Toynbee "Virgilio"

V. was buried at his own request near Naples on the road to Puteoli (mod. Pozzuoli), close to the estate where he had lived in his later years. Within a century, his tomb was revered as a shrine, and when it was destroyed or forgotten, it was superseded by a supposed tomb of the poet near the entrance to a tunnel between Naples and Posillipo that the Neapolitans attributed to one of the miracles of Virgil the Magician.

Throughout the Middle Ages V. assumed in the popular imagination the character of a wizard and magician. The Sortes Vergilianae, divination by random readings of the Aeneid, may have been in use as early as cent. i, though it is first attested in the Historia Augusta (c. A.D. 350).

Constantine, Eusebius, and Augustine accepted V.'s Fourth Eclogue as a prophecy of Christ's birth. To D., V., the poet of the Roman Empire, appealed with an authority second only to that of the Scriptures, and his writings, which are quoted by D. more frequently than any except those of Aristotle and the Bible, are regarded as 'divinely' inspired (cf. divinus poeta noster Virgilius, Mon. II. iii. 6), while he himself is spoken of as somma virtù ([Inf. x. 4]), and as being the mouthpiece of the Deity (Conv. IV. iv. 11; cf. [Purg. xxii. 66-73]). As D.'s guide through the realms of Hell and Purgatory Virgil represents the natural light of reason, which suffices D. (aided by Grace) until his arrival upon the threshold of the earthly Paradise, when Virgil's place is taken by Beatrice, the representative of divine science or Sapientia ([Purg. xxx. 31-51]).

Virgil is mentioned by name,	[Inf. i. 79], [Inf. xix. 61], [Inf. xxiii. 124], [Inf. xxix. 4], [Inf. xxxi. 133]; [Purg. ii. 61], [Purg. iii. 74], [Purg. vi. 67], [Purg. vii. 7], [Purg. viii. 64], [Purg. x. 53], [Purg. xiii. 79], [Purg. xix. 28], [Purg. xxi. 14], [Purg. xxi. 101, 103, 125] [Purg. xxii. 10], [Purg. xxiii. 130], [Purg. xxiv. 119], [Purg. xxvii. 20], [Purg. xxv118, 126], [Purg. xxix. 56], [Purg. xxx. 46, 49, 50, 51, 55]; [Par. xvii. 19], [Par. xxvi. 118]; V.N. xxv. 9; Conv. I. iii. 10; Conv. II. v. 14, Conv. II. x. 5; Conv. III. xi. 16; Conv. IV. iv. 11; Conv. xxiv. 9, Conv. xxvi. 8;
Virgilius,	V.E. II. vi. 7, V.E. II. viii. 4; Mon. I. xi. 1; Mon. II. iii. 6;
Maro,	Epist. vii. 6;
he is referred to as il Poeta,	[Inf. iv. 14], [Inf. v. 111], [Inf. ix. 51], [Inf. xii. 113], [Inf. xiii. 80], [Inf. xviii. 20], [Inf. xxix. 121]; [Purg. iv. 58, 136], [Purg. v. 44], [Purg. x. 101], [Purg. xiii. 11], [Purg. xiv. 140], [Purg. xix. 82], [Purg. xxii. 115, 139], [Purg. xxviii. 146];
l'altissimo Poeta,	[Inf. iv. 80];
l'antico Poeta,	[Inf. x. 121-122];
il dolce Poeta,	[Inf. xxvii. 3],
lo maggior nostro Poeta,	Conv. IV. xxvi. 8;
Poeta,	Mon. II. v. 12;
Poeta Eneidorum,	V.E. II. iv. 9;
Poeta noster,	Mon. II. iii. 8, 10, 11, 14, 15, 16, Mon. II. iv. 8, Mon. II. v. 11, 13, Mon. II. vi. 9, Mon. II. vii. 11, Mon. II. viii. 11, Mon. II. x. 3:
divinus Poeta noster,	Mon. II. iii. 6;
noster Vates,	Mon. II. iii. 12;
il nostro maggior Musa,	[Par. xv. 26];
il Cantor de' Bucolici Carmi,	[Purg. xxii. 57];
il Dottore,	[Inf. xvi. 48];
il mio Dottore,	[Inf. v. 70], [Inf. xvi. 13]; [Purg. xxi. 22, 131];
(by Francesca da Rimini addressing D.), il tuo Dottore,	[Inf. v. 123];
l'alto Dottore,	[Purg. xviii. 2];
il Duca,	[Inf. iii. 94], [Inf. vi. 94], [Inf. viii. 28], [Inf. x. 37], [Inf. xvi. 110], [Inf. xvii. 28], [Inf. xviii. 75, 127], [Inf. xxii. 64], [Inf. xxiii. 80, 139, 145], [Inf. xxiv. 20, 121, 127], [Inf. xxv. 44], [Inf. xxvi. 46], [Inf. xxix. 17, 94], [Inf. xxxii. 85], [Inf. xxxiv. 78, 133];

