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PURGATORIO CANTO 26
Mandelbaum Tr. and Longfellow Tr. Notes Ann.

While we moved at the edge, one first, one after, and I could often hear my gentle master saying: "Take care-and do not waste my warning," WHILE on the brink thus one before the other We went upon our way, oft the good Master Said: "Take thou heed! suffice it that I warn thee."

26.003

the sun, its rays already altering the coloring of all the west from azure to white, was striking me on my right shoulder. On the right shoulder smote me now the sun, That, raying out, already the whole west Changed from its azure aspect into white.

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And where my shadow fell, it made the flames seem more inflamed; and I saw many shades walking, intent upon a sight so strange. And with my shadow did I make the flame Appear more red; and even to such a sign Shades saw I many, as they went, give heed.

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This was the reason that first prompted them to speak to me. Among themselves they said: "He does not seem to have a fictive body." This was the cause that gave them a beginning To speak of me; and to themselves began they To say: "That seems not a factitious body!"

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Then certain of them came as close to me as they were able to while, cautiously, they never left the boundaries of their burning. Then towards me, as far as they could come, Came certain of them, always with regard Not to step forth where they would not be burned.

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"O you who move behind the others not because of sloth but reverence perhaps, give me who burn in thirst and fire your answer. "O thou who goest, not from being slower But reverent perhaps, behind the others, Answer me, who in thirst and fire am burning.

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I'm not alone in needing your response; for all these shades thirst so for it-more than an Indian or Ethiopian Nor to me only is thine answer needful; For all of these have greater thirst for it Than for cold water Ethiop or Indian.

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thirsts for cool water. Tell us how you can- as if you're not yet caught within death's net- make of yourself a wall against the sun." Tell us how is it that thou makest thyself A wall unto the sun, as if thou hadst not Entered as vet into the net of death."

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Thus one of them had spoken to me; I should now have answered clearly, had I not been fixed on something strangely evident; Thus one of them addressed me, and I straight Should have revealed myself, were I not bent On other novelty that then appeared.

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for in the middle of the burning path, came people moving opposite to these- and I, since they moved left, stared in suspense. For through the middle of the burning road There came a people face to face with these, Which held me in suspense with gazing at them.

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There, on all sides, I can see every shade move quickly to embrace another shade, content-they did not pause-with their brief greeting, There see I hastening upon either side Each of the shades, and kissing one another. Without a pause, content with brief salute.

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as ants, in their dark company, will touch their muzzles, each to each, perhaps to seek news of their fortunes and their journeyings. Thus in the middle of their brown battalions Muzzle to muzzle one ant meets another Perchance to spy their journey or their fortune.

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No sooner is their friendly greeting done than each shade tries to outcry all the rest even before he starts to move ahead, No sooner is the friendly greeting ended, Or ever the first footstep passes onward, Each one endeavours to outcry the other;

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the new group shouting: "Sodom and Gomorrah"; the other: "That the bull may hurry toward her lust, Pasiphae hides in the cow." The new-come people: "Sodom and Gomorrah!" The rest: "Into the cow Pasiphae enters, So that the bull unto her lust may run!"

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Then, just like cranes, of whom a part, to flee the sun, fly north to Riphean mountains, while the rest, to flee the frost, fly toward the sands, Then as the cranes, that to Riphaen mountains Might fly in part, and part towards the sands, These of the frost, those of the sun avoidant,

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one group moves with-the other opposite-us; and they return with tears to their first chants and to the shout appropriate to each. One folk is going, and the other coming, And weeping they return to their first songs, And to the cry that most befitteth them;

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And those who had entreated me came close again, in the same way they'd done before; their faces showed how keen they were to listen. And close to me approached, even as before, The very same who had entreated me, Attent to listen in their countenance.

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I, seeing their desire once again, began: "O souls who can be sure of gaining the state of peace, whenever that may be, I, who their inclination twice had seen Began: "O souls secure in the possession, Whene'er it may be, of a state of peace,

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my limbs-mature or green-have not been left within the world beyond; they're here with me, together with their blood and with their bones. Neither unripe nor ripened have remained My members upon earth, but here are with me With their own blood and their articulations.

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That I be blind no longer, through this place I pass; above, a lady has gained grace for me; therefore, I bear my mortal body I go up here to be no longer blind; A Lady is above, who wins this grace, Whereby the mortal through your world I bring.

