Poetry Summary and Analysis: the Inferno, Canto II, by Dante Alighieri

On Friday evening as Dante follows Virgil, Dante finds himself to be in fatigue and despair. Dante asks if he is worthy of this passage and vision. Virgil tries to convince Dante to turn his imagined perils into resolve. Virgil explains that his own place in Hell is among the souls of Limbo. Virgil tells how Beatrice descended from Heaven to Limbo, and told him of her concern for Dante. Beatrice concern is that Dante has strayed from the True Way.

Beatrice is the symbol of Divine Love, and she wants Virgil to lead Dante through the bowels of Hell. Beatrice asked Virgil to go to Dante, and counsel him for the salvation of his soul. Beatrice disclosed her love for Dante, and the purpose of her journey, which was to ask him for his assistance; so Dante could make the journey to her.

Virgil welcomed the request of Beatrice. Beatrice was sent by the prayers of the Virgin Mary and Saint Lucia. Beatrice explained that the Virgin Mary is so concerned about Dante that an exception was made for him in Heaven. The Virgin Mary called Lucia, and Lucia was given the responsibility of leading Dante back to the True Way. Lucia went to Beatrice, who was sitting with the ancient Rachel.

While Beatrice spoke, Virgil noted a hidden tear on her cheek. This urged Virgil's quick response to free Dante from the beasts blocking his path. Virgil asks why Dante is so reticent and pale. Virgil explains three blessed Ladies from Heaven in their concern for you and my pledge is proof of the greatness that awaits you. The spirit of Dante rose and a heat of zeal surged through his veins. Dante is born anew; Virgil's words move his heart to its first purpose; that is to accept Virgil, Human Reason as his Guide, Lord and Master.

Canto II: Analysis:

On Friday evening, as Dante follows Virgil, he finds himself to be in fatigue and despair. Dante asks if he is worthy of this passage and vision. Virgil tries to convince Dante to turn his imagined perils into resolve. Virgil explains that his own place in Hell is among the souls of Limbo. Virgil explains how Beatrice descended from Heaven to Limbo, and told him of her concern for Dante. Beatrice explained that Dante has strayed from the True Way.

Beatrice is the symbol of Divine Love, and she sends Virgil to lead Dante through the bowels of Hell. Beatrice asked Virgil to go to Dante, and counsel him for his soul's salvation. Beatrice disclosed her love for Dante. Beatrice came to Human Reason, which is Virgil, and asked for his assistance so Dante could make the journey to her Divine Love.

Virgil welcomed Beatrice's command. Beatrice was sent by the prayers of the Virgin Mary and Saint Lucia. Beatrice explained that Virgin Mary is so concerned about Dante that an exception was made for him in Heaven. The Virgin Mary called Lucia, and Lucia was given the responsibility of leading Dante back to the True Way. Lucia went to Beatrice, who was sitting with the ancient Rachel.

While Beatrice spoke, Virgil noted a hidden tear on her cheek. This urged Virgil's quick response to free Dante from the beast blocking his path. Virgil asks why Dante is so reticent and pale. Virgil explains three blessed Ladies from Heaven in their concern for you and my own pledge is proof of the greatness that awaits you. Dante's spirits rose and a heat of zeal surged through his veins. Dante was born anew. Virgil's words move Dante's heart to its first purpose, and that is to accept Virgil as his Guide, Lord and Master.
Canto II: Analysis:

"The light was departing. The brown air drew down all the earth's creatures, calling them to rest from their day-roving, as [Dante], one man alone, prepared [himself] to face the double war of the journey and the pity, which memory shall here set down, nor hesitate, nor err. O Muses! O High Genius! Be my aid! O Memory, recorder of the vision, here shall your true nobility be displayed! (1-9)

