Where can I learn about dantes inferno and the nine levels of Hell?

Answer 1

Sparknotes, best on the web.

http://www.sparknotes.com/poetry/inferno/

Answer 2

Level 6

Answer 3

The Divine Comedy
written by Dante Alighieri between 1308 and his death in 1321

Answer 4

awesome site. I found this when I was reading and enjoyed the site and the explainions. This site is not for a high school level, more of a researching and explainion of the story by circles and cantos.

url listed below (below!!! lol)

Answer 5

The library.

Answer 6

Read the book.

Answer 7

http://www.wolfram.demon.co.uk/rp_dante_hell.html

This site has links to every level and other stuff about hell.

Answer 8

http://www.sparknotes.com/poetry/inferno/

http://www.enotes.com/inferno
Here are some sites to do your homewor at.
The Circles of Hell
"Gianciotto Discovers Paolo and Francesca" by Jean Auguste Dominique Ingres. "The Barque of Dante" by Eugène DelacroixFirst Circle (Limbo). 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 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 assume. Limbo includes green fields and a castle, the dwelling place of the wisest men of antiquity, including Virgil himself. In the castle Dante meets the poets Homer, Horace, Ovid, and Lucan. (Canto IV) One is led to assume that all virtuous pagans find themselves here, but at least two are found 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[2]). 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. 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 tells Dante 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 the mud under continual cold rain and hail. Dante converses with a Florentine contemporary identified as Ciacco ("Hog" - probably a nickname) regarding strife in Florence and the fate of prominent Florentines. (Canto VI)
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. (Canto VII)
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 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, fellow poet Guido Cavalcanti. (Cantos X and XI)
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 that are only able to speak when a branch is broken. They are torn at by the Harpies. Unique among the dead, the suicides will not be bodily resurrected after the final judgment. 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)
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) It is important to note that it was not Dante's position that all sodomites were destined for hell fire, for repentant sodomites can be found on the top of Mount Purgatory.
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 21. Dante climbs the flinty steps in bolgia seven in the Eighth Circle of Hell, Inferno, Canto 26.Eighth Circle. The fraudulent—those guilty of deliberate, knowing evil—are located in a circle named Malebolge ("Evil Pockets"), divided into ten bolgie, or ditches, with bridges spanning the ditches:
Bolgia 1: Panderers and seducers walk in separate lines in opposite directions, whipped by demons. (Canto XVIII)
Bolgia 2: Flatterers are steeped in human excrement. (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. 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, so they can only see what is behind them. (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 Ciampolo, who identifies some Italian grafters and then tricks the Malebranche in order to escape back into the pitch. (Cantos XXI through XXIII)
Bolgia 6: Hypocrites listlessly walk 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 pair also discover that the guardians of the fraudulant (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. (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, 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 devil hacks at the sowers of discord. As they make their rounds the wounds heal, only to have the devil tear apart their bodies again. 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)
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)

Ninth Circle. 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. (Canto XXXII)
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. (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 there 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. (Canto XXXIII)
Zone 4: Judecca is for traitors to their lords and benefactors. All of the sinners punished within are completely encapsulated in ice, distorted to all concieveable positions. Dante and Virgil, with no one to talk to, quickly move on to the center of hell. At the center 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 good.
The two poets escape by climbing 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.