== As regiões infernais ==
[[Ficheiro:Lytovchenko Olexandr Kharon.jpg|thumb|
300px|center|<center>O barqueiro Caronte<br>ilustração de [[:w:Alexander Litovchenko|Alexander Litovchenko]] (1835–1890)</center>]]
As at the commencement of our series we have given the pagan account of the creation of the world, so as we approach its conclusion we present a view of the regions of the dead, depicted by one of their most enlightened poets, who drew his doctrines from their most esteemed philosophers. The region where Virgil locates the entrance to this abode is perhaps the most strikingly adapted to excite ideas of the terrific and preternatural of any on the face of the earth. It is the volcanic region near Vesuvius, where the whole country is cleft with chasms, from which sulphurous flames arise, while the ground is shaken with pent-up vapors, and mysterious sounds issue from the bowels of the earth.
The lago Averno is supposed to fill the crater of an extinct volcano. It is circular, half a mile wide, and very deep, surrounded by high banks, which in Virgil's time were covered with a gloomy forest. Mephitic vapors rise from its waters, so that no life is found on its banks, and no birds fly over it. Here, according to the poet, was the cave which afforded access to the infernal regions, and here Eneias offered sacrifices to the infernal deities, Proserpine, Hecate, and As Erínias. Then a roaring was heard in the earth, the woods on the hill-tops were shaken, and the howling of dogs announced the approach of the deities. "Now," said the Sibila, "summon up your courage, for you will need it."
She descended into the cave, and Eneias followed. Before the threshold of hell they passed through a group of beings who are enumerated as Griefs and avenging Cares, pale Diseases and melancholy Age, Fear and Hunger that tempt to crime, Toil, Poverty, and Death,--forms horrible to view. As Erínias spread their couches there, and Discord, whose hair was of vipers tied up with a bloody fillet. Here also were the monsters, Briareus, with his hundred arms, Hydras hissing, and Chimaeras breathing fire. Eneias shuddered at the sight, drew his sword and would have struck, but the Sibila restrained him.
They then came to the black river Cocytus, where they found the ferryman, [[:w:Caronte|Caronte]], old and squalid, but strong and vigorous, who was receiving passengers of all kinds into his boat, magnanimous heroes, boys and unmarried girls, as numerous as the leaves that fall at autumn, or the flocks that fly southward at the approach of winter. They stood pressing for a passage and longing to touch the opposite shore. But the stern ferryman took in only such as he chose, driving the rest back. Eneias, wondering at the sight, asked the Sibila, "Why this discrimination?"
She answered, "Those who are taken on board the bark are the souls of those who have received due burial rites, the host of others who have remained unburied are not permitted to pass the flood, but wander a hundred years, and flit to and fro about the shore, till at last they are taken over." Eneias grieved at recollecting some of his own companions who had perished in the storm. At that moment he beheld Palinurus, his pilot, who fell overboard and was drowned. He addressed him and asked him the cause of his misfortune. Palinurus replied that the rudder was carried away, and he, clinging to it, was swept away with it.
300px|center|<center>Dafne, a Sibila délfica<br>afresco de [[:w:Michelangelo|Michelangelo]] (1475–1564)<br>na Capela Sistina.</center>]]
He besought Eneias most urgently to extend to him his hand and take him in company to the opposite shore. But the Sibila rebuked him for the wish thus to transgress the laws of Pluto, but consoled him by informing him that the people of the shore where his body had been wafted by the waves should be stirred up by prodigies to give it due burial, and that the promontory should bear the name of Cape Palinurus, which it does to this day. Leaving Palinurus consoled by these words, they approached the boat. Caronte, fixing his eyes sternly upon the advancing warrior, demanded by what right he, living and armed, approached that shore.
To which the Sibila replied that they would commit no violence, that Eneias's only object was to see his father, and finally exhibited the golden branch, at sight of which Caronte's wrath relaxed, and he made haste to turn his bark to the shore, and receive them on board. The boat, adapted only to the light freight of bodiless spirits, groaned under the weight of the hero. They were soon conveyed to the opposite shore. There they were encountered by the three-headed dog, Cerberus, with his necks bristling with snakes. He barked with all his three throats till the Sibila threw him a medicated cake which he eagerly devoured, and then stretched himself out in his den and fell asleep. Eneias and the Sibila sprang to land.
The first sound that struck their ears was the wailing of young children, who had died on the threshold of life, and near to these were they who had perished under false charges. Minos presides over them as judge, and examines the deeds of each. The next class was of those who had died by their own hand, hating life and seeking refuge in death. O how willingly would they now endure poverty, labor, and any other infliction, if they might but return to life! Next were situated the regions of sadness, divided off into retired paths, leading through groves of myrtle.
