No More Learning

Shakspeare has all the smiles as well as tears of nature, and discerns
the "soul of goodness in things evil. " He is comedy as well as
tragedy--the entire man in all his qualities, moods, and experiences;
and he beautifies all. And both those truly divine poets make nature
their subject through her own inspiriting medium--not through
the darkened glass of one man's spleen and resentment. Dante, in
constituting himself the hero of his poem, not only renders her, in the
general impression, as dreary as himself, in spite of the occasional
beautiful pictures he draws of her, but narrows her very immensity into
his pettiness. He fancied, alas, that he could build her universe over
again out of the politics of old Rome and the divinity of the schools!

Dante, besides his great poem, and a few Latin eclogues of no great
value, wrote lyrics full of Platonical sentiment, some of which
anticipated the loveliest of Petrarch's; and he was the author of
various prose works, political and philosophical, all more or less
masterly for the time in which he lived, and all coadjutors of his
poetry in fixing his native tongue. His account of his Early Life (the
_Vita Nuova_) is a most engaging history of a boyish passion, evidently
as real and true on his own side as love and truth can be, whatever
might be its mistake as to its object. The treatise on the Vernacular
Tongue (_de Vulgari Eloquio_) shews how critically he considered his
materials for impressing the world, and what a reader he was of every
production of his contemporaries. The Banquet (_Convito_) is but an
abstruse commentary on some of his minor poems; but the book on Monarchy
(_de Monarchia_) is a compound of ability and absurdity, in which his
great genius is fairly overborne by the barbarous pedantry of the age.
It is an argument to prove that the world must all be governed by one
man; that this one man must be the successor of the Roman Emperor--God
having manifestly designed the world to be subject for ever to the Roman
empire; and lastly, that this Emperor is equally designed by God to be
independent of the Pope--spiritually subject to him, indeed, but so far
only as a good son is subject to the religious advice of his father;
and thus making Church and State happy for ever in the two divided
supremacies. And all this assumption of the obsolete and impossible the
author gravely proves in all the forms of logic, by arguments drawn from
the history of Æneas, and the providential cackle of the Roman geese!

How can the patriots of modern Italy, justified as they are in extolling
the poet to the skies, see him plunge into such depths of bigotry in his
verse and childishness in his prose, and consent to perplex the friends
of advancement with making a type of their success out of so erring
though so great a man? Such slavishness, even to such greatness, is a
poor and unpromising thing, compared with an altogether unprejudiced
and forward-looking self-reliance. To have no faith in names has been
announced as one of their principles; and "God and Humanity" is their
motto. What, therefore, has Dante's name to do with their principles? or
what have the semi-barbarisms of the thirteenth century to do with the
final triumph of "God and Humanity? " Dante's lauded wish for that union
of the Italian States, which his fame has led them so fondly to identify
with their own, was but a portion of his greater and prouder wish to see
the whole world at the feet of his boasted ancestress, Rome. Not,
of course, that he had no view to what he considered good and just
government (for what sane despot purposes to rule without that? ); but
his good and just government was always to be founded on the _sine qua
non_ principle of universal Italian domination. [35]

All that Dante said or did has its interest for us in spite of his
errors, because he was an earnest and suffering man and a great genius;
but his fame must ever continue to lie where his greatest blame does,
in his principal work. He was a gratuitous logician, a preposterous
politician, a cruel theologian; but his wonderful imagination, and
(considering the bitterness that was in him) still more wonderful
sweetness, have gone into the hearts of his fellow-creatures, and will
remain there in spite of the moral and religious absurdities with which
they are mingled, and of the inability which the best-natured readers
feel to associate his entire memory, as a poet, with their usual
personal delight in a poet and his name.


[Footnote 1: As notices of Dante's life have often been little but
repetitions of former ones, I think it due to the painstaking character
of this volume to state, that besides consulting various commentators
and critics, from Boccaccio to Fraticelli and others, I have diligently
perused the _Vita di Dante_, by Cesare Balbo, with Rocco's annotations;
the _Histoire Littéraire d'Italie,_ by Ginguéné; the _Discorso sul Testo
della Commedia_, by Foscolo; the _Amori e Rime di Dante_ of Arrivabene;
the _Veltro Allegorico di Dante_, by Troja; and Ozanam's _Dante et la
Philosophie Catholique an Treixième Siècle. _]

[Footnote 2: Canto xv. 88. ]

[Footnote 3: For the doubt apparently implied respecting the district,
see canto xvi. 43, or the summary of it in the present volume. The
following is the passage alluded to in the philosophical treatise
"Risponder si vorrebbe, non colle parole, ma col coltello, a tanta
bestialità. " _Convito,--Opere Minori_, 12mo, Fir. 1834, vol. II. p. 432.
"Beautiful mode" (says Perticeri in a note) "of settling questions. "]

