FOOTNOTES:
[160] Middle: In his Convito (iv. 23), comparing human life to an arch, Dante says that at the age of thirty-five a man has reached the top and begins to go down. As he was born in 1265 that was his own age in 1300, the year in which the action of the poem is laid.
[161] Darksome wood: A state of spiritual darkness or despair into which he has gradually drifted, not without fault of his own.
[162] A hill: Lower down this hill is termed ‘the origin and cause of all joy.’ It is symbolical of spiritual freedom—of the peace and security that spring from the practice of virtue. Only, as it seems, by gaining such a vantage-ground can he escape from the wilderness of doubt—the valley of the shadow of death—in which he is lost.
[163] That planet: On the Ptolemaic system, which, as perfected by the Arabian astronomers, and with some Christian additions, was that followed by Dante, the sun is reckoned as one of the seven planets; all the others as well as the earth and the fixed stars deriving their light from it. Here the sunlight may signify the Divine help granted to all men in their efforts after virtue.
[164] The lower foot, etc.: This describes a cautious, slow ascent.
[165] A nimble leopard: The leopard and the lion and wolf that come with it are suggested by Jeremiah v. 6: ‘A lion out of the forest shall slay them,’ etc. We have Dante’s own authority for it, in his letter to Can Grande, that several meanings are often hidden under the incidents of the Comedy. But whatever else the beasts may signify, their chief meaning is that of moral hindrances. It is plain that the lion and wolf are the sins of others—pride and avarice. If the leopard agrees with them in this, it most probably stands for the envy of those among whom Dante lived: at Inf. vi. 74 we find envy, pride, and avarice classed together as the sins that have corrupted Florence. But from Inf. xvi. 106 it appears that Dante hoped to get the better of the leopard by means of a cord which he wore girt about his loins. The cord is emblematical of self-control; and hence the leopard seems best to answer the idea of sensual pleasure in the sense of a temptation that makes difficult the pursuit of virtue. But it will be observed that this hindrance Dante trusts to overcome.
[166] Stars, etc.: The sun being then in Aries, as it was believed to have been at the creation.
[167] Morn, etc.: It is the morning of Friday the 25th of March in the year 1300, and by the use of Florence, which began the year on the anniversary of the incarnation, it is the first day of the New Year. The Good Friday of 1300 fell a fortnight later; but the 25th of March was held to be the true anniversary of the crucifixion as well as of the incarnation and of the creation of the world. The date of the action is fixed by Inf. xxi. 112. The day was of good omen for success in the struggle with his lower self.
[168] A lion: Pride or arrogance; to be taken in its widest sense of violent opposition to all that is good.
[169] A she-wolf: Used elsewhere in the Comedy to represent avarice. Dante may have had specially in his mind the greed and worldly ambition of the Pope and the Court of Rome, but it is plain from line 110 that the wolf stands primarily for a sin, and not for a person or corporate body.
[170] No man: Brunetto Latini, the friend and master of Dante, says ‘the soul is the life of man, but without the body is not man.’
[171] Sub Julio: Julius was not even consul when Virgil was born. But Dante reckoned Julius as the founder of the Empire, and therefore makes the time in which he flourished his. Virgil was only twenty-five years of age when Cæsar was slain; and thus it was under Augustus that his maturer life was spent.
[172] Author: Dante defines an author as ‘one worthy to be believed and obeyed’ (Convito iv. 6). For a guide and companion on his great pilgrimage he chooses Virgil, not only because of his fame as a poet, but also because he had himself described a descent to the Shades—had been already there. The vulgar conception of Virgil was that of a virtuous great magician.
[173] The style, etc.: Some at least of Dante’s minor works had been given to the world before 1300, certainly the Vita Nuova and others of his poems. To his study of Virgil he may have felt himself indebted for the purity of taste that kept him superior to the frigid and artificial style of his contemporaries, He prided himself on suiting his language to his theme, as well as on writing straight from the heart.
[174] Many a creature, etc.: Great men and states, infected with avarice in its extended sense of encroachment on the rights of others.
