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Dante Alighieri (Italian Dante Alighieri), full name Durante degli Alighieri (May / June 1265 - September 13 or 14, 1321) - Italian poet, one of the founders of the literary Italian language. The creator of "Comedy" (later received the epithet "Divine", introduced by Boccaccio), in which a synthesis of late medieval culture was given.
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Brief chronology
1265 - Birth of Dante 1274 - First meeting with Beatrice 1283 - Second meeting with Beatrice 1290 - Death of Beatrice 1292 - Creation of the story La Vita Nuova 1296/97 - First mention of Dante as a public figure 1298 - Dante's marriage to Gemma Donati 1300/01 - Prior of Florence 1302 - expelled from Florence 1304-1307 - "Feast" 1304-1306 - treatise "On popular eloquence" 1306-1321 - creation of the "Divine Comedy" 1308/09 - Paris 1310 /11 - return to Italy 1315 - confirmation of the expulsion of Dante and his sons from Florence 1316-1317 - settled in Ravenna 1321 - as ambassador of Ravenna goes to Venice On the night of September 13 to September 14, 1321 - dies on the way to Ravenna
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Biography
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According to family tradition, Dante's ancestors came from the Roman family of the Elisei, who participated in the founding of Florence. Dante was born in May or June 1265 (under the sign of Gemini). The circumstances of his early youth are unknown; he himself recognizes his initial education as inadequate.
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In 1274, a nine-year-old boy admired an eight-year-old girl, the daughter of a neighbor, Beatrice Portinari, at a May holiday - this is his first autobiographical memory. He had seen her before, but the impression of this meeting was renewed in him when nine years later (in 1283) he saw her again as a married woman and this time was carried away by her. Beatrice becomes for life "the mistress of his thoughts", a wonderful symbol of that morally uplifting feeling that he continued to cherish in her image, when Beatrice had already died (in 1290), and he himself entered into one of those business marriages, political marriages. calculation, which were accepted at that time.
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Pilgrims wandering in care About something that, probably, they left far away, - after all, from a foreign land, you, judging by fatigue, wander, Is it because you don’t shed tears, That you entered the mournful city along the way And hear about misfortune could not? But I believe my heart - you will leave in tears. Heard at the desire of you Hardly leave you indifferent To the fact that this city suffered. He was left without his Beatrice, And if you talk about her in words, Then you won’t have enough strength to listen without tears.
Dante's love for Beatrice is closely related to his love of poetry; in his works, Dante idealized his love for Beatrice.
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The Dante Alighieri family sided with the Florentine Cerchi party (Italian Cerchi), which was at enmity with the Donati party (Italian Donati); Dante Alighieri married (in 1292) Gemma Donati. When Dante Alighieri was expelled from Florence, Gemma remained in the city with his children, guarding the remnants of her father's property. Dante Alighieri then composed his songs in praise of Beatrice, his "Divine Comedy", and in it Gemma is not mentioned in a word. In his last years he lived in Ravenna; around him gathered his sons, Jacopo and Pietro, poets, his future commentators, and his daughter Beatrice; only Gemma lived away from the whole family. Boccaccio, one of the first biographers of Dante Alighieri, summarized all this: that Dante Alighieri married under duress and persuasion, and during the long years of exile he never thought to call his wife. Beatrice determined the tone of his feelings, the experience of exile - his social and political views and their archaism.
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The first act mention of Dante Alighieri as a public figure dates back to 1296 and 1297, already in 1300 or 1301 he was elected prior. In 1302 he was exiled with his party of Guelphs by a grouping of the so-called Black Guelphs and never saw Florence again, dying in exile. Dante Alighieri, a thinker and poet, constantly looking for a fundamental basis for everything that happened in him and around him, it was this thoughtfulness, the thirst for common principles, certainty, inner integrity, the passion of the soul and boundless imagination that determined the qualities of his poetry, style, imagery and abstractness . Love for the Florentine Beatrice took on a mysterious meaning for him; he filled every moment of existence with it. Her idealized image occupies a significant place in Dante's poetry. In 1292 he began creative way with a story to his young, renewed love: “La Vita Nuova”, composed of sonnets, canzones and a prose story-commentary about love for Beatrice. Bold and graceful, sometimes deliberately rude images-fantasies are formed in his Comedy into a certain, strictly calculated pattern. Later, Dante found himself in the whirlpool of parties, he was even an inveterate municipalist; but he had a need to understand for himself the basic principles political activity, so he writes his Latin treatise "On the Monarchy" ("De Monarchia"). This work is a kind of apotheosis of the humanitarian emperor, next to which he would like to place an equally ideal papacy.
