The Divine Comedy of Dante Alighieri Inferno (Canto XXVII-XXXIV)

     In opening Canto XXVII the reader learns that as Dante and Virgil leave Ulysses they come across another comrade of Dante's. This soul recognizes Dante's accent and asks about the state of the Romagnoles. Dante is saddened to deliver the news that this region still suffers under tyranny; however it has not been dragged through war. Dante asks for the identity of the soul and only after the sinner reasons that Dante will never be able to return to earth, does he given in to the request. The living voyager learns of this man, Guido da Montefeltro's, life and how through deceit he believed his sins to be absolved prior to creating them. When faced with the underworld he was at first taken by St. Francis but in turn a demon came to absolve his actions. The demon reasoned with logic that a man can not be absolved of a sin he has yet to commit, thus Guido was thrown into the flame he inhabits. Dante and Virgil then continue on to the ninth pouch.

http://writingcompany.blogs.com/this_isnt_writing_its_typ/
2006/02/should_we_censo.html

     The narrator is befuddled on how to fully explain the gruesome acts that he witnesses in this abyss. He rattles off many different wars that came no where close to the wounds that he observed. Mohammed notices Dante gawking at his wounds and explains how this pouch works. The sinners walk in a circle, at the beginning of the processional they are wounded by a demon with a sword. By the time they walk around the circle their wounds have healed thus forcing them to constantly feel the freshness of a new injury. This pouch is reserved for the Sowers of Scandal and Schism. Their punishment continual splits them open thus relating to their actions on earth. The sinners of this pouch soon learn that Dante will re-surface to earth and many of them ask that he relay messages to their friends and families. In the end Dante is amazed at the sight of a headless man who walks around carrying his lost body part. He identifies this man to be Bertran de Born. The sinner is forced to carry his severed head because he severed the ties between a father and son on earth. In turn he is forced to use his torment as a visual tool for his sin.
     Dante continues to gape at the sinners in this pouch. Virgil tries to push the living soul on toward the next section but Dante's curiosity turns his mind back to the ninth pouch. He tells Virgil that he believed that his own ancestor resided in the area and worries about the sinners soul being avenged. Virgil acknowledges these sentiments and tells Dante that because he was so focused on other sinners he missed his opportunity to talk with the ancestor. The guide pushes Dante onward because in order to arrive at their destination they must continue.
     The two reach the tenth pouch of the eighth circle that is reserved for Falsifiers. It is separated into four section. The first houses Falsifiers of Metals, also known as Alchemist. Their bodies are covered in scabs that itch so immensely that the souls are constantly scratching at their skin. Dante and Virgil meet some sinners who consider themselves Italian and in order to learn their stories Dante promises to spread their names when he returns to the natural world. The two souls turn out to be Griffolino and Capocchio. They retell their stories to Dante and hope they can be used as cautionary tales. Before the narrator continues he tells tales that show the gruesome nature of humans. He uses these stories as a way to try and relate to the monstrosities that he has viewed but in turn comes short in trying to match what he has witnessed in Hell.

http://en.wikipedia.org/wiki/Myrrha

     Dante travels on to the second section of the tenth pouch there he witnesses Gianni Schicchi and Myrrha. This section is reserved for Counterfeiters of Other Persons. Myrrha is known for lusting after her own father. She even went to the extent of falsely taking on another persona in order to fulfill her lustful wants, therefore, she became damned to this region of Hell. Sichicchi also disguised himself as Buoso Donati in order to "...gain the lady of the herd..." (XXX,43". Dante then meets Master Adam who suffers from thirst. He is considered to be in the third section of this pouch, being reserved for Counterfeiters of Coins. While on earth Adam made counterfeited money. After being damned for Hell he suffers by desiring a basic necessity in life. Adam then introduces the inhabitants of the fourth section in this pouch. Potiphar's wife and Sinon the Greek residing in the section reserved for Falsifiers of Words, Liars. After Adam gives details about these inhabitants Sinon takes in upon himself to quarrel with the man. Dante watches the bickering with a child's amusement. Eventually Virgil reprimands this kind of behavior.