[175] Feltro and Feltro, etc.: Who the deliverer was that Dante prophesies the coming of is not known, and perhaps never can be. Against the claims of Can Grande of Verona the objection is that, at any date which can reasonably be assigned for the publication of the Inferno, he had done nothing to justify such bright hopes of his future career. There seems proof, too, that till the Paradiso was written Dante entertained no great respect for the Scala family (Purg. xvi. 118, xviii. 121). Neither is Verona, or the widest territory over which Can Grande ever ruled, at all described by saying it lay between Feltro and Feltro.—I have preferred to translate nazi-one as birth rather than as nation or people. ‘The birth of the deliverer will be found to have been between feltro and feltro.’ Feltro, as Dante wrote it, would have no capital letter; and according to an old gloss the deliverer is to be of humble birth; feltro being the name of a poor sort of cloth. This interpretation I give as a curiosity more than anything else; for the most competent critics have decided against it, or ignored it.—Henry of Luxemburg, chosen Emperor in November 1308, is an old claimant for the post of the allegorical veltro or greyhound. On him Dante’s hopes were long set as the man who should ‘save Italy;’ and it seems not out of place to draw attention to what is said of him by John Villani, the contemporary and fellow-townsman of Dante: ‘He was of a magnanimous nature, though, as regarded his family, of poor extraction’ (Cronica, ix. 1). Whatever may be made of the Feltros, the description in the text of the deliverer as one superior to all personal ambition certainly answers better to Dante’s ideal of a righteous Emperor than to the character of a partisan leader like Uguccione della Faggiuola, or an ambitious prince like Can Grande.
[176] Camilla, etc.: All persons of the Æneid.
[177] Envy: That of Satan.
[178] Thou hadst best, etc.: As will be seen from the next Canto, Virgil has been sent to the relief of Dante; but how that is to be wrought out is left to his own judgment. He might secure a partial deliverance for his ward by conducting him up the Delectable Mount—the peaceful heights familiar to himself, and which are to be won by the practice of natural piety. He chooses the other course, of guiding Dante through the regions of the future state, where the pilgrim’s trust in the Divine government will be strengthened by what he sees, and his soul acquire a larger peace.
[179] A soul: Beatrice.
[180] The Emperor: The attribution of this title to God is significant of Dante’s lofty conception of the Empire.
[181] ’Gainst his laws, etc.: Virgil was a rebel only in the sense of being ignorant of the Christian revelation (Inf. iv. 37).
[182] Saint Peter’s gate: Virgil has not mentioned Saint Peter. Dante names him as if to proclaim that it is as a Christian, though under heathen guidance, that he makes the pilgrimage. Here the gate seems to be spoken of as if it formed the entrance to Paradise, as it was popularly believed to do, and as if it were at that point Virgil would cease to guide him. But they are to find it nearer at hand, and after it has been passed Virgil is to act as guide through Purgatory.
CANTO II.
It was the close of day;[183] the twilight brown
All living things on earth was setting free
From toil, while I preparing was alone[184]
To face the battle which awaited me,
As well of ruth as of the perilous quest,
Now to be limned by faultless memory.
Help, lofty genius! Muses,[185] manifest
Goodwill to me! Recording what befell,
Do thou, O mind, now show thee at thy best!
I thus began: ‘Poet, and Guide as well,10
Ere trusting me on this adventure wide,
Judge if my strength of it be capable.
Thou say’st that Silvius’ father,[186] ere he died,
Still mortal to the world immortal went,
There in the body some time to abide.
Yet that the Foe of evil was content
That he should come, seeing what high effect,
And who and what should from him claim descent,
No room for doubt can thoughtful man detect:
For he of noble Rome, and of her sway20
Imperial, in high Heaven grew sire elect.
And both of these,[187] the very truth to say,
Were founded for the holy seat, whereon
The Greater Peter’s follower sits to-day.
Upon this journey, praised by thee, were known
And heard things by him, to the which he owed
His triumph, whence derives the Papal gown.[188]
That path the Chosen Vessel[189] later trod
So of the faith assurance to receive,
Which is beginning of salvation’s road.30
But why should I go? Who will sanction give?
For I am no Æneas and no Paul;
Me worthy of it no one can believe,
Nor I myself. Hence venturing at thy call,
I dread the journey may prove rash. But vain
For me to reason; wise, thou know’st it all.’
Like one no more for what he wished for fain,
Whose purpose shares mutation with his thought
Till from the thing begun he turns again;
On that dim slope so grew I all distraught,40
Because, by brooding on it, the design
I shrank from, which before I warmly sought.
