SOPHIA OF WISDOM III GOVENOR OF CALIFORNIA
Francesco II married a Genoese noblewoman, Valentina Doria, daughter of Dorino Doria q. Dorino of Loano and Violante Doria q. Brancaleone II of Sardinia,
Lady of Lerma. From a first marriage, Dorino Doria had a son called Pietro Doria, who was none other than the Genoese Admiral
who won the battle of Chioggia against the Venetians in 1379 and died a hero in the following year. Francesco and Valentina
had six children:
SEE LINK FOR VALENTINA DORIA
From Wikipedia, the free encyclopedia
Doria, originally de Auria (from de filiis Auriae), meaning "the sons
of Auria", and then de Oria or d'Oria, is the name of an old Genoese family who played a major role in the history of the Republic of Genoa from the 12th century to the 16th century. Legend has that a noble Genoese lady named
Auria or Oria della Volta fell in love with a noble pilgrim who was going to Jerusalem for the First Crusade; his name was Arduino di Narbonne but their children were named after the mother —
de Oria, the children of Oria.
Documentary evidence refers to two members of that family, Martino and Genuardo, in
1110; they are called filiis Auriae (the sons of Oria), which makes at least part of the family legend plausible. The
Doria had fiefs in Sardinia from the 12th century to the 15th century, and also in Dolceacqua, Oneglia and Portofino, in the Riviera to the west of Genoa.
Simon Doria lived in the late 12th century and was an admiral of the Genoese in the crusader's assault against Saint Jean d'Acre. Percivalle Doria, who died in 1275 fighting for the Ghibelline, was an infamous warlord and a well-known Provençal poet. Also a poet, Simon Doria was podestà of Savona and Albenga. The brothers Oberto Doria and Lamba Doria were naval commanders and politicians: Oberto was Captain of the People in Genoa and led
its naval forces in the victory of La Meloria against Pisa in 1284 while Lamba won a major battle against Venetian Andrea Dandolo at Curzola in 1298. Tedisio Doria (or Teodosio) financed the expedition of Vadino and Ugolino Vivaldi in 1291. Branca Doria is mentioned by Dante in the Divine Comedy because of his treacherous murder of Michele Zanche, his father-in-law, in 1275. Brancaleone Doria ruled the Giudicato of Arborea and nearly conquered the whole of Sardinia in the late fourteenth century. The most remarkable member of the family is Admiral Andrea Doria, Prince of Melfi (1466-1560), who re-established the Genoese Republic.
Non-agnatic princely branches like the Colonna-Doria are still flourishing. There are also titled branches outside Italy, such as the Porrata
Doria family in Spain, which rank as marquesses.
The Doria clan helped finance the Portuguese and Spanish navigations in the late 15th and 16th centuries. A Lodisio Doria, knight of Christ's Order,
settled in the island of Madeira in 1480, where he became involved in the sugar trade. Their descendants are the Teixeira
Doria and França Doria families, which also have as ancestor Portuguese navigator Tristão Vaz, one of the discoverers of the Madeira island. The França Doria branch is headed today by the Viscount of Torre Bela.
Francesco Doria, a banker at Seville, financed Christopher Columbus, and his son Aleramo Doria was a banker to King John III of Portugal until 1556. Finally, Aleramo's daughter Clemenza Doria was one of the earliest settlers in the 16th century Portuguese colonization of Brazil. Clemenza Doria married twice; her second husband was Fernão Vaz da Costa (c. 1520-1567),
son of Portuguese Chief Justice Cristóvão da Costa and a great-grandson of the legendary navigator Soeiro da Costa.
 See also
THE HISTORY OF THE CRIVELLI
 Structure and story
Gustave Doré engravings illustrated the Divine Comedy (1861-1868); here Dante is lost in Canto 1.
More than 14,000 lines long, the Divine Comedy is composed of three canticas (Ital. pl. cantiche) — Inferno (Hell), Purgatorio (Purgatory), and Paradiso (Paradise) — each consisting of 33 cantos (Ital. pl. canti). An initial canto serves as an introduction to the poem and is generally not
considered to be part of the first cantica, bringing the total number of cantos to 100. The number 3 is prominent in the work,
represented here by the length of each cantica. The verse scheme used, terza rima, is hendecasyllabic (lines of eleven syllables), with the lines composing tercets according to the rhyme scheme aba, bcb, cdc, ded, ….
The poem is written in the first person, and tells of Dante's journey through the three realms of the
dead, lasting during the Easter Triduum in the spring of 1300. The Roman poet Virgil guides him through Hell and Purgatory; Beatrice, Dante's ideal woman, guides him through Heaven. Beatrice was a Florentine woman whom he had met in childhood
and admired from afar in the mode of the then-fashionable courtly love tradition which is highlighted in Dante's earlier work La Vita Nuova.
In Northern Italy's political struggle between Guelphs and Ghibellines, Dante was part of the Guelphs, who in general favored the Papacy over the Holy Roman Emperor. Florence's Guelphs split into factions around 1300: the White Guelphs, who opposed secular rule by Pope Boniface VIII and who wished to preserve Florence's independence, and the Black Guelphs, who favored the Pope's control
of Florence. Dante was among the White Guelphs who were exiled in 1302 by the Lord-Mayor Cante de' Gabrielli di Gubbio, after troops under Charles of Valois entered the city, at the request of Boniface and in alliance with the Blacks. The Pope said if he had
returned he would be burned at the stake. This exile, which lasted the rest of Dante's life, shows its influence in many parts
of the Comedy, from prophecies of Dante's exile to Dante's views of politics to the eternal damnation of some of his opponents.
