In Dante's "Inferno," it is the greatest sin relegated to the lowest level of hell, where Lucifer, the rebellious angel is trapped in ice for all eternity. He flaps his wings to free himself, but it only traps him more firmly. In his mouth he eternally gnaws on Judas Iscariot, Brutus and Cassius--others who betrayed their masters.
Obviously, Dante considered betrayal the worst sin, a religious association, it can also be understood as essentially a transgression which crosses what was thought of as an inviolable boundary. Not only for Dante, but for those who are betrayed, it may be the can be greatest degree of transgression, for no matter how justified it may seem to the betrayed, it may reverberate for the betrayed—sometimes for the rest of their lives, and in some cases, there is collateral damage to others, such as when a person decides he/she can not longer be in a marriage, which has implications if children are involved.
Obviously, Dante considered betrayal the worst sin, a religious association, it can also be understood as essentially a transgression which crosses what was thought of as an inviolable boundary. Not only for Dante, but for those who are betrayed, it may be the can be greatest degree of transgression, for no matter how justified it may seem to the betrayed, it may reverberate for the betrayed—sometimes for the rest of their lives, and in some cases, there is collateral damage to others, such as when a person decides he/she can not longer be in a marriage, which has implications if children are involved.
One can feel betrayal only if there was love and trust, and a stated or perceived commitment involved. Betrayal breaks that trust and blurs the commitment. It has been said that the only thing a betrayer ultimately betrays is his conscience (Joseph Conrad). That is assuming the betrayer has a conscience—sometimes yes, sometimes no. The betrayer may feel there is no other choice; circumstances may have changed such that and they must cast aside a vow or the one person who has trusted and loved them. Loving is always a vulnerability. Nevertheless, betrayal is a kind death, perhaps to both the betrayer and the betrayed.
Author Barbara Kingsolver notes that "Every betrayal contains a perfect moment, a coin stamped heads or tails with salvation on the other side"--a paradox: salvation for the betrayer and maybe even for the betrayed. The betrayer may feel there is choice but to do the thing he had to do, while the betrayed may come to see what the reality had been all along, or what part he may have played in the inevitable--enabling or giving power to another, and that the answers to “why?” and “how?” were there all along. The betrayed's trust may have been misplaced with a person ultimately incapable of commitment, loyalty or sacrifice? And who of us can say for certain that, under certain circumstances, we might also find ourselves incapable?
One of most known references to betrayal, noted in Dante's Divine Comedy is that of Judas Iscariot (for a few silver coins). Here the paradoxical circumstances are clear: a "predestined" fate for Judas Iscariot and Christ, his master. The betrayal set into motion the foretold and inevitable--sentencing teacher to death. On the other side of the coin, Judas’s betrayal is said to have brought about salvation for humanity and redemption for the original sin of disobedience in the Garden of Eden, as the story goes.
Author Barbara Kingsolver notes that "Every betrayal contains a perfect moment, a coin stamped heads or tails with salvation on the other side"--a paradox: salvation for the betrayer and maybe even for the betrayed. The betrayer may feel there is choice but to do the thing he had to do, while the betrayed may come to see what the reality had been all along, or what part he may have played in the inevitable--enabling or giving power to another, and that the answers to “why?” and “how?” were there all along. The betrayed's trust may have been misplaced with a person ultimately incapable of commitment, loyalty or sacrifice? And who of us can say for certain that, under certain circumstances, we might also find ourselves incapable?
One of most known references to betrayal, noted in Dante's Divine Comedy is that of Judas Iscariot (for a few silver coins). Here the paradoxical circumstances are clear: a "predestined" fate for Judas Iscariot and Christ, his master. The betrayal set into motion the foretold and inevitable--sentencing teacher to death. On the other side of the coin, Judas’s betrayal is said to have brought about salvation for humanity and redemption for the original sin of disobedience in the Garden of Eden, as the story goes.
The rebellion of Lucifer and the "rebellious angels" after the creation in the Judaeo-Christian story is analogous to the human compromises we must sometimes make for independence. As Milton, in his epic poem, Paradise Lost as Lucifer state: "Better to reign in hell than to serve in heaven." The betrayals of Judas to Christ and Lucifer to God are paradoxes, and perhaps most betrayals are.
Unfortunately, or fortunately, and maybe also foretold and inevitable, in our own mortal stories, neither betrayer nor betrayed sees or fully understands the nature of the betrayal, neither the paradoxes nor the consequences which may, in the end, be "for the best" bringing about some greater good--consciousness.
Nevertheless, the betrayed must endure the pain and suffering, but may eventually be able to say, as Christ did, “Forgive them...for they know not what they do."
Unfortunately, or fortunately, and maybe also foretold and inevitable, in our own mortal stories, neither betrayer nor betrayed sees or fully understands the nature of the betrayal, neither the paradoxes nor the consequences which may, in the end, be "for the best" bringing about some greater good--consciousness.
Nevertheless, the betrayed must endure the pain and suffering, but may eventually be able to say, as Christ did, “Forgive them...for they know not what they do."
