The Divine Comedy Of Dante Alighieri Part 13

[304] _Framing, etc._: According to the scholastic theory of the world, each of the nine heavens was directed in its motion by intelligences, called angels by the vulgar, and by the heathen, G.o.ds (_Convito_ ii. 5).

As these spheres and the influences they exercise on human affairs are under the guidance of divinely-appointed ministers, so, Virgil says, is the distribution of worldly wealth ruled by Providence through Fortune.

[305] _Some races failing_: It was long believed, nor is the belief quite obsolete, that one community can gain only at the expense of another. Sir Thomas Browne says: 'All cannot be happy at once; for because the glory of one state depends upon the ruin of another, there is a revolution and vicissitude of their greatness, and all must obey the swing of that wheel, not moved by intelligences, but by the hand of G.o.d, whereby all states arise to their zeniths and vertical points according to their predestinated periods.'--_Rel. Med._ i. 17.

[306] _Necessity, etc._: Suggested, perhaps, by Horace's _Te semper anteit saeva necessitas_ (_Od._ i. 35). The question of how men can be free in the face of necessity, here a.s.sociated with Fortune, more than once emerges in the _Comedy_. Dante's belief on the subject was substantially that of his favourite author Boethius, who holds that ultimately 'it is Providence that turns the wheel of all things;' and who says, that 'if you spread your sails to the wind you will be carried, not where you would, but whither you are driven by the gale: if you choose to commit yourself to Fortune, you must endure the manners of your mistress.'

[307] _Whom they so often, etc._: Treat with contumely.

[308] _The stars, etc._: It is now past midnight, and towards the morning of Sat.u.r.day, the 26th of March 1300. Only a few hours have been employed as yet upon the journey.

[309] _Perse_: 'Perse is a colour between purple and black, but the black predominates' (_Conv._ iv. 20). The hue of the waters of Styx agrees with the gloomy temper of the sinners plunged in them.

[310] _The place_: They are now in the Fifth Circle, where the wrathful are punished.

[311] _In gloom_: These submerged spirits are, according to the older commentators, the slothful--those guilty of the sin of slackness in the pursuit of good, as, _e.g._ neglect of the means of grace. This is, theologically speaking, the sin directly opposed to the active grace of charity. By more modern critics it has been ingeniously sought to find in this circle a place not only for the slothful but for the proud and envious as well. To each of these cla.s.ses of sinners--such of them as have repented in this life--a terrace of Purgatory is a.s.signed, and at first sight it does seem natural to expect that the impenitent among them should be found in Inferno. But, while in Purgatory souls purge themselves of every kind of mortal sin, Inferno, as Dante conceived of it, contains only such sinners as have been guilty of wicked acts. Drift and bent of heart and mind are taken no account of. The evil seed must have borne a harvest, and the guilt of every victim of Justice must be plain and open. Now, pride and envy are sins indeed, but sins that a man may keep to himself. If they have betrayed the subject of them into the commission of crimes, in those crimes they are punished lower down, as is indicated at xii. 49. And so we find that Lucifer is condemned as a traitor, though his treachery sprang from envy: the greater guilt includes the less. For sluggishness in the pursuit of good the vestibule of the caitiffs seems the appropriate place.--There are two kinds of wrath. One is vehement, and declares itself in violent acts; the other does not blaze out, but is grudging and adverse to all social good--the wrath that is nursed. One as much as the other affects behaviour. So in this circle, as in the preceding, we have represented the two excesses of one sin.--Dante's theory of sins is ably treated of in Witte's _Dante-Forschungen_, vol. ii. p. 121.

CANTO VIII.

I say, continuing,[312] that long before To its foundations we approached nigh Our eyes went travelling to the top of the tower; For, hung out there, two flames[313] we could espy.

Then at such distance, scarce our eyesight made It clearly out, another gave reply.

And, to the Sea of Knowledge turned, I said: 'What meaneth this? and what reply would yield That other light, and who have it displayed?'

'Thou shouldst upon the impure watery field,' 10 He said, 'already what approaches know, But that the fen-fog holds it still concealed.'

Never was arrow yet from sharp-drawn bow Urged through the air upon a swifter flight Than what I saw a tiny vessel show, Across the water shooting into sight; A single pilot served it for a crew, Who shouted: 'Art thou come, thou guilty sprite?'[314]

'O Phlegyas, Phlegyas,[315] this thy loud halloo!