http://danteworlds.laits.utexas.edu/gallery12.html

     As the two move onward Dante finds it more and more difficult to see what is around him. In the distance he believes to observe towers. Virgil helps to clear his vision through stating that these figures were not towers but giants. With these words spoken Dante's eyes are opened and he takes in the colossal forms that stand before him. These giants stand between the eighth and ninth circle. Their heads protrude out of the pit that differentiates between the two sections. Their feet stand firmly in the base of the pit and in turn are fully in the ninth circle. Virgil and Dante first come across the giant, Nimrod. His gibberish makes Dante speechless and Virgil is forced to explain Nimrod's connection to the Tower of Babel in order to clear up the confusion. The two continue around the pit and come across Ephialtes. After their encounter with this giant Dante asks to see Briareus but is suede by Virgil against this meeting. They continue on and stop to talk with Antaeus, who agrees to place them in the ninth circle. In order to gain this transportation Virgil uses Dante's reputation of returning to earth as a bride in order to gain access. This continued use of Dante's ability to clear the name of those he meets is constantly used throughout the piece as a literary tool. The giant places them in the ninth circle and quickly returns to an upright state.
     Dante tries to describe the unbelievable sites that he witnessed in this circle, but finds himself at a loss for words. He tells the reader that he will try his best to explain the facts of this marvelous spectacle. In the first ring of the ninth circle he is warned to watch his step so as to not step on one of the souls. This section of the ninth ring is claimed by those who were Traitors to their kin. It has been named Caina, thus referencing Cain and Abel in the book of Genesis. As he looks around he sees the Cocytus which is frozen over and only allows the heads of those damned for this section to be above the surface. What makes this lake so special is that the water is so clear that it freezes to look like glass. Dante notices the spectacle of two heads so closely set together that their hair has begun to intertwine. He is unable to hide his gawking and in turn learns from one of the heads that on the earth these men were twins. As Dante continues walking he ends up kicking Bocca degli Abati in the face. Dante recognizes the soul even though he refuses to give away his name. Abati was a well-known traitor to Florence and only through the words of another soul does Dante cement his theory. Virgil and Dante leave the traitor behind and come upon another disturbing sight. Two heads were frozen together in one hole. One gnawed on the nape of the other's neck like a piece of bread. Dante ask the sinner who dines about his torment and states if:

"...we can agree

that if your quarrel with him is justified,

then knowing who you are and what's his sin,

I shall repay you yet on earth above,

if that with which I speak does not dry up" (XXXII, 135-139).

     Dante learns that the man is Count Ugolino. He relates his story back to Dante where he describes the horrible events that were forced upon him in the community of Pisa. After being imprisoned by Archbishop Ruggieri, the man whom he eats upon, Ugolino was forced to consume the flesh of his sons in order to try and survive. Dante then laments about the city of Pisa and how their sins have gone unpunished. The travelers then continue to the the third ring of the ninth circle, known for Traitors to their Guest. In this section the sinners lay in the frozen lake with all but their faces covered by ice. Their tears become ice crystals that freeze their eyes shut. Dante comes across Fra Albergio who laments about his predicament. His soul became so treacherous that it was damned for Hell before he actually passed on. His body still remains alive on earth but is inhabited by a demon. Dante questions this phenomena, especially after Albergio states that Branca Doria has received the same fate. The narrator remembers seeing Doria eat, sleep, and act like a normal human thus giving him more confusion.

http://en.wikipedia.org/wiki/Inferno_(Dante)

