Classic

The Divine Comedy62 / 104

Purgatorio

Canto XXV

Discourse of Statius on generation—The Seventh Circle—The Wanton.

Now was it the ascent no hindrance brooked,1Because the sun had his meridian circleTo Taurus left, and night to Scorpio;2Wherefore as doth a man who tarries not,But goes his way, whate’er to him appear,If of necessity the sting transfix him,In this wise did we enter through the gap,Taking the stairway, one before the other,Which by its narrowness divides the climbers.And as the little stork that lifts its wingWith a desire to fly, and does not ventureTo leave the nest, and lets it downward droop,Even such was I, with the desire of askingKindled and quenched, unto the motion comingHe makes who doth address himself to speak.3Not for our pace, though rapid it might be,My father sweet forbore, but said: “Let flyThe bow of speech thou to the barb hast drawn.”With confidence I opened then my mouth,And I began: “How can one meagre growThere where the need of nutriment applies not?”“If thou wouldst call to mind how Meleager4Was wasted by the wasting of a brand,This would not,” said he, “be to thee so sour;And wouldst thou think how at each tremulous motionTrembles within a mirror your own image;That which seems hard would mellow seem to thee.But that thou mayst content thee in thy wishLo Statius here; and him I call and prayHe now will be the healer of thy wounds.”“If I unfold to him the eternal vengeance,”Responded Statius, “where thou present art,Be my excuse that I can naught deny thee.”Then he began: “Son, if these words of mineThy mind doth contemplate and doth receive,They’ll be thy light unto the How thou sayest.The perfect blood, which never is drunk up5Into the thirsty veins, and which remainethLike food that from the table thou removest,Takes in the heart for all the human membersVirtue informative, as being thatWhich to be changed to them goes through the veins.Again digest, descends it where ’tis betterSilent to be than say; and then drops thenceUpon another’s blood in natural vase.There one together with the other mingles,One to be passive meant, the other activeBy reason of the perfect place it springs from;6And being conjoined, begins to operate,Coagulating first, then vivifyingWhat for its matter it had made consistent.The active virtue, being made a soul7As of a plant, (in so far different,This on the way is, that arrived already,)Then works so much, that now it moves and feels8Like a sea-fungus, and then undertakesTo organize the powers whose seed it is.Now, Son, dilates and now distends itselfThe virtue from the generator’s heart,Where nature is intent on all the members.But how from animal it man becomesThou dost not see as yet; this is a pointWhich made a wiser man than thou once errSo far, that in his doctrine separateHe made the soul from possible intellect,9For he no organ saw by this assumed.Open thy breast unto the truth that’s coming,And know that, just as soon as in the foetusThe articulation of the brain is perfect,The primal Motor turns to it well pleased10At so great art of nature, and inspiresA spirit new with virtue all replete,Which what it finds there active doth attractInto its substance, and becomes one soul,Which lives, and feels, and on itself revolves.11And that thou less may wonder at my word,Behold the sun’s heat, which becometh wine,Joined to the juice that from the vine distils.Whenever Lachesis has no more thread,12It separates from the flesh, and virtuallyBears with itself the human and divine;13The other faculties are voiceless all;The memory, the intelligence, and the willIn action far more vigorous than before.Without a pause it falleth of itselfIn marvellous way on one shore or the other;14There of its roads it first is cognizant.Soon as the place there circumscribeth it,The virtue informative rays round about,As, and as much as, in the living members.And even as the air, when full of rain,By alien rays that are therein reflected,With divers colors shows itself adorned,So there the neighboring air doth shape itselfInto that form which doth impress upon itVirtually the soul that has stood still.And then in manner of the little flame,Which followeth the fire where’er it shifts,After the spirit followeth its new form.Since afterwards it takes from this its semblance,It is called shade; and thence it organizesThereafter every sense, even to the sight.Thence is it that we speak, and thence we laugh;15Thence is it that we form the tears and sighs,That on the mountain thou mayhap hast heard.According as impress us our desiresAnd other affections, so the shade is shaped,And this is cause of what thou wonderest at.”And now unto the last of all the circlesHad we arrived, and to the right hand turned,And were attentive to another care.There the embankment shoots forth flames of fire,And upward doth the cornice breathe a blastThat drives them back, and from itself sequesters.Hence we must needs go on the open side,And one by one; and I did fear the fireOn this side, and on that the falling down.My Leader said: “Along this place one oughtTo keep upon the eyes a tightened rein,Seeing that one so easily might err.”“Summae Deus clementiae,” in the bosom16Of the great burning chanted then I heard,Which made me no less eager to turn round;And spirits saw I walking through the flame;Wherefore I looked, to my own steps and theirsApportioning my sight from time to time.After the close which to that hymn is made,Aloud they shouted, “Virum non cognosco”;17Then recommenced the hymn with voices low.This also ended, cried they: “To the woodDiana ran, and drove forth Helice18Therefrom, who had of Venus felt the poison.”Then to their song returned they; then the wivesThey shouted, and the husbands who were chaste,As virtue and the marriage vow imposes.And I believe that them this mode suffices,For all the time the fire is burning them;With such care is it needful, and such food,That the last wound of all should be closed up.