For once,' my Lord said, 'idle is and vain. 20 Thou hast us only till the mud we're through.'

And, as one cheated inly smarts with pain When the deceit wrought on him is betrayed, His gathering ire could Phlegyas scarce contain.

Into the bark my Leader stepped, and made Me take my place beside him; nor a jot, Till I had entered, was it downward weighed.

Soon as my Guide and I were in the boat, To cleave the flood began the ancient prow, Deeper[316] than 'tis with others wont to float. 30 Then, as the stagnant ditch we glided through, One smeared with filth in front of me arose And said: 'Thus coming ere thy period,[317] who Art thou?' And I: 'As one who forthwith goes I come; but thou defiled, how name they thee?'

'I am but one who weeps,'[318] he said. 'With woes,'

I answered him, 'with tears and misery, Accursed soul, remain; for thou art known Unto me now, all filthy though thou be.'

Then both his hands were on the vessel thrown; 40 But him my wary Master backward heaved, Saying: 'Do thou 'mong the other dogs be gone!'

Then to my neck with both his arms he cleaved, And kissed my face, and, 'Soul disdainful,'[319] said, 'O blessed she in whom thou wast conceived!

He in the world great haughtiness displayed.

No deeds of worth his memory adorn; And therefore rages here his sinful shade.

And many are there by whom crowns are worn On earth, shall wallow here like swine in mire, 50 Leaving behind them names o'erwhelmed[320] in scorn.'

And I: 'O Master, I have great desire To see him well soused in this filthy tide, Ere from the lake we finally retire.'

And he: 'Or ever shall have been descried The sh.o.r.e by thee, thy longing shall be met; For such a wish were justly gratified.'

A little after in such fierce onset The miry people down upon him bore, I praise and bless G.o.d for it even yet. 60 'Philip Argenti![321] at him!' was the roar; And then that furious spirit Florentine Turned with his teeth upon himself and tore.

Here was he left, nor wins more words of mine.

Now in my ears a lamentation rung, Whence I to search what lies ahead begin.

And the good Master told me: 'Son, ere long We to the city called of Dis[322] draw near, Where in great armies cruel burghers[323] throng.'

And I: 'Already, Master, I appear 70 Mosques[324] in the valley to distinguish well, Vermilion, as if they from furnace were Fresh come.' And he: 'Fires everlasting dwell Within them, whence appear they glowing hot, As thou discernest in this lower h.e.l.l.'

We to the moat profound at length were brought, Which girds that city all disconsolate; The walls around it seemed of iron wrought.

Not without fetching first a compa.s.s great, We came to where with angry cry at last: 80 'Get out,' the boatman yelled; 'behold the gate!'[325]

More than a thousand, who from Heaven[326] were cast, I saw above the gates, who furiously Demanded: 'Who, ere death on him has pa.s.sed, Holds through the region of the dead his way?'

And my wise Master made to them a sign That he had something secretly to say.

Then ceased they somewhat from their great disdain, And said: 'Come thou, but let that one be gone Who thus presumptuous enters on this reign. 90 Let him retrace his madcap way alone, If he but can; thou meanwhile lingering here, Through such dark regions who hast led him down.'

Judge, reader, if I was not filled with fear, Hearing the words of this accursed threat; For of return my hopes extinguished were.

'Beloved Guide, who more than seven times[327] set Me in security, and safely brought Through frightful dangers in my progress met, Leave me not thus undone;' I him besought: 100 'If further progress be to us denied, Let us retreat together, tarrying not.'

The Lord who led me thither then replied: 'Fear not: by One so great has been a.s.signed Our pa.s.sage, vainly were all hindrance tried.

Await me here, and let thy fainting mind Be comforted and with good hope be fed, Not to be left in this low world behind.'

Thus goes he, thus am I abandoned By my sweet Father. I in doubt remain, 110 With Yes and No[328] contending in my head.

I could not hear what speech he did maintain, But no long time conferred he in that place, Till, to be first, all inward raced again.

And then the gates were closed in my Lord's face By these our enemies; outside stood he; Then backward turned to me with lingering pace, With downcast eyes, and all the bravery Stripped from his brows; and he exclaimed with sighs; 'Who dare[329] deny the doleful seats to me!' 120 And then he said: 'Although my wrath arise, Fear not, for I to victory will pursue, Howe'er within they plot, the enterprise.