Dante to Virgil began: "Poet, you who must guide me, before you trust me to that arduous passage, look to me and look through me―can I be worthy? You sang how the father of Sylvius, while still in corruptible flesh won to that other world, crossing with mortal sense the immortal sill. But if the Adversary of all Evil weighing his consequence and who and what should issue from him, treated him so well―that cannot seem unfitting to thinking men, since he was chosen father of Mother Rome and of her Empire by God's will and token. Both, to speak strictly, were founded and foreknown as the established Seat of Holiness for the successors of Great Peter's throne. In that quest, which your verses celebrate, he learned those mysteries from which arose his victory and Rome's apostolate. There later came the chosen vessel, Paul, bearing the confirmation of that Faith which is the one true door to life eternal. But I―how should I dare? By whose permission? I am not Aeneas. I am not Paul. Who could believe me worthy of the vision? How, then, may I presume to this high quest and not fear my own brashness? You are wise and will grasp what my poor words can but suggest" (10-36).

Aeneas and the founding of Rome: According to Virgil, Aeneas is the son of Anchises and Venus. Venus secures for Aeneas a prophecy and promise from Jove to the effect that Aeneas is to found a royal line that shall rule the world. After the burning of Troy, Aeneas is directed by various signs to sail to the Latian lands or Italy. It is in Italy where Aeneas' destiny awaits. After misadventures, Aeneas is compelled to descend to the underworld of the dead. It is in the underworld that Aeneas finds his father's shade, and he is shown the shades of the great kings that are to stem from him. Please refer to Virgil's "Aeneid," VI, 921, ff. Among those in the underworld are Romulus, Julius Caesar, and Augustus Caesar. The full glory of the Roman Empire is foreshadowed to Aeneas.

Dante continues the Virgil's theme and includes not only the Roman Empire but the Holy Roman Empire and it's Church. Thus, Virgil presents an arrangement of Jove, a concession to the son of Venus, becomes part of the divine scheme of the Catholic God, and Aeneas is cast as a direct precursor to Peter and Paul.

"As one who unwills what he wills, will stay strong purposes with feeble second thought until he spells all his first zeal away―so [Dante] hung back and balked on that dim coast till thinking had worn out [his] enterprise, so stout at starting and so early lost" (37-42).

Virgil to Dante responds, "I understand from your words and the look in your eyes, your soul is sunken in that cowardice that bears down many men, turning their course and resolution by imagined perils, as his own shadow turns the frightened horse. To free you of this dread I will tell you all of why I came to you and what I heard when first I pitied you. I was a soul among the souls of Limbo, when a Lady so blessed and so beautiful, I prayer her to order and command my will, called to me" (43-54). Please note: "[Virgil] was a soul among the souls of Limbo" that is Virgil's state in Hell (51-52).

Virgil to Dante continues, "Her eyes, were kindled from the lamps of Heaven. Her voice reached through me, tender, sweet, and low. An angel's voice, a music of its own" (55-57). Beatrice to Virgil said, "O gracious Mantuan whose melodies live in earth's memory and shall live on till the last motion ceases in the skies, my dearest friend, and fortune's foe, has strayed onto a friendless shore and stands beset by such distresses that he turns afraid from the True Way, and news of him in Heaven rumors my dread he is already lost. I come, afraid that I am too-late risen. Fly to him and with your high counsel, pity, and with whatever need be for his good and soul's salvation, help him, and solace me. It is I, Beatrice, who send you to him. I come from the blessed height for which I yearn. Love called me here. When amid Seraphim I stand again before my Lord, your praises shall sound in Heaven" (58-74).

Virgil to Beatrice responded, "O Lady of that only grace that raises feeble mankind within its mortal cycle above all other works God's will has placed within the heaven of the smallest circle; so welcome is your command that to my sense, were it already fulfilled, it would yet seem tardy. I understand, and am all obedience. But tell me how you dare to venture thus so far from the wide heaven of your joy to which your thoughts yearn back from this abyss" (75-84).

"The heaven of the smallest circle" refer to the Moon (78). The word Heaven is used in its astronomical sense. All within that circle is the Earth. According to the Ptolemaic system the Earth was the center of creation and was surrounded by nine heavenly spheres. The Moon was the first, and therefore the smallest. A cross section of this universe could be represented by drawing nine concentric circles, at varying distances about the Earth, which is the center of the universe. Going outward from the Earth these circles would indicate, in order, the spheres of the Moon, Mercury, Venus, the Sun, Mars, Jupiter, Saturn, Fixed Stars, and Primum Mobile. Beyond Primum Mobile, lies the Empyrean.

