Book: The Divine Comedy, Volume 2, Purgatory [Purgatorio]

D >> Dante Aligheri >> The Divine Comedy, Volume 2, Purgatory [Purgatorio]



Etext scanned by Dianne Bean of Phoenix, Arizona.





The Divine Comedy, Volume 2, Purgatory [Purgatorio]

by Dante Aligheri

Translated by Charles Eliot Norton




PURGATORY




CONTENTS

CANTO I. Invocation to the Muses.--Dawn of Easter on the shore of
Purgatory.--The Four Stars.--Cato.--The cleansing of Dante from
the stains of Hell.

CANTO II. Sunrise.--The Poets on the shore.--Coming of a boat,
guided by an angel, bearing souls to Purgatory.--Their
landing.--Casella and his song.--Cato hurries the souls to the
mountain.

CANTO III. Ante-Purgatory.--Souls of those who have died in
contumacy of the Church.--Manfred.


CANTO IV. Ante-Purgatory.--Ascent to a shelf of the
mountain.--The negligent, who postponed repentance to the last
hour--Belacqua.

CANTO V. Ante-Purgatory.--Spirits who had delayed repentance, and
met with death by violence, but died repentant.--Jacopo del
Cassero.--Buonconte da Montefeltro.--Via de' Tolomei.

CANTO VI. Ante-Purgatory.--More spirits who had deferred
repentance till they were overtaken by a violent death.--Efficacy
of prayer.--Sordello.--Apostrophe to Italy.

CANTO VII. Virgil makes himself known to Sordello.--Sordello
leads the Poets to the Valley of the Princes who have been
negligent of salvation.--He points them out by name.

CANTO VIII. Valley of the Princes.--Two Guardian Angels.--Nino
Visconti.--The Serpent.--Corrado Malaspina.

CANTO IX. Slumber and Dream of Dante.--The Eagle.--Lucia.--The
Gate of Purgatory.--The Angelic Gatekeeper.--Seven P's inscribed
on Dante's Forehead.--Entrance to the First Ledge.

CANTO X. First Ledge the Proud.--Examples of humility sculptured
on the Rock.

CANTO XI. First Ledge: the Proud.--Prayer.--Omberto
Aldobrandeschi.--Oderisi d' Agubbio.--Provinzan Salvani.

CANTO XII. First Ledge: the Proud.--Examples of the punishment of
Pride graven on the pavement.--Meeting with an Angel who removes
one of the P's.--Ascent to the Second Ledge.

CANTO XIII. Second Ledge: the Envious.--Examples of Love.--The
Shades in haircloth, and with sealed eyes.--Sapla of Siena.

CANTO XIV. Second Ledge: the Envious.--Guido del Duca.--Rinieri
de' Calboli.--Examples of the punishment of Envy.

CANTO XV. Second Ledge: the Envious.--An Angel removes the second
P from Dante's forehead.--Discourse concerning the Sharing of
Good.--Ascent to the Third Ledge: the Wrathful.--Examples of
Forbearance seen in Vision.

CANTO XVI. Third Ledge: the Wrathful.--Marco Lombardo.--His
discourse on Free Will, and the Corruption of the World.

CANTO XVII. Third Ledge: the Wrathful.--Issue from the
Smoke.--Vision of examples of Anger--Ascent to the Fourth Ledge,
where Sloth is purged--Second Nightfall--Virgil explains how Love
is the root of Virtue and of Sin.

CANTO XVIII. Fourth Ledge: the Slothful.--Discourse of Virgil on
Love and Free Will.---Throng of Spirits running in haste to
redeem their Sin.--The Abbot of San Zeno.--Dante falls asleep.

CANTO XIX. Fourth Ledge: the Slothful.--Dante dreams of the
Siren--The Angel of the Pass.--Ascent to the Fifth Ledge.--Pope
Adrian V.

CANTO XX. Fifth Ledge: the Avaricious.--The Spirits celebrate
examples of Poverty and Bounty.--Hugh Capet.--His discourse on
his descendants.--Trembling of the Mountain.

