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Authors: Dante Alighieri

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11.
“Labia mea Domine”
is the prayer of the Gluttonous, who are punished on the Sixth Terrace of Purgatory. It is taken from the
Miserere
(Psalm 50), and the verse that Dante evokes here is the following: “Open my lips, O Lord, and my mouth shall proclaim your praises. ”

I do not think that wretched Erysichthon had come to such a state of skin and bones, not even when he feared starvation most.

27

And I said to myself, “Look at those souls! They could be those who lost Jerusalem, when Miriam sunk her beak into her son. ”

30

The sockets of their eyes were gemless rings; one who reads omoin the face of men, could easily have recognized the m
.
33 Who would believe, ignorant of the cause, that nothing but the smell of fruit or spring could bring them to this withered greediness?

36

I was still marveling at their famishing, since I did not yet understand what caused their leanness and their scabby shriveling,

39

when suddenly a shadow turned his eyes toward me and stared from deep within his skull, then cried: “What grace has been bestowed on me!”

42

I never would have known him by his looks, but in his voice I clearly recognized the features that his starving face disguised.

45

25. Son of King Triopas, Erysichthon committed an outrage against the goddess Ceres by cutting trees in her sacred grove. Ceres then afflicted him with a ravenous hunger, which drove him to sell his own daughter for food and, finally, to devour his own flesh.

30. Josephus reports (in
The Jewish War
VI, 3) that during the Roman siege of Jerusalem (A.D. 70), a certain Miriam, driven by hunger, killed and ate her own infant son. Dante describes her as sinking “her beak into her son, ” as though she were some horrible bird of prey.

32. The word omo(Latin
homo,
“man”) can be “read” on the face of a man, if the eyes are the o’s and the m is formed by the nose, eyebrows, and cheekbones. It was believed in the Middle Ages that God had thus signed and identified his creation.

This spark rekindled in my memory the image of those features now so changed, and I could see again Forese’s face.

48

“Oh, please forget about the crusty scurf discoloring my sickly skin, ” he begged, “pay no attention to my shriveled flesh;

51

tell me about yourself. And those two with you, tell me who they are too. Please answer me, do not withhold from me what I desire!”

54

“When death was on your face, I wept, ” I said, “and now the grief I feel is just as great, seeing your face so piteously disfigured.

57

In God’s name tell me what strips you so bare. Do not ask me to speak, I am benumbed! And one speaks ill whose thoughts are somewhere else. ”

60

And he: “From the Eternal Mind a power descends into the water and the tree that you just passed: this is what makes me lean.

63

All of us here who sing while we lament for having stuffed our mouths too lovingly, make ourselves pure, thirsting and hungering.

66

The fragrance of the fruit and of the spray that trickles down the leaves stirs up in us a hungering desire for food and drink—

69

and not just once: as we go running round this road, our pain is constantly renewed. Did I say pain? Solace is what I mean!

72

For that same will that leads us to the tree led Christ to cry out joyously, ‘Eli, ’ when he delivered us with His own blood. ”

75

48. Forese is Dante’s friend, Forese Donati, also known as Bicci Novello, who engaged with him in a facetious poetical correspondence consisting of six sonnets.

74. Christ cried out to Eli in Matthew 27:46: “But about the ninth hour Jesus cried out with a loud voice, saying ‘Eli, Eli, lema sabachthani, ’ that is, ‘My God, my God, why has thou forsaken me?’ “

And I: “Forese; since that day when you abandoned our world for a better life, less than five years from your last day have passed!

78

If, when you knew that moment of sweet grief that weds the soul to God again, you were close to your death, able to sin no more—

81

how have you climbed so high up on the mount? I thought, surely, to find you down below where souls who wasted time must pay with time. ”

84

“It was my Nella with her flowing tears, ” he answered me, “who brought me here so soon to let me drink the sweet wormwood of pain.

87

It was her pious prayers and her laments that raised me from the slope where souls must wait, and set me free from all the other rounds.