In Hell and Purgatory, Dante shares in the sin and the penitence respectively. The last word in each of the three parts of the Divine Comedy
The poem begins on Good Friday of the year 1300, "midway in the journey of our life" (Nel mezzo del cammin di nostra vita), and so opens in medias res. Dante is thirty-five years old, half of the biblically allotted age of 70 (Psalm 90:10), lost in a dark wood (perhaps, allegorically, contemplating suicide—as "wood" is figured in Canto XIII, and also the mention of suicide is made in Canto I of Purgatorio
with "This man has not yet seen his last evening; But, through his madness, was so close to it, That there was hardly time
to turn about" implying that when Virgil came to him he was on the verge of suicide or morally passing the point of no return),
assailed by beasts (a lion, a leopard, and a she-wolf; allegorical depictions of temptations towards sin) he cannot evade, and unable to find the "straight
way" (diritta via) to salvation (symbolized by the sun behind the mountain). Conscious that he is ruining himself,
that he is falling into a "deep place" (basso loco) where the sun is silent ('l sol tace), Dante is at last
rescued by Virgil, and the two of them begin their journey to the underworld. Each sin's punishment in Inferno is a
symbolic instance of poetic justice; for example, the fortune-tellers have to walk forwards with their heads on backwards, unable to see
what is ahead, because they tried to do so in life.
Dante passes through the gate of hell, on which is inscribed the famous phrase "Lasciate ogne speranza,
voi ch'intrate", or "Abandon all hope, ye who enter here" Before entering Hell completely, Dante and his guide see the Opportunists, souls of people who in life did nothing,
neither for good nor evil (among these Dante recognizes either Pope Celestine V, or Pontius Pilate; the text is ambiguous). Mixed with them are the outcasts, who took no side in the Rebellion of Angels. These souls are neither in Hell nor out of it, but reside on the shores of the Acheron, their punishment to eternally pursue a banner, and be pursued by wasps and hornets that continually sting them while maggots and other such insects drink their blood and tears. This symbolizes the sting of their conscience and the repugnance of sin.
Then 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 them, but
their passage across is undescribed since Dante faints and does not awake until he is on the other side.
 The Circles of Hell
Virgil guides Dante through the nine circles of Hell. The circles are concentric, representing a gradual
increase in wickedness, and culminating at the center of the earth, where Satan is held in bondage. Each circle's sinners are punished in a fashion fitting their crimes: each sinner
is afflicted for all of eternity by the chief sin he committed. People who sinned but prayed for forgiveness before their
deaths are found in Purgatory, where they labor to be free of their sins, not in Hell. Those in Hell are people who tried to justify
their sins and are unrepentant. Furthermore, those in hell have knowledge of the past and future, but not of the present.
This is a joke on them in Dante's mind because after the Final Judgment, time ends; those in hell would then know nothing. The nine circles are:
Here reside the unbaptized and the virtuous pagans, who, though not sinful, did not accept Christ. Here also reside those who, if they lived before the
coming of Christ, did not pay fitting homage to their respective deity. They are not punished in an active sense, but rather
grieve only their separation from God, without hope of reconciliation. The chief irony in this circle is that Limbo shares many characteristics with Elysian Fields, thus the guiltless damned are punished by living in their deficient form of heaven. Their fault was
that they lacked faith — the hope for something greater than rational minds can conceive. Limbo includes green fields
and a castle, the dwelling place of the wisest men of antiquity, including Virgil himself, as well as the Islamic philosophers Averroes and Avicenna. In the castle Dante meets the poets Homer, Horace, Ovid, and Lucan and the philosophers Socrates and Plato. Interestingly, he also sees Saladin in Limbo. (Canto IV) Dante implies that all virtuous pagans find themselves here, although he later encounters
two in heaven and one in purgatory.
Beyond the first circle, all of those condemned for active, deliberately willed sin are judged by Minos, who sentences each soul to one of the lower eight circles. These are structured according to the classical
(Aristotelian) conception of virtue and vice, so that they are grouped into the sins of incontinence, violence, and fraud
(which for many commentators are represented by the leopard, lion, and she-wolf). The sins of incontinence — weakness in controlling one's desires and natural urges — are the mildest
among them, and, correspondingly, appear first:
 Second Circle
Those overcome by lust are punished in this circle. They are the first ones to be truly punished in Hell. These souls are blown
about to and fro by a violent storm, without hope of rest. This symbolizes the power of lust to blow one about needlessly
and aimlessly. Francesca da Rimini informs Dante of how she and her husband's brother Paolo committed adultery and died a violent death
at the hands of her husband. (Canto V)
 Third Circle
Cerberus guards the gluttons, forced to lie in a vile slush made by freezing rain, black snow and hail. This symbolizes the garbage
that the gluttons made of their lives on earth, slavering over food. Dante converses with a Florentine contemporary identified
as Ciacco ("Hog" — probably a nickname) regarding strife in Florence and the fate of prominent Florentines.
 Fourth Circle
Those whose concern for material goods deviated from the desired mean are punished in this circle.
They include the avaricious or miserly, who hoarded possessions, and the prodigal, who squandered them. Guarded by Plutus, each group pushes a great weight against the heavy weight of the other group. After the weights crash
together the process starts over again. (In Gustave Doré's illustrations for this scene, the damned push huge money bags.)
 Fifth Circle
In the swamp-like water of the river Styx, the wrathful fight each other on the surface, and the sullen or slothful lie gurgling beneath the water.
