The Divine Comedy. Dante Alighieri

more cruel yet were stow'd:

      And here to shun the horrible excess

      Of fetid exhalation, upward cast

      From the profound abyss, behind the lid

      Of a great monument we stood retir'd,

      Whereon this scroll I mark'd: "I have in charge

      Pope Anastasius, whom Photinus drew

      From the right path.—Ere our descent behooves

      We make delay, that somewhat first the sense,

      To the dire breath accustom'd, afterward

      Regard it not." My master thus; to whom

      Answering I spake: "Some compensation find

      That the time past not wholly lost." He then:

      "Lo! how my thoughts e'en to thy wishes tend!

      My son! within these rocks," he thus began,

      "Are three close circles in gradation plac'd,

      As these which now thou leav'st. Each one is full

      Of spirits accurs'd; but that the sight alone

      Hereafter may suffice thee, listen how

      And for what cause in durance they abide.

      "Of all malicious act abhorr'd in heaven,

      The end is injury; and all such end

      Either by force or fraud works other's woe

      But fraud, because of man peculiar evil,

      To God is more displeasing; and beneath

      The fraudulent are therefore doom'd to' endure

      Severer pang. The violent occupy

      All the first circle; and because to force

      Three persons are obnoxious, in three rounds

      Each within other sep'rate is it fram'd.

      To God, his neighbour, and himself, by man

      Force may be offer'd; to himself I say

      And his possessions, as thou soon shalt hear

      At full. Death, violent death, and painful wounds

      Upon his neighbour he inflicts; and wastes

      By devastation, pillage, and the flames,

      His substance. Slayers, and each one that smites

      In malice, plund'rers, and all robbers, hence

      The torment undergo of the first round

      In different herds. Man can do violence

      To himself and his own blessings: and for this

      He in the second round must aye deplore

      With unavailing penitence his crime,

      Whoe'er deprives himself of life and light,

      In reckless lavishment his talent wastes,

      And sorrows there where he should dwell in joy.

      To God may force be offer'd, in the heart

      Denying and blaspheming his high power,

      And nature with her kindly law contemning.

      And thence the inmost round marks with its seal

      Sodom and Cahors, and all such as speak

      Contemptuously of the Godhead in their hearts.

      "Fraud, that in every conscience leaves a sting,

      May be by man employ'd on one, whose trust

      He wins, or on another who withholds

      Strict confidence. Seems as the latter way

      Broke but the bond of love which Nature makes.

      Whence in the second circle have their nest

      Dissimulation, witchcraft, flatteries,

      Theft, falsehood, simony, all who seduce

      To lust, or set their honesty at pawn,

      With such vile scum as these. The other way

      Forgets both Nature's general love, and that

      Which thereto added afterwards gives birth

      To special faith. Whence in the lesser circle,

      Point of the universe, dread seat of Dis,

      The traitor is eternally consum'd."

      I thus: "Instructor, clearly thy discourse

      Proceeds, distinguishing the hideous chasm

      And its inhabitants with skill exact.

      But tell me this: they of the dull, fat pool,

      Whom the rain beats, or whom the tempest drives,

      Or who with tongues so fierce conflicting meet,

      Wherefore within the city fire-illum'd

      Are not these punish'd, if God's wrath be on them?

      And if it be not, wherefore in such guise

      Are they condemned?" He answer thus return'd:

      "Wherefore in dotage wanders thus thy mind,

      Not so accustom'd? or what other thoughts

      Possess it? Dwell not in thy memory

      The words, wherein thy ethic page describes

      Three dispositions adverse to Heav'n's will,

      Incont'nence, malice, and mad brutishness,

      And how incontinence the least offends

      God, and least guilt incurs? If well thou note

      This judgment, and remember who they are,

      Without these walls to vain repentance doom'd,

      Thou shalt discern why they apart are plac'd

      From these fell spirits, and less wreakful pours

      Justice divine on them its vengeance down."

      "O Sun! who healest all imperfect sight,

      Thou so content'st me, when thou solv'st my doubt,

      That ignorance not less than knowledge charms.

      Yet somewhat turn thee back," I in these words

      Continu'd, "where thou saidst, that usury

      Offends celestial Goodness; and this knot

      Perplex'd unravel." He thus made reply:

      "Philosophy, to an attentive ear,

      Clearly points out, not in one part alone,

      How imitative nature takes her course

      From the celestial mind and from its art:

      And where her laws the Stagyrite unfolds,

      Not many leaves scann'd o'er, observing well

      Thou shalt discover, that your art on her

      Obsequious follows, as the learner treads

      In his instructor's step, so that your art

      Deserves the name of second in descent

      From God. These two, if thou recall to mind

      Creation's holy book, from the beginning

      Were the right source of life and excellence

      To human kind. But in another path

      The usurer walks; and Nature in herself