90

All the more dear and pleasing to the Lord is my sweet widow that I greatly loved, the more she is unique in doing good;

93

for the Barbagia of Sardinia counts among its women many far more chaste than those in the Barbagia where she lives.

96

My dear brother, how can I tell you this: I see a future time—it won’t be long—in which bans from the pulpit shall clamp down

99

on those ladies of Florence who, bold-faced, now walk our city streets as they parade their bosom to the tits! What barbarous girl,

102

what female Saracen, had to be taught spiritual discipline, or anything, to keep her body decently concealed?

105

85. Nella was Forese’s virtuous wife, Giovanella.

94. The Barbagia was the wild, mountainous region of Sardinia inhabited by the Barbacini, a clan of bandits said to have descended from a settlement of prisoners established by the Vandals.

But if these shameless creatures only knew what the swift heavens have in store for them, they would by now be screaming their heads off!

108

For if our foresight here does not deceive, they shall have cause to grieve before the cheeks of those now soothed by lullabies grow beards.

111

My brother, now tell me about yourself. You see how everyone, including me, is staring there where you block out the sun. ”

114

I answered him: “Whenever you recall what we were like together, you and I, the memory of those days must torture you.

117

From that life I was called away by him who leads me here—just a few days ago, when his sister (I pointed to the sun)

120

was shining full. Still wearing this true flesh I came into and through the darkest night of the true dead with this soul as my guide;

123

from there, sustained by him, I came up here climbing and ever circling round this mount which straightens in you what the world has bent.

126

He says that I shall have his company until I am where Beatrice is—and from then on, without him I must go.

129

Virgil (I pointed to him) told me this. The other spirit standing over there is he for whom this mountain’s terraces

132

trembled just now, releasing him to Heaven. ”

121. The Pilgrim is referring to the full moon that was shining on the night of Holy Thursday, when he entered the Dark Wood, in the opening canto of the
Comedy.

CANTO XXIV

T
HE PILGRIM AND
Forese continue their conversation. Forese says that his sister, Piccarda, has already been taken up into Heaven, and then he points out a number of the souls of the Gluttonous, among them Bonagiunta Orbicciani of Lucca, Pope Martin V of Tours, Ubaldino della Pila, Boniface de’ Fieschi, archbishop of Ravenna, and the Marchese degli Orgoliosi of Forlì. The Pilgrim chooses to speak to the shade of Bonagiunta, who seems particularly anxious to approach him. Bonagiunta prophesies that a woman named Gentucca will someday make the Pilgrim appreciate the city of Lucca. He then asks Dante if he is the author of the poem “Ladies who have intelligence of Love, ” and a brief discussion of the “dolce stil nuovo” ensues. As this discussion comes to an end, the souls of the Gluttonous turn and speed away. Only Forese remains behind to converse further with the Pilgrim, and he prophesies the ignominious death of his brother, Corso Donati. When Forese has departed, the Pilgrim encounters a second tree, from whose branches a voice shouts exempla of Gluttony; these include the drunken centaurs at the wedding feast of Theseus and the unworthy soldiers of Gideon’s band, who drank greedily, putting their faces in the water. Finally the angel of Abstinence shows the three poets the way to the next terrace.

Talking did not slow down our walk, nor did walking our talk: conversing, on we sped like ships enjoying favorable winds.

3

And all those shades, looking like things twice dead, absorbed the miracle through caved-in eyes: this was a living man which they beheld!

6

And I, continuing where I left off, said: “He is climbing at a slower pace because of his companion, I suppose.

9

If you can, tell me where Piccarda is. And, are there any here that I should know among these shades that stare at me like this?”

12

10. Piccarda was the sister of Forese Donati, whom Dante later meets in Paradise
(Paradise
III, 34-123).

“My sister, who was just as virtuous as she was lovely, is in triumph now on High Olympus, joyful in her crown. ”

15

This he said first, and then: “No reason why I should not tell their names—especially since abstinence has milked our features dry.