Phlegyas reluctantly transports Dante and Virgil across the Styx in his skiff. On the way they are accosted by
Filippo Argenti, a Black Guelph from a prominent family. (Cantos VII and VIII)
The lower parts of hell are contained within the walls of the city of Dis, which is itself surrounded by the Stygian marsh. Punished within Dis are active (rather than passive)
sins. The walls of Dis are guarded by fallen angels. Virgil is unable to convince them to let Dante and him enter, and the Furies and Medusa threaten Dante. An angel sent from Heaven secures entry for the poets. (Cantos VIII and IX)
 Sixth Circle
Heretics are trapped in flaming tombs. Dante holds discourse with a pair of Florentines in one of the tombs: Farinata degli Uberti, a Ghibelline; and Cavalcante de' Cavalcanti, a Guelph who was the father of Dante's friend and fellow poet Guido Cavalcanti. (Cantos X and XI) The followers of Epicurus are also located here (Canto X)
 Seventh Circle
This circle houses the violent. Its entry is guarded by the Minotaur, and it is divided into three rings:
- Outer ring, housing the violent against people and property, who are immersed in Phlegethon, a river of boiling blood, to a level commensurate with their sins. The Centaurs, commanded by Chiron, patrol the ring. The centaur Nessus guides the poets along Phlegethon and across a ford in the river. (Canto XII)
- Middle ring: In this ring are the suicides, who are transformed into gnarled thorny bushes and trees.
They are torn at by the Harpies. Unique among the dead, the suicides will not be bodily resurrected after the final judgment, having
given their bodies away through suicide. Instead they will maintain their bushy form, with their own corpses hanging from
the limbs. Dante breaks a twig off of one of the bushes and hears the tale of Pier delle Vigne, who committed suicide after falling out of favor with Emperor Frederick II. The other residents of this ring are the profligates, who destroyed their lives by destroying the means
by which life is sustained (i.e. money and property). They are perpetually chased by ferocious dogs through the thorny undergrowth.
(Canto XIII) The trees are a metaphor; in life the only way of the relief of suffering was through pain (i.e. suicide) and
in Hell, the only form of relief of the suffering is through pain (breaking of the limbs to bleed).
- Inner ring: The violent against God (blasphemers), the violent against nature (sodomites), and the violent against art (usurers), all reside in a desert of flaming sand with fiery flakes raining from the sky. The blasphemers lie
on the sand, the usurers sit, and the sodomites wander about in groups. Dante converses with two Florentine sodomites from
different groups: Brunetto Latini, a poet; and Iacopo Rusticucci, a politician. (Cantos XIV through XVI) Those punished here for usury include Florentines Catello di Rosso Gianfigliazzi, Ciappo Ubriachi, and Giovanni di Buiamonte, and Paduans Reginaldo degli Scrovegni and Vitaliano di Iacopo Vitaliani.
 Eighth Circle
The last two circles of Hell punish sins that involve conscious fraud or treachery. The circles can
be reached only by descending a vast cliff, which Dante and Virgil do on the back of Geryon, a winged monster represented by Dante as having the face of an honest man and a body that ends in a
scorpion-like stinger. (Canto XVII)
Dante's guide rebuffs Malacoda and his fiends between bolgia five and six in the Eighth Circle of Hell, Inferno, Canto
Dante climbs the flinty steps in bolgia seven in the Eighth Circle of Hell, Inferno,
The fraudulent—those guilty of deliberate, knowing evil—are located in a circle named Malebolge ("Evil Pockets"), divided into ten bolgie, or ditches of stone, with bridges spanning the ditches:
- Bolgia 1: Panderers and seducers march in separate lines in opposite directions, whipped by demons. Just as they misled others in life,
they are driven to march by demons for all eternity. In the group of panderers the poets notice Venedico Caccianemico, and in the group of seducers Virgil points out Jason. Potiphar's wife is briefly mentioned here, Dante can see her shadow. (Canto XVIII)
- Bolgia 2: Flatterers are steeped in human excrement. This is because the equivalent to their flatteries
on earth was nothing but "a load of crap." (Canto XVIII)
- Bolgia 3: Those who committed simony are placed head-first in holes in the rock, with flames burning on the soles of their feet (resembling
an inverted baptism). One of them, Pope Nicholas III, denounces as simonists two of his successors, Pope Boniface VIII and Pope Clement V. (Canto XIX)
- Bolgia 4: Sorcerers and false prophets have their heads twisted around on their bodies backward. In addition, they cry so many tears that they
cannot see. This is symbollic because these people tried to see into the future by forbidden means, thus in Hell they can
only see what is behind them and cannot see forward. (Canto XX)
- Bolgia 5: Corrupt politicians (barrators) are immersed in a lake of boiling pitch, guarded by devils, the Malebranche ("Evil Claws"). Their leader,
Malacoda ("Evil Tail"), assigns a troop to escort Virgil and Dante to the next bridge. The troop hook and torment one of the
sinners (identified by early commentators as Ciampolo), who names some Italian grafters and then tricks the Malebranche in order to escape back into the pitch.