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Years of exile
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The years of exile were for Dante years of wandering. Already at that time he was a lyric poet among the Tuscan poets of the "new style" - Chino from Pistoia, Guido Cavalcanti and others. His "La Vita Nuova" had already been written; exile made him more serious and strict. He starts his "Feast" ("Convivio"), an allegorical-scholastic commentary on the fourteen canzones. But the "Convivio" was never finished: only the introduction and interpretation of the three canzones were written. Not finished, breaking off at the 14th chapter of the 2nd book, and the Latin treatise on the popular language, or eloquence ("De vulgari eloquentia"), is written "The Divine Comedy" Creativity
Creation
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There is very little factual information about the fate of Dante Alighieri; his trace has been lost over the years. At first, he found shelter with the ruler of Verona, Bartolomeo della Scala; the defeat in 1304 of his party, which tried to achieve by force the establishment in Florence, doomed him to a long wandering in Italy. He later arrived in Bologna, in Lunigiana and Casentino, in 1308-9. found himself in Paris, where he spoke with honor at public debates, common in universities of that time. It was in Paris that Dante found the news that Emperor Henry VII was going to Italy. The ideal dreams of his "Monarchy" resurrected in him with new force; he returned to Italy (probably in 1310 or at the beginning of 1311), tea for her renewal, for himself - the return of civil rights. His "message to the peoples and rulers of Italy" is full of these hopes and enthusiastic confidence, however, the idealist emperor died suddenly (1313), and on November 6, 1315, Ranieri di Zaccaria of Orvietto, viceroy of King Robert in Florence, confirmed the decree of exile regarding Dante Alighieri, his sons and many others, condemning them to death if they fall into the hands of the Florentines.
Life
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From 1316-17 he settled in Ravenna, where he was summoned to rest by the lord of the city, Guido da Polenta. Here, in the circle of children, among friends and admirers, the songs of Paradise were created. In the summer of 1321, Dante, as the ambassador of the ruler of Ravenna, went to Venice to conclude peace with the Republic of St. Mark. Returning along the road between the banks of the Adria and the swamps of Po, Dante fell ill with malaria and died on the night of September 13-14, 1321. Dante was buried in Ravenna; the magnificent mausoleum that Guido da Polenta prepared for him was not erected after the death of the latter, and the tomb now preserved belongs to a later time. The familiar portrait of Dante Alighieri lacks credibility: Boccaccio depicts him as bearded instead of the legendary clean-shaven one, however, in general, his image corresponds to our traditional idea: an oblong face with an aquiline nose, large eyes, wide cheekbones and a prominent lower lip; eternally sad and concentrated-thoughtful. In the treatise on the Monarchy, Dante Alighieri, the politician, had an effect; to understand the poet and the person, the most important thing is to get acquainted with his trilogy "La Vita Nuova", "Convivio" and "Divina Commedia".
Tombstone of Dante in Ravenna
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Creation
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Dante Alighieri was a strictly religious man and did not survive those sharp moral and mental fluctuations, the reflection of which was seen in the Convivio; nevertheless, the Convivio retains a chronologically middle place in the development of Dante's consciousness, between the Vita Nuova and the Divine Comedy. The connection and object of development is Beatrice, at the same time a feeling, and an idea, and a memory, and a principle, united in one image. Among the youthful poems of Dante Alighieri there is one pretty sonnet to his friend, Guido Cavalcanti, an expression of a real, playful feeling, far from any transcendence. Beatrice is called a diminutive of her own name: Bice. She is obviously married, because with the title of monna (Madonna), two other beauties are mentioned next to her, who were fond of and sung by the poet's friends, Guido Cavalcanti and Lapo Gianni: “I wish we could find ourselves by some magic, you , and Lapo, and I, on a ship that would go on any wind, wherever we wished, not afraid of either storm or bad weather, and the desire to be together would constantly grow in us. I wish that the good magician would plant with us both Monna Vanna (Giovanna), and Monna Bice (Beatrice), and the one that stands at our number thirtieth, and we would talk forever about love, and they would be happy, and how pleased we would be!”