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across your world. So may your deepest longing soon be appeased and you be lodged within the heaven that's most full of love, most spacious, But as your greatest longing satisfied May soon become, so that the Heaven may house you Which full of love is, and most amply spreads,

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please tell me, so that I may yet transcribe it upon my pages, who you are, and what crowd moves in the direction opposite." Tell me, that I again in books may write it, Who are you, and what is that multitude Which goes upon its way behind your backs ?"

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Each shade displayed no less astonishment or less confusion than a mountaineer, who, even as he stares about, falls silent Not otherwise with wonder is bewildered The mountaineer, and staring round is dumb, When rough and rustic to the town he goes,

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when, rough and rustic, he comes to the city; but when they'd set aside astonishment- that's soon subdued in noble hearts-he who Than every shade became in its appearance; But when they of their stupor were disburdened, Which in high hearts is quickly quieted,

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had questioned me before, began again: "Blessed are you who would, in order to die better, store experience of our lands! "Blessed be thou, who of our border-lands," He recommenced who first had questioned us, "Experience freightest for a better life.

26.075

The people moving opposite us shared the sin for which once, while in triumph, Caesar heard 'Queen' called out against him; that is why, The folk that comes not with us have offended In that for which once Caesar, triumphing, Heard himself called in contumely, 'Queen.'

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as they move off from us, they cry out 'Sodom,' reproaching their own selves, as you have heard, and through their shame abet the fire's work. Therefore they separate, exclaiming, ' Sodom! ' Themselves reproving, even as thou hast heard, And add unto their burning by their shame.

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Our sin was with the other sex; but since we did not keep the bounds of human law, but served our appetites like beasts, when we Our own transgression was hermaphrodite; But because we observed not human law, Following like unto beasts our appetite,

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part from the other ranks, we then repeat, to our disgrace, the name of one who, in the bestial planks, became herself a beast. In our opprobrium by us is read, When we part company, the name of her Who bestialized herself in bestial wood.

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You now know why we act so, and you know what our sins were; if you would know our names, time is too short, and I don't know them all. Now knowest thou our acts, and what our crime was; Wouldst thou perchance by name know who we are, There is not time to tell, nor could I do it.

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But with regard to me, I'll satisfy your wish to know: I'm Guido Guinizzelli, purged here because I grieved before my end." Thy wish to know me shall in sooth be granted; I'm Guido Guinicelli, and now purge me, Having repented ere the hour extreme."

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As, after the sad raging of Lycurgus, two sons, finding their mother, had embraced her, so I desired to do-but dared not to- The same that in the sadness of Lycurgus Two sons became, their mother re-beholding, Such I became, but rise not to such height,

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when I heard him declare his name: the father of me and of the others-those, my betters- who ever used sweet, gracious rhymes of love. The moment I heard name himself the father Of me and of my betters, who had ever Practised the sweet and gracious rhymes of love;

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And without hearing, speaking, pensive, I walked on, still gazing at him, a long time, prevented by the fire from drawing closer. And without speech and hearing thoughtfully For a long time I went, beholding him, Nor for the fire did I approach him nearer.

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When I had fed my sight on him, I offered myself-with such a pledge that others must believe-completely ready for his service. When I was fed with looking, utterly Myself I offered ready for his service, With affirmation that compels belief

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And he to me: "Because of what I hear, you leave a trace within me-one so clear, Lethe itself can't blur or cancel it. And he to me: "Thou leavest footprints such In me, from what I hear, and so distinct, Lethe cannot efface them, nor make dim.

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But if your words have now sworn truthfully, do tell me why it is that you have shown in speech and gaze that I am dear to you." But if thy words just now the truth have sworn, Tell me what is the cause why thou displayest In word and look that dear thou holdest me ?"

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And I to him: "It's your sweet lines that, for as long as modern usage lasts, will still make dear their very inks." "Brother," he said, And I to him: "Those dulcet lays of yours Which, long as shall endure our modern fashion, Shall make for ever dear their very ink!"

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"he there, whom I point out to you"-he showed us one who walked ahead-"he was a better artisan of the mother tongue, surpassing "O brother," said he, "he whom I point out, And here he pointed at a spirit in front, "Was of the mother tongue a better smith.

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all those who wrote their poems of love or prose romances-let the stupid ones contend, who think that from Limoges there came the best. Verses of love and proses of romance, He mastered all; and let the idiots talk, Who think the Lemosin surpasses him.