This arrogance of theirs is nothing new; They showed it[330] once at a less secret door Which stands unbolted since. Thou didst it view, And saw the dark-writ legend which it bore.

Thence, even now, is one who hastens down Through all the circles, guideless, to this sh.o.r.e, And he shall win us entrance to the town.' 130

FOOTNOTES:

[312] _Continuing_: The account of the Fifth Circle, begun in the preceding Canto, is continued in this. It is impossible to adopt Boccaccio's story of how the first seven Cantos were found among a heap of other papers, years after Dante's exile began; and that 'continuing'

marks the resumption of his work. The word most probably suggested the invention of the incident, or at least led to the identification of some ma.n.u.script that may have been sent to Dante, with the opening pages of the _Comedy_. If the tale were true, not only must Ciacco's prophecy (_Inf._ vi.) have been interpolated, but we should be obliged to hold that Dante began the poem while he was a prosperous citizen.--Boccaccio himself in his Comment on the _Comedy_ points out the difficulty of reconciling the story with Ciacco's prophecy.

[313] _Two flames_: Denoting the number of pa.s.sengers who are to be conveyed across the Stygian pool. It is a signal for the ferryman, and is answered by a light hung out on the battlements of the city of Dis.

[314] _Guilty sprite_: Only one is addressed; whether Virgil or Dante is not clear.

[315] _Phlegyas_: Who burnt the temple of Apollo at Delphi in revenge for the violation of his daughter by the G.o.d.

[316] _Deeper, etc._: Because used to carry only shades.

[317] _Ere thy period_: The curiosity of the shade is excited by the sinking of the boat in the water. He a.s.sumes that Dante will one day be condemned to Inferno. Neither Francesca nor Ciacco made a like mistake.

[318] _One who weeps_: He is ashamed to tell his name, and hopes in his vile disguise to remain unknown by Dante, whose Florentine speech and dress, and perhaps whose features, he has now recognised.

[319] _Soul disdainful_: Dante has been found guilty of here glorying in the same sin which he so severely reprobates in others. But, without question, of set purpose he here contrasts righteous indignation with the ign.o.ble rage punished in this circle. With his quick temper and zeal so often kindling into flame, he may have felt a special personal need of emphasising the distinction.

[320] _Names o'erwhelmed, etc._: 'Horrible reproaches.'

[321] _Philip Argenti_: A Florentine gentleman related to the great family of the Adimari, and a contemporary of Dante's. Boccaccio in his commentary describes him as a cavalier, very rich, and so ostentatious that he once shod his horse with silver, whence his surname. In the _Decameron_ (ix. 8) he is introduced as violently a.s.saulting--tearing out his hair and dragging him in the mire--the victim of a practical joke played by the Ciacco of Canto vi. Some, without reason, suppose that Dante shows such severity to him because he was a Black, and so a political opponent of his own.

[322] _Dis_: A name of Pluto, the G.o.d of the infernal regions.

[323] _Burghers_: The city of Dis composes the Sixth Circle, and, as immediately appears, is populated by demons. The sinners punished in it are not mentioned at all in this Canto, and it seems more reasonable to apply _burghers_ to the demons than to the shades. They are called _gravi_, generally taken to mean sore burdened, and the description is then applicable to the shades; but _grave_ also bears the sense of cruel, and may describe the fierceness of the devils. Though the city is inhabited by the subjects of Dis, he is found as Lucifer at the very bottom of the pit. By some critics the whole of the lower Inferno, all that lies beyond this point, is regarded as being the city of Dis. But it is the Sixth Circle, with its minarets, that is the city; its walls, however, serving as bulwarks for all the lower Inferno. The shape of the city is, of course, that of a circular belt. Here it may be noted that the Fifth and Sixth Circles are on the same level; the water of Styx, which as a marsh covers the Fifth, is gathered into a moat to surround the walls of the Sixth.

[324] _Mosques_: The feature of an Infidel city that first struck crusader and pilgrim.

[325] _The gate_: They have floated across the stagnant marsh into the deeper waters of the moat, and up to the gate where Phlegyas is used to land his pa.s.sengers. It may be a question whether his services are required for all who are doomed to the lower Inferno, or only for those bound to the city.

[326] _From Heaven_: 'Rained from Heaven.' Fallen angels.

[327] _Seven times_: Given as a round number.

[328] _Yes and No_: He will return--He will not return. The demons have said that Virgil shall remain, and he has promised Dante not to desert him.