Chapter 11

[모나리자]

11장

깨진 바위. 교황 아나스타시우스. 지옥과 그 구획에 대한 일반적인 설명. 큰 바위가 원형으로 부서진 높은 둑의 가장자리에서 우리는 훨씬 더 잔인한 무리를 만났습니다. 그리고 그곳에서 깊은 심연이 내뿜는 끔찍한 악취 때문에 우리는 큰 무덤의 덮개 뒤로 물러섰습니다. 거기에는 "교황 아나스타시우스를 붙잡고 있습니다. 포티누스가 올바른 길에서 끌어냈습니다."라고 쓰인 글이 있었습니다.

"천천히 내려가야 합니다. 먼저 슬픈 돌풍에 감각이 약간 익숙해지고, 그러면 신경 쓰지 않을 것입니다." 스승이 이렇게 말씀하셨습니다. 그리고 나는 그에게 말했습니다. "어떤 보상을 찾아라. 시간이 헛되이 흐르지 않도록." 그리고 그는: "내가 그것을 생각한다는 것을 너는 알고 있다. 내 아들아, 이 바위들 안쪽에," 그때 그는 말하기 시작했다, "세 개의 작은 원이 있다, 등급에서 등급으로, 네가 떠나는 것과 같다.

그들은 모두 저주하는 영으로 가득 차 있다. 그러나 그 이후로는 보는 것만으로도 충분하다. 그들이 어떻게 그리고 무엇 때문에 억압을 받는지 들어라. 하늘에서 증오를 얻는 모든 악의는 해로움이 끝이다. 그리고 그러한 모든 끝은 힘이나 사기로 다른 사람을 괴롭힌다. 그러나 사기는 인간의 독특한 악덕이기 때문에, 그것은 더욱 하나님을 불쾌하게 한다. 그래서 사기꾼은 가장 낮은 위치에 서고, 더 큰 도움이 그들을 공격한다.

폭력의 첫 번째 원은 모두이다. 그러나 힘은 세 사람에게 사용될 수 있으므로, 세 개의 원으로 나뉘고 구성된다. 하나님께, 우리 자신에게, 그리고 우리 이웃에게 우리는 힘을 사용할 수 있다. 나는 그들과 그들의 물건에 말한다. 이성적으로 드러난 대로 들으라.

폭력에 의한 죽음과 고통스러운 상처는 우리 이웃에게 주어지고, 그의 재산에는 파괴와 방화, 그리고 해로운 세금이 부과된다. 살인과 불의하게 때리는 자, 약탈자와 약탈자, 첫 번째 라운드는 다양한 무리로 모든 사람을 괴롭힌다. 사람은 자신과 자신의 재산에 폭력적인 손을 댈 수 있으므로 두 번째 라운드에서는 아무 소용 없이 회개해야 한다. 당신 세상에서 자신을 빼앗은 사람은 누구든,

누가 놀고, 자신의 재산을 낭비하고, 그가 즐거워해야 할 곳에서 울고 있는가. 신에게 폭력을 행사할 수 있다. 마음으로 신을 부인하고 모독하고, 자연과 그녀의 관대함을 멸시함으로써.

그리고 이런 이유로 가장 작은 둥근 봉인과 그 인장이 소돔과 카오르를 멸시하고, 신을 멸시하고, 마음에서 말한다. 사기는 모든 양심을 찌르는 것으로, 사람은 신뢰하는 사람에게 행할 수 있고, 신뢰하지 않는 사람에게는 갚을 수 있다.

후자의 방식은 자연이 만드는 사랑의 유대만을 끊는 듯하다. 그러므로 두 번째 원 안에 위선, 아첨, 마술, 위조, 절도, 성직 매매, 아첨꾼, 변호사, 그리고 이와 유사한 더러움이 자리 잡는다. 다른 방식으로는 자연이 만드는 사랑과 그 뒤에 더해지는 것을 잊고, 그것으로부터 특별한 믿음이 생겨난다.

따라서 우주의 요점이 있는 가장 작은 원에서, 그 위에 Dis가 앉아 있고, 배신하는 자는 영원히 소멸됩니다." 그리고 저는: "나의 스승님, 당신의 추론은 충분히 명확하고, 이 동굴과 그것을 소유한 사람들을 잘 구별합니다. 하지만 말해 보세요, 뚱뚱한 석호 안에 있는 사람들, 바람이 몰아치는 사람들, 비가 때리는 사람들, 그리고 그런 쓴 혀로 마주치는 사람들, 왜 그들은 붉은 도시 안에 있으면서 벌을 받지 않는지, 만약 신이 그들을 분노하게 했다면, 그리고 만약 그렇지 않다면, 왜 그런 식으로 벌을 받지 않는지?"

그리고 그는 나에게 말했습니다: "왜 당신의 지성은 평소에 있는 것에서 그렇게 방황하는 건가요? 아니면, 진정하세요, 당신의 마음은 다른 곳을 보고 있는 건가요? 당신은 당신의 윤리가 하늘이 머물지 않는 세 가지 기질, 즉 절제 불능, 악의, 미친 짐승 같은 행동을 철저히 논의하는 그 말을 기억하지 못하시나요?

그리고 절제 불능은 어떻게 신을 덜 화나게 하고, 덜 비난을 끌어들이는 건가요? 만일 그대가 이 결론을 잘 숙고하고, 저 밖에서 참회를 받고 있는 사람들이 누구인지 마음속으로 떠올린다면, 왜 이 범죄자들과 그들이 분리되었는지, 그리고 왜 신성한 정의가 망치로 그들을 때리는지 분명히 알게 될 것이다." "오 태양이여, 모든 괴로운 시각을 치유하시는 분이시여, 당신이 결심하셨을 때, 의심하는 것도 아는 것 못지않게 나에게 기쁨을 주십니다!"

