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Authors: Dante Alighieri

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(Compare this with Dorothy Sayers’s and John Ciardi’s translations of the same line, in which the natural rhythm of the name
Francesca
is not echoed in an amphibrach foot:

Finally, one may let just one syllable count as a foot when the stress is very heavy:

And there may be gradation in degrees of stress. Iambic pentameter is a beautiful, flexible instrument, but only when the translator is freed from preoccupation with rhyme.

Because I am free of this tyranny I have had time to listen carefully to Dante’s voice, and though the result is far from being a miracle of perfect translation, still, I believe I can promise that my reader seldom, if ever, will wince or have his teeth set on edge by an overambitious attempt to force the language into the unnatural tensions almost never felt in poetry other than translations.

THE DIVINE COMEDY: INFERNO

CANTO I

H
ALFWAY
through his life, Dante the Pilgrim wakes to find himself lost in a dark wood. Terrified at being alone in so dismal a valley, he wanders until he comes to a hill bathed in sunlight, and his fear begins to leave him. But when he starts to climb the hill his path is blocked by three fierce beasts: first a Leopard, then a Lion, and finally a She-Wolf. They fill him with fear and drive him back down to the sunless wood. At that moment the figure of a man appears before him; it is the shade of Virgil, and the Pilgrim begs for help. Virgil tells him that he cannot overcome the beasts which obstruct his path; they must remain until a “Greyhound” comes who will drive them back to Hell. Rather by another path will the Pilgrim reach the sunlight, and Virgil promises to guide him on that path through Hell and Purgatory, after which another spirit, more fit than Virgil, will lead him to Paradise. The Pilgrim begs Virgil to lead on, and the Guide starts ahead. The Pilgrim follows.

Midway along the journey of our life I woke to find myself in a dark wood, for I had wandered off from the straight path.

3

How hard it is to tell what it was like, this wood of wilderness, savage and stubborn (the thought of it brings back all my old fears),

6

a bitter place! Death could scarce be bitterer. But if I would show the good that came of it I must talk about things other than the good.

9

How I entered there I cannot truly say, I had become so sleepy at the moment when I first strayed, leaving the path of truth;

12

1. The imaginary date of the poem’s beginning is the night before Good Friday in 1300, the year of the papal jubilee proclaimed by Boniface VIII. Born in 1265, Dante would be thirty-five years old, which is half the seventy years allotted to man in the Bible.

but when I found myself at the foot of a hill, at the edge of the wood’s beginning, down in the valley, where I first felt my heart plunged deep in fear,

15

I raised my head and saw the hilltop shawled in morning rays of light sent from the planet that leads men straight ahead on every road.

18

And then only did terror start subsiding in my heart’s lake, which rose to heights of fear that night I spent in deepest desperation.

21

Just as a swimmer, still with panting breath, now safe upon the shore, out of the deep, might turn for one last look at the dangerous waters,

24

so I, although my mind was turned to flee, turned round to gaze once more upon the pass that never let a living soul escape.

27

I rested my tired body there awhile and then began to climb the barren slope (I dragged my stronger foot and limped along).

30

Beyond the point the slope begins to rise sprang up a leopard, trim and very swift! It was covered by a pelt of many spots.

33

And, everywhere I looked, the beast was there blocking my way, so time and time again I was about to turn and go back down.

36

The hour was early in the morning then, the sun was climbing up with those same stars that had accompanied it on the world’s first day,

39

31-51. The three beasts that block the Pilgrim’s path could symbolize the three major divisions of Hell. The spotted Leopard (32) represents Fraud (cf. Canto XVI, 106-108) and reigns over the Eighth and Ninth Circles where the Fraudulent are punished (Cantos XVIII-XXXIV). The Lion (45) symbolizes all forms of Violence that are punished in the Seventh Circle (XII-XVII). The She-Wolf (49) represents the different types of Concupisence or Incontinence that are punished in Circles Two to Five (V-VIII).

the day Divine Love set their beauty turning; so the hour and sweet season of creation encouraged me to think I could get past

42

that gaudy beast, wild in its spotted pelt, but then good hope gave way and fear returned when the figure of a lion loomed up before me,

45

and he was coming straight toward me, it seemed, with head raised high, and furious with hunger— the air around him seemed to fear his presence.

48

And now a she-wolf came, that in her leanness seemed racked with every kind of greediness (how many people she has brought to grief!).

51

This last beast brought my spirit down so low with fear that seized me at the sight of her, I lost all hope of going up the hill.

54

As a man who, rejoicing in his gains, suddenly seeing his gain turn into loss, will grieve as he compares his then and now,

57

so she made me do, that relentless beast; coming toward me, slowly, step by step, she forced me back to where the sun is mute.

60

While I was rushing down to that low place, my eyes made out a figure coming toward me of one grown faint, perhaps from too much silence.

63

And when I saw him standing in this wasteland, “Have pity on my soul, ” I cried to him, “whichever you are, shade or living man!”

66

62. The approaching figure represents (though not exclusively, for he has other meanings) Reason or Natural Philosophy. The Pilgrim cannot proceed to the light of Divine Love (the mountaintop) until he has overcome the three beasts of his sin; and because it is impossible for man to cope with the beasts unaided, Virgil has been summoned to guide the Pilgrim.

63. The voice of Reason has been silent in the Pilgrim’s ear for a long time.

“No longer living man, though once I was, ” he said, “and my parents were from Lombardy, both of them were Mantuans by birth.

69

I was born, though somewhat late,
sub Julio,
and lived in Rome when good Augustus reigned, when still the false and lying gods were worshipped.

72

I was a poet and sang of that just man, son of Anchises, who sailed off from Troy after the burning of proud Ilium.

75

But why retreat to so much misery? Why not climb up this blissful mountain here, the beginning and the source of all man’s joy?”

78

“Are you then Virgil, are you then that fount from which pours forth so rich a stream of words?” I said to him, bowing my head modestly.

81

“O light and honor of the other poets, may my long years of study, and that deep love that made me search your verses, help me now!

84

You are my teacher, the first of all my authors, and you alone the one from whom I took the noble style that was to bring me honor.

87

You see the beast that forced me to retreat; save me from her, I beg you, famous sage, she makes me tremble, the blood throbs in my veins. ”

90

“But you must journey down another road, ” he answered, when he saw me lost in tears, “if ever you hope to leave this wilderness;

93

this beast, the one you cry about in fear, allows no soul to succeed along her path, she blocks his way and puts an end to him.

96

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