Purgatory: Canto XXVI. Seventh Ledge: The Lustful.--Sinners In The Fire, Going In Opposite Directions.
Seventh Ledge: the Lustful.--Sinners in the fire,
going in opposite directions.--Guido Guinicelli.--Arnaut Daniel.
While we were going on thus along the edge, one before the other,
and the good Master was often saying, "Take heed! let it avail
that I warn thee," the sun was striking me on the right shoulder,
and now, raying out, was changing all the west from azure to a
white aspect; and with my shadow I was making the flame appear
more ruddy, and only at such an indication[1] I saw many shades,
as they went on, give attention. This was the occasion which gave
them a beginning to speak of me, and they began to say, "He seems
not a fictitious body;" then toward me, so far as they could do
so, certain of them canine, always with regard not to come out
where they would not be burned.
[1] At this sign that Dante's body was that of a living man.
"O thou! who goest, not from being slower, but perhaps from
reverence, behind the others, reply to me who in thirst and fire
am burning. Nor to me only is thy reply of need, for all these
have a greater thirst for it than Indian or Ethiop of cold water.
Tell us how it is that thou makest of thyself a wall to the sun,
as if thou hadst not yet entered within the net of death." Thus
spoke to me one of them; and I should now have disclosed myself,
if I had not been intent on another new thing which then
appeared; for through the middle of the burning road were coming
people with their faces opposite to these, who made me gaze in
suspense. There I see, on every side, all the shades making haste
and kissing each other, without stopping, content with brief
greeting. Thus within their brown band one ant touches muzzle
with another, perchance to enquire their way and their fortune.
Soon as they end the friendly salutation, before the first step
runs on beyond, each strives to outcry the other; the new-come
folk: "Sodom and Gomorrah," and the other, "Into the cow enters
Pasiphae, that the bull may run to her lust." Then like cranes,
of whom part should fly to the Riphaean mountains,[1] and part
toward the sands,[2] these shunning the frost and those the sun,
one folk goes, the other comes on, and weeping they return to
their first chants, and to the cry which most befits them.
[1] Mountains vaguely placed by the early geographers in the far
North.
[2] The deserts of the South.
And those same who had prayed me drew near to me as before,
intent in their looks to listen. I, who twice had seen their
desire, began, "O souls secure of having, whenever it may he, a
state of peace, neither unripe nor mature have my limbs remained
yonder, but they are here with me with their blood, and with
their joints. I go up in order to be no longer blind. A Lady is
on high who winneth grace for us, whereby I bring my mortal part
through your world. But so may your greater will soon become
satisfied, in such wise that the heaven may harbor you which is
full of love, and most amply spreads, tell me, in order that I
may yet rule the paper for it, who are ye, and who are that crowd
which goes its way behind your backs."
Not otherwise stupefied, the mountaineer is confused, and gazing
round is dumb, when rough and savage he enters the town, than
each shade became in his appearance; but, after they were
unburdened of their bewilderment, which in high hearts is
quickly assuaged, "Blessed thou," began again that one who first
had asked me, "who of our regions dost ship experience for dying
better. The people who do not come with us offended in that for
which once Caesar in his triumph heard 'Queen' cried out against
him; therefore they go off shouting 'Sodom,' reproving
themselves as thou hast heard, and aid the burning by their
shame. Our sin was hermaphrodite; but because we observed not
human law, following our appetite like beasts, when we part from
them, the name of her who bestialized herself in the beast-shaped
planks is uttered by us, in opprobrium of ourselves. Now thou
knowest our deeds, and of what we were guilty; if, perchance,
thou wishest to know by name who we are, there is not time to
tell, and I could not do it. I will indeed make thee short of
wish about myself; I am Guido Guinicelli;[1] and now I purify
myself, because I truly repented before my last hour."
[1] Of Bologna; he was living after the middle of the thirteenth
century. Of his life little is known, but some of his verses
survive and justify Dante's words concerning them.