[Footnote 4: _Istorie Fiorentine, II_. 43 (in _Tutte le Opere_, 4to,
1550). ]

[Footnote 5: The name has been varied into _Allagheri_, _Aligieri_,
_Alleghieri_, _Alligheri_, _Aligeri_, with the accent generally on the
third, but sometimes on the second syllable. See Foscolo, _Discorso sul
Testo, p_. 432. He says, that in Verona, where descendants of the poet
survive, they call it _Alìgeri_. But names, like other words, often
wander so far from their source, that it is impossible to ascertain it.
Who would suppose that _Pomfret_ came from _Pontefract_, or _wig_ from
_parrucca_? Coats of arms, unless in very special instances, prove
nothing but the whims of the heralds.

Those who like to hear of anything in connexion with Dante or his
name, may find something to stir their fancies in the following grim
significations of the word in the dictionaries:

"_Dante_, a kind of great wild beast in Africa, that hath a very hard
skin. "--_Florio's Dictionary_, edited by Torreggiano.

"_Dante_, an animal called otherwise the Great Beast. "--_Vocabolario
della Crusca, Compendiato_, Ven. 1729. ]

[Footnote 6: See the passage in "Hell," where Virgil, to express his
enthusiastic approbation of the scorn and cruelty which Dante chews to
one of the condemned, embraces and kisses him for a right "disdainful
soul," and blesses the "mother that bore him. "]

[Footnote 7: _Opere minori_, vol iii 12. Flor. 1839, pp. 292 &c. ]

[Footnote 8: "Béatrix quitta la terre dans tout l'éclat de la jeunesse
et de la virginité. " See the work as above entitled, Paris, 1840, p. 60.
The words in Latin, as quoted from the will by the critic alluded to in
the _Foreign Quarterly Review_ (No. _ 65, art. _Dante Allighieri_), are,
"Bici filiæ suæ et uxori D. (Domini) Simonis de Bardis. " "Bici" is
the Latin dative case of Bice, the abbreviation of Beatrice. This
employment, by the way, of an abbreviated name in a will, may seem to
go counter to the deductions respecting the name of Dante. And it
may really do so. Yet a will is not an epitaph, nor the address of a
beatified spirit; neither is equal familiarity perhaps implied, as a
matter of course, in the abbreviated names of male and female. ]

[Footnote 9: _Vita Nuova_. ut sup. p. 343]

[Footnote 10: _Vita Nuova_, p. 345. ]

[Footnote 11: In the article on _Dante, in_ the _Foreign Quarterly
Review_, (ut supra), the exordium of which made me hope that the
eloquent and assumption-denouncing writer was going to supply a good
final account of his author, equally satisfactory for its feeling
and its facts, but which ended in little better than the customary
gratuitousness of wholesale panegyric, I was surprised to find the
union with Gemma Donati characterised as "calm and cold,--rather the
accomplishment of a social duty than the result of an irresistible
impulse of the heart," p. 15. The accomplishment of the "social duty" is
an assumption, not very probable with regard to any body, and much less
so in a fiery Italian of twenty-six; but the addition of the epithets,
"calm and cold," gives it a sort of horror. A reader of this article,
evidently the production of a man of ability but of great wilfulness, is
tempted to express the disappointment it has given him in plainer terms
than might be wished, in consequence of the extraordinary license which
its writer does not scruple to allow to his own fancies, in expressing
his opinion of what he is pleased to think the fancies of others. ]

[Footnote 12: "Le invettive contr' essa per tanti secoli originarono
dalla enumerazione rettorica del Boccaccio di tutti gli inconvenienti
del matrimonio, e dove per altro ei dichiara,--'Certo io non affermo
queste cose a Dante essere avvenute, che non lo so; comechè vero sia,
che o a simili cose a queste, o ad altro che ne fusse cagione, egli una
volta da lei partitosi, che per consolazione de' suoi affanni gli era
stata data, mai nè dove ella fusse volle venire, nè sofferse che dove
egli fusse ella venisse giammai, con tutto che di più figliuoli egli
insieme con lei fusse parente. " _Discorso sul Testo_, ut sup. Londra,
Pickering, 1825, p. 184. ]

[Footnote 13: Foscolo, in the _Edinburgh review_, vol. xxx. p. 351. ]

