannot tell how the -celestial falcons moved, but I saw well both one and the other in -motion. Hearing the air cleft by their green wings the serpent -fled, and the angels wheeled about, up to their stations flying -back alike. - -The shade which had drawn close to the Judge when he exclaimed, -through all that assault had not for a moment loosed its gaze -from me. "So may the light that leadeth thee on high find in -thine own free-will so much wax as is needed up to the enamelled -summit,"[1] it began, "if thou knowest true news of Valdimacra[2] -or of the neighboring region, tell it to me, for formerly I was -great there. I was called Corrado Malaspina; I am not the -ancient,[3] but from him I am descended; to mine own I bore the -love which here is refined." "Oh," said I to him, "through your -lands I have never been, but where doth man dwell in all Europe -that they are not renowned? The fame that honoreth your house -proclaims its lords, proclaims its district, so that he knows of -them who never yet was there; and I swear to you, so may I go -above, that your honored race doth not despoil itself of the -praise of the purse and of the sword. Custom and nature so -privilege it that though the guilty head turn the world awry, -alone it goes right and scorns the evil road."[4] And he, "Now -go, for the sun shall not lie seven times in the bed that the Ram -covers and bestrides with all four feet,[5] before this courteous -opinion will be nailed in the middle of thy head with greater -nails than the speech of another, if course of judgment be not -arrested." - -[1] So may illuminating grace find the disposition in thee -requisite for the support of its light, until thou shalt arrive -at the summit of the Mountain, the earthly Paradise enamelled -with perpetual flowers. - -[2] A part of the Lunigiana. - -[3] The old Corrado Malaspina was the husband of Constance, the -sister of King Manfred. He died about the middle of the -thirteenth century. The second Corrado was his grandson. - -[4] This magnificent eulogy of the land and the family of -Malaspina is Dante's return for the hospitality which, in 1306, -he received from the Marquis Moroello and other members of the -house. - -[5] Seven years shall not pass, the sun being at this time in the -sign of the Ram. - - - -CANTO IX. Slumber and Dream of Dante.--The Eagle.--Lucia.--The -Gate of Purgatory.--The Angelic Gatekeeper.--Seven P's inscribed -on Dante's Forehead.--Entrance to the First Ledge. - - -The concubine of old Tithonus was now gleaming white on the -balcony of the orient, forth from the arms of her sweet friend; -her forehead was lucent with gems set in the shape of the cold -animal that strikes people with its tail.[1] And in the place -where we were the night had taken two of the steps with which she -ascends, and the third was already bending down its wings, when -I, who had somewhat of Adam with me, overcome by sleep, reclined -upon the grass, there where all five of us were seated. - -[1] By the concubine of old Tithonus, Dante seems to have -intended the lunar Aurora, in distinction from the proper wife of -Tithonus, Aurora, who precedes the rising Sun, and the meaning of -these verses is that " the Aurora before moonrise was lighting up -the eastern sky, the brilliant stars of the sign Scorpio were on -the horizon, and, finally, it was shortly after 8.30 P.M." -(Moore.) "The steps with which the night ascends" are the six -hours of the first half of the night, from 6 P.M. to midnight. - - -At the hour near the morning when the little swallow begins her -sad lays,[1] perchance in memory of her former woes, and when our -mind, more a wanderer from the flesh and less captive to the -thought, is in its visions almost divine,[2] in dream it seemed -to me that I saw poised in the sky an eagle with feathers of -gold, with wings widespread, and intent to stoop. And it seemed -to me that I was there[3] where his own people were abandoned by -Ganymede, when he was rapt to the supreme consistory. In myself I -thought, "Perhaps this bird strikes only here through wont, and -perhaps from other place disdains to carry anyone upward in his -feet." Then it seemed to me that, having wheeled a little, it -descended terrible as a thunderbolt, and snatched me upwards far -as the fire.[4] There it seemed that it and I burned, and the -imagined fire so scorched that of necessity the sleep was broken. - -[1] The allusion is to the tragic story of Progne and Philomela, -turned the one into a swallow, the other into a nightingale. -Dante found the tale in Ovid's Metamorphoses, Book vi. - -[2] Dante passes three nights in Purgatory, and each night his -sleep is terminated by a dream towards the hour of dawn, the time -when, according to the belief of classical antiquity, the visions -of dreams are symbolic and prophetic. (Moore.) - -[3] Mt. Ida. - -[4] The sphere of fire by which, according to the mediaeval -cosmography, the sphere of the air was surrounded. - - -Not otherwise Achilles shook himself,--turning around his -awakened eyes, and not knowing where he was, when his mother from -Chiron to Scyros stole him away, sleeping in her arms, thither -whence afterwards the Greeks withdrew him,[1]--than I started, -as from my face sleep fled away; and I became pale, even as a man -frightened turns to ice. At my side was my Comforter only, and -the sun was now more than two hours high,[2] and my face was -turned toward the sea. "Have no fear," said my Lord; "be -reassured, for we are at a good point; restrain not, but increase -all thy force. Thou art now arrived at Purgatory; see there the -cliff that closes it around; see the entrance, there where it -appears divided. A while ago in the dawn that precedes the day, -when thy soul was sleeping within thee, upon the flowers -wherewith the place down yonder is adorned, came a lady, and -said, "I am Lucia; let me take this one who is sleeping; thus -will I assist him along his way.' Sordello remained, and the -other gentle forms: she took thee, and when the day was bright, -she came upward, and I along her footprints. Here she laid thee -down: and first her beautiful eyes showed me that open entrance; -then she and slumber went away together." Like a man that in -perplexity is reassured, and that alters his fear to confidence -after the truth is disclosed to him, did I change; and when my -Leader saw me without solicitude, up along the cliff he moved on, -and I behind, toward the height. - -[1] Statius, in the first book of the Achilleid, tells how -Thetis, to prevent Achilles from going to the siege of Troy, bore -him sleeping away from his instructor, the centaur Chiron, and -carried him to the court of King Lycomedes, on the Island of -Scyros, where, though concealed in women's garments, Ulysses and -Diomed discovered him. Statius relates how wonderstruck Achilles -was when on awaking he found himself at Scyros: - Quae loca? qui fluctus? ubi Pelion? onmia versa - Atque ignota videt, dubitatque agnoscere matrem--249-50. - -[2] The morning of Easter Monday. - -[3] Lucia seems to be here the symbol of assisting grace, the -gratia operans of the school-men. It was she who was called upon -by the Virgin (Hell, Canto II.) to aid Dante when he was astray -in the wood, and who had moved Beatrice to go to his succor. - - -Reader, thou seest well how I exalt my theme, and therefore -marvel not if with more art I reenforce it.[1] - -[1] These words may be intended to call attention to the doctrine -which underlies the imagery of the verse. - -The entrance within the gate of Purgatory is the assurance of -justification, which is the change of the soul from a state of -sin to a state of justice or righteousness. Justification itself -consists, according to St. Thomas Aquinas (Summa Theologica, -Prima Secundae, quaest. cxiii. art. 6 and 8), of four parts: -first, the infusion of grace; second, the turning of the free -will to God through faith; third, the turning of the free will -against sin; fourth, the remission of sin. It must be accompanied -by the sacrament of penance, which consists of contrition, -confession, and satisfaction by works of righteousness. - -Outside the gate of Purgatory justification cannot be complete. -The souls in the Ante-Purgatory typify those who have entered on -the way towards justification, but have not yet attained it. They -undergo a period of mortification to sin, of deliberation, as St. -Thomas Aquinas says: "Contingit autem quandoque quod praecedit -aliqua deliberatio quae non est do substantia justificationis sed -via in justificationem." Summa Theol., l. c. art. 7. - - -We drew near to it, and reached such place that there, where at -first there seemed to me a rift, like a cleft which divides a -wall, I saw a gate, and three steps beneath for going to it of -divers colors, and a gatekeeper who as yet said not a word. And -as I opened my eye there more and more, I saw him sitting on the -upper step, such in his face that I endured it not.[1] And he had -in his hand a naked sword, which so reflected the rays toward us -that I often raised my sight in vain. "Tell it from there, what -would ye?" began he to say; "where is the guide? Beware lest the -coming up be harmful to you." [2] "A lady from Heaven with these -things acquainted," replied my Master to him, "only just now said -to us, 'Go thither, here is the gate.'" "And may she speed your -progress in good," began again the courteous gatekeeper, "come -forward then unto our steps." - -[1] The angel at the gate appears to be the type of the priest -who administers absolution. - -[2] Unless grace has been infused into the heart it is a sin to -present one's self as ready for the sacrament. - - -Thither we came to the first great stair; it was of white marble -so polished and smooth that I mirrored myself in it as I appear. -The second, of deeper hue than perse, was of a rough and scorched -stone, cracked lengthwise and athwart. The third, which above -lies massy, seemed to me of porphyry as flaming red as blood that -spirts forth from a vein. Upon this the Angel of God held both -his feet, seated upon the threshold that seemed to me stone of -adamant.[1] Up over the three steps my Leader drew me with good -will, saying, "Beg humbly that he undo the lock." Devoutly I -threw myself at the holy feet; I besought for mercy's sake that -he would open for me; but first upon my breast I struck three -times.[2] Seven P's upon my forehead he inscribed with the point -of his sword,[3] and "See that thou wash these wounds when thou -art within," he said. - -[1] The first step is the symbol of confession, the second of -contrition, the third of satisfaction; the threshold of adamant -may perhaps signify the authority of the Church. - -[2] Three times, in penitence for sins in thought, in word, and -in deed. - -[3] The seven P's stand for the seven so-called mortal sins,-- -Peccati, not specific acts, but the evil dispositions of the soul -from which all evil deeds spring,--pride, envy, anger, sloth -(accidia), avarice, gluttony, and lust. After justification these -dispositions which already have been overcome, must be utterly -removed from the soul. - - -Ashes or earth dug out dry would be of one color with his -vestment, and from beneath that he drew two keys. One was of gold -and the other was of silver; first with the white and then with -the yellow he so did to the door, that I was content.[1] -"Whenever one of these keys fails, and turns not rightly in the -lock," said he to us, "this passage doth not open. More precious -is one[2] but the other requires much art and wit before it -unlocks, because it is the one that disentangles the knot. From -Peter I hold them; and he told me to err rather in opening than -in keeping shut, if but the people prostrate themselves at my -feet." Then he pushed the valve of the sacred gate, saying, -"Enter, but I give you warning that whoso looks behind returns -outside."[3] And when the pivots of that sacred portal, which are -of metal, sonorous and strong, were turned within their hinges, -Tarpeia roared not so loud nor showed herself so harsh, when the -good Metellus was taken from her, whereby she afterwards remained -lean.[4] - -[1] The golden key is typical of the power to open, and the -silver of the knowledge to whom to open. - -[2] The gold, more precious because the power of absolution was -purchased by the death of the Saviour. - -[3] For he who returns to his sins loses the Divine Grace. - -[4] This roaring of the gate may, perhaps, be intended to enforce -the last words of the angel, and may symbolize the voices of his -own sins as the sinner turns his back on them. When Caesar forced -the doors of the temple of Saturn on the Tarpeian rock, in order -to lay hands on the sacred treasure of Rome, he was resisted by -the tribune Metellus. - - -I turned away attentive to the first tone,[1] and it seemed to me -I heard "Te Deum laudamus"[2] in voices mingled with sweet sound. -That which I heard gave me just such an impression as we are wont -to receive when people stand singing with an organ, and the words -now are, now are not caught. - -[1] The first sound within Purgatory. - -[2] Words appropriate to the entrance of a sinner that repenteth. - - - -CANTO X. First Ledge: the Proud.--Examples of Humility sculptured -on the Rock. - -When we were within the threshold of the gate, which the souls' -wrong love[1] disuses, because it makes the crooked way seem -straight, I heard by its resounding that it was closed again. -And, if I had turned my eyes to it, what excuse would have been -befitting for the fault? - -[1] It is Dante's doctrine that love is the motive of every act; -rightly directed, of good deeds; perverted, of evil. See Canto -XVII. - - -We were ascending through a cloven rock, which moved on one side -and on the other, even as the wave retreats and approaches. "Here -must be used a little art," began my Leader, "in keeping close, -now here, now there to the side which recedes."[1] And this made -our progress so slow that the waning disk of the moon regained -its bed to go to rest, before we had come forth from that -needle's eye. But when we were free and open above, where the -mountain backward withdraws,[2] I weary, and both uncertain of -our way, we stopped upon a level more solitary than roads through -deserts. The space from its edge, where it borders the void, to -the foot of the high bank which rises only, a human body would -measure in three lengths; and as far as my eye could stretch its -wings, now on the left and now on the right side, such did this -cornice seem to me. Thereon our feet had not yet moved when I -perceived that bank round about, which, being perpendicular, -allowed no ascent, to be of white marble and adorned with such -carvings, that not Polycletus merely but Nature would be put to -shame there. - -[1] The path was a narrow, steep zigzag, which, as it receded on -one side and the other, afforded the better foothold. - -[2] Leaving an open space, the first ledge of Purgatory. - - -The Angel who came to earth with the announcement of the peace, -wept for for many years, which opened Heaven from its long -interdict, appeared before us here carved in a sweet attitude so -truly that he did not seem an image that is silent. One would -have sworn that he was saying "Ave;" for there was she imaged who -turned the key to open the exalted love. And in her action she -had these words impressed, "Ecce ancilla Dei!"[1] as exactly as a -shape is sealed in wax. - -[1] "Behold the handmaid of the Lord!" - - -"Keep not thy mind only on one place," said the sweet Master, who -had me on that side where people have their heart. Wherefore I -moved my eyes and saw behind Mary, upon that side where he was -who was moving me, another story displayed upon the rock; -whereupon I passed Virgil and drew near so that it might be set -before my eyes. There in the very marble was carved the cart and -the oxen drawing the holy ark, because of which men fear an -office not given in charge.[1] In front appeared people; and all -of them, divided in seven choirs, of two of my senses made the -one say "NO," the other "YES, THEY ARE SINGING."[2] In like -manner, by the smoke of the incense that was imaged there, mine -eyes and nose were made in YES and NO discordant. There, -preceding the blessed vessel, dancing, girt up, was the humble -Psalmist, and more and less than king was he in that proceeding. -Opposite, figured at a window of a great palace, Michal was -looking on even as a lady scornful and troubled.[3] - -[1] "And they set the ark of God on a new cart, and brought it -out of the house.. . and Uzzah and Ahio drave the new cart....and -when they came to Nachon's threshing-floor, Uzzah put forth his -hand to the ark of God, and took hold of it; for the oxen shook -it. And the anger of the Lord was kindled against Uzzah, and God -smote him there for his error; and there he died by the ark of -God." 2 Samuel, vi. 4-7. - -[2] The hearing said "No," the sight said "Yes." - -[3] "So David went and brought up the ark of God... into the city -of David with gladness. And when they that bare the ark of the -Lord had gone six paces he sacrificed oxen and fatlings. And -David danced before the Lord with all his might; and David was -girded with a linen ephod. So David and all the house of Israel -brought up the ark of the Lord with shouting, and with the sound -of the trumpet. And as the ark of the Lord came into the city of -David, Michal, Saul's daughter, looked through a window, and saw -King David leaping and dancing before the Lord; and she despised -him in her heart." 2 Samuel, vi. 12-16. - - -I moved my feet from the place where I was standing to look from -near at another story which behind Michal was shining white on -me. Here was storied the high glory of the Roman prince, whose -worth incited Gregory to his great victory:[1] I speak of Trajan -the emperor; and a poor widow was at his bridle in attitude of -weeping and of grief. Round about him there seemed a press and -throng of knights, and the eagles in the gold above him to the -sight were moving in the wind. The wretched woman among all these -seemed to be saying, "Lord, do vengeance for me for my son who is -slain, whereat I am broken-hearted." And he to answer her, "Now -wait till I return;" and she, "My Lord,"--like one in whom grief -is hasty,--"if thou return not?" And he, "He who shall be where I -am will do it for thee." And she, "What will the good deed of -another be to thee if thou art mindless of thine own?" Whereon -he, "Now comfort thee; for it behoves that I discharge my own -duty ere I go; justice requires it, and pity constrains me." He -who hath never seen new thing [2] had produced that visible -speech, novel to us, since on earth it is not found. - -[1] This legend of Trajan had great vogue during the Middle Ages. -It was believed that Pope Gregory the Great interceded for him, -praying that he might be delivered from Hell; "then God because -of these prayers drew that soul from pain and put it into glory." -This was Gregory's great victory. See Paradise, XX., p. 131. - -[2] God, to whom nothing can be new. - - -While I was delighting me with regarding the images of such great -humilities, and for their Maker's sake dear to behold, "Lo, on -this side many people, but they make few steps," murmured the -Poet. "They will put us on the way to the high stairs." My eyes -that were intent on looking in order to see novelties whereof -they are fain, in turning toward him were not slow. - -I would not, indeed, Reader, that thou be dismayed at thy good -purpose, through hearing how God wills that the debt be paid. -Attend not to the form of the suffering; think on what follows; -think that at worst beyond the Great Judgment it cannot go! - -I began, "Master, that which I see moving toward us, seems to me -not persons, but what I know not, my look is so in vain." And he -to me, "The heavy condition of their torment so presses them to -earth, that mine own eyes at first had contention with it. But -look fixedly there, and disentangle with thy sight that which -cometh beneath those stones; now thou canst discern how each is -smitten." - -O proud Christians, wretched weary ones, who, diseased in vision -of the mind, have confidence in backward steps, are ye not aware -that we are worms born to form the angelic butterfly which flies -unto judgment without defence? Why doth your mind float up aloft, -since ye are as it were defective insects, even as a worm in -which formation fails? - -As sometimes for support of ceiling or roof, by way of corbel, a -figure is seen joining its knees to its breast, which out of its -unreality makes a real pang rise in him who sees it, thus -fashioned saw I these when I gave good heed. True it is that they -were more or less contracted according as they had more or less -upon their backs; and he who had most patience in his looks, -weeping, appeared to say, "I can no more." - - - -CANTO XI. First Ledge: the Proud.--Prayer.--Omberto -Aldobrandeschi.--Oderisi d' Agubbio.--Provinzan Salvani. - - -"O our Father who art in Heaven, not circumscribed, but through -the greater love which to the first effects on high Thou hast,[1] -praised be Thy name and Thy power by every creature, even as it -is befitting to render thanks to Thy sweet effluence. May the -peace of Thy Kingdom come towards us, for we to it cannot of -ourselves, if it come not, with all our striving. As of their -will Thine angels, singing Hosanna, make sacrifice to Thee, so -may men make of theirs. Give us this day the daily manna, without -which through this rough desert he backward goes, who toils most -to go on. And as we pardon every one for the wrong that we have -suffered, even do Thou, benignant, pardon and regard not our -desert. Our virtue which is easily overcome put not to proof with -the old adversary, but deliver from him who so spurs it. This -last prayer, dear Lord, truly is not made for ourselves, for it -is not needful, but for those who behind us have remained." - -[1] Not circumscribed by Heaven, but having Thy seat there -because of the love Thou bearest to the first effects --the -angels, and the heavens--of Thyself the First Cause. - - -Thus praying for themselves and us good speed, those souls were -going under the weight, like that of which one sometimes dreams, -unequally in anguish, all of them round and round, and weary, -along the first cornice, purging away the mists of the world. If -good they ask for us always there, what can here be said and done -for them by those who have a good root for their will? Truly we -ought to aid them to wash away the marks which they bore hence, -so that pure and light they may go forth unto the starry wheels. - -"Ah! so may justice and pity unburden you speedily that ye may be -able to move the wing, which according to your desire may lift -you, show on which hand is the shortest way towards the stair; -and if there is more than one pass, point out to us that which -least steeply slopes; for this man who comes with me, because of -the load of the flesh of Adam wherewith he is clothed, is chary -against his will of mounting up." It was not manifest from whom -came the words which they returned to these that he whom I was -following had spoken, but it was said, "To the right hand along -the bank come ye with us, and ye will find the pass possible for -a living person to ascend. And if I were not hindered by the -stone which tames my proud neck, wherefore I needs must carry my -face low, I would look at that one who is still alive and is not -named, to see if I know him, and to make him pitiful of this -burden. I was Italian, and born of a great Tuscan; Guglielmo -Aldobrandesco was my father: I know not if his name was ever with -you.[1] The ancient blood and the gallant deeds of my ancestors -made me so arrogant that, not thinking on the common mother, I -held every man in scorn to such extreme that I died therefor, as -the Sienese know, and every child in Campagnatico knows it. I am -Omberto: and not only unto me Pride doth harm, for all my -kinsfolk bath she dragged with her into calamity; and here must I -heap this weight on her account till God be satisfied,--here -among the dead, since I did it not among the living." - -[1] The Aldobrandeschi were the counts of Santa Fiore (see Canto -VI.) in the Sienese Maremma. Little is known of them, but that -they were in constant feud with Siena. The one who speaks was -murdered in his own stronghold of Campagnatico, in 1259. - - -Listening, I bent down my face; and one of them, not he who was -speaking, twisted himself under the weight that hampers him; and -he saw me, and recognized me and called out, keeping his eyes -with effort fixed on me, who was going along all stooping with -him.[1] "Oh," said I to him, "art thou not Oderisi, the honor of -Gubbio, and the honor of that art which in Paris is called -illumination?" "Brother," said he, "more smiling are the leaves -that Franco of Bologna pencils; the honor is now all his, and -mine in part.[2] Truly I should not have been so courteous while -I lived, because of the great desire of excelling whereon my -heart was intent. Of such pride here is paid the fee; and yet I -should not be here, were it not that, still having power to sin, -I turned me unto God. Oh vainglory of human powers! how little -lasts the green upon the top, if it be not followed by dull -ages.[3] Cimabue thought to hold the field in painting, and now -Giotto has the cry, so that the fame of him is obscured. In like -manner one Guido hath taken from the other the glory of the -language; and he perhaps is born who shall drive both one and the -other from the nest.[4] Worldly renown is naught but a breath of -wind, which now comes hence and now comes thence, and changes -name because it changes quarter. What more fame shalt thou have, -if thou strippest old flesh from thee, than if thou hadst died -ere thou hadst left the pap and the chink,[5] before a thousand -years have passed?