il Duca mio, [Inf. v. 21], [Inf. vi. 25], [Inf. viii. 25], [Inf. ix. 2], [Inf. x. 30], [Inf. xiv. 50, 61, 91], [Inf. xvii. 4, 79], [Inf. xix. 121], [Inf. xxi. 23, 88, 98, 104], [Inf. xxii. 46, 78], [Inf. xxiii. 39, 73] [Inf. xxv. 36], [Inf. xxvi. 15, 77], [Inf. xxvii. 133], [Inf. xxviii. 32], [Inf. xxix. 86], [Inf. xxxi. 70, 93, 131], [Inf. xxxiv. 9, 78]; [Purg. i. 49, 111], [Purg. ii. 20], [Purg. iv. 23], [Purg. v. 2], [Purg. vii. 9], [Purg. viii. 88], [Purg. ix. 68, 107], [Purg. x. 11], [Purg. xii. 136], [Purg. xv. 118], [Purg. xvi. 14], [Purg. xvii. 64], [Purg. xviii. 12], [Purg. xx. 4], [Purg. xxii. 101, 121], [Purg. xxv. 118];

il mio buon Duca, [Inf. xii. 83];

il dolce Duca, [Inf. xviii. 44]; [Purg. vi. 71];

il savio Duca, [Inf. iv. 149]; [Purg. xxi. 76], [Purg. xxvii. 41];

lo verace Duca, [Inf. xvi. 62];

il Maestro, [Inf. vii. 37], [Inf. ix. 58, 86], [Inf. xi. 13], [Inf. xiii. 28, 136], [Inf. xvi. 90, 117], [Inf. xxiv. 47], [Inf. xxix. 22], [Inf. xxx. 131, 143], [Inf. xxxi. 130], [Inf. xxxiv. 62, 83, 94]; [Purg. iii. 100], [Purg. v. 11], [Purg. xx. 134];

il Maestro mio, [Inf. x. 3, 115], [Purg. xii. 64], [Purg. xv. 97], [Purg. xxi. 80], [Purg. xxii. 61], [Purg. xxiii. 49], [Purg. xxv. 25], [Purg. xxviii. 47], [Purg. xxxiv. 3, 17]; [Purg. i. 125], [Purg. ii. 25, 115], [Purg. iii. 53], [Purg. v. 31], [Purg. ix. 89], [Purg. xii. 11], [Purg. xv. 40], [Purg. xvi. 29], [Purg. xvii. 11, 81], [Purg. xxi. 118];

il savio mio Maestro, [Inf. viii. 86];

il Maestro accorto, [Inf. viii. 41];

lo buon Maestro, [Inf. iv. 31, 85], [Inf. vii. 115], [Inf. viii. 67], [Inf. xiii. 16], [Inf. xviii. 82], [Inf. xix. 43], [Inf. xxi. 58], [Inf. xxix. 100]; [Purg. xiii. 37], [Purg. xxvi. 2];

