...The Beasts and Monsters in Dante's Inferno The Inferno is the first section of Dante's three-part poem, The Divine Comedy. Throughout Dante's epic journey into the depths of Inferno he encounters thirty monsters and five hybrid creatures. The most significant of these monsters are of central importance to his journey and to the narrative, as they not only challenge Dante's presence in Inferno, but are custodians of Hell, keeping in order or guarding the "perduta gente". In this essay I am concentrating on these prominent beasts, namely Minos, Cerberus, Plutus and Geryon, establishing why they feature in Dante's eschatological vision and discussing the sources which influenced his inclusion of these particular creatures. These four monsters all fulfil important functions as well as representing important themes in Inferno, establishing them as symbols which reinforce Dante's allegory. Minos, as the infernal judge and agent of God's justice, represents our own conscience and morality. When the sinners come before him "tutta si confessa", which causes the reader to reflect on their own sins.His terrifying treatment of the souls is significant as after Charon, he is one of the first figures who they encounter on their passage into Hell, and his unique method of demonstrating which area of Hell that the souls should be sent to increases the horror and adds to the alarming atmosphere. His warning to Dante, is similar to several of the infernal custodians, who continually remind...
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...Analysis of Major Characters Dante Alighieri Thirty-five years old at the beginning of the story, Dante—the character as opposed to the poet—has lost his way on the “true path” of life; in other words, sin has obstructed his path to God. The Divine Comedy is the allegorical record of Dante’s quest to overcome sin and find God’s love; in Inferno, Dante explores the nature of sin by traveling through Hell, where evil receives punishment according to God’s justice. Allegorically, Dante’s story represents not only his own life but also what Dante the poet perceived to be the universal Christian quest for God. As a result, Dante the character is rooted in the Everyman allegorical tradition: Dante’s situation is meant to represent that of the whole human race. For this reason, Dante the character does not emerge as a particularly well-defined individual; although we know that he has committed a never-specified sin and that he participates in Florentine politics, we learn little about his life on Earth. His traits are very broad and universal: often sympathetic toward others, he nonetheless remains capable of anger; he weeps at the sight of the suffering souls but reacts with pleasure when one of his political enemies is torn to pieces. He demonstrates excessive pride but remains unsatisfied in many respects: he feels that he ranks among the great poets that he meets in Limbo but deeply desires to find Beatrice, the woman he loves, and the love of God. Dante fears danger but shows...
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...The impact of Dente’s Inferno on European Society and History, a reflective essay “Abandon all hope, ye who enter here” resonates across the centuries. For over 650 years, from the time it was written until today, critics have analyzed and reinterpreted The Devine Comedy and especially Inferno, written by Dente Alighieri (1265–1321) while he was in exile from Florence, Italy . The fact that it has tremendous impact on art and literature is evident by the centuries of continuous study and the number of notable authors and artists whose works clearly reflect an influence from the theological, political or poetic value of the piece. T. S. Eliot (1888-1965) wrote in a 1929 essay that “Dante and Shakespeare divide the modern world between them; there is no third,”1 Certainly the word pictures in Inferno are vivid and memorable. But did Inferno actually influence society? Did it shape history? Did thought leaders of Dante’s time and over the centuries following find inspiration in its pages such that the Western world today is different than it might have been without Inferno? There are few works of literature to emerge from the Middle Ages with a lasting legacy to the modern world. Historically, Inferno was the first great literary work available in the vernacular, or common dialect, of a region. As such, it had an impact on the formation of the Italian language. More compelling, Dante’s work seems to be a dividing line between the epic poems of antiquity and the modern, humanistic...
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...statement emphasizes the idea that human beings are puppets in the hands of the gods/nature, which dictate the circumstances under which they live. This article is useful in understanding the Aeneid as it emphasizes the importance of the make-believe element of literary works. As an epic poem, the Aeneid employs the elements of superstition, which helps to create fantasy in literary works. In this regard, the article helps readers to appreciate literature as a representation of possible realities. This allows the reader to better understand the stylistic devices that authors employ to communicate important ideas/themes. Landas, Sarah. “Allusions in Dante’s Inferno. Undergraduate Review: a Journal of Undergraduate Student Research 5 (2002): 91-112. Print. This article examines the use of allusion in Dante’s Inferno by exploring the poem’s reference to the...
