Inferno ( pronounced [i? 'f? rno] ; Italian for "Hell") is the first part of the epic poem of the 14th century Dante Alighieri Divine Comedy . This is followed by Purgatorio and Paradiso . The Inferno tells of Dante's journey through Hell, guided by the ancient Roman poet Virgil. In that poem, Hell is described as the nine concentric circles of torment located within the Earth; it is "the nature... of those who have rejected spiritual values ​​by giving up on animal appetites or violence, or by damaging their human intelligence to be deceitful or hatred against one another". As an allegory, Divine Comedy represents the journey of the soul to God, with Inferno which illustrates the confession and denial of sin.
Video Inferno (Dante)
Pendahuluan
Cantos I-II
Canto I
The poem begins on Maundy night Thursday on March 24 (or 7 April), at 1300, just before dawn Good Friday. The narrator, Dante himself, is thirty-five years old, and thus "in the midst of our journey of life" ( Nel mezzo del cammin in nostra vita selva oscura ), perverted from the "straight path" ( diritta via , also translated as "the right way") of salvation. He began to climb directly to a small mountain, but his path was blocked by three animals he could not avoid: a lonza (usually translated as "leopard" or "leopon"), a leone (lion), and forget (he's a wolf). The three animals, taken from Jeremiah 5: 6, are considered to represent the three kinds of sin that bring the unrepentant soul into one of the three main divisions of Hell. According to John Ciardi, this is incontinence (the female wolf); violence and bestiality (lions); and deception and evil (leopard); Dorothy L. Sayers gives leopards for incontinence and female wolves against fraud/crime. Now dawn Good Friday, April 8, with the sun rising in Aries. The animals pushed it back desperately into the darkness of error, the "lower place" ( basso loco ) where the sun is silent ( l tace ). However, Dante was saved by a character announcing that he was born sub-iulio (ie at the time of Julius Caesar) and living under Augustus: it was the shadow of the Roman poet Virgil, author of Aeneid's Book >, Latin epic.
Canto II
On Good Friday night, Dante follows Virgil but hesitates; Virgil explained how he had been sent by Beatrice, the symbol of Divine Love. Beatrice has been moved to help Dante by the Virgin Mary (a symbol of affection) and Saint Lucia (the symbol of the illuminating Grace). Rachel, the symbol of contemplative life, also appears in the heavenly scene told by Virgil. They both then begin their journey to the underworld. Vestibule of Hell
Canto III
Dante passes through Hell's Gate, which contains an inscription that ends with the famous phrase "Lasciate ogne speranza, voi ch'intrate ", most often translated as "Ignore all hope, you who come here." Dante and his driver hear the cries of seriousness from those who are not committed. This is the soul of a living person who is not impartial; bad or bad opportunists, but only concerned with themselves. Among them Dante recognizes the implicit figure of Pope Celestine V, the "cowardice (in selfish terror for his own welfare) functioning as a door through so many crimes into the Church". Mixed with them are exiles who are not in favor of the Angels Rebellion. These souls are forever unclassified; they are not in Hell or beyond, but are at the edge of Acheron. Naked and futile, they run across the fog in the eternal pursuit of an elusive and nimble banner (symbolically for the pursuit of self-evolving selfishness) while unendingly pursued by bee and bee flocks, which continue to sting them. The disgusting loins and worms at the feet of sinners drink a mixture of blood, pus, and rotten tears flowing in their bodies. This represents the sting of their innocent and disgusting conscience. It may also be seen as a reflection of the spiritual stagnation in which they live.
After passing the vestibule, Dante and Virgil reach the ferry that will take them across the river Acheron and into the right hell. The ferry is piloted by Charon, who does not want to let Dante in, because he is a living being. Virgil forces Charon to take it by stating, Vuolsi cosÃÆ'¬col dove si puote/ciÃÆ'² che si vuole ("Highly told where there is power to do/what is desired"), referring to the fact that Dante is in his journey with divine reasons. The wailing and blasphemy of the cursed souls entered Charon's boat in contrast to the happy singing of blessed souls who arrived by ferry at Purgatorio. The part at Acheron, however, is undescribed, because Dante fainted and did not wake up until he was on the other side.
Maps Inferno (Dante)
Nine hell circles
Overview
Canto IV
Virgil goes on to guide Dante through the nine hells of Hell. The circles are concentric, representing gradual increase of wickedness, and culminating in the center of the earth, where Satan is held in bondage. Sinners from each circle are punished forever in a fashion that suits their evil: every punishment is contrapasso , a symbolic example of poetic justice. For example, later in poetry, Dante and Virgil meet fortune tellers who have to walk forward with their heads turned upside down, unable to see what lies ahead, as they try to see the future through forbidden ways. The function of contrapasso "is not only a form of divine revenge, but as the fulfillment of destiny freely chosen by every soul during its life". Those who sin, but pray for forgiveness before their death are not found in Hell but in Purgatory, where they work to be free from their sins. The people in Hell are the ones who try to justify their sins and not repent.