il Maestro cortese, [Inf. iii. 121];

il dolce maestro, [Purg. x. 47];

il dolce Pedagogo, [Purg. xii. 3];

lo dolce Padre, [Inf. viii. 110];

lo dolce Padre mio, [Purg. xxv. 17], [Purg. xxvii. 52];

dolcissimo Padre, [Purg. xxx. 50];

quel Padre verace, [Purg. xviii. 7];

lo più che Padre, [Purg. xxiii. 4];

il mio Saggio, [Purg. xxvii. 69];

quel Saggio, [Inf. x. 128];

il Savio, [Inf. iv. 110]; [Purg. xxiii. 8];

lo Savio mio, [Inf. xii. 16], [Inf. xiii. 47];

quel Savio gentil, che tutto seppe, [Inf. vii. 3];

la mia Scorta, [Inf. xii. 54], [Inf. xiii. 130], [Inf. xviii. 67], [Inf. xx. 26];

la Scorta mia saputa e fida, [Purg. xvi. 8];

la buona Scorta, [Purg. xxvii. 19];

la Guida mia, [Purg. xix. 53];

(by Beatrice speaking of D.), Colui che l'ha quassù condotto, [Purg. xxx. 139];

la fida Compagna, [Purg. iii. 4];

il mio Signore, [Inf. viii. 20, 116]; [Purg. vii. 61], [Purg. ix. 46], [Purg. xix. 85];

questo mio Signore, [Inf. xvi. 55];

quel Signor, che m'avea menato, [Inf. viii. 103-104];

il mio Conforto, [Purg. iii. 22], [Purg. ix. 43];

Quei che m'era ad ogni uopo soccorso, [Purg. xviii. 130];

il mio Consiglio saggio, [Purg. xiii. 75];

il Magnanimo, [Inf. ii. 44];

gran Maliscalco, [Purg. xxiv. 99];

quella Fonte / che spande di parlar sì largo fiume, [Inf. i. 79-80];

il Mar di tutto il senno, [Inf. viii. 7];

quell'Ombra gentil, per cui si noma Pietola più che villa Mantovana, [Purg. xviii. 82-83];

he is addressed by D. as, de li altri poeti Onore e Lume, [Inf. i. 82];

lo mio Maestro e il mio Autore, [Inf. i. 85];

Colui, da cui io tolsi / lo bello stile che mi ha fatto onore, [Inf. i. 86-87];

Poeta, [Inf. i. 130], [Inf. ii. 10]; [Inf. v. 73];

Duca, [Inf. ii. 140];

buon Duca, [Inf. x. 19];

Duca mio, [Inf. xxix. 31];

caro Duca mio, [Inf. viii. 97];

Maestro, [Inf. ii. 140], [Inf. iii. 12, 32, 43, 72], [Inf. v. 50], [Inf. vi. 103], [Inf. vii. 49, 67], [Inf. xiv. 43, 130], [Inf. xix. 31], [Inf. xx. 100], [Inf. xxi. 127], [Inf. xxiii. 21], [Inf. xxiv. 72], [Inf. xxvi. 65], [Inf. xxxi. 21]; [Purg. iii. 61], [Purg. x. 112], [Purg. xii. 118], [Purg. xvi. 22], [Purg. xviii. 10];

Maestro mio, [Inf. iv. 46], [Inf. vii. 37], [Inf. xxii. 43], [Inf. xxvi. 49], [Inf. xxxii. 82], [Inf. xxxiii. 104], [Inf. xxxiv. 101]; [Purg. iv. 36, 76];

Padre, [Purg. xiii. 34];

dolce Padre, [Purg. iv. 44], [Purg. xv. 25], [Purg. xxiii. 13];

dolce Padre mio, [Purg. xv. 124];

dolce mio Padre, [Purg. xvii. 82];

dolce Padre caro, [Purg. xviii. 13];

famoso Saggio, [Inf. i. 89];