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They credit rumor rather than the truth, allowing their opinion to be set before they hear what art or reason says. To clamour more than truth they turn their faces, And in this way establish their opinion, Ere art or reason has by them been heard.

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So, many of our fathers once persisted, voice after voice, in giving to Guittone the prize-but then, with most, the truth prevailed. Thus many ancients with Guittone did, From cry to cry still giving him applause, Until the truth has conquered with most persons.

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Now if you are so amply privileged that you will be admitted to the cloister where Christ is abbot of the college, then Now, if thou hast such ample privilege 'Tis granted thee to go unto the cloister Wherein is Christ the abbot of the college,

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pray say, for me, to Him, a Paternoster- that is, as much of it as those in this place need, since we have lost the power to sin." To him repeat for me a Paternoster, So far as needful to us of this world, Where power of sinning is no longer ours."

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Then, to make place, perhaps, for those behind him, he disappeared into the fire, just as a fish, through water, plunges toward the bottom. Then, to give place perchance to one behind, Whom he had near, he vanished in the fire As fish in water going to the bottom.

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Saying that my desire was making ready a place of welcome for his name, I moved ahead a little, toward the one who had I moved a little tow'rds him pointed out, And said that to his name my own desire An honourable place was making ready.

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been pointed out to me. And he spoke freely: "So does your courteous request please me- I neither could nor would conceal myself He of his own free will began to say: Tan m' abellis vostre cortes deman, Que jeu nom' puesc ni vueill a vos cobrire;

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from you. I am Arnaut, who, going, weep and sing; with grief, I see my former folly; with joy, I see the hoped-for day draw near. Jeu sui Arnaut, que plor e vai chantan; Consiros vei la passada folor, E vei jauzen lo jorn qu' esper denan.

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Now, by the Power that conducts you to the summit of the stairway, I pray you: remember, at time opportune, my pain!" Ara vus prec per aquella valor, Que vus condus al som de la scalina, Sovenga vus a temprar ma dolor.*

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Then, in the fire that refines, he hid. Then hid him in the fire that purifies them.