(Cantos XXI through XXIII)
- Bolgia 6: The bridge over this bolgia is broken: the poets climb down into it and find the Hypocrites
listlessly walking along wearing gold-gilded lead cloaks. Dante speaks with Catalano and Loderingo, members of the Jovial Friars. It is also ironic in this canto that whilst in the company of hypocrites, the poets also discover that
the guardians of the fraudulent (the malebranche) are hypocrites themselves, as they find that they have lied to them, giving
false directions, when at the same time they are punishing liars for similar sins. (Canto XXIII)
- Bolgia 7: Thieves, guarded by the centaur (as Dante describes him) Cacus, are pursued and bitten by snakes. The snake bites make them undergo various transformations, with some
resurrected after being turned to ashes, some mutating into new creatures, and still others exchanging natures with the snakes,
becoming snakes themselves that chase the other thieves in turn. Just as the thieves stole other people's substance in life,
and because thievery is reptillian in its secrecy, the thieves' substance is eaten away by snakes and their bodies are constantly
stolen by other thieves. (Cantos XXIV and XXV)
- Bolgia 8: Fraudulent advisors are encased in individual flames. Dante includes Ulysses and Diomedes together here for their role in the Trojan War. Ulysses tells the tale of his fatal final voyage (an invention of Dante's), where he left his home and
family to sail to the end of the Earth. He equated life as a pursuit of knowledge that humanity can attain through effort,
and in his search God sank his ship outside of Mount Purgatory. This symbolizes the inability of the individual to carve out
one's own salvation. Instead, one must be totally subservient to the will of God and realize the inability of one to be a
God unto oneself. Guido da Montefeltro recounts how his advice to Pope Boniface VIII resulted in his damnation, despite Boniface's promise of absolution. (Cantos XXVI and XXVII)
- Bolgia 9: A sword-wielding demon hacks at the sowers of discord. As they make their rounds the wounds
heal, only to have the demon tear apart their bodies again. "How mutilated, see, is Mahomet; In front of me doth Ali weeping
go, Cleft in the face from forelock unto chin; And all the others whom thou here beholdest, Disseminators of scandal and of
schism. While living were, and therefore are cleft thus." Muhammad tells Dante to warn the schismatic and heretic Fra Dolcino. (Cantos XXVIII and XXIX)
- Bolgia 10: Groups of various sorts of falsifiers (alchemists, counterfeiters, perjurers, and impersonators) are afflicted with different types of diseases. (Cantos XXIX and XXX)
 Ninth Circle
- See also: Ugolino and Dante
Mohamet shows his entrails
Satan is trapped in the frozen central zone in the Ninth Circle of Hell, Inferno, Canto 34.
The Ninth Circle is ringed by
classical and Biblical giants. The giants are standing either on, or on a ledge above, the ninth circle of Hell, and are visible
from the waist up at the ninth circle of the Malebolge. The giant Antaeus lowers Dante and Virgil into the pit that forms the ninth circle of Hell. (Canto XXXI) Traitors,
distinguished from the "merely" fraudulent in that their acts involve betraying one in a special relationship to the betrayer,
are frozen in a lake of ice known as Cocytus. Each group of traitors is encased in ice to a different depth, ranging from only the waist down
to complete immersion. The circle is divided into four concentric zones:
- Zone 1: Caïna, named for Cain, is home to traitors to their kindred. The souls here are immersed in the ice up to their necks.
- Zone 2: Antenora is named for Antenor of Troy, who according to medieval tradition betrayed his city to the Greeks. Traitors to political
entities, such as party, city, or country, are located here. Count Ugolino pauses from gnawing on the head of his rival Archbishop Ruggieri to describe how Ruggieri imprisoned
and starved him and his children. The souls here are immersed at almost the same level as those in Caïna, except they are
unable to bend their necks. (Cantos XXXII and XXXIII)
- Zone 3: Ptolomæa is probably named for Ptolemy, the captain of Jericho, who invited Simon Maccabaeus and his sons to a banquet and then killed them. Traitors to their guests are punished here. Fra Alberigo explains that sometimes a soul falls here before the time that Atropos (the Fate who cuts the thread of life) should send it. Their bodies on Earth are immediately possessed
by a fiend. The souls here are immersed so much that only half of their faces are visible. As they cry, their tears freeze
and seal their eyes shut- they are denied even the comfort of tears. (Canto XXXIII)
- Zone 4: Judecca, named for Judas the Iscariot, Biblical betrayer of Christ, is for traitors
to their lords and benefactors. All of the sinners punished within are completely encapsulated in ice, distorted to all conceivable
Dante and Virgil, with no one to talk to, quickly move on to the center of hell. Condemned
to the very center of hell for committing the ultimate sin (treachery against God) is Satan, who has three faces, one red, one black, and one a pale yellow, each having a mouth that chews
on a prominent traitor. Satan himself is represented as a giant, terrifying beast, weeping tears from his six eyes, which
mix with the traitors' blood sickeningly. He is waist deep in ice, and beats his six wings as if trying to escape, but the
icy wind that emanates only further ensures his imprisonment (as well as that of the others in the ring). The sinners in the
mouths of Satan are Brutus and Cassius in the left and right mouths, respectively, who were involved in the assassination of Julius Caesar (an act which, to Dante, represented the destruction of a unified Italy), and Judas Iscariot (the namesake of this zone) in the central, most vicious mouth, who betrayed Jesus. Judas is being administered the most horrifying torture of the three traitors, his head in the
mouth of Lucifer, and his back being forever skinned by the claws of Lucifer. (Canto XXXIV) What is seen here is a perverted
trinity. Satan is impotent, ignorant, and evil while God can be attributed as the opposite: all powerful, all knowing, and
The two poets escape by climbing down the ragged fur of Lucifer, passing through the center
of the earth, emerging in the other hemisphere just before dawn on Easter Sunday beneath a sky studded with stars.
Dante gazes at Mount Purgatory in an allegorical portrait by Agnolo Bronzino, painted circa
Having survived the depths of Hell, Dante and Virgil ascend out of the undergloom, to the Mountain
of Purgatory on the far side of the world (in Dante's time, it was believed that Hell existed underneath Jerusalem). The Mountain is on an island, the only land in the Southern Hemisphere, created with earth
taken from the excavation of hell. At the shores of Purgatory, Dante and Virgil are attracted by a musical performance by Casella, but are reprimanded by Cato, a pagan who has been placed by God as the general guardian of the approach to the mountain.
The text gives no indication whether or not Cato's soul is destined for heaven: his symbolic significance has been much debated.
(Cantos I and II).