Signore, [Inf. ii. 140], [Inf. iv. 46], [Inf. xix. 38]; [Purg. vi. 49];

dolce Signor mio, [Purg. iv. 109];

Cortese, [Inf. ii. 134];

virtù somma, [Inf. x. 4];

Sol che sani ogni vista turbata, [Inf. xi. 91];

Luce mia, [Purg. vi. 29];

by Beatrice as
Anima cortese mantovana, [Inf. ii. 58];

by Sordello as
Gloria de' Latini, [Purg. vii. 16];

Pregio etterno [di Mantova], [Purg. vii. 18].

Virgil's birth sub Iulio, [Inf. i. 70] [Iulius];

his birthplace, Pietola near Mantua, [Inf. ii. 58], [Inf. xx. 91-99]; [Purg. vi. 72, 74], [Purg. xviii. 82-83] [Mantova: Pietola];

his life at Rome under Augustus, [Inf. i. 71] [Augusto_2],

his death at Brundisium, [Purg. iii. 27];

whence his body was taken to be buried at Naples, [Purg. iii. 27];

by order of Octavianus, [Purg. vii. 6]
[Brandizio:
Napoli:
Ottavian].

D.'s authority for the facts of Virgil's death at Brundusium, and burial at Naples by command of Augustus, was doubtless the Vita (commonly ascribed to Tiberius Donatus, but probably by Suetonius), which is usually prefixed to the commentary of Servius:

Anno aetatis quinquagesimo secundo impositurus Aeneidi summam manum statuit in Graeciam et in Asiam secedere triennioque continuo nihil amplius quam emendare ut reliqua vita tantum philosophiae vacaret. sed, cum ingressus iter Athenis occurrisset Augusto ab oriente Romam revertenti, destinaretque non absistere atque etiam una redire dum Megara vicinum oppidum ferventissimo sole cognoscit, languorem nactus est eumque non intermissa navigatione auxit ita ut gravior aliquanto Brundisium appelleret, ubi diebus paucis obiit XI Kal. Octobr. Cn. Sentio Qu. Lucretio coss. ossa eius Neapolim translata sunt tumuloque condita, qui est via Puteolana intra lapidem secundum, in quo distichon fecit tale:

'Mantua me genuit, Calabri rapuere, tenet nunc Parthenope; cecini pascua, rura, duces.'

Virgil is referred to as the author of the Eclogues, [Purg. xxii. 55]; Mon. I. xi. 1 [Bucolica];

and of the Aeneid, [Inf. i. 73-75], [Inf. xx. 113]; [Purg. xxi. 95-97]; V.N. xxv. 9; Conv. I. iii. 10, Conv. II. v. 14, Conv. III. xi. 16, Conv. IV. iv. 11, Conv. IV. xxiv. 9, Conv. IV. xxvi. 8; V.E. II. iv. 9, V.E. II. viii. 4; Mon. II. iii. 6, Mon. x. 2 [Eneis];

he is mentioned, together with Ovid, Statius, and Lucan, as one of the regulati poete, V.E. II. vi. 7;

and, together with Homer, Horace, Ovid, and Lucan, he makes up la bella scuola / di quel signor de l'altissimo canto, [Inf. iv. 94-95].

Virgil's place is in Limbo, [Inf. iv. 39, 81]; [Purg. viii. 31-36], [Purg. xxii. 100-114]; as not having duly worshipped God, [Inf. iv. 37-42]; as having sought the truth by the light of reason only, [Purg. iii. 34-45]; and as having lacked faith, [Purg. vii. 7-8]; not for any ill doing, but for the lack of well-doing, [Purg. vii. 25-27], [Purg. vii. 34-36]. [Limbo.]

