Divine Comedy: Inferno by Dante Alighieri (inspirational novels .TXT) 📕

Silent we came to where spirts forth from the wood a little streamlet, the redness of which still makes me shudder. As from the Bulicame issues a brooklet, which then the sinful women share among them, so this down across the sand went along.[1] Its bed and both its sloping banks were made of stone, and the margins on the side, whereby I perceived that the crossing[2] was there.

[1] The Bulicame, a hot spring near Viterbo, much frequented as a bath, the use of a portion of which was assigned to “sinful women.”

[2] The crossing of the breadth of the round of burning sand, on the way inward toward the next circle.

“Among all else that I have shown to thee, since we entered through the gate whose threshold is barred to no one, nothing has been discerned by thine eyes so notable as is the present stream which deadens all the flamelets upon it.” These words were of my Leader, wherefore I prayed him, that he should give me largess of the food for which he had given me largess of desire.

“In mid sea sits a wasted land,” said he then, “which is named Crete, under whose king the world of old was chaste. A mountain is there that of old was glad with waters and with leaves, which is called Ida; now it is desert, like a thing outworn. Rhea chose it of old for the trusty cradle of her little son, and to conceal him better when he cried had shoutings made there. Within the mountain stands erect a great old man, who holds his shoulders turned towards Damietta, and looks at Rome as if his mirror. His head is formed of fine gold, and pure silver are his arms and breast; then he is of brass far as to the fork. From there downward he is all of chosen iron, save that his right foot is of baked clay, and he stands erect on that more than on the other.[1] Every part except the gold is cleft with a fissure that trickles tears, which collected perforate that cavern. Their course falls from rock to rock into this valley; they form Acheron, Styx, and Phlegethon; then it goes down through this narrow channel far as where there is no more descending. They form Cocytus, and what that pool is, thou shalt see; therefore here is it not told.”

[1] This image is taken directly from the dream of Nebuchadnezzar (Daniel ii. 31-33). It is the type of the ages of tradition and history, with its back to the past, its face toward Rome,—the seat of the Empire and of the Church. The tears of the sin and suffering of the generations of man form the rivers of Hell.

And I to him, “If the present rill floweth down thus from our world, why doth it appear to us only at this rim?”

And he to me, “Thou knowest that the place is round, and though thou art come far, ever to the left descending toward the bottom, not yet hast thou turned through the whole circle; wherefore if a new thing appears to us, it ought not to bring wonder to thy face.”

And I again, “Master, where are Phlegethon and Lethe found, for of the one thou art silent, and of the other thou sayest that it is formed by this rain?”

“In all thy questions surely thou pleasest me,” he answered, “but the boiling of the red water ought truly to solve one that thou askest. Lethe thou shalt see, but outside of this ditch, there where souls go to lave themselves when sin repented of is taken away.” Then he said, “Now it is time to depart from the wood; take heed that thou come behind me; the margins afford way, for they are not burning, and above them all the vapor is extinguished.”

CANTO XV. Third round of the Seventh Circle: of those who have done violence to Nature.—Brunetto Latini.—Prophecies of misfortune to Dante.

Now one of the hard margins bears us on, and the fume of the brook overshadows so that it saves the water and the banks from the fire. As the Flemings, between Wissant and Bruges, fearing the flood that is blown in upon them, make the dyke whereby the sea is routed; and as the Paduans along the Brenta, in order to defend their towns and castles, ere Chiarentana[1] feel the heat,—in such like were these made, though neither so high nor so thick had the master, whoever he was, made them.

[1] The mountain range north of the Brenta, by the floods from which the river is swollen in the spring.

We were now so remote from the wood that I could not have seen where it was though I had turned me round to look, when we encountered a troop of souls which was coming along by the bank, and each of them was looking at us, as at eve one is wont to look at another under the new moon, and they so sharpened their brows toward us as the old tailor does on the needle’s eye.

Thus gazed at by that company, I was recognized by one who took me by the hem, and cried out, “What a marvel!” And when he stretched out his arm to me, I fixed my eyes on his baked aspect so that his scorched visage prevented not my mind from recognizing him; and bending down my own to his face, I answered, “Are you here, Sir Brunetto?”[1] And he, “O my son, let it not displease thee if Brunetto Latini turn a little back with thee, and let the train go on.” I said to him, “With all my power I pray this of you, and if you will that I seat myself with you I will do so, if it pleaseth this one, for I go with him.” “O son,” said he, “whoever of this herd stops for an instant lies then a hundred years without fanning himself when the fire smites him; therefore go onward, I will come at thy skirts, and then I will rejoin my band which goeth weeping its eternal sufferings.”