CANTO XXI. Fifth Ledge: the Avaricious.--Statius.--Cause of the
trembling of the Mountain.--Statius does honor to Virgil.

CANTO XXII. Ascent to the Sixth Ledge--Discourse of Statius and
Virgil.--Entrance to the Ledge: the Gluttonous.--The Mystic
Tree.--Examples of Temperance.

CANTO XXIII. Sixth Ledge the Gluttonous.--Forese
Donati.--Nella.--Rebuke of the women of Florence.

CANTO XXIV. Sixth Ledge: the Gluttonous.--Forese
Donati.--Bonagiunta of Lucca.--Pope Martin IV.--Ubaldin dalla
Pila.--Bonifazio.--Messer Marchese.--Prophecy of Bonagiunta
concerning Gentucca, and of Forese concerning Corso de'
Donati.--Second Mystic Tree.--The Angel of the Pass.

CANTO XXV. Ascent to the Seventh Ledge.--Discourse of Statius on
generation, the infusion of the Soul into the body, and the
corporeal semblance of Souls after death.--The Seventh Ledge:the
Lustful.--The mode of their Purification.

CANTO XXVI. Seventh Ledge: the Lustful.--Sinners in the fire,
going in opposite directions.--Guido Guinicelli.--Arnaut Daniel.

CANTO XXVII. Seventh Ledge: the Lustful.--Passage through the
Flames.--Stairway in the rock.--Night upon the stairs.--Dream of
Dante.--Morning.--Ascent to the Earthly Paradise.--Last words of
Virgil.

CANTO XXVIII. The Earthly Paradise.--The Forest.--A Lady
gathering flowers on the bank of a little stream.--Discourse with
her concerning the nature of the place.

CANTO XXIX. The Earthly Paradise.--Mystic Procession or Triumph
of the Church.

CANTO XXX. The Earthly Paradise.--Beatrice appears.--Departure of
Virgil.--Reproof of Dante by Beatrice.

CANTO XXXI. The Earthly Paradise.--Reproachful discourse of
Beatrice, and confession of Dante.--Passage of Lethe.--Appeal of
the Virtues to Beatrice.--Her Unveiling.

CANTO XXXII. The Earthly Paradise.--Return of the Triumphal
procession.--The Chariot bound to the Mystic Tree.--Sleep of
Dante.--His waking to find the Triumph departed.--Transformation
of the Chariot.--The Harlot and the Giant.

CANTO XXXIII. The Earthly Paradise.--Prophecy of Beatrice
concerning one who shall restore the Empire.--Her discourse with
Dante.--The river Eunoe.--Dante drinks of it, and is fit to
ascend to Heaven.




PURGATORY

CANTO I. Invocation to the Muses.--Dawn of Easter on the shore of
Purgatory.--The Four Stars.--Cato.--The cleansing of Dante from
the stains of Hell.


To run over better waters the little vessel of my genius now
hoists its sails, and leaves behind itself a sea so cruel; and I
will sing of that second realm where the human spirit is purified
and becomes worthy to ascend to heaven.

But here let dead poesy rise again, O holy Muses, since yours I
am, and here let Calliope somewhat mount up, accompanying my song
with that sound of which the wretched Picae felt the stroke such
that they despaired of pardon.[1]

[1] The nine daughters of Pieros, king of Emathia, who,
contending in song with the Muses, were for their presumption
changed to magpies.


A sweet color of oriental sapphire, which was gathering in the
serene aspect of the sky, pure even to the first circle,[1]
renewed delight to my eyes soon as I issued forth from the dead
air that had afflicted my eyes and my breast. The fair planet
which incites to love was making all the Orient to smile, veiling
the Fishes that were in her train.[2] I turned me to the right
hand, and fixed my mind upon the other pole, and saw four stars
never seen save by the first people.[3] The heavens appeared to
rejoice in their flamelets. O widowed northern region, since thou
art deprived of beholding these!

[1] By "the first circle," Dante seems to mean the horizon.

