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I'm not wedded to the idea of keeping the headings, but the sins in the headings are thoroughly standard, not from any videogames. And they aren't titles, but the sins punished in the respective circles. Carlo ( talk) 18:44, 1 October 2009 (UTC) reply

Agreed. I think the wording of some of the headings can be improved, but headings indicating the sins punished in the respective circles are, I think, a big help to readers of the article, especially as this is the longest of the three Divine Comedy articles. The Purgatorio article doesn't have them, but has an image giving the same effect, while for Paradiso the structure is defined in the lead paragraph. —- Radagast3 ( talk) 02:31, 2 October 2009 (UTC) reply

Hi. I understand the wish to label and differentiate the circles in the heading (such as by indicating the sin for each), but please consider the downsides I've mentioned below. Perhaps, as a compromise, an authoritative source for the labels could be chosen. I also think the label should be in the form "The violent" or similar (as these are closer to what I've read in the poem's annotations), rather than "Violence", which -- I must reiterate -- the simplified form that is used in the videogame. -- Mercurio ( talk) 03:41, 2 October 2009 (UTC) reply

Hi there. "Limbo", the heading for the first circle, is a sin? I don't think so. It's the name of the circle (literally meaning "border"), which makes it appropriate in the heading, since they are of equal rank. Same goes for "Malebolge" ("evil ditches") for the eighth circle.

I know that each circle houses certain kinds of sinners, but why include the sin(s) in the heading? I mean, "Violence" is not synonymous with "The Eighth Circle", even though that certainly is the sin punished there. To put "(Limbo)" in the heading of Circle 1, while in the same way presenting "(Violence)" in the heading for Circle 8 would mislead. In my opinion, it's sufficient to name the sin in the section text and not in the heading.

Secondly, the names of the sins are up to question: "Greed" or "Avarice"? "Anger" or "Wrath"? The last 2 circles punish the sin of fraud, so why call only the eighth circle "Fraud". And so on... So, again, no need to mess up the heading with the sin's name.

Do a Google search for "Dante's Inferno" -- the top result is for the videogame. I'm definitely not against the videogame's "re-imagining" of the poem (in fact, I eagerly await it), but let's avoid confusing (or contaminating, as some may see it) the classic work with the game's liberties, which include assigning a convenient name for each circle (or "level" in the game). I think that simplification should be kept in the videogame's own article. By the way, a trailer for the videogame is here.-- Mercurio ( talk) 03:32, 2 October 2009 (UTC) reply

I don't think the names we have are derived from the videogame at all, and see no need to hurry to change what we have (though I plan to eventually modify some of the names slightly). My copy of the Inferno names the circles as 1. Limbo / 2. The Lustful / 3. The Gluttonous / 4. The Hoarders and Spendthrifts / 5. The Wrathful / 6. The Heretics / 7. The Violent / 8. Malebolge (Fraud Simple) / 9. Cocytus (Fraud Complex), and that's attractive, but for now I suggest the existence of a videogame is no reason to change this article. — Radagast3 ( talk) 12:13, 2 October 2009 (UTC) reply

I believe someone has vandalized the entry's text regarding the second circle, lust. Anyone up for fixing it? —Preceding unsigned comment added by Fz5656 ( talk • contribs) 19:53, 9 November 2009 (UTC) reply

Someone's fixed it now. But feel free to click "undo" yourself when you spot any vandalism. :) Radagast3 ( talk) 00:05, 10 November 2009 (UTC) reply

I made a wiki-table based on this image if anyone is interested. The markup is on the image page. JBarta ( talk) 23:15, 19 February 2010 (UTC) reply

Thanks for that! The image was added to the article way back in 2008 and removed by someone at the time as "not particularly useful." Personally, I'm a big, big fan of wiki-tables to summarise information. In this case, though, we have a fairly clear article structure based on the circles, so I'm not sure. What does everyone else think? -- Radagast3 ( talk) 23:32, 19 February 2010 (UTC) reply

I think the table is very helpful. There are a couple of typos though - "eachother" in Level 5 and "Panderes" in Level 8. StAnselm ( talk) 06:57, 20 February 2010 (UTC) reply