Beatrice to Virgil answered, "Since what you ask, probes near the root of all, I will say briefly only how I have come through Hell's pit without fear. Know then, O waiting and compassionate soul, that is to fear which has the power to harm, and nothing else is fearful even in Hell. I am so made by God's all-seeing mercy your anguish does not touch me, and the flame of this great burning has no power upon me. There is a Lady in Heaven so concerned for him I send you to, that for her sake the strict decree is broken. She has turned and called Lucia to her wish and mercy saying: 'Thy faithful one is sorely pressed; in his distresses I commend him to thee'" (85-99).

"A Lady in Heaven" is the Virgin Mary (94). "Lucia" represents Divine Light. Lucia's name in Italian suggests light, and she is the patron saint of eyesight. The special powers attributed to Lucia are due to her name rather than her history.

Beatrice to Virgil continued, "Lucia, that soul of light and foe of all cruelty, rose and came to me at once where I was sitting with the ancient Rachel" (100-102). Please note: "Rachel" represents the Contemplative Life (102). Lucia to Beatrice said, "Beatrice, true praise of God, why dost thou not help him who loved thee so that for thy sake he left the vulgar crowd? Dost thou not hear his cries? Canst thou not see the death he wrestles with beside that river no ocean can surpass for rage and fury?" (103-108)

Beatrice to Virgil said, "No soul of earth was ever as rapt to seek its good or flee its injury as I was―when I had heard my sweet Lucia speak―to descend from Heaven and my blessed seat to you, laying my trust in that high speech that honors you and all who honor it" (109-114).

Virgil to Dante says, "She spoke and turned away to hide a tear that, shining, urged me faster. So I cam and freed you from the beast that drove you there, blocking the near way to the Heavenly Height, and now what ails you? Why do you lag? Why this heartsick hesitation and pale fright when three such blessed Ladies lean from Heaven in their concern for you and my own pledge of the great good that waits you has been given?" (115-123)

"As flowerlets drooped and puckered in the night turn up to the returning sun and spread their petals wide on [God's] warmth and light―just so [Dante's] wilted spirits rose again and such a heat of zeal surged through [his] veins that [Dante] was born anew" (124-129).

Dante to Virgil says, "Blessed be that Lady of Infinite pity, and blessed be thy taxed and courteous spirit that came so promptly on the word she gave thee. Thy words have moved my heart to its first purpose. My Guide! My Lord! My Master! Now lead on: one will shall serve the two of us in this" (130-135).

Virgil "Turned when [Dante] had spoken, and at his back [Dante] entered on that hard and perilous track" (136-137).

Canto II: English Text / Italian Manuscript

(1) Day was departing, and the embrowned air
Lo giorno se n'andava, e l'aere bruno
(2) Released the animals that are on earth
toglieva li animai che sono in terra
(3) From their fatigues; and I the only one
da le fatiche loro; e io sol uno

(4) Made myself ready to sustain the war,
m'apparecchiava a sostener la guerra
(5) Both of the way and likewise of the woe,
sì del cammino e sì de la pietate,
(6) Which memory that errs not shall retrace.
che ritrarrà la mente che non erra.

(7) O Muses, O high genius, now assist me!
O muse, o alto ingegno, or m'aiutate;
(8) O memory, that didst write down what I saw,
o mente che scrivesti ciò ch'io vidi,
(9) Here thy nobility shall be manifest!
qui si parrà la tua nobilitate.

(10) And I began: "Poet, who guidest me,
Io cominciai: ªPoeta che mi guidi,
(11) Regard my manhood, if it be sufficient,
guarda la mia virtù s'ell' è possente,
(12) Ere to the arduous pass thou dost confide me.
prima ch'a l'alto passo tu mi fidi.