Dante's hell is structurally based on Aristotle's ideas, but with "certain Christian symbolism, exceptions, and misrepresentations of Aristotle's text". The three main categories of Dante's sin, symbolized by the three animals Dante encountered in Canto I, were Incontinence, Violence, and Animalism, and Deceit and Malik. Sinners are punished for incontinence (also known as carelessness) - passionate, greedy, hoarders and spenders, and wrath and pout - all show weakness in controlling their natural desires, desires and impulses; according to Aristotle Ethics , incontinence is less damned than envy or animalistic, and therefore these sinners lie in the four circles of Hell (Circle 2-5). These sinners survive fewer tortures than those submitted to Lower Hell, located within the walls of Dis Town, for the most recent act of violence and deceit involving, such as Dorothy L. Sayers writes, "the abuse of the particular intellect human ". The deeper level is set to a loop for violence (Circle 7) and two circles for fraud (Circles 8 and 9). As a Christian, Dante adds Circle 1 (Limbo) to Upper Hell and Circle 6 (Tongue) to Lower Hell, making 9 Total Circles; combining Vestibule of the Futile, this leads to Hell which contains 10 main divisions. The structure "9 1 = 10" is also found in Purgatorio and Paradiso . The lower hell is divided again: Circle 7 (Violence) is divided into three rings, Circle 8 (Simple Deception) is divided into ten bolge , and Circle 9 (Fraud Complex) is divided into four areas. So, Hell contains, in total, 24 divisions.
First Circle (Limbo)
Dante wakes up to find that he has crossed Acheron, and Virgil takes him to the first circle of ravine, Limbo, where Virgil himself is located. The first circle contains unbaptized unbelievers and pious, pagan, non-sinful ones who do not accept Christ. Dorothy L. Sayers writes, "After those who reject the choice, there come those who have no opportunity to choose: they can not, that is, choose Christ; they can, and indeed, choose the good of men, and for that they get their reward." Limbo shares many characteristics with Asphodel Meadows; thus, innocent people are punished by living in the form of an imperfect paradise. Without baptism ("the portal of faith you profess") they have no hope for anything greater than the rational mind can imagine. When Dante asks if anyone has ever left Limbo, Virgil declares that he saw Jesus ("The Mighty One") descend to Limbo and take Noah, Moses, Abraham, David, and Rachel (see Limbo of the Patriarch) into all-forgiveness of arm and transporting them to Heaven as the first human soul to be saved. The event, known as Harrowing of Hell, will occur at 33 or 34 in the morning.
Dante met the poets of Homer, Horace, Ovid, and Lucan, who included him in their numbers and made him "the sixth in the high company". They reached the base of the Great Castle - home of the wisest men of ancient times - surrounded by seven gates, and a flowing river. After passing through seven gates, the group arrives at a beautiful green field and Dante meets with the Benteng residents. These include numbers associated with the Trojans and their descendants (the Romans): Electra (mother of founder Troy Dardanus), Hector, Aeneas, Julius Caesar in his role as Roman general ("in his armor, eagle-eyed"), Camilla, Penthesilea (Queen of the Amazon), King of Latinus and his daughter Lavinia, Lucius Junius Brutus (who overthrew Tarquin to discover the Roman Republic), Lucretia, Julia, Marcia, and Cornelia Africana. Dante also sees Saladin, a Muslim military leader known for his struggle against the Crusaders and his generous, courteous, and merciful acts.
Dante next meets a group of philosophers, including Aristotle with Socrates and Plato at his side, as well as Democritus, "Diogenes" (Diogenes the Cynic or Diogenes of Apollonia), Anaxagoras, Thales, Empedocles, Heraclitus, and "Zeno" (either Zeno of Elea or Zeno of Citium). He saw Dioscorides scientist; the Greek poet of Orpheus and Linus myth; and Roman statesmen Marcus Tullius Cicero and Seneca. Dante sees geologists Alexandria Euclid and Ptolemy, astronomers and Alexandrian geographers, as well as doctors Hippocrates and Galen. He also found Avicenna, the Persian polymath, and Averroes, the medieval Andalusian polymath known for his commentary on Aristotle's works. Dante and Virgil depart from four other poets and continue their journey.
Although Dante implies that all godly non-Christians find themselves here, he later meets two (Cato of Utica and Statius) in Purgatory and two (Trajan and Ripheus) in Heaven. In Purg. XXII, Virgil names several additional Limbo hosts not mentioned in Inferno.