[Footnote 14: "Ahi piaciuto fosse al Dispensatore dell'universo, che la
cagione della mia scusa mai non fosse stata; che nè altri contro a me
avria fallato, nè io sofferto avrei pena ingiustamente; pena, dico,
d'esilio e di povertà. Poichè fu piacere de' cittadini della bellissima
e famosissima figlia di Roma, Florenza, di gettarmi fuori del suo
dolcissimo seno (nel quale nato e nudrito fui sino al colmo della mia
vita, e nel quale, con buona pace di quella, desidero con tutto il core
di riposare l'animo stanco, e terminare il tempo che m'è dato); per le
parti quasi tutte, alle quali questa lingua si stende, peregrino, quasi
mendicando, sono andato, mostrando contro a mia voglia la piaga della
fortuna, che suole ingiustamente al piagato molte volte essere imputata.
Veramente io sono stato legno sanza vela e sanza governo, portato a
diversi porti e foci e liti dal vento secco che vapora la dolorosa
povertà; e sono vile apparito agli occhi a molti, che forse per alcuna
fama in altra forma mi aveano immaginato; nel cospetto de' quali non
solamente mia persona inviliò, ma di minor pregio si fece ogni opera, si
già fatta, come quella che fosse a fare. "-_Opere Minori_, ut sup. vol.
ii. p. 20. ]

[Footnote 15: "In licteris vestris et reverentia debita et affectione
receptis, quam repatriatio mea cure sit vobis ex animo grata mente ac
diligenti animaversione concepi, etenim tanto me districtius obligastis,
quanto rarius exules invenire amicos contingit. ad illam vero
significata respondeo: et si non eatenus qualiter forsam pusillanimitas
appeteret aliquorum, ut sub examine vestri consilii ante judicium,
affectuose deposco. ecce igitur quod per licteras vestri mei: que
nepotis, necnon aliorum quamplurium amicorum significatum est mihi. per
ordinamentum nuper factum Florentie super absolutione bannitorum. quod
si solvere vellem certam pecunie quantitatem, vellemque pati notam
oblationis et absolvi possem et redire ut presens. in quo quidem duo
ridenda et male perconciliata sunt. Pater, dico male perconciliata per
illos qui tali expresserunt: nam vestre litere discretius et consultius
clausulate nicil de talibus continebant. estne ista revocatio gloriosa
qua d. all. (i. e. _Dantes Alligherius_) revocatur ad patriam per
trilustrium fere perpessus exilium? becne meruit conscientia manifesta
quibuslibet? hec sudor et labor continuatus in studiis? absit a viro
philosophie domestica temeraria terreni cordis humilitas, ut more
cujusdam cioli et aliorum infamiam quasi vinctus ipse se patiatur
offerri. absit a viro predicante justitiam, ut perpessus injuriam
inferentibus. velud benemerentibus, pecuniam suam solvat. non est hec
via redeundi ad patriam, Pater mi, sed si alia per vos, aut deinde per
alios invenietur que fame d. _(Dantis)_ que onori non deroget, illam non
lentis passibus acceptabo. quod si per nullam talem Florentia introitur,
nunquam Florentiam introibo. quidni? nonne solis astrorumque specula
ubique conspiciam? nonne dulcissimas veritates potero speculari ubique
sub celo, ni prius inglorium, imo ignominiosum populo, Florentineque
civitati am reddam? quippe panis non deficiet. "]


[Footnote 16: _Opere minori_, ut sup. vol iii. p. 186. ]

[Footnote 17: _Veltro Allegorico di Dante_, ut sup. p. 208, where the
Appendix contains the Latin original. ]

[Footnote 18: See Fraticelli's Dissertation on the Convito, in _Opere
Minori_, ut sup. vol. ii. p. 560. ]

[Footnote 19: _Discorso sul Testo_, p. 54. ]

[Footnote 20: _Balbo_. Naples edition, p. 132. ]

[Footnote 21: "Di se stesso presunse maravigliosamente tanto, che
essendo egli glorioso nel colmo del reggimento della republica, e
ragionandosi trà maggiori cittadini di mandare, per alcuna gran bisogna,
ambasciata a Bonifazio Papa VIII. , e che principe della ambasciata fosse
Dante, ed egli in ciò in presenzia di tutti quegli che ciò consigliavano
richiesto, avvenne, che soprastando egli alla risposta, alcun disse, che
pensi? alle quali parole egli rispose: penso, se io vo, chi rimane; e
s'io rimango, chi va: quasi esso solo fosse colui che tra tutti valesse
e per cui tutti gli altri valessero. " And he goes on to say respecting
the stone-throwing--"Appresso, come che il nostro poeta nelle sua
avversità paziente o no si fosse, in una fu impazientissimo: ed egli
infino al cominciamento del suo esilio stato guelfissimo, non essendogli
aperta la via del ritornare in casa sua, si fuor di modo diventò
ghibellino, che ogni femminella, ogni picciol fanciullo, e quante
volte avesse voluto, ragionando di parte, e la guelfa proponendo alla
ghibellino, l'avrebbe non solamente fatto turbare, ma a tanta insania
commosso, che se taciuto non fosse, a gittar le pietre l'avrebbe
condotto. " (_Vita di Dante_, prefixed to the Paris edition of the
Commedia, 1844, p. XXV. ) And then the "buon Boccaccio," with his
accustomed sweetness of nature, begs pardon of so great a man, for being
obliged to relate such things of him, and doubts whether his spirit may
not be looking down on him that moment _disdainfully_ from _heaven_!
Such an association of ideas had Dante produced between the celestial
and the scornful! ]

