Born in 1265, died in 1321.
Vita nova comedia divina. Trade, banking, crafts flourished in Florence - Florence becomes the most prosperous city. The rich surrounded themselves with artists and poets who glorified them.
Dante was a Florentine, belonged to the guild of pharmacists (educated, sacred people), most likely studied law in Bologna. Dante's life is covered in darkness, not everything is known from his biography.
He loved Florence very much, he could not imagine his existence outside of Florence. He enjoyed authority as a poet, philosopher and politician. He took part in public life, was elected to the post of prior (he was one of the rulers of Florence). Party passions were in full swing in Florence - there were two parties Guelphs And gibellines. Basically, the Guelph party included wealthy people, owners of manufactories and banks. The Ghibellines are mainly the Florentine aristocracy. And between these two parties there was a merciless struggle for power. Dante himself also took part in these party feuds, which were further complicated by the fact that the Guelph party was divided into white and black Guelphs. Dante's misfortune was that his opponents won. Dante was expelled from Florence by his political opponents. We do not know exactly in what year he left Florence, but apparently it happened at the very beginning of the 14th century. By that time, Dante had already gained fame and glory, and in exile he was received with honors in various cities of Italy, but dreamed of returning to Florence. To do this, it was necessary to perform a rite of repentance. He was supposed to put on a white robe and in the afternoon with a candle go around all of Florence. Dante did not want to repent and continued to work in exile.
Dante's main work "The Divine Comedy".
"New life" - on which Dante worked in the 90s of the 13th century. NJ is the first autobiography of the poet. The new life is written both in verse and in prose, here the prose text is combined with the poetic. NZh tells about the meeting and love of Dante for Beatrice (“giving bliss”). This is a real young girl, apparently, she did not know that Dante was in love with her, because Dante's love for her is also a kind of love from afar, love is exclusively platonic, spiritual, sublime. He interprets the image of Beatrice as earthly incarnation Madonnas. He worships her, bows before her, admires her. Beatrice symbolizes everything that is most important in Dante's life: nobility, faith, kindness, beauty, wisdom, philosophy, heavenly bliss. A new life began with a meeting with Beatrice. The first time he saw her was when she was 9 years old. She was in a red dress (everything is filled with symbols and red is a symbol of passion). He saw her a second time in nine years, when she was eighteen and she was in a white dress (cleanliness). And the happiest moment in Dante's life, when Beatrice gave him a faint smile. When he saw her for the third time, he rushed towards her, and she pretended not to recognize him. He realized that it was proper for him to exercise restraint and not show his feelings. And alas, this was their last meeting, because soon Beatrice died and grief pierced the poet's heart and he took a vow of glorification of Beatrice, in this he saw the meaning of life.
Everything is full of some inner meaning. In addition to the fact that he sets out very prosaically here, he captures the most intense moments of his spiritual life in verse. New Life includes 25 sonnets, 3 canzones and 1 ballad.
Sonnet - 14 lines. main lyric genre in Renaissance poetry. The sonnet is the most widespread expression of thoughts and feelings. Sonnets wrote about love, about the immortality of creativity, just about life, about death. Those. a sonnet is always a poem of a philosophical nature. The sonnet most likely originated in Italy in the 12th century, possibly in Sicily. 14 lines. Consists of two quatrains and two three-verses (4+4, 3+3).
The fame of the Sonnet genre came with the poetry of Dante, he demonstrated to the world the beauty of sonnet forms.
“... Severe Dante did not despise the sonnet
Petrarch poured out the heat of love in him ... ”(c) Pushkin.
Treatise "Pir". The name is borrowed from Plato. Of course, it has an allegorical meaning - a feast of knowledge, a feast of the mind.
Treatise on Monarchy. Dante was a supporter imperial power, he believed that spiritual power should belong to the pope, and secular power to the emperor. Separated spiritual and secular power. His sympathies were on the side of the emperor.
Traktar "About folk eloquence". This treatise is written in Latin, but Dante argues that literature must exist in Italian. Italian language - "the language of Tuscany (a region of Italy) is the barley bread of poetry." Latin was appropriate in this treatise, because. he was more scientific.