Second Circle (Lust)
- Canto V
Dante and Virgil leave Limbo and enter the Second Circle - the first of the Incontinence circle - where the punishment of hell begins appropriately. It is described as "the part where there is no shiny object". They find their way obstructed by Minos serpentine, who judges all those who are cursed because of an active and deliberate sin committed to one of the lower circles. Minos punishes every soul for torment by wrapping his tail around himself a number of times. Virgil reprimands Minos, and he and Dante continue.
In the second circle of Hell are those who are dominated by lust. These "criminals" are condemned for letting their tastes affect their reasons. These souls are buffeted back and forth by a violent storm, without rest. It symbolizes the power of lust to blow in vain and aimlessly: "when lovers drift into self-indulgence and are carried by their lusts, so now they are drifting away forever.The bright and exciting sin now looks as it is-a howling darkness of discomfort that helpless. "Because lust involves mutual indulgence and is not, therefore, completely self-centered, Dante considers it the most unpleasant sin and his punishment is the most docile in hell. The "crushed slope" in this circle is considered a reference to the earthquake that occurred after the death of Christ.
In this circle, Dante sees Semiramis, Dido, Cleopatra, Helen of Troy, Paris, Achilles, Tristan, and many others who are overcome by sexual love during their lifetime. Dante meets Francesca da Rimini, who marries a malformed Giovanni Malatesta (also known as "Gianciotto") for political purposes but falls in love with her younger brother, Paolo Malatesta; both started doing adulterous affairs. Sometime between 1283 and 1286, Giovanni surprised them both in Francesca's room and rudely stabbed them both to death. Francesca explains:
Francesca further reports that she and Paolo surrendered to their love while reading the story of adultery between Lancelot and Guinevere in the romance of Ancient France Lancelot du Lac . Francesca says, " Galeotto fu 'l libro e chi lo scrisse. " The word "Galeotto" means "pander" but also the Italian term for Gallehaut, who acts as an intermediary between Lancelot and Guinevere, encouraging them to love. John Ciardi translates line 137 as "The book, and he who wrote it, is a scalper." Inspired by Dante, author Giovanni Boccaccio named Prencipe Galeotto in an alternative title for The Decameron, a collection of 14th-century novels. The English poet John Keats, in the sonnet "On a Dream," imagines what Dante does not give us, Paolo's point of view:
... But to the second circle of miserable hell, Where 'mid gusts of wind, whirlwind, and deformity Rain and hail stones, lovers do not need to know Their grief. Pale is the sweet lips that I see,
Pale is the lips I kiss, and fair in shape I'm floating about that melancholy storm.
As he did at the end of Canto III, Dante - overwhelmed by pity and sadness - described his fainting: "I fainted, as if I had met my death./And then I fell when the corpse fell"
The Third Circle (Gluttony)
Canto VI
In the third circle, wallowing greedily in drought, the rotten mud produced by the incessant rain, cold - the "big decay storm" - as punishment for subduing their reason for a voracious appetite. Cerberus (pictured as "il gran vermo"), literally "big worm", line 22), a three-headed monster from Hell, greedily keeps the disappointment lying in the frozen mud, molesting and skinning them with his claws when they howl like dogs. Virgil gets a safe journey through the monster by filling his three mouths with mud.
Dorothy L. Sayers writes that "the surrender of self to sin beginning with joy together leads by an invisible degradation to a solitary self-gratification." Spacecraft humbled themselves in the mud by themselves, regardless of and ignoring their neighbors, symbolizing the cool, selfish, and empty sensuality of their lives. Just as lust has revealed its true nature in the wind from the previous circle, here the mud shows the true nature of sensuality - which includes not only excess food and drink, but also other types of addictions.
In this circle, Dante talks with a contemporary Firenze who is identified as Ciacco, which means "pig". Characters with the same nickname then appear in The Decameron from Giovanni Boccaccio. Ciacco spoke to Dante about a dispute in Florence between "White" and "Black" Guelph, which developed after the Guelph/Ghibelline dispute ended with the complete defeat of Ghibellines. In the first of several political prophecies at Inferno, Ciacco predicted the expulsion of Guelph White (Dante's party) from Florence by Black Guelph, assisted by Pope Boniface VIII, which marked the start of Dante's long exile from the city. These events occurred in 1302, before when the poem was written but in the future at Easter 1300, the time at which the poem was set.