Here roamed those who had fallen victims to unrequited love, not freed from pain even by death itself. Among these, Eneias thought he descried the form of Dido, with a wound still recent. In the dim light he was for a moment uncertain, but approaching, perceived it was indeed herself. Tears fell from his eyes, and he addressed her in the accents of love. "Unhappy Dido! was then the rumor true that you had perished? and was I, alas! the cause? I call the gods to witness that my departure from you was reluctant, and in obedience to the commands of Jove, nor could I believe that my absence would cost you so dear. Stop, I beseech you, and refuse me not a last farewell."
She stood for a moment with averted countenance, and eyes fixed on the ground, and then silently passed on, as insensible to his pleadings as a rock. Eneias followed for some distance, then, with a heavy heart, rejoined his companion and resumed his route.
They next entered the fields where roam the heroes who have fallen in battle. Here they saw many shades of Grecian and Trojan warriors. The Trojans thronged around him, and could not be satisfied with the sight. They asked the cause of his coming, and plied him with innumerable questions. But the Greeks, at the sight of his armor glittering through the murky atmosphere, recognized the hero, and filled with terror turned their backs and fled, as they used to do on the plains of Troy.
Eneias would have lingered long with his Trojan friends, but the Sibila hurried him away. They next came to a place where the road divided, the one leading to Elysium, the other to the regions of the condemned. Eneias beheld on one side the walls of a mighty city, around which Phlegethon rolled its fiery waters. Before him was the gate of adamant that neither gods nor men can break through. An iron tower stood by the gate, on which Tisiphone, the avenging Fury, kept guard. From the city were heard groans, and the sound of the scourge, the creaking of iron, and the clanking of chains. Eneias, horror-struck, inquired of his guide what crimes were those whose punishments produced the sounds he heard?
The Sibila answered, "Here is the judgment hall of Rhadamanthus, who brings to light crimes done in life, which the perpetrator vainly thought impenetrably hid. Tisiphone applies her whip of scorpions, and delivers the offender over to her sister Furies." At this moment with horrid clang the brazen gates unfolded, and Eneias saw within a Hydra with fifty heads guarding the entrance. The Sibila told him that the gulf of Tartarus descended deep, so that its recesses were as far beneath their feet as heaven was high above their heads.
In the bottom of this pit, the Titan race, who warred against the gods, lie prostrate, Salmoneus, also, who presumed to vie with Jupiter, and built a bridge of brass over which he drove his chariot that the sound might resemble thunder, launching flaming brands at his people in imitation of lightning, till Jupiter struck him with a real thunderbolt, and taught him the difference between mortal weapons and divine. Here, also, is Tityus, the giant, whose form is so immense that as he lies he stretches over nine acres, while a vulture preys upon his liver, which as fast as it is devoured grows again, so that his punishment will have no end.
[[Ficheiro:CumaeanSibylByMichelangelo.jpg|thumb|400px|center|<center>A Sibila de Cumas<br>ilustração de [[:w:Michelangelo|Michelangelo]] (1475–1564)</center>]]
Eneias saw groups seated at tables loaded with dainties, while near by stood a Fury who snatched away the viands from their lips as fast as they prepared to taste them. Others beheld suspended over their heads huge rocks, threatening to fall, keeping them in a state of constant alarm. These were they who had hated their brothers, or struck their parents, or defrauded the friends who trusted them, or who, having grown rich, kept their money to themselves, and gave no share to others, the last being the most numerous class. Here also were those who had violated the marriage vow, or fought in a bad cause, or failed in fidelity to their employers. Here was one who had sold his country for gold, another who perverted the laws, making them say one thing to-day and another to-morrow.
Íxion was there, fastened to the circumference of a wheel ceaselessly revolving, and Sísifo, whose task was to roll a huge stone up to a hill-top, but when the steep was well-nigh gained, the rock, repulsed by some sudden force, rushed again headlong down to the plain. Again he toiled at it, while the sweat bathed all his weary limbs, but all to no effect. There was Tantalus, who stood in a pool, his chin level with the water, yet he was parched with thirst, and found nothing to assuage it, for when he bowed his hoary head, eager to quaff, the water fled away, leaving the ground at his feet all dry. Tall trees laden with fruit stooped their heads to him, pears, pomegranates, apples, and luscious figs, but when with a sudden grasp he tried to seize them winds whirled them high above his reach.
The Sibila now warned Eneias that it was time to turn from these melancholy regions and seek the city of the blessed. They passed through a middle tract of darkness, and came upon the Elysian fields, the groves where the happy reside. They breathed a freer air, and saw all objects clothed in a purple light. The region has a sun and stars of its own. The inhabitants were enjoying themselves in various ways, some in sports on the grassy turf, in games of strength or skill. others dancing or singing. Orpheus struck the chords of his lyre, and called forth ravishing sounds.