Such as in the sorrow of Lycurgus her two sons became at seeing
again their mother,[1] such I became, but I rise not so far,[2]
when I heard name himself the father of me, and of my betters
who ever used sweet and gracious rhymes of love; and without
hearing or speaking, full of thought I went on, gazing a long
time upon him; nor, for the fire, did I draw nearer to him. After
I was fed with looking, I offered myself wholly ready for his
service, with the affirmation that makes another believe. And he
to me, "By what I hear thou leavest such trace in me, and so
bright, that Lethe cannot take it away nor make it dim. But if
thy words have now sworn truth, tell me what is time cause why in
speech and look thou showest that thou dost hold me dear?" And I
to him, "The sweet ditties of yours, which, so long as the modern
fashion shall endure, will still make dear their ink." "O
brother," said he, "this one whom I distinguish for thee with my
finger," and he pointed to a spirit in advance,[3] "was a better
smith of the maternal speech. In verses of love, and prose of
romances, he excelled all, and let the foolish talk who think
that he of Limoges[4] surpasses him; to rumor more than to truth
they turn their faces, and thus confirm their own opinion, before
art or reason is listened to by them. Thus did many of old
concerning Guittone,[5] from cry to cry only to him giving the
prize, until the truth has prevailed with more persons. Now if
thou hast such ample privilege that it he permitted thee to go
unto the cloister in which Christ is abbot of the college, say
for me to him one paternoster, so far as needs for us in this
world where power to sin is no longer ours."[6]
[1] "Lycurgus, King of Nemaea, enraged with Hypsipyle for leaving
his infant child, who was killed by a serpent, while she was
showing the river Langia to the Argives (see Canto XXII.), was
about to kill her, when she was found and rescued by her own
suns."--Statius, Thebaid, v. 721 (Pollock).
[2] I was more restrained than they.
[3] Arnaut Daniel, a famous troubadour.
[4] Gerault de Berneil.
[5] Guittone d' Arezzo (see Canto XXIV.).
[6] The words in the Lord's Prayer, "Deliver us from temptation,"
are not needed for the spirits in Purgatory.
Then, perhaps to give place to the other who was near behind him,
he disappeared through the fire, even as through the water a fish
going to the bottom. I moved forward a little to him who had been
pointed out to me, and said, that for his name my desire was
making ready a gracious place. He began graciously to say,[1] "So
pleaseth me your courteous demand that I cannot, and I will not,
hide me from you. I am Arnaut who weep and go singing; contrite I
see my past folly, and joyful I see before me the day I hope for.
Now I pray you by that virtue which guides you to the summit of
the stair, at times be mindful of my pain." Then he hid himself
in the fire that refines them.
[1] The words of Daniel are in the Provencal tongue.
going in opposite directions.--Guido Guinicelli.--Arnaut Daniel.
While we were going on thus along the edge, one before the other,
and the good Master was often saying, "Take heed! let it avail
that I warn thee," the sun was striking me on the right shoulder,
and now, raying out, was changing all the west from azure to a
white aspect; and with my shadow I was making the flame appear
more ruddy, and only at such an indication[1] I saw many shades,
as they went on, give attention. This was the occasion which gave
them a beginning to speak of me, and they began to say, "He seems
not a fictitious body;" then toward me, so far as they could do
so, certain of them canine, always with regard not to come out
where they would not be burned.
[1] At this sign that Dante's body was that of a living man.
"O thou! who goest, not from being slower, but perhaps from
reverence, behind the others, reply to me who in thirst and fire
am burning. Nor to me only is thy reply of need, for all these
have a greater thirst for it than Indian or Ethiop of cold water.
Tell us how it is that thou makest of thyself a wall to the sun,
as if thou hadst not yet entered within the net of death." Thus
spoke to me one of them; and I should now have disclosed myself,
if I had not been intent on another new thing which then
appeared; for through the middle of the burning road were coming
people with their faces opposite to these, who made me gaze in
suspense. There I see, on every side, all the shades making haste
and kissing each other, without stopping, content with brief
greeting. Thus within their brown band one ant touches muzzle
with another, perchance to enquire their way and their fortune.
Soon as they end the friendly salutation, before the first step
runs on beyond, each strives to outcry the other; the new-come
folk: "Sodom and Gomorrah," and the other, "Into the cow enters
Pasiphae, that the bull may run to her lust." Then like cranes,
of whom part should fly to the Riphaean mountains,[1] and part
toward the sands,[2] these shunning the frost and those the sun,
one folk goes, the other comes on, and weeping they return to
their first chants, and to the cry which most befits them.
[1] Mountains vaguely placed by the early geographers in the far
North.
[2] The deserts of the South.
