Lucifer also has three faces and three mouths, each one slowly gnawing on Brutus, Cassius, and Judas. Similar to the giants, Lucifer is unable to communicate with Dante and Virgil because his mouth is occupied. In earlier cantos, Dante and Virgil speak openly with sinners about their sins and punishments — or, at the very least, sinners are able to cry out in pain and agony. Other interpretations of evil gods in hell and the underworld mirror these scenes of suffering. In so many interpretations of the underworld, hell is like a slaughterhouse. a b c d e f g h i Richard H. Lansing and Teodolinda Barolini, The Dante Encyclopedia: Devils, pp. 301–303, Taylor & Francis, 2000, ISBN 0-8153-1659-3.

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The figure of Jason is a very significant one in the Commedia. Jason, according to Classical myth, led the Argonauts on an expedition to the island of Colchis to retrieve the Golden Fleece, which they succeed in doing after Jason was able to complete a number of incredible tasks. The Argonauts' expedition was believed in the Middle Ages to be man's first journey by sea. Dante importantly refers again to Jason and the Argonauts in ParadisoII and XXXIII, drawing a parallel between the incredible and novel nature of the journey represented by the Commediaand the incredible and novel nature of Jason's tasks and expedition. Consider also the way line 91 strongly recalls Inferno II, 67. In InfernoII, 'parola ornata' was associated with Virgil and his poetry, and had been presented as something that may rescue Dante from the dark wood; here in InfernoXVIII, Jason's 'parole ornate' are emblematic of a treacherous misuse of language. The Final Circle of Hell Drawing of the giants, by Sandro Botticelli, c.1485, via University of Aix-Marseille Patterson, Victoria (2011-11-15). "Great Farts in Literature". The Nervous Breakdown . Retrieved 7 March 2012. Restoring Enclave Radio instead will make it available as a new radio station, but will make the safe inaccessible. Danteworlds, multimedia presentation of the Divine Comedy for students by Guy Raffa of the University of TexasUgolino and His Sons by Jean-Baptiste Carpeaux ( Metropolitan Museum of Art) depicts Ugolino della Gherardesca's story from Canto XXXIII. Imprisoned for treachery, Ugolino starves to death with his children, who, before dying, beg him to eat their bodies

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Bolgia 10 – Falsifiers: The final bolgia of the Eighth Circle, is home to various sorts of falsifiers. A "disease" on society, they are themselves afflicted with different types of afflictions: [100] horrible diseases, stench, thirst, filth, darkness, and screaming. Some lie prostrate while others run hungering through the pit, tearing others to pieces. Shortly before their arrival in this pit, Virgil indicates that it is approximately noon of Holy Saturday, and he and Dante discuss one of Dante's kinsmen (Geri de Bello) among the Sowers of Discord in the previous ditch. The first category of falsifiers Dante encounters are the Alchemists (Falsifiers of Things). He speaks with two spirits viciously scrubbing and clawing at their leprous scabs: Griffolino d'Arezzo (an alchemist who extracted money from the foolish Alberto da Siena on the promise of teaching him to fly; Alberto's reputed father the Bishop of Siena had Griffolino burned at the stake) and Capocchio (burned at the stake at Siena in 1293 for practicing alchemy). Audiobooks: Public domain recordings from LibriVox ( in Italian, Longfellow translation); some additional recordingsDorothy L. Sayers writes that "the surrender to sin which began with mutual indulgence leads by an imperceptible degradation to solitary self-indulgence". [47] The gluttons grovel in the mud by themselves, sightless and heedless of their neighbors, symbolizing the cold, selfish, and empty sensuality of their lives. [47] Just as lust has revealed its true nature in the winds of the previous circle, here the slush reveals the true nature of sensuality – which includes not only overindulgence in food and drink, but also other kinds of addiction. [48] Lower Hell, inside the walls of Dis, in an illustration by Stradanus; there is a drop from the sixth circle to the three rings of the seventh circle, then again to the ten rings of the eighth circle, and, at the bottom, to the icy ninth circle Sixth Circle (Heresy) [ edit ] During the 20th century, the devil continued to be re-invented by writers and filmmakers, placing him in the guise of mysterious strangers, smart businessmen and even children, as in the 1976 horror movie "The Omen". When the day of Pentecost had come, they [the apostles] were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability."

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Allen Mandelbaum on Canto XXI, lines 112–114: "the bridges of Hell crumbled 1266 years ago – at a time five hours later than the present hour yesterday. Dante held that Christ died after having completed 34 years of life on this earth – years counted from the day of the Incarnation. Luke affirms that the hour of His death was the sixth – that is, noon. If this is the case, then Malacoda is referring to a time which is 7 AM, five hours before noon on Holy Saturday." [89]The Devils had a few more hours of recovery time than the Steelers, lets hope that will tell and make the difference to sway the game in the Devils favour.

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Mandelbaum, note to his translation, p. 357 of the Bantam Dell edition, 2004, says that Dante may simply be preserving an ancient conflation of the two deities; Peter Bondanella in his note to the translation of Henry Wadsworth Longfellow, The Inferno: Dante Alighieri (Barnes & Noble Classics, 2003), pp. 202–203, thinks Plutus is meant, since Pluto is usually identified with Dis, and Dis is a distinct figure.A chance to exorcise the demons of 12 months ago and previous Play off Final appearances in the last 20 years. According to other scholars, however, Ulysses’ speech displays many signs of his moral failings. These include the wish to gain knowledge even beyond the limits pertaining to human nature, and his neglect of his responsibilities as father, son, husband and king. Moreover, as we shall see in InfernoXXVII, 79–81, Dante believed that when a man reached old age he should dedicate himself not, as Ulysses does, to acquiring new worldly experiences, but to leading a peaceful life and to contemplating God. On the grounds of these observations, therefore, a number of scholars suggest that Ulysses’ speech might not in the end be as noble and righteous as it looks.