With more than one mission in mind, Dante decided to use both epic and allegorical elements in his Divine Comedy as the best means of revealing his message and wisdom to his readers. Authors commonly use allegories to express two different meanings within one work. Dante, for instance, used his allegories to diversify the thought process of his readers. Within the first stanza of the Inferno, Dante uses the portrait of a dark and arduous wood to symbolize the darkness that clouds his own life. Dante brings this woody scene to life for his readers by claiming “I [Dante] went astray from the straight road and woke to find myself alone in a dark wood.” (Canto I lines 1-3) From that ominous wood, Dante is escorted through the steep and winding levels of hell.
In Canto IV, Dante addresses two theological issues of salvation. According to Christianity, all souls that lived sinless life but were not baptized, are denied salvation. Dante designates his first circle of hell, called Limbo, for those poor souls. In Limbo, they are not tortured, but the cannot have salvation. It was a very simple and brilliant solution.
And while it almost broke him, he prayed and God assured him that his children were in a better place. The Puritans were always afraid of death and scared that they would go to Hell. So, Puritans made every effort to be the best they could be in the optimism that they were one of the Elect chosen by God. But, Taylor knew that he was of the Elect and that his children would ascend to heaven as well. The Puritans viewed death as a blessed relief from the judgments of this world into the blisses of everlasting life.
Unfortunately, Dante’s journey transitions from the wood into the depths of Hell where he and readers discover the Christian view of sin, repentance, and the need for a savior. The author introduces his readers to Jesus Christ during Virgil and Dante’s conversation about the lost souls in Limbo. In the First Circle of Hell, known as Limbo, the lost souls that did not have an opportunity to meet Jesus Christ dwell in this place. Although they did not sin, they did not have a proper relationship with God through Jesus Christ. However, Virgil testifies about Jesus’ decision into Hell when he says, “ I saw a mighty lord descend to us…He took from us the shade of our first parent…and much more he chose for blessedness; before these souls were taken,
In canto 28 in the Inferno, the Dante first poses the idea in text when Bertran de Born must carry his own head in his arms after separating father from son. (354-357) Born then says the final line within Canto 28, “Thus is observed in me the counterpoise.” (358) Not all of Dante’s Hell continues the trend of being a place made only for people who have committed grave sin. The reader finds in Canto 4 that many great poets and people that existed prior to the death of Jesus Christ inhabit the first circle. (88-90) Finally, Dante’s phrases his idea of hell in a very interesting way in Canto 3 by saying those in hell have “foregone the good of intellect” (18) The “intellect” itself can be deduced as being God. This version of Hell, however, was born from Dante’s mind after being banished from Florence.
Although Ninsun prays to Shamash to help Gilgamesh defeat Humbaba by preventing Humbaba’s movements with winds, these prayers for Gilgamesh to win are selfish. Ninsun suggests during her prayer that she is more truly concerned about her status as a God and her ability as a mother to raise a heroic son, than about her son’s well-being. Ninsun worries about her status as a God being tainted if Gilgamesh dies in the battle against Humbaba and this is evident when Ninsun questions “will he not rule the human race with Irnina? / Will he not dwell with Ningishzida in the Land of No Return?” (Gil. 82-83).
(Mark 11:13- 22) She messed up her hope Hope is never in the past but the future, it's always forward not backwards and Lot’s wife did not appreciate that, “But his wife looked back from behind him, and she became a pillar of salt” (Genesis 19: 26). Her looking back was not just physical but emotional and mental for she looked longingly, wistfully in the wrong direction. Like so many today in church who are doing the same thing. She coveted the past rather than craved the future. Her love of the old life curtailed her aspirations.
A Chinese philosopher, Lao Tzu, once stated “The journey of a thousand miles begins with one step”. Dante’s journey into hell, as he described in his many cantos, was undeniably critical to analyze; it was Canto II, however, that depicted his very first step. Dante did not only make Canto II his introduction to hell, but also implied the philosophy of Christianity in the canto. Numerous readings, including this canto, suggested that cooperation is highly emphasized in the Christian culture. Before setting out for the journey, Dante spoke cowardly to Virgil: “Poet, you who guide me, consider if my powers will suffice before you trust me to this arduous passage” (Inferno, 2.10).
In the first Canto, Dante meets the three beast of hell and Virgil (Alighieri 392-394). When he realized whom Virgil is he cries forth, “O light and honor of other poets, / may me long years of study, and that deep love / that made me search your verses, help me now” (Alighieri 394). The first thought that ran through my mind is Dante must have held Virgil as a hero of his. It seems that Dante is using these lines to show his feelings of this Virgil and ask for his help. The tone Dante uses, longing, is meaningful to the lines as it gave a clearer understanding of how he feels toward Virgil.
Fueled by the anger surrounding his banishment from Florence in 1302, Dante Alighieri spitefully wrote the epic poem, the Divine Comedy. The Inferno, the first part of the trilogy of the Divine Comedy, tells the story of Dante the pilgrim and Dante the poet. The two personas deliver Dante’s journey through hell, the Inferno, with added depth. Dante is also guided by Virgil, an ancient Roman poet from 50 B.C. The three personas share different perspectives on the grueling detail of their findings in hell.
Besides, unborn babies do not have the same rights like the mother because they cannot make informed decisions (Why Doctors Had to Let, 2015). So refusal to respect the mother’s autonomy will raise many questions about the hospital’s principles, result in lack of trust for the medical facility in the future, and raise other ethical issues. Thereby, one could argue that the decision to respect the mother’s choice of action has given her maximum happiness, because she had peace of mind and was able to maintain her religious rights. In addition, the hospital administration will prove that they respect patients’ choices and refrain from pain if the hospital administration has to deal with legal issues for not honoring patient’s autonomy. However, the decision to respect the patient autonomy does not have a strong wellbeing for the baby, the mother’s relatives, and some members of