Dante starts the ascent on Mount Purgatory. On the lower slopes (designated as "ante-Purgatory"
by commentators) Dante meets first a group of excommunicates, detained for a period thirty times as long as their period of
contumacy. Ascending higher, he encounters those too lazy to repent until shortly before death, and those
who suffered violent deaths (often due to leading extremely sinful lives). These souls will be admitted to Purgatory thanks
to their genuine repentance, but must wait outside for an amount of time equal to their lives on earth (Cantos III through
VI). Finally, Dante is shown a beautiful valley where he sees the lately-deceased monarchs of the great nations of Europe,
and a number of other persons whose devotion to public and private duties hampered their faith (Cantos VII and VIII). From
this valley Dante is carried (while asleep) up to the gates of Purgatory proper (Canto IX).
The gate of Purgatory is guarded by an angel who uses the point of his sword to draw the letter
"P" (signifying peccatum, sin) seven times on Dante's forehead, abjuring him to "wash you those wounds within." The
angel uses two keys, gold and silver, to open the gate. The keys must be inserted and turned in a different order each time
the gate is opened, but there is no way to tell which is first and which is second. If the gate opens, it means that the individual
attempting to enter Purgatory is worthy. The angel at the gate then warns Dante not to look back, lest he should find himself
outside the gate again, symbolizing Dante having to overcome and rise above the hell that he has just left and thusly leaving
his sinning ways behind him.
From there, Virgil guides the pilgrim Dante through the seven terraces of Purgatory. These correspond to the seven deadly sins, each terrace purging a particular sin in an appropriate manner. Those in purgatory can leave their circle whenever they like, but essentially there is an honor system where no
one leaves until they have corrected the nature within themselves that caused them to commit that sin. Souls can only move
upwards and never backwards, since the intent of Purgatory is for souls to ascend towards God in Heaven, and can ascend only
during daylight hours, since the light of God is the only true guidance.
 The Terraces of Purgatory
On the first three terraces of Purgatory are purified those whose sins were caused by perverted
love, love directed toward vice instead of God.
Dante's meeting with Matelda, lithograph by Cairoli (1889)
- First Terrace. The proud are purged by carrying giant stones on their backs, unable to stand up straight (Cantos X through
XII). This teaches the sinner that pride puts weight on the soul and it is better to throw it off. Furthermore, there are
carvings of historical and mythological examples of pride to learn from. With the weight on one's back, one cannot help but
see this carved pavement and learn from it. At the ascent to the next terrace, an angel clears a letter P from Dante's head.
This process is repeated on each terrace. Each time a P is removed, Dante's body feels lighter, because he becomes less and
less weighed down by sin.
- Second Terrace. The envious are purged by having their eyes sewn shut and wearing clothing that makes the soul indistinguishable
from the ground (Cantos XIII through XV). This is akin to a falconer's sewing the eyes of a falcon shut in order to train it. God is the falconer and is training
the souls not to envy others and to direct their love towards Him.
- Third Terrace. The wrathful are purged by walking around in acrid smoke (Cantos XV through XVII). Souls correct themselves
by learning how wrath has blinded their vision, impeding their judgment.
On the fourth terrace we find sinners whose sin was that of deficient love—that is, sloth
- Fourth Terrace. The slothful are purged by continually running (Cantos XVIII and XIX). Those who were slothful in life can
only purge this sin by being zealous in their desire for penance.
On the fifth through seventh terraces are those who sinned by loving good things, but loving
them in a disordered way.
- Fifth Terrace. The avaricious and prodigal are purged by lying face-down on the ground, unable to move (Cantos XIX through
XXI). Excessive concern for earthly goods—whether in the form of greed or extravagance—is punished and purified.
The sinner learns to turn his desire from possessions, power or position to God. It is here that the poets meet the soul of
Statius, who has completed his purgation and joins them on their ascent to paradise.
- Sixth Terrace. The gluttonous are purged by abstaining from any food or drink (Cantos XXII through XXIV). Here, the soul's
desire to eat a forbidden fruit causes its shade to starve. To sharpen the pains of hunger, the former gluttons on this terrace
are forced to pass by cascades of cool water without stopping to drink. (Considering Dante's use of Greek myth, this may be
inspired by Tantalus.)
- Seventh Terrace. The lustful are purged by burning in an immense wall of flames (Cantos XXV through XXVII). All of those who
committed sexual sins, both heterosexual and homosexual, are purified by the fire. Excessive sexual desire misdirects one's love from God and this terrace
is meant to correct that. In addition, perhaps because all sin has its roots in misguided love, every soul who has completed
his penance on the lower six cornices must pass through the wall of flame before ascending to the Earthly Paradise. Here Dante,
too, must share the penance of the redeemed as the last "P" is removed from his forehead.
The ascent of the mountain culminates at the summit, which is in fact the Garden of Eden (Cantos XXVIII through XXXIII). This place is meant to return one to a state of innocence that
existed before the sin of Adam and Eve caused the fall from grace. Here Dante meets Matelda, a woman of grace and beauty who prepares
souls for their ascent to heaven. With her Dante witnesses a highly symbolic procession that may be read as an allegorical
masque of the Church and the Sacrament. One participant in the procession is Beatrice, whom Dante loved in childhood, and at whose request Virgil was commissioned to bring Dante on
Virgil, as a pagan, is a permanent denizen of Limbo, the first circle of Hell, and may not enter Paradise; he vanishes. Beatrice then becomes the
second guide (accompanied by an extravagant procession), and will accompany Dante in his vision of Heaven.
Dante drinks from the River Lethe, which causes the soul to forget past sins, and then from the River Eunoë, which effects the
renewal of memories of good deeds. Thus purified, souls can direct their love fully towards God to the best of their inherent
capability to do so. They are then ready to leave Mount Purgatory for Paradise. Being totally purged of sin, Purgatorio
ends with Dante's vision aimed at the stars, anticipating his ascent to heaven.
After an initial ascension (Canto I), Beatrice guides Dante through the nine spheres of Heaven. These are concentric and spherical, similar to Aristotelian and Ptolemaic cosmology. Dante admits that the vision of heaven he receives is the one that his human eyes
permit him to see. Thus, the vision of heaven found in the Cantos is Dante's own personal vision, ambiguous in its true construction.