General
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"New life"
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When Beatrice died, Dante Alighieri was inconsolable: she nourished his feelings for so long, she became so close to his the best sides. Another year has passed: Dante yearns, but at the same time seeks consolation in a serious work of thought, reads with difficulty in Boethius “On the Consolation of Philosophy”, hears for the first time that Cicero wrote about the same thing in his discourse “On Friendship” (Convivio II, 13 ). His grief subsided so much that when one young beautiful lady looked at him with compassion, condoling with him, some new, vague feeling woke up in him, full of compromises, with the old, not yet forgotten. He begins to assure himself that in that beauty there is the same love that makes him shed tears. Every time she met him, she looked at him the same way, turning pale, as if under the influence of love; it reminded him of Beatrice, for she was just as pale. He feels that he is beginning to look at the stranger, and that, while before her compassion brought tears to his eyes, now he does not cry. And he catches himself, reproaches himself for the unfaithfulness of his heart; he is hurt and ashamed. Beatrice appeared to him in a dream, dressed just like the first time he saw her as a girl. It was the time of the year when pilgrims passed in droves through Florence, heading to Rome to worship the miraculous image. Dante returned to his old love with all the passion of a mystical affect; he addresses the pilgrims: they go thinking, maybe that they left their homes in their homeland; by their appearance, one can conclude that they are from afar. And it must be from afar: they walk through an unknown city and do not cry, as if they do not know the reasons for the common grief. “If you stop and listen to me, then retire in tears; so my anguished heart tells me, Florence has lost her Beatrice, and what a man can say about her will make everyone weep” (§XLI). And "Renewed Life" ends with the poet's promise to himself not to talk more about her, the blessed one, until he is able to do it in a worthy way. “For this I work as hard as I can,” she knows about that; and if the Lord prolongs my life, I hope to say about her, which has not yet been said about any woman, and then may God vouchsafe me to see that glorious one who now contemplates the face of the Blessed from the Ages.
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So high, pure was Dante's feeling for Beatrice in the final melodies of Renewed Life, which seems to prepare the definition of love in his Feast: “this is the spiritual unity of the soul with a beloved object (III, 2); reasonable love, peculiar only to man (as opposed to other related affects); it is the pursuit of truth and virtue” (III, 3). Not everyone was initiated into this secret understanding: for the majority, D. was simply an amorous poet, dressing in mystical colors an ordinary earthly passion with its raptures and falls; he turned out to be unfaithful to the lady of his heart, he can be reproached for inconstancy (III, 1), and he felt this reproach as a heavy reproach, as a shame (I, 1). He would like to forget the fleeting infidelity of the heart, to restore inner integrity for himself and for others - and he amends his autobiography, convincing himself that the infidelity was only apparent, there was no break; that that compassionate beauty, who apparently violated his feelings, in essence nourished him: she is none other than “the most beautiful and chaste daughter of the Lord of the world, the one that Pythagoras called Philosophy” (II, 16). D.'s philosophical studies just coincided with the period of his grief for Beatrice: he lived in a world of distractions and allegorical images expressing them; it is not for nothing that the compassionate beauty raises the question in him - is it not in her that love that makes him suffer for Beatrice. This fold of thoughts explains the unconscious process by which the real biography of the Renewed Life was transformed: the Madonna of Philosophy prepared the way, returned to the apparently forgotten Beatrice.
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"The Divine Comedy"
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When, in the 35th year (“halfway through life”), questions of practice surrounded Dante with their disappointments and inevitable betrayal of the ideal, and he himself found himself in their whirlpool, the boundaries of his introspection expanded, and questions of public morality received a place in him along with questions of personal success. Considering himself, he considers his society. It seems to him that everyone is straying in the gloomy forest of delusions, as he himself is in the first song of the Divine Comedy, and the same symbolic animals blocked the path to the light for everyone: the lynx is voluptuousness, the lion is pride, the she-wolf is greed. The latter in particular filled the world; maybe someday a liberator will appear, a saint, non-possessive, who, like a greyhound dog (Veltro), will drive her into the bowels of hell; this will be the salvation of poor Italy. But the ways of personal salvation are open to all; reason, self-knowledge, science lead a person to the understanding of the truth, revealed by faith, to divine grace and love. Afterlife visions and walks are one of the favorite subjects of the old apocrypha and medieval legend. They mysteriously tuned the fantasy, frightened and beckoned with the rough realism of torment and the monotonous luxury of heavenly dishes and shining round dances. This literature is familiar to Dante, but he read Virgil, pondered the Aristotelian distribution of passions, the church ladder of sins and virtues - and his sinners, hopeful and blessed, settled down in a harmonious, logically thought-out system; his psychological instinct suggested to him the correspondence of crime and righteous punishment, poetic tact - real images that far left behind the dilapidated images of legendary visions.