[Footnote 22: _Novelle di Franco Sacchetti_, Milan edition, 1804, vol.
ii. p. 148. It forms the setting, or frame-work, of an inferior story,
and is not mentioned in the heading. ]

[Footnote 23: _The Vision; or, Hell, Purgatory, and Paradise, of Dante
Alighieri, &c. _ Smith's edition, 1844, p. 90. ]

[Footnote 24: _Discorso sul Testo_, pp. 64, 77-90, 335-338. ]

[Footnote 25: _Purgatorio_, canto III. 118, 138; referred to by Foscolo,
in the _Discorso sul Testo_, p. 383. ]

[Footnote 26: Warton's _History of English Poetry_, edition of 1840,
vol. iii. p. 214. ]

[Footnote 27: _Memoirs of the Life of Sir Walter Scott_, Bart. vol. ii.
p. 122. ]

[Footnote 28: _Pentameron and Pentalogia_, pp. 44-50. ]

[Footnote 29: _Discorso sul Testo_, p. 226. The whole passage (sect.
cx. ) is very eloquent, horrible, and _self-betraying_. ]

[Footnote 30: _Discorso_, as above, p. 101. ]

[Footnote 31: _Discorso_, p. 103. ]

[Footnote 32: _Criticisms on the Rolliad, and Probationary Odes for the_
_Laureateship_. Third edit. 17S5, p. 317. ]

[Footnote 33: The writer of the article on Dante in the _Foreign
Quarterly Review_ (as above) concedes that his hero in this passage
becomes "_almost_ cruel. " Almost! Tormenting a man further, who is up to
his chin in everlasting ice, and whose face he has kicked! ]

[Footnote 34: "Cortesia fu lui esser villano. " _Inferno_, canto xxxiii.
150. ]

[Footnote 35: Every body sees this who is not wilfully blind.
"Passionate," says the editor of the _Opere Minori_, "for the ancient
Italian glories, and the greatness of the Roman name, he was of
opinion that it was only by means of combined strength, and one common
government, that Italy could be finally secured from discord in its own
bosom and enemies from without, _and recover its ancient empire over
the whole world_. " "Amantissimo delle antiche glorie Italiane, e della
grandezza del nome romano, ei considerava, che soltanto pel mezzo d'una
general forza ed autorita poteva l'Italia dalle interne contese e dalle
straniere invasioni restarsi sicura, _e recuperare l'antico imperio
sopra tutte le genti_. "--Ut sup. vol. iii. p. 8. ]




THE ITALIAN PILGRIM'S PROGRESS.

I.

THE JOURNEY THROUGH HELL.

Argument.

The infernal regions, according to Dante, are situate in the globe we
inhabit, directly beneath Jerusalem, and consist of a succession of
gulfs or circles, narrowing as they descend, and terminating in the
centre; so that the general shape is that of a funnel. Commentators have
differed as to their magnitude; but the latest calculation gives 315
miles for the diameter of the mouth or crater, and a quarter of a mile
for that of its terminating point. In the middle is the abyss, pervading
the whole depth, and 245 miles in diameter at the opening; which reduces
the different platforms, or territories that surround it, to a size
comparatively small. These territories are more or less varied with land
and water, lakes, precipices, &c. A precipice, fourteen miles high,
divides the first of them from the second. The passages from the upper
world to the entrance are various; and the descents from one circle
to another are effected by the poet and his guide in different
manners-sometimes on foot through by-ways, sometimes by the conveyance
of supernatural beings. The crater he finds to be the abode of those who
have done neither good nor evil, caring for nothing but themselves.
In the first circle are the whole unbaptised world--heathens and
infants--melancholy, though not tormented.
Here also is found the
Elysium of Virgil, whose Charon and other infernal beings are among the
agents of torment. In the second circle the torments commence with the
sin of incontinence; and the punishment goes deepening with the crime
from circle to circle, through gluttony, avarice, prodigality, wrath,
sullenness, or unwillingness to be pleased with the creation, disbelief
in God and the soul (with which the punishment by fire commences),
usury, murder, suicide, blasphemy, seduction and other carnal
enormities, adulation, simony, soothsaying, astrology, witchcraft,
trafficking with the public interest, hypocrisy, highway robbery (on
the great Italian scale), sacrilege, evil counsel, disturbance of the
Church, heresy, false apostleship, alchemy, forgery, coining (all these,
from seduction downwards, in one circle); then, in the frozen or lowest
circle of all, treachery; and at the bottom of this is Satan, stuck into
the centre of the earth.