Fourth Circle (Greed)
Canto VII
The Fourth Circle is guarded by a figure named Dante as Pluto : this is Plutus, the god of wealth in classical mythology. Although both are often united, he is a distinct character from Pluto (Dis), the classical ruler of the underworld. At the beginning of Canto VII, he threatened Virgil and Dante with a vague phrase Papà ©  © SatÃÆ'n, papÃÆ'  © SatÃÆ'n aleppe , but Virgil protects Dante from him.
Those whose attitudes toward material goods deviate from the right averages are punished in the fourth circle. They include the greedy or miserly (including many "priests, and whales and cardinals"), who are stockpiling belongings, and the prodigal son, who wasted them. The hoarders and the bourgeoisie fought, using it as a great weighted weapon that they thrust with their chests:
In relation to this sin of incontinence to the two men who preceded it (lust and greed) Dorothy L. Sayers writes, "The common will has fallen into selfish taste: now appetite becomes aware of the unsuitable and selfish appetite of others. Indifference becomes antagonism, imaged here by the antagonism between hoarding and squandering. "The contrast between these two groups brings Virgil to the discourse about Fortune's character, which elevates the nations to greatness and then plunges them into poverty, as it shifts, "empty goods from nation to nation, clan to clan". This speech fills what would otherwise be a loophole in poetry, because both groups are so absorbed in their activity that Virgil tells Dante that it is useless to try to talk to them - indeed, they have lost their individuality and become "unrecognizable". "
Fifth Circle (Wrath)
In the swampy waters and the smell of the river Styx - The Fifth Circle - active wars with each other cruelly on the surface of mucus, while gloomy (gloomy passive) lying underwater, drawn, "into black nervousness that can find no joy in God or man or the universe ". On the surface of the rotten Stygian marsh, Dorothy L. Sayers writes, "active hatred rips and snaps at one another; at the bottom, grim hatred lies gurgling, unable to even express themselves to the anger that chokes them". As the last circle of Incontinence, the "fierce frustration" of the Fifth Circle marks the end of "what has a gentle and romantic beginning in the pampering passion of desire".
Canto VIII
Phlegyas is reluctant to transport Dante and Virgil across the Styx in his small boat. On the way they were greeted by Filippo Argenti, a Black Guelph from a prominent Adimari family. Little is known about Argenti, although Giovanni Boccaccio describes an incident in which he lost his temper; the early commentator stated that Argenti's brother confiscated some of Dante's possessions after his exile from Florence. Just as Argenti allows the seizure of Dante's property, he himself is "seized" by all other wrathful souls.
When Dante answers, â € Å"In crying and in sadness, the cursed soul may hope for a long time, â € Virgil blesses him with the words used to portray Christ himself ( Luke <11:27). Literally, this reflects the fact that souls in Hell are permanently set in the country they have chosen, but allegorically, reflecting Dante's initial consciousness of his own sin. Go to Dec
In the distance, Dante sees high towers resembling a red mosque lit up. Virgil told him that they were approaching Des City. Dec, surrounded by the marsh of Stygian, contains the Bottom Hell inside its wall. Dec is one of the names of Pluto, the classic king of the underworld, besides being a royal name. The Dec wall is guarded by fallen angels. Virgil could not convince them to let Dante and her go in, and Dante was threatened by Furies (comprising Alecto, Megaera, and Tisiphone) and Medusa.
Canto IX
An angel sent from Heaven secures the entrance for the poets, opens the gate by touching it with a stick, and rebukes those who oppose Dante. This, in turn, reveals the fact that the poem began to deal with sins not fully understood by philosophy and humanism. Virgil also mentions to Dante how Erichtho sent him to the lowest circle of hell to restore the spirit from there. Sixth Circle (Heresy)
Canto X
In the sixth circle, heretics, such as Epicurus and his followers (who say "dead soul with body") are caught in a burning grave. Dante holds a discourse with a pair of Florentines Epicurian in one of the tombs: Farinata degli Uberti, the famous Ghibelline leader (after the Montaperti Battle of September 1260, Farinata vehemently protested Florence's proposal of destruction at the victorious Ghibellines meeting; he died in 1264 and posthumously condemned in 1283); and Cavalcante de 'Cavalcanti, a Guelph who is the father of Dante's friend and fellow poet, Guido Cavalcanti. This political affiliation of both men allows further discussion of Florentine politics. In response to a question from Dante about the "prediction" he had received, Farinata explained that what the souls in Hell know about life on earth comes from seeing the future, not from the observations of the present. As a result, when the "future portal has closed", it is no longer possible for them to know anything. Farinata explains that also crammed inside the tomb is Emperor Frederick II, commonly known as Epicurean, and Ottaviano degli Ubaldini, to whom Dante is referred to as il Cardinale .