[2] At the spring equinox Venus is in the sign of the Pisces,
which immediately precedes that of Aries, in which is the Sun.
The time indicated is therefore an hour or more before sunrise on
Easter morning, April 10.


When I had withdrawn from regarding them, turning me a little to
the other pole, there whence the Wain had already disappeared, I
saw close to me an old man alone, worthy in look of so much
reverence that no son owes more unto his father.[1] He wore a
long beard and mingled with white hair, like his locks, of which
a double list fell upon his breast. The rays of the four holy
stars so adorned his face with light, that I saw him, as if the
sun had been in front.

[1] These stars are the symbols of the four Cardinal Virtues,--
Prudence, Temperance, Fortitude, and Justice,--the virtues of
active life, sufficient to guide men in the right path, but not
to bring them to Paradise. By the first people arc probably meant
Adam and Eve, who from the terrestrial Paradise, on the summit of
the Mount of Purgatory, had seen these stars, visible only from
the Southern hemisphere. According to the geography of the time
Asia and Africa lay north of the equator, so that even to their
inhabitants these stars were invisible. Possibly the meaning is
that these stars, symbolizing the cardinal virtues, had been
visible only in the golden age.

This old man, as soon appears, is the younger Cato, and the
office here given to him of warden of the souls in the outer
region of Purgatory was suggested by the position assigned to him
by Virgil in the Aeneid, viii. 670. "Secretosque pios, his dantem
jura Catonem."

It has been objected to Virgil's thus putting him in Elysium,
that as a suicide his place was in the Mourning Fields. A similar
objection may be made to Dante's separating him from the other
suicides in the seventh circle of Hell (Canto XIII.). "But," says
Conington, "Virgil did not aim at perfect consistency. It was
enough for him that Cato was one who from his character in life
might be justly conceived of as lawgiver to the dead." So Dante,
using Cato as an allegoric figure, regards him as one who, before
the coming of Christ, practised the virtues which are required to
liberate the soul from sin, and who, as be says in the De
Monarchia (ii. 5), "that he might kindle the love of liberty in
the world, showed how precious it was, by preferring death with
liberty to life without it." This liberty is the type of that
spiritual freedom which Dante is seeking, and which, being the
perfect conformity of the human will to the will of God, is the
aim and fruition of nil redeemed souls.

In the region of Purgatory outside the gate, the souls have not
yet attained this freedom; they are on the way to it, and Cato is
allegorically fit to warn and spur them on.


"Who are ye that counter to the blind stream have fled from the
eternal prison?" said he, moving those venerable plumes. "Who has
guided you? Or who was a lamp to you, issuing forth from the deep
night that ever makes the infernal valley black? Are the laws of
the abyss thus broken? or is a new design changed in heaven that,
being damned, ye come unto my rocks?"

My Leader then took hold of me, and with words, and with hands,
and with signs, made my legs and my brow reverent. Then he
answered him, "Of myself I came not; a Lady descended from
Heaven, through whose prayers I succored this man with my
company. But since it is thy will that more of our condition be
unfolded to thee as it truly is, mine cannot be that to thee this
be denied. This man has not seen his last evening, but through
his folly was so near thereto that very little time there was to
turn. Even as I have said, I was sent to him to rescue him, and
there was no other way than this, along which I have set myself.
I have shown to him all the guilty people; and now I intend to
show him those spirits that purge themselves under thy ward. How
I have led him, it would be long to tell thee; from on high
descends power that aids me to conduct him to see thee and to
hear thee. Now may it please thee to approve his coming. He goes
seeking liberty, which is so dear, as he knows who for her
refuses life. Thou knowest it, for death for her sake was not
hitter to thee in Utica, where thou didst leave the garment that
on the great day shall he so bright. The eternal edicts are not
violated by us, for this one is alive, and Minos does not bind
me; but I am of the circle where are the chaste eyes of thy
Marcia, who in her look still prays thee, O holy breast, that for
thine own thou hold her. For her love, then, incline thyself to
us; let us go on through thy seven realms.[1] Thanks unto thee
will I carry back to her, if to be mentioned there below thou
deign."

