The Reality of the Inferno

It's interesting to recognize Dante's reaction to sin in the higher levels of hell and then compare them to his reactions to the sin in the lower levels of hell. Increasingly, he becomes less and less understanding towards the souls sin and stories, and more and more justice driven as he enters the final levels of hell. You see this most glaring at the end of Canto 33 when the soul asks him to remove the frozen tears from his eyes and he doesn't saying "And so I did not open them: to be villainous to him was a courtesy."

I commented on Ethan's and Darby's!

Canto Twenty-eight

In the twenty-eighth Canto, we see the punishment of the makers of discord. These are people who were involved in scandals and schism. The Italian for these words are scandalo and scisma. Some of these people were traitors and others engaged in gossip and major scandals. Mohammed and his cousin Ali are in this part of hell because they caused a schism in Christianity, creating a new religion. We also find Bertran de Born who started animosity between Henry II of England and his son, Henry the prince. This is the reason for the punishment. As Bertran de Born was torn emotionally between the king and his son, he is now physically torn in two. The punishment for all in the ninth ditch of Malebolge is being sliced open and healed, then the process repeats. Mosca dei Lamberti is here because he instigated the murder of Buondelmonte de Buondelmonti. Curio is also here because of his advice to Caesar started a war. As with the other sins, the punishment ironically fits the crime. 

I commented on Ethan and Wendy's posts.

Lemme Smash: A short history of the Beckys and Bens of the world

In the first Malebolge, we find the panderers and seducers constantly driven by whips to move forward. This can be indicative of the desires to chase after others and drag them into the harsh penalties of sin, they must follow where their desires led them eternally.

Tried to comment, wouldn't let me.

Dr. Schuler you were right, I am Thrilled.

Reading the final Cantos of Dante's Inferno was a truly (Insert stuff here). Studying up on Dante's portrayal of Satan left me in a similar state as Dante. I could almost feel the eerie nature of the innermost ring. The cold frozen lake with the distorted individuals was enough to really set the tone. I feel like there's a significance in the fact that those within the final ring are frozen and unable to move. It's like they have done the deed and must stay and think on their actions, with no chance to act in any way again. I feel like it's worse than just wandering around like some did in the early parts of hell. They are all acting in vain because they have no chance of leaving of course, but some have other freedoms, which others gave up.



P.S. I commented on Darby's and Sierra's posts!!

P.P.S. Am Pupper

Evil counselors

In Canto 26, the evil counselors are found in the eighth ditch of Malebolge. I found this interesting because the evil counselors are covered by a flame. They appear to be flames walking around, and one cannot tell who is who. When Virgil gets the flame of Ulysses and Diomedes to speak, the flame is described as looking like the very tongue that spoke. This stood out to me because they are evil counselors; they are trapped in a flame that, in a sense, is their very tongue. Their tongue is what condemned them; therefore, the tongue is what surrounds them and causes suffering.

I commented on Alex and Nate's.

Fraudulent Counselors

The 27th Canto of Dante's Inferno talks about fraudulent counselors. These are not people who give false advice, rather people who use their position to teach others to engage in fraud.
The punishment these people go through is to be engulfed in fire. This punishment seems fitting because as these people were leading others into sin with their tongues they will be engulfed in "tongues of fire."
Dante met a soul named Guido who talked about how his mind was altered Bob Boniface VIII who was a pope. Guido advised this pope to overlook a grudge he and against a family who took shelter from him. The Pope, as well as the family involved in the feud agreed to the terms but right as the family left their castle the Pope destroyed it leaving them without shelter.

Fraudulent Counselors = Consigliere fraudolento

I commented on Sierra's and Darby's.

Fireflies

Canto Twenty-six takes place in the eighth ditch of Malebolge, where the evil counselors are punished. They are surrounded by fire and are displayed as little “flickering firelights” and as “fireflies” (267). The attention is brought immediately to two flames that are joined together. These are the flames of Diomedes and Ulysses. They are joined together because of the three treacheries they committed together. The image of fireflies is relatively peaceful considering some of the other punishments others face. Why is that? I am definitely not saying that fire is not painful, but the imagery is still not as tense as in other cantos. Could it be that Ulysses and Diomedes have a certain level of respect in Dante’s eyes because of their heroic lives?

I commented on Daniel and Nate's posts.

Odysseus: An Evil Counsoler?

In Canto 26, Dante and Virgil enter the eighth ditch of Maleborge, where the evil counselors dwell. But I'm wondering: What is Odysseus (Ulysses) doing in this circle? According to the poem, he's in here because of the Trojan Horse, which was used to deceive the Trojans during the Trojan War, but why has he been grouped with the evil counselors? Later in Canto 27, a religious figure named Guido da Montefeltro was damned for giving bad advice on how to conquer Palestrina, but I don't see the resemblance between him and Montefeltro, unless I'm forgetting something.

I commented on Sierra's and Jessica's.

Betrayers of Guests

Canto 33 speaks of the realm of Ptolomea, where the betrayers of guests are placed. Here, their bodies are encased in ice but their heads are left exposed, their tears freezing to their faces as they weep. I cannot say for certain if this a fitting punishment for these sinners, but it is definitely poetic. These sinners betrayed those whom came into their care, and do not deserve to hide their faces in shame such as with those whom betray their family. They also have no right to weep in any way comfortably for such sin, and so their tears only cause them more pain. Whether fitting or not, the most intriguing detail of this section is that you could end up in this zone of Hell long before you actually die, just as Brother Albergio and Ser Branca s'Oria have, their souls having been replaced with a demon. It is adds to the poetic nature of the punishment, for commiting such an act turns you into a different person, a different being than you were before, and so you are sent early to your punishment.

I commented on Nate and Sierra's posts.