     Virgil and Dante continue their travels to the last section of Hell the fourth ring of the ninth circle. This section is claimed for those who were Traitors against their Benefactors. It is called Judecca. As the two men travel towards the end of their journey Dante watches the ice underfoot that house the sinners of this section. He describes their torture by being fully emerged in the ice and forced into obscure positions. Finally, Dante comes upon the most infamous character of all, Lucifer. He describes in detail this menacing creature and explains how each of his three heads hold in their mouths one of the three individuals who are forced to suffer the most. These men include Judas Iscariot, Brutus, and Cassius. Lucifer's wings continual movements create the wind that freezes the water of the Cocytus. After Virgil explains the identity of the three men he states, "...it is time / for us to leave; we have seen everything" (XXXIV, 68-69). Dante takes a hold of Virgil's neck and the two use Lucifer as a ladder to climb to the place in which Lucifer first fell when coming from Heaven. Dante becomes confused by the trek and Virgil is forced to explain how they were able to leave the abyss. They travel on foot for some time and final are able to make it to the surface. The narrator ends the poem by mentioning the beauty of the stars.

Note from the Blogger: I found it interesting how Dante uses well-known people from history throughout his work. This intertextuality helps the piece become more relatable and shows the large extent of Dante's abilities. Overall, this piece was quite intimidating but by looking at the story as a whole a reader is able to understand the magnificence of the literature.

The Divine Comedy of Dante Alighieri Inferno (Canto XIX-XXVI)

http://alenthony.wordpress.com/2009/07/19/simonists-racists-and-cannibals/

     Canto XIX opens with Dante explaining the atrocities of those in the third pouch. These men are Simonists. They bought their religious right in order to have power in the church. Dante carries a negative, demeaning tone when discussing their sins. These men lay buried in hot sand that only allows their feet and legs to protrude out of the surface. They wither in pain as flames dance across their feet. Dante notices that one sinner is burdened by redder flames that torture the soul to an extreme. Virgil recommends getting closer to the soul in order to answer Dante's question. Once by the sinner Dante begins to speak with the man. The soul mistakes Dante for Boniface who is to take his place when he reaches the underworld. Virgil urges Dante to the correct the confusion and he learns the identity of the man as being Pope Nicholas III. The Pope laments about how those on earth are worse sinners. Dante dives into a tirade about how those who commit simony deserve the fate they choose. Virgil approves of this stance and the two journey towards the fourth pouch.
     This pouch is reserved for Diviners, Astrologers, and Magicians. Their torture forces them to walk in a slow processional that reminds Dante of the church. The heads of these souls are turned around because in their lifetime they were constantly trying to look forward into the future. At the beginning of Canto XX Dante uses a unique writing technique when he address the audience directly. "May God so let you, reader, gather fruit / from what you read..." (XX, 19-20). This torture over takes his emotions and he is reprimanded by Virgil for showing pity towards these sinners. Virgil gives details about many of the different souls he recognizes. In particular he tells the story of Manto. This sorceress was the founder of his hometown and he sees it as his duty to tell Dante the true origin of the city. After finishing his story Virgil tells about other sinners he identifies. The duo then journeys forth and reaches the fifth pouch.

http://en.wikipedia.org/wiki/Malacoda

     Dante notices this section to be rather dark. A pit full of pitch sits under a bridge. As the souls surface demons armed with prongs poke at them. The content of the pit reminds Dante of the Venetians when they fix their boats in the winter season. He is alarmed by Virgil's shout as a demon flies in with a new resident. Virgil then has Dante hide behind a crag in order to negotiate with the demons. At first the overseers try to bully Virgil but, he uses his divine fate to quiet the masses. The head demon, Malacoda meaning "Evil-Tail", gives ten demon escorts to the travelers because the "bridge is out". He recommends that they go to the next ridge in order to pass through this pouch. Dante is nervous about traveling with the demons but Virgil calms his nerves. Before the group leaves Dante eyes the pit and tries to make conversation with the sinners that surface. The souls have learned to avoid being skewered  by making quick appearances through the surface and then diving back in. Finally one of the men is pulled up on shore so that Dante is able to speak with the him. He learns that this pouch is meant for those who took brides. Dante then asks the soul if any Italians reside in the residue. The demons are astonished to learn that these souls have found ways to avoid their torture. The monsters then attempt to grab the beached soul before he can return to the pit. The man escapes the demon's clutches and is able to cause two demons to fall into the sticky tar of the pit. With all the excitement of their comrades trying to save the beast Virgil and Dante take their leave.