Canto XI
Dante read an inscription in one of the graves showing it belonged to Pope Anastasius II - although some modern scholars argue that Dante was mistaken in a verse that mentions Anastasius (" Anastasio papa guardo,/lo qual trasse Fotin de la via dritta Nicomachean Ethics and Physics , with medieval interpretation. Virgil insists that there are only two legitimate sources of wealth: natural resources ("Nature") and human labor and activity ("Art"). Riba, who will be punished in the next circle, because it is a violation of both; it is a kind of desecration of religion, because it is a violent act against Art, which is the child of Nature, and Nature comes from God.
Virgil then shows time through his consciousness about the position of the stars. The "Wain", The Great Bear, is now located northwest of Caurus (northwest wind). The constellation Pisces (Fish) only appears on the horizon: it is a zodiac sign that precedes Aries (Ram). Canto I noted that the sun is in Aries, and since the twelve zodiac signs rise at two-hour intervals, it should now be about two hours before sunrise: 4:00 A.M. on Holy Saturday, April 9th.
Seventh Circle (Violence)
Canto XII
The Seventh Circle, is divided into three rings, the Violent houses. Dante and Virgil descended from a pile of rocks that once formed a cliff to reach the Seventh Circle of the Sixth Circle, after first avoiding the Minotaur ( L'infamia in Creti , "blasphemy of Crete", line 12); when they saw them, the Minotaur gnawed at his flesh. Virgil convinces the monster that Dante is not the enemy he hates, Theseus. This caused the Minotaur to fill them because Dante and Virgil quickly entered the seventh circle. Virgil explains the existence of broken rocks around them: they are produced from the great earthquake that shook the earth at the time of Christ's death (Matthew 27:51), at Harrowing of Hell. Ruins generated from the same shock previously seen at the beginning of Upper Hell (entrance of the Second Circle, Canto V).
Canto XIII
- Ring 2: Against Self : The second round of the seventh circle is Wood of the Suicides, where the souls of those who attempt or commit suicide turn into wrinkled, thorny trees and then given eating by Harpies, creepy birds with women's faces; Trees are only allowed to speak when broken and bleeding. Dante broke a branch from one of the trees and from a bloody stem hearing the story of Pietro della Vigna, a powerful minister of Emperor Frederick II until he fell out of favor and imprisoned and blinded. He then committed suicide; Her presence here, rather than in the Ninth Circle, indicates that Dante believes the allegations made against him are wrong. The Harpies and characteristics of the bleeding bushes are based on Book 3 of Aeneid . According to Dorothy L. Sayers, the sin of suicide is "an affront to the body, so here, the nuances even lose the resemblance of the human form.When they refuse to live, they remain in the dead and wilting sterility, they are the image of self-loathing that drains the sap of energy and make all life infertile. "The trees can also be interpreted as a metaphor for the state of mind in which suicide is committed. Dante learns that this suicide, unique among the dead, will not be personally resurrected after the Last Judgment because they throw their bodies away; on the contrary, they will retain their bushy shape, with their corpses hanging on thorny branches. After Pietro della Vigna completes his story, Dante sees two colors (Lano da Siena and Jacopo Sant 'Andrea) splitting wood, being chased and cruelly persecuted by a ferocious whore - this is the punishment of cruel men, "possessed by a lecher passion... squandering their things for the rotten lust and the chaos ". The devastation that occurs on wood by flight and punishment as they break through the bush causes further suffering against suicide, which can not get out of the way.
Canto XIV
- Ring 3: Against Gods, Art, and Nature : The third round of the seventh circle is the Burned Big Plains that are burned by large flakes of fire falling slowly down from the sky, an image coming from the fate of Sodom and Gomorrah ( Genes. <19:24.) The Blasphemers (the Violent against God) stretched out on the burning sand, Sodom (Violence Against Nature) goes around in circles, while Lender (Violence against Art, who is God's grandson, as described in Canto XI) is crouching and crying. Ciardi writes, "Blasphemy, sodomy, and usury are all unnatural and sterile acts: the desolate desert is the immortality of these sinners, and thus rain, which in nature must be fertile and cool, descend as fire." Dante finds Capaneus lying in the sand; for blasphemy against Yeles, he was struck with lightning during Thebes siege; he still scoffs at Jove in the afterlife. The abundance of Phlegethon, the river of blood from the First Round, flows simmering through the Wood of Suicide (second round) and across the Burning Plain. Virgil explains the origins of the Hell river, which includes references to the Old Man of Crete.