Oh, and I notice that someone asked on the image talk page why it wasn't blue. Having a red table does, perhaps, promote the popular misconception of the inferno being fiery. I'd prefer a blue table, myself. StAnselm ( talk) 07:09, 20 February 2010 (UTC) reply

If we're going to have a table, I think I'd prefer it to include the subdivisions of the 7th, 8th, and 9th circles, if that's not too messy. As to colour, I'd prefer grey, since we have fire at some levels, and ice at others. Oh, and the typos are fixed. -- Radagast3 ( talk) 07:18, 20 February 2010 (UTC) reply

On the other hand, if we use a table here, it would be good to use analogous and similar-looking tables in Purgatorio and Paradiso , so that may influence the choice to be made here. -- Radagast3 ( talk) 10:55, 20 February 2010 (UTC) reply

In fact, I'm increasingly less enthused about the table. -- Radagast3 ( talk) 01:13, 27 February 2010 (UTC) reply

I like the idea of a table, but I favor no background, or light gray, since readability is more important than slickness. I find black on red to be very hard to read. Carlo ( talk) 01:50, 27 February 2010 (UTC) reply

Hey folks ,

i think that this extravagant metaphysical highly judgmental piece of medieval of bullshit , sincerely deserves a proper criticism section , don't you think ?

how about mentioning what other notable authors/thinkers thought about this?

i mean , if someone has enough prejudice and arrogance to claim that great philosophers and characters throughout the course of human history such as socrates , aristole , epicurus and ..etc , are being punished in hell , then i'd expect that person to take a lot of heat in the 700-800 years thereafter .

just a thought

cheers Cowmadness ( talk) 17:02, 20 February 2010 (UTC) reply

Well, Dante is not claiming that, actually.

There is more to do with the 4 related articles (apart from general cleanup and expansion). The most important thing we need is probably sections in the Divine Comedy article on Dante's political and economic views, but those sections would need to be written by someone with some expertise. That is a place where criticism might come in.

But "700-800 years thereafter," the general consensus is that this is a brilliant and complex poem, which requires some study to fully understand. -- Radagast3 ( talk) 22:28, 20 February 2010 (UTC) reply

One man's brilliance is another mans bullshit. Truly one of the great cosmic truths. JBarta ( talk) 02:26, 21 February 2010 (UTC) reply

Everything to criticise about him has already been said i got Hellotherewanderer ( talk) 03:52, 3 May 2023 (UTC) reply

I've gone through the article adding material, referencing various claims, making the language consistent, and fixing some results of the split of the original Divine Comedy article. I'm hoping to get this to "Good Article" status.

The table issue above is still unresolved, and more can be done both here (a wider range of references would be good) and in the thematic sections of Divine Comedy. Personally, I'm moving on to Purgatorio. -- Radagast3 ( talk)

Image Cleanup

Image of Johann Georg Trautmann's painting "The Fall of Troy" removed. Painting is not directly connected to or from/of INFERNO, Illustrating neither a scene nor a major character. Too much of a stretch. JTGILLICK ( talk) 03:11, 12 October 2011 (UTC) reply

Circle 9 is currently subtitled "Betrayal," and I've just reverted an unexplained change to the subtitle.

I think this perhaps captures the idea better than "Treason," which suggests betrayal of countries specifically (and that, according to Dante, is not the worst kind of betrayal).

For example, "Judas' betrayal of Jesus" is a common phrase, but I've never heard "Judas' treason of Jesus." It's common to subtitle the 9th circle "The Traitors," but that's more general: "Judas was a traitor" and "the traitor Judas" are common phrases.

After some debate, we decided on "Lust," etc., rather than "The Lustful," etc. as subtitles, so I think that forces us to have "Betrayal" here, unless there's a better word? -- Radagast3 ( talk) 23:27, 21 February 2010 (UTC) reply

• Random passer-by here: I agree. Betrayal is a good term to use. Drmies ( talk) 02:59, 22 February 2010 (UTC) reply

Hiya, First of all the most famous line of the gates of hell reading: 'Lasciate ogne speranza, voi ch'intrate' this phrase does not mean 'Abandon all hope, ye who enter' it means 'Surrender as you enter every hope you have'. And it may seem like thats the same thing but it really isn't. I mean, Come on, What kind of Italian poet who lived in the very beginning of the Renaissance would put 'Ye' into his works. Lemme think, um.. none. So stop mis-translating it.