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...Prompt 2: Dante’s attitude toward Contrapasso is that it is a divine retribution. The passion and the pain that you suffer matches the crime that you have committed but it isn’t the same punishment that you committed on another person. Dante thinks that this is the most fair because only god can be the judge and jury of sin. Retributive justice is the “Eye for an Eye” concept, where the pain that you inflicted is the same punishment that you receive. Dante doesn’t believe in this because Geri Bello murdered his family member but his family members death will remain unavenged. He says, “Made him disdainful; whence he went away, As I imagine, without speaking to me, And thereby made me pity him the more." (Inferno: Canto XXIX: 34-36) This shows...
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...Aquinas’ and Dante’s Common Ideals While St. Thomas Aquinas established himself as the New Aristotle of the 13th century, Dante Alighieri established himself the new Virgil. The two men made an immense impact in their respective fields (poetry and philosophy). Yet surprisingly, the two share common ideals. In each of their respective literary and philosophical views, they establish the importance of the relationship between nature and grace. In Dante’s Inferno the unique relationship of grace and nature is made apparent and reflects the writings of Aquinas’ “Summa Theologica”. Dante’s pilgrimage through Hell, Purgatory and Paradise exhibit and reflect St. Thomas’ understanding of the relationship of nature and grace. Dante mirrors grace through Beatrice and reflects nature in Virgil. These symbolic representations show how Aquinas views are instilled in Dante’s writing. In St. Thomas Aquinas’ “Summa Theologica” he bases the relationship between nature and grace on the human purpose. Since we are all rational beings with an ultimate goal of reuniting with God, Aquinas’ believes that both grace and nature will allow us to achieve the human goal. Aquinas explains that reason and revelation parallel moral development of virtue and grace. Reason is something you can practice, much like the four cardinal virtues temperance, courage, justice, and wisdom. These three theological virtues faith, hope and love help you achieve grace. These virtues come from...
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...August 20, 2015 3.2.13 Practice: Revision Strategies The tempest one of the most difficult Shakespearean works in my opion to stage, from its stormy, chaotic first scene to its sureality to its ambiguous resolution, with Prospero facing his silent, treacherous brother and renouncing the power that has made every action in the story possible. Potent language remains the central force and mystery of this fathomless play. Prospero speaks almost a third of the lines in The Tempest, and controls the amount of speech every other character on the island has through manipulation and magic. Prospero’s narrative of how he came to the island, what he did once there, and what he is owed for this history, goes largely unchallenged in the text. Yet the play offers innumerable readings and opportunities for alternate staging, particularly in light of postcolonial discourse about Prospero’s relationship with Ariel and Caliban, the legitimacy of his authority, and the nature of his magic and command over language. Though Prospero can be played many ways, there is no doubt he is The Tempest’s show runner. The metatheatrical nature of the play sometimes detracts from its action on the page, but it also offers the chance to explore exactly why Prospero needs an audience for his revenge, and whether or not it satisfies him, onstage. Prospero restricts the sight and knowledge of the other characters, putting them to sleep or manipulating them with invisible forces, but he often lets us, the audience...
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...John Anhcondo 02/02/13 G4 Dante’s Inferno: Jason Jason and the Argonauts, a hero of Greek mythology, punished for the sins of a seducer in the eighth circle of hell. He is to march for all eternity and be whipped by demons supervising himself and the other sinner in Dante’s Inferno. One might ask is this punishment too severe, whether it’s for the seduction and abandonment of two women, or even poetic justice for his sins. Jason of Iolcus in Thessaly, the son of the former king of Iolcus, Aeson, was one of the heroes taught by the centaur Chiron. As a young man Jason went to the court of his uncle Pelias to reclaim the throne his father had given his uncle with the condition that Jason would become king when he came of age. King Pelias, warned by an oracle that a man with one sandal would cause him to lose the throne, was alarmed when he saw Jason because, while crossing a river, Jason had lost one of his sandals. To stave off the oracle's predicted ill fortune, Pelias sent Jason on what was presumed to be a suicide mission, which was to fetch the Golden Fleece from Colchis. Jason succeeded in the seemingly impossible quest, with the help of his many heroic friends, known collectively as the Argonauts, and by charming the king's daughter Medea, a witch/sorceress. (It should also be noted that before he met Medea he had slept with a woman of The Isle of Lemnos, and left her with child When he left Colchis, Jason was obligated to take Medea with him because she had betrayed...