  1. The ascent to the Seventh Circle of Purgatory, where the sin of Lust is punished. ↩
  2. When the sign of Taurus reached the meridian, the sun, being in Aries, would be two hours beyond it. It is now two o’clock of the afternoon. The Scorpion is the sign opposite Taurus. ↩
  3. Shakespeare, Hamlet, I 2:— “And did address / Itself to motion, like as it would speak.” ↩
  4. Meleager was the son of Oeneus and Althaea, of Calydon. At his birth the Fates were present and predicted his future greatness. Clotho said that he would be brave; Lachesis, that he would be strong; and Atropos, that he would live as long as the brand upon the fire remained unconsumed. Ovid, Metamorphoses VIII:— “There lay a log unlighted on the hearth, / When she was laboring in the throes of birth / For th’ unborn chief; the fatal sisters came, / And raised it up, and tossed it on the flame / Then on the rock a scanty measure place / Of vital flax, and turned the wheel apace; / And turning sung, ‘To this red brand and thee, / O new-born babe, we give an equal destiny’; / So vanished out of view. The frighted dame / Sprung hasty from her bed, and quenched the flame. / The log, in secret locked, she kept with care, / And that, while thus preserved, preserved her heir.” Meleager distinguished himself in the Argonautic expedition, and afterwards in the hunt of Calydon, where he killed the famous boar, and gave the boar’s head to Atalanta; and when his uncles tried to take possession of it, he killed them also. On hearing this, and seeing the dead bodies, his mother in her rage threw the brand upon the fire again, and, as it was consumed, Meleager perished. Mr. Swinburne, Atalanta in Calydon:— Chorus “When thou dravest the men / Of the chosen of Thrace, / None turned him again / Nor endured he thy face / Clothed round with the blush of the battle, with light from a terrible place. Oeneus “Thou shouldst die as he dies / For whom none sheddeth tears; / Filling thine eyes / And fulfilling thine ears / With the brilliance of battle, the bloom and the beauty, the splendor of spears. Chorus “In the ears of the world / It is sung, it is told, / And the light thereof hurled / And the noise thereof rolled / From the Acroceraunian snow to the ford of the fleece of gold. Meleager “Would God ye could carry me / Forth of all these; / Heap sand and bury me / By the Chersonese / Where the thundering Bosphorus answers the thunder of Pontic seas. Oeneus “Dost thou mock at our praise / And the singing begun / And the men of strange days / Praising my son / In the folds of the hills of home, high places of Calydon? Meleager “For the dead man no home is; / Ah, better to be / What the flower of the foam is / In fields of the sea, / That the sea-waves might be as my raiment, the gulf-stream a garment for me. / ⋮ / “Mother, I dying with unforgetful tongue / Hail thee as holy and worship thee as just / Who art unjust and unholy; and with my knees / Would worship, but thy fire and subtlety, / Dissundering them, devour me; for these limbs / Are as light dustand Grumblings from mine urn / Before the fire has touched them; and my face / As a dead leaf or dead foot’s mark on snow, / And all this body a broken barren tree / That was so strong, and all this flower of life / Disbranched and desecrated miserably, / And minished all that god-like muscle and might / And lesser than a man’s: for all my veins / Fail me, and all mine ashen down.” ↩