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In the introductory song, Dante tells how, having reached the middle of his life, he once got lost in a dense forest, and how the poet Virgil, having saved him from three wild animals that blocked his path, invited Dante to make a journey through the afterlife. Having learned that Virgil was sent to Beatrice (Dante's beloved), Dante surrenders without trembling to the leadership of the poet. Having passed the threshold of hell, inhabited by the souls of insignificant, indecisive people, they enter the first circle of hell, the so-called limbo (A., IV, 25-151), where the souls of those who could not know the true God reside. Here Dante sees prominent representatives of ancient culture - Aristotle, Euripides, Julius Caesar, etc. The next circle (hell looks like a colossal funnel consisting of concentric circles, the narrow end of which rests on the center of the earth) is filled with the souls of people who once indulged in unbridled passion. Among those carried by a wild whirlwind, Dante sees Francesca da Rimini and her beloved Paolo, who fell victim to forbidden love for each other. As Dante, accompanied by Virgil, descends lower and lower, he becomes a witness to the torment of gluttons, forced to suffer from rain and hail, misers and spendthrifts, tirelessly rolling huge stones, angry, bogged down in a swamp. They are followed by heretics and heresiarchs engulfed in eternal flame (among them Emperor Frederick II, Pope Anastasius II), tyrants and murderers swimming in streams of boiling blood, suicides turned into plants, blasphemers and rapists burned by falling flames, deceivers of all kinds. The torments of deceivers are varied. Finally, Dante enters the last, 9th circle of hell, intended for the most terrible criminals. Here is the abode of traitors and traitors, of which the greatest are Judas, Brutus and Cassius - they are gnawed with their three mouths by Lucifer, an angel who once rebelled against God, the king of evil, doomed to imprisonment in the center of the earth. The description of the terrible appearance of Lucifer ends the last song of the first part of the poem.
Dante and Virgil in Hell
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Purgatory
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Guardian - Cato the Younger Utic (95-46 BC), a statesman of the last times of the Roman Republic, who, not wanting to survive its collapse, committed suicide. At the foot - those who died under church excommunication, but repented of their sins. They must spend there a period of 30 times the period of excommunication. And the newly arrived souls - an angel brings them in a canoe from the mouth of the Tiber, where they gather after death and wait until they are taken to the island. Among them, Dante meets his friend, the singer Casella, King Manfred of Naples. Gate of Purgatory. While Dante slept, St. Lucia carried him to them. At the gate (diamond threshold) - an angel with a sword and two keys - silver and gold. Before letting Dante in, the angel cuts out 7 letters P on his forehead - in accordance with the 7 sins (peccatum). At the entrance to each circle is an angel who erases one R with a wave of his wing.
Purgatory is the second part of the "Divine Comedy" by Dante Alighieri, which tells about such a part of the afterlife, where souls enter who did not commit mortal sins during their lifetime, and therefore sooner or later have the opportunity to reach paradise after they "serve time" in Purgatory. Dante gets here after he explored all nine circles of Hell and, having reached the center of the earth, ended up on the other hemisphere, where Mount Purgatory is located.
Ascension to earthly paradise. Virgil leaves Dante in his own charge. They observe the procession on the occasion of the purification of the soul of Statius. Beatrice appears. He gives him water from Lethe to forget his sins, then from Evnoia to remember all the good deeds.
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In earthly paradise, Dante is accompanied by his beloved Beatrice, seated on a chariot drawn by a griffin (an allegory of a triumphant church); she prompts Dante to repentance, and then lifts him, enlightened, to heaven. The final, third, part of the poem is dedicated to Dante's wanderings in the heavenly paradise. The latter consists of seven spheres encircling the earth and corresponding to seven planets (according to the then widespread Ptolemaic system): the spheres of the Moon, Mercury, Venus, etc., followed by the spheres of fixed stars and the crystal one, - behind the crystal sphere is the Empyrean, the region inhabited by the blessed, contemplating God, is the last sphere that gives life to all that exists. Flying through the spheres, subsequently led by Bernard, Dante sees the emperor Justinian, introducing him to the history of the Roman Empire, teachers of the faith, martyrs for the faith, whose shining souls form a sparkling cross; Rising higher and higher, Dante sees Christ and the Virgin Mary, angels, and, finally, the “Heavenly Rose” is revealed before him - the abode of the blessed. Here Dante partakes of the highest grace, reaching communion with the Creator.