18

There”—and he pointed—“Bonagiunta goes, the Luccan Bonagiunta; the one behind—see that face withered more than all the rest—

21

once held within his arms the Holy Church: he was from Tours, and here he fasts to purge Bolsena’s eels cooked in Vernaccia wine. ”

24

Then, many others he named, one by one, and all seemed quite content at being named— no one, at least, gave him an angry look.

27

I saw two souls for hunger chewing air: Ubaldino della Pila, Boniface, who with his crook led multitudes to graze.

30

I saw Milord Marchese. He, in Forlì, drank endlessly and with less thirst than here— yet no one ever saw him satisfied.

33

15. High Olympus is Heaven.

19. Bonagiunta Orbicciani of Lucca was a poet, many of whose verses survive, as well as an orator of some repute. He was born around 1220.

21. The face is that of Simon de Brie of Tours, who served as Pope Martin IV from 1281 to 1285.

29. Ubaldino degli Ubaldini della Pila was a great feaster and entertainer, who devoted much care to the preparation of meals.

29. Boniface (Bonifazio de’ Fieschi of Genoa), archbishop of Ravenna from 1274 to 1294, was very wealthy and served as an arbitrator and ambassador, bringing about a reconciliation between Alfonso III of Aragon and Philip the Fair, and negotiating the release of Charles II of Naples.

31. Milord Marchese was a member of the Argogliosi family of Forlì and podestà of Faenza in 1296. A great wine drinker, when told that people thought he did nothing but drink, he replied that they should instead think of him as being always thirsty.

Often a face will stand out in a crowd; this happened here: I singled out the shade from Lucca, who seemed interested in me.

36

He mumbled something—something like “Gentucca” I heard come from his lips, where he felt most emaciating Justice strip him bare.

39

“O, soul, ” I said, “you seem so much to want to talk to me; speak up so I can hear; that way your words can satisfy us both. ”

42

“A woman has been born, ” he said, “and she is still unmarried, who will give you cause to love my city, which all men revile.

45

Remember well this prophecy of mine, and if the words I muttered are not clear, future events will clarify their sense.

48

But, tell me, do I not see standing here him who brought forth the new poems that begin:
’Ladies who have intelligence of Love. ’

51

I said to him, “I am one who, when Love inspires me, takes careful note and then, gives form to what he dictates in my heart. ”

54

37. Though nothing regarding Gentucca is known with certainty, she was probably one who befriended Dante during his exile.

45. This city that “all men revile” is Lucca, which had the reputation of being a hotbed of political corruption.

51. This is the opening verse of the first
canzone
of the
Vita nuova.

52-54. This is a description of Dante’s new poetic method: he follows the dictates of love, of the selfless, nonerotic love of which he learned in the
Vita nuova,
and of love as the desire for the highest good (love as explained at length in the
Purgatory
by Virgil in Cantos XVI1-XVIII).

“My brother, now I see, ” he said, “the knot that held Guittone and the Notary and me back from the sweet new style I hear!

57

Now, I see very clearly how your wings fly straight behind the dictates of that Love— this, certainly, could not be said of ours;

60

and no one who examines the two styles can clarify the difference more than I. ” Then, pleased with what he said, he said no more.

63

As birds that winter down along the Nile take flight massed close together in the air, then, gaining speed, will fly in single file—

66

just so that mass of spirits lined up straight, and then, light with their leanness and desire, all of a sudden, sped away from us.

69

And as a weary racer slows his pace, allowing all the rest to pass him by, until the heaving of his chest subsides,

72

so did Forese let that holy flock rush by him while he still kept step with me as he inquired: “When shall we meet again?”

75

“How long my life will last I do not know, ” I said, “but even if I come back soon, my heart already will have reached the shore,

78

because the place where I was born to live is being stripped of virtue, day by day, doomed, or disposed, to rip itself to ruin. ”

81

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