My limbs I have not left, crude or mature,

Behind on earth, but they are here with me,

With their warm blood, and joints all knit secure.
I hence ascend who blind no more would be:
A heavenly dame1 this grace for me obtain❜d,
Whence through your world I bear mortality.
But may your highest aim be soon attain'd,
That in celestial mansions you may dwell,
So full of love, where ampler space is gain'd;
As who you are and what this crowd you tell,
Who, faced about behind you, go away;
That on my tablets I may note it well."
Not otherwise the mountaineer will stay,
Staring around confused, with wonder dumb,
When rude and rustic in the city gay,
Than every shade in aspect had become.

But when they were disburden'd of surprise,
By every lofty heart with ease o'ercome,2

"O bless'd art thou, for better life made wise,"

60

.70

He recommenced whose prayer had been suspended, "The pathway proving through our bounds which lies. The tribe, who come not with us, have offended

In that respect for which, in triumph high,
Cæsar with shouts of Queen' was reprehended.3
Hence, in departing, 'Sodom' is their cry,

Heightening with shame their burning penalty,

1 Beatrice, Inferno, ii. 70, &c.

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2 The natural sentiment of wonder at what is new or grand, is beneficial and laudable, when it prompts us to investigation and stimulates us in the pursuit of wisdom: but when it leads to nothing beyond itself it is irrational or idiotic.

3 See SUETONIUS, Julius Cæsar, cap. 49, throughout which and the following chapter, the historian describes the immense licentiousness of Julius Cæsar.

While, as thou heard'st, themselves they vilify.

Our sin was double natured: and since we
To human laws conform'd not, but pursued
Our appetites, like beasts, most brutishly,
Therefore when we our interview conclude,

To our own shame we shout the name of her
Who took a brute's form in the sculptured wood.
Thus far our deeds and guilt: if who we were,

And what our names, perchance thou'dst have me say, Time and my knowledge both would fail me here. 90 Thy wish to learn who I am I'll allay.

I'm Guido Guinicelli,1 early purged

Thus, through repentance ere my latest day.” As in the sadness which Lycurgus urged,

Two sons once lost again their mother greet,2 Such was my joy, though not so high it surged, When I had heard him thus his name repeat,

Sire of myself and betters, who e'er used The rhymes of love so beautiful and sweet; I without speech or hearing walk'd and mused A long time looking at him; and had sped Nearer, but me the fire its leave refused. When I with gazing had enough been fed,

I tender'd him prompt service dutiful,

With words which win belief when they are said.
And he replied; "Such impress clear and full
Thou leavest in me by what now I hear,

As Lethe3 never can efface nor dull.

100

1 A poet already noticed, Canto xi. 97, and note, and honourably mentioned by Dante in his Convito and in his De Vulgari Eloquentia. He died in 1276.

2 See Canto xxii. 112, note.

3 See Inferno, xiv. 136 and note.

But as that I believe thy words I swear,

[110

Since thy regard both speech and looks have proved,

Tell me the cause why I to thee am dear."

And I to him; ""Twas your sweet sayings moved, Which, while our tongues shall last, secure have made The traces of your ink to be beloved." "Brother," he said, and pointed at a shade, "A greater workman's talents he who goes Before me in his mother-tongue display'd.1 In amorous verses and romantic prose

way,

He all surpass'd, and left the fools to say,
Limoges' bard in merit higher rose.2
By rumour more than truth they grope their
And so a fix'd opinion come to frame,
Ere disciplined by art or reason they.
Thus many cried up once Guittone's name,3
With babbling talk even giving him the prize,
Till truth at last by numbers overcame.

If thine such ample privileges rise,

That thou the cloister to approach art free
Whose college Christ as abbot sanctifies,

One Paternoster say to him for me,

As far as here our needs it can include,

Where power to sin with us no more can be."4

120

130

1 See line 133 and note. In an affecting manner Dante here inculcates that modesty which usually accompanies true genius, and the Christian duty recommended by St. Paul, "In honour preferring one another."-Romans xii. 10.

2 Giraud de Borneil, of Sideuil (Sidwell ?), a castle in Limoges. He was called Il maestro de' Trovatori, "The master of the Troubadours;" and the invention of the Canzone is ascribed to him. He is repeatedly mentioned by Dante, and appears to have been much admired and caressed in his day.

3 See Canto xxiv. 56 and note.

4 See Canto xi. 22-24.

Then to give place to one who next him stood,1
He vanish'd in the fire which o'er him swept,
As glides a fish when diving through the flood.
I towards the Spirit he had shown me stept,

And said that my affection for his name

A gracious place within my heart had kept. Then from his lips this answer freely came :—

"Such joie to me your curteis words are bringing,2 140 I neither woll ne can resist your claim. Arnault Ik am, who weep as I go singing, Within this fiery ford, my follies past;

And ken the day I hope for hither winging.
Now by that guiding power through which at last
You'll reach the summit whither you aspire,

Think in fit hour where my sad lot is cast."
He vanish'd then in the refining fire.

1 Arnault Daniel, placed by Dante and Petrarch at the head of

the Provençal poets. The latter says of him ;—

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'Among all, the first was Arnaldo Daniel,

Great master of love; who to his country

Still does honour by his polished and beautiful verse.'

Trionfo D' Amore, cap. iv. ll. 40—42.

2 In the original, the reply of Arnault Daniel, in these eight

lines, is in the Provençal dialect.

CANTO XXVII.

THE ARGUMENT.

An angel beyond the flame sings Beati mundo corde, and invites the poets to enter. Dante hesitates, through fear of being burnt. Virgil encourages him, and informs him that it is the flame which separates him from Beatrice, The sound of her name decides him. While passing through it they hear the invitation, Venite, benedicti patris mei. On the other side a pathway appears within the rock, which they ascend; and being overtaken by night, sleep on the steps. His dream of Rachel and Leah. On awaking they proceed and reach the top, where Virgil formally resigns his charge, giving Dante up to his own guidance and choice until he shall meet with Beatrice.

'Twas when his earliest beams the Sun was throwing, There where his Maker once pour'd out his blood, Swift Ebro under the high Balance flowing,

While noon-tide glory shone on Ganges flood;
Here daylight, as he set, forsook the sky,1
When in our view God's joyful angel stood:
Beyond the flaming bank he tower'd on high,
And," Blessed are the pure in heart," he chanted,

1 At Jerusalem the Sun (in Aries) was now rising; Spain (traversed by the Ebro, the ancient Iberus) was under Libra (the sign opposite Aries), consequently it was midnight there; and in India (watered by the Ganges) it was noonday. Therefore, on the mount of Purgatory, at the antipodes of Jerusalem, it was sunset.

• Matthew v. 8.