With the centre of the globe commences the antipodean attraction of its
opposite side, together with a rocky ascent out of it, through a
huge ravine. The poet and his guide, on their arrival at this spot,
accordingly find their position reversed; and so conclude their
_downward_ journey _upwards_, till they issue forth to light on the
borders of the sea which contains the island of Purgatory.


THE JOURNEY THROUGH HELL.

Dante says, that when he was half-way on his pilgrimage through this
life, he one day found himself, towards nightfall, in a wood where he
could no longer discern the right path. It was a place so gloomy and
terrible, every thing in it growing in such a strange and savage manner,
that the horror he felt returned on him whenever he thought of it. The
pass of death could hardly be more bitter. Travelling through it all
night with a beating heart, he at length came to the foot of a hill, and
looking up, as he began to ascend it, he perceived the shoulders of the
hill clad in the beams of morning; a sight which gave him some little
comfort. He felt like a man who has buffeted his way to land out of a
shipwreck, and who, though still anxious to get farther from his peril,
cannot help turning round to gaze on the wide waters. So did he stand
looking back on the pass that contained that dreadful wood. After
resting a while, he again betook him up the hill; but had not gone far
when he beheld a leopard bounding in front of him, and hindering his
progress. After the leopard came a lion, with his head aloft, mad with
hunger, and seeming to frighten the very air;[1] and after the lion,
more eager still, a she-wolf, so lean that she appeared to be sharpened
with every wolfish want. The pilgrim fled back in terror to the wood,
where he again found himself in a darkness to which the light never
penetrated. In that place, he said, the sun never spoke word. [2] But the
wolf was still close upon him. [3]

While thus flying, he beheld coming towards him a man, who spoke
something, but he knew not what. The voice sounded strange and feeble,
as if from disuse. Dante loudly called out to him to save him, whether
he was a man or only a spirit. The apparition, at whose sight the wild
beasts disappeared, said that he was no longer man, though man he
had been in the time of the false gods, and sung the history of the
offspring of Anchises.

"And art thou, then, that Virgil," said Dante, "who has filled the world
with such floods of eloquence? O glory and light of all poets, thou art
my master, and thou mine _author_; thou alone the book from which I have
gathered beauties that have gained me praise. Behold the peril I am in,
and help me, for I tremble in every vein and pulse. "

Virgil comforted Dante. He told him that he must quit the wood by
another road, and that he himself would be his guide, leading him first
to behold the regions of woe underground, and then the spirits that
lived content in fire because it purified them for heaven; and then that
he would consign him to other hands worthier than his own, which should
raise him to behold heaven itself; for as the Pagans, of whom he was
one, had been rebels to the law of him that reigns there, nobody could
arrive at Paradise by their means. [4]

So saying, Virgil moved on his way, and Dante closely followed. He
expressed a fear, however, as they went, lest being "neither Æneas nor
St. Paul," his journey could not be worthily undertaken, nor end in
wisdom. But Virgil, after sharply rebuking him for his faintheartedness,
told him, that the spirit of her whom he loved, Beatrice, had come down
from heaven on purpose to commend her lover to his care; upon which the
drooping courage of the pilgrim was raised to an undaunted confidence;
as flowers that have been closed and bowed down by frosty nights, rise
all up on their stems in the morning sun. [5]

"Non vuol che 'n sua città per me sì vegna. "

The Pagans could not be rebels to a law they never heard of, any
more than Dante could be a rebel to Luther. But this is one of the
absurdities with which the impious effrontery or scarcely less
impious admissions of Dante's teachers avowedly set reason at
defiance,--retaining, meanwhile, their right of contempt for the
impieties of Mahometans and Brahmins; "which is odd," as the poet says;
for being not less absurd, or, as the others argued, much more so, they
had at least an equal claim on the submission of the reason; since the
greater the irrationality, the higher the theological triumph.

"Through me is the road to the dolorous city;
Through me is the road to the everlasting sorrows;
Through me is the road to the lost people.
Justice was the motive of my exalted maker;
I was made by divine power, by consummate wisdom, and by primal love;
Before me was no created thing, if not eternal; and eternal am I also.
Abandon hope, all ye who enter. "

Such were the words which Dante beheld written in dark characters over a
portal. "Master," said he to Virgil, "I find their meaning hard. "

"A man," answered Virgil, "must conduct himself at this door like one
prepared. Hither must he bring no mistrust. Hither can come and live no
cowardice. We have arrived at the place I told thee of. Here thou art to
behold the dolorous people who have lost all intellectual good. " [6]

So saying, Virgil placed his hand on Dante's, looking on him with a
cheerful countenance; and the Florentine passed with him through the
dreadful gate.

They entered upon a sightless gulf, in which was a black air without
stars; and immediately heard a hubbub of groans; and wailings, and
terrible things said in many languages, words of wretchedness, outcries
of rage, voices loud and hoarse, and sounds of the smitings of hands one
against another. Dante began to weep. The sound was as if the sand in
a whirlwind were turned into noises, and filled the blind air with
incessant conflict.