‘If well I understand these words of thine,’
The shade of him magnanimous made reply,
‘Thy soul ’neath cowardice hath sunk supine,
Which a man often is so burdened by,
It makes him falter from a noble aim,
As beasts at objects ill-distinguished shy.
To loose thee from this terror, why I came,
And what the speech I heard, I will relate,50
When first of all I pitied thee. A dame[190]
Hailed me where I ’mongst those in dubious state[191]
Had my abode: so blest was she and fair,
Her to command me I petitioned straight.
Her eyes were shining brighter than the star;[192]
And she began to say in accents sweet
And tuneable as angel’s voices are:
“O Mantuan Shade, in courtesy complete,
Whose fame survives on earth, nor less shall grow
Through all the ages, while the world hath seat;60
A friend of mine, with fortune for his foe,
Has met with hindrance on his desert way,
And, terror-smitten, can no further go,
But turns; and that he is too far astray,
And that I rose too late for help, I dread,
From what in Heaven concerning him they say.
Go, with thy speech persuasive him bestead,
And with all needful help his guardian prove,
That touching him I may be comforted.
Know, it is Beatrice seeks thee thus to move.70
Thence come I where I to return am fain:
My coming and my plea are ruled by love.
When I shall stand before my Lord again,
Often to Him I will renew thy praise.”
And here she ceased, nor did I dumb remain:
“O virtuous Lady, thou alone the race
Of man exaltest ’bove all else that dwell
Beneath the heaven which wheels in narrowest space.[193]
To do thy bidding pleases me so well,
Though ’twere already done ’twere all too slow;80
Thy wish at greater length no need to tell.
But say, what tempted thee to come thus low,
Even to this centre, from the region vast,[194]
Whither again thou art on fire to go?”
“This much to learn since a desire thou hast,”
She answered, “briefly thee I’ll satisfy,
How, coming here, I through no terrors passed.
We are, of right, such things alarmèd by,
As have the power to hurt us; all beside
Are harmless, and not fearful. Wherefore I—90
Thus formed by God, His bounty is so wide—
Am left untouched by all your miseries,
And through this burning[195] unmolested glide.
A noble lady[196] is in Heaven, who sighs
O’er the obstruction where I’d have thee go,
And breaks the rigid edict of the skies.
Calling on Lucia,[197] thus she made her know
What she desired: ‘Thy vassal[198] now hath need
Of help from thee; do thou then helpful show.’
Lucia, who hates all cruelty, in speed100
Rose, and approaching where I sat at rest,
To venerable Rachel[199] giving heed,
Me: ‘Beatrice, true praise of God,’ addressed;
‘Why not help him who had such love for thee,
And from the vulgar throng to win thee pressed?
Dost thou not hear him weeping pitiably,
Nor mark the death now threatening him upon
A flood[200] than which less awful is the sea?’
Never on earth did any ever run,
Allured by profit or impelled by fear,110
Swifter than I, when speaking she had done,
From sitting ’mong the blest descended here,
My trust upon thy comely rhetoric cast,
Which honours thee and those who lend it ear.”
When of these words she spoken had the last,
She turned aside bright eyes which tears[201] did fill,
And I by this was urged to greater haste.
And so it was I joined thee by her will,
And from that raging beast delivered thee,
Which barred the near way up the beauteous hill.120
What ails thee then? Why thus a laggard be?
Why cherish in thy heart a craven fear?
Where is thy franchise, where thy bravery,
When three such blessed ladies have a care
For thee in Heaven’s court, and these words of mine
Thee for such wealth of blessedness prepare?’
As flowers, by chills nocturnal made to pine
And shut themselves, when touched by morning bright
Upon their stems arise, full-blown and fine;
So of my faltering courage changed the plight,130
And such good cheer ran through my heart, it spurred
Me to declare, like free-born generous wight:
‘O pitiful, who for my succour stirred!
And thou how full of courtesy to run,
Alert in service, hearkening her true word!
Thou with thine eloquence my heart hast won
To keen desire to go, and the intent
Which first I held I now no longer shun.
Therefore proceed; my will with thine is blent:
Thou art my Guide, Lord, Master;[202] thou alone!’140
Thus I; and with him, as he forward went,
The steep and rugged road I entered on.