The Inferno of Dante: A New Verse Translation, Bilingual ... (ISBN 0374525315)

Amazon.com Review:
The one quality that all classic works of literature share is their timelessness. Shakespeare still plays in Peoria 400 years after his death because the stories he dramatized resonate in modern readers' hearts and minds; methods of warfare have changed quite a bit since the Trojan War described by Homer in his Iliad, but the passions and conflicts that shaped such warriors as Achilles, Agamemnon, Patroclus, and Odysseus still find their counterparts today on battlefields from Bosnia to Afghanistan. Likewise, a little travel guide to hell written by the Florentine poet Dante Alighieri in the 13th century remains in print at the end of the 20th century, and it continues to speak to new generations of readers. There have been countless translations of the Inferno, but this one by poet Robert Pinsky is both eloquent and tailored to our times. Yes, this is an epic poem, but don't let that put you off. An excellent introduction provides context for the work, while detailed notes on each canto are a virtual who's who of 13th-century Italian politics, culture, and literature. Best of all, Pinsky's brilliant translation communicates the horror, despair, and terror of hell with such immediacy, you can almost smell the sulfur and feel the heat from the rain of fire as Dante--led by his faithful guide Virgil--descends lower and lower into the pit. Dante's journey through Satan's kingdom must rate as one of the great fictional travel tales of all time, and Pinsky does it great justice.

Medieval vision of the afterlife:
This was required reading for a graduate course in medieval history. Dante Alighieri's (1265-1321) "Devine Comedy" weaved together aspects of biblical and classical Greek literary traditions to produce one of the most important works of not only medieval literature, but also one of the great literary works of Western civilization. The full impact of this 14,000-line poem divided into 100 cantos and three books is not just literary. Dante's autobiographical poem Commedia, as he titled it, was his look into the individual psyche and human soul. He explored and reflected on such fundamental questions as political institutions and their problems, the nature of humankind's moral actions, and the possibility of spiritual transformation; these were all fundamental social and cultural concerns for people during the fourteenth-century. Dante wrote the Commedia not in Latin but in the Tuscan dialect of Italian so that it would reach a broader readership. The Commedia was a three-part journey undertaken by the pilgrim Dante to the realms of the Christian afterlife: Hell, (Inferno), Purgatory, (Purgatorio), and Paradise, (Paradisio). The poem narrated in first person, began with Dante lost midlife. He was 35 years old in the year 1300 and in a dark wood. Being lost in the dark wood was certainly an allegorical device that Dante used to express the condition of his own life at the time he started writing the poem. Dante had been active in Florentine politics and a member of the White Guelph party who opposed the secular rule of Pope Boniface VIII over Florence. In 1302, The Black Guelphs who were allied with the Pope, were militarily victorious in gaining control of the city and Dante found himself an exile from his beloved city for the rest of his life. Thus, Dante started writing the Commedia in 1308 and used it to comment on his own tribulations of life, and to state his views on politics and religion, and heap scorn on his political enemies. Dante's first leg of his journey out of the dark wood was through the nine concentric circles of Hell (Inferno), escorted by his favorite classical Roman poet Virgil, author of the Aeneid. Dante borrowed heavily from Virgil's Aeneid. Much of Dante's description of hell had similarities to Virgil's description in his sixth book of the Aeneid. Dante's three major divisions of sin in hell where unrepentant sinners dwelled, had their sources in Aristotle and Augustinian philosophy. They were self-indulgence, violence, and fraud. Fraud was considered the worst of moral failures because it undermined family, trust, and religion; in essence, it tore at the moral fabric of civilized society. These divisions were inversions of the classical virtues of moderation, courage, and wisdom. The fourth classical virtue, justice, is what Dante came to believe after his journey through hell that all its inhabitants received for their unrepentant sins. There were nine concentric circles of hell inside the earth; each smaller than the previous one. For Dante the geography of hell was a moral geography as well as a physical one, reflecting the nature of the sin. Canto IV describes the first circle of hell, Limbo, which is where Dante met the shades, as souls where called, of the virtuous un-baptized such as Homer, Ovid, Caesar, Aristotle, and Plato. In the four circles for the sin of self-indulgence Dante met shades who where lustful, gluttons, hoarders and wrathful. In the second circle of Hell, lustful souls were blown around in a violent storm. In Canto V, one of the great dramatic moments of the poem, Dante had his first lengthy encounter with an unrepentant sinner Francesca da Rimini, who committed adultery with her brother-in-law. Like all the sinners in hell, Francesca laid the blame for her sin elsewhere. She claimed to be seduced into committing adultery after reading the story of Lancelot and Guinevere. At the end of the scene, Dante fainted out of pity for Francesca. In Canto X, the sixth circle of hell reserved for heretics who are punished by being trapped in flaming tombs, Dante took the opportunity to use the circle to chastise political leaders for participating in political partisanship. A Florentine who was a leader in the rival Ghibbelline political party, Farinata degli Uberti, accosted Dante. Both men aggressively argued with each other, recreating in hell the bitterness of partisan politics in Florence. Farinata predicted Dante's exile. Dante used this Canto to show the dangerous tendencies of petty political partisanship that he harbored. The seventh circle of hell was subdivided into three areas where sinners were punished for doing violence against themselves, their neighbors, or God. In Canto XIII Dante encountered Pier della Vigne in the wood of the suicides. The shades there were shrubs who had to speak through a broken branch. Pier spoke to Dante about how he had been an important advisor to Emperor Frederick II, and how he blamed his fall, and his suicide, on the envy of other court members. This Canto was especially important because Dante came to grips with his own "future" fall from political power and exile. Pier's behavior served as a strong example to Dante how not to act in exile. Whether he had been tempted to commit suicide is not clear; however, he certainly had been prone to the selfish and despairing attitude that Pier represented. The last two circles of hell contained the sinners of fraud. In the eighth circle, there were ten ditches for the various types of fraud such as Simony, thievery, hypocrisy, etc. Canto XIX described the third ditch, which contained those guilty of Simony, the sin of church leaders perverting their spiritual office by buying and selling church offices. Simonists were buried upside down in a rock with their feet on fire. Pope Nicholas III mistakenly addressed Dante as Pope Boniface VIII who was the current Pope in 1300, and whose place in hell was thereby predicted. This is not surprising since Boniface was the person most responsible for Dante's exile. In an interesting literary twist, Nicholas "confessed" to Dante, as if he was a priest, his sin of greed and nepotism. He admitted that even after becoming Pope he cared more for his family's interests than the good of the whole Church. Dante responded to Nicholas' "confession" with a stinging condemnation of Simony drawn from the Book of Revelation. After this encounter, Dante came to understand that hell was a place of justice. Canto XXXIV, the last one in the Inferno, depicted Satan with three heads. Each head was chewing the three worst sinners of humankind. The middle head was chewing on the head of Judas Iscariot, who was a disciple to Jesus and his betrayer. The other two heads were chewing Brutus and Cassius; the murderers of Julius Caesar, and the two men Dante faulted for the destruction of a unified Italy. Dante considered the two ultimate betrayals against God and against the empire as the worst betrayals perpetrated in the history of humankind. Thus, Dante's intent in his Commedia was to teach fourteenth-century readers that if one wanted to ascend spiritually towards God then one needed to learn the nature of sin from the unrepentant. By doing this, one could learn to overcome the same tendencies found in themselves. He wanted people to realize what he had come to learn that political partisanship would only stand in the way of unifying Italy and keep it from regaining any of its former glory that it enjoyed during the time of the Roman Empire. Recommended reading for anyone interested in literature and medieval history.