Canto XV
Protected by the power of a boiling creek, Dante and Virgil advance across the burning terrain. They passed a group of Sodomans, and Dante, who surprised him, recognized Brunetto Latini. Dante greets Brunetto with deep and sad affection, "giving him the highest respect offered to every sinner in Inferno," thus denying the suggestion that Dante simply put his enemy in Hell. Dante greatly respects Brunetto and feels indebted to him and his works ("You teach me how humans make themselves immortal;/and when I live, my gratitude for it/must always be clear in my words"), Brunetto foretells Dante's ill-treatment by Florentines. He also identified other sodomies, including Priscian, Francesco d'Accorso, and Bishop Andrea de 'Mozzi.
Canto XVI
The Poet begins to hear the waterfall that plunges over the Great Cliff to the Eighth Circle when three colors fall apart from their company and greet them. They are Iacopo Rusticucci, Guido Guerra, and Tegghiaio Aldobrandi - all Florentines are much admired by Dante. Rusticucci blamed his "savage wife" for his torture. Sinners ask for news of Florence, and Dante laments the present state of the city. At the top of the waterfall, on the orders of Virgil, Dante untied the rope from his waist and Virgil dropped it to the shore; as if in answer, a large, distorted form flows through the dirty air from the abyss.
Canto XVII
The creature is Geryon, Monster of Fraud; Virgil announced that they had to fly off the cliff in the back of the monster. Dante goes alone to check Usurers: he does not recognize them, but each has a heraldic device plastered in a leather bag around his neck ("On streaming eyes they appear for the party"). The weapon symbols indicate that they were from a prominent Florentine family; they show the presence of Catello in Rosso Gianfigliazzi, Ciappo Ubriachi, Reginaldo degli Scrovegni Alloys (who predicted that Vitaliano Alloy colleagues in Iacopo Vitaliani would join him here), and Giovanni at Buiamonte. Dante then rejoined Virgil and, both of them mounted on Geryon's back, both started their descendants from the big cliffs in the Eighth Circle: Hell of Deception and Danger.
Geryon, a winged monster that allows Dante and Virgil to descend to the enormous abyss to reach the Eighth Circle, traditionally described as a giant with three heads and three bodies of siam. Dante's Geryon, meanwhile, is a picture of fraud, combining human, animal, and reptile elements: Geryon is a "monster with a common form of wyvern but with a scorpion tail, hairy arms, a markedly marked reptile body, and a fair and honest face" <Â € <". The pleasant human face of this strange body awakens an insincere swindler whose intentions "behind his face" are all horrible, cold-blooded, and sting with poison.
Eighth Circles (Fraud)
Canto XVIII
Dante now finds himself in the Eighth Circle, called Malebolge ("Evil trench"): the upper half of Hell of Fraud and Danger. The Eighth Circle is a large funnel of stone shaped like an amphitheater around which runs a series of ten trenches or deep, narrow, concentric moons called bolge (singular: bolgia ). In these ditches punished the guilty of Simple Fraud. From the foot of the Great Cliff to the Well (which forms the neck of the funnel) is a large spur of stone, such as an umbrella or finger rib, which serves as a bridge over ten moats. Dorothy L. Sayers writes that Malebolge is, "the image of the City in corruption: the progressive disintegration of every social, personal and public relation.Sexuality, ecclesiastical and civic churches, language, ownership, counsel, authority, psychic influence, and material interdependence - all media of community exchanges misused and forged ".
Canto XIX
Canto XX
Canto XXI
Canto XXII
One of the creators, an unknown Navarrese (identified by an early commentator as Ciampolo) was captured by the devil, and Virgil questioned him. The sinner speaks of his transplanting fellow, Friar Gomita (a corrupt monk in Gallura finally hanged by Nino Visconti (see Purg VIII) for accepting a bribe to let prisoners escape) and Michel Zanche (a corrupt Vikicar Logodoro under King Enzo of Sardinia). He offers to lure some of his fellow sufferers into the hands of demons, and when his plan is accepted he runs back into the field. Alichino and Calcabrina started a fight in the air and fell into their own field, and Barbariccia held a rescue party. Dante and Virgil take advantage of the confusion to slip away.
Canto XXIII
Canto XXIV
Canto XXV
Vanni throws an obscenity on the Lord and the snake surrounds him. Centaur Cacus arrived to punish the poor; he has a fire-breathing dragon on his shoulders and a snake covering his back. (In Roman mythology, Cacus, Vulcan's breathless son, breathing fire, was killed by Hercules for robbing herds of cattle, in Aeneid VIII, 193-267, Virgil did not describe him as a centaur). Dante then meets five glorious thieves from Florence and observes their various transformations. Agnello Brunelleschi, in human form, joined the six-legged snake, Cianfa Donati. A figure named Buoso (probably Buoso degli Abati or Buoso Donati, the latter mentioned in Inf. XXX.44) first appeared as a man, but exchanged forms with Francesco de 'Cavalcanti, who bites Buoso in the form of a four-footed snake. Puccio Sciancato remains unchanged for now.