Second, Dante uses a combination of base word Latin and Italian, the entire thing is not in latin.

Thanks for finally learning —Preceding unsigned comment added by Gilneas23 ( talk • contribs) 23:10, 11 May 2010 (UTC) reply

See the footnote in the article about that line. -- Radagast 3 ( talk) 00:32, 12 May 2010 (UTC) reply

could someone add more description to the rings of hell the article never describes what some of the rings atually are 98.93.56.154 ( talk) 00:37, 12 July 2010 (UTC) reply

There's a fair bit of description already. Readers who want more generally read the poem. Anything in particular you'd like to see? -- Radagast 3 ( talk) 00:45, 12 July 2010 (UTC) reply

BBC Radio 4's In Our Time is a 45 minute discussion programme about the history of ideas, with three eminent academics in their field, hosted by Melvyn Bragg. Each edition deals with one subject from one of the following fields: philosophy, science, religion, culture and historical events. It is akin to a seminar. The entire archive going back to 1998 is now available online in perpetuity.

An edition about Dante's Inferno was broadcast with Margaret Kean, University Lecturer in English and College Fellow at St Hilda’s College, University of Oxford; John Took, Professor of Dante Studies at University College London and Claire Honess, Senior Lecturer in Italian at the University of Leeds and Co-Director of the Leeds Centre for Dante Studies.

You can listen to the programme on this link: http://www.bbc.co.uk/programmes/b00f05zj. Would you be able to include this as an external link? Many thanks.-- Herk1955 ( talk) 14:09, 29 September 2010 (UTC) reply

In the 7th circle of inferno Dante places Alexander, but is not clear to scholars if he meant Alexander the Great or Alexander of Pherae. I believe that a citation of that is necessary Miklaf ( talk) 17:23, 7 October 2010 (UTC) reply

"This can also bee seen as a reflection of the spiritual stagnation they lived in." I removed the second "e" in Be. This was not a typo; it comes a sentence after "while pursued by wasps and hornets that continually." There is simply no way that could be anything but on purpose.

Cute, subtle, but clearly a joke. 74.128.56.194 ( talk) 10:21, 1 July 2011 (UTC) reply

lol — Preceding unsigned comment added by 24.21.115.10 ( talk) 13:26, 23 November 2012 (UTC) reply

I was looking through the articles for this and other articles on the Divine Comedy, and wondering whether we could put in the approximate dates for its composition/first appearance? Saying at the beginning of the article "Fourteenth century poem" sounds lacking, as well as sloppy (even though that is the correct estimate).

We do know the 1308-1321 date, which not even Boccacio argues with. -- Artimaean ( talk) 23:33, 4 December 2012 (UTC) reply

With Talk:Inferno_(Dante)#Translating_parts_of_Inferno and the footnote for the quote in mind, I'm not sure if there is a guideline or policy on which translation to use but it seems somewhat arbitrary at the moment. My recommendation would be to use the verbatim translation as noted in the footnote and change the wording a little bit to make it clear that the verbatim translation is the one being used.

• The current line is

  ...or "Abandon all hope, ye who enter here."

• My suggested line would be

  ...literally translated as "Leave every hope, ye that enter."

Of course the verbatim translation should also be left in the footnote because it breaks down the translation into its parts which is not needed in the main text but is helpful to have in the footnote.

The advantage in my opinion to using the verbatim is that avoids the messy issue of picking a preferred translation, and the possible POV issues associated with it, and gives every scholar's translation equal weight.