The addition of a moral dimension means that a soul that has reached Paradise stops at the level applicable to it. Souls are
allotted to the point of heaven that fits with their human ability to love God. Thus, there is a heavenly hierarchy. All parts
of heaven are accessible to the heavenly soul. That is to say all experience God but there is a hierarchy in the sense that
some souls are more spiritually developed than others. This is not determined by time or learning as such but by their proximity
to God (how much they allow themselves to experience Him above other things). It must be remembered in Dante's schema that
all souls in Heaven are on some level always in contact with God.
 The Spheres of Heaven
The nine spheres are:
- First Sphere. The sphere of the Moon is that of souls who abandoned their vows (Cantos II through V). Dante meets Piccarda, sister of Dante's friend Forese Donati, who died shortly after being forcibly removed from her convent. Beatrice discourses on the freedom
of the will, and the inviolability of sacred vows.
- Second Sphere. The sphere of Mercury is that of souls who did good out of a desire for fame (Cantos V through VII). Justinian recounts the history of the Roman Empire. Beatrice explains to Dante the atonement of Christ for the sins of humanity.
Dante and Beatrice gaze upon the highest Heaven; from Gustave Doré's illustrations for the Divine Comedy, Paradiso, Canto 31
- Third Sphere. The sphere of Venus is that of souls who did good out of love (Cantos VIII and IX). Dante meets Charles Martel of Anjou, who decries those who adopt inappropriate vocations, and Cunizza da Romano. Folquet de Marseilles points out Rahab, the brightest soul among those of this sphere.
- Fourth Sphere. The sphere of the Sun is that of souls of the wise (Cantos X through XIV). Dante is addressed by St. Thomas Aquinas, who recounts the life of St. Francis of Assisi and laments the corruption of his own Dominican Order. Dante is then met by St. Bonaventure, a Franciscan, who recounts the life of St. Dominic, and laments the corruption of the Franciscan Order. Finally, Aquinas introduces King Solomon, who answers Dante's question about the doctrine of the resurrection of the body.
- Fifth Sphere. The sphere of Mars is that of souls who fought for Christianity (Cantos XIV through XVIII). The souls in this sphere form an enormous cross. Dante speaks with
the soul of his ancestor Cacciaguida, who praises the former virtues of the residents of Florence, recounts the rise and fall of Florentine families and foretells Dante's exile from Florence,
before finally introducing some notable warrior souls (among them Joshua, Roland, Charlemagne, and Godfrey of Bouillon).
- Sixth Sphere. The sphere of Jupiter is that of souls who personified justice (Cantos XVIII through XX).
- Seventh Sphere. The sphere of Saturn is that of the contemplative (Cantos XXI and XXII). For example, monks are found here.
- Eighth Sphere. The sphere of fixed stars is the abode of all the blessed (Cantos XXII through XXVII). Here, Dante is tested on faith by
Saint Peter, hope by Saint James, and love by Saint John the Evangelist. Dante justifies his medieval belief in astrology, that the power of the constellations is drawn from God.
- Ninth Sphere. The Primum Mobile ("first moved" sphere) is the abode of angels (Cantos XXVII through XXIX).
Beatrice leaves Dante with Saint Bernard who prays to Mary on behalf of Dante and Dante is allowed to see both Jesus and Mary. From the
Primum Mobile, Dante ascends to a region beyond physical existence, called the Empyrean (Cantos XXX through XXXIII). Here he comes face-to-face with God Himself, and is granted understanding of the Divine and of human nature. His vision is improved beyond that of human comprehension. God appears as three equally large
circles within each other representing the Father, the Son and the Holy Spirit with the essence of each part of God, separate
yet one. The book ends with Dante trying to understand how the circles fit together, how the Son is separate yet one with
the Father but as Dante put it "that was not a flight for my wings" and the vision of God becomes equally inimitable and inexplicable
that no word or intellectual exercise can come close to explaining what he saw. Dante's soul, through God's absolute love,
experiences a unification with itself and all things "but already my desire and my will were being turned like a wheel, all
at one speed by the Love that turns the sun and all the other stars."
 Earliest manuscripts
Detail of a manuscript in Milan's Biblioteca Trivulziana (MS 1080), written in 1337 by Francesco di ser Nardo da Barberino, showing the beginning of Dante's Comedy.
According to the Società Dantesca Italiana, no original manuscript written by Dante has survived,
though there are many manuscript copies from the fourteenth and fifteenth centuries (more than 825 are listed on their site
). The oldest belongs to the 1330s, almost a decade after Dante's death. The most precious ones
are the three full copies made by Giovanni Boccaccio (1360s), who himself did not have the original manuscript as a source.
 Thematic concerns
The Divine Comedy can be described simply as an allegory: Each canto, and the episodes therein, can contain many alternate meanings. Dante's allegory,
however, is more complex, and, in explaining how to read the poem (see the "Letter to Can Grande della Scala"), he outlines other levels of meaning besides the allegory (the historical, the moral, the literal,
and the anagogical).
The structure of the poem, likewise, is quite complex, with mathematical and numerological
patterns arching throughout the work, particularly threes and nines. The poem is often lauded for its particularly human qualities:
Dante's skillful delineation of the characters he encounters in Hell, Purgatory, and Paradise; his bitter denunciations of
Florentine and Italian politics; and his powerful poetic imagination. Dante's use of real characters, according
to Dorothy Sayers in her introduction to her translation of "L'Inferno", allows Dante the freedom of not having
to involve the reader in description, and allows him to "[make] room in his poem for the discussion of a great many subjects
of the utmost importance, thus widening its range and increasing its variety."