http://commons.wikimedia.org/wiki/
File:Stradano_Inferno_Canto_23.jpg

     Dante worries that because he caused so much distress to the demons that they will come after them. Virgil agrees with this line of thinking and moments after the guide explains his plan for escape the demons come into sight. Virgil grabs Dante and runs with him like a mother guards her child. He slides down an embankment and the demons are forced to watch them escape outside of the fifth pouches boundaries. The two enter into the sixth pouch and witness the procession of well-dressed sinners. After closer examination Dante notices that the clothing is lined with lead even though on the outside it looks dazzling. The weight of the cloth forces the souls to walk in a very methodical, slow manner. While Dante and Virgil talk one of the sinners recognizes Dante's Tuscan accent. The narrator learns that this pouch is reserved for hypocrites. He also notices one man who lays in a crucified position on the ground. This man is forced to endure the weight of those who walk in the processional as they travel over him. Dante learns the identity of the man to be Caiphus. Dante's acquaintances explain his torture through stating "'That one impaled...counseled the Pharisees that it was prudent / to let one man -- and not one nation suffer" (XXIII,115-116). Virgil watches this take place and asks Dante's native brothers how they can reach the next section of Hell. He is dismayed to learn that Malacoda deceived the travelers and that the their is no connecting ridge. The souls are able to relay an existing passage and see the men on their way.
     Their trek to the seventh pouch is treacherous. Dante requires Virgil's encouraging words in order to make the trip. After arriving at the pouch Dante is disturbed by the villainous serpents who resided in the embankment. The souls that live here are naked and are bound by the serpents. The souls are damned for this pouch because they are known as being thieves. These creatures take pleasure in torturing their victims. Dante is amazed to witness a soul being bite by a serpent. He then immediately burst into flames only to be reincarnated after his ashes touch the ground. Virgil asks the unfortunate soul about his identity. To Dante's surprise he personally knew the sinner when he lived on the earth. Vanni Fucci, recognizes Dante and is ashamed to be seen in his miserable state. He admits to stealing the ornaments from the sacristy. In order to help his self-esteem the soul prophesies the defeat of Dante's political party back in Florence.
     The opening of Canto XXV relates back to the previous Canto. Vanni Fucci has gone from shame to outrage and Dante is able to describe the scene in the following passage:

"When he had finished with his words, the thief

raised high his fists with both figs cocked and cried:

'Take that, o God; I square them off for you!'

From that time on, those serpents were my friends,

for one of them coiled then around his neck,

as if to say, 'I'll have you speak no more';

another wound about his arms and bound him

again and wrapped itself in front so firmly,

he could not even make them budge an inch" (XXV, 1-9).

     After Dante's fellow countryman is taken away the travelers are able to view another phenomenon. Three sinners are brought into the pouch with two serpents alongside. One of the serpents coils himself around a sinner and the two begin to morph together to form one creature. While this takes place the other serpent bites the belly of one of the other sinners. Dante describes these events with great detail and is mesmerized that in the end he does not fully trust his own account of the occurrence.
     As the two beginning to journey forth to the eighth pouch Dante relishes in the idea that Florence is well represented in Hell. The men travel on and arrive at the eighth pouch, reserved for Fraudulent Counselors. Flames can be seen all around and Virgil explains to his companion that each hold the soul of a sinner. Dante notices one flame that burns taller then the others and is told that it holds both Ulysses and Diomedes. The living soul wishes to talk with these men but Virgil cautions the traveler because of his Tuscan accent. He in turn recommends that he become the intermediary and talks to the flame directly. Dante agrees and through Virgil he hears Ulysses story.

The Divine Comedy of Dante Alighieri Inferno (Canto XI-XVIII)

     Canto XI opens with Dante and Virgil standing on the cusp of the seventh circle. The stench is so horrendous that Virgil proposes they rest for awhile so their senses can get accustomed to the smell. In order to not waste the time Virgil explains the rest of the circles and who they hold. He starts by clarifying that fraud is seen as one of the ultimate sins because it breaks the trust of man and God. People who perform fraudulent acts are doomed for a lower Hell then those with violent tendencies. The eighth and ninth circles are reserved for those who are frauds.