Thieves

In Canto Twenty-Four is the seventh ditch of Malebolge (the eighth circle of Hell) where the thieves are kept. I find it interesting that there are so many different kinds of venomous snake creatures in this ditch of hell. Why are the snakes associated with thievery? What is the connection exactly? It is especially confusing when I searched meanings and symbolism of serpents. The results I found were that snakes are associated with renewal; however, this does not seem to be relevant in this particular context. Maybe I am missing something?
Another scene of imagery that is depicted in this Canto is that the people are running "naked, frightened, and without hope" with their wrists "strapped behind their backs by snakes." Their nakedness is an exposure that depicts their shamefulness of being a thief. And the fact that the sinner's hands are tied behind their backs depicts their actual sin of using their hands to steal.

I commented on Nate's and Darby's!

Treacherous to the kindred

Canto 32 in Dante's Inferno is about the treacherous to the kindred. These are the people who have betrayed and/or killed their family members. These sinners are frozen in a lake of ice with their heads bowed down for all of eternity. It makes sense for their heads to be bowed because maybe they are ashamed of what they have done. Furthermore, it makes sense that they are in frozen in a lake because in this ring of hell, there is no hope at all. These are the sins that change the soul- they are not love based sins like lust or greed. The sin of treachery to the kindred changes who one is because it is murder and betrayal to your loved ones-- there is a deeper level of hate here, I think to be able to betray family. Here Dante meets a man named Camiscion de' Pazzi who explains to Dante where exactly he is. This man tells Dante that the 2 men he almost stepped on were two brothers from a place called Caina (hmmm ironic). The footnote says that these brothers were the first of the treacherous and it is fitting that they would be named after Cain because he was the first man to ever kill his brother.


I commented on Nate's and Natalie's!

The Flatterers

Seeing as how we were all assigned a different sin, I figured I would post on the one I was assigned--flattery. In Canto 18, Dante writes on more than just flattery, but the section devoted to flatterers is by far the most interesting. First off, flattery is defined as "excessive and insincere praise, especially that given to further one's own interests. It is over-complimenting in order to gain favor or position, which is not a lack of love, but a perversion and abuse of it against one's fellow human. The characters given are quite interesting: Alessio and Thais. Alessio is a guy from Bologna, who is involved in a party that Dante does not support. Thais is a "wench", as Virgil says, that over-complimented her lover on his... adequacy. Both of these are really weird characters. 
   

The funniest part of this section is the punishment for these flatterers. They are covered in excrement, in hair, fingernails, everywhere. It's gross, but funny to think about the implications. These people's words in life were used to get them approval or do win a position. Basically, their words, as Dante writes, are crap.

P. S. I commented on Sierra and Darby's posts.

The Diviners

In Canto twenty, Dante encounters the diviners. One in particular stands out--Tiresias. We know Tiresias from Oedipus, but we also know his backstory. He was born male, Hera turned him into a woman for seven years, and he was blinded when he found Athena bathing. Athena later took pity on him (after Tiresias' mother pleaded) and gave him the ability to see the future.

I think it's entirely possible to argue that Tiresias technically didn't do anything wrong by seeing the future especially since the blindness and the ability was inflicted on him. Moreover, the Bible speaks of prophets and that's essentially what Tiresias was. However, I think Dante put Tiresias in the realm of the diviners for two reasons: 1. He was pagan (he didn't know God and therefore had to go somewhere in hell) and 2. the word "diviner" is another word for "soothsayer" which is another word for "psychic/fortune teller". That being said, Dante could have associated Tiresias with being a psychic which implies he got his gift from pagan sources. This is plausible since the gods were pagans and not the true God (keep in mind that although the Greek/Roman gods are not real, for the sake of the story Dante considers them as such). 

The punishment for the diviners makes perfect sense since they focused on the future and they can now never see what's ahead of them again. I think my favorite lines concerning the state of the diviners are lines 22-24: "When I looked on our human image there / so gone awry and twisted, that the eyes / shed tears that trickled dow the buttocks' crack." I don't mean for that to come off as crass, I promise, I just find the imagery funny. And that's the note I'm going to end this post on.

I commented on Nate and Daniel's posts. 

Inferno

In Canto 20 Dante grieves over the sinners who have to walk with their heads on backwards for the rest of eternity. For the first time in Malebolge, Dante feels pity for the sinners in this circle, and Virgil chastises him for his behavior. Perhaps Dante wasn't ready to see the true nature of sin in those earlier cantos. It's also possible that Virgil is fallible and can also feel pity for some of the souls in Hell but not for those in the final circles. However, it surprises me that someone else has to chastise Dante for feeling sympathy. My only explanation for this is that he can relate to the sins of these people and therefore, seeing them suffer for there sins is something he can fear and relate to as well, but not surprisingly, this weight of sympathy does not burden him for long.

I commented on Brax and Sierra's!

Furies

The Furies seem to pop up in numerous works I read, even in British Literature. It makes sense for Dante and Virgil to run across them at this specific instance because they had just left the place where the angry reside. I thought the description of the Furies were interesting because I had never pictured them as such. They are described as being "dyed and stained in blood", while vicious snakes make up their garments. This book has so much detail and references to other things that it makes it difficult to pick up on certain meanings. Having read a lot of literature and philosophy in my two years here makes books like this one come together more easily.

I commented on Nate and Darby's.

Sodomy and Usury

I find it interesting that Dante categorizes Sodomy and Usury as violence against God. I understand that Sodomy and Usury are sin and so they are most certainly violence against God but, by all of the circles of Hell would fall in that category. I think Sodomy could be grouped in with lust as it is a sexual sin, I understand that it isn't necessarily lust but, it fits better there than were it currently is. As for Usury, it fits well in the fourth circle of Hell (greed). I feel like something like heresy or blasphemy is more directly violent towards God's nature, at least in categorization.