Next to D. himself Virgil plays the most prominent part in the action of the D.C.: his first appearance to D., [Inf. i. 61-63]; his promise to be his guide through Hell and Purgatory, [Inf. i. 112-120]; and not to leave him until he has placed him in the keeping of Beatrice, [Inf. i. 121-124]; his account of how he was sent to D.'s aid, [Inf. ii. 49-126] [Lucia_1]; overcomes the opposition of Charon by the announcement of his divine mission, [Inf. iii. 94-96] (cf. [Inf. v. 22-24], [Inf. vii. 8-12], [Inf. xii. 85-89], [Inf. xxi. 79-84]); turns pale as they descend 'into the sightless world,' [Inf. iv. 13-21]; is greeted by the four great poets (Homer, Horace, Ovid, and Lucan) on his return to Limbo, [Inf. iv. 80-90]; converses with them, [Inf. iv. 94-99]; overawes Minos, [Inf. v. 22-24]; quiets Cerberus, [Inf. vi. 25-27]; overawes Pluto, [Inf. vii. 8-12]; rebukes Phlegyas, [Inf. viii. 19-21]; thrusts away Filippo Argenti, and shows his approval of D.'s demeanour to the former by embracing him, [Inf. viii. 41-43]; is resisted by the devils at the entrance to the City of Dis, [Inf. viii. 86-93]; leaves D. and goes to parley with them, but returns unsuccessful, they having shut the gates in his face, [Inf. viii. 106-120]; awaits the coming of the heavenly messenger, [Inf. ix. 4-9]; tells D. of his former visit to Hell at the bidding of Erichtho, [Inf. ix. 22-24] (cf. [Inf. xii. 34-35]) [Eriton]; protects D. from the Gorgon by covering his eyes, [Inf. xii. 55-60]; points out Farinata degli Uberti, [Inf. x. 31-33]; expounds to D. the ordering of the punishments of Hell, [Inf. xi. 16-111]; rebukes the Minotaur, [Inf. xii. 16-21]; pacifies Chiron, and asks him for a guide, [Inf. xii. 85-96]; relates to D. the origin of the rivers of Hell, [Inf. xiv. 94-138] [Fiumi Infernali]; bids D. take off the cord with which he is girt, and flings it into the abyss as a signal to Geryon, [Inf. xvi. 106-114] [Gerion]; mounts with D. on to the back of Geryon, and descends to Malebolge, [Inf. xvii. 79-136]; points out Jason to D., [Inf. xviii. 83-99], and Thais, [Inf. xviii. 127-136]; carries D. down into Bolgia 3, [Inf. xix. 34-44]; carries him back again and lays him down, [Inf. xix. 124-131]; points out to him Tiresias and other soothsayers, [Inf. xx. 31-51], [Inf. xx. 106-123]; among them Manto, in connexion with whom he relates to D. the story of the founding of Mantua, his own native place, [Inf. xx. 52-99] [Manto]; hides D. behind a rock, while he parleys with Malacoda, whom he overawes with the announcement of his divine mission, [Inf. xxi. 58-90]; is deceived by him with regard to the route, [Inf. xxi. 106-111]; converses with Ciampolo, [Inf. xxii. 46-99]; saves D. from the demons by taking him upon his breast and sliding down with him into the next Bolgia, [Inf. xxiii. 34-51]; his wonder at the sight of Caiaphas, [Inf. xxiii. 124-125]; asks the way of Frate Catalano, [Inf. xxiii. 127-132]; and finds that Malacoda lied to him, [Inf. xxiii. 139-141]; helps D. up the precipitous ascent, lifting him from crag to crag, [Inf. xxiv. 22-33]; points out Cacus to D., [Inf. xxv. 25-33]; drags D. up the ascent after him, [Inf. xxvi. 13-15]; points out Ulysses and Diomedes, [Inf. xxvi. 55-63]; checks D.'s desire to speak with them, and himself addresses them, [Inf. xxvi. 73-84] [Ulisse]; addressed by Guido da Montefeltro, [Inf. xxvii. 19-30]; converses with Mohammed, [Inf. xxviii. 43-51]; discourages D.'s compassion for his kinsman, Geri del Bello, [Inf. xxix. 4-36]; converses with Griffolino, [Inf xxix 85-96]; reproves D. for loitering to watch the quarrel between Maestro Adamo and Sinon, [Inf. xxx. 130-135]; hurries him on, [Inf. xxxi. 27]; rebukes Nimrod, [Inf. xxxi. 70-75]; points out Ephialtes to D., [Inf. xxxi. 91-96]; begs Antaeus to lift them down on to the ice of Cocytus, [Inf. xxxi. 115-129]; is lifted up with D. and set down by the Giant upon the ice below, [Inf. xxxi. 130-143]; points out Lucifer to D., [Inf. xxxiv. 1-3, 20-21]; and Judas Iscariot, with Brutus and Cassius, [Inf. xxxiv. 61-67]; informs D. they have now seen all of Hell, and must be gone, [Inf. xxxiv. 68-69]; climbs down the sides of Lucifer, with D. clinging round his neck, [Inf. xxxiv. 70-75]; having reached the monster's middle, he turns and begins to mount, and at last, issuing from a hole in the rock, sets D. down first on a ledge, and then himself follows, [Inf. xxxiv. 76-87]; explains to D. that they have passed the centre of the world, the point where he had turned, and are now in the other hemisphere, [Inf. xxxiv. 106-126]; leads the way through an opening by which they ascend, and finally brings D. out once more into the 'living air' beneath the canopy of heaven, [Inf. xxxiv. 133-139]