"Of every malice that earns hate in Heaven,

injustice is the end; and each such end

by force or fraud brings harm to other men.

However, fraud is man's peculiar vice;

God finds it more displeasing -- and therefore,

the fraudulent are lower, suffering more" (XI, 22-27).

Virgil then describes the seventh circle of Hell. It is reserved for those who are violent. It is subdivided into three categories, violence against God, oneself, and ones neighbor. Dante understand Virgil's clarification of these different groups but asks why the people that were in the first through sixth circles are not doomed for the same fate. Virgil goes in depth about incontinence, malice, and mad brutality. These three ideas help Dante to further his understanding of Hell. Dante then asks about how "...usury offends / divine goodness..."(XI,95-96). The poet goes into detail about how the use of usury goes against what is natural, especially the ability to love.

http://www.worldofdante.org/pop_up_query.php?dbid=I019&show=more

     Virgil then pushes them on towards the seventh circle. As they enter the seventh circle, that is guarded by the Minotaur, they are met with anger. The beast refuses to let them pass but through his crazed fit Virgil sneaks Dante past the being. As the duo descends into the valley Virgil comments that the rocks they travel on had not yet fallen when he first journeyed into this section of Hell. They reach a "...stream of blood, where those / who injure others violently, boil" (XII, 47-48). Centaurs guard the stream and shoot arrows at anyone in the streams who rises too far above the borderline. The Centaurs are startled that a living soul has managed to descend into Hell and almost shoot Dante down. Virgil quickly steps in and uses his divine reasoning to explain the situation. In order to quicken their pace, Virgil asks for a Centaur's help. Dante is placed upon one the beast and the trio travels on. During their journey the Centaur, Nessus, names some of the notable souls who reside in this circle. Some examples being Alexander, Dionysius, and Atilla the Hun. Nessus takes the men across the bank and then returns to his leader.

http://www.stpeterslist.com/8214/forest-of-suicides-
6-comments-on-dantes-punishment-for-the-self-violent/

     Dante and Virgil continue on their course and walk into a forest filled with blackened, gnarled trees. Dante can hear the cries of the souls who inhabit this second ring in the seventh circle but can not see them. Virgil advises that Dante break off a branch in order to calm the voices. In reality the tree, an advisor to Frederick when he resided on the earth, yells out in pain after Dante breaks a branch from him, startling Dante. Blood trickles down the bark and in order to make amends with the tree Virgil recommends that Dante hear the adviser's story in order to clear the man's name. Dante learns that this man was loyal to his master until his death, but was shamed after his good name was tarnished by a harlot. The narrator learns that those who commit suicide end up in the second ring and start out growing as little saplings. Harpies, half-bird half-woman creatures, come and pick at the saplings as they grow thus making them black and gnarled. Every change in the trees figure pains the soul as if it were their own body. The men are interrupted by a loud roar as two men run in being chased by dogs. One tries to hide in a bushes but is torn to pieces. Dante and Virgil walk over to the bush and learn of Florentine's fate. Overtaken with emotion Dante gathers up the bushes boughs and hands them back to the owner.
     The duo continues into the Third Ring of the seventh circle. This section is reserved for those who were violent against God. It is further divided into three zones that can help categorize the extent of their blasphemy. All of the zones have fire rain. This rain heats the sand thus ensuring torment all around. Dante notices that the torture does not seem to effect a giant who lies down. The giant, Capaneus, states, "That which I was in life, I am in death" (XIV, 51). The duo proceeds on to another another red river and Virgil explains how these rivers were formed. At the island of Crete sits a damaged statue of an Old Man. Through the tears that are exuded from this statue the waters make up the Acheron, the Styx, the Phlegethon, and continue to follow down into the deepest circle to form the Cocytus. Virgil then gives details as to the layout of these different circles and then states that they must travel out of the forest. The two men travel out of the woods so far that Dante after looking back can not make out where the forest ends.
     They enter the second zone, the Sodomites, of the seventh circle's third ring. In this zone the people are required to walk in the fire rain. As they travel into this zone Dante is recognized by Brunetto Latino. Latino asks Dante what brings him to these depths of hell and who is his guide. Dante responds:

"'There, in the sunlit life above,' I answered,

'before my years were full, I went astray

within a valley. Only yesterday

at dawn I turned my back upon it -- but

when I was newly lost, he here appeared,

to guide me home again along this path'" (XV, 49-54).