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Meaning of the Divine Comedy
The program of the "Divine Comedy" covered all life and general issues knowledge and gave answers to them: this is a poetic encyclopedia of the medieval worldview. On this pedestal grew the image of the poet himself, early surrounded by legend, in the mysterious light of his Comedy, which he himself called a sacred poem, meaning its goals and objectives; the name of the Divine is accidental and belongs to a later time. Immediately after his death, both commentators and imitations appear, descending to semi-folk forms of "visions"; comedies were already sung in the 14th century. on the squares. This comedy is simply a book by Dante, el Dante. Boccaccio reveals a number of his public interpreters. It has continued to be read and explained ever since; the rise and fall of Italian popular consciousness was expressed by the same fluctuations in interest that D. aroused in literature. Outside of Italy, this interest coincided with the idealistic currents of society, but it also corresponded to the goals of school erudition and subjective criticism, which saw in Comedy everything that it wanted: in the imperialist D. - something like a carbonara, in D. the Catholic - a heresiarch, a Protestant, a man languishing with doubts. The newest exegesis promises to turn to the only possible path, lovingly addressing commentators close to D. in time, who lived in the band of his worldview or who assimilated it. Where D. is a poet, he is available to everyone; but the poet is mixed in him with the thinker, and he requires, first of all, the judgment of his equals, if we want to single out from the wilds of scholasticism and allegory, from under the "veil of enigmatic verses" the poetic content hidden in them. The main works expressing state of the art literature on D.: Bartoli, "Storia della letteratura italiana" (Flor., 1878 et seq., vol. IV, V and VI); Scartazzini, "Prolegomeni della Divina Commedia" (Lpts., Brockhaus, 1890); his own, "Dante-Handbuch" (l. c., 1892, Scartazzini has a rich bibliography of the subject, including translations of Dante's works). Of the biographies of D. available in Russian, the book by Vegele (Russian translation by Alexei Veselovsky, Moscow) is significantly outdated, although it can still serve to a certain extent to characterize the era; Symonds’ recent work: “D., his time, his works, his genius” (translated from English by M. Korsh., St. Petersburg, 1893) gives several beautiful aesthetic assessments, but the author’s information in medieval literature is insufficient and outdated, and in the question of D. far behind the movement of modern science.
Dante Alighieri The Italian poet Dante Alighieri, one of the founders of the literary Italian language, was born in 1265. Almost nothing is known about his family, as well as about what happened to him in his early years. The first memory dates back to 1274, when nine-year-old Dante admired a girl living next door. It was Beatrice Portinari. Only nine years later he saw her again, already a married woman, and falls in love with her. Beatrice became his muse for the rest of his life, a beautiful symbol that Dante kept even after her death in 1290. Florence Beatrice Portinari Dante Alighieri
life path Dante Dante belonged to the Cerchi party in Florence, which was at odds with the Donati party. In 1298, a business marriage took place between him and Gemme Donati. At this time, Dante wrote songs praising Beatrice, but he did not write a word about Jem. In 1296, Dante began to participate in the public life of Florence, and in 1300 he became one of the priors of the city. Gemma and Dante Dante Alighieri Beatrice and Dante
Wanderings of Dante In 1302, Dante, along with his party, was expelled from Florence. Only love for Beatrice made sense to Dante. As early as 1295 he wrote " new life”, a story about the love that renewed him. During the years of exile, Dante becomes more strict. At this time, he starts, but does not finish the "Feast", and also begins the famous "Divine Comedy". At first he lived in Verona, then arrived in Bologna, and in 1308 he reached Paris. Following Emperor Henry VII, he returns to Italy, hoping to restore his civil rights. However, the death of the emperor did not allow Dante's hopes to come true. In 1315, the viceroy confirms the decree on the expulsion of Dante and his sons. Verona Bologna Paris Henry VII
The Last Years of His Life From 1316, Dante stopped in Ravenna, where he was received by the lord of the city, Guido da Polenta. Here he continues to work on The Divine Comedy. In 1321, Dante, as the ambassador of the ruler of Ravenna, went to Venice to conclude peace with the Republic of St. Mark. On the way back, he contracted malaria and died on the night of September 13-14, 1321. Buried Dante Alighieri in Ravenna Ravenna Guido da Polenta Grave of the poet Dante Alighieri
History of creation Genre of comedy It is believed that Dante began work on the Divine Comedy around 1307, interrupting work on the treatises The Feast (1304-1307) and On the Eloquence of the People (1304-1307). In this work, he wanted to present a double vision of the socio-political structure: on the one hand, as divinely pre-established, on the other, as having reached unprecedented decomposition in his contemporary society (“the current world has gone astray” - Purgatory, XVI, 82). The main theme of the "Divine Comedy" can be called justice in this life and in the afterlife, as well as the means to restore it, given, by the providence of God, into the hands of man himself. Dante called his poem a comedy, since it has a gloomy beginning (Hell) and a joyful end (Paradise and contemplation of the Divine essence), and, moreover, is written in a simple style (as opposed to the sublime style inherent, in Dante's understanding, of tragedy), on folk language, "as women speak." The epithet Divine in the title was invented not by Dante, but by Boccaccio, it first appeared in an edition published in 1555 in Venice. The Divine Comedy is written in the genre of vision, popular in medieval literature.