--which is a shorter space compared to the -eternal than a movement of the eyelids to the circle that is -slowest turned in Heaven. With him who takes so little of the -road in front of me, all Tuscany resounded, and now he scarce is -lisped of in Siena, where he was lord when the Florentine rage -was destroyed,[6] which at that time was proud, as now it is -prostitute. Your reputation is color of grass that comes and -goes, and he[7] discolors it through whom it came up fresh from -the earth." And I to him, "Thy true speech brings good humility -to my heart, and thou allayest a great swelling in me; but who is -he of whom thou now wast speaking?" "He is," he answered, -"Provinzan Salvani;[8] and he is here, because he was -presumptuous in bringing all Siena to his hands. He has gone -thus--and he goes without repose--ever since he died: such money -doth he pay in satisfaction, who is on earth too daring." And I, -"If that spirit who awaits the verge of life ere he repents -abides there below, and unless good prayer further him ascends -not hither, ere as much time pass us he lived, how has this -coining been granted unto him?" "When he was living most -renowned," said he, "laying aside all shame, of his own accord he -planted himself in the Campo of Siena,[9] and there, to draw his -friend from the punishment he was enduring in the prison of -Charles, brought himself to tremble in every vein. More I will -not say, and I know that I speak darkly; but little time will -pass, before thy neighbors will so act that thou wilt he able to -gloss it.[10] This deed released him from those limits."[11] - -[1] This stooping is the symbol of Dante's consciousness of pride -as his own besetting sin. - -[2] Oderisi of Gubbio and Franco of Bologna were both eminent in -the art called miniare in Italian, enluminer in French. - -[3] Ages in which no progress is made. - -[4] The first Guido is doubtless Guido Guinicelli, whom Dante -calls (see Canto XXVI.) his master; the other probably Dante's -friend, Guido Cavalcanti. - -[5] Dante's words are pappo and dindi, childish terms for "bread" -and "money." - -[6] The mad Florentine people were utterly cast down in 1260, at -the battle of Montaperti. - -[7] The sun. - -[8] Provinzano Salvani was one of the chief supporters of the -Ghibelline cause in Tuscany. He was a man of great qualities and -capacity, but proud and presumptuous. Defeated and taken prisoner -at the battle of Colle, in 1269, he was beheaded. - -[9] The Campo of Siena is her chief public square and -marketplace, set round with palaces. The friend of Provinzano is -said by the old commentators to have fought for Conradin against -Charles of Anjou, and, being taken captive, to have been -condemned to death. His ransom was fixed at ten thousand florins. -Provinzano, not being able to pay this sum from his own means, -took his seat in the Campo and humiliated himself to beg of the -passers-by. - -[10] The meaning of the dark words seems to be: Exile and poverty -will compel thee to beg, and begging to tremble in every vein. - -[11] This deed of humility and charity released him from the -necessity of tarrying outside the gate of Purgatory. - - - -CANTO XII. First Ledge: the Proud.--Examples of the punishment of -Pride graven on the pavement.--Meeting with an Angel who removes -one of the P's.--Ascent to the Second Ledge. - - -Side by side, like oxen who go yoked, I went on with that -burdened spirit so long as the sweet Pedagogue allowed it; but -when he said, "Leave him, and come on, for here it is well that, -both with sail and oars, each as much as he can should urge his -bark," I straitened up my body again, as is required for walking, -although my thoughts remained both bowed down and abated. - -I was moving on, and following willingly the steps of my Master, -and both now were showing how light we were, when he said to me, -"Turn thine eyes downward; it will be well for thee, in order to -solace the way, to look upon the bed of thy footprints." As above -the buried, so that there may be memory of them, their tombs in -earth bear inscribed that which they were before,--whence -oftentimes is weeping for them there, through the pricking of -remembrance, which only to the pious gives the spur,--so saw I -figured there, but of better semblance in respect of skill, all -that for pathway juts out from the mountain. - -I saw him who was created more noble than any other creature,[1] -down from heaven with lightning flash descending, at one side. - -[1] Lucifer. - - -I saw Briareus[1] transfixed by the celestial bolt, lying at the -other side, heavy upon the earth in mortal chill. I saw -Thymbraeus,[2] I saw Pallas and Mars, still armed, around their -father, gazing at the scattered limbs of the giants. - -[1] Examples from classic and biblical mythology alternate. - -[2] Apollo, so called from his temple at Thymbra, not far from -Troy, where Achilles is said to have slain Paris. Virgil -(Georgics, iv. 323) uses this epithet. - - -I saw Nimrod at the foot of his great toil, as if bewildered, and -gazing at the people who in Shinar had with him been proud. - -O Niobe! with what grieving eyes did I see thee portrayed upon -the road between thy seven and seven children slain! - -O Saul! how on thine own sword here didst thou appear dead on -Gilboa, that after felt not rain or dew![1] - -[1] I Samuel, xxxi. 4, and 2 Samuel, i. 24. - - -O mad Arachne,[1] so I saw thee already half spider, wretched on -the shreds of the work that to thy harm by thee was made! - -[1] Changed to a spider by Athena, whom she had challenged to a -trial of skill at the loom. - - -O Rehoboam! here thine image seems not now to threaten, but full -of fear, a chariot bears it away before any one pursues it.[1] - -[1] 1 Kings, xii. 13-18. - - -The hard pavement showed also how Alcmaeon made the ill-fated -ornament seem costly to his mother.[1] - -[1] Amphiaraus, the soothsayer, foreseeing his own death if he -went to the Theban war, hid himself to avoid being forced to go. -His wife, Eriphyle, bribed by a golden necklace, betrayed his -hiding-place, and was killed by her son Alcmaeon, for thus -bringing about his father's death. - - -It showed how his sons threw themselves upon Sennacherib within -the temple, and how they left him there dead.[1] - -[1] 2 Kings, xix. 37. - - -It showed the ruin and the cruel slaughter that Tomyris wrought, -when she said to Cyrus, "For blood thou hast thirsted, and with -blood I fill thee." - -[1] Herodotus (i. 214) tells how Tomyris, Queen of the -Massagetae, having defeated and slain Cyrus, filled a skin full -of human blood, and plunged his head in it with words such as -Dante reports, and which he derived from Orosius, Histor. ii. 7. - - -It showed how the Assyrians fled in rout after Holofernes was -killed, and also the remainder of the punishment.[1] - -[1] Judith, xv. 1. - - -I saw Troy in ashes, and in caverns. O Ilion! how cast down and -abject the image which is there discerned showed thee! - -What master has there been of pencil or of style that could draw -the shadows and the lines which there would make every subtile -genius wonder? Dead the dead, and the living seemed alive. He who -saw the truth saw not better than I all that I trod on while I -went bent down.--Now be ye proud, and go with haughty look, ye -sons of Eve, and bend not down your face so that ye may see your -evil path! - -More of the mountain had now been circled by us, and of the sun's -course far more spent, than my mind, not disengaged, was aware, -when he, who always in advance attent was going on, began, "Lift -up thy head; there is no more time for going thus abstracted. See -there an Angel, who is hastening to come toward us: see how from -the service of the day the sixth hand-maiden returns.[1] With -reverence adorn thine acts and thy face so that he may delight to -direct us upward. Think that this day never dawns again." - -[1] The sixth hour of the day is coming to its end, near noon. - - -I was well used to his admonition ever to lose no time, so that -on that theme he could not speak to me obscurely. - -To us came the beautiful creature, clothed in white, and in his -face such as seems the tremulous morning star. Its arms it -opened, and then it opened its wings; it said, "Come: here at -hand are the steps, and easily henceforth one ascends. To this -invitation very few come. O human race, born to fly upward, why -before a little wind dost thou so fall?" - -He led us to where the rock was cut; here he struck his wings -across my forehead,[1] then promised me secure progress. - -[1] Removing the first P that the Angel of the Gate had incised -on Dante's brow. - - -As on the right hand, in going up the mountain,[1] where sits the -church that dominates her the well-guided[2] city above -Rubaconte,[3] the bold flight of the ascent is broken by the -stairs, which were made in an age when the record and the stave -were secure,[4] in like manner, the bank which falls here very -steeply from the next round is slackened; but on this side and -that the high rock grazes.[5] As we turned our persons thither, -voices sang "Beati pauperes spiritu"[6] in such wise that speech -could not tell it. Ah, how different are these passes from those -of Hell! for here through songs one enters, and there below -through fierce lamentings. - -[1] The hill of San Miniato, above Florence. - -[2] Ironical. - -[3] The upper bridge at Florence across the Arno, named after -Messer Rubaconte di Mandella, podesta of Florence, who laid the -first stone of it in 1237; now called the Ponte alle Grazie, -after a little chapel built upon it in 1471, and dedicated to Our -Lady of Grace. - -[4] In the good old time when men were honest. In 1299 one -Messer Niccola Acciaioli, in order to conceal a fraudulent -transaction, had a leaf torn out from the public notorial record; -and about the same time an officer in charge of the revenue from -salt, for the sake of private gain, measured the salt he received -with an honest measure, but that which he sold with a measure -diminished by the removal of a stave. - -[5] The stairway is so narrow. - -[6] "Blessed are the poor in spirit." As Dante passes from each -round of Purgatory, an angel removes the P which denotes the -special sin there purged away. And the removal is accompanied -with the words of one of the Beatitudes. - - -Now we were mounting up over the holy stairs, and it seemed to me -I was far more light than I had seemed on the plain before. -Whereon I, "Master, say, what heavy thing has been lifted from -me, so that almost no weariness is felt by me as I go on?" He -answered, "When the P's that almost extinct[1] still remain on -thy countenance shall be, as one is, quite erased, thy feet will -be so conquered by good will that not only they will not feel -fatigue, but it will be delight to them to be urged up." Then I -did like those who are going with something on their head, -unknown by them unless the signs of others make them suspect; -wherefore the hand assists to ascertain, and seeks and finds, and -performs that office which cannot be accomplished by the sight; -and with the fingers of my right hand outspread, I found only six -those letters which he of the keys had encised upon my temples: -looking at which my Leader smiled. - -[1] Almost extinct, because, as St. Thomas Aquinas says, "Pride -by which we are chiefly turned from God is the first and the -origin of all sins." He adds, "Pride is said to be the beginning -of every sin, not because every single sin has its source in -pride, but because every kind of sin is born of pride." Summa -Theol., II. 2, quaest. 162, art. 7. - - - -CANTO XIII. Second Ledge the Envious.--Examples of Love.--The -Shades in haircloth, and with sealed eyes.--Sapia of Siena. - - -We were at the top of the stairway, where the mountain, ascent of -which frees one from ill, is the second time cut back. There a -cornice binds the hill round about, in like manner as the first, -except that its arc bends more quickly. No shadow is there, nor -mark which is apparent [1] so that the bank appears smooth and so -the path, with the livid color of the stone. - -[1] No sculptured or engraved scenes. - - -"If to enquire one waits here for people," said the Poet, "I fear -that perhaps our choice will have too much delay." Then he set -his eyes fixedly upon the sun, made of his right side the centre -for his movement, and turned the left part of himself. "O sweet -light, with confidence in which I enter on the new road, do thou -lead us on it," he said, "as there is need for leading here -within. Thou warmest the world, thou shinest upon it; if other -reason prompt not to the contrary, thy rays ought ever to be -guides." - -As far as here on earth is counted for a mile, so far had we now -gone there, in little time because of ready will; and towards us -were heard to fly, not however seen, spirits uttering courteous -invitations to the table of love. The first voice that passed -flying, "Virum non habent,"[1] loudly said, and went on behind -us reiterating it. And before it had become quite inaudible -through distance, another passed by, crying, "I am Orestes," [2] -and also did not stay. "O Father," said I, "what voices are -these?" and even as I was asking, lo! the third, saying, "Love -them from whom ye have had wrong." And the good Master: "This -circle scourges the sin of envy, and therefore from love are -drawn the cords of the scourge. The curb must be of the opposite -sound; I think that thou wilt hear it before thou arrivest at the -pass of pardon.[3] But fix thine eyes very fixedly through the -air, and thou wilt see in front of us people sitting, and each is -seated against the rock." Then more than before I opened my eyes; -I looked in front of me, and saw shades with cloaks in color not -different from the stone. And when we were a little further -forward, I heard them crying, "Mary, pray for us!" crying, -"Michael," and "Peter," and all the Saints. - -[1] "They have no wine."--John ii. 3. The words of Mary at the -wedding feast of Cana, symbolic of a kindness that is a rebuke of -envy. - -[2] The words of Pylades, before Aegisthus, when contending with -Orestes to be put to death in his stead. - -[3] At the stair to the third ledge, at the foot of which stands -the angel who cancels the sin of envy. - - - -I do not believe there goes on earth to-day a man so hard that he -had not been pricked by compassion at that which I then saw. For -when I had approached so near to them that their actions came -surely to me, tears were drawn from my eyes by heavy grief. They -seemed to me covered with coarse haircloth, and one supported the -other with his shoulders, and all were supported by the bank. -Thus the blind, who lack subsistence, stand at pardons[1] to beg -for what they need, and one bows his head upon another, so that -pity may quickly be moved in others, not only by the sound of the -words, but by the sight which implores no less. And as to the -blind the sun profits not, so to the shades, there where I was -now speaking, the light of Heaven wills not to make largess of -itself; for a wire of iron pierces and sews up the eyelids of -all; even as is done to a wild sparrow-hawk, because it stays not -quiet. - -[1] On occasion of special indulgences the beggars gather at the -door of churches frequented by those who seek the pardons to be -obtained within. - - -It seemed to me I was doing outrage as I went on, seeing others, -not myself being seen, wherefore I turned me to my sage Counsel; -well did he know what the dumb wished to say, and therefore -waited not my asking, but said, "Speak, and be brief and to the -point." - -Virgil was coming with me on that side of the cornice from which -one may fall, because it is encircled by no rim. On the other -side of me were the devout shades, that through the horrible -stitches were pressing out the tears so that they bathed their -cheeks. I turned me to them, and, "O folk secure," I began, "of -seeing the lofty light which alone your desire holds in its care, -may grace speedily dissolve the scum of your consciences so that -the stream of memory through them may descend clear,[1] tell me, -for it will be gracious and dear to me, if there be a soul here -among you that is Latin, and perhaps it will be good for him if I -learn it." "O my brother, each is a citizen of one true city,[2] -but thou meanest, who lived in Italy while a pilgrim."[3] This it -seemed to me to hear for answer somewhat further on than where I -was standing; wherefore I made myself heard still more that way. -Among the others I saw a shade that was expectant in look; and, -if any one should wish to ask, How?--like a blind man it was -lifting up its chin. "Spirit," said I, "that humblest thyself in -order to ascend, if thou art that one which answered me, make -thyself known to me either by place or by name." "I was a -Sienese," it answered, "and with these others I cleanse here my -guilty life, weeping to Him that He grant Himself to us. Sapient -I was not, although I was called Sapia, and I was far more glad -of others' harm than of my own good fortune. And that thou mayst -not believe that I deceive thee, bear if I was foolish as I tell -thee. The arch of my years already descending, my fellow-citizens -were joined in battle near to Colle[4] with their adversaries, -and I prayed God for that which He willed. They were routed -there, and turned into the bitter passes of flight; and I, seeing -the pursuit, experienced a joy unmatched by any other; so much -that I turned upward my audacious face, crying out to God, 'Now -no more I fear thee;' as the blackbird doth because of a little -fair weather. At the very end of my life I desired peace with -God; and even yet my debt would not be lessened by penitence,[5] -had it not been that Pier Pettinagno,[6] who out of charity was -sorry for me, held me in memory in his holy prayers. But thou, -who art thou that goest asking of our conditions, and bearest -thine eyes loose as I think, and breathing dost speak?" "My -eyes," said I, "will yet be taken from me here but a little time, -for small is the offence committed through their being turned -with envy. Far greater is the fear, with which my soul is in -suspense, of the torment beneath, and already the load down there -weighs upon me. And she to me, "Who then hath led thee here up -among us, if thou thinkest to return below?" And I, "This one who -is with me, and says not a word: and I am alive; and therefore -ask of me, spirit elect, if thou wouldst that I should yet move -for thee on earth my mortal feet." "Oh, this is so strange a -thing to hear," she replied, "that it is great sign that God -loves thee; therefore assist me sometimes with thy prayer. And I -beseech thee, by that which thou most desirest, if ever thou -tread the earth of Tuscany, that with my kindred thou restore my -fame. Thou wilt see them among that vain people which hopes in -Talamone,[7] and will waste more hope there, than in finding the -Diana[8] but the admirals will stake the most there.[9] - -[1] Being purified from sin they will retain no memory of it. - -[2] "Fellow-citizens with the saints, and of the household of -God."--Ephesians, ii. 19. - -[3] "For here have we no continuing city, but we seek one to -come."--Hebrews, xiii. 14. - -[4] This was the battle in 1259, in which the Florentines routed -die Sienese Ghibellines, at whose head was Provenzan Salvani. who -was slain. See Canto XI. - -[5] I should not yet within Purgatory have diminished my debt of -expiation, but, because I delayed repentance till the hour of -Death, I should still be outside the gate. - -[6] A poor comb-dealer, a man of kind heart, honest dealings, and -good deeds, and still remembered for them in Siena. He died in -1289. - -[7] A little port on the coast of Tuscany, on which the Sienese -wasted toil and money in the vain hope that by strengthening and -enlarging it they could make themselves rivals at sea of the -Pisans and Genoese. - -[8] A subterranean stream supposed to flow beneath the city. - -[9] Of these last words the meaning is obscure. - - - -CANTO XIV. Second Ledge: the Envious--Guido del Duca.--Rinieri -de' Calboli.--Examples of the punishment of Envy. - - -"Who is this that circles our mountain ere death have given him -flight, and opens and shuts his eyes at his own will?"[1] "I know -not who he is, but I know that he is not alone. Do thou, who art -nearer to him, ask him; and sweetly, so that he may speak, accost -him." Thus two spirits, leaning one to the other, discoursed of -me there on the right hand, then turned up their faces to speak -to me. And one of them said, "O soul that still fixed in thy body -goest on toward heaven, for charity console us, and tell us -whence thou comest, and who thou art; for thou makest us so -marvel at this thy grace, as needs must a thing that never was -before." And I, "Through mid Tuscany there wanders a little -stream, that has its rise on Falterona,[2] and a hundred miles of -coarse does not suffice it. From thereupon I bring this body. -To tell you who I am would be to speak in vain, for my name as -yet makes no great sound." "If I grasp aright thy meaning with my -understanding," then replied to me he who had spoken first, "thou -speakest of the Arno." And the other said to him, "Why did he -conceal the name of that river, even as one does of horrible -things?" And the shade of whom this was asked, delivered itself -thus, "I know not, but truly it is fit that the name of such a -valley perish, for from its source (where the rugged mountain -chain, from which Pelorus[3] is cut off, is so teeming that in -few places it passes beyond that mark), far as there where it -gives back in restoration that which heaven dries up of the sea -(wherefrom the rivers have what flows in them), virtue is driven -away as an enemy by all men, like a snake, either through -misfortune of the place, or through evil habit that incites them. -Wherefore the inhabitants of the wretched valley have so changed -their nature that it seems as though Circe had had them in her -feeding. Among foul hogs,[4] more fit for acorns than for other -food made for human use, it first directs its poor path. Then, -coming down, it finds curs more snarling, than their power -warrants,[5] and at them disdainfully it twists its -muzzle.[6] It goes on falling, and the more it swells so much the -more the accursed and ill-fated ditch finds the dogs becoming -wolves.[7] Descending then through many hollow gulfs, it finds -foxes[8] so full of fraud, that they fear not that wit may entrap -them. Nor will I leave to speak though another hear me: and well -it will be for this one if hereafter he mind him of that which a -true spirit discloses to me. - -[1] These words are spoken by Guido del Duca, who is answered by -Rinieri de' Calboli; both of them from the Romagna. - -[2] One of the highest of the Tuscan Apennines. - -[3] The north-eastern promontory of Sicily. - -[4] The people of the Casentino, the upper valley of the Arno. - -[5] The Aretines. - -[6] Turning westward. - -[7] The wolves of Florence. - -[8] The Pisans. - - -"I see thy grandson,[1] who becomes hunter of those wolves upon -the bank of the fierce stream, and terrifies them all. He sells -their flesh,[2] it being yet alive; then he slays them, like an -old wild beast; many of life, himself of honor he deprives. -Bloody he comes forth from the dismal wood;[3] he leaves it such, -that from now for a thousand years, in its primal state it is not -rewooded." As at the announcement of grievous ills, the face of -him who listens is disturbed, from whatsoever side the danger may -assail him, so I saw the other soul, that was turned to hear, -become disturbed and sad, when it had gathered to itself the -words. - -[1] Fulcieri da Calvoli, so named by Villani (viii. 69), "a -fierce and cruel man," was made podesta of Florence in 1302. He -put to death many of the White Guelphs, and banished more of -them. - -[2] Bribed by the opposite party. - -[3] Florence, spoiled and undone. - - -The speech of one and the look of the other made me wishful to -know their names, and I made request for it, mixed with prayers. -Wherefore the spirit which first had spoken to me began again, -"Thou wishest that I abase myself in doing that for thee which -thou wilt not do for me; but since God wills that such great -grace of His shine through in thee, I will not be chary to thee; -therefore know that I am Guido del Duca. My blood was so inflamed -with envy, that had I seen a man becoming joyful, thou wouldst -have seen me overspread with livid hue. Of my sowing I reap this -straw. O human race, why dost thou set thy heart there where is -need of exclusion of companionship? - -"This one is Rinier; this is the glory and the honor of the house -of Calboli,[1] where no one since has made himself heir of his -worth. And between the Po and the mountain,[2] and the sea[3] and -the Reno,[4] not his blood alone has become stripped of the good -required for truth and for delight; for within these limits the -ground is so full of poisonous stocks, that slowly would they now -die out through cultivation. Where is the good Lizio, and Arrigo -Manardi, Pier Traversaro, and Guido di Carpigna? O men of Romagna -turned to bastards! When in Bologna will a Fabbro take root -again? When in Faenza a Bernardin di Fosco, the noble scion of a -mean plant? Marvel not, Tuscan, if I weep, when I remember with -Guido da Prata, Ugolin d' Azzo who lived with us, Federico -Tignoso and his company, the house of Traversara, and the -Anastagi, (both the one race and the other is without heir), the -ladies and the cavaliers, the toils and the pleasures for which -love and courtesy inspired our will, there where hearts have -become so wicked. O Brettinoro! why dost thou not flee away, -since thy family hath gone, and many people, in order not to be -guilty? Well doth Bagnacaval that gets no more sons; and ill doth -Castrocaro, and worse Conio that takes most trouble to beget such -counts. Well will the Pagani do when their Demon shall go from -them;[6] yet not so that a pure report of them can ever remain. O -Ugolin de' Fantolin! thy name is secure, since one who, -degenerating, can make it dark is no longer awaited. But go thy -way, Tuscan, now; for now it pleases me far more to weep than to -speak, so much hath our discourse wrung my mind." - -[1] A noble Guelph family of Forli. - -[2] The Apennines. - -[3] The Adriatic. - -[4] Near Bologna. - -[5] These and the others named afterwards were well-born, -honorable, and courteous men in Romagna in the thirteenth -century. What is known of them may be found in Benvenuto da -Imola's comment, and in that of Scartazzini. - -[6] The Pagani were lords of Faenza and Imola (see Hell, Canto -XXVII); the Demon was Mainardo, who died in 1302. - - -We knew that those dear souls heard us go; therefore by silence -they made us confident of the road. After we had become alone by -going on, a voice that seemed like lightning when it cleaves the -air, came counter to us, saying, "Everyone that findeth me shall -slay me," [1] and fled like thunder which rolls away, if suddenly -the cloud is rent. Soon as our hearing had a truce from it, lo! -now another with so great a crash that it resembled thunderings -in swift succession: "I am Aglauros who became a stone."