Excellent for the Rookie:
Perhaps you are reading these reviews because, let us be honest, you are a bit intimidated to read a book of this nature. Written over seven centuries ago, many, perhaps even most, of the references are today obscure. Yes, the scholars can read Dante, but what of you, who just wants something deeper, who recognizes that you should fill your head with something a bit more permanent than the latest best seller? You still want something accessible and understandable. To you I say...you should plunge ahead and read THE INFERNO OF DANTE. It is fantastic. I am no expert on the time period reflected in THE INFERNO. And I remember nothing about any poetry class I ever took. I cannot even say whether Pinsky did a good job of translating Dante into English. I can only comment on the pages that are in front of me, and they are extremely enjoyable. Dante himself sought to make THE INFERNO accessible to the masses. He wrote it in Italian rather than Latin for exactly that reason and this translation remains true to that end. As most are aware, THE INFERNO takes us through the circles of Hell, deeper and deeper into the abyss. THE INFERNO's descriptions are excellent, grabbing the reader's attention as the sins become more and more serious the deeper we go, with the eternal punishments meted out becoming more and more severe. Although many references are now obscure, the notes for the book provide an excellent context that allows one to follow along. I personally was concerned that I would be spending too much time with the endnotes to really enjoy the text. But the two really complement each other very well, making the book that much more enjoyable. We learn a great deal along the way. In limbo, for instance, Dante encounters many souls worthy of salvation, but which are doomed to limbo, as they were born before Christ provided that salvation to man. Interestingly, although most Muslims are later found deeper in hell with the heretics, several notable Muslims are here, evidencing at least a grudging appreciation on the part of the deeply Chritian Dante for the damned of a non-Christian religion. Following that same theme, the founder of Islam himself, Mohammed, is further down still than the heretics. Following the belief that Mohammed was a fallen Catholic cardinal, he is with the schismatics, who broke from the one true church to lead others onto a false path. Eternally split open from head to tailbone only to heal up for another round of the same, his torture perfectly symbolizes his sin. Of course, I use the above merely as examples. THE INFERNO is rife with others, each as readable as they are gruesome. Contrary to my own initial concerns, I found THE INFERNO OF DANTE very much worth the time and I recommend it without hesitation.