Latino predicts that Dante will be greatly rewarded on earth. The narrator states that he will let Fortune take its course and not rely on the word of man. Virgil is pleased with his answer and Latino continues to talk about men from Dante's life but he is rushed and forced to part. Thus Dante and Virgil continue with their journey. They come across three of Dante's comrades who are not identifiable by their physical features because of the torment they have received. Dante learns who they are after they introduce themselves. After learning of Dante's origins, the countryman ask about the state of their beloved city. Dante informs them that it has gone from courtesy and valor to excess and arrogance. The three men leave them after hearing the saddening news.

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     Virgil pushes Dante along to continue. After traveling to a ravine Virgil asks Dante for the cord that was around his waist. The poet throws the belt into the ravine and out climbs a beast. The beast, Geryon, helps the men to descend into the third zone of the seventh circle's third ring. This area houses those guilty of violence towards nature and art. After entering this zone Virgil tells Dante that he can explore while the poet tries to negotiate with Geryon. Dante comes across souls seated in the fire rain with purses wrapped around their necks. Each purse bears the soul's family emblem and the narrator tries to speak with these people; however he does not get any verbal response in return. He moves back to his guide who has gained travel on the back of Geryon to the eight circle. After flying to this circle and being dropped off, Geryon vanishes.
     The eighth circle is made up of ten pouches. The first houses pimps and seducers. Their punishment encompasses running from one side of the pouch to the other, while on either side demons wait to strike these souls with whips. Dante recognizes Venedico Caccianemico an Italian man who sold his sister. The men talk and Dante learns about this particular pouch. Dante and his guide continue towards the next pouch. Before reaching the pouch Dante also recognizes Jason who was doomed for abandoning Medea in the first pouch. The two final reach the second pouch which has a foul odor attached. The characters learn that this area immerses its souls with excrement. This section is reserved for Flatterers. Dante recognizes one of the souls there as Alessio Interminei of Lucca. The man tries to hide his identity but Dante is able to place him.
After some words are exchanged Virgil guides Dante on to the next pouch.

The Divine Comedy of Dante Alighieri Inferno (Introduction-Canto X)

   Dante Alighieri writing of the his divine comedy, the Inferno, is infused with distinct ideologies that help the reader to understand the magnitude of Dante's academia. As stated by Allen Mandelbaum,"He is seeking those gusts that will most convince us of the credibility of his journey, the accuracy of his record, the trustworthiness of his memory. 'Mistaking not' (Inf. II, 6) he would offer us evidence as undeniable as that of a historian, Livy, of whom we learn, twenty-six cantos later (Inf, XXVIII, 12), that he, too, 'does not err.' / Finally, he would convince us that his are the supreme fictions; and he would do so without contradicting his own claims to truth, because fictio for Dante does not mean 'pure invention' or 'fantastic creation' but --as Gioacchino Paprelli has shown -- a poetic composition, constructed with the concourse of rhetoric and music, or -- we should say -- prosody. And in the construction of such fictions, he is not only a strenuous emulator and intrepid pirate, but a competitor and self-announced victor" (Intro. ix-x).
     A line taken from the Inferno states, "io sol uno" which means "I myself alone," this is the first instance to have a "...triple repetition of an 'I' that we have in Western writing" (Intro. xi) Dante had a fascination with learned writers that made strides in writing previous to this lifetime. In order to incorporate these techniques, Dante found ways to "talk" with these men while he narrates his personal literary piece. The two prominent writers are Virgil and Aquinas. Dante uses every human sense in order to create a world that is tangible in his writing. His best use of description is shown with his dominance of the idea of sight. In the Inferno, it has been estimated Dante uses sixty-seven instance to describe sight. The form of a journey used in Homer's, Odyssey and Virgil's, Aeneid helped to give Dante the basic structure of his travels. Fear is a driving force for the human mind. Dante uses this fear in order to create an intense epic that will open the mind's of his readers.