The meaning of comedy Following the medieval tradition, Dante put four meanings into his work: literal, allegorical, moral and anagogical (mystical). The first of them provided for a “natural” description of the other world with all its attributes, and the poet did it so convincingly, as if he saw with his own eyes what was only a work of his extraordinary imagination. The second meaning provided for the expression of the idea of being in its abstract form: everything in the world moves from darkness to light, from suffering to joy, from falsehood to truth, from bad to good. The third, main, is the ascent of the soul through the knowledge of the world. The moral meaning provided for the idea of retribution for all earthly deeds in the afterlife. Dante sincerely believed that any human deed would necessarily have divine gratitude, hence the idea of cruel retribution to tyrants, and the idea of gratitude to the saints with "eternal light". The poet considered himself obliged to be as specific and descriptive as possible in these otherworldly pictures. And the fourth meaning provides for an intuitive comprehension of the divine idea through the perception of the beauty of poetry itself as a language also divine, although created by the mind of the poet, earthly man.
The composition of the comedy "The Divine Comedy" is divided into three parts ("kantiki"): "Hell", "Purgatory" and "Paradise". The poet, with the conscientiousness of a geometer, draws spatial parameters: in Hell there are nine circles, in Purgatory there are two prepurgatory and seven ledges of a mountain that rises to heaven, and in Paradise there are nine celestial spheres. The composition of the Dante poem is built taking into account the so-called magic of numbers, according to which the numbers 3, 9 and 10 are sacred. There are three canticles in the Divine Comedy, three central figures, each canticle has 33 songs, and since there is also the first song a prologue, then the total sum of the songs is 100. Dante's world is exceptionally holistic and harmonious, even this combination of mathematical precision of thinking with the irrepressible imagination of the poet is surprising. In the depiction of the journey through the other world, the unification of the authenticity of paintings transferred from earthly existence and allegoricalness, which introduces a certain encryption into these paintings, is striking. The reading of the poem even before needed comments that deciphered the allegories common to medieval culture. Each canticle has its own allegorical content: Hell is the embodiment of the terrible and ugly, Purgatory of reparable shortcomings and quenched sorrow. Paradise is an allegory of Beauty, Joy. Each form of punishment in Hell also has its allegorical aspect, as does each trial in Purgatory and each form of reward in Paradise. Having imagined this world as being founded by the Creator, Dante actually constructed it himself. Part 1 - "Hell" Part 2 - "Purgatory" Part 3 - "Paradise"
Features of the composition The Divine Comedy is Dante's greatest creation. This work was the result of the development of artistic, philosophical and religious thought of the Middle Ages and the first step towards the Renaissance. His main idea is the constant search for a new way in life by a person. In its form, this work is a kind of journey into the other world, carried out by the poet in his artistic imagination. It is called a comedy because it has a happy ending, and the title "Divine" was received from light hand Giovanni Boccaccio. The comedy consists of three parts: "Hell", "Purgatory" and "Paradise". This is a symbolic image of real life, the inner struggle of the author and the faith that Dante never lost. Each part has 33 songs, but "Inferno" has one more additional, thanks to which the total number of songs is one hundred. All parts end with the words "star ceilings", since the star for the author is a symbol of the heavenly goal, an unusual landmark in the journey.
Once again about the poem and the poet Representing a grandiose synthesis of medieval culture, the "Divine Comedy" simultaneously carries the powerful breath of a new culture, a new type of thinking that prophesies the humanistic era of the Renaissance. A socially active person, Dante is not satisfied with abstract moralization: he transfers his contemporaries and predecessors to the other world, with their joy and experiences, with their political tastes, with their actions and deeds, and creates a harsh and inexorable judgment over them from the position of a sage- humanist. He acts as a comprehensively enlightened person, which allows him to be a politician, theologian, moralist, philosopher, historian, physiologist, psychologist and astronomer. According to the best Russian translator of Dante's poem, M. L. Lozinsky, that The Divine Comedy is a book about the Universe and by the same measure a book about the poet himself, which will forever remain for centuries as an eternally living example of a brilliant creation.