[2] And -then to draw me close to the Poet, I backward and not forward -took a step. Now was the air quiet on every side, and he said to -me, "That was the hard curb[3] which ought to hold man within his -bound; but ye take the bait, so that the hook of the old -adversary draws you to him, and therefore little avails bridle or -lure. Heaven calls you, and around you circles, displaying to you -its eternal beauties, and your eye looks only on the ground; -wherefore He who discerns everything scourges you. - -[1] The words of Cain--Genesis, iv. 14. - -[2] Daughter of Cecrops, changed to stone because of envy of her -sister. - -[3] These examples of the fatal consequences of the sin. - - - -CANTO XV. Second Ledge: the Envious.--An Angel removes the second -P from Dante's forehead.--Discourse concerning the Sharing of -Good.--Ascent to the Third Ledge: the Wrathful.--Examples of -Forbearance seen in Vision. - - -As much as appears, between the beginning of the day and the -close of the third hour, of the sphere that ever in manner of a -child is sporting, so much now, toward the evening, appeared to -be remaining of his course for the sun.[1] It was vespers[2] -there,[3] and here midnight; and the rays struck us across the -nose,[4] because the mountain had been so circled by us that we -were now going straight toward the sunset, when I felt my -forehead weighed down by the splendor far more than at first, and -the things not known were a wonder to me.[5] Wherefore I lifted -my hands toward the top of my brows, and made for myself the -visor that lessens the excess of what is seen. - -[1] The sun was still some three hours from his setting. The -sphere that ever is sportive like a child has been variously -interpreted; perhaps Dante only meant the sphere of the heavens -which by its ever varying aspect suggests the image of a playful -spirit. - -[2] Dante uses "vespers" as the term for the last of the four -canonical divisions of the day; that is, from three to six P.M. -See Convito, iv. 23. Three o'clock in Purgatory corresponds with -midnight in Italy. - -[3] In Italy. - -[4] Full in the face. - -[5] The source of this increase of brightness being unknown, it -caused him astonishment. - - -As when from water, or from the mirror, the ray leaps to the -opposite quarter, and, mounting up in like manner to that in -which it descends, at equal distance departs as much from the -falling of the stone,[1] as experiment and art show; so it seemed -to me that I was struck by light reflected there in front of me, -from which my sight was swift to fly. "What is that, sweet -Father, from which I cannot screen my sight so that it avails -me," said I, "and which seems to be moving toward us?" "Marvel -not if the family of Heaven still dazzle thee," he replied to me; -"it is a messenger that comes to invite men to ascend. Soon will -it be that to see these things will not be grievous to thee, but -will be delight to thee as great as nature fitted thee to feel." - -[1] I.e., the perpendicular, at the point of incidence. - - -When we had reached the blessed Angel, with a glad voice he said, -"Enter ye here to a stairway far less steep than the others." - -We were mounting, already departed thence, and "Beati -misericordes"[1] had been sung behind us, and "Rejoice thou that -overcomest." [2] My Master and I, we two alone, were going on -upward, and I was thinking to win profit as we went from his -words; and I addressed me to him, thus enquiring, "What did the -spirit from Romagna mean, mentioning exclusion and -companionship?"[3] Wherefore he to me, "Of his own greatest fault -he knows the harm, and therefore it is not to be wondered at if -he reprove it, in order that there may be less lamenting on -account of it. Because your desires are directed there, where, -through companionship, a share is lessened, envy moves the -bellows for your sighs. But if the love of the highest sphere[4] -had turned your desire on high, that fear would not be in your -breast; for the more there are who there say 'ours,' so much the -more of good doth each possess, and the more of charity burns in -that cloister."[5] "I am more hungering to be contented," said I, -"than if I had at first been silent, and more of doubt I assemble -in my mind. How can it be that a good distributed makes more -possessors richer with itself, than if by few it is -possessed?"[6] And he to me, "Because thou fastenest thy mind -only on earthly things, from true light thou gatherest darkness. -That infinite and ineffable Good which is on high, runs to love -even as the sunbeam comes to a lucid body. As much of itself it -gives as it finds of ardor; so that how far soever charity -extends, beyond it doth the eternal bounty increase. And the more -the people who are intent on high the more there are for loving -well, and the more love is there, and like a mirror one reflects -to the other. And if my discourse appease not thy hunger, thou -shalt see Beatrice, and she will fully take from thee this and -every other longing. Strive only that soon may be extinct, as two -already are, the five wounds that are closed up by being -painful."[7] - -[1] "Blessed are the merciful." - -[2] At the passage from each round, the Angel at the foot of the -stairs repeats words from the Beatitudes adapted to those -purified from the sin punished upon the ledge which is being -left. - -[3] In the last canto, Guido del Duca had exclaimed, "O human -race, why dost thou set thy heart there where companionship must -needs be excluded!" - -[4] The Empyrean. - -[5] "Since good, the more -Communicated, the more abundant grows." -Milton, Paradise Lost, v. 73. - -[6] "True love in this differs from gold and clay, - That to divide is not to take away."--Shelley, Epipsychidion. - -[7] The pain of contrition. - - -As I was about to say "Thou satisfiest me," I saw myself arrived -on the next round,[1] so that my eager eyes made me silent. There -it seemed to me I was of a sudden rapt in an ecstatic vision, and -saw many persons in a temple, and a lady at the entrance, with -the sweet action of a mother, saying, "My son, why hast thou done -thus toward us? Lo, sorrowing, thy father and I were seeking -thee;" and when here she was silent, that which first appeared, -disappeared. - -[1] Where the sin of anger is expiated. - - -Then appeared to me another, with those waters down along her -cheeks which grief distils when it springs from great despite -toward others, and she was saying, "If thou art lord of the city -about whose name was such great strife among the gods, and whence -every science sparkles forth, avenge thyself on those audacious -arms, that have embraced our daughter, O Pisistratus." And the -lord appeared to me, benign and mild, to answer her, with -temperate look, "What shall we do to him who desires ill for us, -if he who loves us is by us condemned?"[1] - -[1] Dante translated this story from Valerius Maximus, Facta et -dicta mem., vi. 1. - - -Then I saw people kindled with fire of wrath, killing a youth -with stones, loudly crying to each other only, "Slay, slay." And -I saw him bowed by death, which now was weighing on him, toward -the ground, but in such great strife he ever made of his eyes -gates for heaven, praying to the high Lord, that He would pardon -his persecutors, with that aspect which unlocks pity.[1] - -[1] See Acts, vii. 55-60. - - -When my mind returned outwardly to the things which outside of it -are true, I recognized my not false errors. My Leader, who could -see me do like a man who looses himself from slumber, said, -"What ails thee, that thou canst not support thyself? but art -come more than a half league veiling thine eyes, and with thy -legs staggering like one whom wine or slumber bends." "O sweet -Father mine, if thou harkenest to me I will tell thee," said I, -"what appeared to me when my legs were thus taken from me." And -he, "If thou hadst a hundred masks upon thy face, thy thoughts -howsoever small would not be hidden from me. That which thou hast -seen was in order that thou excuse not thyself from opening thy -heart to the waters of peace which are poured forth from the -eternal fountain. I did not ask, 'What ails thee?' for the reason -that he does who looks only with the eye which hath no seeing -when the body lies inanimate; but I asked, in order to give vigor -to the foot; thus it behoves to spur the sluggards, slow to use -their wakefulness when it returns." - -We were going on through the vesper time, forward intent so far -as the eyes could reach against the bright evening rays; when, -lo, little by little, a smoke came toward us, dark as night; iior -was there place to shelter ourselves from it. This took from us -our eyes and the pure air. - - - -CANTO XVI. Third Ledge the Wrathful.--Marco Lombardo.--His -discourse on Free Will, and the Corruption of the World. - - -Gloom of hell, or of night deprived of every planet, under a -barren sky, obscured by clouds as much as it can be, never made -so thick a veil to my sight nor to my feeling so harsh of tissue -as that smoke which covered us there; so that my eye endured not -to stay open[1] wherefore my sage and trusty Escort drew to my -side and offered me his shoulder. Even as a blind man goes behind -his guide, in order not to stray, and not to butt against -anything that may hurt or perhaps kill him, I went along, through -the bitter and foul air, listening to my Leader, who was ever -saying, "Take care that thou be not cut off from me." - -[1] The gloom and the smoke symbolize the effects of anger on the -soul. - - -I heard voices, and each appeared to be praying for peace and -mercy to the Lamb of God that taketh sins away. Only "Agnus -Dei[1] were their exordiums: one word there was in all, and one -measure; so that among them seemed entire concord. "Are these -spirits, Master, that I hear?" said I. And he to me, "Thou -apprehendest truly; and they go loosening the knot of anger." -"Now who art thou that cleavest our smoke, and yet dost speak of -us even as if thou didst still divide the time by calends?" [2] -Thus by one voice was said: whereon my Master said, "Reply, and -ask if by this way one goeth up." And I, "O creature, that -cleansest thyself in order to return beautiful unto Him who made -thee, a marvel shalt thou hear if thou accompanyest me." "I will -follow thee, so far as is permitted me," it replied, "and if the -smoke allows not seeing, in its stead hearing shall keep us -joined." Then I began, "With that swathing band which death -unbinds I go upward, and I came hither through the infernal -anguish. And if God bath so enclosed me in His grace that He -wills that I should see His court by a mode wholly out of modern -usage, conceal not from me who thou wert before thy death, but -tell it to me, and tell me if I am going rightly to the pass; and -let thy words be our guides." "Lombard I was, and was called -Marco; the world I knew, and that worth I loved, toward which -every one hath now unbent his bow. For mounting thou art going -rightly." Thus he replied, and added, "I pray thee that thou pray -for me when thou shalt he above." And I to him, "I pledge my -faith to thee to do that which thou askest of me; but I am -bursting inwardly with a doubt, if I free not myself of it; at -first it was simple, and now it is made double by thy words which -make certain to me, here as elsewhere, that wherewith I couple -it.[3] The world is indeed as utterly deserted by every virtue as -thou declarest to me, and with iniquity is big and covered; but I -pray that thou point out to me the cause, so that I may see it, -and that I may show it to others; for one sets it in the heavens, -and one here below." - -[1] "The Lamb of God." - -[2] By those in the eternal world dine is not reckoned by earth -divisions. - -[3] The doubt was occasioned by Guido del Duca's words (Canto -XV.), in regard to the prevalence of evil in Tuscany, arising -either from misfortune of the place, or through the bad habits of -men. The fact of the iniquity of men was now reaffirmed by Marco -Lombardo; Dante accepts the fact as certain, and his doubt is -coupled with it. - - -A deep sigh that grief wrung into "Ay me!" he first sent forth, -and then began, "Brother, the world is blind, and thou forsooth -comest from it. Ye who are living refer every cause upward to the -heavens only, as if they of necessity moved all things with -themselves. If this were so, free will would be destroyed in you, -and there would be no justice in having joy for good, and grief -for evil. The heavens initiate your movements: I do not say all -of them; but, supposing that I said it, light for good and for -evil is given to you; and free will, which, if it endure fatigue -in the first battles with the heavens, afterwards, if it be well -nurtured, conquers everything. To a greater force, and to a -better nature, ye, free, are subjected, and that creates the mind -in you, which the heavens have not in their charge.' Therefore if -the present world goes astray, in you is the cause, in you let it -be sought; and of this I will now be a true informant for thee. - -[1] The soul of man is the direct creation of God, and is in -immediate subjection to His power; it is not in charge of the -Heavens, and its will is free to resist their mingled and -imperfect influences. - - -"Forth from the hand of Him who delights in it ere it exist, like -to a little maid who, weeping and smiling, wantons childishly, -issues the simple little soul, which knows nothing, save that, -proceeding from a glad Maker, it willingly turns to that which -allures it. Of trivial good at first it tastes the savor; by this -it is deceived and runs after it, if guide or bridle bend not its -love. Wherefore it was needful to impose law as a bridle; needful -to have a king who could discern at least the tower of the true -city. The laws exist, but who set hand to them? Not one: because -the shepherd who is in advance can ruminate, but has not his -hoofs divided?[1] Wherefore the people, who see their guide only -at that good[2] whereof they are greedy, feed upon that, and seek -no further. Well canst thou see that the evil leading is the -cause that has made the world guilty, and not nature which in you -may be corrupted. Rome, which made the world good, was wont to -have two Suns,[3] which made visible both one road and the other, -that of the world and that of God. One has extinguished the -other; and the sword is joined to the crozier; and the two -together must of necessity go ill, because, being joined, one -feareth not the other. If thou believest rue not, consider the -grain,[4] for every herb is known by its seed. - -[1] The shepherd who precedes the flock, and should lead it -aright, is the Pope. A mystical interpretation of the injunction -upon the children of Israel (Leviticus, xi.) in regard to clean -and unclean beasts was familiar to the schoolmen. St. Augustine -expounds the cloven hoof as symbolic of right conduct, because it -does not easily slip, and the chewing of the cud as signifying -the meditation of wisdom. Dante seems here to mean that the Pope -has the true doctrine, but makes not the true use of it for his -own guidance and the government of the world. - -[2] Material good. - -[3] Pope and Emperor. - -[4] The results that follow this forced union. - - -"Within the land which the Adige and the Po water, valor and -courtesy were wont to be found before Frederick had his -quarrel;[1] now safely anyone may pass there who out of shame -would cease discoursing with the good, or drawing near them. -Truly three old men are still there in whom the antique age -rebukes the new, and it seems late to them ere God restore them -to the better life; Currado da Palazzo, and the good Gherardo,[2] -and Guido da Castel, who is better named, after the manner of the -French, the simple Lombard.[3] - -[1] Before the Emperor Frederick II. had his quarrel with the -Pope; that is, before Emperor and Pope had failed in their -respective duties to each other. - -[2] Gherardo da Camino, "who was noble in his life, and whose -memory will always be noble," says Dante in the Convito, iv. 14. - -[3] "The French," says Benvenuto da Linda, "call all Italians -Lombards, and repute them very astute." - - -"Say thou henceforth, that the Church of Rome, through -confounding in itself two modes of rule,[1] falls in the mire, -and defiles itself and its burden." - -[1] The spiritual and the temporal. - - -"O Marco mine," said I, "thou reasonest well; and now I discern -why the sons of Levi were excluded from the heritage;[1] but what -Gherardo is that, who, thou sayest, remains for sample of the -extinct folk, in reproach of the barbarous age?" "Either thy -speech deceives me, or it is making trial of me," he replied to -me, "in that, speaking Tuscan to me, it seems that of the good -Gherardo thou knowest naught. By other added name I know him not, -unless I should take it from his daughter Gaia.[2] May God be -with you! for further I come not with you. Behold the brightness -which rays already glimmering through the smoke, and it behoves -me to depart--the Angel is there--ere I appear to him."[3] So he -turned, and would not hear me more. - -[1] "The Lord separated the tribe of Levi, to bear the ark of the -covenant of the Lord, to stand before the Lord to minister unto -him, and to bless in his name, unto this day. Wherefore Levi hath -no part nor inheritance with his brethren; the Lord is his -inheritance."--Deuteronomy, x. 8-9. - -[2] Famed for her virtues, says Buti; for her vices, say the -Ottimo and Benvenuto. - -[3] His time of purgation is not yet finished; not yet is he -ready to meet the Angel of the Pass. - - - -CANTO XVII. Third Ledge the Wrathful.--Issue from the -Smoke.--Vision of examples of Anger.--Ascent to the Fourth Ledge, -where Sloth is purged.--Second Nightfall.--Virgil explains how -Love is the root of Virtue and of Sin. - - -Recall to mind, reader, if ever on the alps a cloud closed round -thee, through which thou couldst not see otherwise than the mole -through its skin, how, when the humid and dense vapors begin to -dissipate, the ball of the sun enters feebly through them: and -thy imagination will easily come to see, how at first I saw again -the sun, which was already at its setting. So, matching mine to -the trusty steps of my Master, I issued forth from such a cloud -to rays already dead on the low shores. - -O power imaginative, that dost sometimes so steal us from outward -things that a man heeds it not, although around him a thousand -trumpets sound, who moveth thee if the sense afford thee naught? -A light, that in the heavens is formed, moveth thee by itself, or -by a will that downward guides it? - -[1] If the imagination is not stirred by some object of sense, it -is moved by the influence of the stars, or directly by the Divine -will. - - -In my imagination appeared the impress of the impiety of her[1] -who changed her form into the bird that most delights in singing. -And here was my mind so shut up within itself that from without -came nothing which then might he received by it. Then rained down -within my high fantasy, one crucified,[2] scornful and fierce in -his look, and thus was dying. Around him were the great -Ahasuerus, Esther his wife, and the just Mordecai, who was in -speech and action so blameless. And when this imagination burst -of itself, like a bubble for which the water fails, beneath which -it was made, there rose in my vision a maiden,[3] weeping -bitterly, and she was saying, "O queen, wherefore through anger -hast thou willed to be naught? Thou hast killed thyself in order -not to lose Lavinia: now thou hast lost me: I am she who mourns, -mother, at thine, before another's ruin. - -[1] Progne or Philomela, according to one or the other version of -the tragic myth, was changed into the nightingale, after her -anger had led her to take cruel vengeance on Tereus. - -[2] Haman, who, according to the English version, was hanged, but -according to the Vulgate, was crucified--Esther, vii. - -[3] Lavinia, whose mother, Amata, killed herself in a rage at -hearing premature report of the death of Turnus, to whom she -desired that Lavinia should be married.--Aeneid, xii. 595-607. - - -As sleep is broken, when of a sudden the new light strikes the -closed eyes, and, broken, quivers ere it wholly dies, so my -imagining fell down, soon as a light, greater by far than that to -which we are accustomed, struck my face. I turned me to see where -I was, when a voice said, "Here is the ascent;" which from every -other object of attention removed me, and made my will so eager -to behold who it was that was, speaking that it never rests till -it is face to face. But, as before the sun which weighs down our -sight, and by excess veils its own shape, so here my power -failed. "This is a divine spirit who directs us, without our -asking, on the way to go up, and with his own light conceals -himself. He does for us as a man doth for himself; for he who -sees the need and waits for asking, malignly sets himself already -to denial. Now let us grant our feet to such an invitation; let -us hasten to ascend ere it grows dark, for after, it would not be -possible until the day returns." Thus said my Guide; and I and he -turned our steps to a stairway. And soon as I was on the first -step, near use I felt a motion as of wings, and a fanning on my -face,[1] and I heard said, "Beati pacifici,'[2] who are without -ill anger." - -[1] By which the angel removes the third P from Dante's brow. - -[2] "Blessed are the peacemakers." - - -Now were the last sunbeams on which the night follows so lifted -above us, that the stars were appearing on many sides. "O my -virtue, why dost thou so melt away?" to myself I said, for I felt -the power of my legs put in truce. We had come where the stair no -farther ascends, and we were stayed fast even as a ship that -arrives at the shore. And I listened a little, if I might hear -anything in the new circle. Then I turned to my Master, and said, -"My sweet Father, say what offence is purged here in the circle -where we are: if the feet are stopped, let not thy discourse -stop." And he to me, "The love of good, less than it should have -been, is here restored;[1] here is plied again the ill-slackened -oar. But that thou mayst still more clearly understand, turn thy -mind to me, and thou shalt gather some good fruit from our delay. - -[1] It is the round on which the sin of acedie, sloth, is purged -away. - - -"Neither Creator nor creature," began he, "son, ever was without -love, either natural, or of the mind,[1] and this thou knowest. -The natural is always without error; but the other may err either -through an evil object, or through too much or through too little -vigor. While love is directed on the primal goods, and on the -second moderates itself, it cannot be the cause of ill delight. -But when it is bent to evil,[2] or runs to good with more zeal, -or with less, than it ought, against the Creator works his own -creature. Hence thou canst comprehend that love needs must be the -seed in you of every virtue, and of every action that deserves -punishment. - -[1] Either native in the soul, as the love of God, or determined -by the choice, through free will, of some object of desire in the -mind. - -[2] A wrong object of desire. - - -"Now since love can never bend its sight from the welfare of its -subject,[1] all things are safe from hatred of themselves; and -since no being can be conceived of divided from the First,[2] and -standing by itself, from hating Him[3] every affection is cut -off. It follows, if, distinguishing, I rightly judge, that the -evil which is loved is that of one s neighbor; and in three modes -is this love born within your clay. There is he who hopes to -excel through the abasement of his neighbor, and only longs that -from his greatness he may be brought low.[4] There is he who -fears loss of power, favor, honor, fame, because another rises; -whereat he is so saddened that he loves the opposite.[5] And -there is he who seems so outraged by injury that it makes him -gluttonous of vengeance, and such a one must needs coin evil for -others.[6] This triform love is lamented down below.[7] - - -[1] To however wrong an object love may be directed, the person -always believes it to be for his own good. - -[2]The source of being. - -[3] God, the First Cause. - -[4] This is the nature of Pride. - -[5] Envy. - -[6] Anger. - -[7] In the three lower rounds of Purgatory. - - -"Now I would that thou hear of the other,--that which runs to the -good in faulty measure. Every one confusedly apprehends a good[1] -in which the mind may be at rest, and which it desires; wherefore -every one strives to attain it. If the love be slack that draws -you to see this, or to acquire it, this cornice, after just -repentance, torments you therefor. Another good there is,[2] -which doth not make man happy, is not happiness, is not the good -essence, the root of every good fruit. The love which abandons -itself too much to this[3] is lamented above us in three circles, -but how it is reckoned tripartite, I am silent, in order that -thou seek it for thyself." - -[1] The supreme Good. - -[2] Sensual enjoyment. - -[2] Resulting in the sins of avarice, gluttony, and lust. - - - -CANTO XVIII. Fourth Ledge The Slothful.--Discourse of Virgil on -Love and Free Will.--Throng of Spirits running in haste to redeem -their Sin.--The Abbot of San Zone.--Dante falls asleep. - - -The lofty Teacher had put an end to his discourse, and looked -attentive on my face to see if I appeared content; and I, whom a -fresh thirst already was goading, was silent outwardly, and -within was saying, "Perhaps the too much questioning I make -annoys him." But that true Father, who perceived the timid wish -which did not disclose itself, by speaking gave me hardihood to -speak. Then I, "My sight is so vivified in thy light that I -discern clearly all that thy discourse may imply or declare: -therefore I pray thee, sweet Father dear, that thou demonstrate -to me the love to which thou referrest every good action and its -contrary." "Direct," he said, "toward me the keen eyes of the -understanding, and the error of the blind who make themselves -leaders will be manifest to thee. The mind, which is created apt -to love, is mobile unto everything that pleases, soon as by -pleasure it is roused to action. Your faculty of apprehension -draws an image from a real existence, and within you displays it, -so that it makes the mind turn to it; and if, thus turned, the -mind incline toward it, that inclination is love, that -inclination is nature which is bound anew in you by pleasure.