Canto XXVI
Canto XXVII
Dante was approached by Guido da Montefeltro, head of Ghibellines of Romagna, asking for news about his country. Dante responded with a tragic summary of the current state of Romagna's cities. Guido later recounted his life: he counseled Pope Boniface VIII to offer a false amnesty to the Colonna family, who, in 1297, had shot themselves in the Palestinian castle in the Lateran. When Colonna accepted the terms and left the castle, the Pope tore it down to the ground and left them unprotected. Guido describes how St. Francis, the founder of the Franciscan order, came to take his soul to Heaven, only to have a demon confirming his previous claim. Although Boniface has forgiven Guido before for his evil counsel, the devil shows his untruth: forgiveness requires repentance, and a man can not repent for sin at the same time when he intends to do so
Canto XXVIII
Canto XXIX
Canto XXX
Suddenly, two spirits - Gianni Schicchi de 'Cavalcanti and Myrrha, both punished as Fraudsters (Counterfeit People) - run fanatics through holes. Schicchi drowned his fangs against Capocchio's neck and dragged him like a prey. Griffolino explains how Myrrha is disguised to incest with his father, King Cinyras, while Schicchi is disguised as a dead Buoso Donati to dictate a will that gives him some lucrative legacy. Dante then met Master Adam of Brescia, one of the Counterfeiters: to produce Florentine florins twenty-one (not twenty-four) carat gold, he was burned at the stake in 1281. He was punished by a disease like a mucous disease, which gives it a bloated stomach, prevents it from moving, and an endless and irresistible thirst. Master Adam points out two sinners from the fourth grade, the the virgin (Forgerals of Words). This was Potiphar's wife (punished for her false accusations of Joseph 39: 7-19) and Synon, the Achaean spies who lied to the Trojans to convince them to bring the Trojan Horse to their city. ( Aeneid II, 57-194); Sinon is here rather than at Bolgia 8 because his advice is wrong and also evil. Both suffer from burning fever. Master Adam and Sinon exchanged harrasses, which Dante watched until he was reprimanded by Virgil. As a result of his shame and repentance, Dante is forgiven by his mentor. Sayers states that the offspring through Malebolge "begins with the sale of sexual relations, and goes to the sale of the Church and the State; now, the money itself is broken, every affirmation has become a false oath, and every identity is false" so that every aspect of social interaction has been further destroyed. Well of Malebolge Center
Canto XXXI
Dante and Virgil approached the Central Well, at the bottom there was the Ninth and Last Ninth Circle. The classical and biblical Giants - which may symbolize the pride and other spiritual flaws behind the act of betrayal - stand perpetual keepers in the wellbore, their feet embedded at the edges of the Nine Circle while their upper sides rise above the edges and can be seen from Malebolge. Dante initially blames them for the big city towers. Among the Giants, Virgil identifies Nimrod (who tries to build the Tower of Babel, he shouts unintelligible RaphÃÆ'¨l mai amÃÆ'¨cche zabÃÆ'¬ almi ); Ephialtes (who along with his brother Otus tried to invade Olympus during Gigantomachy; he had his arm chained) and Briareus (whom Dante claimed to have challenged the Gods); and Tityos and Typhon, who insult Jupiter. Also here is the Giant Antaeus, who does not join in the rebellion against the Olympian God and therefore is not chained. At Virgil's instigation, Antaeus takes the Poet in his big palm and lowers it gently to the final level of Hell.
The Ninth Circle (Betrayal)
Canto XXXII
At the bottom of the well, Dante finds himself inside a large frozen lake: Cocytus, the Ninth Circle of Hell. Trapped in the ice, each according to his guilt, punished a guilty sinner for treason against those with whom they had a special relationship. The ice lake is divided into four concentric circles (or "rounds") of the corresponding traitors, in the framework of seriousness, betrayal of family ties, betrayal of community bonds, betrayal of guests, and betrayal of the nobles. This is different from the popular description of Hell as fire; as Ciardi writes, "The betrayal of these souls is the rejection of love (which is God) and all human warmth, only the pitiless ice centers will serve to express their nature, for they deny the love of God, so they are furthest removed from the light and warmth of His Sun, because they deny all the bonds of men, so too they are bound only by the ice that will not yield. "This last level of hell is reserved for traitors, traitors and oathbreakers (the most famous inmate is Judas Iscariot).
