Part 13 (1/2)

[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.'