[1] -Then, as the fire moveth upward by its own form,[2] which is born -to ascend thither where it lasts longest in its material, so the -captive mind enters into longing, which is a spiritual motion, -and never rests until the thing beloved makes it rejoice. Now it -may be apparent to thee, how far the truth is hidden from the -people who aver that every love is in itself a laudable thing; -because perchance its matter appears always to be good;[3] but -not every seal is good although the wax be good." - -[1] In his discourse in the preceding canto, Virgil has declared -that neither the Creator nor his creatures are ever without love, -either native in the soul, or proceeding from the mind. Here he -explains how the mind is disposed to love by inclination to an -image within itself of some object which gives it pleasure. This -inclination is natural to it; or in his phrase, nature is bound -anew in man by the pleasure which arouses the love. All this is a -doctrine derived directly from St. Thomas Aquinas. "It is the -property of every nature to have some inclination, which is a -natural appetite, or love."--Summa Theol., 1, lxxvi. i. - -[2] Form is here used in its scholastic meaning. " The active -power of anything depends on its form, which is the principle of -its action. Fur the form is either the nature itself of the -thing, as in those which are pure form; or it is a constituent of -the nature of the thing, as in those which are composed of matter -and form."--Summa Theol., 3, xiii. i. Fire by its form, or -nature, seeks the sphere of fire between the ether and the moon. - -[3] The object may seem desirable to the mind, without being a -fit object of desire. - - -"Thy words, and my understanding which follows," replied I to -him, "have revealed love to me; but that has made me more full of -doubt. For if love is offered to us from without, and if with -other foot the soul go not, if strait or crooked she go is not -her own merit."[1] And he to me, "So much as reason seeth here -can I tell thee; beyond that await still for Beatrice; for it is -a work of faith. Every substantial form that is separate from -matter, and is united with it,[2] has a specific virtue residing -in itself which without action is not perceived, nor shows itself -save by its effect, as by green leaves the life in a plant. Yet, -whence the intelligence of the first cognitions comes man doth -not know, nor whence the affection for the first objects of -desire, which exist in you even as zeal in the bee for making -honey: and this first will admits not desert of praise or blame. -Now in order that to this every other may be gathered,[3] the -virtue that counsels [4] is innate in you, and ought to keep the -threshold of assent. This is the principle wherefrom is derived -the reason of desert in you, according as it gathers in and -winnows good and evil loves. Those who in reasoning went to the -foundation took note of this innate liberty, wherefore they -bequeathed morals[5] to the world. Assuming then that every love -which is kindled within you arises of necessity, the power exists -in you to restrain it. This noble virtue Beatrice calls the free -will, and therefore see that thou have it in mind, if she take to -speaking of it with thee." - -[1] If love be aroused in the soul by an external object, and if -it be natural to the soul to love, how does she deserve praise or -blame for loving? - -[2] The substantial form is the soul, which is separate from -matter but united with it. - -[3] In order that every other will may conform with the first, -that is, with the affection natural to man for the primal objects -of desire. - -[4] The faculty of reason, the virtue which counsels and on which -free will depends, is "the specific virtue" of the soul. - -[5] The rules of that morality which would have no existence were -it not for freedom of the will. - - -The moon, belated[1] almost to midnight, shaped[2] like a bucket -that is all ablaze, was making the stars appear fewer to us, and -was running counter to the heavens[3] along those paths which the -sun inflames, when the man of Rome sees it between Sardinia and -Corsica at its setting;[4] and that gentle shade, for whom -Pietola[5] is more famed than the Mantuan city, had laid down the -burden of my loading:[6] wherefore I, who had harvested his open -and plain discourse upon my questions, was standing like a man -who, drowsy, rambles. But this drowsiness was taken from me -suddenly by folk, who, behind our backs, had now come round to -us. And such as was the rage and throng, which of old Ismenus and -Asopus saw at night along their banks, in case the Thebans were -in need of Bacchus, so, according to what I saw of them as they -came, those who by good will and right love are ridden curve -their steps along that circle. Soon they were upon us; because, -running, all that great crowd was moving on; and two in front, -weeping, were crying out, "Mary ran with haste unto the mountain -[7] and Caesar, to subdue Ilerda, thrust at Marseilles, and then -ran on to Spain."[8] "Swift, swift, that time be not lost by -little love," cried the others following, "for zeal in doing well -may refreshen grace." "O people, in whom keen fervor now perhaps -redeems your negligence and delay, through lukewarmness, in -well-doing, this one who is alive (and surely I lie not to you) -wishes to go up, soon as the sun may shine again for us; -therefore tell us where is the opening near." These words were of -my Guide; and one of those spirits said: "Come thou behind us, -and thou shalt find the gap. We are so filled with desire to move -on that we cannot stay; therefore pardon, if thou holdest our -obligation for churlishness. I was Abbot[9] of San Zeno at -Verona, under the empire of the good Barbarossa, of whom Milan, -still grieving, doth discourse. And he has one foot already in -the grave,[10] who soon will lament on account of that monastery, -and will be sorry for having had power there; because in place of -its true shepherd he has put his son, ill in his whole body and -worse in mind, and who was evil-born." I know not if more he -said, or if he were silent, so far beyond us he had already run -by; but this I heard, and to retain it pleased me. - -[1] In its rising. - -[2] Gibbous, like certain buckets still in use in Italy. - -[3] "These words describe the daily backing of the moon through -the signs from west to east."--Moore. - -[4] These islands are invisible from Rome, but the line that runs -from Rome between them is a little south of east. - -[5] The modern name of Andes, the birthplace of Virgil, and -therefore more famous than Mautua itself. - -[6] With which I had laden him. - -[7] Luke, i. 36. - -[8] Examples of zeal. - -[9] Unknown, save for this mention of him. - -[10] Alberto della Scala, lord of Verona; he died in 1301. He had -forced upon the monastery for its abbot his deformed and depraved -illegitimate son. - - -And he who was at every need my succor said: "Turn thee this way; -see two of them coming, giving a bite to sloth." In rear of all -they were saying: "The people for whom the sea was opened were -dead before their heirs beheld the Jordan;[1] and those who -endured not the toil even to the end with the son of Anchises,[2] -offered themselves to life without glory." - -[1] Numbers, xiv. 28. - -[2] But left him, to remain with Acestes in Sicily--Aeneid, v. -751. - - -Then when those shades were so far parted from us that they could -no more be seen, a new thought set itself within me, from which -many others and diverse were born; and I so strayed from one unto -another that, thus wandering, I closed my eyes, and transmuted my -meditation into dream. - - - -CANTO XIX. Fourth Ledge: the Slothful--Dante dreams of the -Siren.--The Angel of the Pass.--Ascent to the Fifth Ledge.--Pope -Adrian V. - - -At the hour when the diurnal heat, vanquished by the Earth or -sometimes by Saturn,[1] can warm no more the coldness of the -moon,--when the geomancers see their Greater Fortune[2] in the -east, rising before the dawn along a path which short while stays -dark for it,--there came to me in dream[3] a woman stammering, -with eyes asquint, and crooked on her feet, with hands lopped -off, and pallid in her color. I gazed at her; and as the sun -comforts the cold limbs which the night bennmbs, so my look made -her tongue nimble, and then set her wholly straight in little -while, and so colored her wan face as love requires. Then, when -she had her speech thus unloosed, she began to sing, so that with -difficulty should I have turned my attention from her. "I am," -she sang, "I am the sweet Siren, and the mariners in mid sea -I bewitch, so full am I of pleasantness to hear. I turned Ulysses -from his wandering way by my song; and whoso abides with me -seldom departs, so wholly I content him." - -[1] Toward dawn, when the warmth of the preceding day is -exhausted, Saturn was supposed to exert a frigid influence. - -[2] "Geomancy is divination by points in the ground, or pebbles -arranged in certain figures, which have peculiar names. Among -these is the figure called the Fortuna Major, which by an effort -of imagination can also be formed out of some of the last stars -of Aquarius and some of the first of Pisces." These are the signs -that immediately precede Aries, in which the Sun now was, and -the stars forming the figure of the Greater Fortune would be in -the east about two hours before sunrise. - -[3] The hour when this dream comes to Dante is "post mediam -noctem ... cum somnia vera,"--the hour in which it was -commonly believed that dreams have a true meaning. The woman seen -by Dante is the deceitful Siren, who symbolizes the temptation to -those sins of sense from which the spirits are purified in the -three upper rounds of Purgatory. - - -Not yet was her mouth closed when at my side a Lady[1] appeared, -holy, and ready to make her confused. "O Virgil, Virgil, who is -this?" she sternly said; and he came with his eyes fixed only on -that modest one. She took hold of the other, and in front she -opened her, rending her garments, and showed me her belly; this -waked me with the stench that issued from it. I turned my eyes, -and the good Virgil said, "At least three calls have I given -thee; arise and come; let us find the opening through which thou -mayst enter." - -[1] This lady seems to be the type of the conscience, virtus -intellectualis, that calls reason to rescue the tempted soul. - - -Up I rose, and now were all the circles of the sacred mountain -full of the high day, and we went on with the new sun at our -backs. Following him, I bore my forehead like one who has it -laden with thought, and makes of himself the half arch of a -bridge, when I heard, "Come ye! here is the passage," spoken in a -mode soft and benign, such as is not heard in this mortal region. -With open wings, which seemed of a swan, he who thus had spoken -to us turned us upward between the two walls of the hard rock. He -moved his feathers then, and fanned us, affirming qui lugent[1] -to be blessed, for they shall have their souls mistresses of -consolation.[2] "What ails thee that ever on the ground thou -lookest?" my Guide began to say to me, both of us having mounted -up a little from the Angel. "With such apprehension a recent -vision makes me go, which bends me to itself so that I cannot -from the thought withdraw me." "Hast thou seen," said he, "that -ancient sorceress who above us henceforth is alone lamented? Hast -thou seen how from her man is unbound? Let it suffice thee, and -strike thy heels on the ground;[3] turn thine eyes to the lure -that the eternal King whirls with the great circles." - -[1] "They that mourn." - -[2] The meaning seems to be, "they shall be possessed of -comfort." Donne (i.e."mistresses ) is a rhyme-word, and affords -an instance of a straining of the meaning compelled by the rhyme. - -[3] Hasten thy steps. - - -Like the falcon that first looks down, then turns at the cry, and -stretches forward, through desire of the food that draws him -thither; such I became, and such, so far as the rock is cleft to -afford a way to him who goeth up, did I go on as far as where the -circling[1] is begun. When I was come forth on the fifth round, I -saw people upon it who were weeping, lying upon the earth all -turned downward. "Adhoesit pavimento anima mea,"[2] I heard them -saying with such deep sighs that the words were hardly -understood. "O elect of God, whose sufferings both justice and -hope make less hard, direct us toward the high ascents." "If ye -come secure from the lying down, and wish to find the speediest -way, let your right hands always be outside." So prayed the Poet, -and so a little in front was replied to us by them; wherefore I, -in his speaking, marked the hidden one;[3] and then turned my -eyes to my Lord, whereon he granted me, with cheerful sign, that -which the look of my desire was asking for. Then when I could do -with myself according to my will, I drew me above that creature -whose words had first made me note him, saying, "Spirit in whom -weeping matures that without which no one can turn to God, -suspend a little for me thy greater care. Tell me who thou wast; -and why ye have your backs turned upward; and if thou wishest -that I obtain aught for thee there whence I alive set forth." And -he to me, "Thy heaven turns to itself our hinder parts thou shalt -know; but first, scias quod ego fui successor Petri.[4] Between -Sestri and Chiaveri[5] descends a beautiful stream,[6] and of its -name the title of my race makes its top.[7] One month and little -more I proved how the great mantle weighs on him who guards it -from the mire, so that all other burdens seem a feather. My -conversion, ah me! was tardy; but when I had become the Roman -Shepherd, then I found out the lying life. I saw that there the -heart was not at rest; nor was it possible to, mount higher in -that life; wherefore the love of this was kindled in me. Up to -that time a wretched soul and parted from God had I been, -avaricious of everything; now, as thou seest, I am punished for -it here. That which avarice doth is displayed here in the -purgation of these converted souls, and the Mountain has no more -bitter penalty.[8] Even as our eye, fixed upon earthly things, -was not lifted on high, so justice here to earth has depressed -it. As avarice, in which labor is lost, quenched our love for -every good, so justice here holds us close, bound and captive in -feet and hands; and, so long as it shall be the pleasure of the -just Lord, so long shall we stay immovable and outstretched." - -[1] The level of the fifth round. - -[2] "My soul cleaveth to the dust."-- Psalm cxix. 25. - -[3] The face of the speaker, turned to the ground, was concealed. - -[4] "Know that I was a successor of Peter." This was the Pope -Adrian V., Ottobono de' Fieschi, who died in 1276, having been -Pope for thirty-eight days. - -[5] Little towns on the Genoese sea-coast. - -[6] The Lavagna, from which stream the Fieschi derived their -title of Counts of Lavagna. - -[7] Its chief boast. - -[8] Others may be greater, but none more humiliating. - - -I had knelt down and wished to speak; but when I began, and he -became aware, only by listening, of my reverence, "What cause," -said he, "hath bent thee thus downward?" And I to him, "Because -of your dignity my conscience stung me for standing." "Straighten -thy legs, and lift thee up, brother," he replied; "err not, -fellow servant of one power am I with thee and with the rest.[1] -If ever thou hast understood that holy gospel sound which says -neque nubent,[2] thou mayst well see why I speak thus. Now go thy -way. I will not that thou longer stop; for thy stay hinders my -weeping, with which I ripen that which thou hast said. A -grandchild I have on earth who is named Alagia,[3] good in -herself, if only our house make her not wicked by example; and -she alone remains to me yonder."[4] - -[1] And I fell at His feet to worship him. And He said unto me, -See thou do it not: I am thy fellow servant."--Revelation xix. -10. - -[2] They neither marry."--Matthew, xxii. 80. The distinctions of -earths do not exist in the spiritual world. - -[3] Alagia was the wife of the Marquis Moroello Malaspina. See -the close of Canto VIII. Dante had probably seen her in 1306, -when he was a guest of the house, in the Lunigiana. - -[4] Not that she was his only living relative, but the only one -whose prayers, coming from a good heart, would avail him. - - - -CANTO XX. Fifth Ledge: the Avaricious.--The Spirits celebrate -examples of Poverty and Bounty.--Hugh Capet.--His discourse on -his descendants.--Trembling of the Mountain. - -Against a better will the will fights ill: wherefore against my -own pleasure, in order to please him, I drew from the water the -sponge not full. - -I moved on, and my Leader moved on through the space vacant only -alongside of the rock, as upon a wall one goes close to the -battlements. For on the other side the people, that through their -eyes are pouring drop by drop the evil that possesses all the -world, approach too near the edge.[1] - -[1]Too close to leave a space for walking. - - -Accursed be thou, old she-wolf, who more than all the other -beasts hast prey, because of thy hunger hollow without end! O -Heaven! by whose revolution it seems that men believe conditions -here below are transmuted, when will he come through whom she -shall depart?[1] We were going on with slow and scanty steps, and -I attentive to the shades whom I heard piteously lamenting and -bewailing; and peradventure I heard in front of us one crying -out, "Sweet Mary," in his lament, even as a woman does who is in -travail; and continuing, "So poor wast thou as may be seen by -that inn where thou didst lay down thy holy burden." And -following this I heard, "O good Fabricius,[2] thou didst rather -wish for virtue with poverty than to possess great riches with -vice." These words were so pleasing to me that I drew myself -further on to have acquaintance with that spirit from whom they -seemed to come. He was speaking furthermore of the largess which -Nicholas[3] made to the damsels in order to conduct their youth -to honor. "O soul that discoursest so well," said I, "tell me who -thou wast, and why thou alone renewest these worthy praises. Not -without meed will be thy words, if I return to complete the short -journey of that life which flies towards its end." And he, "I -will tell thee, not for comfort that I may expect from yonder,[4] -but because such grace shineth on thee ere thou art dead. I was -the root of the evil plant which so overshadows all the Christian -land[5] that good fruit is rarely plucked therefrom. But if -Douai, Lille, Ghent, and Bruges had power, soon would there be -vengeance on it;[6] and I implore it from him who judges -everything. Yonder I was called Hugh Capet: of me are born the -Philips and the Louises, by whom of late times France is ruled. I -was the son of a butcher of Paris.[7] When the ancient kings had -all died out, save one, who had assumed the grey garb,[8] I found -me with the bridle of the government of the realm fast in my -hands, and with so much power recently acquired, and so full of -friends, that to the widowed crown the head of my son was -promoted, from whom the consecrated bones[9] of these began. - -[1] The old she-wolf is avarice, the same who at the outset -(Hell, Canto I.) had driven Dante back and made him lose hope of -the height. The likeness of the two passages is striking. - -[2] Caius Fabricius, the famous poor and incorruptible Roman -consul, who refused the bribes of Pyrrhus, King of Epirus. Dante -extols his worth also in the Convito, iv. 5. - -[3] St. Nicholas, Bishop of Mira, who, according to the legend, -knowing that owing to the poverty of their father, three maidens -were exposed to the risk of leading lives of dishonor, secretly, -at night, threw into the window of their house money enough to -provide each with a dowry. - -[4] The earth. - -[5] In 1300 the descendants of Hugh Capet were ruling France, -Spain, and Naples. - -[6] Phillip the Fair gained possession of Flanders, by force and -fraud, in 1299; but in 1802 the French were driven out of the -country, after a fatal defeat at Courtrai, here dimly prophesied. - -[7] Dante here follows the incorrect popular tradition. - -[8] Who had become a monk. The historical reference is obscure. - -[9] An ironical reference to the ceremony of consecration at the -coronation of the kings. - - -"So long as the great dowry of Provence[1] took not the sense of -shame from my race, it was little worth, but still it did not -ill. Then it began its rapine with force and with falsehood; and, -after, for amends,[2] Ponthieu and Normandy it took, and Gascony; -Charles[3] came to Italy, and, for amends, made a victim of -Conradin,[4] and then thrust Thomas[5] back to heaven for amends. -A time I see, not long after this day, that draws forth another -Charles[6] from France to make both himself and his the better -known. Without arms he goes forth thence alone, but with the -lance with which Judas jousted;[7] and that he thrusts so that he -makes the paunch of Florence burst. Therefrom he will gain not -land,[8] but sin and shame so much the heavier for himself, as he -the lighter reckons such harm. The other,[9] who has already gone -out a prisoner from his ship, I see selling his daughter, and -bargaining over her, as do the corsairs with other female slaves. -O Avarice, what more canst thou do with us, since thou hast so -drawn my race unto thyself that it cares not for its own flesh? -In order that the ill to come and that already done may seem the -less, I see the fleur-de-lis entering Anagna, and in his Vicar -Christ made a captive.[10] I see him being mocked a second time; -I see the vinegar and the gall renewed, and between living -thieves him put to death. I see the new Pilate so cruel that this -does not sate him, but, without decretal, he bears his covetous -sails into the Temple.[11] O my Lord, when shall I be glad in -seeing thy vengeance which, concealed, makes sweet thine anger in -thy secrecy? - -[1] Through the marriage in 1245 of Charles of Anjou, brother of -St. Louis (Louis IX.), with Beatrice, the heiress of the Count -of Provence. - -[2] The bitterness of Dante's irony is explained by the part -which France had played in Italian affairs. - -[3] Of Anjou. - -[4] The youthful grandson of Frederick II., who, striving to -wrest Naples and Sicily, his hereditary possessions, from the -hands of Charles of Anjou, was defeated and taken prisoner by him -in 1267, and put to deaths by him in 1268. His fate excited great -compassion. - -[5] Charles was believed to have had St. Thomas Aquinas poisoned. - -[6] Charles of Valois, brother of Philip the Fair, sent by -Boniface VIII., in 1301, to Florence as peacemaker. But there he -wrought great harm, and siding with the Black party, the Whites, -including Dante, were driven into exile. - -[7] The lance of treachery. - -[8] A reference to his nickname of Senza terra, or Lackland. - -[9] Charles II., son of Charles of Anjou. In 1283 he was made -captive in a sea fight, by Ruggieri de Loria, the Admiral of -Peter II. of Aragon. In 1300, according to common report, he sold -his young daughter in marriage to the old Marquis of Este. - -[10] Spite of his hostility to Boniface VIII., the worst crime of -the house of France was, in Dante's eyes, the seizure of the Pope -at Anagni, in 1303, by the emissaries of Philip the Fair. - -[11] The destruction of the Order of the Temple. - - -"What I was saying of that only bride of the Holy Spirit, and -which made thee turn toward me for some gloss, is ordained for -all our prayers so long as the day lasts, but when the night -comes, we take up a contrary sound instead. Then we rehearse -Pygmalion,[1] whom his gluttonous longing for gold made a traitor -and thief and parricide; and the wretchedness of the avaricious -Midas which followed on his greedy demand, at which men must -always laugh. Then of the foolish Achan each one recalls how he -stole the spoils, so that the anger of Joshua seems still to -sting him, here.[2] Then we accuse Sapphira with her husband; we -praise the kicks that Heliodorus received,[3] and in infamy -Polymnestor who slew Polydorus[4] circles the Whole mountain. -Finally our cry here is, 'Crassus, tell us, for thou knowest, -what is the taste of gold?'[5] At times one speaks loud, and -another low, according to the affection which spurs us to speak -now at a greater, now at a less pace. Therefore in the good which -by day is here discoursed of, of late I was not alone, but here -near by no other person lifted up his voice." - -[1] The brother of Dido, and the murderer of her husband for the -sake of his riches--Aeneid, i. 353-4. - -[2] Joshua, vii. - -[3] For his attempt to plunder the treasury of the Temple.--2 -Maccabees, iii. 25. - -[4] Priam had entrusted Polydorus, his youngest son, to -Polymnestor, King of Thrace, who, when the fortunes of Troy -declined, slew Polydorus, that he might take possession of the -treasure sent with him. - -[5] Having been slain in battle with the Parthians, their king -poured molten gold down his throat in derision, because of his -fame as the richest of men. - - -We had already parted from him, and were striving to advance -along the road so far as was permitted to our power, when I felt -the Mountain tremble, like a thing that is falling; whereupon a -chill seized me such as is wont to seize him who goes to death. -Surely Delos shook not so violently, before Latona made her nest -therein to give birth to the two eyes of heaven.[1] Then began on -all sides such a cry that the Master drew towards me, saying: -"Distrust not, while I guide thee." "Gloria in excelsis Deo,"[2] -all were saying, according to what I gathered from those near at -hand whose cry it was possible to understand. We stopped, -motionless and in suspense, like the shepherds who first heard -that song, until the trembling ceased, and it was ended. Then we -took up again our holy journey, looking at the shades that were -lying on the ground, returned already to their wonted plaint. No -ignorance ever with so sharp attack made me desirous of -knowing--if my memory err not in this--as it seemed to me I then -experienced in thought. Nor, for our haste, did I dare to ask, -nor of myself could I see aught there. So I went on timid and -thoughtful. - -[1] Apollo and Diana, the divinities of Sun and Moon. - -[2] "Glory to God in the highest." - - - -CANTO XXI. Fifth Ledge: the Avaricious.--Statius.--Cause of the -trembling of the Mountain.