[1] Brunetto Latini, one of the most learned and able Florentines of the thirteenth century. He was banished with the other chiefs of the Guelph party, after the battle of Montaperti, in 1260, and went to France, where he resided for many years. After his return to Florence he became Secretary of the Commune, and he was the master of Dante and Guido Cavalcanti. His principal literary work was Li Livres dou Tresor, written in French, an interesting compend of the omne scibile. He died in 1290. Dante uses the plural “you” in addressing him, as a sign of respect.

I dared not descend from the road to go level with him, but I held my head bowed like one who goes reverently. He began, “What fortune, or destiny, ere the last day, brings thee down here? and who is this that shows the road?”

“There above, in the clear life,” I answered him, “I lost myself in a valley, before my time was full. Only yester morn I turned my back on it; this one[1] appeared to me as I was returning to it, and he is leading me homeward along this path.”

[1] Dante never speaks Virgil’s name in Hell.

And he to me: “If thou follow thy star, thou canst not miss the glorious port, if, in the beautiful life, I discerned aright. And if I had not so untimely died, seeing heaven so benignant unto thee I would have given cheer unto thy work. But that ungrateful populace malign which descended from Fiesole of old,[1] and smacks yet of the mountain and the rock, will hate thee because of thy good deeds; and this is right, for among the bitter sorb trees it is not fitting the sweet fig should bear fruit. Old report in the world calls them blind; it is a people avaricious, envious, and proud; from their customs take heed that thou keep thyself clean. Thy fortune reserves such honor for thee that one party and the other shall hunger for thee; but far from the goat shall be the grass. Let the Fiesolan beasts make litter of themselves, and touch not the plant, if any spring still upon their dungheap, in which may live again the holy seed of those Romans who remained there when it became the nest of so much malice.”

[1] After his flight from Rome Catiline betook himself to Faesulae (Fiesole), and here for a time held out against the Roman forces. The popular tradition ran that, after his defeat, Faesulae was destroyed, and its people, together with a colony from Rome, made a settlement on the banks of the Arno, below the mountain on which Faesulae had stood. The new town was named Fiora, siccome fosse in fiore edificata, “as though built among flowers,” but afterwards was called Fiorenza, or Florence. See G. Villani, Cronica, I. xxxi.-xxxviii.

“If all my entreaty were fulfilled,” replied I to him, “you would not yet be placed in banishment from human nature; for in my mind is fixed, and now fills my heart, the dear, good, paternal image of you, when in the world hour by hour you taught me how man makes himself eternal and in what gratitude I hold it, so long as I live, it behoves that on my tongue should be discerned. That which you tell me of my course I write, and reserve it to be glossed with other text,[1] by a Lady, who will know how, if I attain to her. Thus much would I have manifest to you: if only that my conscience chide me not, for Fortune, as she will, I am ready. Such earnest is not strange unto my ears; therefore let Fortune turn her wheel as pleases her, and the churl his mattock.”[2]

[1] The prophecy by Ciacco of the fall of Dante’s party, Canto vi., and that by Farinata of Dante’s exile, Canto x., which Virgil had told should be made clear to him by Beatrice.

[2] The churl of Fiesole.

My Master then upon his right side turned himself back, and looked at me; then said, “He listens well who notes it.”

Not the less for this do I go on speaking with Sir Brunetto, and I ask, who are his most known and most eminent companions. And he to me, “To know of some is good, of the others silence will be laudable for us, for the time would be short for so much speech. In brief, know that all were clerks, and great men of letters, and of great fame, defiled in the world with one same sin. Priscian goes along with that disconsolate crowd, and Francesco of Accorso;[1] and thou mightest also have seen, hadst thou had desire of such scurf, him who by the Servant of Servants was translated from Arno to Bacchiglione, where he left his ill-strained nerves.[2] Of more would I tell, but the going on and the speech cannot be longer, for I see yonder a new cloud rising from the sand. Folk come with whom I must not be. Let my Tesoro be commended to thee, in which I still am living, and more I ask not.”

[1] Priscian, the famous grammarian of the sixth century; Francis of Accorso, a jurist of great repute, who taught at Oxford and at Bologna, and died in 1294.

[2] Andrea de Mozzi,