Cat-five t c ---- 06:02, 22 December 2012 (UTC) reply

The text "he is also and active member of the kkk. Also he is know for his love of little but mainly making out with his sister. And then he rapes his chiwawa. And loves kicking midgest in the face." appears at the end of the article, just below the description of the 9th circle. Using "Edit" on either that section or the one immediately following does not show the text, however. I'm not familiar enough with editing wiki's to find the offending section, but the graffiti definitely appears in the normal view. — Preceding unsigned comment added by USMA56795 ( talk • contribs) 20:51, 17 January 2013 (UTC) reply

That vandalism was reverted in this edit by ClueBot NG, but like you I was still seeing it in the displayed article. Maybe a caching issue? Anyway, I performed a null edit and it disappeared for me. Are you still seeing it? Deor ( talk) 21:28, 17 January 2013 (UTC) reply

Why is the article accepted as it is? Why do I need to know the Italian translations for everything? It makes it extremely difficult to read and bloats the article with unnecessary information STEVENJ0HNS 1 ( talk) 16:46, 2 February 2013 (UTC) reply

The poem was written in Italian, so information about what it actually says might not be considered "unnecessary". You don't "need to know" anything; the people who write Wikipedia articles tend to assume, however, that readers might want to know things. That's why we're here. Deor ( talk) 17:02, 2 February 2013 (UTC) reply

Hmm... From the looks of it, Dante had to go through "Nine Circle". Yeah i said it... Nine Circles, and each circle was different from the other even though lust and limbo are right after each other i would of though lust wouldn't come till later. But that's besides point.. — Preceding unsigned comment added by 38.96.15.134 ( talk) 14:53, 19 February 2013 (UTC) reply

Yesterday, I attempted what I thought was a small and uncontroversial edit of this page: I added the term 'slothful', in brackets, next to 'sullen' under the description for the fifth circle. I had come to the page with the express purpose of learning which circles Dante had placed the seven 'cardinal' sins, but could find no reference to the sin of sloth or acedia and was obliged to find the information elsewhere. Having discovered that this article uses the term 'sullen' to denote acedia (a synonym that is not noted in either the sloth or the seven deadly sins articles) I thought I would save future seekers the trouble by adding just one word to the article on Dante's Inferno. I have been informed that this edit has been undone, but I do not understand why.

I think it would be helpful to mention Dante's placement of all seven of the Cardinal Sins, even if they are found in a circle more prominently associated with a different (the article is also missing Envy, but I could not find a simple, unobtrusive edit that could rectify that, so I left it be). Can you consider mentioning Sloth (and Envy) in their respective circles, or at least explain to me why this has not been done? Thank you Amashelle ( talk) 04:48, 6 July 2013 (UTC) reply

As one of the ones who undid your edit, I think you probably deserve an explanation. Just adding "(i.e., slothful)" after "sullen" doesn't really clarify anything, since "slothful" isn't really a synonym of "sullen". There has been some difference of opinion among scholars as to whether the sinners submerged in the mire in this circle are to be taken as the sullen or the slothful, but no one (to my knowledge) thinks that sullenness and slothfulness are the same thing.

As I said in my edit summary, though Dante uses the seven capital sins as the framework for the Purgatorio, the classification he uses to map out the circles of the Inferno is quite different, being based more on Aristotle's Nichomachean Ethics (as Virgil explains in Canto XI); and there's therefore no particular reason to expect that all seven capital sins will appear as such in the Inferno. Since the circle in question is the circle of the wrathful, it makes more sense to me that the partially submerged souls are those that openly rage, whereas the fully submerged ones are those that "bottle up" their wrath. Admittedly, that's a matter of interpretation, but it's one supported by Singleton's note on the passage, in which he says, after citing a reference by Aquinas to Aristotle's tripartite division of the wrathful into the choleric or hot-tempered, the bitter or sullen, and the ill-tempered or vengeful, "In the light of these categories, founded on the great authority of Aristotle and undoubtedly known to Dante, it is now generally assumed that the wrathful who are not entirely submerged are the hot-tempered (and perhaps the vengeful) while the completely submerged are the sullen" (emphasis mine). That's not definitive, but it certainly would require some arguing against, which would probably be outside the scope of the bare "plot summary" offered in this article. Deor ( talk) 22:31, 6 July 2013 (UTC) reply

Okay, that makes sense. I didn't realize how much debate there was (which I suppose serves me right for contributing to something I'm only beginning to learn about). I appreciate the explanation, Deor, and apologize for being such a bother. Thank you Amashelle ( talk) 04:19, 7 July 2013 (UTC) reply