This link is a good reference that can be used throughout Dante's blog post.

     The opening lines begin with the introduction of our narrator. It is never directly said but most people assume this illusive character is Dante himself. In a shadowed forest Dante meets three beast, a leopard, a lion, and a she-wolf, who block his journey towards the top of a hill that represents all that is good. After becoming discouraged Dante turns back and runs into Virgil. Dante is elated to meet his idol and ask for help to continue on his travels. Virgil agrees to help him through Hell and Purgatory in order to reach the ultimate destination of Heaven. As the duo approaches the gates of Hell, Dante finds himself questioning whether he is worthy to venture on through these mysterious lands. Virgil tells Dante of three woman in Heaven who have looked kindly upon the narrator and wish to see him through safely. Little does Dante know that this good light that shines upon him will be his ticket through man obstacles in his travels. With these words of confidence the men continue on their path. They come to the Gate of Hell. The inscription on the gate is as follows:

"THROUGH ME THE WAY INTO THE SUFFERING CITY,

THROUGH ME THE WAY TO THE ETERNAL PAIN,

THROUGH ME THE WAY THAT RUNS AMONG THE LOST.

JUSTICE URGED ON MY HIGH ARTIFICER;

MY MAKER WAS DIVINE AUTHORITY,

THE HIGHEST WISDOM, AND THE PRIMAL LOVE.

BEFORE ME NOTHING BUT ETERNAL THINGS

WERE MADE, AND I ENDURE ETERNALLY.

ABANDON EVERY HOPE, WHO ENTER HERE" (III,1-9).

As they enter the gates Dante hears horrible cries from the souls of the dead. Virgil explains that these people are placed in the Ante-Inferno. They reside here because they never choose good or evil during their lifetime, therefore neither Hell nor Heaven can take them. They are naked and are constantly bit and stung by horseflies and wasp. The blood and tears that fall from their bodies are eaten by worms. The men approach Acheron, which is a body of water that borders Hell. Charon pilots the only vessel that crosses this water; he notices that Dante is still a living soul and tries to scare him away. Virgil reprimands Charon and tells him that woman from Heaven have ordained this journey. The captain says no more. Virgil explains to Dante that Charon's initial reaction to him is a good omen because that means our narrator is still viewed as being moral and virtuous. An earthquake disrupts their conversation and then wind/fire arise which frighten Dante into fainting.
     Dante is awakened by a clap of thunder and finds himself in the First Circle of Hell, also known as Limbo. This place is reserved for those who were either never baptized or who lived before Christianity. Virgil is one of these people and resides here, when he is not helping travelers. Dante learns that the only people who made it out of Limbo were taken by Jesus Christ when he visited Hell after being crucified. He took with him Abraham, Abel, Noah, Moses, David, and Rachel to name a few. Virgil then introduces Dante to other important men that are stuck in limbo with himself. These men include Homer, Horace, Ovid, and Lucan. The men move toward a castle that houses many more souls forced to reside in Limbo.
      Virgil and Dante then depart and travel onward to the second circle of Hell. This section is smaller then the first but upholds a greater punishment for all who reside there. Minos stands at the entrance and judges the sins of all who enter. However many times his tale wraps "...around himself, that marks the sinner's level" (V, 12). Minos tries to scare Dante because he recognizes that he is a living soul. Virgil steps in, once again, and tells Minos that it is ordained by the Heavens that this passage takes place. The two travel into the circle and are met by hurricane force winds. Dante learns that this area of Hell is reserved for those who have sinned out of lust. Cleopatra and Helen are two of the many sinners Virgil points out.