P.S.: I commented on Hannah and Dallas' Posts.

Violence Against God

In the fourteenth Canto, we find the seventh circle where there are those who had committed "violence against God." I find it interesting that blasphemy is considered violence against God. We know from the Bible that God takes blasphemy very seriously. He commands us to respect and honor his holy name. I believe that this is a good way of looking at blasphemy. When one takes the Lord's name in vain in any way, it really is violence against God. The Lord most certainly considers it to be such. It is a sin that Christ took our punishment for on the cross, as is all sin. This really made me think about how all of our sins are really violence against God. It makes me think of how thankful I am that Christ was willing to take on the wrath of God on our behalf.

I commented on Hannah and Sierra's posts.

Tracking the motives

So what are we, as the readers, supposed to make of all of this? Dante describes so many horrific and hellish scenes, each seeming to be more creatively disturbing than the last. What is Dante's purpose in describing each part of hell to us? I have been trying to take note of the encounters that he has with different souls in the different layers of hell. Sin is obviously the underlying issue for each of the souls. In canto 18 on page 185, Dante stops and talks with a soul (Venedico Caccianemico) that catches his attention. Venedico explains that his motives and reason for being in the eighth circle is because of the "avarice of [his] heart." It is interesting to take note of and track the motives and reasoning behind each soul and further connect that to which circle of Hell they end up in.

I commented on Hannah's and Nate's!

Bolgia

Throughout Cantos 18-23, I was very interested in the various circles where the different categories of sinners were separated. Reading through the various sinner groups, (the hypocrites, those of simony, flatterers, sorcery, and political corrupters, etc). I never quite understood why the Catholics separated sins into categories where some were considered worse than others. This may not be the main purpose of the different circles, but it struck me as such. Dante even places people, such as Jason, leader of the Argonauts in Hell. He obviously has opinions on certain people and their lives at the time, in literature and in real life. I'm curious to know more about the historical background at the time Dante wrote this and how it influenced who he threw down into hell in Inferno. 

P.S. I commented on Daniel's and Natalie's posts.

What is Dante really trying to say?

I know Daniel's blog also talked about this, but it was on my mind as I was reading as well. In his Inferno, is Dante trying to call out the people of Florence for being sinners? By writing about the Florentine people as he goes deeper into Hell, is he trying to say that Florence is the ultimate sinful city like Sodom in the Bible? I feel like he is poking fun or ridiculing the Florentine people for something. Dante's descriptions of the Popes' in Canto 19 is almost similar to his description of the Florentine people. I think he is trying to call out the hypocrisy among his fellow people. Maybe?
He is trying to do something, I just can't put my finger on it yet.


I commented on Daniel's and Natalie's blogs.

Time Stood Still

In Canto 14 , Dante inserts the picture of the Statue of Time. It is made of gold, silver, and then brass and has tears flowing down from it creating a river. The first line states that the statue is a old man and stands erect symbolizing that time has been forever and will be forever. Also it shows the strong presence that Time has in each one's life unable to be ignored. I believe that the progression of metals from gold to brass show that man withers or degrades in time and isnt as prestige physically and sometimes mentally. Lastly, Time produces tears CONSTANTLY! Whether it be tears that are from happy or sad moments , tears are apart of the lifetime we have.



 I commented on Hannah Atkins and Nate's blog post.

Capaneus

"The man held God in scorn, still thinks Him worthless, as his words attest" (pg. 143)

The image of Capaneus really caught my attention. He seems so foolish, to be in his position and still curse God. I could not help but think that he is a representation of any human before they surrender to Christ. The lost  sit in their own ruin and mock God. They do not honor Him but remain on their paths that lead to destruction. They cling to their pride. All the while, they suffer and cling to control and order as if they are able to have any goodness on their own. Knowing that the lost are in this state invokes great pity. It should spur us on to point people to Christ so that they do not spend eternity separated from God in this state of torment and scorn.

I commented on Nate and Daniel's posts. 

Where You're Going/Where You've Been

    Canto XX holds an interesting view of the punishment for those who claim to see the future/ tell fortunes. Dante does a beautiful job of depicting their demise, and I find it darkly humorous. Those who used to claim to see the future can now only see what is behind them. Their heads are on backwards. Among the other tortures these people experience, this is the most humbling. It slices all acclaim they had to their "powers" and turns them into foolish people who can only see what's behind them... but wait, that's what they've always been... So, Dante depicts their punishment as a physical realization of that which they had done already. He does this with most of his sins, and it truly is a great device to use.


P.S. I commented on Natalie and Alex's posts.

The Sins of Your Own People

The further Dante travels down into Hell, the more he seems to encounter people from Florence, his home city. I thought this was a bit strange, until I realized what was happening. Seeing the suffering of people whom you have never met or are from another place separate of your own can be moving, but not as powerful as if you encountered the same suffering in your own people. Sure, we can ignore the other people we live around just as much as people far away, but imagine Dante's thoughts on this. He is deep in Hell, and each ring he encounters, he meets more and more people, well known people in fact, of his home city of Florence. He is seeing that they are being tormented and punished for their sins in life, and the fact they come from his home is all the more jarring. His meeting of so many Florentines in Hell serves to exercise the point to Dante: that he, just like those Florentines now in Hell and still living, is wrapped in sin, and he must find his way out. Unlike those already in Hell, he has a chance to return to God's Grace, just as we do. We, like Dante, can end our suffering in sin and return to God's love.

I commented on Natalie and Alex's posts.