다시 한 번 조금 뒤로 돌아가라," 내가 말했다, "거기서 고리대가 신의 선함을 거스른다고 말하고, 매듭을 풀어라." "철학은" 그가 말했다, "그것을 주의 깊게 듣는 사람에게, 한 곳에서만 주의하는 것이 아니라, 자연이 신성한 지성과 그 예술에서 어떤 방식으로 길을 잡는지 주의한다; 그리고 네가 물리학을 주의 깊게 주의 깊게 본다면, 몇 페이지도 지나지 않아, 이 네 예술이 가능한 한 제자가 스승을 따르듯이 따른다는 것을 알게 될 것이다; 그래서 네 예술은 마치 신의 손자이다.

이 두 가지에서, 네가 처음에 창세기를 떠올린다면, 인류는 그들의 삶을 얻고 발전해야 한다; 그리고 고리대금업자가 다른 길을 택하기 때문에, 자연 자체와 그녀의 추종자는 그를 경멸한다. 왜냐하면 그는 다른 곳에 자신의 희망을 두기 때문이다.

그러나 이제 따라오세요, 내가 기꺼이 말하고 싶은 것은, 수평선 위에 물고기들이 떨고 있고, 마차는 카우루스 전체를 덮고 있으며, 저 멀리서 우리는 절벽으로 내려가고 있다는 것입니다."

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Chapter 11  

The Broken Rocks. Pope Anastasius. General Description of the Inferno and its Divisions. Upon the margin of a lofty bank Which great rocks broken in a circle made, We came upon a still more cruel throng; And there, by reason of the horrible Excess of stench the deep abyss throws out, We drew ourselves aside behind the cover Of a great tomb, whereon I saw a writing, Which said: "Pope Anastasius I hold, Whom out of the right way Photinus drew."

"Slow it behoveth our descent to be, So that the sense be first a little used To the sad blast, and then we shall not heed it." The Master thus; and unto him I said, "Some compensation find, that the time pass not Idly;" and he: "Thou seest I think of that. My son, upon the inside of these rocks," Began he then to say, "are three small circles, From grade to grade, like those which thou art leaving.

They all are full of spirits maledict; But that hereafter sight alone suffice thee, Hear how and wherefore they are in constraint. Of every malice that wins hate in Heaven, Injury is the end; and all such end Either by force or fraud afflicteth others. But because fraud is man's peculiar vice, More it displeases God; and so stand lowest The fraudulent, and greater dole assails them.

All the first circle of the Violent is; But since force may be used against three persons, In three rounds 'tis divided and constructed. To God, to ourselves, and to our neighbour can we Use force; I say on them and on their things, As thou shalt hear with reason manifest.

A death by violence, and painful wounds, Are to our neighbour given; and in his substance Ruin, and arson, and injurious levies; Whence homicides, and he who smites unjustly, Marauders, and freebooters, the first round Tormenteth all in companies diverse. Man may lay violent hands upon himself And his own goods; and therefore in the second Round must perforce without avail repent Whoever of your world deprives himself,

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Who games, and dissipates his property, And weepeth there, where he should jocund be. Violence can be done the Deity, In heart denying and blaspheming Him, And by disdaining Nature and her bounty.

And for this reason doth the smallest round Seal with its signet Sodom and Cahors, And who, disdaining God, speaks from the heart. Fraud, wherewithal is every conscience stung, A man may practise upon him who trusts, And him who doth no confidence imburse.

This latter mode, it would appear, dissevers Only the bond of love which Nature makes; Wherefore within the second circle nestle Hypocrisy, flattery, and who deals in magic, Falsification, theft, and simony, Panders, and barrators, and the like filth. By the other mode, forgotten is that love Which Nature makes, and what is after added, From which there is a special faith engendered.

Hence in the smallest circle, where the point is Of the Universe, upon which Dis is seated, Whoe'er betrays for ever is consumed." And I: "My Master, clear enough proceeds Thy reasoning, and full well distinguishes This cavern and the people who possess it. But tell me, those within the fat lagoon, Whom the wind drives, and whom the rain doth beat, And who encounter with such bitter tongues, Wherefore are they inside of the red city Not punished, if God has them in his wrath, And if he has not, wherefore in such fashion?"

And unto me he said: "Why wanders so Thine intellect from that which it is wont? Or, sooth, thy mind where is it elsewhere looking? Hast thou no recollection of those words With which thine Ethics thoroughly discusses The dispositions three, that Heaven abides not,— Incontinence, and Malice, and insane Bestiality?

and how Incontinence Less God offendeth, and less blame attracts? If thou regardest this conclusion well, And to thy mind recallest who they are That up outside are undergoing penance, Clearly wilt thou perceive why from these felons They separated are, and why less wroth Justice divine doth smite them with its hammer." "O Sun, that healest all distempered vision, Thou dost content me so, when thou resolvest, That doubting pleases me no less than knowing!

Once more a little backward turn thee," said I, "There where thou sayest that usury offends Goodness divine, and disengage the knot." "Philosophy," he said, "to him who heeds it, Noteth, not only in one place alone, After what manner Nature takes her course From Intellect Divine, and from its art; And if thy Physics carefully thou notest, After not many pages shalt thou find, That this your art as far as possible Follows, as the disciple doth the master; So that your art is, as it were, God's grandchild.

From these two, if thou bringest to thy mind Genesis at the beginning, it behoves Mankind to gain their life and to advance; And since the usurer takes another way, Nature herself and in her follower Disdains he, for elsewhere he puts his hope.

But follow, now, as I would fain go on, For quivering are the Fishes on the horizon, And the Wain wholly over Caurus lies, And far beyond there we descend the crag."