FOOTNOTES:
[375] Vast abyss: They are now at the inner side of the Sixth Circle, and upon the verge of the rocky steep which slopes down from it into the Seventh. All the lower Hell lies beneath them, and it is from that rather than from the next circle in particular that the stench arises, symbolical of the foulness of the sins which are punished there. The noisome smells which make part of the horror of Inferno are after this sometimes mentioned, but never dwelt upon (Inf. xviii. 106, and xxix. 50).
[376] Pope Anastasius: The second of the name, elected Pope in 496. Photinus, bishop of Sirenium, was infected with the Sabellian heresy, but he was deposed more than a century before the time of Anastasius. Dante follows some obscure legend in charging Anastasius with heresy. The important point is that the one heretic, in the sense usually attached to the term, named as being in the city of unbelief, is a Pope.
[377] Three small circles: The Seventh, Eighth, and Ninth; small in circumference compared with those above. The pilgrims are now deep in the hollow cone.
[378] That sight, etc.: After hearing the following explanation Dante no longer asks to what classes the sinners met with belong, but only as to the guilt of individual shades.
[379] Injury: They have left above them the circles of those whose sin consists in the exaggeration or misdirection of a wholesome natural instinct. Below them lie the circles filled with such as have been guilty of malicious wickedness. This manifests itself in two ways: by violence or by fraud. After first mentioning in a general way that the fraudulent are set lowest in Inferno, Virgil proceeds to define violence, and to tell how the violent occupy the circle immediately beneath them—the Seventh. For division of the maliciously wicked into two classes Dante is supposed to be indebted to Cicero: ‘Injury may be wrought by force or by fraud.... Both are unnatural for man, but fraud is the more hateful.’—De Officiis, i. 13. It is remarkable that Virgil says nothing of those in the Sixth Circle in this account of the classes of sinners.
[380] To man alone, etc.: Fraud involves the corrupt use of the powers that distinguish us from the brutes.
[381] Who gamble, etc.: A different sin from the lavish spending punished in the Fourth Circle (Inf. vii.). The distinction is that between thriftlessness and the prodigality which, stripping a man of the means of living, disgusts him with life, as described in the following line. It is from among prodigals that the ranks of suicides are greatly filled, and here they are appropriately placed together. It may seem strange that in his classification of guilt Dante should rank violence to one’s self as a more heinous sin than that committed against one’s neighbour. He may have in view the fact that none harm their neighbours so much as they who are oblivious of their own true interest.
[382] Sodom and Cahors: Sins against nature are reckoned sins against God, as explained lower down in this Canto. Cahors in Languedoc had in the Middle Ages the reputation of being a nest of usurers. These in old English Chronicles are termed Caorsins. With the sins of Sodom and Cahors are ranked the denial of God and blasphemy against Him—deeper sins than the erroneous conceptions of the Divine nature and government punished in the Sixth Circle. The three concentric rings composing the Seventh Circle are all on the same level, as we shall find.
[383] Fraud, etc.: Fraud is of such a nature that conscience never fails to give due warning against the sin. This is an aggravation of the guilt of it.
[384] The second circle: The second now beneath them; that is, the Eighth.
[385] Seat of Dis: The Ninth and last Circle.
[386] Thy Ethics: The Ethics of Aristotle, in which it is said: ‘With regard to manners, these three things are to be eschewed: incontinence, vice, and bestiality.’ Aristotle holds incontinence to consist in the immoderate indulgence of propensities which under right guidance are adapted to promote lawful pleasure. It is, generally speaking, the sin of which those about whom Dante has inquired were guilty.—It has been ingeniously sought by Philalethes (Gött. Com.) to show that Virgil’s disquisition is founded on this threefold classification of Aristotle’s—violence being taken to be the same as bestiality, and malice as vice. But the reference to Aristotle is made with the limited purpose of justifying the lenient treatment of incontinence; in the same way as a few lines further on Genesis is referred to in support of the harsh treatment of usury.
[387] Physics: The Physics of Aristotle, in which it is said: ‘Art imitates nature.’ Art includes handicrafts.
[388] Genesis: ‘And the Lord God took the man, and put him into the garden to dress it and to keep it.’ ‘In the sweat of thy face shalt thou eat bread.’
[389] His disdain: The usurer seeks to get wealth independently of honest labour or reliance on the processes of nature. This far-fetched argument against usury closes one of the most arid passages of the Comedy. The shortness of the Canto almost suggests that Dante had himself got weary of it.
[390] But come, etc.: They have been all this time resting behind the lid of the tomb.
[391] The Fishes, etc.: The sun being now in Aries the stars of Pisces begin to rise about a couple of hours before sunrise. The Great Bear lies above Caurus, the quarter of the N.N.W. wind. It seems impossible to harmonise the astronomical indications scattered throughout the Comedy, there being traces of Dante’s having sometimes used details belonging rather to the day on which Good Friday fell in 1300, the 8th of April, than to the (supposed) true anniversary of the crucifixion. That this, the 25th of March, is the day he intended to conform to appears from Inf. xxi. 112.—The time is now near dawn on the Saturday morning. It is almost needless to say that Virgil speaks of the stars as he knows they are placed, but without seeing them. By what light they see in Inferno is nowhere explained. We have been told that it was dark as night (Inf. iv. 10, v. 28).
CANTO XII.
The place of our descent[392] before us lay
Precipitous, and there was something more
From sight of which all eyes had turned away.