The Seventh Circle: A Taste of Their Own Medicine

In Cantos Twelve, Dante and Virgil enter the seventh circle of Hell, where all of the murderers are forced to endure their eternal punishment. Said punishment would be standing in a pool a bubbling blood while being shot with arrows by centaurs. What I think is that the murderers standing in a pool of boiling blood is a representation for all of the bloodshed that they have caused and the centaurs shooting the murderers is them being forced to suffer the pain they brought upon others for all eternity. From the fact that Dante calls these people out for their "foolish wrath" and "blind cupidity",  I feel like he thinks that this is a justified punishment, and that the murderers are getting what they deserve.

I commented on Natalie and Hannah's posts.

The Roles of the Greek and Roman Gods

Something I noticed throughout these cantos is the presence of the Greek/Roman gods/creatures. Dante was a Catholic who did not believe in polytheism, but these Greek/Roman creatures aren't necessarily in punishment (well, some are). Chiron, the Minotaur, etc. all guard or help inflict punishment on those in hell. I guess I thought that because Dante was a monotheist he'd either put all of the Greek/Roman gods and creatures in hell being punished and demons keeping order. I think this is how he justified Virgil being his guide. Dante doesn't ignore the importance of the gods to the ancients' cultures, but at the same time, he doesn't give them too much power.

I commented on Alex and Daniel's posts.

Love and Compassion

In Canto five as it discusses the second level of Hell which if for the lustful, it stuck me that Dante had compassion for those here. Compassion is defined as the sympathetic pity and concern for someone else's suffering or misfortune. This seems like a characteristic that Dante would certainly not have because that would make him seem as though he cares for someone other than himself. However, we are told that Dante is not immune to love. I don't know if I necessarily agree with this, but I do like the idea that love is such a powerful force it can cause even Dante himself to feel for someone other than himself.

I commented on Olivia's and Sierra's!

No Hope

Lines 25-52 of Canto Five struck me in such a way that surprised me. As I continue to read into this story more and more, it is impossible for me not to connect with their experiences within the depths of Hell. In particular, lines 43-45 ,which speak of those being tormented by the waves have no hope just sent chills down my spine. In reality, Hell is such a place that not only entices you to lay with your desires and passions, but it captures you and tricks you, pulling you from the love and guidance of the Father. In such a way, it is a place for us to turn our "lust" to "just" Lines 55-56 within our eyes. It's terrifying to think a place so evil can appeal to us in such a way that, while even those in Hell acknowledge the power of God, we still run towards sin and wrongdoing. It's heartbreaking to realize, although it probably doesn't look like how it's depicted in the book, Hell is a very present place. A place we all have an inheritance to if we are to depart form Christ. Usually we find comfort in phrases such as, "You're never alone". We need to remind ourselves whether we are in the company of the Lord, or the prince of the power of the air. In the end, we will have a final destination. Hell is only a life away. The door is well prepared and shines with the blood of its countless victims.  I wouldn't knock if I were you.

Sorry for the morbid post.

I commented on Darby's and Alex's posts.

Limbo and Lust

          Hey there guys! So basically I am still in love with this book and I am really trying to form cohesive thoughts because I'm just so excited to get to talk about it! Anyway, I'm going to start with Canto IV of course. I found it interesting that Limbo consists of three predominant groups of people: unbaptized infants, virtuous people who weren't Christians, and the great philosophers. It is one thing to hear that good deeds won't get you into Heaven it's another to see it blatantly written out. Also, as Sierra I think mentioned in her blog post, the imagery in this Canto was stunning. It was insanely detailed to the point where my unimaginative, inartistic brain could sketch stuff out and get a good, clear visual of where we were at.
           Next in Canto V, I honestly just have two things. I desperately want more backstory on Paolo and Francesca. Seriously, by the time Francesca started telling her story I was like, "Honey there is not enough ink on this half page for you to possibly have the details I'm gonna need!" Finally, please someone, anyone, I don't care who, what in Jehovah Jireh does this sentence mean? Page 51 line 103 "love that allows no loved one not to love." I've read it forewards, backwards, sideways, biways, and highways. I read the Italian and even did that thing where you take a brake and come back. I got nothin.

I commented on Olivia and Sierra's

"Alone We Fell"

If you look at the circle of Inferno dedicated to lust, there are echoes to passages of scripture that deal with double-mindedness  (ie, James 1). It is interesting to me that this is first. If sin is truly mere corruption, then lust is only false love. This outer layer puts the sinner closer in this extent away from God. Even if the crime of the Old Testament is told in terms of lust and adultery (forgetting your first love), Dante seems to give it a pass compared with other sins I might have placed higher up. Groupings are weird.

I commented on Dallas's and Daniel's

Use of imagery

The depictions painted in these rings of Hell are incredible, and did an excellent job of helping me understand and feel what it would be like to be present there. Limbo is compared to a "blind world" that is "dark and deep and bleared with mist" (Canto Four, pg 33). It is so foggy that Dante could not "discern a single thing" (33). Can you imagine how miserable an empty abyss would be to dwell in? There are "no wails, but only sighs," meaning that they could not even express their immense sorrow - they are simply stuck and can only utter groans (35). In Canto Five, the next circle depicted is illustrated as this tormented an violent space. There are "high winds" and "hellish cyclones that never rest"(47). I can clearly picture the intensity of their pain and misery.


I commented on Darby and Olivia's posts!

Emotion

Something that intrigued me was when Virgil says "The anguish of the souls who dwell down here, has painted in my face the pity you have taken to be fear." (Canto 4, lines 19-21) I thought that this was interesting. He's been down there for so long that instead of being afraid, he just pities the lost souls. I never thought that one could reach a point of feeling a new emotion after experiencing an old emotion for so long. especially going from being afraid, to pitying. This was just something that I thought was interesting.

