round his body: two twists signify that the ghost is to be banished to the second circle; three twists that it is to be consigned to the third circle, and so on. Here, says the poet, “light was silent all,” but shrieks and groans and blasphemies were terrible to hear. This circle is the hell of carnal and sinful love, where Dante recognizes Semirămis, Dido, Cleopatra, and Helen; Achillês and Paris; Tristan, the lover of his uncle’s wife, Isoldê; Lancelot, the lover of Queen Guinever; and Francesca, the lover of Paolo, her brother-in-law (canto v.). The third circle is a place of deeper woe. Here fall in ceaseless showers, hail, black rain, and sleety flaw; the air is cold and dun; and a foul stench arises from the soil. Cerbĕrus keeps watch here, and this part of the inferno is set apart for gluttons, like Ciacco (2 _syl._). From this stage the two poets pass on to the “fourth steep ledge,” presided over by Plutus (canto vi.), a realm which “hems in all the woe of all the universe.” Here are gathered the souls of the avaricious, who wasted their talents, and made no right use of their wealth. Crossing this region, they come to the “fifth steep,” and see the Stygian Lake of inky hue. This circle is a huge bog in which “the miry tribe” flounder, and “gulp the muddy lees.” It is the abode of those who put no restraint upon their anger (canto vii.). Next comes the city of Dis, where the souls of heretics are “interred in vaults” (cantos viii., ix.). Here Dantê recognizes Farina´ta (a leader of the Ghibelline faction), and is informed that the Emperor Frederick II. and Cardinal Ubaldini are amongst the number (canto x.). The city of Dis contains the next three circles (canto xi.), through which Nessus conducts them; and here they see the Minotaur and the Centaurs, as Chiron, who nursed Achillês and Pholus the passionate. The first circle of Dis (the sixth) is for those who by force or fraud have done violence to _man_, as Alexander the Great, Dionysius of Syracuse, Attila, Sextus, and Pyrrhus (canto xii.). The next (the seventh circle) is for those who have done violence to _themselves_, as suicides; here are the Harpies, and here the souls are transformed to trees (canto xiii.). The eighth circle is for the souls of those who have done violence to _God_, as blasphemers and heretics; it is a hell of burning, where it snows flakes of fire. Here is Cap´aneus (3 _syl._) (canto xiv.), and here Dantê held converse with Brunetto, his old schoolmaster (canto xv.). Having reached the confines of the realm of Dis, Ger´yon carries Dantê into the region of Malêbolgê (4 _syl._), a horrible hell, containing ten pits or chasms (canto xvii.): In the first is Jason; the second is for harlots (canto xviii.); in the third is Simon Magus, “who prostituted the things of God for gold;” in the fourth, Pope Nicholas III. (canto xix.); in the fifth the ghosts had their heads “reversed at the neckbone,” and here are