  5. The dissertation which Dante here puts into the mouth of Statius maybe found also in a briefer prose form in the Convito, IV 21. It so much excites the enthusiasm of Varchi, that he declares it alone sufficient to prove Dante to have been a physician, philosopher, and theologian of the highest order; and goes on to say:— “I not only confess, but I swear, that as many times as I have read it, which day and night are more than a thousand, my wonder and astonishment have always increased, seeming every time to find therein new beauties and new instruction, and consequently new difficulties.” This subject is also discussed in part by Thomas Aquinas, Summa Theologica, I Quaest. CXIX, De propagations hominis quantum ad corpus. Milton, in his Latin poem, De Idea Platonica, has touched upon a theme somewhat akin to this, but in a manner to make it seem very remote. Perhaps no two passages could better show the difference between Dante and Milton, than this canto and “Plato’s Archetypal Man,” which in Leigh Hunt’s translation runs as follows:— “Say, guardian goddesses of woods, / Aspects, felt in solitudes; / And Memory, at whose blessed knee / The Nine, which thy dear daughters be, / Learnt “of the majestic past; / And thou, that in some antre vast / Leaning afar off dost lie, / Otiose Eternity, / Keeping the tablets and decrees / Of Jove, and the ephemerides / Of the gods, and calendars, / Of the ever festal stars; / Say, who was he, the sunless shade, / After whose pattern man was made; / He first, the full of ages, born / With the old pale polar morn, / Sole, yet all; first visible thought, / After which the Deity wrought? / Twin-birth with Pallas, not remain / Doth he in Jove’s o’crshadowed brain; / But though of wide communion, / Dwells apart, like one alone; / And fills the wondering embrace, / (Doubt it not) of size and place. / Whether, companion of the stars, / With their tenfold round he errs; / Or inhabits with his lone / Nature in the neighboring moon; / Or sits with body-waiting souls, / Dozing by the Lethaean pools:— / Or whether, haply, placed afar / In some blank region of our star, / He stalks, an unsubstantial heap, / Humanity’s giant archetype; / Where a loftier bulk he rears / Than Atlas, grappler of the stars, / And through their shadow-touched abodes / Brings a terror to the gods. / Not the seer of him had sight, / Who found in darkness depths of light; / His travelled eyeballs saw him not / In all his mighty gulfs of thought:— / Him the farthest-footed good, / Pleiad Mercury, never showed / To any poet’s wisest sight / In the silence of the night:— / News of him the Assyrian priest / Found not in his sacred list, / Though he traced back old king Nine, / And Belus, elder name divine, / And Osiris, endless famed. / Not the glory, triple-named, / Thrice great Hermes, though his eyes / Read the shapes of all the skies, / Left him in his sacred verse / Revealed to Nature’s worshippers. / “O Plato! and was this a dream / Of thine in bowery Academe? / Wert thou the golden tongue to tell / First of this high miracle, / And charm him to thy schools below? / O call thy poets back, if so, / Back to the state thine exiles call, / Thou greatest fabler of them all; / Or follow through the self-same gate, / Thou, the founder of the state.” [Tiresias, who was blind.] [Sanchoniathon.] [Whom Plato banished from his imaginary republic.] ↩
  6. The heart, where the blood takes the “virtue informative,” as stated in line 40. ↩
  7. The vegetative soul, which in man differs from that in plants, as being in a state of development, while that of plants is complete already. ↩
  8. The vegetative becomes a sensitive soul. ↩
  9. “This was the opinion of Averroes,” says the Ottimo, “which is false, and contrary to the Catholic faith.” In the language of the Schools, the Possible Intellect, intellectus possibilis, is the faculty which receives impressions through the senses, and forms from them pictures or phantasmata in the mind. The Active Intellect, intellectus agens, draws from these pictures various ideas, notions, and conclusions. They represent the Understanding and the Reason. ↩