Grief, Happiness, and Misery

"There is no greater grief than to recall a time of happiness while plunged in misery..." Francesca Canto 5 line 121-23
As I was reading through Canto 5 of Dante's Inferno, this line really struck a chord with me. It is pretty self explanatory, but it holds so much truth, I think. There really is nothing worse than remembering a happy and joyful time or memory when you are only surrounded by pain and hurts and loneliness. Even in a time of desperation, thinking of a happy time only makes things worse because you know in that one moment, you are in the dark hole a little longer. Even though we know there is a hope and love so great for us, some do not and will not ever know that. This little quote just seems to be seeping with such truth.


I commented on Dallas's and Hannah's.

Minos: The Anti-Peter

While I was reading Cantos V, I noticed how Minos was the "gatekeeper" of Hell, weighing the sins of the damned and assigning them to a circle in Hell for the rest of eternity. He immediately struck me as Hell's equivalent of St. Peter, who is portrayed as the gatekeeper of Heaven. However, while St. Peter is a man, Minos is a monster. In my opinion, St. Peter can represent a love for Jesus, as St. Peter was his disciple when he was alive, while Minos represents the sinful nature of mankind, as sin can drive humans to do truly monstrous (in a bad way) things.

I commented on Francesca's and Hannah's posts.

Sin is Sin and Sin is Severe

In Canto Five, at the introduction of Paolo and Francesca, I was surprised at how much Dante pitied them as they recounted back their death story and lustful action. On the one hand, I think it goes to show the understanding shown on Dante's part, of human emotion and sin nature. On the other hand, I think it communicated a great lack in depicting the depravity of human nature, especially with the level of hell Paolo and Francesca ended up being more 'mild.' (Wow, I sound so heartless right now! Forgive.) I think this suggests severity of sin determining placement in eternity which does not line up with the Gospel message very well in my opinion.


I commented on Daniel's and Dallas'!

Misery

On page 35 in Canto 35  Francesca speaks to Dante of misery and love. Her opening line is what hit me the most..
" There is no greater sorrow than to be mindful of the happy time in misery."
Wow. This hit me like a ton of bricks because its truth that I needed to hear. When I reach this never ending funk of just negativity I think back to the happy times. I think back to when everything was good or organized or when I wasnt stressed out. Yet here I am feeling stuck and  miserable because i can only think about past. It must take a step towards the future and towards finding a way out of the misery to release myself. It is a self-will and self-perserverance that has to surge within me to say no more wallowing but to take a stand for myself.  This line is sad and reminds me of my saddness but ut also reminds me that I dont want to be sorrowful all my life.

The Lost "Before the Christian Faith"

In Canto four, Virgil refers to those who lived and died before the Christian faith existed. He says that he and those with him did not sin and were suffering for no crime. They had an incorrect view of sin and how salvation is attained. Romans 3:23 says, "For all have sinned and fall short of the glory of God." These people could not have been without sin. They were guilty and deserved the wrath of God. Virgil says they did not have baptism before Christ and that they did not pay homage to God as they should have. They based salvation upon respecting and worshipping God, along with baptism. According to scripture, people who lived before Christ were to look to the coming of Christ and trust in God to deliver them through the Messiah. Their salvation was still based on what they did with Christ. They could do nothing but trust God for salvation. It was not about merely paying homage to him or even worshipping him. It was surrender to God and trusting in the coming of the Messiah that brought salvation to those who lived before his coming. This belief and spreading of a works-based salvation is a very scary thing. It can cause many people like Virgil and the others we see in this part of hell to have security in a false gospel and false salvation. As Christians, we need to be sure to preach what the Bible says about salvation, which is the true Gospel.

I commented on Hannah and Nate's posts.

Hell For Sinners, Limbo for Philosophers

While reading Canto 4, I was actually surprised at the state of many of the great minds and leaders of old. As it is written, Limbo exists for those whom died before hearing the Word of God, and so they are neither punished in the lower rings nor given passage to Heaven. In that Limbo, Dante and Virgil arrive at a castle that houses some of the ancient great philosophers and poets like Socrates and Cicero and Aristotle and numerous others. In my life attending church, I was given to the idea that all those whom died before Christ and all these influential historical figures were suffering the same torment as any other sinner. Yet, I find this to be more... agreeable, let's say. Can those whom died long before Christ's coming or far from any that might share the Gospel with them be subjected to the same punishments as those whom heard the Word and turned their back on God? Following the Bible, sure, they would not be allowed into Heaven, but Hell's fury I don't think they deserve. Limbo is a fine middle ground for them. No salvation in Heaven, but also no pain of Hell, and they are among peers of greater thoughts. Sounds like a fine eternity for the philosophers to me.

I commented on Nate and Hannah's post.

A Stronghold Against Pleasure

   Line 16 of Canto V in Dante's Inferno refers to the 2nd and following circles of Hell as a "sanctuary of pain." I am not quite sure how I take that, but I do find it quite interesting. My first thought, a sanctuary within a church is a place where God is worshipped corporately, so possibly Hell is a sort of eternal worship service by the souls of the damned, whose damnation itself glorifies God..
   My second thought (and the one I would hold to) is that a sanctuary, by definition, is a place of refuge or safety. Hell is a place of refuge, Dante? Maybe. a refuge is a place that is safe from pursuit. Well, to a certain degree, the souls of the damned are no longer pursued, by evil or justice. They are where they will be eternally. But even more important, this is a sanctuary OF pain, not FROM it. This is a place that is protected and safe from not pain, but pleasure. Literally, it is a stronghold against joy... This is a horrible concept, but a fitting description of Hell, which Dante gives early on in his masterpiece.


P.S. I commented on Natalie and Wendy's posts.

