Inferno XXIV: Demise and Deja Vu

Inferno XXIV: Vanni Fucci's Horrific Cycle

Ink on Paper, 2018
22 x 15"

We remain in the eighth circle of Hell, and here we meet the thief, Vanni Fucci di Pistoia, who is—in the tradition of Sisyphus and Prometheus—destined for all eternity to die and be reborn in an endless cycle of terror and pain.

*.  *.  *

Vanni Fucci is one of the more vulgar characters in Dante's Hell, and he suffers one of the most diabolical and exhaustively terrible fates in the story. Before boldly directing crude gestures to God, he explains to Dante that he once stole from his church, only to blame it on someone else, who was put to death in his stead. Without fail Vanni Fucci is now ensnared in a cycle of strangling entanglement with snakes, who bite him ferociously. Immediately, he bursts into flame and disintegrates, turning to ash—only to be immediately reborn in order to endure the same terrible fate all over again. This happens forever.

The mythic correlation to both Sisyphus and Prometheus is striking, with the latter in particular bearing a significant similarity—both symbolically and literally— to Vanni Fucci's predicament. In both stories the victim is a thief who, having stolen from the divine, must not only endure torture for all time, but must repeat his own history of terror and pain. There may be no more harrowing fate than to be subject to death, with the guarantee that it will happen over again. PTSD to the max.

Inferno XXII: The Falling Man.

Inferno XXII: Ciampolo and the Malebranche

Ink on paper, 2016

22 x 15”

Their tour of the eighth circle continues in Canto XXII, and Dante and Virgil attempt to stall the brutal mauling of a sinner, plucked from the tarry pitch below, by asking questions about his background. While Virgil quizzes him, the antagonistic demons cut bits of flesh from the pitiful soul, but he ultimately escapes their escalating torture when he distracts them sufficiently—leaping from the cliffs to the black goo below. The scene is summed up at the end of the canto:

  

The Navarrese chose his time well;

He planted his feet on the ground, and in an instant

He leapt and escaped their designs.

*    *    *

I remember having dreams as a kid in which I was hiding from something—a monster or some other menace (Blacula, or Charles Manson, glaring with his coal black eyes as he did in news photographs, were perennial threats). In these dreams I was always wedged in the triangle of space behind an open door, looking through the crack on the hinged side. While safe for the moment, the threat was imminent and I was terrified of being discovered, and then God-knows-what. The primal instinct to flee overpowered the rational need to remain in hiding and the decisive moment always came. As the perp came closer I would leap from my hiding place, arms and limbs flailing in self-defense, screaming like mad to scare him off. I would then find myself awake.

The last bit of Canto XXII of L'Inferno evoked immediately a now famous image from 9-11 known as The Falling Man. Having lingo ago reached meme status, I'm a little sheepish about my exploitation of it for this drawing, but it remains potent to me so I wanted to refer to it. The image is that of a man plummeting head first from the World Trade Center tower, his arms to his sides, his left leg elegantly crooked to lend graceful proportion. The beauty of the image belies its horrific narrative. Moments before, the man was on the ledge of the building, undoubtedly agonizing in the face of a terrifying decision: jump or suffer an excruciating death by incineration. 

I like illustrating most when I am able to anticipate the visual literacy shared by most people and yet leave a few secrets to be discovered in the process of deciphering an image. Depending on this for dialogue with a viewer's memory and expecting their semiotic response system to engage, enabling them to answer the questions I am posing, can be deeply gratifying. This image unfolded that way, and—despite its tedious making—I really enjoyed all phases of its development.

Inferno XXI: "He made a trumpet of his rump."

Inferno XXI: The Malebranche

Ink on paper, 2016

22 x 15”

In the fifth ditch (or malebolgia) of the eighth circle of Inferno, Dante and Virgil are immersed in tarry darkness, which—while unnerving—provides cover from a comically furious band of nine demons known as the Malebranche. Hidden behind the rocks, Dante is eventually revealed when Virgil addresses the rowdy brood. They threaten to attack but are stopped by Malacoda, their leader, as he engages Virgil in conversation, and even offers to accompany our heroes on the next leg of their journey. Much excitement ensues and their leader releases an explosive burst of gas from his butt or, in Dante's words, "ed elli avea del cul fatto trombetta" (he made a trumpet of his rump):

Per l’argine sinistro volta dienno;

ma prima avea ciascun la lingua stretta

coi denti, verso lor duca, per cenno;

ed elli avea del cul fatto trombetta.

They wheeled about along the left dike,

but not before each had thrust his tongue between 

his teeth in signal to their leader;

and he made a trumpet of his rump.