Here Eneias saw the founders of the Trojan state, magnanimous heroes who lived in happier times. He gazed with admiration on the war chariots and glittering arms now reposing in disuse. Spears stood fixed in the ground, and the horses, unharnessed, roamed over the plain. The same pride in splendid armor and generous steeds which the old heroes felt in life, accompanied them here. He saw another group feasting and listening to the strains of music. They were in a laurel grove, whence the great river Po has its origin, and flows out among men.
Here dwelt those who fell by wounds received in their country's cause, holy priests also, and poets who have uttered thoughts worthy of Apollo, and others who have contributed to cheer and adorn life by their discoveries in the useful arts, and have made their memory blessed by rendering service to mankind. They wore snow-white fillets about their brows. The Sibila addressed a group of these, and inquired where Anquises was to be found. They were directed where to seek him, and soon found him in a verdant valley, where he was contemplating the ranks of his posterity, their destinies and worthy deeds to be achieved in coming times.
When he recognized Eneias approaching, he stretched out both hands to him, while tears flowed freely. "Have you come at last," said he, "long expected, and do I behold you after such perils past? O my son, how have I trembled for you as I have watched your career!" To which Eneias replied, "O father! your image was always before me to guide and guard me." Then he endeavored to enfold his father in his embrace, but his arms enclosed only an unsubstantial image.
Eneias perceived before him a spacious valley, with trees gently waving to the wind, a tranquil landscape, through which the river Lethe flowed. Along the banks of the stream wandered a countless multitude, numerous as insects in the summer air. Eneias, with surprise, inquired who were these. Anquises answered, "They are souls to which bodies are to be given in due time. Meanwhile they dwell on Lethe's bank, and drink oblivion of their former lives." "O father!" said Eneias, "is it possible that any can be so in love with life as to wish to leave these tranquil seats for the upper world?"
Anquises replied by explaining the plan of creation. The Creator, he told him, originally made the material of which souls are composed of the four elements, fire, air, earth, and water, all which when united took the form of the most excellent part, fire, and became FLAME. This material was scattered like seed among the heavenly bodies, the sun, moon, and stars. Of this seed the inferior gods created man and all other animals, mingling it with various proportions of earth, by which its purity was alloyed and reduced.
Thus, the more earth predominates in the composition the less pure is the individual, and we see men and women with their full-grown bodies have not the purity of childhood. So in proportion to the time which the union of body and soul has lasted is the impurity contracted by the spiritual part. This impurity must be purged away after death, which is done by ventilating the souls in the current of winds, or merging them in water, or burning out their impurities by fire. Some few, of whom Anquises intimates that he is one, are admitted at once to Elysium, there to remain.
But the rest, after the impurities of earth are purged away, are sent back to life endowed with new bodies, having had the remembrance of their former lives effectually washed away by the waters of Lethe. Some, however, there still are, so thoroughly corrupted, that they are not fit to be intrusted with human bodies, and these are made into brute animals, lions, tigers, cats, dogs, monkeys, etc. This is what the ancients called Metempsychosis, or the transmigration of souls, a doctrine which is still held by the natives of India, who scruple to destroy the life even of the most insignificant animal, not knowing but it may be one of their relations in an altered form.
Anquises, having explained so much, proceeded to point out to Eneias individuals of his race, who were hereafter to be born, and to relate to him the exploits they should perform in the world. After this he reverted to the present, and told his son of the events that remained to him to be accomplished before the complete establishment of himself and his followers in Italy. Wars were to be waged, battles fought, a bride to be won, and in the result a Trojan state founded, from which should rise the Roman power, to be in time the sovereign of the world.
Eneias and the Sibila then took leave of Anquises, and returned by some short cut, which the poet does not explain, to the upper world.
== [[:w:Campos Elísios|Campos Elísios]] ==
[[Ficheiro:Goethe Elysium crop.jpg|thumb|
300px|center|<center>Goethe entrando nos Campos Elísios<br>ilustração de [https://de.wikipedia.org/wiki/Franz_Nadorp Franz Nadorp] (1794–1876)</center>]]
Virgil, we have seen, places his Elysium under the earth, and assigns it for a residence to the spirits of the blessed. But in Homer Elysium forms no part of the realms of the dead. He places it on the west of the earth, near Ocean, and describes it as a happy land, where there is neither snow, nor cold, nor rain, and always fanned by the delightful breezes of Zephyrus. Hither favored heroes pass without dying and live happy under the rule of Rhadamanthus. The Elysium of Hesiod and Pindar is in the Isles of the Blessed, or Fortunate Islands, in the Western Ocean. From these sprang the legend of the happy island Atlantis. This blissful region may have been wholly imaginary, but possibly may have sprung from the reports of some storm-driven mariners who had caught a glimpse of the coast of America.