--Statius does honor to Virgil. - - -The natural thirst,[1] which is never satisfied save with the -water[2] whereof the poor woman of Samaria besought the grace, -was tormenting me, and haste was goading me along the encumbered -way behind my Leader, and I was grieving at the just vengeance; -and lo,--as Luke writes for us that Christ, now risen forth from -the sepulchral cave, appeared to the two who were on the way,--a -shade appeared to us; and it was coming behind us looking at the -crowd that lay at its feet: nor did we perceive it, so it spoke -first saying, "My Brothers, may God give you peace!" We turned -suddenly, and Virgil gave back to it the greeting which answers -to that;[3] then he began: "In the assembly of the blest may the -true court, which relegates me into eternal exile, place thee in -peace." "How," said it,--and meanwhile we went on steadily,--"if -ye are shades that God deigns not on high, who hath guided you so -far along his stairs?" And my Teacher, "If thou regardest the -marks which this one bears, and which the Angel traces, thou wilt -clearly see it behoves that with the good he reign. But, because -she who spinneth day and night[4] had not for him yet drawn the -distaff off, which Clotho loads for each one and compacts, his -soul, which is thy sister and mine, coming upwards could not -come alone, because it sees not after our fashion. Wherefore I -was drawn from out the ample throat of Hell to show him, and I -shall show him so far on as my teaching can lead him. But tell -us, if thou knowest, why just now the mountain gave such shocks, -and why all seemed to cry together, even down to its moist feet." -Thus asking he shot for me through the needle's eye of my desire, -so that only with the hope my thirst became less craving. - -[1] "According to that buoyant and immortal sentence with which -Aristotle begins his Metaphysics, 'All mankind naturally desire -knowledge.'" Matthew Arnold, God and the Bible, cli. iv. This -sentence of Aristotle is cited by Dante in the first chapter of -the Convito. - -[2] The living water of truth. - -[3] To the salutation, "Peace be with you," the due answer is, -"And with thy spirit." - -[4] Lachesis. - - -The shade began: "There is nothing which without order the -religion of the mountain can feel, or which can be outside its -wont.[1] Free is this place from every alteration; of that which -heaven receives from itself within itself there may be effect -here, but of naught else;[2] because nor rain, nor hail, nor -snow, nor dew, nor frost, falls higher up than the little -stairway of the three short steps; clouds appear not, or thick or -thin; nor lightning, nor the daughter of Thaumas[3] who yonder -often changes her quarter; dry vapor[4] rises not farther up than -the top of the three steps of which I spoke, where the vicar of -Peter has his feet. It trembles perhaps lower down little or -much; but up here it never trembles because of wind that is -hidden, I know not how, in the earth. It trembles here when some -soul feels itself pure, so that it rises or moves to ascend; and -such a cry seconds it. Of the purity the will alone makes proof, -which surprises the soul, wholly free to change its company, and -helps it with the will. The soul wills at first indeed, but the -inclination,--which, contrary to the will, Divine Justice sets to -the torment, as erst to the sin,--allows it not.[5] And I who -have lain in this pain five hundred years and more, only just now -felt a free volition for a better seat. Wherefore thou didst feel -the earthquake, and hear the pious spirits through the Mountain -giving praise to that Lord, who--may He speed them upward soon!" - -[1] The religion, the sacred rule, of the Mountain admits nothing -that is not ordained and customary. - -[2] Whatever happens here is occasioned only by the direct -influences of the heavens. - -[3] Iris = the rainbow, seen now to the west, now to the east. - -[4] Dry vapor, according to Aristotle, was the source of wind and -of earthquake. - -[5] Until the soul is wholly purified from its sinful -disposition,it desires the punishment through; which its -purification is accomplished, as it had originally desired the -object of its sin. But when it becomes pure, then the will -possesses it to mount to Heaven, and becomes effective. - - -Thus he said to us, and since one enjoys drinking in proportion -as the thirst is great, I could not say how much he did me good. -And the sage Leader, "Now I see the net which snares you here, -and how it is unmeshed; wherefore it trembles here; and for what -ye rejoice together. Now who thou wast may it please thee that I -know, and that from thy words I learn why for so many centuries -thou hast lain here?" "At the time when the good Titus, with the -aid of the Most High King, avenged the wounds wherefrom issued -the blood sold by Judas, I was fatuous enough on earth with the -name which lasts longest, and honors most,"[1] replied that -spirit, "but not as yet with faith. So sweet was my vocal spirit, -that me of Toulouse Rome drew to itself, where I deserved to -adorn my temples with myrtle. Statius the people still on earth -name me. I sang of Thebes, and then of the great Achilles, but I -fell on the way with my second load.[2] Seed of my ardor were the -sparks that warmed me of the divine flame whereby more than a -thousand have been kindled; I speak of the Aeneid, which was -mother to me, and was my nurse in poesy: without it I balanced -not the weight of a drachm; and to have lived yonder, when Virgil -lived, I would agree to one sun more than I owe for my issue from -ban."[3] - -[1] The name of Poet. - -[2] Statius died before completing his Achilleid. - -[3] A year more in Purgatory than is due for my punishment. - - -These words turned Virgil to me with a look which, silent, said, -"Be silent:" but the power that wills cannot do everything; for -smiles and tears are such followers on the emotion from which -each springs, that in the most truthful they least follow the -will. I merely smiled, like a man who makes a sign; whereat the -shade became silent, and looked at me in the eyes where the -expression is most fixed. And it said, "So mayst thou in good -complete so great a labor, why aid thy face just now display to -me a flash of a smile?" Now am I caught on one side and the -other: one bids me be silent, the other conjures me to speak; -wherefore I sigh and am understood by my Master, and "Have no -fear to speak," he said to me, "but speak, and tell him what he -asks so earnestly." Whereon I, "Perhaps thou marvellest, ancient -spirit, at the smile I gave; but I would have more wonder seize -thee. This one who guides my eyes on high is that Virgil from -whom thou didst derive the strength to sing of men and of the -gods. If thou didst believe other cause for my smile, dismiss it -as untrue, and believe it to be those words which thou saidst of -him." Already he was stooping to embrace the feet of my Leader, -but he said to him, "Brother, do it not, for thou art a shade, -and thou seest a shade." And he rising, "Now canst thou -comprehend the sum of the love that warms me to thee when I -forget our vanity, treating the shades as if a solid thing."[1] - -[1] Sordello and Virgil (Canto VI.) embraced each other. The -shades could thus express their mutual affection. Perhaps it is -out of modesty that Virgil here represses Statius, and possibly -there may be the under meaning that an act of reverence is not -becoming from a soul redeemed, to one banned in eternal exile. - - - -CANTO XXII. Ascent to the Sixth Ledge.--Discourse of Statius and -Virgil.--Entrance to the Ledge: the Gluttonous.--The Mystic -Tree.--Examples of Temperance. - - -Already was the Angel left behind us,--the Angel who had turned -us to the sixth round,--having erased a stroke[1] from my face; -and he had said to us that those who have their desire set on -justice are Beati, and his words ended with sitiunt, without the -rest.[2] And I, more light than through the other passes, was -going on so that without any labor I was following upward the -swift spirits, when Virgil began, "Love kindled by virtue always -kindles another, provided that its flame appear outwardly; -wherefore from the hour when amid us Juvenal descended into the -limbo of Hell, and made known to me thy affection, my own good -will toward thee was such that more never bound one to an unseen -person; so that these stairs will now seem short to me. But tell -me (and as a friend pardon me, if too great confidence let loose -my rein, and as a friend now talk with me) boxy avarice could -find a place within thy breast, amid wisdom so great as that -wherewith through thy diligence thou wast filled?" - -[1] The fifth P. - -[2] The Angel had not recited all the words of the Beatitude, but -only, "Blessed are they which do thirst after righteousness," -contrasting this thirst with the thirst for riches. - - -These words first moved Statius a little to smiling; then he -replied, "Every word of thine is a dear sign to me of love. Truly -oftentimes things have such appearance that they give false -material for suspicion, because the true reasons lie hid. Thy -question assures me of thy belief, perhaps because of that circle -where I was, that I was avaricious in the other life; know then -that avarice was too far removed from me, and this want of -measure thousands of courses of the moon have punished. And had -it not been that I set right my care, when I understood the -passage where thou dost exclaim, as if indignant with human -nature, "O cursed hunger of gold, to what dost thou not impel the -appetite of mortals?"[1] I, rolling, should share the dismal -jousts.[2] Then I perceived that the bands could spread their -wings too much in spending; and I repented as well of that as of -my other sins. How many shall rise with cropped hair[3] through -ignorance, which during life and in the last hours prevents -repentance for this sin! And know, that the vice which rebuts any -sin with direct opposition,[4] together with it here dries up its -verdure. Wherefore if to purify myself I have been among the -people who lament their avarice, because of its contrary this has -befallen me." "Now when thou wast singing[5]the cruel strife of -the twofold affliction[6] of Jocasta," said the Singer of the -Bucolic songs, "it does not appear from that which Clio -touches[7] with thee there,[8] that the faith, without which good -works suffice not, had yet made thee faithful. If this be so, -what sun, or what candles dispersed thy darkness so that thou -didst thereafter set thy sails behind the Fisherman?"[9] And he -to him, "Thou first directedst me toward Parnassus to drink in -its grots, and then, on the way to God, thou enlightenedst me. -Thou didst like him, who goes by night, and carries the light -behind him, and helps not himself, but makes the persons -following him wise, when thou saidst, 'The ages are renewed; -Justice returns, and the primeval time of man, and a new progeny -descends from heaven.'[10] Through thee I became a poet, through -thee a Christian. But in order that thou mayst better see that -which I sketch, I will stretch out my hand to color it. Already -was the whole world teeming with the true belief, sown by the -messengers of the eternal realm; and these words of thine touched -upon just now were in harmony with the new preachers, wherefore I -adopted the practice of visiting them. They came to me then -appearing so holy, that, when Domitian persecuted them, not -without my tears were their lamentings. And so long as I -remained on earth I succored them; and their upright customs -made me scorn all other sects. And before I had led the Greeks to -the rivers of Thebes in my verse, I received baptism; but out of -fear I was a secret Christian, for a long while making show of -paganism: and this lukewarmness made me circle round the fourth -circle,[11] longer than to the fourth century. Thou, therefore, -that didst lift for me the covering that was hiding from me such -great good as I say, while we have remainder of ascent, tell me -where is our ancient Terence, Caecilius, Plautus, and Varro, if -thou knowest it; tell me if they are damned, and in what region?" -"They, and Persius, and I, and many others," replied my Leader, -"are with that Greek whom the Muses suckled more than any other -ever, in the first girdle of the blind prison. Oftentimes we -discourse of the mountain[12] that hath our nurses[13] always -with itself. Euripides is there with us, and Antiphon, Simonides, -Agathon, and many other Greeks who of old adorned their brows -with laurel. There of thine own people[14] are seen Antigone, -Deiphile, and Argia, and Ismene sad[15] even as she was. There -she is seen who showed Langia;[16] there is the daughter of -Tiresias and Thetis,[17] and Deidamia with her sisters." - -[1] Quid non mortalia peetora yogis, - Auri sacra fames? - Aeneid. iii. 56-57. - -[2] I should be in Hell among the prodigals rolling heavy weights -and striking them against those rolled by the avaricious. See -Hell, Canto VII. - -[3] A reference to the symbolic short hair of prodigals in Hell. - -[4] As, for instance, avarice and prodigality. - -[5] In the Thebaid. - -[6] Eteocles and Polynices, the two sons of Jocasta. See Hell, -Canto XXVI. - -[7] On her lyre. - -[8] From the general course of thy poems. - -[9] St. Peter. - -[10] The famous prophecy of the Cumaean Sibyl, very early applied -to the coming of Christ:-- -Magnus ab integro saeclorum nascitur ordo. -Jam redit et virgo, redeunt Saturnia regna: -Jam nova progenies caelo demittitur alto.--Ecloga, iv. 5-7. - -[11] Where love too slack is punished. - -[12] Parnassus. - -[13] The Muses. - -[14] The people celebrated in thy poems. - -[15] Two pairs of sisters, and, of the four, Ismene, sister of -Antigone, had the hardest lot. - -[16] Hypsipyle, who showed the fountain Langia to Adrastus, and -the other kings, when their army was perishing with thirst. - -[17] Manto is the only daughter of Tiresias, who is mentioned by -Statius; but Manto is in the eighth circle in Hell. See Canto XX. - - -Now both the poets became silent, once more intent on looking -around, free from the ascent and from the walls; and four of the -handmaids of the day were now remaining behind,[1] and the fifth -was at the pole,[2] directing still upward its burning horn, when -my Leader, "I think that it behoves us to turn our right -shoulders to the outer edge, circling the Mount as we are wont to -do." Thus usage was there our guide, and we took the way with -less doubt because of the assent of that worthy soul. - -[1] The first four hours of the day were spent. It was between -ten and eleven o'clock. - -[2] Of the car. - - -They were going on in front, and I solitary behind, and I was -listening to their speech which gave me understanding in poesy. -But soon the pleasant discourse was interrupted by a tree which -we found in the mid road, with apples sweet and pleasant to the -smell. And as a fir-tree tapers upward from branch to branch, so -downwardly did that, I think in order that no one may go up. On -the side on which our way was closed, a clear water fell from -the high rock and spread itself over the heaves above. The two -poets approached the tree, and a voice from within the heaves -cried: "Of this food ye shall have want." Then it said, "Mary -thought more, how the wedding[1] should be honorable and -complete, than of her mouth,[2] which answers now for you; and -the ancient Roman women were content with water for their drink; -and Daniel despised food and gained wisdom. The primal age, which -was beautiful as gold, with hunger made acorns savory, and with -thirst every streamlet nectar. Honey and locusts were the viands -that nourished the Baptist in the desert, wherefore he is in -glory, and so great as by the Gospel is revealed to you. - -[1] At Cana. - -[2] Than of gratifying her appetite. - - - -CANTO XXIII. Sixth Ledge: the Gluttonous.--Forese -Donati.--Nella.--Rebuke of the women of Florence. - -While I was fixing my eyes upon the green leafage, just as he who -wastes his life following the little bird is wont to do, my more -than Father said to me, "Son, come on now, for the time that is -assigned to us must be parcelled out more usefully." I turned my -face, and no less quickly my step after the Sages, who were -speaking so that they made the going of no cost to me; and ho! a -lament and song were heard, "Labia mea, Domine,"[1] in such -fashion that it gave birth to delight and pain. "O sweet Father, -what is that which I hear?" I began, and he, "Shades which go, -perhaps loosing the knot of their debt." - -[1] "Lord, open thou my lips." -- Psalm li. 15. - - -Even as do pilgrims rapt in thought, who, overtaking on the road -unknown folk, turn themselves to them, and stay not; so behind -us, moving more quickly, coming up and passing by, a crowd of -souls, silent and devout, gazed at us. Each was dark and hollow -in the eyes, pallid in the face, and so wasted that the skin took -its shape from the bones. I do not think that Erisichthon[1] was -so dried up to utter rind by hunger, when he had most fear of it. -I said to myself in thought, "Behold the people who lost -Jerusalem, when Mary struck her beak into her son."[2] The -sockets of their eyes seemed rings without gems. Whoso in the -face of men reads OMO,[3] would surely there have recognized the -M. Who would believe that the scent of an apple, begetting -longing, and that of a water, could have such mastery, if he -knew not how? - -[1] Punished for sacrilege by Ceres with insatiable hunger, so -that at last he turned his teeth upon himself. See Ovid, -Metam.,viii. 738 sqq. - -[2] The story of this wretched woman is told by Josephus in -his narrative of the siege of Jerusalem by Titus: De Bello Jud., -vi. 3. - -[3] Finding in each eye an O, and an M in the lines of the brows -and nose, making the word for "man." - - -I was now wondering what so famished them, the cause of their -meagreness and of their wretched husk not yet being manifest, -and lo! from the depths of its head, a shade turned his eyes on -me, and looked fixedly, then cried out loudly, "What grace to me -is this!" Never should I have recognized him by his face; but in -his voice that was disclosed to me which his aspect in itself had -suppressed.[1] This spark rekindled in me all my knowledge of the -altered visage, and I recognized the face of Forese.[2] - -[1] His voice revealed who he was, which his actual aspect -concealed. - -[2] Brother of the famous Corso Donati, and related to Dante, -whose wife was Gemma de' Donati. - - -"Ah, strive not [1] with the dry scab that discolors my skin," he -prayed, "nor with my lack of flesh, but tell me the truth about -thyself; and who are these two souls, who yonder make an escort -for thee: stay not thou from speaking to me." "Thy face, which -once I wept for dead, now gives me for weeping no less a grief," -replied I, "seeing it so disfigured; therefore, tell me, for -God's sake, what so despoils you; make me not speak while I am -marvelling; for ill can he speak who is full of another wish." -And he to me, "From the eternal council falls a power into the -water and into the plant, now left behind, whereby I become so -thin. All this folk who sing weeping, because of following their -appetite beyond measure, here in hunger and in thirst make -themselves holy again. The odour which issues from the apple and -from the spray that spreads over the verdure kindles in us desire -to eat and drink. And not once only as we circle this floor is -our pain renewed; I say pain, and ought to say solace, for that -will leads us to the tree which led Christ gladly to say, -'Eli,'[2] when with his blood he delivered us." And I to him, -"Forese, from that day on which thou didst change world to a -better life, up to this time five years have not rolled round. If -the power of sinning further had ended in thee, ere the hour -supervened of the good grief that to God reweds us, how hast thou -come up hither?[3] I thought to find thee still down there below, -where time is made good by time." And he to me, "My Nella with -her bursting tears has brought me thus quickly to drink of the -sweet wormwood of these torments. With her devout prayers and -with sighs has she drawn me from the shore where one waits, and -has delivered me from the other circles. So much the more dear -and more beloved of God is my little widow, whom I loved so much, -as she is the more solitary in good works; for the Barbagia[4] of -Sardinia is far more modest in its women than the Barbagia where -I left her. O sweet brother, what wouldst thou that I say? A -future time is already in my sight, to which this hour will not -be very old, in which from the pulpit it shall be forbidden to -the brazen-faced dames of Florence to go displaying the bosom -with the paps. What Barbarian, what Saracen women were there ever -who required either spiritual or other discipline to make them go -covered? But if the shameless ones were aware of that which the -swift heaven is preparing for them, already would they have their -mouths open for howling. For if foresight here deceives me not, -they will be sad ere he who is now consoled with the lullaby -covers his cheeks with hair. Ak brother, now no longer conceal -thyself from me; thou seest that not only I but all these people -are gazing there where thou dost veil the sun." Whereon I to him: -"If thou bring back to mind what thou wast with me, and what I -was with thee, the present remembrance will even now be grievous. -From that life he who goes before me turned me the other day, -when the sister of him yonder," and I pointed to the sun, "showed -herself round. Through the deep night, from the truly dead, he -has led me, with this true flesh which follows him. Thence his -counsels have drawn me up, ascending and circling the mountain -that sets you straight whom the world made crooked. So long he -says that he will bear me company till I shall be there where -Beatrice will be; there it behoves that I remain without him. -Virgil is he who says thus to me," and I pointed to him, "and -this other is that shade for whom just now your realm, which from -itself releases him, shook every slope." - -[1] Do not, for striving to see me through my changed look, delay -to speak. - -[2] Willingly to accept his suffering, even when he exclaimed, -"My God, my God, why hast thou forsaken me?"--Matthew, xxvii. 46. - -[3] If thou didst delay repentance until thou couldst sin no -more, how is it that so speedily thou hast arrived here? - -[4] A mountainous district in Sardinia, inhabited by people of -barbarous customs. - - - -CANTO XXIV. Sixth Ledge: the Gluttonous.--Forese -Donati.--Bonagiunta of Lucca--Pope Martin IV--Ubaldin dalla Pila. ---Bonifazio.--Messer Marchese.--Prophecy of Bonagiunta concerning -Gentucca, and of Forese concerning Corso de' Donati.--Second -Mystic Tree.--The Angel of the Pass. - - -Speech made not the going, nor the going made that more slow; -but, talking, we went on apace even as a ship urged by good wind. -And the shades, that seemed things doubly dead, through the pits -of their eyes drew in wonder at me, perceiving that I was alive. - -And I, continuing my discourse, said, "He[1] goeth up perchance -for another's sake more slowly than he would do. But, tell me, if -thou knowest, where is Piccarda[2] tell me if I see person of -note among this folk that so gazes at me." "My sister, who, -between fair and good, was I know not which the most, triumphs -rejoicing in her crown already on high Olympus." So he said -first, and then, "Here it is not forbidden to name each other, -since our semblance is so milked away by the diet.[3] This," and -he pointed with his finger, "is Bonagiunta,[4] Bonagiunta of -Lucca; and that face beyond him, more sharpened than the others, -had the Holy Church in his arms:[5]from Tours he was; and by -fasting he purges the eels of Bolsena, and the Vernaccia wine." -Many others he named to me, one by one, and at their naming all -appeared content; so that for this I saw not one dark mien. For -hunger using their teeth on emptiness, I saw Ubaldin dalla Pila, -and Boniface,[6] who shepherded many people with his crook. I saw -Messer Marchese, who once had leisure to drink at Forum with less -thirst, and even so was such that he felt not sated. But as one -does who looks, and then makes account more of one than of -another, did I of him of Lucca, who seemed to have most -cognizance of me. He was murmuring; and I know not what, save -that I heard "Gentucca" there[7] where he felt the chastisement -of the justice which so strips them. "O soul," said I, "who -seemest so desirous to speak with me, do so that I may hear thee, -and satisfy both thyself and me by thy speech." "A woman is born, -and wears not yet the veil,"[8] he began, "who will make my city -pleasant to thee, however men may blame it.[9] Thou shalt go on -with this prevision: if from my murmuring thou hast received -error, the true things will yet clear it up for thee. But say, if -I here see him, who drew forth the new rhymes, beginning, 'Ladies -who have intelligence of Love'?"