Dante called the poem "Comedy" (the adjective "Divine" added later in the 14th century) because
poems in the ancient world were classified as High ("Tragedy") or Low ("Comedy"). Low poems had happy endings and were of
everyday or vulgar subjects, while High poems were for more serious matters. Dante was one of the first in the Middle Ages
to write of a serious subject, the Redemption of man, in the low and vulgar Italian language and not the Latin language as
one might expect for such a serious topic. Boccaccio's account that an early version of the poem was begun by Dante in Latin is still controversial.
 The Divine Comedy and Islamic philosophy
In 1919 Professor Miguel Asín Palacios, a Spanish scholar and a Catholic priest, published La Escatología musulmana en la Divina
Comedia ("Islamic Eschatology in the Divine Comedy"), an account of parallels between early Islamic philosophy and the Divine Comedy. Asín Palacios argued that Dante derived many features of and episodes
about the hereafter directly or indirectly from various versions of Islamic works: the Hadith and the Kitab al Miraj (translated into Latin in 1264 or shortly before as Liber Scale Machometi, "The Book of Muhammad's Ladder") concerning Muhammad's ascension to Heaven, and the spiritual writings of Ibn Arabi.
The work of Professor Asín Palacios was criticized by many groups, including nationalist Italians,
the Roman Catholic clergy and other European Christians.  He responded by enumerating the possible sources from which Dante could have obtained the salient features of Islamic eschatology.
The issue is still divisive. Dante lived in a Europe of growing literary and philosophical
contacts with the Muslim world, encouraged by such factors as Averroism and the patronage of Alfonso X of Castile. Still, some scholars have not been satisfied with explanations of how Dante would have gained
knowledge of particular Islamic texts. The twentieth century Orientalist Francesco Gabrieli, a strenuous opponent of the Arabic
theory, expressed skepticism regarding some claimed similarities, and the lack of evidence of the vehicle through which Islamic
descriptions of the other world could have been transmitted to Dante. Even so, while dismissing the probability of some influences
posited in Palacios's work, Gabrieli recognized that it was "at least possible, if not probable, that Dante may have known
the Liber scalae and have taken from it certain images and concepts of Muslim eschatology".
More recently, scholar Giorgio Battistoni has brought to light the role that commissioned Jewish
translators working in European circles during the 12th century played in making Arabic texts available to Christianity. Battistoni
believes this to be a clear route by which the possible sources of influence may have reached Dante. Shortly before her death the Italian philologist Maria Corti pointed out that, during his stay at the court of Alfonso X, Dante's mentor Brunetto Latini met Bonaventura da Siena, a Tuscan who had translated the Liber scalae from Arabic into Latin. According to Corti, It appears likely that Brunetto played a crucial
role in providing Dante with Arab sources.
 Literary influence in the English-speaking
world and beyond
The work was not always so well regarded. After being recognized as a masterpiece in the first
centuries following its publication, the work was largely ignored during the Enlightenment, only to be "rediscovered" by William Blake and the romantic writers of the 19th century. Later authors such as T. S. Eliot, Ezra Pound, Samuel Beckett, and James Joyce have drawn on it for inspiration. The poet Henry Wadsworth Longfellow was its first American translator, and modern poets, including Seamus Heaney, Robert Pinsky, John Ciardi, and William Merwin, have also given translations of all or parts of the book. In Russia, beyond Pushkin's memorable translation of a few triplets, Osip Mandelstam's late poetry has been said to bear of the mark of a "tormented meditation" on the Comedy . In 1934 he gave a disturbingly modern reading of the poem in his labyrinthine "Conversation on Dante" .
 The Divine Comedy in the arts
The Divine Comedy has been a source of inspiration for countless artists for almost
seven centuries — as one of the most well known and greatest artistic works in the Western tradition, its influence
on culture cannot be overstated.
Donatien Alphonse François de Sade (Marquis de Sade) (June 2, 1740 – December 2, 1814) (pronounced IPA: [maʁki: dəsad])
was a French aristocrat, french revolutionary and writer of philosophy-laden and often violent pornography. He was a philosopher of extreme freedom (or at least licentiousness), unrestrained by morality, religion or law, with the pursuit of personal pleasure being the highest principle. Sade was incarcerated in various
prisons and in an insane asylum for about 32 years of his life; eleven years in Paris (10 of which were spent in the Bastille) a month in Conciergerie, 2 years in a fortress, a year in Madelonnettes, 3 years in Bicêtre, a year in Sainte-Pélagie, and 13 years in the Charenton insane asylum. Much of his writing was done during his imprisonment. The term "sadism" is derived from his name.
|The Columbia Encyclopedia, Sixth Edition. 2001-07.|
|Gr. Aigaion Pelagos, Turkish Ege Denizi, arm of the Mediterranean Sea,
c.400 mi (640 km) long and 200 mi (320 km) wide, off SE Europe between Greece and Turkey; Crete and Rhodes mark its southern
limit. Irregular in shape, it is dotted with islands, most of which belong to Greece; they include Évvoia, the Sporades, the Cyclades, Sámos, Khíos, Lesbos, Thásos, and the Dodecanese. The Aegean Sea’s greatest depths (more than 11,600 ft/3,540 m) are found E of Crete.
The Dardanelles strait connects the Aegean Sea with the Sea of Marmara and the Black Sea.
Sardines and sponges taken from the Aegean are economically important. There has been
considerable tension between Greece and Turkey since the 1970s over oil deposits and mineral rights in the Aegean. The name
Aegean has been variously derived from Aegae, a city of Évvoia; from Aegeus, father of Theseus, who drowned himself
in the sea believing his son had been slain by the
CLAYTON ALEXANDER MCRORY KENNEDY - MERVOINGIAN - FLAVUS III - JESUS
CHRIST II - GOD OF VIRTUE
and from Aegea, an Amazon queen who drowned in it. The sea’s ancient name, Archipelago,
now applies to its islands and, generally, to any island group.