[[:w:James Russell Lowell|J. R. Lowell]] (1819-1891),
in one of his shorter poems, claims for the present age some of the privileges of that happy realm. Addressing the Past, he says:
"Whatever of true life there was in thee,
Leaps in our age's veins.
Here, 'mid the bleak waves of our strife and care,
Float the green 'Fortunate Isles,'
Where all thy hero-spirits dwell and share
Our martyrdoms and toils.
The present moves attended
With all of brave and excellent and fair
That made the old time splendid."
Milton also alludes to the same fable in "Paradise Lost," Book III, 1. 568:
"Like those Hesperian gardens famed of old,
Fortunate fields and groves and flowery vales,
Thrice happy isles."
And in Book II. he characterizes the rivers of Erebus according to the meaning of their names in the Greek language:
"Abhorred Styx, the flood of deadly hate,
Sad Acheron of sorrow black and deep,
Cocytus named of lamentation loud
Heard on the rueful stream, fierce Phlegethon
Whose waves of torrent fire inflame with rage.
Far off from these a slow and silent stream,
Lethe, the river of oblivion, rolls
Her watery labyrinth, whereof who drinks
Forthwith his former state and being forgets,
Forgets both joy and grief, pleasure and pain."
== A Sibila ==
[[Ficheiro:File-Elisium by Leon Bakst 2.jpg|thumb|400px|center|<center>Os Campos Elísios<br>ilustração de [[:w:Leon Bakst|Léon Bakst]] (1866-1924)]]</center>
As Eneias and the Sibila pursued their way back to earth, he said to her, "Whether thou be a goddess or a mortal beloved of the gods, by me thou shalt always be held in reverence. When I reach the upper air I will cause a temple to be built to thy honor, and will myself bring offerings." "I am no goddess," said the Sibila, "I have no claim to sacrifice or offering. I am mortal, yet if I could have accepted the love of Apollo I might have been immortal. He promised me the fulfilment of my wish, if I would consent to be his. I took a handful of sand, and holding it forth, said, 'Grant me to see as many birthdays as there are sand grains in my hand.' Unluckily I forgot to ask for enduring youth. This also he would have granted, could I have accepted his love, but offended at my refusal, he allowed me to grow old. My youth and youthful strength fled long ago. I have lived seven hundred years, and to equal the number of the sand grains I have still to see three hundred springs and three hundred harvests. My body shrinks up as years increase, and in time, I shall be lost to sight, but my voice will remain, and future ages will respect my sayings."
These concluding words of the Sibila alluded to her prophetic power. In her cave she was accustomed to inscribe on leaves gathered from the trees the names and fates of individuals. The leaves thus inscribed were arranged in order within the cave, and might be consulted by her votaries. But if perchance at the opening of the door the wind rushed in and dispersed the leaves the Sibila gave no aid to restoring them again, and the oracle was irreparably lost.
The following legend of the Sibila is fixed at a later date. In the reign of one of the Tarquins there appeared before the king a woman who offered him nine books for sale. The king refused to purchase them, whereupon the woman went away and burned three of the books, and returning offered the remaining books for the same price she had asked for the nine. The king again rejected them, but when the woman, after burning three books more, returned and asked for the three remaining the same price which she had before asked for the nine, his curiosity was excited, and he purchased the books. They were found to contain the destinies of the Roman state. They were kept in the temple of Jupiter Capitolinus, preserved in a stone chest, and allowed to be inspected only by especial officers appointed for that duty, who, on great occasions, consulted them and interpreted their oracles to the people.
There were various Sibilas, but a Sibila de Cumas, of whom Ovid and Virgil write, is the most celebrated of them. Ovid's story of her life protracted to one thousand years may be intended to represent the various Sibilas as being only reappearances of one and the same individual.
[[:w:Edward Young|Edward Young]] (1681-1765),
in the " Night Thoughts," alludes to the Sibila. Speaking of Worldly Wisdom, he says:
"If future fate she plans 'tis all in leaves,
Like Sibila, unsubstantial, fleeting bliss,
At the first blast it vanishes in air.
As worldly schemes resemble Sibila's leaves,
The good man's days to Sibila's books compare,
The price still rising as in number less."
== Ver também ==
* [[:w:O Mito de Sísifo|O Mito de Sísifo]]
== Notas e Referências ==