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PURGATORIO CANTO 26 Mandelbaum Tr. and Longfellow Tr.	*Notes*	*Ann.*
While we moved at the edge, one first, one after, and I could often hear my gentle master saying: "Take care-and do not waste my warning," WHILE on the brink thus one before the other We went upon our way, oft the good Master Said: "Take thou heed! suffice it that I warn thee."	26.003
the sun, its rays already altering the coloring of all the west from azure to white, was striking me on my right shoulder. On the right shoulder smote me now the sun, That, raying out, already the whole west Changed from its azure aspect into white.	26.006
And where my shadow fell, it made the flames seem more inflamed; and I saw many shades walking, intent upon a sight so strange. And with my shadow did I make the flame Appear more red; and even to such a sign Shades saw I many, as they went, give heed.	26.009
This was the reason that first prompted them to speak to me. Among themselves they said: "He does not seem to have a fictive body." This was the cause that gave them a beginning To speak of me; and to themselves began they To say: "That seems not a factitious body!"	26.012
Then certain of them came as close to me as they were able to while, cautiously, they never left the boundaries of their burning. Then towards me, as far as they could come, Came certain of them, always with regard Not to step forth where they would not be burned.	26.015
"O you who move behind the others not because of sloth but reverence perhaps, give me who burn in thirst and fire your answer. "O thou who goest, not from being slower But reverent perhaps, behind the others, Answer me, who in thirst and fire am burning.	26.018
I'm not alone in needing your response; for all these shades thirst so for it-more than an Indian or Ethiopian Nor to me only is thine answer needful; For all of these have greater thirst for it Than for cold water Ethiop or Indian.	26.021
thirsts for cool water. Tell us how you can- as if you're not yet caught within death's net- make of yourself a wall against the sun." Tell us how is it that thou makest thyself A wall unto the sun, as if thou hadst not Entered as vet into the net of death."	26.024
Thus one of them had spoken to me; I should now have answered clearly, had I not been fixed on something strangely evident; Thus one of them addressed me, and I straight Should have revealed myself, were I not bent On other novelty that then appeared.	26.027
for in the middle of the burning path, came people moving opposite to these- and I, since they moved left, stared in suspense. For through the middle of the burning road There came a people face to face with these, Which held me in suspense with gazing at them.	26.030
There, on all sides, I can see every shade move quickly to embrace another shade, content-they did not pause-with their brief greeting, There see I hastening upon either side Each of the shades, and kissing one another. Without a pause, content with brief salute.	26.033
as ants, in their dark company, will touch their muzzles, each to each, perhaps to seek news of their fortunes and their journeyings. Thus in the middle of their brown battalions Muzzle to muzzle one ant meets another Perchance to spy their journey or their fortune.	26.036
No sooner is their friendly greeting done than each shade tries to outcry all the rest even before he starts to move ahead, No sooner is the friendly greeting ended, Or ever the first footstep passes onward, Each one endeavours to outcry the other;	26.039
the new group shouting: "Sodom and Gomorrah"; the other: "That the bull may hurry toward her lust, Pasiphae hides in the cow." The new-come people: "Sodom and Gomorrah!" The rest: "Into the cow Pasiphae enters, So that the bull unto her lust may run!"	26.042
Then, just like cranes, of whom a part, to flee the sun, fly north to Riphean mountains, while the rest, to flee the frost, fly toward the sands, Then as the cranes, that to Riphaen mountains Might fly in part, and part towards the sands, These of the frost, those of the sun avoidant,	26.045
one group moves with-the other opposite-us; and they return with tears to their first chants and to the shout appropriate to each. One folk is going, and the other coming, And weeping they return to their first songs, And to the cry that most befitteth them;	26.048
And those who had entreated me came close again, in the same way they'd done before; their faces showed how keen they were to listen. And close to me approached, even as before, The very same who had entreated me, Attent to listen in their countenance.	26.051
I, seeing their desire once again, began: "O souls who can be sure of gaining the state of peace, whenever that may be, I, who their inclination twice had seen Began: "O souls secure in the possession, Whene'er it may be, of a state of peace,	26.054
my limbs-mature or green-have not been left within the world beyond; they're here with me, together with their blood and with their bones. Neither unripe nor ripened have remained My members upon earth, but here are with me With their own blood and their articulations.	26.057
That I be blind no longer, through this place I pass; above, a lady has gained grace for me; therefore, I bear my mortal body I go up here to be no longer blind; A Lady is above, who wins this grace, Whereby the mortal through your world I bring.	26.060
across your world. So may your deepest longing soon be appeased and you be lodged within the heaven that's most full of love, most spacious, But as your greatest longing satisfied May soon become, so that the Heaven may house you Which full of love is, and most amply spreads,	26.063
please tell me, so that I may yet transcribe it upon my pages, who you are, and what crowd moves in the direction opposite." Tell me, that I again in books may write it, Who are you, and what is that multitude Which goes upon its way behind your backs ?"	26.066
Each shade displayed no less astonishment or less confusion than a mountaineer, who, even as he stares about, falls silent Not otherwise with wonder is bewildered The mountaineer, and staring round is dumb, When rough and rustic to the town he goes,	26.069
when, rough and rustic, he comes to the city; but when they'd set aside astonishment- that's soon subdued in noble hearts-he who Than every shade became in its appearance; But when they of their stupor were disburdened, Which in high hearts is quickly quieted,	26.072