Not Enough

“If they had merits, these were not enough…” (35)

Canto Four describes Limbo, where the souls are not in torment or bliss. Many of these souls are those of great minds and poets. These were men like Socrates, Plato, and Homer. Virgil himself resides there. These are men that history remembers. They are still read with high esteem. Even with all these merits, they reside in Hell. Nothing that they accomplished in their lives was enough to earn their way into Heaven. This reminds me of when Paul discusses all of the reasons he could have been confident in the things he had accomplished. Yet, he counts all of his works “as loss for the sake of Christ” (Philippians 3:7). He knew that there was nothing he could do to earn his salvation. Faith in Christ is the only way. The men that were esteemed from a worldly perspective lacked the faith in the One that could save them. This is such a good reminder that we cannot earn our salvation and must rely totally on Christ to atone for our sins.

I commented on Dallas and Wendy's posts.

Limbo

In reading Cantos 4 and 5, I was particularly interested in Limbo in Canto four. Canto five goes into the second circle of Hell and approaches the damned; I find it easier to understand Canto five. Canto four, however, is a struggle for me. The Rim is stated that neither "joy nor suffering" takes place here. Virgil says, "they did not sin". So what was the cause of being sent to Hell? They are not there to suffer physical pain apparently. The only thing they suffer is hopelessness and living forever in desire. The infants who lack baptism are there because they all suffer from original sin. Virgil is sure to point out that baptism is the "one gate to the faith which you believe". For me, it is difficult to agree that an action (baptism) would save someone from Hell. An infant does suffer from original sin, but the responsibility of baptism would be on another human being. I do not believe God would send an infant to Hell based on the inaction of someone else.

I commented on Hannah and Nate's.

Two Turtledoves and a Partridge in the Second Circle of Helllllll

     In Canto Five, Dante encounters the souls of the lustful--in particular, Francesca and Paolo.  The fully story of the real Francesca and Paolo states that Francesca was married to Paolo's lame brother and Paolo was married as well and they had an affair and Francesca's husband killed them off. However, literature published since the original account portrays the story quite differently. Francesca was tricked into marrying Paolo's lame brother by being led to believe she was marrying Paolo. Somehow she didn't realize until the morning after the wedding that she had been tricked into marrying the wrong man...I'm not sure how that happens...Anyway, after their deaths, Francesca and Paolo were ultimately remembered for their romantic love and people sort of blurred over the adultery that had them killed. They were sort of the Romeo and Juliet of their time, and I think Dante had something to do with that.
      Dante, upon first seeing them, said to Virgil "'I greatly long / to speak to those two shades who fly as one / and seem so lightly carried on the wind'" (72-74). Then as they came towards Dante he said they were "Turtledoves who heed the loving call-- / with firm and lifted wings they shear the air / and fly to the sweet dovecote, swift of will." They came as turtledoves. Turtledoves are known for their faithfulness and devotion. They mate for life. This is a strange comparison for lovers in the second circle of Hell. They are surrounded by shades like Dido in particular, and yet here they are together as one and it does not mention that they are suffering like the others are.
     This is strange. Unless you take into account that Dante could have either known the lovers and regardless of if he knew them personally, he had to have known OF them. They lived around the same time in the same place. So, here's my thought. Just like Dante uses the Inferno to call out his enemies/the wicked, what if he uses the Inferno to invoke sympathy for Francesca and Paolo? I mean, after all, we know he was a big fan of forbidden love--just look at him and Beatrice...

I commented on Wendy and Darby's posts.

Gates of Hell vs Heaven

These words were engraved on the gates of Hell.
"I am the way into the city of woe,
I am the way into eternal pain
I am the way to go among the lost....
Abandon all hope you who enter here"
 The first three lines remind me of John 14:6 "I am the way, the truth and the life, no one goes to the Father except through me" and then of Revelation 21:4 where heaven is being described as pain, suffering, and tears being absent. I always hear Hell described as weeping and gnashing of teeth but these words on Hells gates honestly hit me even harder. Hell is described as exactly the opposite of love, Jesus and Heaven. So whereas Jesus tells us exactly who He is and what His purpose is, this place is described as the opposite of Him - bringing pain and abandoning all hope.

I commented on Darby's and Sierra's!

The Majority

In Canto Three, when first entering hell he asks who all the loud cries are coming from. Virgil says,
"This state of misery is clutched by those sad souls whose works in life merited neither praise nor infamy" (25). Basically, there are going to be a lot of people in hell to keep Heaven "pure". These souls are the ones who were not bad enough for the "deep abyss", yet were not good enough for Heaven. Going through the motions and not really caring or putting much effort into spiritual growth does not make you a bad person; it just does not make you good enough for Heaven. None of us are good enough, but there should be a constant yearning for a relationship with the Father and to do His good works. Faith without works is dead, so if there is no fruit then they have no faith. This is a good picture of the reality that the path is narrow.

I commented on Hannah and Dallas's.

The Inscription

"I am the way into the city of woe,
I am the way into eternal pain,
I am the way to go among the lost.

Justice caused my high architect to move:
Divine omnipotence created me,
The highest wisdom, and the primal love.

Before me there were no created things
But those that last forever-as do I.
Abandon all hope you who enter here."

This inscription is a very beautiful picture of the horrors of Hell. Hell is a place where souls are held in eternal pain, not because of the excruciating pain awaiting them but, because the are separated from the God of the universe. This inscription makes it very clear that Hell is a place where the lost live, those that denied the truth and rejected the sacrifice that Jesus Christ made on the cross. Dante says that justice caused God to create Hell, I think this can show God's grace in a way because God doesn't force people to go to heaven. It's not like the lost people wanted to be in heaven in the first place. They chose hell and it would be against God's nature to make them go to Heaven. Hell is a terrible place and I wouldn't wish it on my worst enemy but, it's isn't because of the physical or emotional pain. It  is because of the spiritual pain of the complete separation of the Lord our God.

P.S.: I commented on Jessica and Dallas' Posts.