As at the ruin which upon the shore
Of Adige[393] fell upon this side of Trent—
Through earthquake or by slip of what before
Upheld it—from the summit whence it went
Far as the plain, the shattered rocks supply
Some sort of foothold to who makes descent;
Such was the passage down the precipice high.10
And on the riven gully’s very brow
Lay spread at large the Cretan Infamy[394]
Which was conceived in the pretended cow.
Us when he saw, he bit himself for rage
Like one whose anger gnaws him through and through.
‘Perhaps thou deemest,’ called to him the Sage,
‘This is the Duke of Athens[395] drawing nigh,
Who war to the death with thee on earth did wage.
Begone, thou brute, for this one passing by
Untutored by thy sister has thee found,20
And only comes thy sufferings to spy,’
And as the bull which snaps what held it bound
On being smitten by the fatal blow,
Halts in its course, and reels upon the ground,
The Minotaur I saw reel to and fro;
And he, the alert, cried: ‘To the passage haste;
While yet he chafes ’twere well thou down shouldst go.’
So we descended by the slippery waste[396]
Of shivered stones which many a time gave way
’Neath the new weight[397] my feet upon them placed.30
I musing went; and he began to say:
‘Perchance this ruined slope thou thinkest on,
Watched by the brute rage I did now allay.
But I would have thee know, when I came down
The former time[398] into this lower Hell,
The cliff had not this ruin undergone.
It was not long, if I distinguish well,
Ere He appeared who wrenched great prey from Dis[399]
From out the upmost circle. Trembling fell
Through all its parts the nauseous abyss40
With such a violence, the world, I thought,
Was stirred by love; for, as they say, by this
She back to Chaos[400] has been often brought.
And then it was this ancient rampart strong
Was shattered here and at another spot.[401]
But toward the valley look. We come ere long
Down to the river of blood[402] where boiling lie
All who by violence work others wrong.’
O insane rage! O blind cupidity!
By which in our brief life we are so spurred,50
Ere downward plunged in evil case for aye!
An ample ditch I now beheld engird
And sweep in circle all around the plain,
As from my Escort I had lately heard.
Between this and the rock in single train
Centaurs[403] were running who were armed with bows,
As if they hunted on the earth again.
Observing us descend they all stood close,
Save three of them who parted from the band
With bow, and arrows they in coming chose.60
‘What torment,’ from afar one made demand,
‘Come ye to share, who now descend the hill?
I shoot unless ye answer whence ye stand.’
My Master said: ‘We yield no answer till
We come to Chiron[404] standing at thy side;
But thy quick temper always served thee ill.’
Then touching me: ‘’Tis Nessus;[405] he who died
With love for beauteous Dejanire possessed,
And who himself his own vendetta plied.
He in the middle, staring on his breast,70
Is mighty Chiron, who Achilles bred;
And next the wrathful Pholus. They invest
The fosse and in their thousands round it tread,
Shooting whoever from the blood shall lift,
More than his crime allows, his guilty head.’
As we moved nearer to those creatures swift
Chiron drew forth a shaft and dressed his beard
Back on his jaws, using the arrow’s cleft.
And when his ample mouth of hair was cleared,
He said to his companions: ‘Have ye seen80
The things the second touches straight are stirred,
As they by feet of shades could ne’er have been?’
And my good Guide, who to his breast had gone—
The part where join the natures,[406] ‘Well I ween
He lives,’ made answer; ‘and if, thus alone,
He seeks the valley dim ’neath my control,
Necessity, not pleasure, leads him on.
One came from where the alleluiahs roll,
Who charged me with this office strange and new:
No robber he, nor mine a felon soul.90
But, by that Power which makes me to pursue
The rugged journey whereupon I fare,
Accord us one of thine to keep in view,
That he may show where lies the ford, and bear
This other on his back to yonder strand;
No spirit he, that he should cleave the air.’
Wheeled to the right then Chiron gave command
To Nessus: ‘Turn, and lead them, and take tent
They be not touched by any other band.’[407]
We with our trusty Escort forward went,100
Threading the margin of the boiling blood
Where they who seethed were raising loud lament.
People I saw up to the chin imbrued,
‘These all are tyrants,’ the great Centaur said,
‘Who blood and plunder for their trade pursued.
Here for their pitiless deeds tears now are shed
By Alexander,[408] and Dionysius fell,
Through whom in Sicily dolorous years were led.
The forehead with black hair so terrible
Is Ezzelino;[409] that one blond of hue,110
Obizzo[410] d’Este, whom, as rumours tell,
His stepson murdered, and report speaks true.’
I to the Poet turned, who gave command:
‘Regard thou chiefly him. I follow you.’
Ere long the Centaur halted on the strand,
Close to a people who, far as the throat,
Forth of that bulicamë[411] seemed to stand.
Thence a lone shade to us he pointed out
Saying: ‘In God’s house[412] ran he weapon through
The heart which still on Thames wins cult devout.’120
Then I saw people, some with heads in view,
And some their chests above the river bore;
And many of them I, beholding, knew.
And thus the blood went dwindling more and more,
Until at last it covered but the feet:
Here took we passage[413] to the other shore.
‘As on this hand thou seest still abate
In depth the volume of the boiling stream,’
The Centaur said, ‘so grows its depth more great,
Believe me, towards the opposite extreme,130
Until again its circling course attains
The place where tyrants must lament. Supreme
Justice upon that side involves in pains,
With Attila,[414] once of the world the pest,
Pyrrhus[415] and Sextus: and for ever drains
Tears out of Rinier of Corneto[416] pressed
And Rinier Pazzo[417] in that boiling mass,
Whose brigandage did so the roads infest.’
Then turned he back alone, the ford to pass.