(13) Thou sayest, that of Silvius the parent,
Tu dici che di Silvïo il parente,
(14) While yet corruptible, unto the world
corruttibile ancora, ad immortale
(15) Immortal went, and was there bodily.
secolo andò, e fu sensibilmente.

(16) But if the adversary of all evil
Però, se l'avversario d'ogne male
(17) Was courteous, thinking of the high effect
cortese i fu, pensando l'alto effetto
(18) That issue would from him, and who, and what,
ch'uscir dovea di lui, e 'l chi e 'l quale

(19) To men of intellect unmeet it seems not;
non pare indegno ad omo d'intelletto;
(20) For he was of great Rome, and of her empire
ch'e' fu de l'alma Roma e di suo impero
(21) In the empyreal heaven as father chosen;
ne l'empireo ciel per padre eletto:

(22) The which and what, wishing to speak the truth,
la quale e 'l quale, a voler dir lo vero,
(23) Were stablished as the holy place, wherein
fu stabilita per lo loco santo
(24) Sits the successor of the greatest Peter.
u' siede il successor del maggior Piero.

(25) Upon this journey, whence thou givest him vaunt,
Per quest' andata onde li dai tu vanto,
(26) Things did he hear, which the occasion were
intese cose che furon cagione
(27) Both of his victory and the papal mantle.
di sua vittoria e del papale ammanto.

(28) Thither went afterwards the Chosen Vessel,
Andovvi poi lo Vas d'elezïone,
(29) To bring back comfort thence unto that Faith,
per recarne conforto a quella fede
(30) Which of salvation's way is the beginning.
ch'è principio a la via di salvazione.

(31) But I, why thither come, or who concedes it?
Ma io, perché venirvi? o chi 'l concede?
(32) I not Aeneas am, I am not Paul,
Io non Enëa, io non Paulo sono;
(33) Nor I, nor others, think me worthy of it.
me degno a ciò né io né altri 'l crede.

(34) Therefore, if I resign myself to come,
Per che, se del venire io m'abbandono,
(35) I fear the coming may be ill-advised;
temo che la venuta non sia folle.
(36) Thou'rt wise, and knowest better than I speak."
Se' savio; intendi me' ch'i' non ragiono».

(37) And as he is, who unwills what he willed,
E qual è quei che disvuol ciò che volle
(38) And by new thoughts doth his intention change,
e per novi pensier cangia proposta,
(39) So that from his design he quite withdraws,
sì che dal cominciar tutto si tolle,

(40) Such I became, upon that dark hillside,
tal mi fec' Ïo 'n quella oscura costa,
(41) Because, in thinking, I consumed the emprise,
perchè, pensando, consumai la 'mpresa
(42) Which was so very prompt in the beginning.
che fu nel cominciar cotanto tosta.

(43) "If I have well thy language understood,"
«S'i' ho ben la parola tua intesa»,
(44) Replied that shade of the Magnanimous,
rispuose del magnanimo quell' ombra,
(45) "Thy soul attainted is with cowardice,
«l'anima tua è da viltade offesa;

(46) Which many times a man encumbers so,
la qual molte fïate l'omo ingombra
(47) It turns him back from honoured enterprise,
sì che d'onrata impresa lo rivolve,
(48) As false sight doth a beast, when he is shy.
come falso veder bestia quand' ombra.

(49) That thou mayst free thee from this apprehension,
Da questa tema acciò che tu ti solve,
(50) I'll tell thee why I came, and what I heard
dirotti perch' io venni e quel ch'io 'ntesi
(51) At the first moment when I grieved for thee.
nel primo punto che di te mi dolve.

(52) Among those was I who are in suspense,
Io era tra color che son sospesi,
(53) And a fair, saintly Lady called to me
e donna mi chiamò beata e bella,
(54) In such wise, I besought her to command me.
tal che di comandare io la richiesi.