[10] And I to him, "I am one, -who, when Love inspires me, notes, and in that measure which he -dictates within, I go revealing." "O brother, now I see," said -he, "the knot which held back the Notary,[11] and Guittone,[12] -and me short of the sweet new style that I hear. I see clearly -how your pens go on close following the dictator, which surely -befell not with ours. And he who most sets himself to look -further sees nothing more between one style and the other." [13] -And, as if contented, he was silent. - -[1]Statius; more slowly, for the sake of remaining with Virgil. - -[2] The sister of Forese, whom Dante meets in Paradise (Canto -III.). - -[3] Recognition by the looks being thus impossible. - -[4] Bonagiunta Urbiciani; he lived and wrote in the last half of -the thirteenth century. - -[5] Martin IV., Pope from 1281 to 1284. - -[6] Archbishop of Ravenna. - -[7] Upon his lips. - -[8] Of a married woman. - -[9] This honorable and delightful reference to the otherwise -unknown maiden, Gentucca of Lucca, has given occasion to -much worthless and base comment. Dante was at Lucca during -his exile, in 1314. He himself was one of those who blamed the -city; see Hell, Canto XXI. - -[10] The first verse of the first canzone of The New Life. - -[11] The Sicilian poet, Jacopo da Lentino. - -[12] Guittone d' Arezzo, commonly called Fra Guittone, as one of -the order of the Frati Gaudenti. Dante refers to him again in -Canto XXVI. - -[13] He who seeks for other reason does not find it. - - -As the birds that winter along the Nile sometimes make a flock in -the air, then fly in greater haste, and go in file, so all the -folk that were there, light both through leanness and through -will, turning away their faces, quickened again their pace. And -as the man who is weary of running lets his companions go on, and -himself walks, until he vents the panting of his chest, so Forese -let the holy flock pass on and came along behind, with me, -saying, "When shall it be that I see thee again?" "I know not," I -replied to him, "how long I may live; but truly my return will -not be so speedy, that I shall not in desire he sooner at the -shore;[1] because the place where I was set to live, denudes -itself more of good from day to day, and seems ordained to -wretched ruin." "Now go," said he, "for I see him who hath most -fault for this[2] dragged at the tail of a beast, toward the -valley where there is no disculpation ever. The beast at every -step goes faster, increasing always till it strikes him, and -leaves his body vilely undone. Those wheels have not far to -turn," and he raised his eyes to heaven, "for that to become -clear to thee which my speech cannot further declare. Now do thou -stay behind, for time is so precious in this kingdom, that I lose -too much coming thus at even pace with thee." - -[1] Of Purgatory. - -[2] Corso de' Donati, the leader of the Black Guelphs and chief -cause of the evils of the city. On the 15th September, 1308, his -enemies having risen against him, he was compelled to fly from -Florence. Near the city he was thrown from his horse and dragged -along, till he was overtaken and killed by his pursuers. - - -As a cavalier sometimes sets forth at a gallop from a troop which -rides, and goes to win the honor of the first encounter, so he -went away from us with greater strides; and I remained on the way -with only those two who were such great marshals of the world.[1] -And when he had entered so far before us that my eyes became such -followers on him as my mind was on his words,[2] there appeared -to me the laden and lusty branches of another apple-tree, and not -far distant, because only then had I turned thitherward.[3] I saw -people beneath it raising their hands and crying, I know not -what, toward the leaves, like eager and fond little children who -pray, and he they pray to answers not, hut, to make their longing -very keen, holds aloft their desire, and conceals it not. Then -they departed as if undeceived:[4] and now we came to the great -tree that rejects so many prayers and tears. "Pass further -onward, without drawing near; the tree[5] is higher up which was -eaten of by Eve, and this plant has been raised from that." Thus -among the branches I know not who was speaking; wherefore Virgil -and Statius and I, drawing close together, went onward along the -side that rises.[6] "Be mindful," the voice was saying, "of the -accursed ones,[7] formed in the clouds, who, when glutted, strove -against Theseus with their double breasts; and of the Hebrews, -who, at the drinking, showed themselves soft,[8] wherefore Gideon -wished them not for companions, when he went down the hills -toward Midian." - -[1] "A marshal is a ruler of the court and of the army under the -emperor, and should know how to command what ought to be done, as -those two poets knew what it was befitting to do in the world in -respect to moral and civil life."--Buti. - -[2] Could no longer follow him distinctly. - -[3] In the circling course around the mountain. - -[4] Having found vain the hope of reaching the fruit. - -[5] The tree of knowledge, in the Earthly Paradise: Canto XXXII. - -[6] On the inner side, by the wall of the mountain. - -[7] The centaurs. - -[8] Judges, vii. 4-7. - - -Thus keeping close to one of the two borders, we passed by, -hearing of sins of gluttony followed, in sooth, by wretched -gains. Then going at large along the lonely road, full a thousand -steps and more had borne us onward, each of us in meditation -without a word. "Why go ye thus in thought, ye three alone?" said -a sudden voice; whereat I started as do terrified and timid -beasts. I lifted up my head to see who it might be, and never -were glass or metals seen so shining and ruddy in a furnace as -one I saw who said, "If it please you to mount up, here must a -turn be taken; this way he goes who wishes to go for peace." His -aspect had taken my sight from me, wherefore I turned me behind -my teachers like one who goes according as he hears.[1] And as, -harbinger of the dawn, the breeze of May stirs and smells sweet, -all impregnate with the herbage and with the flowers, such a wind -I felt strike upon the middle of my forehead, and clearly felt -the motion of the plumes which made mime perceive the odor of -ambrosia. And I heard said, "Blessed are they whom so much grace -illumines, that the love of taste inspires not in their breasts -too great desire, hungering always so far as is just."[2] - -[1] Blinded for the instant by the dazzling brightness of the -angel,Dante drops behind his teachers, to follow them as one -guided by hearing only. - -[2] "Blessed are they which do hunger and thirst after -righteousness."--Matthew, v.6. - -Dante has already cited this Beatitude (Canto XXII.), applying it -to those who are purging themselves from the inordinate desire -for riches; he there omits the word "hunger," as here he omits -the "and thirst." - - - -CANTO XXV. Ascent to the Seventh Ledge.--Discourse of Statius on -generation, the infusion of the Soul into the body, and the -corporeal semblance of Souls after death.--The Seventh Ledge: the -Lustful.--The mode of their Purification. - - -It was the hour in which the ascent allowed no delay; for the -meridian circle had been left by the Sun to the Bull, and by the -Night to the Scorpion;[1] wherefore as the man doth who, whatever -may appear to him, stops not, but goes on his way, if the goad of -necessity prick him, so did we enter through the gap, one before -the other, taking the stairway which by its narrowness unpairs -the climbers. - -[1] Taurus follows on Aries, so that the hour indicated is about -2 P.M. The Night here means the part of the Heavens opposite to -the Sun. - - -And as the little stork that lifts its wing through will to fly, -and dares not abandon the nest, and down it drops, so was I, with -will to ask, kindled and quenched, coming even to the motion that -he makes who proposes to speak. Nor, though our going was swift, -did my sweet Father forbear, but he said, Discharge the bow of -speech which up to the iron thou hast drawn." Then I opened my -mouth confidently, and began, "How can one become thin, where the -need of nourishment is not felt?" "If thou hadst called to mind -how Meleager was consumed by time consuming of a brand this would -not be," he said, " so difficult to thee; and if thou hadst -thought, how at your quivering your image quivers within the -mirror, that which seems hard would seem easy to thee. But that -thou mayst to thy pleasure be inwardly at ease, lo, here is -Statius, and I call on him and pray that he be now the healer of -thy wounds." "If I explain to him the eternal view," replied -Statius, "where thou art present, let it excuse me that to thee I -cannot snake denial."[1] - -[1] Here and elsewhere Statius seems to represent allegorically -human philosophy enlightened by Christian teaching, dealing with -questions of knowledge, not of faith. - - -Then he began, "If, son, thy mind regards and receives my words, -they will be. for thee a light unto the 'how,' which thou -askest.[1] The perfect blood which is never drunk by the thirsty -veins, but remains like the food which thou removest from time -table, takes in time heart virtue informative of all the human -members; even as that blood does, which passes through the veins -to become those members.[2] Digested yet again, it descends to -the part whereof it is more becoming to be silent than to speak; -and thence, afterwards, it drops upon another's blood in the -natural vessel. There one and the other meet together; the one -ordained to be passive, and the other to be active because of the -perfect place[3] wherefrom it is pressed out; and, conjoined with -the former, the latter begins to operate, first by coagulating, -and then by quickening that to which it gives consistency for its -own material. The active virtue having become a soul, like that -of a plant (in so far different that this is on the way, and that -already arrived),[4] so worketh then, that now it moves and -feels, as a sea-fungus doth; and then it proceeds to organize the -powers of which it is the germ. Now, son, the virtue is -displayed, now it is diffused, which issues from the heart of the -begetter, where nature is intent on all the members.[5] But how -from an animal it becomes a speaking being,[6] thou as yet -seest not; this is such a point that once it made one wiser than -thee to err, so that in his teaching he separated from the soul -the potential intellect, because he saw no organ assumed by -it.[7] Open thy heart unto the truth that is coming, and know -that, so soon as in the foitus the articulation of the brain is -perfect, the Primal Motor turns to it with joy over such art of -nature, and inspires a new spirit replete with virtue, which -draws that which it finds active there into its own substance, -and makes one single soul which lives and feels and circles on -itself. And that thou mayst the less wonder at this doctrine, -consider the warmth of the sun which, combining with the juice -that flows from the vine, becomes wine. And when Lachesis has no -more thread, this soul is loosed from the flesh, and virtually -bears away with itself both the human and the divine; the other -faculties all of them mute,[8] but memory, understanding, and -will[9] far more acute in action than before. Without staying, it -falls of itself, marvelously to one of the banks.[10] Here it -first knows its own roads. Soon as the place there circumscribes -it, the formative virtue rays out around it in like manner, and -as much as in the living members.[11] And as the air when it is -full of rain becomes adorned with divers colors by another's rays -which are reflected in it, so here the neighboring air shapes -itself in that form which is virtually imprinted upon it by the -soul that hath stopped.[12] And then like the flamelet which -follows the fire wherever it shifts, so its new form follows the -spirit. Since thereafter from this it has its aspect, it is -called a shade; and by this it shapes the organ for every sense -even to the sight; by this we speak, and by this we laugh, by -this we make the tears and the sighs, which on the mountain thou -mayst have perceived. According as the desires and the other -affections impress us the shade is shaped; and this is the cause -of that at which thou wonderest." - -[1] The doctrine set forth by Statius in the following discourse -is derived from St. Thomas Aquinas, Summa Theol., i. 118, 119, -who, in his turn, derived it from Aristotle. It is to be found, -more briefly stated, in the Convito, iv. 21. - -[2] A portion of the blood remains after the veins are supplied; -in the heart all the blood receives the virtue by which it gives -form to the various organs of the body. - -[3] The heart. - -[4] The vegetative soul in the plant has attained its full -development, "has arrived;" in the animal is "on the way" to -perfection. - -[5] From the vegetative, the soul has become sensitive,--anima -sensitiva. - -[6] A being possessed of intellect,--the last stage in the -progress of the soul, when it becomes came intellective. - -[7] Averroes asserted the intellect to be impersonal and -undivided in essence; not formally, but instrumentally only, -united with the individual. Hence there was no personal -immortality. - -[8] The faculties of sense mute because their organs no longer -exist. - -[9]The spiritual faculties. - -[10] Of Acheron or of Tiber, according as the soul is damned or -saved. - -[11] In this account of the formation of the bodily semblance in -the spiritual realms, Statius no longer follows the doctrine of -Aquinas. The conception is derived from Plato; but the form -given to it is peculiar to Dante. - -[12] Stopped in the place allotted to it. - - -And now we had come to the last circuit,[1] and turning to the -right hand, we were intent upon another care. Here the bank -shoots forth flame, and the ledge breathes a blast upward which -drives it back, and sequesters a path from it.[2] Wherefore it -was needful to go one by one along the unenclosed side; and on -the one hand I was afraid of the fire, and on the other I was -afraid of falling off. My Leader said, "Through this place, one -must keep tight the rein upon the eyes, because for little one -might go astray." "Summae Deus clementiae,"[3] in the bosom of -the great burning then I heard singing, which made me care not -less to turn. And I saw spirits going through the flame; -wherefore I looked at them and at my own steps, apportioning to -each my sight from moment to moment. After the end of that hymn, -they loudly cried: "Virum non cognosco;"[4] then began again the -hymn with low voice; this finished, they cried anew, "To the wood -Diana kept herself, and drove therefrom Helice,[5] who had felt -the poison of Venus." Then they turned to singing; then wives -they cried out, and husbands who were chaste, as virtue and -marriage enjoin upon us. And I believe this mode suffices them -through all the time the fire burns them. With such cure it is -needful, and with such food, that the last wound of all should be -closed up. - -[1] The word in the original is tortura. Benvenuto's comment is, -"nunc incipiebant torquere et flectere viam, ideo talem -deflectionem appellat torturam." Buti, on the contrary, says, -"tortura cioe tormento." - -[2] Secures a safe pathway along the ledge. - -[3] "God of clemency supreme," the beginning of a hymn, sung at -Matins, containing a prayer for purity. - -[4] "I know not a man," the words of Mary to the angel--Luke, i. -34. - -[5] Helice, or Callisto, the nymph who bore a son to Jupiter, -and, having been changed to a bear by Juno, was by Jove -transferred with her child to the heavens, where they are seen as -the Great and Little Bear. - - - -CANTO XXVI. Seventh Ledge: the Lustful.--Sinners in the fire, -going in opposite directions.--Guido Guinicelli.--Arnaut Daniel. - - -While we were going on thus along the edge, one before the other, -and the good Master was often saying, "Take heed! let it avail -that I warn thee," the sun was striking me on the right shoulder, -and now, raying out, was changing all the west from azure to a -white aspect; and with my shadow I was making the flame appear -more ruddy, and only at such an indication[1] I saw many shades, -as they went on, give attention. This was the occasion which gave -them a beginning to speak of me, and they began to say, "He seems -not a fictitious body;" then toward me, so far as they could do -so, certain of them canine, always with regard not to come out -where they would not be burned. - -[1] At this sign that Dante's body was that of a living man. - - -"O thou! who goest, not from being slower, but perhaps from -reverence, behind the others, reply to me who in thirst and fire -am burning. Nor to me only is thy reply of need, for all these -have a greater thirst for it than Indian or Ethiop of cold water. -Tell us how it is that thou makest of thyself a wall to the sun, -as if thou hadst not yet entered within the net of death." Thus -spoke to me one of them; and I should now have disclosed myself, -if I had not been intent on another new thing which then -appeared; for through the middle of the burning road were coming -people with their faces opposite to these, who made me gaze in -suspense. There I see, on every side, all the shades making haste -and kissing each other, without stopping, content with brief -greeting. Thus within their brown band one ant touches muzzle -with another, perchance to enquire their way and their fortune. - -Soon as they end the friendly salutation, before the first step -runs on beyond, each strives to outcry the other; the new-come -folk: "Sodom and Gomorrah," and the other, "Into the cow enters -Pasiphae, that the bull may run to her lust." Then like cranes, -of whom part should fly to the Riphaean mountains,[1] and part -toward the sands,[2] these shunning the frost and those the sun, -one folk goes, the other comes on, and weeping they return to -their first chants, and to the cry which most befits them. - -[1] Mountains vaguely placed by the early geographers in the far -North. - -[2] The deserts of the South. - - -And those same who had prayed me drew near to me as before, -intent in their looks to listen. I, who twice had seen their -desire, began, "O souls secure of having, whenever it may he, a -state of peace, neither unripe nor mature have my limbs remained -yonder, but they are here with me with their blood, and with -their joints. I go up in order to be no longer blind. A Lady is -on high who winneth grace for us, whereby I bring my mortal part -through your world. But so may your greater will soon become -satisfied, in such wise that the heaven may harbor you which is -full of love, and most amply spreads, tell me, in order that I -may yet rule the paper for it, who are ye, and who are that crowd -which goes its way behind your backs." - -Not otherwise stupefied, the mountaineer is confused, and gazing -round is dumb, when rough and savage he enters the town, than -each shade became in his appearance; but, after they were -unburdened of their bewilderment, which in high hearts is -quickly assuaged, "Blessed thou," began again that one who first -had asked me, "who of our regions dost ship experience for dying -better. The people who do not come with us offended in that for -which once Caesar in his triumph heard 'Queen' cried out against -him; therefore they go off shouting 'Sodom,' reproving -themselves as thou hast heard, and aid the burning by their -shame. Our sin was hermaphrodite; but because we observed not -human law, following our appetite like beasts, when we part from -them, the name of her who bestialized herself in the beast-shaped -planks is uttered by us, in opprobrium of ourselves. Now thou -knowest our deeds, and of what we were guilty; if, perchance, -thou wishest to know by name who we are, there is not time to -tell, and I could not do it. I will indeed make thee short of -wish about myself; I am Guido Guinicelli;[1] and now I purify -myself, because I truly repented before my last hour." - -[1] Of Bologna; he was living after the middle of the thirteenth -century. Of his life little is known, but some of his verses -survive and justify Dante's words concerning them. - - -Such as in the sorrow of Lycurgus her two sons became at seeing -again their mother,[1] such I became, but I rise not so far,[2] -when I heard name himself the father of me, and of my betters -who ever used sweet and gracious rhymes of love; and without -hearing or speaking, full of thought I went on, gazing a long -time upon him; nor, for the fire, did I draw nearer to him. After -I was fed with looking, I offered myself wholly ready for his -service, with the affirmation that makes another believe. And he -to me, "By what I hear thou leavest such trace in me, and so -bright, that Lethe cannot take it away nor make it dim. But if -thy words have now sworn truth, tell me what is time cause why in -speech and look thou showest that thou dost hold me dear?" And I -to him, "The sweet ditties of yours, which, so long as the modern -fashion shall endure, will still make dear their ink." "O -brother," said he, "this one whom I distinguish for thee with my -finger," and he pointed to a spirit in advance,[3] "was a better -smith of the maternal speech. In verses of love, and prose of -romances, he excelled all, and let the foolish talk who think -that he of Limoges[4] surpasses him; to rumor more than to truth -they turn their faces, and thus confirm their own opinion, before -art or reason is listened to by them. Thus did many of old -concerning Guittone,[5] from cry to cry only to him giving the -prize, until the truth has prevailed with more persons. Now if -thou hast such ample privilege that it he permitted thee to go -unto the cloister in which Christ is abbot of the college, say -for me to him one paternoster, so far as needs for us in this -world where power to sin is no longer ours."[6] - -[1] "Lycurgus, King of Nemaea, enraged with Hypsipyle for leaving -his infant child, who was killed by a serpent, while she was -showing the river Langia to the Argives (see Canto XXII.), was -about to kill her, when she was found and rescued by her own -suns."--Statius, Thebaid, v. 721 (Pollock). - -[2] I was more restrained than they. - -[3] Arnaut Daniel, a famous troubadour. - -[4] Gerault de Berneil. - -[5] Guittone d' Arezzo (see Canto XXIV.). - -[6] The words in the Lord's Prayer, "Deliver us from temptation," -are not needed for the spirits in Purgatory. - - -Then, perhaps to give place to the other who was near behind him, -he disappeared through the fire, even as through the water a fish -going to the bottom. I moved forward a little to him who had been -pointed out to me, and said, that for his name my desire was -making ready a gracious place. He began graciously to say,[1] "So -pleaseth me your courteous demand that I cannot, and I will not, -hide me from you. I am Arnaut who weep and go singing; contrite I -see my past folly, and joyful I see before me the day I hope for. -Now I pray you by that virtue which guides you to the summit of -the stair, at times be mindful of my pain." Then he hid himself -in the fire that refines them. - -[1] The words of Daniel are in the Provencal tongue. - - - -CANTO XXVII. Seventh Ledge: the Lustful.--Passage through the -Flames.--Stairway in the rock.--Night upon the stairs.--Dream of -Dante.--Morning.--Ascent to the Earthly Paradise.--Last words of -Virgil. - -As when he darts forth his first rays there where his Maker shed -His blood (Ebro falling under the lofty Scales, and the waves in -the Ganges scorched by noon) so the sun was now standing;[1] so -that the day was departing, when the glad Angel of God appeared -to us. Outside the flame he was standing on the bank, and was -singing, "Beati mundo corde,"[2] in a voice far more living than -ours: then, "No one goes further, ye holy souls, if first the -fire sting not; enter into it, and to the song beyond be ye not -deaf," he said to us, when we were near him. Whereat I became -such, when I heard him, as is he who in the pit is put.[3] With -hands clasped upwards, I stretched forward, looking at the fire, -and imagining vividly human bodies I had once seen burnt. The -good Escorts turned toward me, and Virgil said to me, "My son, -here may be torment, but not death. Bethink thee! bethink thee! -and if I even upon Geryon guided thee safe, what shall I do now -that I am nearer God? Believe for certain that if within the -belly of this flame thou shouldst stand full a thousand years, it -could not make thee bald of one hair. And if thou perchance -believest that I deceive thee, draw near to it, and make trial -for thyself with fine own hands on the hem of thy garments. Put -aside now, put aside every fear; turn hitherward, and come on -secure." - -[1] It was near sunrise at Jerusalem, and consequently near -sunset in Purgatory, midnight in Spain, and midday at the Ganges. - -[2] "Blessed are the pure in heart." - -[3] Who is condemned to be buried alive. - - -And I still motionless and against conscience! - -When he saw me still stand motionless and obdurate, he said, -disturbed a little, "Now see, son, between Beatrice and thee is -this wall." - -As at the name of Thisbe, Pyramus, at point of death, opened his -eyelids and looked at her, what time the mulberry became -vermilion, so, my obduracy becoming softened, I turned me to the -wise Leader, hearing the name that in my memory is ever welling -up. Whereat he nodded his head, amid said, "How! do we want to -stay on this side?" then he smiled as one doth at a child who is -conquered by an apple. - -Then within the fire he set himself before me, praying Statius, -that he would come behind, who previously, on the long road, had -divided us. When I was in, into boiling glass I would have thrown -myself to cool me, so without measure was the burning there. My -sweet Father, to encourage me, went talking ever of Beatrice, -saying, "I seem already to see her eyes. A voice was guiding us, -which was singing on the other side, and we, ever attentive to -it, came forth there where was the ascent. "Venite, benedicti -patris mei,"[1] sounded within a light that was there such that -it overcame me, and I could not look on it. "The sun departs," it -added, "and the evening comes; tarry not, but hasten your steps -so long as the west grows not dark." - -[1] "Come, ye blessed of my Father."--Matthew, xxv. 34. - - -The way mounted straight, through the rock, in such direction[1] -that I cut off in front of me the rays of the sun which was -already low. And of few stairs had we made essay ere, by the -vanishing of the shadow, both I and my Sages perceived behind us -the setting of the sun. And before the horizon in all its immense -regions had become of one aspect, and night had all her -dispensations, each of us made of a stair his bed; for the nature -of the mountain took from us the power more than the delight of -ascending. - -[1] Toward the east. - - -As goats, who have been swift and wayward on the peaks ere they -are fed, become tranquil as they ruminate, silent in the shade -while the sun is hot, guarded by the herdsman, who on his staff -is leaning and, leaning, watches them; and as the shepherd, who -lodges out of doors, passes the night beside his quiet flock, -watching that the wild beast may not scatter it: such were we all -three then, I like a goat, and they hike shepherds, hemmed in on -this side and on that by the high rock. Little of the outside -could there appear, but through that little I saw the stars both -brighter and larger than their wont. Thus ruminating, and thus -gazing upon them, sleep overcame me, sleep which oft before a -deed be done knows news thereof. - -At the hour, I think, when from the east on the mountain first -beamed Cytherea, who with fire of love seems always burning, I -seemed in dream to see a lady, young and beautiful, going through -a meadow gathering flowers, and singing she was saying, "Let him -know, whoso asks my name, that I am Leah, and I go moving my -fair hands around to make myself a garland. To please me at the -glass here I adorn me, but my sister Rachel never withdraws from -her mirror, and sits all day. She is as fain to look with her -fair eyes as I to adorn me with my hands. Her seeing, and me -doing, satisfies."