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...In the texts The Divine Comedy, On Law Morality and Politics, and Revelations of Divine Love, there is a central theme of divine justice. In Dante’s Inferno, divine justice is God’s will for mankind and the order of the universe. In Saint Thomas Aquinas’ text, divine justice is the consequence of straying away from divine law. Finally, in Julian of Norwich’s work, the purpose of divine justice is to earn God’s mercy and eventually reside in his presence. Using different understandings of divine law and justice, each author is uniquely able to convey a similar message – mankind’s purpose is to achieve salvation and be in God’s grace. In Dante’s The Divine Comedy, the nature of justice seems to be impartial and unexempt from anyone. Specifically,...
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...The Greek poet Homer (who, if he was one person, was born between 850 and 1100 BCE) was, to use a modern term, the source code for Greek literature and poetry, and therefore for Western literature, heavily influencing practically everyone who followed him, including, of course, the great Florentine poet Dante Alighieri ( 1265-1321 A.D.). Both poets’ visions of Hell, as depicted in The Odyssey and Inferno, are noteworthy because they open important windows into the philosophical and theological underpinnings of the worlds into which these authors were born. Why is this important? Because their elaborately drawn visions of Hell represent the two great divides in how humans for 3,000 years have been seeing themselves and the universe they perceive surrounding them. In the Homeric vision, life is tragic and arbitrary. We as humans are mere playthings of the Fates and the gods. Sometimes justice occurs, but usually only by accident, and even then it comes wrapped up in irony. Good is punished and evil triumphs. The hero, instead of enjoying the fruits of his victory, is brought low by some tragic flaw. Homer’s portrayal of the gods and of hell in the Odyssey…[big long quote] For Dante, in sharp contrast, the universe is ordered and just. The wicked are, eventually, punished and the righteous are rewarded, if not in this life, then in the next. Existence, while often painful and scary, is not arbitrary, but proceeds according to a mysterious divine plan devised long ago by...
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...Whenever you hear sound in The Inferno of Dante, torture or pain are either coming from tormented souls or is near. Throughout this novel, we not only see images drawn in our minds by Dante, but can in vision what Dante is going through from the sounds described in each Canto. We see Dante’s hearing and understanding develop to a more mature level as he faces different souls and hears their suffering. Our first instance of sounds imagery is in Canto III (3). Upon entering the Inferno, Dante hears tortured shrills coming from those who are unsure of where their loyalties lie and never choose a side. He hears their pain and begins to weep, for the pain he hears symbolizes everything he is about to face while he is in the Inferno. Since Dante has compassion for those in pain, he is forced to listen to the groaning and screams coming from the tortured souls in order that he may come to a level of acceptance with those who are in the rings of the Inferno. We also see sounds imagery in Canto IV (4). “Breaking the deep sleep that filled my head,/ A heavy clap of thunder startled me up/ As though by force” (Canto IV lines 1-3). Since Dante was not yet accustomed to the Inferno, the Inferno woke him up with a loud clap of thunder in order that he may become better accustomed to the sounds of torture. Dante expected to hear tortured souls, especially because Virgil’s face became white with pity for the pain the virtuous pagans face in the first circle of the Inferno. But, we do not hear any...
