Dante's Inferno Ep. 4: Cantos 12-17 with Fr. Thomas Esposito, O. Cist.

We enter the circle of violence. This week Dcn. Harrison Garlick is joined by Fr. Thomas Esposito, O. Cist., a Cistercian priest who teaches at the University of Dallas, to discuss the seventh circle of Dante's Inferno: (1) violence against neighbor (2) violence against self and (3) violence against God & nature.

Check out our website for more info: thegreatbookspodcast.com.

Check out our 80+ Question and Answer Guide to the Inferno.

From the guide:

43.      What happens in the Seventh Circle of Hell: Violence Toward Neighbor (Canto 12)?

As Virgil and the Pilgrim press on toward the Seventh Circle of Hell, Virgil explains the topography of hell. The City of Dis marks the transition from upper hell to lower hell, while the Seventh Circle of Hell marks the beginning of the sins of violence (represented by the lion in the dark woods in Canto 1). Virgil explains, “violence can be done to God, to self, or to one’s neighbor.”[1] Next, Virgil explains there are two types of fraud. First, there is the “simple fraud” of the second circle of lower hell, the Eight Circle of Hell overall, in which “hypocrites, flatters, dabblers in sorcery, falsifiers, thieves, and simonists, pander, seducers, grafters, and like filth” are punished.”[2] Second, there is “complex fraud" of the final circle of hell, the Ninth Circle, in which are punished traitors who betrayed the “love Nature enjoys and that extra bond between men which creates a special trust.”[3]

Virgil and the Pilgrim enter into the Seventh Circle of Hell, which is guarded by the Minotaur—a half-man and half-bull creature from classical mythology known for its undying rage.[4] With the Minotaur consumed by its own anger, Virgil and the Pilgrim continue on and come upon a great “river of blood that boils souls of those who through their violence injured others”—known as the Phlegethon.[5] The contrapasso is made more severe by herds of centaurs galloping along the bloody riverbanks and shooting with arrows at “any daring soul emerging above the bloody level of his guilt.”[6]

As the Pilgrim observes, the souls are sunk in a river of blood to a depth commensurate with their violence: the tyrants, such as Alexander, Dionysius, and Attila, who “dealt in bloodshed and plundered wealth” are sunken to their eyelids; the murders who dealt in bloodshed are sunk up to their throats; and the rest of the violent are sunk to various lesser degrees.[7] Musa notes, “the sins of violence are also the Sins of Bestiality,” and the bestial and violent nature of these sins are seen in the theme of half-animal and half-human creatures: the furies on the walls of the City of Dis, the Minotaur whose very enraged existence spawned from an act of bestiality, and the centaurs who were known in classical mythology for violence and rape.[8]

44.      What else should be noted about the first area of the seventh circle?

Lower hell is characterized by sins of malice, and Fr. Thomas offered malevolent as another good descriptor of these sins: an evil willing. Fr. Thomas suggested that the Minotaur and the centaurs serve as bridges between incontinence and violence, as, for example, the centaurs are usually violent to satiate an incontinent desire, i.e., lust. Again, what is the distinction between the sin of violence and the sin of wrath? The latter is one of incontinence, while the former is one of malice—and the former is one that has an external action, i.e., harm. Fr. Thomas posits it may also be possible to be violent without being wrathful, i.e., some cold and calculated act of violence not committed out of passion.

 Check out our guide for more!