Dante’s famous notice over the gate of Hell underlines the eternity of Hell’s punishment (“All hope abandon, ye who enter in!”), but it is also clear from a reading of the entire poem that Dante considers the greatest punishment possible to be not the incredibly original and grotesque physical punishments he invents for his work but, instead, the eternal loss of communion with God that is enjoyed by the blessed.

Dante’s poetic genius partly resides in his many ingenious inventions for the shape and character of Hell. Dante’s Inferno is a hollow cone shaped by the displaced territory after Lucifer’s expulsion from Heaven and fall to Earth. It is situated under Jerusalem and consists of nine concentric circles that grow ever smaller and house more and more evil sinners. Ultimately, Hell ends at Earth’s core, where Lucifer is imprisoned in ice. Contrary to popular opinion, fire and brimstone are not the typical infernal punishments, although they are present. The place is filled with a number of rivers, swamps, deserts, a burning plain, a huge waterfall, a frozen lake, the towers of the City of Dis, and the ditches and bridges of Malebolge (ten sections of a circle shaped like ditches, pouches, or purses). Because the science of Dante’s day followed the Ptolemaic system of the universe in astronomy and Aristotle’s teachings on physics and biology, Dante considered Hell to be in the center of Earth, which in turn was in the center of the universe, with the sun revolving around it. A great chain of being extended from gross matter, animals, and humanity to the nine orders of the angels, and then to God in the Empyrean Heaven. Dante’s Inferno generally reflects traditional medieval thinking on astronomy and science, but the poet is also capable of enriching this tradition with his own ideas to enliven his picture of the Other World.

The most important rule in the Inferno, as well as in Purgatory and Paradise, is that Dante makes the rules. Laws can be broken or twisted to suit his poetic purposes, but they are always his alone. Such inventive details, often created by the author out of whole cloth, provide the reader with a rich, textured world of real individuals and a universe with its own specifically Dantesque regulations and customs. In many respects, Dante’s Inferno is not an unfamiliar place. Its most interesting inhabitants are not classical monsters, mythological figures, or heroes but instead are contemporary Italians, figures from all over the peninsula. It is an all too human world that we all immediately recognize as the one in which we live. Jean-Paul Sartre once wrote that Hell is other people. Dante would have said: “We have met the damned, and they are we.”

Apart from all of the entertaining and ingenious “house rules” in Hell that Dante invented, one of the great intellectual achievements of Dante’s Inferno as a work of art is its original synthesis of the Christian and the classical worlds in Hell’s organization. For example, the idea of a visit to the Underworld was suggested to Dante by the obvious example of Virgil’s Aeneid. Since Virgil had been to Hell before, who else would be more qualified to guide an Italian poet who loved Virgil’s epic work on another journey through the same territory? Numerous specific physical punishments in Hell require guardians or bureaucrats (not to mention torturers enjoying their work), just as a prison requires jailors and executioners. Thus Dante employs a wide variety of classical figures to serve in this capacity, including Charon, Minos, and the centaurs. The rivers of Hell are those of classical antiquity (such as Acheron, Styx, Phlegethon, and Lethe). Numerous classical figures, such as Alexander the Great, Brutus, Cassius, and Ulysses, appear in the various circles in which they suffer eternal damnation along with Dante’s contemporaries. No more heuristic juxtaposition of ancient and modern, classical and contemporary, will occur in Western literature until the sixteenth-century appearance of The Prince and the Discourses on Livy, two books by Niccolo Machiavelli that effect a similar synthesis by founding a new realistic view of politics upon comparative analyses of ancient Romans and contemporary Italy or Europe.

The most counterintuitive aspect of Dante’s Inferno is that the seven deadly sins of lust, gluttony, avarice/prodigality, sloth, wrath, envy, and pride—the obvious scheme for organizing the punishment for the sins of damnation—serve not to organize the physical layout of Hell but that of Purgatory, whose structure directly embodies these traditional seven deadly sins. The shape of the Mountain of Purgatory, however, resembles a reverse image of the shape of Hell. Instead of a hollow cone becoming narrower and narrower, the image of Purgatory is that of a mountain with seven terraces, each devoted to one of the traditional sins. In Paradise, Dante employs the nine angelic orders to organize the geography of Heaven into different regions leading up to the Empyrean. He also associates these different realms with planetary bodies as well as with the classical virtues (prudence, fortitude, justice, and temperance) and the three Christian virtues (faith, hope, and charity).

In the organization of Hell, Dante recognizes the seven deadly sins as well as the “golden rule” and punishes these infractions severely, but he structures the sins and punishments with an eye to classical notions of human failings, taking his ideas primarily from Aristotle with suggestions from Cicero. As a result, his system of punishment provides the greatest and most original synthesis of classical tradition and Christian thinking. Even though the system of punishments and the corresponding geographical structure of Hell are outlined at length by Virgil in canto XI of the Inferno, it has always confused readers of the poem and has been argued over by scholars for centuries. The problem is complicated by the fact that there are thirty-four cantos and three main divisions of sin, themselves subdivided into subcategories over nine circles.

In his Nicomachean Ethics, Aristotle spoke of Incontinence, Malice, and insane Bestiality. Dante follows these concepts to some extent, for in the first circles of Hell, he punishes sins of Incontinence that result from immoderate impulses. Here is the structure of the first part of Dante’s Hell:

• The Beginning of the Journey (the Dark Wood, Virgil’s Arrival, cantos I and II)
• Antechamber or Vestibule (neutral angels and the lukewarm, canto III)
• First circle, Limbo (the virtuous pagans, canto IV)

Sins of Incontinence:

• Second circle (lust, canto V)
• Third circle (gluttony, canto VI)
• Fourth circle (avarice and prodigality, canto VII)
• Fifth circle (anger and sloth, cantos VII and VIII)

The first circle (Limbo) and the sixth circle (heresy) are more difficult to associate with sins of Incontinence than are the other traditional deadly sins in circles two through five, because they have an intellectual and willful aspect.