Canto 11

Upon the edge of a high bank formed by great rocks broken in a circle, we came above a more cruel pen. And here, because of the horrible excess of the stench that the deep abyss throws out, we drew aside behind the lid of a great tomb, whereon I saw an inscription which said, “Pope Anastasius I hold, he whom Photinus drew from the right way.”

We came to the edge of a high bank formed by great rocks broken in a circle. Below us lay a more cruel prison. The deep abyss gave off such a terrible stench that we took shelter behind the lid of a great tomb. On it I saw an inscription: “I hold Pope Anastasius, whom Photinus led away from the right path.”

“Our descent must needs be slow so that the sense may first accustom itself a little to the dismal blast, and then will be no heed of it.” Thus the Master, and I said to him, “Some compensation do thou find that the time pass not lost.” And be, “Behold, I am thinking of that. My son, within these rocks,” he began to say, “are three circlets from grade to grade like those thou leavest. All are full of accursed spirits; but, in order that hereafter sight only may suffice thee, hear how and wherefore they are in constraint.

“We must descend slowly, so our senses can first grow used to the foul air. Then we will no longer notice it.” So said the Master, and I replied, “Find some way to make up for the delay, so the time is not wasted.” And he said, “I am thinking of that. My son, within these rocks are three circles, one below another, like those you are leaving. All are full of damned spirits. But so that later you may understand them by sight alone, listen to how and why they are confined.”

“Of every malice that wins hate in heaven injury is the end, and every such end afflicts others either by force or by fraud. But because fraud is the peculiar sin of man, it most displeaseth God; and therefore the fraudulent are the lower, and more woe assails them.

“Every evil that heaven hates has injury as its goal. Every such injury harms others through either force or fraud. But fraud is a sin peculiar to human beings, so it displeases God more. Therefore, those guilty of fraud are placed lower and suffer greater torment.

“The first circle³⁰ is wholly of the violent; but because violence can be done to three persons, in three rounds it is divided and constructed. Unto God, unto one’s self, unto one’s neighbor may violence be done; I mean unto them and unto their belongings, as thou shalt hear in plain discourse. By violence death and grievous wounds are inflicted on one’s neighbor; and on his substance ruins, burnings, and harmful robberies. Wherefore homicides, and every one who smites wrongfully, devastators and freebooters, all of them the first round torments, in various troops.

“The first circle³⁰ is entirely for the violent. But because violence can be done to three kinds of persons, the circle is divided into three rings. Violence can be done to God, to oneself, or to one’s neighbor. I mean violence against them and their belongings, as you will hear plainly explained. Violence against one’s neighbor includes killing and causing serious wounds. Violence against a neighbor’s property includes destruction, burning, and damaging robbery. Therefore, the first ring torments murderers, everyone who wrongfully strikes another, destroyers, and robbers, all in separate groups.

“Man may lay violent hands upon himself and on his goods; and, therefore, in the second round must needs repent without avail whoever deprives himself of your world, gambles away and squanders his property, and laments there where he ought to be joyous.³¹

“A person may commit violence against himself and his property. Therefore, in the second round, those who do so must repent in vain. These are people who take their own lives, gamble away and squander their property, and mourn where they should be joyful.³¹

“Violence may be done to the Deity, by denying and blaspheming Him in heart, and despising nature and His bounty: and therefore the smallest round seals with its signet both Sodom and Cahors, and him who despising God speaks from his heart.

“Violence may be done to God by denying and blaspheming him in one’s heart, and by despising nature and his bounty. Therefore, the smallest circle brands both Sodom and Cahors, as well as anyone who speaks from a heart that despises God.

“Fraud, by which every conscience is bitten, man may practice on one that confides in him, or on one that owns no confidence. This latter mode seemeth to destroy only the bond of love that nature makes; wherefore in the second circle³² nestle hypocrisy, flatteries, and sorcerers, falsity, robbery, and simony, panders, barrators, and such like filth.