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...Life After Death, What Happens After We Die? Contents Introduction 3 Ideas on Life After Death in Different Religions 4 Perception of Life After Death in Literature: Dante's “Inferno” 6 Life After Death in Art: Rodin's “The Gates of Hell” 8 Conclusion 10 References 11 Introduction The question associated with life after death is associated with people of all races, genders, ages and world religions. It is understandable that people cannot live forever, and death is an inevitable event. But still people are interested what will happen to them after death, and what it means to die. There are great numbers of assumptions on this issue, and people's opinions differ, but still it is difficult to reveal the truth, as nobody knows this for sure. This paper will focus on different assumptions and possible events taking place after people's death. Of course every person thinks about afterlife concept in the current period of time, as it would be really strange not to consider this issue at least once. People should understand and be aware of possible events happened to them after life in order to value the current state of affairs and life in the present period of time. It is necessary to make the right choice and build proper relationships with people surrounding you, as every day is unique, and it would be impossible to return it again. D'Souza (2009) stated that the Bible teaches people “that...
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...written over 1,400 years apart, the two works share many similarities in their views of death and the afterlife. In both works, the Underworld is structured with souls separated into good, evil, and neutral sectors based on their actions during life. Dante’s hell, however, is much more clearly defined compared to Vergil’s broad categories, with physical barriers separating the different circles of hell. In Inferno, hell is segmented into circles based upon the sins of incontinence, violence, fraud, and betrayal, which are further subdivided into sections that map the seven deadly sins: gluttony, wrath, sloth, avarice, lust, envy, and pride. The weight of the sin is also considered: the closer to the core of Hell, the eviler the sin. In Vergil’s underworld, the souls are not categorized based on the weight of their sins. However, they are still placed in hell because of violations of his society’s ethical code. The cheaters, hoarders, adulterers, and betrayers in Vergil’s hell are the forebears of the categories Dante uses to divide his Hell. The defined separation of the sinners in Dante’s hell is reflective of the Christian Church, which held great social power during the Middle Ages. Compared to Vergil’s society, the Church of Dante’s time had a much more severe view on...
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...There are certain characteristics that make literature so interesting and entertaining, which are the facts that certain works have the capacity to create a trend or a genre, therefore it gives the piece of work a feeling of transcendetality. Two great authors from the Western civilization that take part of a modern literary culture that is characterized for its epic stories and epic characters that follow along the definition of an epic hero. An epic hero is a brave and noble character in an epic poem, admired for great achievements or affected by grand events. Dante’s Aligheri’s Inferno and Homer’s The Odyssey respectively have two characters that fulfill what is like to be recognized as a brave and noble character. Throughout both poems, we can see how each character has unique qualities that make them outstand and set them up as a leader, but at the same time, they have the flaws of any human being. It is clear when a character overcomes the status of any human being and sets the lead as a hero. An important trait of an epic hero is the fact that starts a journey; it may be of a personal matter, such as Dante, or of societal matter, like Odysseus. In The Odyssey, Odysseus is a war hero travelling home after a period of twenty years. In this epic, Odysseus is brought out as a hero with superhuman courage. In most cases, he has been shown fighting with supernatural forces. One characteristic of this journey that is different from Dante is that the hero in this epic fights...
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...The Role of Virgil Virgil, the Roman poet, is more than Dante’s guide on this journey through the underworld. His relationship with the character of Dante in the poem is wide-ranging in importance and symbolism. He is a figure of authority, reason, and even a metaphorical father. Having traversed the territory before, Virgil serves as a figure of knowledge and safety to Dante, who is at times uncertain and timid about traversing such a treacherous terrain. In Canto II, Dante hesitates at the Vestibule that marks the entrance to hell. It is only through the reassurance of Virgil’s words that he finds fortitude. Dante feels compassion for Virgil as his master and mentor and states, “Thy words have moved my heart to its first purpose. My guide! My Lord! My Master! Now lead on”. At numerous other points also, Virgil shows his authority by dealing with deterrences that occur during their journey as in Canto III, when the ferryman, Charon, refuses Dante passage since he is a living man. Virgil forces Charon to grant them passage: “Charon, bite back your spleen:/This has been willed where what is willed must be/and is not yours to ask what it may mean.” Virgil’s influence, however, is limited. His power is associated with the power of reason, and this power is limited in Dante’s hell. At the very beginning, Virgil warns Dante of this. He says that at the end of the journey through hell that a worthier spirit shall be sent to guide Dante. Virgil cannot accompany Dante on into...
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