Abandon hope:
"Midway life's journey I was made aware/that I had strayed into a dark forest..." Those eerie words open the first cantica of Dante Alighieri's "Inferno," the most famous part of the legendary Divina Comedia. But the stuff going on here is anything but divine, as Dante explores the metaphorical and supernatural horrors of the inferno. The date is Good Friday of the year 1300, and Dante is lost in a creepy dark forest, being assaulted by a trio of beasts who symbolize his own sins. But suddenly he is rescued ("Not man; man I once was") by the legendary poet Virgil, who takes the despondent Dante under his wing -- and down into Hell. But this isn't a straightforward hell of flames and dancing devils. Instead, it's a multi-tiered carnival of horrors, where different sins are punished with different means. Opportunists are forever stung by insects, the lustful are trapped in a storm, the greedy are forced to battle against each other, and the violent lie in a river of boiling blood, are transformed into thorn bushes, and are trapped on a volcanic desert. If nothing else makes you feel like being good, then "The Inferno" might change your mind. The author loads up his "Inferno" with every kind of disgusting, grotesque punishment that you can imagine -- and it's all wrapped up in an allegorical journey of humankind's redemption, not to mention dissing the politics of Italy and Florence. Along with Virgil -- author of the "Aeneid" -- Dante peppered his Inferno with Greek myth and symbolism. Like the Greek underworld, different punishments await different sins; what's more, there are also appearances by harpies, centaurs, Cerberus and the god Pluto. But the sinners are mostly Dante's contemporaries, from corrupt popes to soldiers. And Dante's skill as a writer can't be denied -- the grotesque punishments are enough to make your skin crawl ("Fixed in the slime, groan they, 'We were sullen and wroth...'"), and the grand finale is Satan himself, with legendary traitors Brutus, Cassius and Judas sitting in his mouths. (Yes, I said MOUTHS, not "mouth") More impressive still is his ability to weave the poetry out of symbolism and allegory, without it ever seeming preachy or annoying. Even pre-hell, we have a lion, a leopard and a wolf, which symbolize different sins, and a dark forest that indicates suicidal thoughts. And the punishments themselves usually reflect the person's flaws, such as false prophets having their heads twisted around so they can only see what's behind them. Wicked sense of humor. Dante's vivid writing and wildly imaginative "inferno" makes this the most fascinating, compelling volume of the Divine Comedy. Never fun, but always spellbinding and complicated.

t.s. eliot loved the inferno; b.n. loves pinsky's hell:
(...) I recall Robert Pinsky, in the Note to his English translation of Dante's Inferno, humbly hoping to bring to the modern reader the vernacular musicality of that Medieval poet. "Improvised and imperfect at every point," Pinsky writes about his splendid attempt, his essay at renewal, "but pushing on: trying to turn the wheel surely enough to accomplish what work it can" (...) --from "Recollections"

not bad...not bad.. I wonder if Dante is with Beatrice now...:
Even though the Inferno is not intended to be an analysis of the philosophy of sins, but rather an implementation of Christian doctrines, Dante did not miss the opportunity to enhance his glory at the expense of his sinner rivals. A sinner's punishment was proportional to their sin, but the degree of evil associated with each sin was defined by Dante's own moral system. It was interesting to note that he considered murder less evil than fraud. Another interesting point was that it was necessary for Dante and Virgil to stop at the river of forgetfulness before getting out of Hell. The intention of the journey was in one way or another to find Beatrice, the love that Dante lost early on earth and was hoping to meet in heaven. Most likely, the Divine Comedy wouldn't have seen the light of day if Dante had married Beatrice. Nice poem, Dante's ego gets out of control at some points, but that can be forgiven, given the artistic work he created.