****THIS IS WHERE JFK,JR. TOOK CAROLYN BESSETTE AND 5 OTHER WOMEN ALL STUFFED IN ONE
BODY FORM FOR THEIR HONEYMOON..THEIR MARRIAGE LICENSE WAS NEVER FILED WHICH MEANS THE CEREMONY NEVER HAPPEDED.
SOPHIA OF WISDOM III - PICS - NO WEDDING
John F. Kennedy Jr. Is Married, Quietly, Reports Say
After years of speculation about his romantic life and a weekend flurry of hot rumors, John
F. Kennedy Jr. was reported yesterday to have been married on Saturday to Carolyn Bessette, his girlfriend, in a private ceremony
at a small resort on a secluded Georgia barrier island.
Judge Martin O. Gillette of Camden County Probate Court, whose office is in Woodbine, Ga.,
confirmed late last night that his office had issued the couple a marriage license on Thursday, though
the license had not been returned to confirm that a ceremony occurred.
Usually, couples fill out the license questionnaire together at the courthouse, the judge said,
but Ms. Bessette and Mr. Kennedy asked to be questioned separately aboard different planes at St. Mary's Airport near Cumberland
Island. Ms. Bessette was questioned at 6:15 P.M. and Mr. Kennedy at 7:30 P.M. by two of the judge's clerks, he said.
''They wanted privacy,'' Judge Gillette said.
There was no wedding announcement, and members of the Kennedy family who may have attended
the ceremony -- including Senator Edward M. Kennedy and the groom's sister, Caroline Kennedy Schlossberg -- said nothing as
they hurried to planes yesterday at an airport a few miles from Cumberland Island, where the wedding and a reception apparently
But Ms. Schlossberg responded with a thumbs-up sign when a television crew shouted questions
about reports of the wedding. And the groom's cousin, Representative Patrick Kennedy, a Rhode Island Democrat, provided what
seemed to be more certain confirmation yesterday at a political appearance in Steubenville, Ohio.
''My cousin John did tie the knot yesterday,'' Patrick Kennedy said, according to The Associated
Press. He made the comments at a fund-raiser for a fellow Democrat, State Senator Robert Burch, who is running for a seat
in the House of Representatives. Mr. Kennedy gave no details of the wedding, to which he was not invited, but his spokesman,
Larry Berman, confirmed that Ms. Bessette was the bride. ''I think it was, from what we heard, very small,'' he told The A.P.
The 35-year-old son of President John F. Kennedy and Jacqueline Kennedy Onassis had been the
object of gossip and speculation for years in tabloids that have dubbed him ''The Sexiest Man Alive'' and ''America's Most
Eligible Bachelor.'' He had been romantically linked for five years to Ms. Bessette, 28, who most recently worked in public
relations for Calvin Klein Ltd. in New York City.
Mr. Kennedy, the co-founder and editor of George, a magazine of political commentary, ended
a lengthy relationship with the actress Darryl Hannah not long after his mother's death in 1994. Last September, Mr. Kennedy
denied reports that he and Ms. Bessette were engaged, but over the past year they were seen together in New York and at the
Kennedy compound at Hyannis, on Cape Cod. The couple were videotaped last February in a New York park having what was taken
to be a lover's quarrel. It was shown on television and turned up in newspapers and magazines.
New York magazine reported last week that Mr. Kennedy, apparently seeking privacy, had made
wedding plans without divulging the date or place even to many of his closest relatives and friends.
Fewer than a dozen people were reported to have attended the ceremony at 4 P.M. Saturday in
a chapel on Cumberland Island, an unspoiled barrier beach in the southeast corner of Georgia that was once a vacation home
for the Carnegie family. The wedding party stayed on the island at Greyfield Inn, a bed-and-breakfast resort, where a reception
The Cumberland Island National Seashore on the island is operated by the National Park Service,
which has a small staff there. The Florida Times-Union in Jacksonville reported, however, that security was unusually high
on the island over the weekend, with private guards turning the curious away from Greyfield Inn. The newspaper also quoted
a park volunteer as saying that members of the Kennedy family were on the island and had been arriving under the cover of
darkness for several days at Fernandina Airport in Fernandina Beach, eight miles south of the island, just across the Florida
Friends of the Kennedy family said that the groom's uncle, Senator Edward Kennedy, flew down
on Friday evening. Danny Newton, of Island Aviation Services at the airport, said yesterday that the Senator, with a party
of eight people, and Caroline Kennedy Schlossberg, with one or two companions, had left the airport in separate private planes
yesterday shortly before 1 P.M.
THE HISTORY OF THE CRIVELLI
Glory of Asia, city of Thebe! It was from you that I, Andromache, once came dowered with golden luxury to the royal house of Priam, given to Hector as lawful wife for the bearing of his children.  In
days gone by I was a woman to be envied, but now I am, if any woman ever was, the paragon of misery. I saw my husband Hector killed by the hand of Achilles and I beheld Astyanax, the son I bore my husband,  hurled from the high battlements
once the Greeks had captured the land of Troy. I myself, a member of a house most free, became a slave and was brought to Greece, given as the choicest of the Trojan spoil  to the islander Neoptolemus as his prize of war. I live now in the lands that border on Phthia here and the city of Pharsalia, lands where the sea-goddess Thetis, far from the haunts of men and fleeing their company, dwelt as wife with Peleus. The people of Thessaly  call it Thetideion in honor of the goddess's marriage.
Here is where Achilles' son made his home, and he lets Peleus rule over the land of Pharsalia, being unwilling to take the sceptre during the old man's lifetime. In this house I have
given birth to a manchild,  lying with Achilles' son, my master.
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