[1] - -[1] Leah and Rachel are the types of the active and the -contemplative life. - - -And now before the splendors which precede the dawn, and rise the -more grateful unto pilgrims as in returning they lodge less -remote,[1] the shadows fled away on every side, and my sleep with -them; whereupon I rose, seeing my great Masters already risen. -That pleasant apple which through so many branches the care of -mortals goes seeking, to-day shall put in peace thy hungerings." -Virgil used words such as these toward me, and never were there -gifts which could be equal in pleasure to these. Such wish upon -wish came to me to be above, that at every step thereafter I felt -the feathers growing for my flight. - -[1] As they come nearer home. - - -When beneath us all the stairway had been run, and we were on the -topmost step, Virgil fixed his eyes on me, and said, "The -temporal fire and the eternal thou hast seen, son, and art come -to a place where of myself no further onward I discern. I have -brought thee here with understanding and with art; thine own -pleasure now take thou for guide: forth art thou from the steep -ways, forth art thou from the narrow. See there the sun, which on -thy front doth shine; see the young grass, the flowers, the -shrubs, which here the earth of itself alone produces. Until -rejoicing come the beautiful eyes which weeping made me come to -thee, thou canst sit down and thou canst go among them. Expect no -more or word or sign from me. Free, upright, and sane is thine -own free will, and it would be wrong not to act according to its -pleasure; wherefore thee over thyself I crown and mitre." - - - -CANTO XXVIII. The Earthly Paradise.--The Forest.--A Lady -gathering flowers on the bank of a little stream.--Discourse with -her concerning the nature of the place. - - -Fain now to search within and round about the divine forest dense -and living, which tempered the new day to my eyes, without longer -waiting I left the bank, taking the level ground very slowly, -over the soil that everywhere breathes fragrance. A sweet breeze -that had no variation in itself struck me on the brow, not with -heavier blow than a soft wind; at which the branches, readily -trembling, all of them were bending to the quarter where the holy -mountain casts its first shadow; yet not so far parted from their -straightness, that the little birds among the tops would leave -the practice of their every art; but with full joy singing they -received the early breezes among the leaves, which kept a burden -to their rhymes, such as gathers from bough to bough through the -pine forest upon the shore of Chiassi, when Aeolus lets forth -Sirocco.[1] - -[1] The south-east wind. - - -Now had my show steps carried me within the ancient wood so far -that I could not see back to where I had entered it: and lo, a -stream took from me further progress, which toward the left with -its little waves was bending the grass that sprang upon its bank. -All the waters, that are purest on the earth, would seem to have -some mixture in them, compared with that which hides nothing, -although it moves along dusky under the perpetual shadow, which -never lets the sun or moon shine there. - -With feet I stayed, and with my eyes I passed to the other side -of the streamlet, to gaze at the great variety of the fresh may; -and there appeared to me, even as a thing appears suddenly which -turns aside through wonder every other thought, a solitary lady, -who was going along, singing, and culling flower from flower, -wherewith all her path was painted. "Ah, fair Lady,[1] who -warmest thyself in the rays of love, if I may trust to looks -which are wont to be witnesses of the heart, may the will come to -thee," said I to her, "to draw forward toward this stream, so far -that I can understand what thou art singing. Thou makest me -remember where and what was Proserpine, at the time when her -mother lost her, and she the spring." - -[1] This lady is the type of the life of virtuous activity. Her -name, as appears later, is Matilda. Why this name was chosen for -her, and whether she stands for any earthly personage, has been -the subject of vast and still open debate. - - -As a lady who is dancing turns with feet close to the ground and -to each other, and hardly sets foot before foot, she turned -herself on the red and on the yellow flowerets toward me, not -otherwise than a virgin who lowers her modest eyes, and made my -prayers content, approaching so that the sweet sound came to me -with its meaning. Soon as she was there where the grasses are now -bathed by the waves of the fair stream, she bestowed on me the -gift of lifting her eyes. I do not believe that so great a light -shone beneath the lids of Venus, transfixed by her son, beyond -all his custom. She was smiling upon the opposite right bank, -gathering with her hands more colors which that high land brings -forth without seed. The stream made us three paces apart; but the -Hellespont where Xerxes passed it--a curb still on all human -pride--endured not more hatred from Leander for swelling between -Sestos and Abydos, than that from me because it opened not then. -"Ye are new come," she began, "and, perchance, why I smile mu -this place chosen for human nature as its nest, some doubt holds -you marvelling; but the psalm 'Delectasti'[1] affords light which -may uncloud your understanding.And thou who art in front, and -didst pray to me, say, if else thou wouldst hear, for I came -ready for every question of thine, so far as may suffice." "The -water," said I, "and the sound of the forest, impugn within me -recent faith in something that I heard contrary to this." Whereon -she, "I will tell, how from its own cause proceeds that which -makes thee wonder; and I will clear away the mist which strikes -thee. - -[1] Psalm xcii. 4. "Delectasti me, Domine, in factura tua, et in -operibus mannuum tuarum exultabo." "For thou, Lord, hast made me -glad through thy work; I will triumph in the works of thy hands." - - -"The supreme Good, which itself alone is pleasing to itself, made -man good, and for good, and gave this place for earnest to him of -eternal peace. Through his own default he dwelt here little -while; through his own default to tears and to toil he changed -honest laughter and sweet play. In order that the disturbance, -which the exhalations of the water and of the earth (which follow -so far as they can the heat) produce below, might not make any -war on man, this mountain rose so high toward heaven, and is free -from them from the point where it is locked in.[1] Now because -the whole air revolves in circuit with the primal revolution,[2] -if its circle be not broken by some projection, upon this height, -which is wholly disengaged in the living air, this motion -strikes, and makes the wood, since it is dense, resound; and the -plant being struck hath such power that with its virtue it -impregnates the breeze, and this then in its whirling scatters it -around: and the rest of the earth, according as it is fit in -itself, or through its sky, conceives and brings forth divers -trees of divers virtues. It should not seem a marvel then on -earth, this being heard, when some plant, without manifest seed, -there takes hold. And thou must know that the holy plain where -thou art is full of every seed, and has fruit in it which yonder -is not gathered. The water which thou seest rises not from a vein -restored by vapor which the frost condenses, like a stream that -gains and loses breath, but it issues from a fountain constant -and sure, which by the will of God regains as much as, open on -two sides, it pours forth. On this side it descends with virtue -that takes from one the memory of sin; on the other it restores -that of every good deed. Here Lethe, so on the other side Eunoe -it is called; and it works not if first it be not tasted on this -side and on that. To all other savors this is superior. - -[1] Above the level of the gate through which Purgatory is -entered, as Statius has already explained (Canto XXI), the vapors -of earth do not rise. - -[2] With the movement given to it by the motions of the heavens. - - -"And, though thy thirst may be fully sated even if I disclose no -more to thee, I will yet give thee a corollary for grace; nor do -I think my speech may be less dear to thee, if beyond promise -it enlarge itself with thee. Those who in ancient time told in -poesy of the Age of Gold, and of its happy state, perchance upon -Parnassus dreamed of this place: here was the root of mankind -innocent; here is always spring, and every fruit; this is the -nectar of which each tells." - -I turned me back then wholly to my Poets, and saw that with a -smile they had heard the last sentence; then to the beautiful -Lady I turned my face. - - -CANTO XXIX. The Earthly Paradise.--Mystic Procession or Triumph -of the Church. - -Singing like a lady enamored, she, at the ending of her words, -continued: "Beati, quorum tecta sunt peccata;"[1] and, like -nymphs who were wont to go solitary through the sylvan shades, -this one desiring to see and that to avoid the sun, she moved on -then counter to the stream, going up along the bank, and I at -even pace with her, following her little step with little. Of her -steps and mine were not a hundred, when the banks both like gave -a turn, in such wise that toward the east I faced again. Nor thus -had our way been long, when the lady wholly turned round to me, -saying, "My brother, look and listen." And lo! a sudden lustre -ran from all quarters through the great forest, so that it put me -in suspect of lightning. But because the lightning ceases even as -it comes, and this, hasting, became more and more resplendent, in -my thought I said, "What thing is this?" And a sweet melody ran -through the luminous air; whereupon a righteous zeal caused me to -blame the temerity of Eve, that, there, where time earth and the -heavens were obedient, the woman only, and but just now formed, -did not endure to stay under any veil; under which if she had -devoutly stayed I should have tasted those ineffable delights -before, and for a longer time. While I was going on and such -first fruits of the eternal pleasure, all enrapt, and still -desirous of more joys, in front of us the air under the green -branches became like a blazing fire, and the sweet sound was now -heard as a song. - -[1] "Blessed are they whose transgressions are forgiven."--Psalm -xxxii. 1. - - -O Virgins sacrosanct, if ever hunger, cold, or vigils I have -endured for you, time occasion spurs me that I claim reward -therefor. Now it behoves that Helicon pour forth for me, and -Urania aid me with her choir to put in verse things difficult to -think. - -A little further on, the long tract of space which was still -between us and them presented falsely what seemed seven trees of -gold. But when I had come so near to them that the common object, -which deceives the sense,[1] lost not through distance any of its -attributes, the power which supplies discourse to reason -distinguished them as candlesticks,[2] and in the voices of the -song, "Hosanna." From above the fair array was flaming, brighter -by far than the Moon in the serene of midnight, in the middle of -her month. I turned me round full of wonder to the good Virgil, -and he replied to me with a look charged not less with amazement. -Then I turned back my face to the high things that were moving -toward us so slowly they would have been outstripped by new-made -brides. The lady cried to me, "Why burnest thou only thus with -affection for the living lights, and lookest not at that which -comes behind them?" Then saw I folk coming behind, as if after -their leaders, clothed in white, and such purity there never was -on earth. The water was resplendent on the left flank, and -reflected to me my left side, if I looked in it, even as a -mirror. When on my bank I had such position that only the stream -separated me, in order to see better, I gave halt to my steps. -And I saw the flamelets go forward heaving the air behind them -painted, and they had the semblance of streaming pennons, so that -there above it remained divided by seven stripes all in those -colors whereof the sun makes his bow, and Delia her girdle.[3] -These banners to the rear were longer than my sight, and -according to my judgment the outermost were ten paces apart. -Under so fair a sky as I describe, twenty-four elders,[4] two by -two, were coming crowned with flower-de-luce. All were singing, -"Blessed thou among the daughters of Adam, and blessed forever be -thy beauties." - -[1] An object which has properties common to many things, so that -at a distance the sight cannot distinguish its specific nature. - -[2] The imagery of the Triumph of the Church here described is -largely taken from this Apocalypse. "And I turned to see the -voice that spake with me. And being turned, I saw seven golden -candlesticks."--Revelation, i. 12. "And there were seven lamps -of fire burning before the throne, which are the seven Spirits of -God."--Id., iv. 5. "And the Spirit of the Lord shall rest upon -him, the spirit of wisdom and understanding, the spirit of -counsel and might, the spirit of knowledge and of the fear of the -Lord."--Isiah xi. 2. - -[3] Delia, the moon, and her girdle the halo. - -[4] "And round about the throne were four and twenty seats: and -upon the seats I saw four and twenty elders sitting, clothed in -white raiment."--Revelation, iv. 4. These four and twenty elders -in white raiment, and crowned with white lilies, white being the -color of faith, symbolize the books of the Old Testament. - - -After the flowers, and the other fresh herbage opposite to me on -the other bank, were free from those folk elect, even as light -followeth light in heaven, came behind them four living -creatures, crowned each one with green leaves. Every one was -feathered with six wings, the feathers full of eyes; and the eyes -of Argus were they living would be such. To describe their forms -I scatter rhymes no more, Reader; for other spending constrains -me so that in this I cannot be liberal. But read Ezekiel, who -depicts them as he saw them coming from the cold region with -wind, with cloud, and with fire; and such as thou wilt find them -in his pages such were they here, save that as to the wings John -is with me, and differs from him.[1] - -[1] These four living creatures symbolize the Gospels. Ezekiel -(i.6) describes the creatures with four wings, but in the -Revelation (iv. 8) John assigns to each of them six wings: "and -they were full of eyes within." They are crowned with green, as -the color of hope. - - -The space between these four contained a triumphal chariot upon -two wheels, which by the neck of a griffon[1] came drawn along. -And he stretched up one and the other of his wings between the -midmost stripe, and the three and three, so that he did harm to -no one of them by cleaving it. So far they rose that they were -not seen. His members were of gold so far as he was bird, and the -rest were white mixed with red. Not Africanus, or indeed -Augustus, gladdened Rome with so beautiful a chariot; but even -that of the Sun would be poor to it,--that of the Sun which, -going astray,[2] was consumed at the prayer of the devout Earth, -when Jove in his secrecy was just. Three ladies,[3] at the right -wheel, came dancing in a circle; one so ruddy that hardly would -she have been noted in the fire; the next was as if her flesh and -bones had been made of emerald; the third seemed snow just -fallen. And now they seemed led by the white, now by the red, and -from her song the others took their step both slow and swift. On -the left four[4] robed in purple made festival, following the -measure of one of them who had three eyes in her head. - - -[1] The griffon, half eagle and half lion, represents Christ in -his double nature, divine and human. The car which he draws is -the Church. - -[2] When driven by Phaethon. - -[3] The theological virtues, Faith, Hope, and Charity, of the -colors respectively appropriate to them. - -[4] The four cardinal Virtues, in purple, the imperial color, -typifying their rule over human conduct. Prudence has three eyes, -as looking at the past, the present, and the future. - - -Next after all the group described, I saw two old men, unlike in -dress, but like in action, both dignified and staid. The one -showed himself one of the familiars of that supreme Hippocrates -whom Nature made for the creatures that she holds most dear[1] -the other showed the contrary care,[2] with a shining and sharp -sword, such that it caused me fear on the hither side of the -stream. Then I saw four humble in appearance, and behind all an -old man solitary coming asleep with lively countenance.[3] And -these seven were robed like the first band; but they made not a -thicket of lilies round their heads, rather of roses, and of -other red flowers. The sight at little distance would have sworn -that all were aflame above their brows. And when the chariot was -opposite to me thunder was heard, and those worthy people seemed -to have further progress interdicted, stopping there with the -first ensigns. - -[1] The book of Acts, represented under rho type of its author, -St. Luke, "the beloved physician." Colossians, iv. 14. Man is the -creature whom Nature holds dearest. - -[2] The Pauline Epistles, typified by their writer, whose sword -is the symbol of war and martyrdom, a contrary care to the -healing of men. - -[3] The four humble in appearance are personifications of the -writers of the minor Epistles, followed by St. John, as the -writer of the Revelation, asleep, and yet with lively -countenance, because he was "in the Spirit" when he beheld his -vision. - - - -CANTO XXX. The Earthly Paradise.--Beatrice appears.--Departure of -Virgil.--Reproof of Dante by Beatrice. - - -When the septentrion of the first heaven[1] which never setting -knew, nor rising, nor veil of other cloud than sin,--and which -was making every one there acquainted with his duty, as the -lower[2] makes whoever turns the helm to come to port,--stopped -still, the truthful people[3] who had come first between the -griffon and it,[4] turned to the chariot as to their peace, and -one of them, as if sent from heaven, singing, cried thrice, -"Veni, sponsa, de Libano,"[5] and all the others after. - -[1] The seven candlesticks, symbols of the sevenfold spirit of -the Lord. - -[2] The lower septentrion, or the seven stars of the Great Bear. - -[3] The personifications of the truthful books of the Old -Testament. - -[4] The septentrion of candlesticks. - -[5] "Come with me from Lebanon, my spouse."--The Song of -Solomon, iv. 8. - - -As time blessed at the last trump will arise swiftly, each from -his tomb, singing hallelujah with recovered voice,[1] so upon the -divine chariot, ad vocem tanti senis,[2] rose up a hundred -ministers and messengers of life eternal. All were saying, -"Benedictus, qui venis,"[3] and, scattering flowers above and -around, "Manibus o date lilia plenis."[4] - -[1] "And after these things I heard a great voice of much people -in Heaven, saying, Alleluia-" -- Revelation, xix. 1. - -[2] "At the voice of so great an elder;" these words are in Latin -apparently only for the sake of the rhyme. - -[3] "Blessed thou that comest." - -[4] "Oh, give lilies with full hands;" words from the Aeneid, -vi. 884, sung by the angels. - - -I have seen ere now at the beginning of the day the eastern -region all rosy, while the rest of heaven was beautiful with fair -clear sky; and the face of the sun rise shaded, so that through -the tempering of vapors the eye sustained it a long while. Thus -within a cloud of flowers, which from the angelic hands was -ascending, and falling down again within and without, a lady, -with olive wreath above a white veil, appeared to me, robed with -the color of living flame beneath a green mantle.[1] And my -spirit that now for so long a time had not been broken down, -trembling with amazement at her presence, without having more -knowledge by the eyes, through occult virtue that proceeded from -her, felt the great potency of ancient love. - -[1] The olive is the symbol of wisdom and of peace the three -colors are those of Faith, Charity, and Hope. - - -Soon as upon my sight the lofty virtue smote, which already had -transfixed me ere I was out of boyhood, I turned me to the left -with the confidence with which the little child runs to his -mother when he is frightened, or when he is troubled, to say to -Virgil, "Less than a drachm of blood remains in me that doth not -tremble; I recognize the signals of the ancient flame,"[1]--but -Virgil had left us deprived of himself; Virgil, sweetest Father, -Virgil to whom I for my salvation gave me. Nor did all which the -ancient mother lost[2] avail unto my cheeks, cleansed with -dew,[3] that they should not turn dark again with tears. - -[1] "Agnosco veteris vestigia flammae."--Aeneid, iv. 23. - -[2] All the beauty of Paradise which Eve lost. - -[3] See Canto I. - - -"Dante, though Virgil be gone away, weep not yet, weep not yet, -for it behoves thee to weep by another sword." - -Like an admiral who, on poop or on prow, comes to see the people -that are serving on the other ships, and encourages them to do -well, upon the left border of the chariot,--when I turned me at -the sound of my own name, which of necessity is registered -here,--I saw the Lady, who had first appeared to me veiled -beneath the angelic festival, directing her eyes toward me across -the stream although the veil, which descended from her head, -circled by the leaf of Minerva, did not allow her to appear -distinctly. Royally, still haughty in her mien, she went on, as -one who speaks, and keeps back his warmest speech: "Look at me -well: I am, indeed, I am, indeed, Beatrice. How hast thou deigned -to approach the mountain? Didst thou know that man is happy -here?" My eyes fell down into the clear fount; but seeing myself -in it I drew them to the grass, such great shame burdened my -brow. As to the son the mother seems proud, so she seemed to me; -for somewhat bitter tasteth the savor of stern pity. She was -silent, and the angels sang of a sudden, "In te, Domine, -speravi;" but beyond "pedes meos"[1] they did not pass. Even as -the snow, among the living rafters upon the back of Italy, is -congealed, blown and packed by Sclavonian winds, then melting -trickles through itself, if only the land that loses shadow -breathe,[2] so that it seems a fire that melts the candle: so was -I without tears and sighs before the song of those who time their -notes after the notes of the eternal circles. But when I heard in -their sweet accords their compassion for me, more than if they -had said, "Lady, why dost thou so confound him?" the ice that was -bound tight around my heart became breath and water, and with -anguish poured from my breast through my mouth and eyes. - -[1] "In thee, O Lord, do I put my trust; let me never be ashamed: -deliver me in thy righteousness. Bow down thine ear to me; -deliver me speedily: be thou my strong rock, for an house of -defence to save me. For thou art my rock and my fortress; -therefore for thy name's sake lead me, and guide me. Pull me out -of the net that they have laid privily for me: for thou art my -strength. Into thine hand I commit my spirit: thou hast redeemed -me, O Lord God of truth. I have hated them that regard lying -vanities: but I trust in the Lord. I will be glad and rejoice in -thy mercy: for thou hast considered my trouble; thou hast known -my soul in adversities. And hast not shut me up into the hand of -the enemy: thou hast set my feet in a large room."--Psalm xxxi. -1-8. - -[2] If the wind blow from Africa. - - -She, still standing motionless on the aforesaid side of the -chariot, then turned her words to those pious[1] beings thus: "Ye -watch in the eternal day, so that nor night nor slumber robs from -you one step the world may make along its ways; wherefore my -reply is with greater care, that he who is weeping yonder may -understand me, so that fault and grief may be of one measure. Not -only through the working of the great wheels,[2] which direct -every seed to some end according as the stars are its companions, -but through largess of divine graces, which have for their rain -vapors so lofty that our sight goes not near thereto,--this man -was such in his new life, virtually, that every right habit would -have made admirable proof in him. But so much the more malign -and more savage becomes the land ill-sown and untilled, as it -has more of good terrestrial vigor. Some time did I sustain him -with my face; showing my youthful eyes to him I led him with me -turned in right direction. So soon as I was upon the threshold of -my second age, and had changed life, this one took himself from -me, and gave himself to others. When from flesh to spirit I had -ascended, and beauty and virtue were increased in me, I was less -dear and less pleasing to him; and he turned his steps along a -way not true, following false images of good, which pay no -promise in full. Nor did it avail me to obtain[3] inspirations -with which, both in dream and otherwise, I called him back; so -little did he heed them. So low he fell that all means for his -salvation were already short, save showing him the lost people. -For this I visited the gate of the dead, and to him, who has -conducted him up hither, my prayers were borne with weeping. The -high decree of God would be broken, if Lethe should be passed, -and such viands should be tasted without any scot of repentance -which may pour forth tears." - -[1] Both devout and piteous. - -[2] The circling heavens. - -[3] Through the grace of God. - - - -CANTO XXXI. The Earthly Paradise.--Reproachful discourse of -Beatrice, amid confession of Dante.--Passage of Lethe.--Appeal of -the Virtues to Beatrice.--Her Unveiling. - - -"O thou who art on the further side of the sacred river," turning -her speech with the point to me, which only by the edge had -seemed to me keen, she began anew, going on without delay, "say, -say, if this is true: to so great an accusation it behoves that -thine own confession be conjoined." My power was so confused, -that the voice moved, and became extinct before it could be -released by its organs. A little she bore it; then she said, -"What thinkest thou? Reply to me; for the sad memories in thee -are not yet injured by the water."