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𝑬𝒙𝒑𝒆𝒓𝒕 𝒓𝒆𝒗𝒆𝒂𝒍𝒔 𝒔𝒕𝒂𝒓𝒕𝒍𝒊𝒏𝒈 𝒏𝒆𝒘 𝒑𝒓𝒆𝒅𝒊𝒄𝒕𝒊𝒐𝒏 𝒂𝒃𝒐𝒖𝒕 𝑨𝒎𝒆𝒓𝒊𝒄𝒂’𝒔 𝒇𝒖𝒕𝒖𝒓𝒆   [Simple Money Goals]( Sometimes, colleagues of Simple Money Goals share special offers with us that we think our readers should be made aware of. Below is one such special opportunity that we believe deserves your attention. [devider] Dear Reader, Former Goldman Sachs Managing Director Dr, Nomi Prins has a new kind of prediction. She believes we are about to see a crisis like nothing we’ve ever seen before… It won’t be like the crashes we saw in 2000… 2008… or even 2020… In fact, the next crisis won’t be a crash at all. And it has nothing to do with a pandemic, or inflation, either… But “Americans who are hoping for a return to ‘normal’ are about to be left behind by a new reality.” Canto I Gustave Doré's engravings illustrated the Divine Comedy (1861–1868). Here, Dante is lost at the start of Canto I of the Inferno. The poem begins on the night of Maundy Thursday on March 24 (or April 7), 1300, shortly before the dawn of Good Friday.[3][4] The narrator, Dante himself, is thirty-five years old, and thus "midway in the journey of our life" (Nel mezzo del cammin di nostra vita[5]) – half of the biblical lifespan of seventy (Psalm 89:10, Vulgate; Psalm 90:10, KJV). The poet finds himself lost in a dark wood (selva oscura[6]), astray from the "straight way" (diritta via,[7] also translatable as "right way") of salvation. He sets out to climb directly up a small mountain, but his way is blocked by three beasts he cannot evade: a lonza[8] (usually rendered as "leopard" or "leopon"),[9] a leone[10] (lion), and a lupa[11] (she-wolf). The three beasts, taken from Jeremiah 5:6, are thought to symbolize the three kinds of sin that bring the unrepentant soul into one of the three major divisions of Hell. According to John Ciardi, these are incontinence (the she-wolf); violence and bestiality (the lion); and fraud and malice (the leopard);[12] Dorothy L. Sayers assigns the leopard to incontinence and the she-wolf to fraud/malice.[13] It is now dawn of Good Friday, April 8, with the sun rising in Aries. The beasts drive him back despairing into the darkness of error, a "lower place" (basso loco[14]) where the sun is silent (l sol tace[15]). However, Dante is rescued by a figure who announces that he was born sub Iulio[16] (i.e., in the time of Julius Caesar) and lived under Augustus: it is the shade of the Roman poet Virgil, author of the Aeneid, a Latin epic. Canto II On the evening of Good Friday, Dante hesitates as he follows Virgil; Virgil explains that he has been sent by Beatrice, the symbol of Divine Love. Beatrice had been moved to aid Dante by the Virgin Mary (symbolic of compassion) and Saint Lucia (symbolic of illuminating Grace). Rachel, symbolic of the contemplative life, also appears in the heavenly scene recounted by Virgil. The two of them then begin their journey to the underworld. Canto III: Vestibule of Hell Dante passes through the gate of Hell, which bears an inscription ending with the phrase "Lasciate ogne speranza, voi ch'intrate",[17] most frequently translated as "Abandon all hope, ye who enter here."[nb 1] Dante and his guide hear the anguished screams of the Uncommitted. These are the souls of people who in life took no sides; the opportunists who were for neither good nor evil, but instead were merely concerned with themselves. Among these Dante recognizes a figure who made the "great refusal," implied to be Pope Celestine V, whose "cowardice (in selfish terror for his own welfare) served as the door through which so much evil entered the Church".[18] Mixed with them are outcasts who took no side in the Rebellion of Angels. These souls are forever unclassified; they are neither in Hell nor out of it, but reside on the shores of the Acheron. Naked and futile, they race around through the mist in eternal pursuit of an elusive, wavering banner (symbolic of their pursuit of ever-shifting self-interest) while relentlessly chased by swarms of wasps and hornets, who continually sting them.[19] Loathsome maggots and worms at the sinners' feet drink the putrid mixture of blood, pus, and tears that flows down their bodies. This symbolizes the sting of their guilty conscience and the repugnance of sin.[citation needed] This may also be seen as a reflection of the spiritual stagnation in which they lived. Gustave Doré's illustration of Canto III: Arrival of Charon After passing through the vestibule, Dante and Virgil reach the ferry that will take them across the river Acheron and to Hell proper. The ferry is piloted by Charon, who does not want to let Dante enter, for he is a living being. Virgil forces Charon to take him by declaring, Vuolsi così colà dove si puote / ciò che si vuole ("It is so willed there where is power to do / That which is willed"),[20] referring to the fact that Dante is on his journey on divine grounds. The wailing and blasphemy of the damned souls entering Charon's boat contrast with the joyful singing of the blessed souls arriving by ferry in the Purgatorio. The passage across the Acheron, however, is undescribed, since Dante faints and does not awaken until they reach the other side. Nine circles of Hell Overview Virgil proceeds to guide Dante through the nine circles of Hell. The circles are concentric, representing a gradual increase in wickedness, and culminating at the centre of the earth, where Satan is held in bondage. The sinners of each circle are punished for eternity in a fashion fitting their crimes: each punishment is a contrapasso, a symbolic instance of poetic justice. For example, later in the poem, Dante and Virgil encounter fortune-tellers who must walk forward with their heads on backward, unable to see what is ahead, because they tried to see the future through forbidden means. Such a contrapasso "functions not merely as a form of divine revenge, but rather as the fulfilment of a destiny freely chosen by each soul during his or her life".