*    *    *

I grew up in a politically liberal yet sexually repressive household. My father and mother were born in 1918 and 1920, respectively, and I never saw them display affection with enjoyment or abandon. My father would arrive home from work at 5:00pm, and meet my mother in the kitchen. She would greet him cheerfully, and as their lips would touch, his gaze would meet mine with a furtive look of embarrassment, or even panic. When we watched the Jackie Gleason Show, with its sexy chorus girls in skimpy costumes, my dad would mutter "nothing but bums, all of them." He was fearful and disdainful of all things carnal, as was my mother, who was raised in a superstitious, Irish-Catholic household in Boston, with the remnants of 19th century moral codes guiding her conscience ("Marguerite, you know that the Blessed Mother frowns on little girls who whistle"). She squelched my own sexual expression early on in life (without revealing too much here's a snapshot: little boy, boner, bed) with a fierce glare.

I am always impressed and a little surprised when I encounter Canto XXI of L'Inferno, wherein the pious Dante delivers with gusto the imagery from the passage above. His delight in vulgarity is infectious, even if he disguises it by presenting it as the shameful product of a marauding band of demons. The plain truth is that Dante periodically indulges in vulgar bits of narrative, just as Chaucer did several decades later in The Canterbury Tales. Here's an excerpt from The Miller's Tale:

This Nicholas just then let fly a fart

As loud as it had been a thunder-clap,

And well-nigh blinded Absalom, poor chap;

But he was ready with his iron hot

And Nicholas right in the arse he got.

It's a dirty shame that things which come naturally to us as a species—the smelly, comically sonic marvels of flatulence, the unbridled enjoyment of animalistic sexual encounter, naughty delight in a dirty joke, unbridled promiscuity, empowerment to identify our own gender and sexual orientation —are arbitrarily relegated to the shadows of sin. Less than 500 years ago our carnal nature was factual. It was expected of us. We reveled in it. Michel Foucault wrote extensively on the subject of changing sexual mores and the first volume of his History of Sexuality begins with a bang: 

“At the beginning of the seventeenth century a certain frankness was still common, it would seem. Sexual practices had little need of secrecy; words were said without undue reticence, and things were done without too much concealment; one had a tolerant familiarity with the illicit. Codes regulating the coarse, the obscene, and the indecent were quite lax compared to those of the nineteenth century. It was a time of direct gestures, shameless discourse, and open transgressions, when anatomies were shown and intermingled at will, and knowing children hung about amid the laughter of adults: it was a period when bodies “made a display of themselves.”

Reading Dante offers a glimpse of humanity's relationship with the illicit in medieval times, underscoring the notion that, whatever our proclivities or indulgences, we were born this way.

Inferno XVIII: Fecal Matter

Inferno XVIII: Fecal Matter

Ink on paper, 2016

22 x 15”

Dante has arrived in the eighth circle of Inferno, in the first of ten pouches (ditches) called the malebolge (translated as “evil pouches”). Here he witnesses a band of panderers (pimps, flatterers, et al), tormented by demons as they move in procession along the floor of the valley His gaze is arrested by the sight of one pathetic sinner whom he recognizes, covered with a thick layer of excrement.

*    *    *

Dante’s cruel sarcasm is on full display in his exchange with Alessio Interminei of Lucca, a flatterer who asks Dante why he feels compelled to stare him down more than the others. The retort is mean-spirited and antagonistic:

"Why, if I remember,

I saw you once before with dry hair.

You are Alessio Interminei of Lucca,

so I study you more than all the others.”

Dante’s towering literary reputation sometimes overshadows his arrogance and cruelty. He can be a tool, but he’s still funny as shit.

This is a shitty drawing in more ways than one. I’m pleased enough with the bottom half, but the top surrenders itself to whimsy, my eternal predilection. Not that whimsy can't be terrifying. Just ask the two foolish children who, lured by promises of treacle tarts by the androgynous, superficially mirthful Child Catcher, met sudden, horrifying entrapment in Chitty, Chitty, Bang, Bang. The bottom of my drawing is certainly whimsical, but there is to me more perversity in the characterizations and the way lines, visual hierarchy, and other formal/design decisions contribute to a sense of severe agony in its figures. I need to do something about the demons—they’re a bit more like characters from The Rocky and Bullwinkle Show than the fierce antagonists they’re meant to be. Maybe I’ll simply obfuscate them in an inky cloud. Things are scarier when you can’t quite see them.

I need to study how imagery evolves this way for me, how some parts go wrong while other parts seem to fall in place almost effortlessly (although I should be careful to say that nothing ever feels effortless); how sketches sometimes seem more essential and honest than finished drawings or, conversely, how finished drawings finesse the seeds of simple ideas into more sophisticated form. I had a wonderful student once, Matt Leines, who had undertaken an independent study project with me. We met every week to discuss his ideas, and I recall at one point he came to me with an expression of frustration. He had a sketch—small and in a notebook—and he had a finished illustration—a bit larger. His question was simple: “why doesn’t this look like that?” In other words, what was it about the sketch that he had been unable to apprehend in the finished image? We went round and round and—apart from the typical technical explanations (eg.: perhaps his use of mediums didn’t translate well at larger scale and on a different substrate?) I think we ultimately decided that sometimes the honest impulse for mark-making, the exploration of form and meaning in its most naive, open and meandering mode of drawing and painting, is impossible to replicate.

So, some things turn to shit.