[1] The seven circles of Purgatory.


"Marcia so pleased my eyes while I was on earth," said he then,
"that whatsoever grace she wished from me I did it; now, that on
the other side of the evil stream she dwells, she can no more
move me, by that law which was made when thence I issued
forth.[1] But if a Lady of heaven move and direct thee, as thou
sayest, there is no need of flattery; suffice it fully to thee
that for her sake thou askest me. Go then, and see thou gird this
one with a smooth rush, and that thou wash his face so that thou
remove all sully from it, for it were not befitting to go with
eye overcast by any cloud before the first minister that is of
those of Paradise. This little island, round about at its base,
down there yonder where the wave heats it, bears rushes upon its
soft ooze. No plant of other kind, that might put forth leaf or
grow hard, can there have life, because it yields not to the
shocks. Thereafter let not your return be this way; the Sun which
now is rising will show you to take the mountain by easier
ascent."

[1] The law that the redeemed cannot be touched by other than
heavenly affections.


So he disappeared, and I rose up, without speaking, and drew me
close to my Leader, and turned my eyes to him. He began, "Son,
follow my steps; let us turn back, for this plain slopes that way
to its low limits."

The dawn was vanquishing the matin hour which fled before it, so
that from afar I discerned the trembling of the sea. We set forth
over the solitary plain like a man who turns unto the road which
he has lost, and, till he come to it, seems to himself to go in
vain. When we were where the dew contends with the sun, and,
through being in a place where there is shade, is little
dissipated, my Master softly placed both his hands outspread upon
the grass. Whereon I, who perceived his design, stretched toward
him my tear-stained cheeks. Here he wholly uncovered that color
of mine which hell had hidden on me.[1]

[1] Allegorically, when the soul has entered upon the way of
purification Reason, with the dew of repentance, washes off the
stain of sin, and girds the spirit with humility.


We came, then, to the desert shore that never saw navigate its
waters one who afterwards had experience of return. Here he girt
me, even as pleased the other. O marvel! that such as he plucked
the humble plant, it instantly sprang up again there whence he
tore it.[1]

[1] The goods of the spirit are not diminished by appropriation.



CANTO II. Sunrise.--The Poets on the shore.--Coming of a boat,
guided by an angel, bearing souls to Purgatory.--Their
landing.--Casella and his song.--Cato hurries the souls to the
mountain.


Now had the sun reached the horizon whose meridian circle covers
Jerusalem with its highest point; and the night which circles
opposite to it was issuing forth from Ganges with the Scales that
fall from her hand when she exceeds;[1] so that where I was the
white and red cheeks of the beautiful Aurora by too much age were
becoming orange.

[1] Purgatory and Jerusalem are antipodal, and in one direction
the Ganges or India was arbitrarily assumed to be their common
horizon. The night is here taken as the point of the Heavens
opposite the sun, and the sun being in Aries, the night is in
Libra. When night exceeds, that is, at the autumnal equinox, when
the night becomes longer than the day, the Scales may be said to
drop from her hand, since the sun enters Libra.


We were still alongside the sea, like folk who are thinking of
their road, who go in heart and linger in body; and lo! as, at
approach of the morning, through the dense vapors Mars glows
ruddy, down in the west above the ocean floor, such appeared to
me,--so may I again behold it!--a light along the sea coming so
swiftly that no flight equals its motion. From which when I had a
little withdrawn my eye to ask my Leader, again I saw it,
brighter become and larger. Then on each side of it appeared to
me a something, I know not what, white, and beneath, little by
little, another came forth from it. My Master still said not a
word, until the first white things showed themselves wings; then,
When he clearly recognized the pilot, he cried out, "Mind, mind,
thou bend thy knees. Lo! the Angel of God: fold thy hands;
henceforth shalt thou see such officials. See how he scorns human
means, so that he wills not oar, or other sail than his own wings
between such distant shores. See, how he holds them straight
toward heaven, stroking the air with his eternal feathers that
are not changed like mortal hair."

