In canto 20, Dante and Virgil find those who attempted to look into the future. Their bodies have been grossly distorted, heads are spun backwards so that they look out behind them. Considering Dante the writer's system of poetic judgment, this punishment makes sense - at first.
Take a look at the gluttons; they were filthy, disgusting, foul hogs in life, now they lay in dirty snow, their sordidness pronounced in death. But the sorcerers are just the opposite. They tried to see into the future, but now they see backwards. If Dante is trying to be consistent, shouldn't they see forwards?
Also, in earlier cantos, the shades have the ability to see the future. What about here, can the sorcerers see the future?
Friday, December 11, 2009
Sunday, December 6, 2009
Hannah's Canto 11 thoughts
As Dante and Virgil descend to the rim of the sixth circle, which is covered in broken fragments of rock and ruble, an over-powering stench hits them. Virgil suggests they adjust to the new air before continuing down. Obviously, the stink is part of their torture - but it also represents the horrible and foul deeds those who reside here have committed.
While they wait, Virgil explains to Dante how the lower parts of hell are divided. He says that hell is divided into three sections: malice, fraud, and treason. Each ring becomes smaller (and probably smellier) as you descend.
The ring of the violent is also dived up into three portions, one for those who hurt others, a circle for those who hurt themselves, and the final ring for those who are violent against God. If I wrote Dante's Inferno, I would have put those who hurt other's below those who hurt themselves. It is one thing to end your own life: wrong, but still a choice you can make, but those who hurt others do it in force and hatred. There is a saying called JOY (Jesus, others, yourself) in order of importance. Dante has rearranged the letters to spell JYO.
After the circle of violence comes the ring of fraud. Peculiarly, Dante banishes all those who charge interest on loans. In our time, interest is not considered a sin, just a part of finance.
The only description of the ring of treachery is that Satan sits there. *gulp*
Dante the character now questions Virgil as to why some sins are punished more harshly than others. Virgil reminds him about Aristotle's writings, and how incontinence is less displeasing than malice, which is less displeasing then deranged bestiality.
Next, Dante asks Virgil why he said usury (the act of charging interest) is an offense against God's bounty. Virgil again refers him to Aristotle, and says that human industry can be said to be God's grandchild. But usurers take a different path, making money from money in an unnatural and evil way.
With that, the pair descend into the sixth circle of hell.
~Hannah :)
While they wait, Virgil explains to Dante how the lower parts of hell are divided. He says that hell is divided into three sections: malice, fraud, and treason. Each ring becomes smaller (and probably smellier) as you descend.
The ring of the violent is also dived up into three portions, one for those who hurt others, a circle for those who hurt themselves, and the final ring for those who are violent against God. If I wrote Dante's Inferno, I would have put those who hurt other's below those who hurt themselves. It is one thing to end your own life: wrong, but still a choice you can make, but those who hurt others do it in force and hatred. There is a saying called JOY (Jesus, others, yourself) in order of importance. Dante has rearranged the letters to spell JYO.
After the circle of violence comes the ring of fraud. Peculiarly, Dante banishes all those who charge interest on loans. In our time, interest is not considered a sin, just a part of finance.
The only description of the ring of treachery is that Satan sits there. *gulp*
Dante the character now questions Virgil as to why some sins are punished more harshly than others. Virgil reminds him about Aristotle's writings, and how incontinence is less displeasing than malice, which is less displeasing then deranged bestiality.
Next, Dante asks Virgil why he said usury (the act of charging interest) is an offense against God's bounty. Virgil again refers him to Aristotle, and says that human industry can be said to be God's grandchild. But usurers take a different path, making money from money in an unnatural and evil way.
With that, the pair descend into the sixth circle of hell.
~Hannah :)
Friday, December 4, 2009
Canto 11 Refelctions
In Canto 11, Virgil maps out the lower rings of Hell for Dante. There are three rings: violence, fraud, and treachery, respectively.
The ring of Violence is divided into three parts, against yourself, your neighbor, or God. You can harm yourself by either “raising violent hands against themselves” or “their own goods.” If you committed suicide or squandered away your wealth, or horded it you have damaged yourself and are placed in this round. Harming your neighbor’s property also sends you to this hateful layer. Those who scorn, deny, or curse God are also eternally dammed here.
The ring of Fraud is lower. Fraud is something you only do thoughtfully and with intent, so it is singular to man, therefore particularly hateful to God. Here reside the people who, not only cause fraud in accordance with money, but those who lie. The “flatterers, swindling sorcerers, hypocrites, impostors, picker of purses, simonists, panders and greasy palms and all such filth” are banished to these pits.
Not much information is given about the ring of Treachery. Only that it is the lowest ring and is where Satan sits. A good place to avoid.
After Virgil’s monologue, Dante asks him why the souls they saw earlier are in the upper reaches of Hell and not down here. Virgil rebukes him and asks whether he has forgotten “your [Dante’s] philosopher”, meaning Aristotle. In Aristotle’s book the Ethics, he says the three evils that God hates are incontinence, malice, and deranged bestiality. He also says that incontinence is hated less than the others.
Incontinence means failure to restrain oneself from gratification, in this case, the sin. The sins punished in the upper levels were not well thought out, purposeful sins; they were accidents. The best example is Paolo and Francesca, for their love or lust was not premeditated, it took them by surprise.
Malice is purely hate. No matter what the cause, it is frowned upon by God.
Deranged bestiality is when a man loses everything that makes him a man and acts animal-like. Betrayal is not something man was made to do, and by fulfilling that, they lose what sets them apart from the common animal.
The ring of Violence is divided into three parts, against yourself, your neighbor, or God. You can harm yourself by either “raising violent hands against themselves” or “their own goods.” If you committed suicide or squandered away your wealth, or horded it you have damaged yourself and are placed in this round. Harming your neighbor’s property also sends you to this hateful layer. Those who scorn, deny, or curse God are also eternally dammed here.
The ring of Fraud is lower. Fraud is something you only do thoughtfully and with intent, so it is singular to man, therefore particularly hateful to God. Here reside the people who, not only cause fraud in accordance with money, but those who lie. The “flatterers, swindling sorcerers, hypocrites, impostors, picker of purses, simonists, panders and greasy palms and all such filth” are banished to these pits.
Not much information is given about the ring of Treachery. Only that it is the lowest ring and is where Satan sits. A good place to avoid.
After Virgil’s monologue, Dante asks him why the souls they saw earlier are in the upper reaches of Hell and not down here. Virgil rebukes him and asks whether he has forgotten “your [Dante’s] philosopher”, meaning Aristotle. In Aristotle’s book the Ethics, he says the three evils that God hates are incontinence, malice, and deranged bestiality. He also says that incontinence is hated less than the others.
Incontinence means failure to restrain oneself from gratification, in this case, the sin. The sins punished in the upper levels were not well thought out, purposeful sins; they were accidents. The best example is Paolo and Francesca, for their love or lust was not premeditated, it took them by surprise.
Malice is purely hate. No matter what the cause, it is frowned upon by God.
Deranged bestiality is when a man loses everything that makes him a man and acts animal-like. Betrayal is not something man was made to do, and by fulfilling that, they lose what sets them apart from the common animal.
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