Woe, Pain, and The Lost

I AM THE WAY INTO THE CITY OF WOE,
I AM THE WAY INTO ETERNAL PAIN,
I AM THE WAY TO GO AMONG THE LOST. (Dante 1-3) Canto 3
The words etched into the gates of hell almost struck me as an antithesis to Christ and his call to those who heard him preach. While Jesus was the way, and the truth, and the life, leading to Heaven and eternal joy with the Father, these gates that Dante enters state that it is the path to pain and the "CITY OF WOE". Obviously I understand they are in hell which is all that is against God, it just struck me as interesting seeing the words written in such a way that it almost seems this path is boasting of what lies within the gates. This compliments the first people encountered because i feel that they were very prideful and their lukewarm nature found them wallowing in the first level of Hell, unable to enter Heaven because they are unfaithful. Yet, they remain there and don't go deeper, "lest they bring glory to the wicked there." Not 100% sure how they could bring glory to more wicked people, but I'm sure we will unpack that statement as we head deeper into Hell with Dante. I am really enjoying all the imagery and the change of pace from our normal readings. Can't wait to keep reading.






P.S. I commented on Darby's and Daniel's posts!

Are we worthy?

In Canto Two, Dante explains how he feels unworthy of being able to take the journey to "Saint Peter's gate," which is the gates of Purgatory (Dante, 11). In each reading for this class, I try and relate what I read here to something that can challenge, encourage, or relate to my beliefs. In this context, I can relate to what Dante is feeling. While he is trying to trust Virgil, his "teacher, [his] authority," he knows he is not as great as Aeneas or Saint Paul (15). Dante simply does not think himself "worthy" of following Virgil and making the journey (15). Relating to his perspective, I often see my incapabilities and shortcomings, and believe that I am not worthy to know Christ. Yet, just as Virgil does for Dante, God "guides my steps" and can trust (13).

I commented on Alex Puckett's and Hannah Atkins' blog posts!

Ebenezer Alighieri

    In reading through these first three cantos, there is a lot to discuss, but one thing I have truly enjoyed about this reading is that Dante's character reminds me of Dickens' Ebenezer Scrooge in his A Christmas Carol. The reason I see this correlation is as follows: Dante is transported into another place, possibly another time, in order to be shown a higher meaning. Ebenezer Scrooge is taken to the past, present, and future, and is warned and enlightened of higher ideals and possibilities. Dante is also confronted by many of the dead, but is originally visited by Virgil, a poet himself. Ebenezer Scrooge starts his entire "adventure", so to speak, with a visit from his old colleague and partner. Last but certainly not least, both Dante and Scrooge are quite cowardly in aspects of their "adventures." Dante faints, Scrooge freaks out at his future, especially after seeing his past. Altogether, these two are somewhat of a mess, when they become stressed out or overwhelmed. Obviously Dante Alighieri wrote years and years prior to Charles Dickens, but perhaps Dickens wanted to mirror Dante, at least in the character of his protagonist--Ebenezer Scrooge.

I commented on Hannah and Briana's posts.

Wall of Jericho

In the beginning of the Inferno , Dante is on top of a mountain or high place when he starts his journey by encountering the panther. Through out the first three Canto it is depicted that he is slowly going lower and lower to the ground and evevntually ends up in Hell with the Master.Then it horrificly describes the occupants of Hell and how their faces are covered in blood, there is knashing of teeth and constant weeping. I think of their journey and how because they were unfaithful to God this is where they ended up. Dante's physical decension is never obvious just like one's spiritual decension isn't whenever we go deeper into sin.
A illustration I think of is this past Christmas break my family decided to go and hike a trail called Wall of Jericho which is on the border of Tennessee and Alabama. It is a stunning hike and one that everyone should take. The trail starts at the top of the mountain and runs all the way down , through the valley, and ends at a large waterfall. The decension was not the hard part at all and was quite enjoyable (just like sin) and we had to eventually climb all 6 miles back up a very steep mountain. Thankfully my family and I had a choice to walk back up to the top unlike these people who were stuck in the bottom forever.
It's easy to be lured by sin and to be trapped by it because of its powerful force but there will always be consequences to pay for after.

I commented on Dallas and Hannah's post.

The Fate of the Lukewarm

“’This state of misery is clutched by those sad souls whose works in life neither merited praise nor infamy’” (lines 34-36)

I was intrigued by the souls that were rejected by Heaven and Hell. Their fate was definitely an unpleasant one. It brought to mind Revelation 3:16 that says “because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth”. We are often reminded not to live as “lukewarm Christians”, and I think the imagery depicting the anguish of these souls illustrates the perils of living such a life. God demands total surrender and repentance. The teachings of Jesus do not call for halfway obedience. He is very clear that those that want to follow him must lay down their very lives. We must be on fire for Christ because lukewarm faith is not going to cut it. However, the lukewarm being rejected by Heaven was not as surprising to me as them being rejected by Hell. Why does Hell reject them too? It seems strange to think that there would be a separate place for those that live a lukewarm existence.

I commented on Dallas and Olivia's posts.

A Vivid Picture

Dante paints a picture of hell with his words as he first enters in Canto Three. The way he describes the sounds and sights helps me visualize and imagine being there. It is a scary thought. His reaction also goes to tell how terrible this place really is. He weeps and says, "A blind of horror held my brain." It makes me think about how horrible hell truly is and how sad I am for those who will spend eternity there. It makes me want to share the gospel and do all that I can to prevent people from being separated from God forever.

