On his descent through Hell, close to its bottom, Dante comes upon a giant locked up in chains. Virgil, who serves as Dante's guide, identifies him as Nimrod, the Hebrew king who instigated the building of the Tower of Babel, and explains the horrible punishment the giant has to endure as a result: 'this is Nimrod, through whose wicked thought / one single language cannot serve the world. / Leave him alone -let's not waste time in talk; / for every language is to him the same / as his to others -no one knows his tongue' (Inferno xxxi: 77-81). Nimrod himself utters but one unintelligible sentence -'Raphael mai amech izabi almi' (ibid.: 67) -before Dante and Virgil move along, leaving him as they found him: banished from the face of the earth, despairing, outside of time, in complete linguistic isolation. 1 Towards the end of the nineteenth century more than 300,000 people were living in exile or in prison camps in Siberia. Most of them were illiterate and without means to let the outside world know about their fates. '[T]his should all be written up! Only, no one's writin' it … I'll die, 'n' so ever'thin'll disappear, like it ne' er happened' , one penal labourer lamented (quoted in Iakubovich [1895][1896][1897][1898] 2015: 175). Yet some prisoners did write about their experiences, and attempted to speak also on behalf of those whose own words failed: to let a wider public know what life was like 'in the world of the outcasts' -an expression that was used as a title for one prominent autobiography (Iakubovich [1895(Iakubovich [ -1898(Iakubovich [ ] 2014(Iakubovich [ , 2015. Others travelled voluntarily to Siberia to witness and document the realities of the exile system. Several such writers made references to Dante's pilgrimage. 'I 3