[1] Confusion and fear together -mingled forced such a "Yes" from out my mouth, that the eyes were -needed for the understanding of it. - -[1] Are still vivid, not yet obliterated by the water of Lethe. - - -As a cross-bow breaks its cord and its bow when it shoots with -too great tension, and with less force the shaft hits the mark, -so did I burst under that heavy load, pouring forth tears and -sighs, and the voice slackened along its passage. Whereupon she -to me, "Within those desires of mine[1] that were leading thee to -love the Good beyond which there is nothing whereto man may -aspire, what trenches running traverse, or what chains didst thou -find, for which thou wert obliged thus to abandon the hope of -passing onward? And what enticements, or what advantages on the -brow of the others were displayed,[2] for which thou wert obliged -to court them?" After the drawing of a bitter sigh, hardly had I -the voice that answered, and the lips with difficulty gave it -form. Weeping, I said, "The present things with their false -pleasure turned my steps, soon as your face was hidden." And she: -"Hadst thou been silent, or hadst thou denied that which thou -dost confess, thy fault would be not less noted, by such a Judge -is it known. But when the accusation of the sin, bursts from -one's own cheek, in our court the wheel turns itself back against -the edge. But yet, that thou mayst now bear shame for thy error, -and that another time, hearing the Sirens, thou mayst be -stronger, hay aside the seed of weeping, and listen; so shalt -thou hear how in opposite direction my buried flesh ought to have -moved thee. Never did nature or art present to thee pleasure such -as the fair limbs wherein I was enclosed; and they are scattered -in earth. And if the supreme pleasure thus failed thee through -my death, what mortal thing ought then to have drawn thee into -its desire? Forsooth thou oughtest, at the first arrow of things -deceitful, to have risen up, following me who was no longer such. -Nor should thy wings have weighed thee downward to await more -blows, either girl or other vanity of so brief a use. The young -little bird awaits two or three; but before the eyes of the -full-fledged, the net is spread in vain, the arrow shot." - -[1] Inspired by me. - -[2] The false pleasures of the world. - - -As children, ashamed, dumb, with eyes upon the ground, stand -listening and conscience-stricken and repentant, so was I -standing. And she said, "Since through hearing thou art grieved, -lift up thy beard, and thou shalt receive more grief in seeing." -With less resistance is a sturdy oak uprooted by a native wind, -or by one from the land of Iarbas,[1] than I raised up my chin at -her command; and when by the beard she asked for my eyes, truly I -recognized the venom of the argument.[2] And as my face stretched -upward, my sight perceived that those primal creatures were -resting from their strewing, and my eyes, still little assured, -saw Beatrice turned toward the animal that is only one person in -two natures.[3] Beneath her veil and beyond the stream she seemed -to me more to surpass her ancient self, than she surpassed the -others here when she was here. So pricked me there the nettle of -repentance, that of all other things the one which most turned me -aside unto its love became most hostile to me.[4] - -[1] From Numidia, of which Iarbas was king. - -[2] Because indicating the lack of that wisdom which should -pertain to manhood. - -[3] The griffon. - -[4] That object which had most seduced me from the love of -Beatrice was now the most hateful to me. - - -Such contrition stung my heart that I fell overcome; and what I -then became she knows who afforded me the cause. - -Then, when my heart restored my outward faculties, I saw above me -the lady whom I had found alone,[1] and she was saying, "Hold me, -hold me." She had drawn me into the stream up to the throat, and -dragging me behind was moving upon the water light as a shuttle. -When I was near the blessed shore, "Asperges me"[2] I heard so -sweetly that I cannot remember it, far less can write it. The -beautiful lady opened her arms, clasped my head, and plunged me -in where it behoved that I should swallow the water.[3] Then she -took me, and, thus bathed, brought me within the dance of the -four beautiful ones,[4] and each of them covered me with her arm. -"Here we are nymphs, and in heaven we are stars: ere Beatrice had -descended to the world we were ordained unto her for her -handmaids. We will head thee to her eyes; but in the joyous light -which is within them, the three yonder who deeper gaze shall make -keen thine own."[5] Thus singing, they began; and then to the -breast of the griffon they led me with them, where Beatrice was -standing turned toward us. They said, "See that thou sparest not -thy sight: we have placed thee before the emeralds whence Love of -old drew his arrows upon thee." A thousand desires hotter than -flame bound my eyes to the relucent eyes which only upon the -griffon were standing fixed. As the sun in a mirror, not -otherwise the twofold animal was gleaming therewithin, now with -one, now with another mode.[6] Think, Reader, if I marvelled when -I saw the thing stand quiet in itself, while in its image it was -transmuting itself. - -[1] Matilda. - -[2] The first words of the seventh verse of the fifty-first -Psalm: "Purge me with hyssop, and I shall be clean: wash me, and -I shall be whiter than snow." - -[3] The drinking of the waters of Lethe which obliterate the -memory of sin. - -[4] The four Cardinal Virtues. - -[5] The Cardinal Virtues lead up to Theology, or the knowledge of -Divine things, but the Evangelic Virtues are needed to penetrate -within them. - -[6] Mode of being,--the divine and the human. - - -While, full of amazement and glad, my soul was tasting that food -which, sating of itself, causes hunger for itself, the other -three, showing themselves in their bearing of loftier order, -came forward dancing to their angelic melody. "Turn, Beatrice, -turn thy holy eyes," was their song, "upon thy faithful one, who -to see thee has taken so many steps. For grace do us the grace -that thou unveil to hum thy mouth, so that he may discern the -second beauty which thou concealest."[1] - -[1] "The eyes of Wisdom are her demonstrations by which one sees -the truth most surely; and her smile is her persuasions in which -the interior light of Wisdom is displayed without any veil; and -in these two is felt that loftiest pleasure of Beatitude, which -is the chief good in Paradise."--Convito, iii 15. - - -Oh splendor of living light eternal! Who hath become so pallid -under the shadow of Parnassus, or hath so drunk at its cistern, -that he would not seem to have his mind encumbered, trying to -represent thee as thou didst appear there where in harmony the -heaven overshadows thee when in the open air thou didst thyself -disclose? - - - -CANTO XXXII. The Earthly Paradise.--Return of the Triumphal -procession.--The Chariot bound to the Mystic Tree.--Sleep of -Dante.--His waking to find the Triumph departed.--Transformation -of the Chariot.--The Harlot and the Giant. - - -So fixed and intent were mine eyes to relieve their ten years' -thirst, that my other senses were all extinct: and they -themselves, on one side and the other, had a wall of disregard, -so did the holy smile draw them to itself with the old net; when -perforce my sight was turned toward my left by those -goddesses,[1] because I heard from them a "Too fixedly."[2] And -the condition which exists for seeing in eyes but just now -smitten by the sun caused me to be some time without sight. But -when the sight reshaped itself to the little (I say to the -little, in respect to the great object of the sense wherefrom by -force I had removed myself), I saw that the glorious army had -wheeled upon its right flank, and was returning with the sun and -with the seven flames in its face. - -[1] The three heavenly Virtues. - -[2] "Thou lookest too fixedly; thou hast yet other duties than -contemplation." - - -As under its shields to save itself a troop turns and wheels with -its banner, before it all can change about, that soldiery of the -celestial realm which was in advance had wholly gone past us -before its front beam[1] had bent the chariot round. Then to the -wheels the ladies returned, and the griffon moved his blessed -burden, in such wise however that no feather of him shook. The -beautiful lady who had drawn me at the ford, and Statius and I -were following the wheel which made its orbit with the smaller -arc. So walking through the lofty wood, empty through fault of -her who trusted to the serpent, an angelic song set the time to -our steps. Perhaps an arrow loosed from the bow had in three -flights reached such a distance as we had advanced, when Beatrice -descended. I heard "Adam!" murmured by all:[2] then they circled -a plant despoiled of flowers and of other leafage on every -bough.[3] Its branches, which so much the wider spread the higher -up they are,[4] would be wondered at for height by the Indians in -their woods. - -[1] Its pole. - -[2] In reproach of him who had in disobedience tasted of the -fruit of this tree. - -[3] After the sin of Adam the plant was despoiled of virtue till -the coming of Christ. - -[4] The branches of the tree of knowledge spread widest as they -are nearest to the Divine Source of truth. - - -"Blessed art thou, Griffon, that thou dost not break off with thy -beak of this wood sweet to the taste, since the belly is ill -racked thereby."[1] Thus around the sturdy tree the others cried; -and the animal of two natures: "So is preserved the seed of all -righteousness."[2] And turning to the pole that he had drawn, he -dragged it to the foot of the widowed trunk, and that which was -of it[3] he left bound to it. - -[1] "For as by one man's disobedience many were made sinners, so -by the obedience of one shall many be made righteous."--Romans, -v. 19. - -[2] "That as sin had reigned unto deaths, even so might grace -reign through righteousness unto eternal life, by Jesus Christ, -our Lord."--Id., v. 21. - -[3] This pole, the mystic type of the cross of Christ, supposed -to have been made of the wood of this tree. - - -As our plants, when the great light falls downward mingled with -that which shines behind the celestial Carp,[1] become swollen, -and then renew themselves, each in its own color, ere the sun -yoke his coursers under another star, so disclosing a color less -than of roses and more than of violets, the plant renewed itself, -which first had its boughs so bare.[2] I did not understand the -hymn, and it is not sung here,[3] which that folk then sang, nor -did I hear the melody to the end. - -[1] In this spring, when the Sun is in Aries, the sign which -follows that of the Pisces here termed the Carp. - -[2] This tree, after the death of Christ, still remains this -symbol of the knowledge of good and of evil, as well as this sign -of obedience to the Divine Will. Its renewal with flowers and -foliage seems to he the image at once of the revelation of Divine -truth through Christ, and of his obedience unto death. - -[3] On earth. - - -If I could portray how the pitiless eyes[1] sank to slumber, -while hearing of Syrinx, the eyes to which too much watching cost -so dear, hike a painter who paints from a model I would depict -how I fell asleep; but whoso would, let him be one who can -picture slumber well.[2] Therefore I pass on to when I awoke, and -say that a splendor rent for me the veil of sleep, and a call, -"Arise, what doest thou?" - -[1] The hundred eyes of Argus, who, when watching Io, fell asleep -while listening to the tale of the loves of Pan and Syrinx, and -was then slain by Mercury. - -[2] The sleep of Dante may signify the impotency of human reason -to explain the mysteries of redemption. - - -As, to see some of the flowerets of the apple-tree[1] which makes -the Angels greedy of its fruit,[2] and makes perpetual bridal -feasts in Heaven,[3] Peter and John and James were led,[4] and -being overcome, came to themselves at the word by which greater -slumbers[5] were broken, and saw their band diminished alike by -Moses and Elias, and the raiment of their Master changed, so I -came to myself, and saw that compassionate one standing above me, -who first had been conductress of my steps along the stream; and -all in doubt I said, "Where is Beatrice?" And she, "Behold her -under the new leafage sitting upon its root. Behold the company -that surrounds her; the rest are going on high behind the -griffon, with sweeter song and more profound."[6] And if her -speech was more diffuse I know not, because already in my eyes -was she who from attending to aught else had closed me in. Alone -she was sitting upon the bare ground, like a guard left there of -the chariot which I had seen bound by the biform animal. In a -circle the seven Nymphs were making of themselves an enclosure -for her, with those lights in their hands that are secure from -Aquilo and from Auster.[7] - -[1] "As the apple-tree among the trees of the wood, so is my -beloved among the suns."--The Song of Solomon, ii. 3. - -[2] The full glory of Christ in Heaven. - -[3] The marriage supper of the Lamb--Revelation, xix. 9. - -[4] The transfiguration--Matthew, xvii. 1-8. - -[5] Those of the dead called back to life by Jesus. - -[6] Christ having ascended, Beatrice, this type of Theology, is -left by the chariot, the type of the Church on earth. - -[7] From the north wind or the south; that is, from any earthly -blast. - - -"Here shalt thou be short time a forester; and thou shalt be with -me without end a citizen of that Rome whereof Christ is a Roman. -Therefore for profit of the world that lives ill, keep now thine -eyes upon the chariot; amid what thou seest, having returned to -earth, mind that thou write." Thus Beatrice; and I, who at the -feet of her commands was all devout, gave my mind and my eyes -where she willed. - -Never with so swift a motion did fire descend from a dense cloud, -when it is raining from that region which stretches most remote, -as I saw the bird of Jove stoop downward through the tree, -breaking the bark, as well as the flowers and new leaves; and he -struck the chariot with all his force, whereat it reeled, like a -ship in a tempest beaten by the waves now to starboard, now to -larboard.[1] Then I saw leap into the body of the triumphal -vehicle a she fox,[2] which seemed fasting from all good food; -but rebuking her for her foul sins my Lady turned her to such -flight as her fleshless bones allowed. Then, from there whence he -had first come, I saw the eagle descend down into the ark of the -chariot and leave it feathered from himself.[3] And a voice such -as issues from a heart that is afflicted issued from Heaven, and -thus spake, "O little bark of mine, how ill art thou laden!" Then -it seemed to me that the earth opened between the two wheels, and -I saw a dragon issue from it, which through the chariot upward -fixed his tail: and, like a wasp that retracts its sting, drawing -to himself his malign tail, drew out part of the bottom, and went -wandering away.[4] That which remained covered itself again, as -lively soil with grass, with the plumage, offered perhaps with -sane and benign intention; and both one and the other wheel and -the pole were again covered with it in such time that a sigh -holds the mouth open longer.[5] Thus transformed, the holy -structure put forth heads upon its parts, three upon the pole, -and one on each corner. The first were horned like oxen, but the -four had a single horn upon the forehead.[6] A like prodigy was -never seen before. Secure, as fortress on a high mountain, there -appeared to me a loose harlot sitting upon it, with eyes roving -around. And, as if in order that she should not be taken from -him, I saw standing at her side a giant, and some while they -kissed each other. But because she turned her lustful and -wandering eye on me that fierce paramour scourged her from head -to foot. Then full of jealousy, and cruel with anger, he loosed -the monster, and drew it through the wood so far that only of -that he made a shield from me for the harlot and for the strange -beast.[7] - -[1] The descent and the attack of the eagle symbolize the -rejection of Christianity and the persecution of the Church by -the emperors. - -[2] The fox denotes the early heresies. - -[3] The feathering of the car is the type of the donation of -Constantine,--the temporal endowment of the Church. - -[4] The dragging off by the dragon of a part of the car probably -figures the schism of the Greek Church in the 9th century. - -[5] This new feathering signifies the fresh and growing -endowments of the Church. - -[6] The seven heads have been interpreted as the seven mortal -sins, which grew up in the transformed church, the result of its -wealth and temporal power. - -[7] The harlot and the giant stand respectively for the Pope -(both Boniface VIII. and him successor Clement V.) and the kings -of France, especially Philip the Fair. The turning of the eyes of -the harlot upon Dante seems to signify the dealings of Boniface -with the Italians, which awakened the jealousy of Philip; and the -dragging of the car, transformed into a monster, through the -wood, so far as to hide it from the poet, may be taken as -typifying the removal of the seat of the Papacy from Rome to -Avignon, in 1305. - - - -CANTO XXXIII. The Earthly Paradise.--Prophecy of Beatrice -concerning one who shall restore the Empire.--Her discourse with -Dante.--The river Eunoe.--Dante drinks of it, and is fit to -ascend to Heaven. - - -"Deus, venerunt gentes,"[1] the ladies began, alternating, now -three now four, a sweet psalmody, and weeping. And Beatrice, -sighing and compassionate, was listening to them so moved that -scarce more changed was Mary at the cross. But when the other -virgins gave place to her to speak, risen upright upon her feet, -she answered, colored like fire: "Modicum, et non videbitis me, -et iterum, my beloved Sisters, Modicum, et vos videbitis me."[2] -Then she set all the seven in front of her; and behind her, by a -sign only, she placed me, and the Lady, and the Sage who had -stayed.[3] So she moved on; and I do not think her tenth step had -been set upon the ground, when with her eyes my eyes she smote, -and with tranquil aspect said to me, "Come more quickly, so that -if I speak with thee, to listen to me thou mayst be well placed." -So soon as I was with her as I should be, she said to me, -"Brother, why dost thou not venture to ask of me, now thou art -coming with me?" - -[1] Thus first words of the seventy-ninth Psalm: "O God, the -heathen are come into thine inheritance; thy holy temple have -they defiled; they have laid Jerusalem on heaps." The whole -Psalm, picturing the actual desolation of the Church, but closing -with confident prayer to the Lord to restore his people, is sung -by the holy ladies. - -[2] "A little while and ye shall not see me: and again, A little -while and ye shall see me."--John, xvi. 16. An answer and promise -corresponding to the complaint and petition of the Psalm. - -[3] The lady, Matilda, and the sage, Statius. - - -Even as befalls those who with excess of reverence are speaking -in presence of their superiors, and drag not their voice living -to the teeth,[1] it befell me that without perfect sound I began, -"My Lady, you know my need, and that which is good for it." And -site to me, "From fear and from shame I wish that thou henceforth -divest thyself, so that thou speak no more like a man who dreams. -Know thou, that the vessel which the serpent[2] broke was, and -is not;[3] but let him who is to blame therefor believe that the -vengeance of God fears not sops.[4] Not for all time shall be -without an heir the eagle that left its feathers on the car, -whereby it became a monster, and then a prey.[5] For I see -surely, and therefore I tell it, stars already close at hand, -secure from every obstacle and from every hindrance, to give to -us a time in which a Five hundred, Ten, and Five sent by God[6] -shall slay the thievish woman[7] and that giant who with her is -delinquent. And perchance my narration, dark as Themis and the -Sphinx,[8] less persuades thee, because after their fashion it -clouds the understanding. But soon the facts will be the -Naiades[9] that shall solve this difficult enigma, without harm -of flocks or of harvest. Do thou note; and even as they are borne -from me, do thou so report these words to those alive with that -life which is a running unto death; and have in mind when thou -writest them, not to conceal what thou hast seen the plant, which -now has been twice plundered here. Whoso robs that, or breaks -it,[10] with blasphemy in act offends God, who only for His own -use created it holy. For biting that, the first soul, in pain and -in desire, five thousand years and more, longed for Him who -punished on Himself the bite. Thy wit sleeps, if it deem not that -for a special reason it is so high and so inverted at its top. -And if thy vain thoughts had not been as water of Elsa[11] round -about thy mind, and their pleasantness as Pyramus to the -mulberry,[12] by so many circumstances only thou hadst recognized -morally the justice of God in the interdict upon the tree. But -since I see thee in thy understanding made of stone, and thus -stony, dark, so that the light of my speech dazzles thee, I would -yet that thou bear it hence within thee,--and if not written, at -least depicted,--for the reason that the pilgrim's staff is -carried wreathed with palm."[13] And I, "Even as by a seal wax -which alters not the imprinted figure, is my brain now stamped by -you. But why does your desired word fly so far above my sight, -that the more it strives the more it loses it?" "In order that -thou mayst know," she said, "that school which thou hast -followed, and mayst see how its doctrine can follow my word [14] -and mayst see your path distant so far from the divine, as the -heaven which highest hastens is remote from earth." Whereon I -replied to her, "I do not remember that I ever estranged myself -from you, nor have I conscience of it that may sting me." "And if -thou canst not remember it," smiling she replied, "now bethink -thee how this day thou hast drunk of Lethe. And if from smoke -fire be inferred, such oblivion clearly proves fault in thy will -elsewhere intent.[15] Truly my words shall henceforth be naked so -far as it shall be befitting to uncover them to thy rude sight." - - -[1] Are unable to speak with distinct words. - -[2] The dragon. - -[3] "The beast that thou sawest was, and is not."--Revelation, -xvii. 8. - -[4] According to a belief, which the old commentators report as -commonly held by the Florentines, if a murderer could contrive -within nine days of the murder to eat a sop of bread dipped in -wine, above the grave of his victim, he would escape from the -vengeance of the family of the murdered man. - -[5] The meaning is that an Emperor shall come, who shall restore -the Church from its captivity, and reestablish the Divine order -upon earth, in rise mutually dependent and severally independent -authority of Church and Empire. - -[6] This prophecy is too obscure to admit of a sure -interpretation. Five hundred, ten, and five, in Roman numerals, -give the letters D X V; which by transposition form the word Dux, -a leader. - -[7] The harlot, who had no right in the car, but had stolen her -place there, or, in plain words, the Popes who by corruption had -secured this papal throne. - -[8] Obscure as the oracles of Thiemis or the enigmas of the -Sphinx. - -[9] According to a misreading of a verse in Ovid's Metam., vii. -759, the Naiades solved the riddles of the oracles, at which -Themis, offended, sent forth a wild beast to ravage the flocks -and fields. - -[10] Robs it as Adam did, splinters it as the Emperors did. - -[11] A river of Tuscany, whose waters have a petrifying quality. - -[12] Darkening thy mind as the blood of Pyramus dyed the -mulberry. - -[13] If not clearly inscribed, at least so imprinted on the mind, -that, like the palm on the pilgrim's staff, it may be a sign of -where thou hast been and of what thou hast seen. - -[14] How far its doctrine is from my teaching. - -[15] The having been obliged to drink of Lethe is the proof that -thou hadst sin to he forgotten, and that thy will had turned thee -to other things than me. - - -And more coruscant, and with slower steps, the sun was holding -the circle of the meridian, which is set here or there according -to the aspect,[1] when even as he, who goes before a troop as -guide, stops if he find some strange thing on his track, the -seven ladies stopped at the edge of a pale shade, such as beneath -green leaves and black boughs the Alp casts over its cold -streams. In front of them, it seemed to me I saw Euphrates and -Tigris issue from one fountain, and, like friends, part slow from -one another. - -[1] Which shifts as seen from one place or another. - - -"O light, O glory of the human race, what water is this which -here spreads from one source, and from itself withdraws itself?" -To this prayer it was said to me, "Pray Matilda[1] that she tell -it to thee;" and here the beautiful Lady answered, as one does -who frees himself from blame, "This and other things have been -told him by me; and I am sure that the water of Lethe has not -hidden them from him." And Beatrice, "Perhaps a greater care -which oftentimes deprives the memory has darkened the eyes of his -mind. But see Eunoe,[2] which flows forth yonder, lead him to it, -and, as thou art accustomed, revive his extinct power." As a -gentle soul which makes not excuse, but makes its own will of -another's will, soon as by a sign it is outwardly disclosed, even -so, when I was taken by her, the beautiful Lady moved on, and to -Statius said, with manner of a lady, "Come with him." - -[1] Here for the first and only time is the beautiful Lady called -by name. - -[2] Eunoe, "the memory of good," which its waters restore to the -purified soul. The poetic conception of this fair stream is -exclusively Dante's own. - - -If I had, Reader, longer space for writing I would yet partly -sing the sweet draught which never would have sated me. But, -because all the leaves destined for this second canticle are -full, the curb of my art lets me go no further. I returned from -the most holy wave, renovated as new plants renewed with new -foliage, pure and disposed to mount unto the stars. - - - - - -End of the Project Gutenberg etext of The Divine Comedy of Dante, -Volume 2, Purgatory, translated by Norton. - diff --git a/old/1996.zip b/old/1996.zip Binary files differdeleted file mode 100644 index 837e8db..0000000 --- a/old/1996.zip +++ /dev/null |