Then, as nearer and nearer toward us came the Bird Divine, the
brighter he appeared; so that near by my eye endured him not, but
I bent it down: and he came on to the shore with a small vessel,
very swift and light so that the water swallowed naught of it. At
the stern stood the Celestial Pilot, such that if but described
he would make blessed; and more than a hundred spirits sat
within. "In exitu Israel de Egypto"[1] they all were singing
together with one voice, with whatso of that psalm is after
written. Then he made the sign of holy cross upon them; whereon
they all threw themselves upon the strand; and he went away swift
as he had come.

1 "When Israel went out of Egypt." Psalm cxiv.


The crowd which remained there seemed strange to the place,
gazing round about like him who of new things makes essay. On all
sides the Sun, who had with his bright arrows chased from
midheaven the Capricorn,[1] was shooting forth the day, when the
new people raised their brow toward us, saying to us, "If ye
know, show us the way to go unto the mountain." And Virgil
answered, "Ye believe, perchance, that we are acquainted with
this place, but we are pilgrims even as ye are. Just now we came,
a little before you, by another way, which was so rough and
difficult that the ascent henceforth will seem play to us.

[1] When Aries, in which the Sun was rising, is on the horizon,
Capricorn is at the zenith.


The souls who had become aware concerning me by my breathing,
that I was still alive, marvelling became deadly pale. And as to
a messenger who bears an olive branch the folk press to hear
news, and no one shows himself shy of crowding, so, at the sight
of me, those fortunate souls stopped still, all of them, as if
forgetting to go to make themselves fair.

I saw one of them drawing forward to embrace me with so great
affection that it moved me to do the like. O shades empty save in
aspect! Three times behind it I clasped my hands and as oft
returned with them unto my breast. With marvel, I believe, I
painted me; wherefore the shade smiled and drew back, and I,
following it, pressed forward, Gently it said, that I should
pause; then I knew who it was, and I prayed it that to speak with
me it would stop a little. It replied to me, "So as I loved thee
in the mortal body, so loosed from it I love thee; therefore I
stop; but wherefore goest thou?"

"Casella mine, in order to return another time to this place
where I am, do I make this journey," said I, "but from thee how
has so much time been taken?"[1]

[1] "How has thy coming hither been delayed so long since thy
death?"


And he to me, "No wrong has been done me if he[1] who takes both
when and whom it pleases him ofttimes hath denied to me this
passage; for of a just will[2] his own is made. Truly for three
months he has taken with all peace whoso has wished to enter.
Wherefore I who was now turned to the seashore where the water of
Tiber grows salt was benignantly received by him.[3] To that
outlet has he now turned his wing, because always those assemble
there who towards Acheron do not descend."


[1] The Celestial Pilot.

[2] That is, of the Divine Will; but there is no explanation of
the motive of the delay.

[3] The Tiber is the local symbol of the Church of Rome, from
whose bosom those who die at peace with her pass to Purgatory.
The Jubilee, proclaimed by Boniface VIII., had begun at
Christmas, 1299, so that for three months now the Celestial Pilot
had received graciously all who had taken advantage of it to gain
remission of their sins.



And I, "If a new law take not from thee memory or practice of the
song of love which was wont to quiet in me all my longings, may
it please thee therewith somewhat to comfort my soul, which
coming hither with its body is so wearied."

"Love which in my mind discourseth with me,"[1] began he then so
sweetly that the sweetness still within me sounds.[2] My Master,
and I, and that folk who were with him, appeared so content as if
naught else could touch the mind of any.

[1] The first verse of a canzone by Dante; the canzone is the
second of those upon which he comments in his Convito.

[2] Every English reader recalls Milton's Sonnet to Mr. Henry
Lawes:--
"Dante shall give Fame leave to set thee higher
Than his Casella, whom he woo'd to sing,
Met in the milder shades of purgatory."