“Fraud troubles every conscience. A person may commit fraud against someone who trusts them or someone who does not. Fraud against someone who does not trust them seems to destroy only the bond of love created by nature. Therefore, in the second circle³² lurk hypocrisy, flattery, sorcerers, falsehood, robbery, and simony, along with pimps, corrupt officials, and such filth.

“By the other mode that love is forgotten which nature makes, and also that which is thereafter added, whereby special confidence is created. Hence, in the smallest circle, where is the centre of the universe, on which Dis sits, whoso betrays is consumed forever.”

“The other kind of betrayal forgets both natural love and the love that grows later and creates special trust. Therefore, anyone who betrays is consumed forever in the smallest circle. This circle is at the center of the universe, where Dis sits.”

And I, “Master, full clearly doth thy discourse proceed, and full well divides this pit, and the people that possess it; but, tell me, they of the fat marsh, and they whom the wind drives, and they whom the rain beats, and they who encounter with such sharp tongues, why are they not punished within the ruddy city if God be wroth with them? and if he be not so, why are they in such plight?”

And I said, “Master, your explanation is very clear. You have described the divisions of this pit and the people who live in it very well. But tell me about those in the foul marsh, those driven by the wind, and those beaten by the rain. And what about those who clash with such sharp words? If God is angry with them, why are they not punished inside the red city? And if he is not angry with them, why are they suffering so?”

And he said to me, “Wherefore so wanders thine understanding beyond its wont? or thy mind, where else is it gazing? Dost thou not remember those words with which thine Ethics treats in full of the three dispositions that Heaven abides not; in continence, malice, and mad bestiality, and how incontinence less offends God, and incurs less blame?³³ If thou considerest well this doctrine, and bringest to mind who are those that up above, outside,³⁴ suffer punishment, thou wilt see clearly why from these felons they are divided, and why less wroth the divine vengeance hammers them.”

And he said to me, “Why is your understanding wandering so far from its usual course? Where else is your mind looking? Do you not remember what your Ethics says about the three dispositions Heaven cannot tolerate? It fully discusses incontinence, malice, and mad bestiality, and explains how incontinence offends God less and deserves less blame.³³ If you consider this doctrine carefully and remember who is punished up above, outside,³⁴ you will understand why they are separated from these felons. You will also see why divine vengeance strikes them with less anger.”

“O Sun that healest every troubled vision, thou dost content me so, when thou explainest, that doubt, not less than knowledge, pleaseth me; yet return a little back,” said I, “there where thou saidst that usury offends the Divine Goodness, and loose the knot.”

“O Sun, you heal every troubled vision. Your explanations satisfy me so much that doubt pleases me as much as knowledge does. But please go back a little,” I said, “to where you said that usury offends the Divine Goodness, and untie the knot.”

“Philosophy,” he said to me, “points out to him who understands it, not only in one part alone, how Nature takes her course from the Divine Intellect and from its art. And if thou note thy Physics³⁵ well thou wilt find after not many pages that your art follows her so far as it can, as the disciple does the master, so that your art is as it were grandchild of God. By means of these two, if thou bringest to mind Genesis at its beginning, it behoves mankind to obtain their livelihood and to thrive. But because the usurer takes another course, he despises Nature in herself, and in her follower, since upon other thing he sets his hope. But follow me now, for to go on pleaseth me; for the Fishes are gliding on the horizon, and the Wain lies quite over Corus,³⁶ and far yonder is the way down the cliff.”

“Philosophy,” he said to me, “shows those who understand it, in more than one place, how Nature follows the Divine Intellect and its art. And if you study your Physics³⁵ carefully, you will soon find that human art follows Nature as closely as it can, as a pupil follows a master. So human art is, as it were, God’s grandchild. If you recall the beginning of Genesis, you will remember that humanity must earn its living and prosper through these two. But the usurer takes another course. He scorns both Nature herself and human art, which follows her, because he places his hopes elsewhere. But follow me now, for I wish to go on. The Fishes are gliding along the horizon, and the Wain lies directly over Corus,³⁶ and the way down the cliff is far over there.”