had questioned me before, began again: "Blessed are you who would, in order to die better, store experience of our lands! "Blessed be thou, who of our border-lands," He recommenced who first had questioned us, "Experience freightest for a better life.	26.075
The people moving opposite us shared the sin for which once, while in triumph, Caesar heard 'Queen' called out against him; that is why, The folk that comes not with us have offended In that for which once Caesar, triumphing, Heard himself called in contumely, 'Queen.'	26.078
as they move off from us, they cry out 'Sodom,' reproaching their own selves, as you have heard, and through their shame abet the fire's work. Therefore they separate, exclaiming, ' Sodom! ' Themselves reproving, even as thou hast heard, And add unto their burning by their shame.	26.081
Our sin was with the other sex; but since we did not keep the bounds of human law, but served our appetites like beasts, when we Our own transgression was hermaphrodite; But because we observed not human law, Following like unto beasts our appetite,	26.084
part from the other ranks, we then repeat, to our disgrace, the name of one who, in the bestial planks, became herself a beast. In our opprobrium by us is read, When we part company, the name of her Who bestialized herself in bestial wood.	26.087
You now know why we act so, and you know what our sins were; if you would know our names, time is too short, and I don't know them all. Now knowest thou our acts, and what our crime was; Wouldst thou perchance by name know who we are, There is not time to tell, nor could I do it.	26.090
But with regard to me, I'll satisfy your wish to know: I'm Guido Guinizzelli, purged here because I grieved before my end." Thy wish to know me shall in sooth be granted; I'm Guido Guinicelli, and now purge me, Having repented ere the hour extreme."	26.093
As, after the sad raging of Lycurgus, two sons, finding their mother, had embraced her, so I desired to do-but dared not to- The same that in the sadness of Lycurgus Two sons became, their mother re-beholding, Such I became, but rise not to such height,	26.096
when I heard him declare his name: the father of me and of the others-those, my betters- who ever used sweet, gracious rhymes of love. The moment I heard name himself the father Of me and of my betters, who had ever Practised the sweet and gracious rhymes of love;	26.099
And without hearing, speaking, pensive, I walked on, still gazing at him, a long time, prevented by the fire from drawing closer. And without speech and hearing thoughtfully For a long time I went, beholding him, Nor for the fire did I approach him nearer.	26.102
When I had fed my sight on him, I offered myself-with such a pledge that others must believe-completely ready for his service. When I was fed with looking, utterly Myself I offered ready for his service, With affirmation that compels belief	26.105
And he to me: "Because of what I hear, you leave a trace within me-one so clear, Lethe itself can't blur or cancel it. And he to me: "Thou leavest footprints such In me, from what I hear, and so distinct, Lethe cannot efface them, nor make dim.	26.108
But if your words have now sworn truthfully, do tell me why it is that you have shown in speech and gaze that I am dear to you." But if thy words just now the truth have sworn, Tell me what is the cause why thou displayest In word and look that dear thou holdest me ?"	26.111
And I to him: "It's your sweet lines that, for as long as modern usage lasts, will still make dear their very inks." "Brother," he said, And I to him: "Those dulcet lays of yours Which, long as shall endure our modern fashion, Shall make for ever dear their very ink!"	26.114
"he there, whom I point out to you"-he showed us one who walked ahead-"he was a better artisan of the mother tongue, surpassing "O brother," said he, "he whom I point out, And here he pointed at a spirit in front, "Was of the mother tongue a better smith.	26.117
all those who wrote their poems of love or prose romances-let the stupid ones contend, who think that from Limoges there came the best. Verses of love and proses of romance, He mastered all; and let the idiots talk, Who think the Lemosin surpasses him.	26.120
They credit rumor rather than the truth, allowing their opinion to be set before they hear what art or reason says. To clamour more than truth they turn their faces, And in this way establish their opinion, Ere art or reason has by them been heard.	26.123
So, many of our fathers once persisted, voice after voice, in giving to Guittone the prize-but then, with most, the truth prevailed. Thus many ancients with Guittone did, From cry to cry still giving him applause, Until the truth has conquered with most persons.	26.126
Now if you are so amply privileged that you will be admitted to the cloister where Christ is abbot of the college, then Now, if thou hast such ample privilege 'Tis granted thee to go unto the cloister Wherein is Christ the abbot of the college,	26.129
pray say, for me, to Him, a Paternoster- that is, as much of it as those in this place need, since we have lost the power to sin." To him repeat for me a Paternoster, So far as needful to us of this world, Where power of sinning is no longer ours."	26.132
Then, to make place, perhaps, for those behind him, he disappeared into the fire, just as a fish, through water, plunges toward the bottom. Then, to give place perchance to one behind, Whom he had near, he vanished in the fire As fish in water going to the bottom.	26.135
Saying that my desire was making ready a place of welcome for his name, I moved ahead a little, toward the one who had I moved a little tow'rds him pointed out, And said that to his name my own desire An honourable place was making ready.	26.138
been pointed out to me. And he spoke freely: "So does your courteous request please me- I neither could nor would conceal myself He of his own free will began to say: Tan m' abellis vostre cortes deman, Que jeu nom' puesc ni vueill a vos cobrire;	26.141
from you. I am Arnaut, who, going, weep and sing; with grief, I see my former folly; with joy, I see the hoped-for day draw near. Jeu sui Arnaut, que plor e vai chantan; Consiros vei la passada folor, E vei jauzen lo jorn qu' esper denan.	26.144
Now, by the Power that conducts you to the summit of the stairway, I pray you: remember, at time opportune, my pain!" Ara vus prec per aquella valor, Que vus condus al som de la scalina, Sovenga vus a temprar ma dolor.*	26.147
Then, in the fire that refines, he hid. Then hid him in the fire that purifies them.	26.148