Dantes Inferno

Introduction
Dante’s Inferno, in essence, gives a vivid account of hell from the poet’s perspective. There are a wide range of lessons that could be learnt from this particular divine comedy. In this discussion, I concern myself with the greed circle. This fourth circle hosts those souls undergoing punishment for greed. Here, Dante and Virgil meet souls who are condemned to drag heavy loads from one place to another. The all important question I shall be seeking to answer is: is greed satiable? A bottomless pit, greed fatigues an individual and keeps one focused on an eternal pursuit of needs that will never be fully satisfied.
Discussion
In Dante’s inferno, greed, as has been pointed out in the introductory section, is identified as the fourth circle of hell (Fowlie 141). This is where the souls of persons undergoing punishment for their materialism, possessiveness, and greed undergo punishment. It is important to note that in this case, these suffering souls are divided into two distinct categories – i.e. those who spent their possessions lavishly (spenders), and those who sought to hold onto their possessions (hoarders) (Fowlie 141). As per Dante’s account, this circle of hell has a significant number of popes, cardinals as well as clerics from the Catholic Church (Fowlie 142). Souls in this circle are condemned to move enormous loads from one place to another. As Dante further points out, there appears to be a constant brawl between persons from either side – i.e. hoarders against spenders and vice versa (Fowlie 142). They use the great weights as weapons. It is a chaotic scene. As a matter of fact, the two groups are so engrossed with their wrangles and movement of loads that Dante and Vigil do not even make an attempt to engage them in any form of conversation.
The scene, in my opinion, paints an accurate picture of all that greed stands for – endless effort, insatiability, and misery. The action of moving heavy loads from one place to another indicates that greed is a cyclical process that is akin to a dog chasing its own tail. It keeps a person forever busy in the process of primitive accumulation. Like a heavy load, greed ends up possessing a person in such a way that while such a person could be aware that he cannot possibly satisfy his craving for more, he cannot really let go of this harmful desire (as long as he covets material possessions).
The constant brawls between the two groups of the inhabitants of this circle are also indicative of the insatiable nature of greed. In essence, while the hoarders may want more in an attempt to further build their reserves, the spenders desire more so as to be able to ‘fund’ their lifestyles and satisfy their wildest cravings. In that regard, therefore, both groups are likely to eternally be in conflict with either group seeking to acquire more of what the other group has, and vice versa. Again, this is akin to a dog chasing its own tail. It can never really catch it. Similarly, neither of the two groups is likely to acquire enough. Therefore, greed is insatiable.
The reference to catholic clerics, cardinals, as well as popes is an indication that greed is prevalent even in the most unlikely of places – the church. This is another indicator of the insatiable nature of greed. If the clergy are hooked unto materialism and acquisitiveness, then there is no desire in nature as voracious and gluttonous as greed. This is more so the case given that on the basis of biblical teachings, the church leadership ought to be aware of the fact that life in this world (along with the material possessions acquired) is temporal. God promises a bigger price for all who follow in his ways – i.e. heaven. It is unfortunate that the Catholic Church leadership is found in this very place. Their mistake? Selfish desires for more. On the basis of the unappeasable nature of greed, these church leaders find themselves in hell’s fourth circle.
In defense of greed, and in seeking to demonstrate that the probe on its insatiability is irrelevant, an argument could be presented that greed is synonymous with ambition (which is not necessarily a bad thing), and therefore, those who are greedy are ambitious and ought not to be punished. The continual pursuance of various objectives could be presented as the traits of a hardworking person. At first instance, this argument appears plausible. As a matter of fact, both appear to be goal-driven. It is, however, important to note that although both are goal-driven, greed is largely self-serving while ambition is largely focused on the betterment of self or others, and has got to do with the achievement of a specific positive end. In that regard, an ambitious person is focused on the attainment of specific well-defined goals for the greater good. On the other hand, a greedy person happens to be largely selfish, has no concern for the needs of others or the greater good, and often engages in thoughtless behavior to attain his objectives.
Conclusion
There are many lessons that could be drawn from the Inferno which could help us better understand the world and ourselves. At an individual level, the key lesson in this case is that greed is insatiable and that once we permit it to take root deep within ourselves, we may never be able to really free ourselves. In that regard, therefore, we must set limits and ensure that the goals we set for ourselves are not only for the greater good, but also progressive and do not harm others. The world of today is largely driven by greed – from the political to the economic arena and further. It all appears to be a race to outwit ‘the others’ and acquire more – just as is the case in the fourth circle of hell. Those of us who are enlightened have an obligation to make the world a better place by proclaiming that GREED IS BAD. This could, for instance, be done by teaching our children of the pitfalls of greed. In the final analysis, it is clear that greed is insatiable and as a matter of fact, it is truly a bottomless pit.
Works Cited
Fowlie, Wallace. A Reading of Dante’s Inferno. Chicago: University of Chicago Press, 1981. Print.