The Divine Comedy
It was created in the 14th century and Dante worked on it for about 20 years. Wrote the work "Comedia". Comedies are works that begin with dramatic events and end with a happy ending. Comedy doesn't have to be dramatic. If we define the genre Divine Comedy", that is poem. This is a vision of the afterlife. "BK" is a work of transition from the Middle Ages to the Renaissance. "BK" begins with verses:
« earthly life halfway through
I found myself in a dark forest
"BK" is written in stanzas, which consist of three lines. A-B-A > B-C-B > etc. It turns out a chain. Mandelstam in an essay noted that the weaving is so complex that it is impossible to single out individual lines. Compared with the Cathedral (the same slender and majestic). Pushkin said that even one plan of the BC testifies to the genius of Dante.
"The Divine Comedy" consists of three parts: "Hell", "Purgatory", "Paradise". This was the world order. The human soul seemed to go through three stages. Hell, Purgatory and Paradise consist of 33 songs. And there is one introductory song. It turns out the number 100 - for the literature of that period - a number denoting greater integrity. In the Divine Comedy, the number “3” and a multiple of three play a special role (the soul undergoes three stages; the divine trinity; 3 is a sacred number).
The Divine Comedy is the most complex work of world literature. The difficulty is that everything is full of allegorical meaning. “I found myself in a gloomy forest” - the forest is a symbol of wandering. There are three animals in this forest: a lion (pride), a she-wolf (greed), a panther (voluptuousness). These three beasts, which he met in a gloomy forest, symbolize the main human vices. But Beatrice, Dante canonizes her, declares a saint of her own poetic will, seeing Dante's wanderings in earthly life, wants to show him a different, afterlife world. Discover what awaits a person there, in another world. And he sends Virgil to meet him. Virgil is also a symbolic image - this is the earthly mind, this is a poet, this is a guide through the circles of hell. Whereas Beatrice embodies divine wisdom. Beatrice herself is in paradise.
The architecture of hell was not invented by Dante, this is how hell was imagined in the Middle Ages. Hell is divided into 9 circles;
19. "Limbo" - unbaptized babies, ancient poets and philosophers are deprived of heavenly bliss, but they do not suffer. There was no joy, but there was no particular suffering. They cannot go to heaven through no fault of their own.
20. Lust is punished. Surrendered to the whirlwind of passion. One of the most wonderful songs is canto five, which tells the story of Francesca da Rimini, and the love of Paolo. This real story which was widely known. Francesca tells this story. The Divine Comedy is distinguished by its laconic style. This story is told very briefly. The principle of Dante's poetry is "According to sin and retribution." Dante makes the lovers Francesco and Paolo in one and the second circle rotate in a whirlwind, i.e. the metaphorical expression "whirlwind of passion" takes on a literal meaning. Francesca tells how she fell in love with Paolo (her husband's brother) and how they were infatuated with each other, that they read together a chivalric romance about Lancelot and Francesca says very briefly: "That day we didn't read anymore." Their crime becomes known, the husband commits reprisals, they die. Dante punishes them in hell, severely punishes them (i.e. acts like a medieval person), but after listening to Francesca's story, he himself sympathizes with them. He is immensely sorry for the suffering Francesco and Paolo.
21. Gluttons are punished. Here he portrays the famous gluttons in Florence.
22. Miserly and spendthrifts are punished. Dante believes that spenders and misers have lost their sense of proportion - and this is one sin.
23. Angry and envious.
24. Heretics. Here he acts like a medieval poet. The crime against God, against faith and religion is one of the most terrible.
25. Rapists. People who committed murder, suicide; very expressive image of suicides. They turned into dry branches, and when the poet, led by Virgil, accidentally broke the branch, blood oozed out of it.
26. Deceivers, seducers, cunning. For Dante, deception is also a terrible crime.
27. Traitors. Traitors. The worst crime is betrayal. The traitors are Judas, who betrayed Christ, and Brutus, who betrayed Caesar, which once again reminds that Dante was a supporter of strong imperial power.
Dante is symmetrical. 9 circles of hell and he makes 7 purgatory. And the human soul ascends the steps, is freed from 7 deadly sins, sins disappear from the human body and it approaches paradise.
There is more abstraction in Paradise and Purgatory. In Hell, the images are more earthly. In Paradise, of course, Dante meets Beatrice and Dante enjoys heavenly bliss.
The Divine Comedy is translated into Russian by Lazinsky.
DZ: Draw hell.
Dante. "The Divine Comedy".
Dante lived in 1265 in Florence. The plot is from medieval “walking”. Of particular importance is the Aeneid. The afterlife is not opposed to earthly life, but, as it were, its continuation. Each image can be interpreted in different ways.