[21] People who sinned, but prayed for forgiveness before their deaths are found not in Hell but in Purgatory, where they labour to become free of their sins. Those in Hell are people who tried to justify their sins and are unrepentant. Dante's Hell is structurally based on the ideas of Aristotle, but with "certain Christian symbolisms, exceptions, and misconstructions of Aristotle's text",[22] and a further supplement from Cicero's De Officiis.[23] Virgil reminds Dante (the character) of "Those pages where the Ethics tells of three / Conditions contrary to Heaven's will and rule / Incontinence, vice, and brute bestiality".[24] Cicero, for his part, had divided sins between Violence and Fraud.[25] By conflating Cicero's violence with Aristotle's bestiality, and his fraud with malice or vice, Dante the poet obtained three major categories of sin, as symbolized by the three beasts that Dante encounters in Canto I: these are Incontinence, Violence/Bestiality, and Fraud/Malice.[22][26] Sinners punished for incontinence (also known as wantonness) – the lustful, the gluttonous, the hoarders and wasters, and the wrathful and sullen all demonstrated weakness in controlling their appetites, desires, and natural urges; according to Aristotle's Ethics, incontinence is less condemnable than malice or bestiality, and therefore these sinners are located in four circles of Upper Hell (Circles 2–5). These sinners endure lesser torments than do those consigned to Lower Hell, located within the walls of the City of Dis, for committing acts of violence and fraud – the latter of which involves, as Dorothy L. Sayers writes, "abuse of the specifically human faculty of reason".[26] The deeper levels are organized into one circle for violence (Circle 7) and two circles for fraud (Circles 8 and 9). As a Christian, Dante adds Circle 1 (Limbo) to Upper Hell and Circle 6 (Heresy) to Lower Hell, making 9 Circles in total; incorporating the Vestibule of the Futile, this leads to Hell containing 10 main divisions.[26] This "9+1=10" structure is also found within the Purgatorio and Paradiso. Lower Hell is further subdivided: Circle 7 (Violence) is divided into three rings, Circle 8 (Fraud) is divided into ten bolge, and Circle 9 (Treachery) is divided into four regions. Thus, Hell contains, in total, 24 divisions. First Circle (Limbo) The Harrowing of Hell, in a 14th-century illuminated manuscript, the Petites Heures de Jean de Berry Main article: First circle of hell Canto IV Dante wakes up to find that he has crossed the Acheron, and Virgil leads him to the first circle of the abyss, Limbo, where Virgil himself resides. The first circle contains the unbaptized and the virtuous pagans, who, although not sinful enough to warrant damnation, did not accept Christ. Dorothy L. Sayers writes, "After those who refused choice come those without opportunity of choice. They could not, that is, choose Christ; they could, and did, choose human virtue, and for that they have their reward."[27] Limbo shares many characteristics with the Asphodel Meadows, and thus, the guiltless damned are punished by living in a deficient form of Heaven. Without baptism ("the portal of the faith that you embrace"[28]) they lacked the hope for something greater than rational minds can conceive. When Dante asked if anyone has ever left Limbo, Virgil states that he saw Jesus ("a Mighty One") descend into Limbo and take Adam, Abel, Noah, Moses, Abraham, David, Rachel, and others (see Limbo of the Patriarchs) into his all-forgiving arms and transport them to Heaven as the first human souls to be saved. The event, known as the Harrowing of Hell, supposedly occurred around AD 33 or 34. Dante encounters the poets Homer, Horace, Ovid, and Lucan, who include him in their number and make him "sixth in that high company".[29] They reach the base of a great Castle – the dwelling place of the wisest men of antiquity – surrounded by seven gates, and a flowing brook. After passing through the seven gates, the group comes to an exquisite green meadow and Dante encounters the inhabitants of the Citadel. These include figures associated with the Trojans and their descendants (the Romans): Electra (mother of Troy's founder Dardanus), Hector, Aeneas, Julius Caesar in his role as Roman general ("in his armor, falcon-eyed"),[30] Camilla, Penthesilea (Queen of the Amazons), King Latinus and his daughter, Lavinia, Lucius Junius Brutus (who overthrew Tarquin to found the Roman Republic), Lucretia, Julia, Marcia, and Cornelia Africana. Dante also sees Saladin, a Muslim military leader known for his battle against the Crusaders, as well as his generous, chivalrous, and merciful conduct. Dante next encounters a group of philosophers, including Aristotle with Socrates and Plato at his side, as well as Democritus, "Diogenes" (either Diogenes the Cynic or Diogenes of Apollonia), Anaxagoras, Thales, Empedocles, Heraclitus, and "Zeno" (either Zeno of Elea or Zeno of Citium). He sees the scientist Dioscorides, the mythical Greek poets Orpheus and Linus, and Roman statesmen Marcus Tullius Cicero and Seneca. Dante sees the Alexandrian geometer Euclid and Ptolemy, the Alexandrian astronomer and geographer, as well as the physicians Hippocrates and Galen. He also encounters Avicenna, a Persian polymath, and Averroes, a medieval Andalusian polymath known for his commentaries on Aristotle's works. Dante and Virgil depart from the four other poets and continue their journey. Because a strange phenomenon is ‘distorting’ America’s financial system. If you have more than ＄1,000 in the bank, this could be the most important interview you see in the next 60 days. [Watch her bombshell prediction for America’s economy now.]( Regards, Maria Bonaventura Senior Managing Editor, Rogue Economics [devider] You received this email as a result of your consent to receive 3rd party offers at our another website. 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