I am removing Medusa from the list of the figures who threaten Dante (along with the Furies). Medusa is summoned by the Furies, and Dante prepares himself for her appearance by shielding his eyes, but her arrival isn't described and we don't actually know whether she gets there before the angel comes down and lets the poets through the gate. In any case Dante does not describe her or any threatening words or behavior on her part. 850 C ( talk) 17:06, 14 July 2014 (UTC) reply

I'm noticing a variation in the spelling of the words translated "all" and "enter". The current article uses Lasciate ogne speranza, voi ch'intrate, but this wikiquote page and the Merriam-Webster online dictionary seem to prefer Lasciate ogni speranza, voi ch'entrate while this other wikiquote page uses Lasciate ogne speranza, voi ch'entrate. Can someone with knowledge about this make an authoritative edit? 125.238.179.234 ( talk) 12:19, 5 August 2014 (UTC) reply

There's a hidden note in the section Inferno (Dante)#Overview and vestibule of Hell (click on the edit tab to see it) saying that the spelling in the line is taken from the Princeton Dante Project text here. That text, according to them, "is that edited by Giorgio Petrocchi and published by Mondadori (Milan, Italy, 1966–67) for the Edizione Nazionale of the works of Dante sponsored by the Società Dantesca Italiana". Through the years, various editors have rendered the spelling differently in their editions, basing it principally, no doubt, on what they're using as copy text, and it has sometimes been modernized. I think we're OK with what's currently there. Deor ( talk) 13:10, 5 August 2014 (UTC) reply

Ah I see. Would it make sense to have a footnote linking to that source? That's where I looked for clarification (and didn't find anything); it didn't occur to me to check the edit page. 125.238.179.234 ( talk) 08:49, 6 August 2014 (UTC) reply

The article does not mention how many languages Inferno has been translated into. It would be helpful for us non-specialists to know a wee bit about the various translations into English. What are the strengths and weaknesses of each translation? What about different editions of key translations? Seeking to learn more. Pete unseth ( talk) 01:49, 9 January 2016 (UTC) reply

There's a section on English translations in the Divine Comedy article, as well as a separate article, English translations of Dante's Divine Comedy, which notes those translations that consist of the Inferno only. I don't think translation information is needed in each cantiche's article. Deor ( talk) 10:48, 9 January 2016 (UTC) reply

Thanks, very helpful. I had missed the fact that there is an article on English translations!! Pete unseth ( talk) 12:42, 9 January 2016 (UTC) reply

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The section states that Dante finds himself assailed by three beasts that he cannot evade, but only lists two: a lion (with two alternate translations) and a she-wolf. What was the other beast, and why isn't it listed? I'd correct this myself, but I don't have a copy handy and haven't read it for many years. JDZeff ( talk) 02:13, 23 May 2016 (UTC) reply

Those aren't "alternate translations"; the lonza is the third beast. Deor ( talk) 11:53, 23 May 2016 (UTC) reply

Thank you. The phrasing wasn't clear, and still isn't. Maybe putting the lonza last might be less confusing. JDZeff ( talk) 01:42, 24 May 2016 (UTC) reply

There seems to be some claims that may come from literary critics or notes on the different cantos that need some references. Such as a portion in the Canto 3 section, 'This symbolizes the sting of their guilty conscience and the repugnance of sin. This may also be seen as a reflection of the spiritual stagnation they lived in' This seems like a claim that would warrant a reference in order for it to be verifiable. The same happens in canto 4 with, 'Allegorically, the Inferno represents the Christian soul seeing sin for what it really is' this may be the case but it also needs a reference so that others can be pointed to a place where a critic has said as much. There are other portions in the canto explanations that make a similar mistake. Would someone seek out these instances and add a [citation needed] reference so these can be addressed? I would but don't know how so I would like to explain my reasoning and hope that someone else could do it. BrianDor ( talk) 14:32, 3 April 2017 (UTC) reply

At the end of the summary of Canto XIV, it is mentioned that the origins of the rivers of Hell are explained with reference to the Old Man of Crete. Yet there is no link to a page with this as its subject; not even a gloss of who or what this figure is or what he is thought to represent. Nuttyskin ( talk) 05:28, 11 April 2017 (UTC) reply