Yet these were not the souls of the wicked. They were those only who had
lived without praise or blame, thinking of nothing but themselves. These
miserable creatures were mixed with the angels who stood neutral in the
war with Satan. Heaven would not dull its brightness with those angels,
nor would lower hell receive them, lest the bad ones should triumph in
their company.

"And what is it," said Dante, "which makes them so grievously suffer? "

"Hopelessness of death," said Virgil. "Their blind existence here, and
immemorable former life, make them so wretched, that they envy every
other lot. Mercy and justice alike disdain them. Let us speak of them no
more. Look, and pass. "

The companions went on till they came to a great river with a multitude
waiting on the banks. A hoary old man appeared crossing the river
towards them in a boat; and as he came, he said, "Woe to the wicked.
Never expect to see heaven. I come to bear you across to the dark
regions of everlasting fire and ice. " Then looking at Dante, he said,
"Get thee away from the dead, thou who standest there, live spirit. "

"Torment thyself not, Charon," said Virgil. "He has a passport beyond
thy power to question. "

The shaggy cheeks of the boatman of the livid lake, who had wheels of
fire about his eyes, fell at these words; and he was silent. But the
naked multitude of souls whom he had spoken to changed colour, and
gnashed their teeth, blaspheming God, and their parents, and the human
species, and the place, and the hour, and the seed of the sowing of
their birth; and all the while they felt themselves driven onwards, by a
fear which became a desire, towards the cruel river-side, which awaits
every one destitute of the fear of God. The demon Charon, beckoning to
them with eyes like brasiers, collected them as they came, giving blows
to those that lingered, with his oar. One by one they dropped into the
boat like leaves from a bough in autumn, till the bough is left bare; or
as birds drop into the decoy at the sound of the bird-call.

There was then an earthquake, so terrible that the recollection of it
made the poet burst into a sweat at every pore. A whirlwind issued from
the lamenting ground, attended by vermilion flashes; and he lost his
senses, and fell like a man stupefied.

A crash of thunder through his brain woke up the pilgrim so hastily,
that he shook himself like a person roused by force. He found that he
was on the brink of a gulf, from which ascended a thunderous sound of
innumerable groanings. He could see nothing down it. It was too dark
with sooty clouds. Virgil himself turned pale, but said, "We are to go
down here. I will lead the way. "

"O master," said Dante, "if even thou fearest, what is to become of
myself? " "It is pity, not fear," replied Virgil, "that makes me change
colour. "

With these words his guide led him into the first circle of hell,
surrounding the abyss. The great noise gradually ceased to be heard, as
they journeyed inwards, till at last they became aware of a world of
sighs, which produced a trembling in the air. They were breathed by the
souls of such as had died without baptism, men, women, and infants; no
matter how good; no matter if they worshipped God before the coming of
Christ, for they worshipped him not "properly. " Virgil himself was
one of them. They were all lost for no other reason; and their "only
suffering" consisted in "hopeless desire! "

Dante was struck with great sorrow when he heard this, knowing how many
good men must be in that place. He inquired if no one had ever been
taken out of it into heaven. Virgil told him there had, and he named
them; to wit, Adam, Abel, Noah, Moses, King David, obedient Abraham the
patriarch, and Isaac, and Jacob, with their children, and Rachel, for
whom Jacob did so much,--and "many more;" adding, however, that there
was no instance of salvation before theirs.

Journeying on through spirits as thick as leaves, Dante perceived a
lustre at a little distance, and observing shapes in it evidently of
great dignity, inquired who they were that thus lived apart from the
rest. Virgil said that heaven thus favoured them by reason of their
renown on earth. A voice was then heard exclaiming, "Honour and glory to
the lofty poet! Lo, his shade returns. " Dante then saw four other noble
figures coming towards them, of aspect neither sad nor cheerful.

"Observe him with the sword in his hand," said Virgil, as they were
advancing. "That is Homer, the poets' sovereign. Next to him comes
Horace the satirist; then Ovid; and the last is Lucan. "

"And thus I beheld," says Dante, "the bright school of the loftiest of
poets, who flies above the rest like an eagle. "

For a while the illustrious spirits talked together, and then turned to
the Florentine with a benign salutation, at which his master smiled and
"further honour they did me," adds the father of Italian poetry, "for
they admitted me of their tribe; so that to a band of that high account
I added a sixth. " [7]