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The greatest Italian poet, theologian, politician, one of the founders of the literary Italian language. 1265- 1321 Presentation of the teacher of the Russian language and literature of the MAOU "Secondary School No. 8", Sharypovo Zueva Nadezhda Alekseevna
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According to family tradition, Dante's ancestors came from the Roman family of the Elisei, who participated in the founding of Florence. Kachchagvida, Dante's great-great-grandfather, participated in the crusade of Conrad III (1147-1149), was knighted by him and died in battle with the Muslims. Monument to Dante 1865 Florence. The work of the sculptor E. Pazzi.
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According to Boccaccio, Dante was born in May 1264. Dante himself reports that he was born under the sign of Gemini. It is also known that Dante was baptized on May 26, 1265 (on the first Holy Saturday after his birth) under the name Durante. The Dante Alighieri family sided with the Florentine Cerchi party, which was at enmity with the Donati party. However, Dante Alighieri married Gemma Donati, daughter of Manetto Donati. The exact date of his marriage is unknown, the only information is that in 1301 he already had three children (Pietro, Jacopo and Antonia). When Dante Alighieri was expelled from Florence, Gemma remained in the city with her children, preserving the remnants of her father's property. Dante in fresco (1450, Uffizi Gallery)
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There is very little factual information about the fate of Dante Alighieri; his trace has been lost over the years. At first, he found shelter with the ruler of Verona, Bartolomeo della Scala; defeat in 1304 his party, which tried to achieve by force the establishment in Florence, doomed him to a long wandering in Italy. He later arrived in Bologna, in Lunigiana and Casentino, in 1308-1309. found himself in Paris, where he spoke with honor at public debates, common in universities of that time.
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In an allegorical sense, the plot of the Divine Comedy is a person, since, acting righteously or unrighteously by virtue of his free will, he is subject to rewarding or punishing Justice; the purpose of the poem is "to bring people out of their state of distress to a state of bliss". Elisabeth Sonrel. Scene from The Divine Comedy by Dante Alighieri
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“Having passed half of his earthly life”, Dante “find himself in a gloomy forest” of sins and delusions. middle human life, the top of her arc, Dante considers the age of thirty-five. He reached it in 1300 and coincides with this year his journey to the afterlife. Such a chronology allows the poet to resort to the method of "prediction" of events that took place after this date. Canto One
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Above the forest of sins and delusions rises the saving hill of virtue, illuminated by the sun of truth. The poet's ascent to the hill of salvation is hindered by three animals: a lynx, personifying voluptuousness, a lion, symbolizing pride, and a she-wolf, the embodiment of self-interest. The spirit of the frightened Dante, "running and confused, turned back, looking around the path leading everyone to the predicted death." Before Dante is Virgil, the famous Roman poet, author of the Aeneid. In the Middle Ages, he enjoyed the legendary fame of a sage, sorcerer and forerunner of Christianity. Virgil, who will lead Dante through Hell and Purgatory, is a symbol of the mind that guides people to earthly happiness. Dante turns to him with a request for salvation, calls him "the honor and light of all the singers of the earth", his teacher, "beloved example". Virgil advises the poet to "choose a new road", because Dante is not yet prepared to overcome the she-wolf and climb the hill of comfort: Canto One
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Dante shares his doubts with Virgil: Am I a powerful enough performer To call me to such a feat? And if I go to the land of shadows, I'm afraid I'll be mad, no more. Beatrice asked Virgil to pay special attention to Dante, guide him through the underworld and protect him from danger. She herself is in Purgatory, but, driven by love, she was not afraid to descend to Hell for the sake of Dante: Virgil encourages the poet, assures that the path he ventured will end happily: Why are you embarrassed by shameful timidity? Why didn’t you shine with bold pride, When from three blessed wives You found words of protection in heaven And a wondrous path was foreshadowed for you? Dante calms down and asks Virgil to go ahead, showing him the way.
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The inscription "Incoming, leave hope."
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Virgil notes: “Here it is necessary that the soul be firm; here fear should not give advice. Dante enters the "mysterious vestibule". He finds himself on the other side of the gates of Hell. Virgil explains that here are the "insignificant ones", those miserable souls "who lived without knowing either the glory or the shame of mortal deeds. And with them a bad flock of angels, ”who, when Lucifer rebelled, did not join either him or God. Virgil leads Dante to Acheron, the river of the ancient underworld.