- Round 1 - CaÃÆ'¯na : this round is named Cain, who killed his own brother in the first murder (Gen. 4: 8). Round houses Traitors to their Kindred : they have their necks and heads out of ice and are allowed to bow their heads, allowing some protection from frosty winds. Here Dante sees Alessandro's brothers and Napoleone degli Alberti, who kill each other over their legacy and their politics sometime between 1282 and 1286. Camiscion de 'Pazzi, a Ghibelline who murdered his brother Ubertino, identified several other sinners: Mordred (the nephew of King Arthur's traitor); Vanni de 'Cancellieri, nicknamed Focaccia (a White Guisth of Pistoia who killed his cousin, Detto de' Cancellieri); and Sassol Mascheroni from the Toschi noble family of Florence (killing a relative). Camicion realized that, in July 1302, his relative Carlino de 'Pazzi would accept a bribe to hand the Castle of Piantravigne to the Blacks, betraying the white man. As a traitor at his party, Carlino belongs to Antenora, the next circle down - his bigger sin will make Camiscion look virtuous by comparison.
- Round 2 - Antenora : the second half is named Antenor, a Trojan soldier who betrayed his city for the Greeks. Here lies the Traitors to their State: those who betray political entities (party, city, or country) have their heads on the ice, but they can not bend their necks. Dante accidentally kicked the head of Bocca degli Abati, a Guelph traitor from Florence, and then began treating him more cruel than any other soul he had so far encountered. Also punished at this level are Buoso da Duera (leader of Ghibelline bribed by the French to betray Manfred, King of Naples), Tesauro dei Beccheria (a Ghibelline of Pavia, beheaded by Guelph Florentine for treason in 1258), Gianni de 'Soldanieri (Noble Florentine Ghibelline, who joined Guelph after the death of Manfred in 1266), Ganelon (betrayed Charlemagne's rearguard for Muslims in Roncesvalles), and Tebaldello de 'Zambrasi of Faenza (a Ghibelline who converted his city to Bolognese Guelphs on 13 November, 1280). The Poets then sees the two heads freeze in one hole, one gnawing at the nape of the neck of another.
Canto XXXIII
The gnawing sinner tells his story: he is Count Ugolino, and the head he understands belongs to Archbishop Ruggieri. In "the saddest and dramatic part of Inferno ", Ugolino explains how he conspired with Ruggieri in 1288 to overthrow his nephew and assume control of Guelph in Pisa. However, as soon as Nino left, the Archbishop, sensing Guelph's weak position, ignited Ugolino and imprisoned him with his son and grandson at Torre dei Gualandi. In March 1289, the Archbishop condemned the prisoners to death by starvation in the tower.
- Round 3 - Ptolomaea : the third area of ​​Cocytus is named after Ptolemy, who invites his father-in-law Simon Maccabaeus and his sons to the party and then kills them (1
16). Traitors to Their Guests lie on their backs in the ice while their tears freeze in their eye sockets, sealing them with a small visor of crystals - even the comfort of crying is rejected. Dante meets with Fra Alberigo, one of Friar Jovial and a native of Faenza, who asks Dante to remove the ice shield from his eyes. In 1285, Alberigo invited his opponents, Manfred (his brother) and Alberghetto (son of Manfred), to a banquet where his men killed the dinner guests. He explains that often the life of a living person falls into Ptolomea before he dies ("before dark Atropos has cut their threads"). Then, on earth, the devil inhabits the body until the natural death of the body. Fra Alberigo's sin is similar to Branca d'Oria, a Genoese Ghibelline who, in 1275, invited his father-in-law, Michel Zanche (seen in the Eighth Circle, Bolgia 5) and cut him up. Branca (ie, his earthly body) did not die until 1325, but his soul, along with his nephew who helped his betrayal, fell to Ptolomaea before the soul of Michel Zanche arrived at the bolgia of the Barrators. Dante leaves without keeping his promise to clean Fra Alberigo's eyes ("But I did not open it for him; and it was polite to show his rudeness").
Canto XXXIV
- Round 4 - Judecca : the fourth division of Cocytus, named Judas Iscariot, contains the Traitor to the Ruler and the helper. After going into this round, Virgil said " Vexilla regis prodeunt inferni " ("The banner of the King of Hell is approaching)". Judecca is completely silent: all sinners are completely packed in ice, distorted and twisted in every possible position. Sinners present a picture of immobility like that: it is impossible to talk to them, so Dante and Virgil quickly move to the center of Hell.
Center of Hell
In the center of Hell, cursed for the final sin (personal betrayal against God), is the Devil, referred to by Virgil as Dis (the Roman god from the lower world; the name "Dis" is often used for Pluto in ancient times, as in Virgil < Aeneid ). Traitor, Lucifer was once held by God to be the most righteous angel before his arrogance led him to rebel against God, which resulted in the expulsion from Heaven. Lucifer is a scary giant animal trapped in ice, fixed and suffering. He has three faces, m
Source of the article : Wikipedia
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