(55) Her eyes where shining brighter than the Star;
Lucevan li occhi suoi più che la stella;
(56) And she began to say, gentle and low,
e cominciommi a dir soave e piana,
(57) With voice angelical, in her own language:
con angelica voce, in sua favella:

(58) "O spirit courteous of Mantua,
«O anima cortese mantoana,
(59) Of whom the fame still in the world endures,
di cui la fama ancor nel mondo dura,
(60) And shall endure, long-lasting as the world;
e durerà quanto 'l mondo lontana,

(61) A friend of mine, and not the friend of fortune,
l'amico mio, e non de la ventura,
(62) Upon the desert slope is so impeded
ne la diserta piaggia è impedito
(63) Upon his way, that he has turned through terror,
sì nel cammin, che vòlt' è per paura;

(64) And may, I fear, already be so lost,
e temo che non sia già sì smarrito,
(65) That I too late have risen to his succour,
ch'io mi sia tardi al soccorso levata,
(66) From that which I have heard of him in Heaven.
per quel ch'i' ho di lui nel cielo udito.

(67) Bestir thee now, and with thy speech ornate,
Or movi, e con la tua parola ornate
(68) And with what needful is for his release,
e con ciò c'ha mestieri al suo campare,
(69) Assist him so, that I may be consoled.
l'aiuta sì ch'i' ne sia consolata.

(70) Beatrice am I, who do bid thee go;
I' son Beatrice che ti faccio andare;
(71) I come from there, where I would fain return;
vegno del loco ove tornar disio;
(72) Love moved me, which compelleth me to speak.
amor mi mosse, che mi fa parlare.

(73) When I shall be in presence of my Lord,
Quando sarò dinanzi al segnor mio,
(74) Full often will I praise thee unto him.'
di te mi loderò sovente a lui».
(75) Then paused she, and thereafter I began:
Tacette allora, e poi comincia' io:

(76) 'O Lady of virtue, thou alone through whom
«O donna di virtù sola per cui
(77) The human race exceedeth all contained
l'umana spezie eccede ogne contento
(78) Within the heaven that has the lesser circles,
di quel ciel c'ha minor li cerchi sui,

(79) So grateful unto me is thy commandment,
tanto m'aggrada il tuo comandamento,
(80) To obey, if 'twere already done, were late;
che l'ubidir, se già fosse, m'è tardi;
(81) No farther need'st thou ope to me thy wish.
più non t'è uo' ch'aprirmi il tuo talento.

(82) But the cause tell me why thou dost not shun
Ma dimmi la cagion che non ti guardi
(83) The here descending down into this centre,
de lo scender qua giuso in questo centro
(84) From the vast place thou burnest to return to.'
de l'ampio loco ove tornar tu ardi».

(85) 'Since thou wouldst fain so inwardly discern,
«Da che tu vuo' saver cotanto a dentro,
(86) Briefly will I relate,' she answered me,
dirotti brievemente», mi rispuose,
(87) 'Why I am not afraid to enter here.
«perch' i' non temo di venir qua entro.

(88) Of those things only should one be afraid
Temer si dee di sole quelle cose
(89) Which have the power of doing others harm;
c'hanno potenza di fare altrui male;
(90) Of the rest, no; because they are not fearful.
de l'altre no, ché non son paurose.

(91) God in his mercy such created me
I' son fatta da Dio, sua mercé, tale,
(92) That misery of yours attains me not,
che la vostra miseria non mi tange,
(93) Nor any flame assails me of this burning.
né fiamma d'esto 'ncendio non m'assale.

(94) A gentle Lady is in Heaven, who grieves
Donna è gentil nel ciel che si compiange
(95) At this impediment, to which I send thee,
di questo 'mpedimento ov' io ti mando,
(96) So that stern judgment there above is broken.
sì che duro giudicio là sù frange.

(97) In her entreaty she besought Lucia,
Questa chiese Lucia in suo dimando
(98) And said, "Thy faithful one now stands in need
e disse:-Or ha bisogno il tuo fedele
(99) Of thee, and unto thee I recommend him."
di te, e io a te lo raccomando-.