And those same who had prayed me drew near to me as before,
intent in their looks to listen. I, who twice had seen their
desire, began, "O souls secure of having, whenever it may he, a
state of peace, neither unripe nor mature have my limbs remained
yonder, but they are here with me with their blood, and with
their joints. I go up in order to be no longer blind. A Lady is
on high who winneth grace for us, whereby I bring my mortal part
through your world. But so may your greater will soon become
satisfied, in such wise that the heaven may harbor you which is
full of love, and most amply spreads, tell me, in order that I
may yet rule the paper for it, who are ye, and who are that crowd
which goes its way behind your backs."
Not otherwise stupefied, the mountaineer is confused, and gazing
round is dumb, when rough and savage he enters the town, than
each shade became in his appearance; but, after they were
unburdened of their bewilderment, which in high hearts is
quickly assuaged, "Blessed thou," began again that one who first
had asked me, "who of our regions dost ship experience for dying
better. The people who do not come with us offended in that for
which once Caesar in his triumph heard 'Queen' cried out against
him; therefore they go off shouting 'Sodom,' reproving
themselves as thou hast heard, and aid the burning by their
shame. Our sin was hermaphrodite; but because we observed not
human law, following our appetite like beasts, when we part from
them, the name of her who bestialized herself in the beast-shaped
planks is uttered by us, in opprobrium of ourselves. Now thou
knowest our deeds, and of what we were guilty; if, perchance,
thou wishest to know by name who we are, there is not time to
tell, and I could not do it. I will indeed make thee short of
wish about myself; I am Guido Guinicelli;[1] and now I purify
myself, because I truly repented before my last hour."
[1] Of Bologna; he was living after the middle of the thirteenth
century. Of his life little is known, but some of his verses
survive and justify Dante's words concerning them.
Such as in the sorrow of Lycurgus her two sons became at seeing
again their mother,[1] such I became, but I rise not so far,[2]
when I heard name himself the father of me, and of my betters
who ever used sweet and gracious rhymes of love; and without
hearing or speaking, full of thought I went on, gazing a long
time upon him; nor, for the fire, did I draw nearer to him. After
I was fed with looking, I offered myself wholly ready for his
service, with the affirmation that makes another believe. And he
to me, "By what I hear thou leavest such trace in me, and so
bright, that Lethe cannot take it away nor make it dim. But if
thy words have now sworn truth, tell me what is time cause why in
speech and look thou showest that thou dost hold me dear?" And I
to him, "The sweet ditties of yours, which, so long as the modern
fashion shall endure, will still make dear their ink." "O
brother," said he, "this one whom I distinguish for thee with my
finger," and he pointed to a spirit in advance,[3] "was a better
smith of the maternal speech. In verses of love, and prose of
romances, he excelled all, and let the foolish talk who think
that he of Limoges[4] surpasses him; to rumor more than to truth
they turn their faces, and thus confirm their own opinion, before
art or reason is listened to by them. Thus did many of old
concerning Guittone,[5] from cry to cry only to him giving the
prize, until the truth has prevailed with more persons. Now if
thou hast such ample privilege that it he permitted thee to go
unto the cloister in which Christ is abbot of the college, say
for me to him one paternoster, so far as needs for us in this
world where power to sin is no longer ours."[6]
[1] "Lycurgus, King of Nemaea, enraged with Hypsipyle for leaving
his infant child, who was killed by a serpent, while she was
showing the river Langia to the Argives (see Canto XXII.), was
about to kill her, when she was found and rescued by her own
suns."--Statius, Thebaid, v. 721 (Pollock).
[2] I was more restrained than they.
[3] Arnaut Daniel, a famous troubadour.
[4] Gerault de Berneil.
[5] Guittone d' Arezzo (see Canto XXIV.).
[6] The words in the Lord's Prayer, "Deliver us from temptation,"
are not needed for the spirits in Purgatory.
Then, perhaps to give place to the other who was near behind him,
he disappeared through the fire, even as through the water a fish
going to the bottom. I moved forward a little to him who had been
pointed out to me, and said, that for his name my desire was
making ready a gracious place. He began graciously to say,[1] "So
pleaseth me your courteous demand that I cannot, and I will not,
hide me from you. I am Arnaut who weep and go singing; contrite I
see my past folly, and joyful I see before me the day I hope for.
Now I pray you by that virtue which guides you to the summit of
the stair, at times be mindful of my pain." Then he hid himself
in the fire that refines them.
[1] The words of Daniel are in the Provencal tongue.
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