Virgil and D. find themselves upon the island from which rises the mountain of Purgatory, [Purg. i. 130-132]; they meet Cato, and V., having caused D. to do him reverence, explains the object of their journey and begs permission to pass, [Purg. i. 31-84]; leave being granted, V. at Cato's bidding washes D.'s face with dew, and, leading him to the shore, girds him with a rush, [Purg. i. 94-99]; V. points out to D. the angel-boatman bearing souls to Purgatory, and makes him do reverence, [Purg. ii. 28-36]; he explains to the newly arrived spirits who inquire the way to the mountain that he and D., like them, are strangers to the place, [Purg. ii. 58-66]; tarries with D. and the rest to listen to Casella, and is chided by Cato, [Purg. ii. 115-123]; explains to D. why he casts no shadow, [Purg. iii. 19-30]; is in doubt how to begin the ascent, and inquires of certain spirits where is the easiest way, [Purg. iii. 52-78]; informs them that D. is a living man and is there by the will of Heaven, [Purg. iii. 94-99]; leads D. up the beginning of the ascent, and encourages him to persevere until they gain a terrace, where they sit down to rest, [Purg. iv. 34-54]; calls D. away from his talk with Belacqua, [Purg. iv. 137-139]; chides him for looking back and loitering, [Purg. v. 10-18]; explains to the spirits they meet that D. is alive, [Purg. v. 31-36]; urges D. to press on, but to listen as he goes, [Purg. v. 43-45]; discusses the question as to the efficacy of prayer for those in Purgatory, [Purg. vi. 34-45]; and refers D. for further enlightemnent to Beatrice, whom he shall see at the summit of the mountain, [Purg. vi. 46-48]; asks the way of a solitary spirit, who proves to be Sordello, [Purg. vi. 58-72]; V. and he embrace, [Purg. vi. 72-75]; V. makes himself known, and they converse, [Purg. vii. 1-48]; he begs Sordello to lead them to a place where they may tarry for the night, [Purg. vii. 61-63]; points out to D. the gate of Purgatory, [Purg. ix. 46-51]; and explains to him how he had been borne thither in his sleep by Lucy, [Purg. ix. 52-63]; parleys with the angel-porter, who invites them to approach, [Purg. ix. 85-93]; draws D. up the three steps, and bids him ask to be admitted, [Purg. ix. 106-108]; draws D.'s attention to the sculptures on the rock, [Purg. x. 47-48]; in doubt as to their road, [Purg. x. 100-102]; points out the spirits purging the sin of pride, [Purg. x. 115-120]; bids D. notice the graven pavement, [Purg. xii. 13-15]; calls upon him to raise his head and do reverence to the angel who approaches them, [Purg. xii. 77-84]; explains to D. why he feels as if a weight had been lifted from him, [Purg. xii. 121-126]; points out to him the spirits purging the sin of envy, [Purg. xiii. 37-45]; and shows how the examples are meant to be deterrent, [Purg. xiii. 143-151]; solves D.'s doubt as to a remark made by Guido del Duca, [Purg. xv. 46-75]; urges D. forward after his awakening from a trance, [Purg. xv. 133-138]; guides him through the smoke, [Purg. xvi. 8-15]; tells him the spirits he hears are purging the sin of anger, [Purg. xvi. 23-24]; bids him ask the way, [Purg. xvi. 29-30]urges him to be diligent in the ascent, [Purg. xvii. 62-63]; explains to D. how love is the root of all sin, no less than of all virtue, [Purg. xvii. 85-139]; it being the root of all action, [Purg. xviii. 