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Towards the poets floats in the boat "an old man, overgrown with ancient gray hair." This is Charon, the carrier of the souls of the ancient underworld, who turned into a demon in Dante's Hell. Charon is trying to drive Dante - a living soul - from the dead, who have angered God.
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Waking up from a fainting dream, Dante finds himself in the first circle of the Catholic Hell, which is otherwise called Limbo. Here he sees unbaptized babies and virtuous non-Christians. They did nothing wrong during their lifetime, however, if there is no baptism, no merit will save a person.
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At the border of the second circle, Dante is met by the just Greek king Minos, the "legislator of Crete", who after his death became one of the three judges of the underworld. Minos assigns the degree of punishment to sinners. Dante sees the souls of sinners flying around.
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Dante, accompanied by Virgil, enters the third circle, the entrance to which is guarded by the three-headed dog Cerberus, a demon with the features of a dog and a man: His eyes are purple, his stomach is swollen, Fat in a black beard, clawed hands; He torments souls, tears skin with meat. In the third circle, where gluttons languish, "the rain is streaming, cursed, eternal, heavy, icy." Virgil bends down, scoops up two handfuls of earth and throws them into the "gluttonous mouth." Cerberus. While he is choking on the ground, the poets get the opportunity to pass him. Three-headed dog Cerberus, tormenting gluttons in the third circle of Hell Song Six
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In the next circle, Dante is waiting for the Greek god of wealth Plutos, an animal-like demon who guards access to the fourth circle, where misers and spendthrifts are executed. Virgil explains that the angry ones bear eternal punishment here. Under the waves of the Stygian swamp, people are also punished, "whose throats are covered with mud." These are those who deeply harbored anger and hatred during their lifetime and, as it were, suffocated from them. Now their punishment is worse than those who splashed their anger on the surface.
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The evil guardian of the fifth circle, the carrier of souls through the Stygian swamp - Phlegius, according to Greek myth, the king of the Lapiths. Phlegius burned down the Temple of Delphi and was thrown into Hades by an angry Apollo. Before Dante, the city of Dit (the Latin name of Hades) grows, in which "joyless people are imprisoned, a sad host." The eternal flame blows outside the city walls and paints the towers crimson. This is how Dante sees the lower Hell. At the gate, Dante sees many hundreds of devils, "raining down from the sky." They were once angels, but together with Lucifer they rebelled against God and are now cast into Hell.
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Virgil explains to his companion that in the abyss of lower Hell, there are three circles. In the first belt, murder, robbery, arson (that is, violence against one's neighbor) is punishable. In the second belt - suicide, game and extravagance (that is, violence against one's property). In the third belt - blasphemy, sodomy and covetousness (violence against the deity, nature and art). Virgil mentions that "the most pernicious are only three instincts hated by heaven: intemperance, malice, violent bestiality."
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The entrance to the seventh circle, where rapists are punished, is guarded by the Minotaur, "the shame of the Cretans", a monster conceived by the Cretan queen Pasiphae from a bull. In the seventh circle centaurs rush about. Dante and Virgil meet the fairest of the centaurs, Chiron, the tutor of many heroes (for example, Achilles).
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Dante sees the nests of harpies (mythical birds with girlish faces). She and Virgil pass through the "desert of fire". There is no forgiveness for suicides, whose "soul, hardened, willfully tear the shell of the body," even if the person "planned by death to prevent slander." Those who voluntarily took their own lives turned into plants after death.
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Dante walks along the third belt of the seventh circle, where the rapists languish over the deity in eternal torment. Before him "the steppe opened, where there is no living sprout." The blasphemers are downcast, lying face up, the covetous sit huddled, the sodomites scurry around tirelessly.
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In front of Dante, an infernal river flows, the “burning Phlegeton”, over which rises “abundant steam”. Dante sees how “the people of the church, the best to know them, scientists known to all countries” are tormented in the bubbling scarlet waters of the hellish river.
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Three shadows fly up to Dante and Virgil from the crowd, which consists of the souls of military and statesmen. Virgil explains that now it's time for them to descend into the most terrible place of Hell.
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Geryon appears from the abyss of hell, the guardian of the eighth circle, where deceivers are punished. He had a clear face and majestic Calmness of friendly and clean features, Dante notices "a crowd of people who were sitting near the abyss in burning dust." These are moneylenders. They are placed just above the cliff, on the border with the region where deceivers suffer torment. Gerion lowers the poets to the bottom of the failure and disappears.
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