Nothing is known of Casella beyond what is implied in Dante's
affectionate record of their meeting.


We were all fixed and attentive to his notes; and lo! the
venerable old man crying, "What is this, ye laggard spirits? What
negligence, what stay is this? Run to the mountain to strip off
the slough that lets not God be manifest to you."

As, when gathering grain or tare, the doves assembled at their
feeding, quiet, without display of their accustomed pride, if
aught appear of which they are afraid, suddenly let the food
alone, because they are assailed by a greater care, so I saw that
fresh troop leave the song, and go towards the hill-side, like
one that goes but knows not where he may come out. Nor was our
departure less speedy.



CANTO III. Ante-Purgatory.--Souls of those who have died in
contumacy of the Church.-- Manfred.


Inasmuch as the sudden flight had scattered them over the plain,
turned to the mount whereto reason spurs us, I drew me close to
my trusty companion. And how should I without him have run? Who
would have drawn me up over the mountain? He seemed to me of his
own self remorseful. O conscience, upright and stainless, how
bitter a sting to thee is little fault!

When his feet left the haste that takes the seemliness from every
act, my mind, which at first had been restrained, let loose its
attention, as though eager, and I turned my face unto the hill
that towards the heaven rises highest from the sea. The sun,
which behind was flaming ruddy, was broken in front of me by the
figure that the staying of its rays upon me formed. When I saw
the ground darkened only in front of me, I turned me to my side
with fear of being abandoned: and my Comfort, wholly turning to
me, began to say, "Why dost thou still distrust? Dost thou not
believe me with thee, and that I guide thee? It is now evening
there where the body is buried within which I cast a shadow;
Naples holds it, and from Brundusium it is taken; if now in front
of me there is no shadow, marvel not more than at the heavens of
which one hinders not the other's radiance. To suffer torments,
both hot and cold, bodies like this the Power ordains, which
wills not that how it acts be revealed to us. Mad is he who hopes
that our reason can traverse the infinite way which One Substance
in Three Persons holds. Be content, human race, with the
quia;[1]; for if ye had been able to see everything, need had not
been for Mary to hear child: and ye have seen desiring
fruitlessly men such [2] that their desire would have been
quieted, which is given them eternally for a grief. I speak of
Aristotle and of Plato, and of many others;" and here he bowed
his front, and said no more, and remained disturbed.

[1] Quic is used here, as often in mediaeval Latin, for quod. The
meaning is, Be content to know that the thing is, seek not to
know WHY or HOW--propter quid--it is as it is.

[2] If human knowledge sufficed.


We had come, meanwhile, to the foot of the mountain; here we
found the rock so steep, that there the legs would be agile in
vain. Between Lerici and Turbia[1] the most deserted, the most
secluded way is a stair easy and open, compared with that. "Now
who knows on which hand the hillside slopes," said my Master,
staying his step, "so that he can ascend who goeth without
wings?"

[1] Lerici on the Gulf of Spezzia, and Turbia, just above Monaco,
are at the two ends of the Riviera; between them the mountains
rise steeply from the shore, along which in Dante's time there
was no road.


And while he was holding his face low, questioning his mind about
the road, and I was looking up around the rock, on the left hand
appeared to me a company of souls who were moving their feet
towards us, and seemed not, so slowly were they coming. "Lift,"
said I to the Master, "thine eyes, lo! on this side who will give
us counsel, if thou from thyself canst not have it." He looked at
them, and with air of relief, answered, "Let us go thither, for
they come slowly, and do thou confirm thy hope, sweet son.

That people was still as far, I mean after a thousand steps of
ours, as a good thrower would cast with his hand, when they all
pressed up to the hard masses of the high bank, and stood still
and close, as one who goes in doubt stops to look.[1] "O ye who
have made good ends, O spirits already elect," Virgil began, "by
that peace which I believe is awaited by you all, tell us, where
the mountain lies so that the going up is possible; for to lose
time is most displeasing to him who knows most."

Copyright (c) 2007. knowncrafts.net. All rights reserved.