The spirits returned towards the bright light in which they lived,
talking with Dante by the way, and brought him to a magnificent castle,
girt with seven lofty walls, and further defended with a river, which
they all passed as if it had been dry ground. Seven gates conducted them
into a meadow of fresh green, the resort of a race whose eyes moved with
a deliberate soberness, and whose whole aspects were of great authority,
their voices sweet, and their speech seldom. [8] Dante was taken apart to
an elevation in the ground, so that he could behold them all distinctly;
and there, on the "enamelled green," [9] were pointed out to him the
great spirits, by the sight of whom he felt exalted in his own esteem.
He saw Electra with many companions, among whom were Hector and Æneas,
and Cæsar in armour with his hawk's eyes; and on another side he beheld
old King Latinus with his daughter Lavinia, and the Brutus that expelled
Tarquin, and Lucretia, and Julia, and Cato's wife Marcia, and the mother
of the Gracchi, and, apart by himself, the Sultan Saladin. He then
raised his eyes a little, and beheld the "master of those who know" [10]
(Aristotle), sitting amidst the family of philosophers, and honoured
by them all. Socrates and Plato were at his side. Among the rest was
Democritus, who made the world a chance, and Diogenes, and Heraclitus,
&c. and Dioscorides, the good gatherer of simples. Orpheus also he saw,
and Cicero, and the moral Seneca, and Euclid, and Hippocrates, and
Avicen, and Averroes, who wrote the great commentary, and others too
numerous to mention. The company of six became diminished to two, and
Virgil took him forth on a far different road, leaving that serene air
for a stormy one; and so they descended again into darkness.

It was the second circle into which they now came--a sphere narrower
than the first, and by so much more the wretcheder. Minos sat at the
entrance, gnarling--he that gives sentence on every one that comes, and
intimates the circle into which each is to be plunged by the number of
folds into which he casts his tail round about him. Minos admonished
Dante to beware how he entered unbidden, and warned him against his
conductor; but Virgil sharply rebuked the judge, and bade him not set
his will against the will that was power.

The pilgrims then descended through hell-mouth, till they came to a
place dark as pitch, that bellowed with furious cross-winds, like a sea
in a tempest. It was the first place of torment, and the habitation of
carnal sinners. The winds, full of stifled voices, buffeted the souls
for ever, whirling them away to and fro, and dashing them against one
another. Whenever it seized them for that purpose, the wailing and the
shrieking was loudest, crying out against the Divine Power. Sometimes a
whole multitude came driven in a body like starlings before the wind,
now hither and thither, now up, now down; sometimes they went in a line
like cranes, when a company of those birds is beheld sailing along in
the air, uttering its dolorous clangs.

Dante, seeing a group of them advancing, inquired of Virgil who they
were. "Who are these," said he, "coming hither, scourged in the blackest
part of the hurricane? "

"She at the head of them," said Virgil, "was empress over many nations.
So foul grew her heart with lust, that she ordained license to be law,
to the end that herself might be held blameless. She is Semiramis, of
whom it is said that she gave suck to Ninus, and espoused him. Leading
the multitude next to her is Dido, she that slew herself for love, and
broke faith to the ashes of Sichaeus; and she that follows with the next
is the luxurious woman, Cleopatra. "

Dante then saw Helen, who produced such a world of misery; and the great
Achilles, who fought for love till it slew him; and Paris; and Tristan;
and a thousand more whom his guide pointed at, naming their names, every
one of whom was lost through love.

The poet stood for a while speechless for pity, and like one bereft of
his wits. He then besought leave to speak to a particular couple who
went side by side, and who appeared to be borne before the wind with
speed lighter than the rest. His conductor bade him wait till they came
nigher, and then to entreat them gently by the love which bore them in
that manner, and they would stop and speak with him. Dante waited his
time, and then lifted up his voice between the gusts of wind, and
adjured the two "weary souls" to halt and have speech with him, if none
forbade their doing so; upon which they came to him, like doves to the
nest. [11]

There was a lull in the tempest, as if on purpose to let them speak;
and the female addressed Dante, saying, that as he showed such pity for
their state, they would have prayed heaven to give peace and repose to
his life, had they possessed the friendship of heaven. [12]

"Love," she said, "which is soon kindled in a gentle heart, seized this
my companion for the fair body I once inhabited--how deprived of it, my
spirit is bowed to recollect. Love, which compels the beloved person
upon thoughts of love, seized me in turn with a delight in his passion
so strong, that, as thou seest, even here it forsakes me not. Love
brought us both to one end. The punishment of Cain awaits him that slew
us. "

The poet was struck dumb by this story. He hung down his head, and stood
looking on the ground so long, that his guide asked him what was in his
mind. "Alas! " answered he, "such then was this love, so full of sweet
thoughts; and such the pass to which it brought them! Oh, Francesca! " he
cried, turning again to the sad couple, "thy sufferings make me weep.
But tell me, I pray thee, what was it that first made thee know, for a
certainty, that his love was returned? --that thou couldst refuse him
thine no longer? "