Canto III

Where do I start?! The whole thing is chalk full of stuff I want to talk about. While it's still fresh in my mind let's start with lines 125 and 126, "Justice Divine so goads and spurs them on,that what they fear turns into their desire." First of all, who is Justice Divine? Thought Dante was anti-pagan? Also, wow, just wow. I adore the idea that what we fear turns into our desire. It makes me think of Revenge of the Sith and how Anakin was so determined to save Padme that his ultimate fear of turning to the Dark Side and losing Padme comes true in his attempt to "save" her from what he penultimately causes (Oedipus anyone?).
Next, who is the "Craven One"? I looked in the notes and it says that it could possible by Pontius Pilate (super cool, personally would like this), but it's most likely Pope Celestine V. Who is that and why is he craven for abdicating the papacy? Help!!!
Next, line 24 reminds me of the Jesus wept verse. I don't know if that's what Dante was going for but that's what I heard. "I heard them for the first time, and I wept."
Finally, I wasn't going to talk about this because Olivia already did but hey, why not? Lines 34-42 are very intriguing to me. Apparently Dante is concerned with deeds rather than intentions. Which is weird in and of itself but then he goes on to explain that they are stuck on this bottom ring/level of purgatory because they would bring glory to neither God nor the fallen angels of Hell. So basically what I'm getting here is these are the kids who nobody picked for dodge ball and here they are. The moral of that story is, everyone in Switzerland is probably going to end up here.

I commented on Olivia and Daniel's.  

Straying off of God's Path

In Canto 1, Dante mentions straying off of the "straight and truth" only to end up in a dark and lonely wilderness with three beasts roaming about. When I read that, I immediately thought that the passage was a metaphor for straying off of the path of God and ending up alone in the cold and dangerous wilderness. He wanders aimlessly without the hand of the Lord to guide him and encounters the three beasts (which, as Daniel suggested, can represent a man's decent into sin). It isn't until Virgil shows up to guide him through Hell and Heaven and everything in between until he is safe from the beasts which can represent teaching someone who has strayed off the path of the lord about Christianity.

I commented on Daniel's and Darby's posts.

Man's Beasts of Burden

The three beasts Dante encounters in Canto 1 seem to be more than simple animals to be encounter in the dream-like forest. As I am best able to discern, each represents a person's dissent into sin. First comes the Leopard; understandably dangerous and deadly, yet so alluring with it's beautiful spotted coat. It lures you in then stays with you, guiding you down the road of it's own choosing. Then comes the ambush. Out first is the Lion; a rush of adrenaline, fueling the lusts and rage deep within you, and drawing them out so that you may indulge in them. Finally, the She-Wolf; the moment the rush fades, the lull in the heart comes, and the drop into a different, more feral lust. The lust for the thrill, for the Lion to come back to quench the new, insatiable hunger burrowing in your belly. These are the beasts we face as Christians every single day. There are many Leopards out there, trying to attract and hold our attention, speaking sweet whispers to our hearts even though we know the dangers, only trying to lead us to the feast of the raging Lion and the starving She-Wolf. It is a struggle each and every day, but it is one we must face as Christians, so that we may eventually find our way out of the forest and into the light of God's grace.

I commented on  Olivia and Natalie's posts.

Beginning a Journey: In Hell's Holding

As I joined with Dante in his first stop of his journey in Canto 3, I was gripped by the portrayal of the lowest caste of eternity--hell, the begrudged and dreaded hell. "There sighs and moans and utter wailings swept resounding through the dark and starless air. I heard them for the first time and I wept. (22-24)" Connecting this portrayal to reality brought a weight even greater than the emotion that  flooded me as I read. People. People go to hell. People I know will go to hell. How might I proclaim Jesus' name to prevent one more soul to feast in their ignorance here in this life?
One question I did have in the work came a few lines down as Virgil explains his reasoning as to why the condemned souls acted as they did: "This state of misery is clutched by those sad souls whose works in life merited neither praise nor infamy. Here they're thrown in among that petty choir of angels who were for themselves alone, not rebels, and not faithful to the Lord. (34-39)" This explanation makes me skeptical because it focuses on works rather than the intention of the heart. However, Virgil does detail the fallen angel intentions, he does not do so with the condemned humans in hell.

Not Worthy of the Men, but Worthy of the Women.

     Dante asks in Canto II who requested his journey. He mentions the pope ("the successor to great Peter" [24]) and Paul ("the Chosen Vessel" [28]), and says he can understand them being worthy of passage, but not him. Virgil explains that Beatrice asked Virgil to warn Dante of his impending fate, but that Beatrice was sent by Lucy (Saint Lucia) "the foe of every cruelty" and Rachel "of the ancient days" who were sent by the "gentle Lady in Heaven" (Mary). Dante says that in comparison to the pope and Paul, he is not worthy to journey through hell, but the women who requested his journey were, on earth, associated with men on the same scale of "worthiness" as Paul and the pope. Saint Lucia was a martyr who died for the cause of Christ, Rachel was the desired wife of Jacob who was renamed Israel, and of course, Mary the mother of the Messiah himself. Not to forget Beatrice who was the object of Dante's affection. I think it's strange that he didn't feel like he was good enough to be compared to the men, but that he was good enough to be considered worthy of salvation by the women.

I commented on Darby and Dallas' posts.

The Three Destinations

It is interesting to me that Virgil says he has to take Dante on a journey through three different kinds of death. In Canto One, Virgil explains each kind of place a dead person can "live." The first is Hell, where Dante will "hear the groans of hopeless men" (page 9). The second is Purgatory where men basically are "content" with waiting for something to happen to them (page 9). And the third is Paradise (or Heaven, as it seems to me). What I do not understand is why does Virgil say that he has to take Dante through each of these places? Is it so Dante can escape the wolf? Or is it for some deeper understanding and knowledge? Dante does mention poets such as Aeneas while he wonders about the journey through Hell. Is Virgil trying to make Dante into someone great? Because to Dante, Aeneas was worthy and very respected and Dante does not put himself in this category. What does it mean for Dante to venture into Hell and Purgatory and Heaven? Is Virgil trying to show him the "right way to live" (as from a Christian point of view)?