Subject is all. — Preceding unsigned comment added by 97.90.91.57 ( talk) 02:27, 16 April 2017 (UTC) reply

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Interesting site at https://www.alpacaprojects.com/inferno/en/ that links to various Wikipedia articles and the Wikisource translation throughout. Thought it might interest you. :) Quiddity ( talk) 19:52, 1 April 2018 (UTC) reply

I have added a stress mark to the phonetic transcription at the beginning of the article. Also, is the transcription with [-mf-] on purpose or a typo? — Preceding unsigned comment added by Earl Amurray ( talk • contribs) 12:10, 17 April 2018 (UTC) reply

I don't know how best to organize it in, but the article should at least mention (perhaps give a brief explanation of?) the poem's meter (written in hendecasyllables) and rhyme scheme ( terza rima.) Probably a link to the canto page as well. Alianoraree ( talk) 02:17, 6 February 2019 (UTC) reply

Dante's Inferno was being written in the 14th century, during the Crusade. I would like to edit the page to talk a bit about the influences that religion had on the works and maybe the lead up to the book being written. There are also many philosophical ideas that came out of the book that I would like to highlight.

 
DzDylan (
talk) 15:38, 13 February 2019 (UTC)
reply

Dante's Inferno has a modern relevancy in today's world. This book was written in the 14th century, during the crusade period. Which tells a story of Dante's journey through hell. I'd like to edit this page and talk about how the seven deadly sins have a relevance on today's world. Dunlapco ( talk) 15:39, 13 February 2019 (UTC) reply

I'm by no means an experienced Wikipedian, and so I don't have any policy to cite, but I'm pretty sure that content like this doesn't really belong in an encyclopedic article on the Inferno. People come to this page to learn facts about the work, not for a discussion of its themes. Paulo_diCapistrano 07:41, 14 February 2019 (UTC) reply

I came here from the Malebolge article. Seeing as how it entirely lacks references, I naturally wanted to add an Unreferenced template, so I checked the talk page to see if there'd been any discussion about it. What I found was a user pointing out the fact that the article "[...]duplicates much of what is in Inferno (Dante).", so I came here to check it out – and, indeed, everything in the Malebolge article is covered (in significantly more detail) in this one. That comment was from 2009, and went unnoticed until 2016, when another user replied with "Perhaps merge into Inferno article and redirect?". Sounds like a good idea to me, but nobody's done anything about it in the three years since.

I'm pretty new to editing Wikipedia, and so I don't really know how to formally propose something like that, but I figured writing something here might catch the attention of somebody who does. Paulo_diCapistrano 08:07, 14 February 2019 (UTC) reply

Where did Dante get his detailed topography of Hell from? Did he invent it all, or was some or most of it already present in mediaeval mysticism? PhilUK ( talk) 22:19, 2 December 2019 (UTC) reply

Here is a notice that the English language link from the top of External Links section is hereby removed since it doesn't function, owing to using the Wayback Machine for a site that require dynamic HTML of some kind to retrieve the text... which doesn't work via the third-party archived version. See edit: https://en.wikipedia.org/?title=Inferno_(Dante)&type=revision&diff=936801929&oldid=936791718 -- 184.20.10.253 ( talk) 02:41, 21 January 2020 (UTC) reply

Am I missing something, or should this not say "twelve hours behind Jerusalem," as the pilgrim questions: "'Tell me, too, how has the sun/in so few hours gone from night to morning?'" (ll. 104-105) and then after traveling all day and night through along the river, arrises to Mount Purgatory just before dawn on Easter Sunday (meaning that the shift from "night to morning" must have been backwards, not forwards)?

Should be obviously rewritten to more than the current plot-only plus illustrations. 5.173.105.14 ( talk) 07:51, 15 January 2023 (UTC) reply

9 pekelných bran první otevření brány 1/9 2A00:1028:83D6:5D42:44A6:F201:8772:7ADA ( talk) 01:13, 16 September 2023 (UTC) reply

Dante 2A00:1028:83D6:5D42:44A6:F201:8772:7ADA ( talk) 01:15, 16 September 2023 (UTC) reply