"There is not a greater sorrow," answered she, "than calling to mind
happy moments in the midst of wretchedness. [13] But since thy desire is
so great to know our story to the root, hear me tell it as well as I
may for tears. It chanced, one day, that we sat reading the tale of
Sir Launcelot, how love took him in thrall. We were alone, and had no
suspicion. Often, as we read, our eyes became suspended,[14] and we
changed colour; but one passage alone it was that overcame us. When we
read how Genevra smiled, and how the lover, out of the depth of his
love, could not help kissing that smile, he that is never more to be
parted from me kissed me himself on the mouth, all in a tremble. Never
had we go-between but that book. The writer was the betrayer. That day
we read no more. "

While these words were being uttered by one of the spirits, the other
wailed so bitterly, that the poet thought he should have died for pity.
His senses forsook him, and he fell flat on the ground, as a dead body
falls. [15]

On regaining his senses, the poet found himself in the third circle of
hell, a place of everlasting wet, darkness, and cold, one heavy slush of
hail and mud, emitting a squalid smell. The triple-headed dog Cerberus,
with red eyes and greasy black beard, large belly, and hands with claws,
barked above the heads of the wretches who floundered in the mud,
tearing, skinning, and dismembering them, as they turned their sore and
soddened bodies from side to side. When he saw the two living men, he
showed his fangs, and shook in every limb for desire of their flesh.
Virgil threw lumps of dirt into his mouth, and so they passed him.

It was the place of Gluttons. The travellers passed over them, as if
they had been ground to walk upon. But one of them sat up, and addressed
the Florentine as his acquaintance. Dante did not know him, for the
agony in his countenance. He was a man nicknamed Hog (Ciacco), and by no
other name does the poet, or any one else, mention him. His countryman
addressed him by it, though declaring at the same time that he wept to
see him. Hog prophesied evil to his discordant native city, adding
that there were but two just men in it--all the rest being given up to
avarice, envy, and pride. Dante inquired by name respecting the fate of
five other Florentines, _who had done good_, and was informed that they
were all, for various offences, _in lower gulfs of hell_. Hog then
begged that he would mention having seen him when he returned to the
sweet world; and so, looking at him a little, bent his head, and
disappeared among his blinded companions.

"Satan! hoa, Satan! " roared the demon Plutus, as the poets were
descending into the fourth circle.

"Peace! " cried Virgil, "with thy swollen lip, thou accursed wolf. No one
can hinder his coming down. God wills it. " [16]

Flat fell Plutus, collapsed, like the sails of a vessel when the mast is
split.

This circle was the most populous one they had yet come to. The
sufferers, gifted with supernatural might, kept eternally rolling round
it, one against another, with terrific violence, and so dashing apart,
and returning. "Why grasp? " cried the one--"Why throw away? " cried the
other; and thus exclaiming, they dashed furiously together.

They were the Avaricious and the Prodigal. Multitudes of them were
churchmen, including cardinals and popes. Not all the gold beneath the
moon could have purchased them a moment's rest. Dante asked if none of
them were to be recognised by their countenances. Virgil said, "No;" for
the stupid and sullied lives which they led on earth swept their faces
away from all distinction for ever.

In discoursing of fortune, they descend by the side of a torrent, black
as ink, into the fifth circle, or place of torment for the Angry, the
Sullen, and the Proud. Here they first beheld a filthy marsh, full of
dirty naked bodies, that in everlasting rage tore one another to pieces.
In a quieter division of the pool were seen nothing but bubbles, carried
by the ascent, from its slimy bottom, of the stifled words of the
sullen. They were always saying, "We were sad and dark within us in the
midst of the sweet sunshine, and now we live sadly in the dark bogs. "
The poets walked on till they came to the foot of a tower, which hung
out two blazing signals to another just discernible in the distance. A
boat came rapidly towards them, ferried by the wrathful Phlegyas;[17]
who cried out, "Aha, felon! and so thou hast come at last! "

"Thou errest," said Virgil. "We come for no longer time than it will
take thee to ferry us across thy pool. "

Phlegyas looked like one defrauded of his right; but proceeded to convey
them. During their course a spirit rose out of the mire, looking Dante
in the face, and said, "Who art thou, that comest before thy time? "

"Who art thou? " said Dante.

"Thou seest who I am," answered the other; "one among the mourners. "

"Then mourn still, and howl, accursed spirit," returned the Florentine.
"I know thee, all over filth as thou art. "

The wretch in fury laid hold of the boat, but Virgil thrust him back,
exclaiming, "Down with thee! down among the other dogs! "

Then turning to Dante, he embraced and kissed him, saying, "O soul, that
knows how to disdain, blessed be she that bore thee! Arrogant, truly,
upon earth was this sinner, nor is his memory graced by a single virtue.
Hence the furiousness of his spirit now. How many kings are there at
this moment lording it as gods, who shall wallow here, as he does, like
swine in the mud, and be thought no better of by the world!