God. This is certainly the effect of the worst part of his descriptions
in an age like the present. Black burning gulfs, full of outcries
and blasphemy, feet red-hot with fire, men eternally eating their
fellow-creatures, frozen wretches malignantly dashing their iced heads
against one another, other adversaries mutually exchanging shapes by
force of an attraction at once irresistible and loathing, and spitting
with hate and disgust when it is done--Enough, enough, for God's sake!
Take the disgust out of one's senses, O flower of true Christian wisdom
and charity, now beginning to fill the air with fragrance!

But it will be said that Dante did all this out of his hate of cruelty
itself, and of treachery itself. Partly no doubt he did; and entirely he
thought he did. But see how the notions of such retribution react upon
the judge, and produce in him the bad passions he punishes. It is true
the punishments are imaginary. Were a human being actually to see such
things, he must be dehumanised or he would cry out against them with
horror and detestation. But the poem draws them as truths; the writer's
creed threatened them; he himself contributed to maintain the belief;
and however we may suppose such a belief to have had its use in giving
alarm to ruffian passions and barbarously ignorant times, an age arrives
when a beneficent Providence permits itself to be better understood, and
dissipates the superfluous horror.

Many, indeed, of the absurdities of Dante's poem are too obvious
now-a-days to need remark. Even the composition of the poem,
egotistically said to be faultless by such critics as Alfieri, who
thought they resembled him, partakes, as every body's style does, of the
faults as well as good qualities of the man. It is nervous, concise,
full almost as it can hold, picturesque, mighty, primeval; but it is
often obscure, often harsh, and forced in its constructions, defective