(100) Lucia, foe of all that cruel is,
Lucia, nimica di ciascun crudele,
(101) Hastened away, and came unto the place
si mosse, e venne al loco dov' i' era,
(102) Where I was sitting with the ancient Rachel.
che mi sedea con l'antica Rachele.

(103) "Beatrice" said she, "the true praise of God,
Disse:-Beatrice, loda di Dio vera,
(104) Why succourest thou not him, who loved thee so,
ché non soccorri quei che t'amò tanto,
(105) For thee he issued from the vulgar herd?
ch'uscì per te de la volgare schiera?

(106) Dost thou not hear the pity of his plaint?
Non odi tu la pieta del suo pianto,
(107) Dost thou not see the death that combats him
non vedi tu la morte che 'l combatte
(108) Beside that flood, where ocean has no vaunt?"
su la fiumana ove 'l mar non ha vanto?-.

(109) Never were persons in the world so swift
Al mondo non fur mai persone ratte
(110) To work their weal and to escape their woe,
a far lor pro o a fuggir lor danno,
(111) As I, after such words as these were uttered,
com' io, dopo cotai parole fatte,

(112) Came hither downward from my blessed seat,
venni qua giù del mio beato scanno,
(113) Confiding in thy dignified discourse,
fidandomi del tuo parlare onesto,
(114) Which honours thee, and those who've listened to it.'
ch'onora te e quei ch'udito l'hanno».

(115) After she thus had spoken unto me,
Poscia che m'ebbe ragionato questo,
(116) Weeping, her shining eyes she turned away;
li occhi lucenti lagrimando volse,
(117) Whereby she made me swifter in my coming;
per che mi fece del venir più presto.

(118) And unto thee I came, as she desired;
E venni a te così com' ella volse:
(119) I have delivered thee from that wild beast,
d'inanzi a quella fiera ti levai
(120) Which barred the beautiful mountain's short ascent.
che del bel monte il corto andar ti tolse.

(121) What is it, then? Why, why dost thou delay?
Dunque: che è? perché, perché restai,
(122) Why is such baseness bedded in thy heart?
perché tanta viltà nel core allette,
(123) Daring and hardihood why hast thou not,
perché ardire e franchezza non hai,

(124) Seeing that three such Ladies benedight
poscia che tai tre donne benedette
(125) Are caring for thee in the court of Heaven,
curan di te ne la corte del cielo,
(126) And so much good my speech doth promise thee?"
e 'l mio parlar tanto ben ti promette?».

(127) Even as the flowerets, by nocturnal chill,
Quali fioretti dal notturno gelo
(128) Bowed down and closed, when the sun whitens them,
chinati e chiusi, poi che 'l sol li 'mbianca,
(129) Uplift themselves all open on their stems;
si drizzan tutti aperti in loro stelo,

(130) Such I became with my exhausted strength,
tal mi fec' io di mia virtude stanca,
(131) And such good courage to my heart there coursed,
e tanto buono ardire al cor mi corse,
(132) That I began, like an intrepid person:
ch'i' cominciai come persona franca:

(133) "O she compassionate, who succoured me,
«Oh pietosa colei che mi soccorse!
(134) And courteous thou, who hast obeyed so soon
e te cortese ch'ubidisti tosto
(135) The words of truth which she addressed to thee!
a le vere parole che ti porse!

(136) Thou hast my heart so with desire disposed
Tu m'hai con disiderio il cor disposto
(137) To the adventure, with these words of thine,
sÌ al venir con le parole tue,
(138) That to my first intent I have returned.
ch'i' son tornato nel primo proposto.

(139) Now go, for one sole will is in us both,
Or va, ch'un sol volere è d'ambedue:
(140) Thou Leader, and thou Lord, and Master thou."
tu duca, tu segnore e tu maestro».
(141) Thus said I to him; and when he had moved,
Così li dissi; e poi che mosso fue,

(142) I entered on the deep and savage way.
intrai per lo cammino alto e silvestro.

Work Cited:
Alighieri, Dante. The Inferno. Trans. John Ciardi. New York, New York: New American Library, a division of Penguin Group (USA) Inc., 1954. Print.