16-39]; discourses on free will and on the origin of morality, [Purg. xviii. 49-75]; asks the spirits as to the way upward, [Purg. xviii. 106-111]; arouses D. from his dream of the siren, [Purg. xix. 34-36]; and bids him take comfort there-from, [Purg. xix. 58-63]; inquires the way from the spirits purging the sin of avarice, [Purg. xix. 76-78]; reassures D. when the mountain quakes and the air is filled with cries, [Purg. xx. 124-125]; converses with a spirit (who proves to be Statius), of whom he inquires why the mountain quaked, [Purg. xxi. 15-36]; signs to D. to hold his peace, [Purg. xxi. 103-104]; bids him tell S. that he is Virgil, [Purg. xxi. 118-120]; restrains S. from attempting to embrace his feet, [Purg. xxi. 130-132]; tells S. that he had heard of his affection for himself from Juvenal, and asks him as to the sin for which he is in Purgatory, [Purg. xxii. 10-24]; inquires how his conversion was wrought, [Purg. xxii. 55-63]; hears from S. that it was his own prophetic lines ({Ecl. iv. 5} ff.) that led him to the true faith, [Purg. xxii. 64-93] [Stazio]; tells S. of the ancient poets and others of whom S. had sung, who are with himself in Limbo, [Purg. xxii. 100-114]; admonishes D. not to lose time in looking about him, [Purg. xxiii. 4-6]; explains to him the reason of the chanting he hears, [Purg. xxiii. 14-15]; bids D. ask S. to solve his difficulty as to hunger being felt by spirits which have no body, [Purg. xxv. 28-30]; warns D. to take heed to his steps, [Purg. xxv. 118-120]; repeats his warning, [Purg. xxvi. 2-3]; tries to persuade D. to pass through the fire, [Purg. xxvii. 20-32]; at length succeeds by reminding him that Beatrice is beyond, [Purg. xxvii. 35-36]; places himself in front of D. in the fire, and encourages him the while by talking of Beatrice, [Purg. xxvii. 43-54]; tells him that before night he shall be in the Terrestrial Paradise, [Purg. xxvii. 115-117]; on the threshold of which he resigns his authority over D., declaring that, now he has conducted him through Hell and Purgatory, his power to guide him is at an end, [Purg. xxvii. 127-142]. From this point onward, till his final disappearance on the apparition of Beatrice ([Purg. xxx. 49-50]), Virgil, who accompanies D. and Statius through the Terrestrial Paradise, is silent. D. turns to him and marks his smile at the close of Matilda's account of the age of innocence ([Purg. xxviii. 145-147]); and turns to him again and sees his look of wonder at the appearance of the mystic pageant ([Purg. xxix. 55-57]); when he turns the third time, in his trouble at the sight of Beatrice, he finds that Virgil has disappeared, [Purg. xxx. 43-50] [Dante].