Dante's novel "Inferno" and John Milton's epic "Paradise Lost" both contain themes about sin, Satan, and the biblical hell. Notwithstanding the disparities in chronology, the two authors' approaches to viewing and criticizing the concept of sin are extremely similar. A critical examination, on the other hand, exposes a few discrepancies in how Satan and hell are represented and manifested in "Inferno" and "Paradise Lost." For example, Milton states that Satan was one of the arches Engels in heaven, and he aspired to be as important as, if not more important than, the Lord (Milton 28). The prototypical description of sat is symbolic, in that he had wings and could fly with might and beauty. Nevertheless, he was forever banished to hell because of his disobedience to God (Dante 6). On the contrary, Dante describes Satan as a slimy being and full of pus. Inside the mouths of the devil were ingrained the souls of people, including that of Brutus. As opposed to the understanding of the sin that Satan committed to deserve hell by Milton, Dante argues that betrayal was the primary reason, as the devil had commissioned the death of Caesar (Milton 67). Therefore, to effectively compare how both Dante and Milton view sin in their respective texts, it as well remains significant to relate and consider why that comparison matters for contemporary life.
Just like is the case in Milton`s “Paradise Lost,” in Dante`s “Inferno,” the notion of sin and its aftermath is the central theme discussed by the author. At a critical examination, redemption through the person of Jesus or Beatrice is not explicitly evidenced. After the second Canto, neither Virgil nor Dante are mentioned, because the pair travels through a life of transgression and evil (Dante 23). According to Dante, sin can be looked at as the beginning of the urge to know evil, and the lack of obedience for God`s will, which is exactly what Milton argues about Adam and even in his text. Because of sin, there is punishment, and where there are Holinesses, redemption and reward are inevitable. In either case, both Milton and Dante agree in their arguments that sin is punitive. In fact, Dante has offered particular segments for every nature of sin committed, and every victim has their respective circles of punishment, including those of evil appetite and malicious interest. Based on Dante’s analysis, those who committed irredeemable sin in life do occupy the most bizarre bottom-line circles, including fraudsters, “since fraud belongs exclusively to man, / God hates it more and, therefore, far below, / the fraudulent are placed and suffer most” (Dante 27)
In his text, “Inferno,” Dante is a firm believer that all sin is not the same in capacity, and hence punishment attracted is different. The categorization of infernos into varying levels of the disposition of a clear reflection of the demarcations in the degree of sin committed (Dante 63). The brutality excerpted in the underworld because of the acts of sin are welcome in the opinion of Dante. Just like Milton, Dante further believes that the rejection of holiness and obedience, and the behavior of embracing transgression is evil, and it leads to sin. Inferno and Paradise Lost are similar when it comes to them of sin because the authors in either texts agreeable maintain that sin can be forgiven if an individual who has transgressed the will of God humbles, comes low, and changes his ways of life. Nevertheless, for those who never take the word of God with obedience in their souls and hearts, God punishes them, and they are cast into eternal hell (Dante 29). Typically, both Dante and Milton make sin appear as a form of darkness and disobedience created and embraced by the human person, but whose countenance people can let go if they repent, however.
In Paradise Lost, Milton`s view on sin is tailored to bring on board the importance of obedience to God. In fact, the first theme that comes out in the first chapter, is that of sin, about the disobedience exhibited by the human person regarding the will of God, hence “Man’s First Disobedience” (Milton 123). In essence, Milton seeks a robust biblical background to found his storyline about the beginning of sin, whereby Eve and Adam sinned against God. In the broader context, Milton can magnify the disobedience of man by bringing the person of Satan in phase, and then the person of Jesus’ resurrection to save the sinful humanity. In the text, the character of Adam is addressed by Raphael, to address and insist on the dangerous course humanity has taken, and hence the impending danger of satanic influence. Therefore, from the word go, Milton seeks to emphasize the origin of sin and disobedience, and the consequences of going against God`s will (Milton 201). Typically, in the Paradise Lost, Milton offers a two-way approach to sin becomes real in human life. One of the correct paths is a downward and outcast spiral trajectory, whose master is Satan and eternal destruction, whereas the other is the holly path to redemption, whose manifestation is symbolized by the persons of Adam and Eve.
Milton insists on the concept of sin and its harmful outcomes, right from the disobedience of Adam and even against God as well as Satan, in the capacity of the first human beings and the powers of darkness respectfully. The will of Satan to rebel and reject what was just and righteous was born in himself, as nobody compelled him or even triggered his errant decision making. Moreover, by Satan maintaining his place in hell, he creates a platform of eternal judgment, and that forgiveness is not his portion, but eternal; sin. In essence, hell is a characteristic destination whose inhabitants are sinful and disobedient, according to the arguments of Milton in the Paradise Lost (Milton 44). Nevertheless, as opposed to Satan, Milton turns the eventuality of sin on Adam and Eve, and there is hope that through the curse of toil on earth, across generations the grace of God would later redeem them from sin. Indeed, according to Milton, sin cannot be eternal, if the affected parties feel remorseful, humble themselves and reexamine their paths to lead God-fearing lives. Indeed, without respect for oneself and others, the fear of the lord and dignity of values of righteousness, people can be judged as evil, and hence the express irredeemable condemnation to hell, where Satan belongs, lest they repent.
The view of sin as embraced by Milton and Dante in their respective texts Paradise Lost and Inferno is very applicable and relevant to contemporary life. Both of the versions teach about obedience and hierarchy that dominates and connects the human nature and the supernatural powers beyond physical control. Hell is placed in the middle of the struggle for holiness and sanctity, whereas heaven and earth are placed above and below hell respectively. Just like Satan boycotts to honor the hierarchy or God and leads a sinful life, the texts teach us in modern life to observe the will of the Supreme Being through obedience and exercising holiness. The lack of discipline and the embodiment of sin is the excellent disobedience humanity does to the hierarchy of God in life. Just like Adam and Eve are drawn close to God, understanding is too challenged to embrace the divine way of livelihood, so that sin and the evil nature of Satan cannot haunt people into eternal harm`s way. In the same way, Dante classifies hierarchy in his text based on judges, explorations, and isolates, so is the concept mirrored in day to day life of humanity on earth. Dante challenges his audience to recognize that moral uptightness is essential and that the judgment of sin is dispensed relatively, as dedicated by the wrongs an individual does. Typically, the values and principles of engaged the two authors use do encourage peace and harmony if applied to the latter, and that is vital I the contemporary world, because tolerance would be such an ingredient of peace and harmony for diverse societies to coexist. Therefore, the teaching by Dante and Milton are relevant and applicable to the modern world biblical teachings, and the role of such principles in life is to ensure moral and spiritual uprightness.
Works Cited
Dante, Alighieri. The Inferno. BiblioBazaar, 2008 ISBN 0554539365, 9780554539362, 2008. Web.
Milton, John. Paradise Lost - John Milton - Google Books. Harvard University: C. Bensley, 1802, 2009. Web.
