CANTO XI.

UPON the margin of a lofty shore,

Built with huge broken rocks that form a round, We came above a yet severer store;

When from the stench which that abyss profound

In horrible excessiveness upthrew,

Behind the cover of a tomb I wound,

Of ample size, where hung a scroll to view,
Which saith, "Pope Anastasius I guard,
Whom out of the right way Photinus drew."
"Our steps it will behove us to retard,

That we may somewhat first inure the sense
To this vile gust, which then we'll not regard.
So spake my guide, and "find some recompense,"
I answered, "lest our time pass idly by."
"Lo, this was in my thoughts," said he, and thence

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Went on, "My child, three smaller circles lie

Within those rocks, to classes different Assigned, as those which thou hast left on high. Accursed spirits fill their whole content;

But that thine eyes may henceforth indicate
The rest, hear how and wherefore, they are pent.
All malice, which in heaven acquireth hate,

Is aimed at injury, and each such aim,
By force or fraud, must others' harm create.
As fraud is proper to mankind, the same

Offends God more, and hence in lower grade
The fraudful stand, more pain assaulting them.
All for the violent one circle's made,

But for that force affecteth persons three,
It is in three belts parcelled and outlaid.
To God, to self, and neighbours can there be
Done violence, in the persons, or the things

Of each, as thou shalt severally see.

By force a man upon his neighbour brings

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Death, and sharp wounds, and works on their estate Ruinous exactions, burnings, ravagings.

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Hence homicides, and all who smite in hate,
Reavers and robbers, suffer punishment
Through belt the first, in bands multiplicate.
A man against himself is violent,

Or his own substance; therefore must all they

In belt the next without a hope repent,
Who from your world shall make a wilful way,

Who set at stake and squander land and fee,
And mourn when they have reason to be gay.
A man doth violence to the deity,

Whose heart denieth or misprizeth him,
Or spurneth nature, and her bounties free.

The less belt, therefore, sets a brand on them
Who share the sins of Sodom and Cahors,

And speakers in their hearts, who God contemn.
The fraud, at which all conscience feels remorse,
A man may use to those who shall confide

In him, or where his credit hath no force.

The former mode seems only to divide

The knot of love, which nature made whilere,

And therefore in the second circle hide

Fawners and hypocrites, and thieves are here,
Enchanters, counterfeits, simoniacs,

Pandars, embezzlers, and all such foul gear,

A man in second mode that love forsakes

Which nature gave, and that whose added store

A link of confidence peculiar makes.

And hence the inmost circle, at the core

Of the creation, by the seat of Dis,

Him that betrays consumes for evermore."

Master," said I, "full clearly up to this
Proceeds thy speech, and draws the line among

The people and the parts of this abyss.

But tell me, those in the fat marshes flung,

By the rain beat, and by the whirlwind sped, And those who meet with such malicious tongue, Why are they not within the strongholds red

Chastised, if wrath of God upon them weigh? And if not, why are they so ill bested?" "Now what hallucination leads astray

Thy wit so far beyond its wont?" said he; "Or whither is thy mind else turned away?

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Dost thou not bear the words in memory

In which thy ethics treat the frames of mind That heaven will not allow, in number three? Incontinence, and malice, and the blind

Bestiality, and how incontinence

Offends God least, and brings least blame behind?
If thou regard this verdict well, and thence

Proceed to call to mind what souls are those
That up without receive their chastisements,
Thou'lt plainly see, why they in separate rows

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From yonder felons stand, and by what right God's justice pounds them with less angry blows." 90 "O Sun, that healest every clouded sight,

Thy solving so contenteth me," said I,

"That doubt or knowledge works me one delight.

But turn a little back, and tell me why

Thou saidst above, that usury offends

The God of goodness, and this knot untie."

"Philosophy to whosoe'er attends

Makes known," said he, "not in one only part That Nature, in her goings-out, depends

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