  10. God. ↩
  11. Redi, “Bacchus in Tuscany”:— “Such bright blood is a ray enkindled / Of that sun, in heaven that shines, / And has been left behind entangled / And caught in the net of the many vines.” ↩
  12. When Lachesis has spun out the thread of life. ↩
  13. Thomas Aquinas, Summa Theologica, I Quaest. CXVIII Art. 3:— “Anima intellectiva remanet destructo corpore.” ↩
  14. Either upon the shores of Acheron or of the Tiber. ↩
  15. Aeneid, VI 723, Davidson’s Tr.:— “In the first place, the spirit within nourishes the heavens, the earth, and watery plains, the moon’s enlightened orb, and the Titanian stars; and the mind, diffused through all the members, actuates the whole frame, and mingles with the vast body of the universe. Thence the race of men and beasts, the vital principles of the flying kind, and the monsters which the ocean breeds under its smooth plain. These principles have the active force of fire, and are of a heavenly original, so far as they are not clogged by noxious bodies, blunted by earthborn limbs and dying members. Hence they fear and desire, grieve and rejoice; and, shut up in darkness and a gloomy prison, lose sight of their native skies. Even when with the last beams of light their life is gone, yet not every ill, nor all corporeal stains, are quite removed from the unhappy beings; and it is absolutely necessary that many imperfections which have long been joined to the soul should be in marvellous ways increased and riveted therein. Therefore are they afflicted with punishments, and pay the penalties of their former ills. Some, hung on high, are spread out to the empty winds; in others, the guilt not done away is washed out in a vast watery abyss, or burned away in fire. We each endure his own manes, thence are we conveyed along the spacious Elysium, and we, the happy few, possess the fields of bliss; till length of time, after the fixed period is elapsed, hath done away the inherent stain, and hath left the pure celestial reason, and the fiery energy of the simple spirit.” ↩
  16. “God of clemency supreme”; the church hymn, sung at matins on Saturday morning, and containing a prayer for purity. ↩
  17. Luke 1:34:— “Then said Mary unto the angel. How shall this be, seeing I know not a man?” ↩
  18. Helice, or Callisto, was a daughter of Lycaon, king of Arcadia. She was one of the attendant nymphs of Diana, who discarded her on account of an amour with Jupiter, for which Juno turned her into a bear. Arcas was the offspring of this amour. Jupiter changed them to the constellations of the Great and Little Bear. Ovid, Metamorphoses II, Addison’s Tr.:— “But now her son had fifteen summers told, / Fierce at the chase, and in the forest bold; / When, as he beat the woods in quest of prey, / He chanced to rouse his mother where she lay. / She knew her son, and kept him in her sight, / And fondly gazed: the boy was in a fright, / And aimed a pointed arrow at her breast, / And would have slain his mother in the beast; / But Jove forbad, and snatched them through the air / In whirlwinds up to Heaven, and fixed them there; / Where the new constellations nightly rise, / And add a lustre to the Northern skies, / “When Juno saw the rival in her height, / Spangled with stars, and circled round with light, / She sought old Ocean in his deep abodes, / And Tethys, both revered among the gods. / They ask what brings her there: ‘Ne’er ask,’ says she, / ‘What brings me here; Heaven is no place for me. / You’ll see, when Night has covered all things o’er, / Jove’s starry bastard and triumphant whore / Usurp the heavens; you’ll see them proudly roll / In their new orbs, and brighten all the pole.’ ” ↩

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