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      Francesca, another lustful soul, is allowed to tell Dante her story. She was married but longed for her brother-in-law. While reading the Arthurian romance of Lancelot and Guinevere the two lovers could not hold back their lustful wants. In turn they were caught and executed. Dante ends up fainting, again, at the end of Francesca's story. As seen previously Dante awakens in the next circle of Hell. This circle torments its sinners with a filthy rain that constantly falls on them. Cerberus, a three-headed dog, inhabits the circle and is only satisfied after Virgil throws some earth at the beast. Dante and Virgil then continue past the monster and visit the gluttonous souls. Ciacco, recognizes Dante and calls out to the living man. He tells Dante how he predicts Florence will perish. Dante asks about some men from his hometown of Florence who were seen as being good. Ciacco relays to Dante that these men are in a deeper part of Hell.
     As Virgil and Dante leave this circle, Dante asks his guide how punishments will change after Judgement Day. Virgil explains that these punishments will not become worse or better but that they will be perfected. The two journey onward into the fourth circle where they meet the demon, Plutus. He tries to scare away Dante but Virgil quiets the demon with simple words. In this circle two groups push weights in opposite directions until they run into each other. After turning around and pushing weights the other direction they continue until they run into each other again. This cycle is constant and this punishment is reserved for those men who squandered money. Many of them were in religious forms of leadership. Virgil then explains the influence Fortune has on those that are in this circle.
     The men travel on into the fifth circle of Hell. They come across Styx, a muddy swamp. The souls that inhabit this circle are seen covered in mud and strike at each other with every part of their bodies. There are also souls that are not visible to the naked eye, that were sullen when in the sun. Now they "...are bitter in the blackened mud"(VII, 124).
     The men venture further into hell and while still in the fifth circle come across a tower. They meet Phlegyas, who is persuaded to help them across the Styx by Virgil. On their journey across Dante

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recognizes one of the souls damned in the mud. Filippo Argenti tries to make peace with Dante, but the narrator wants nothing to do with the man. As the soul is drawn back into the mud Dante is happy to hear his pitiful cries. The duo continues, after arriving on the other bank, toward Dis, known as lower Hell. Those guarding the gate are appalled that a living soul has traveled this far and they refuse to let Dante enter. Virgil goes to the guards in hopes of convincing them through his divine message. He comes back defeated, but is still determined to enter into Dis. As they wait Dante becomes worried because Virgil is anxious. To pass the time Dante ask about the amount of people who make this journey. Virgil explains that not many have; however, this is his second time. As they wait, three Furies come upon the men. They are wretched creatures and call for Medusa to come and turn the living into stone. Virgil warns Dante to cover his eyes so as to avoid the Gorgon. He not only has Dante cover his eyes but, Virgil places his hands on the living's eyes in order to be cautious. Medusa arrives and goes about her business but retreats after a messenger from Heaven enters. Dante recognizes the figure and bows down in order to show respect for the being. The messenger opens the gate with ease and then journeys onward in a different direction.
      Virgil and Dante enter into the sixth circle of Hell, also known as Dis. Virgil explains that the tombs that they pass by are reserved for the arch-heretics and those who followed them. The tombs are heated to different degrees thus differentiating the amount of torment. The two continue walking and Virgil explains that this particular area of Dis is reserved for those who did not believe anything happened to your soul after death. Dante is startled by a soul that begins to speak to him and knows about his basic origins based on his accent. After trying to hide behind the poet, Virgil introduces Farinata to Dante. The men begin to speak of home and learn that they were in opposing parties. Another soul interrupts the conversation and ask why his son did not make the trip with Dante. Dante's response is simple and is misinterpreted by the dead man who thinks his son no longer lives. Farinata and Dante continue their discussion and Dante soon learns that Farinata can see future events but not present ones. This fascinates Dante and he ask different questions of the soul about his beloved Florence. After being satisfied by some of the answers Dante and Virgil journey on toward their next destination. Canto X ends with Dante relaying information about the valley they approach that exudes a pungent odor.

Note: Allen Mandelbaum's translation was used for reference.