The action begins in the forest. This song is a combination of concrete and allegorical meaning. The forest is an allegory of the delusion of the human soul and chaos in the world. All subsequent images of the prologue are also allegorical. D. meets 3 animals: a panther, a lion, a she-wolf. Each of them personifies a certain kind of moral evil and def. negative social force. Panther - voluptuousness and oligarchic government. Leo - pride and violence and tyranny of a cruel ruler. The she-wolf is greed and the Roman church, which is mired in greed.
Together, they are forces that impede progress. The top of the hill to which D strives is salvation (moral elevation) and a state built on moral principles. Virgil is an allegory of the human. wisdom. The embodiment of the knowledge to which the humanists devoted themselves. Beatrice - the connection of the image with the "New Life".
1 circle. Pagans and unbaptized babies. Dante meets Homer, Horace, Ovid and Lucan there, as well as a lot of ancient mythical and real creatures: Hector, Aeneas, Cicero, Caesar, Socrates, Plato, Euclid, etc. In this circle, only sighs are heard: they are not particularly tormented.
2nd circle: Minos sits in the second circle and decides who to send to which circle. Here, excessively loving personalities, incl. Paolo, Francesca, Cleopatra, Achilles (!), Dido, etc.
3 circle: gluttons suffer under freezing rain. I won’t list names further, don’t remember anyway, but I’ll look for them in scrap. There are mostly Dante's contemporaries. In the same circle lives Cerberus.
4: misers and spenders. They collide with each other, shouting “What to save?” or “What to throw?”. Here is the Stygian swamp (regarding the water surfaces in Hell: the river Acheron encircles the 1st circle of Hell, plunging down, forms the Styx (Stygian swamp), which surrounds the city of Dita (Lucifer). Below the waters of the Styx are transformed into the flaming river Phlegeton, and he, already in the center it turns into an icy lake Cocytus, where Lucifer is frozen.)
5: in the Stygian marsh sit the angry.
6: heretics. They lie in burning tombs.
7: three belts in which rapists suffer different types: over people, over oneself (suicides) and over a deity. In the first belt, D. meets centaurs. In the same circle - usurers as rapists of nature.
8: 10 evil cracks where they languish: pimps and deceivers, flatterers who sold the church. positions, soothsayers, astrologers, sorceresses, bribe-takers, hypocrites, thieves, treacherous advisers (here Ulysses and Diomedes), instigators of strife (Mohammed and Bertrand de Born), counterfeiters who posed as other people, lied with a word.
9: Belts: Cain - betrayed relatives (named after Cain). Antenora - traitors of like-minded people (here - Ganelon). Tolomei - traitors to friends .. Giudecca (named Judas) - traitors to benefactors. Here Lucifer chews Judas. This is the very center of the earth. On wool L. Dante and Virgil get out on the surface of the Earth from the other side.
Hell - 9 circles. Purgatory - 7, + prepurgatory, + earthly paradise, paradise - 9 heavens. Geometrical symmetry of the Earth è symmetry in the composition: 100 songs = 1 introductory + 33 each for Hell, Purgatory and Paradise. This construction was a new phenomenon in the literature. D. relied on the medieval symbolism of the number (3 - the Trinity and its derivative 9). Building a model of Hell, D. follows Aristotle, who refers to the 1st category the sins of intemperance, to 2 - violence, to 3 - deceit. D. has 2-5 circles for the intemperate, 7 for rapists (6 I don’t know where, it’s not said, think for yourself), 8-9 for deceivers, 8 for just deceivers, 9 for traitors. Logic: the more material the sin, the more forgivable it is. Kara is always symbolic. Deception is harder than violence, because it destroys the spiritual ties between people.
Published: Kravchenko A.A. "The female analogue of Christ": the image of Beatrice in the "Divine Comedy" ed. THEM. Erlikhson, Yu.I. Losev; Ryazan State University named after S.A. Yesenin. - Ryazan: Publishing house "Concept", 2015. S. 52-54.In modern feminist theology, Christianity is commonly referred to as a "male religion". The image of God, although not directly endowed with gender, is traditionally thought of in "male" categories. In this regard, the experience of the deification of the Lady, undertaken in the 13th century, is interesting. Italian poets of the "new sweet style" school. This ethical ideal, inextricably linking the Christian religion with the female image, reaches its apotheosis in the work of Dante Alighieri, finding its fullest expression in his main work, The Divine Comedy.
Dante deifies his beloved Beatrice (apparently, she really possessed outstanding moral qualities) already in his first poems, written in the spirit of the “new sweet style”.
After the early death of Beatrice, the notes of deification sound louder, brighter, more expressive. The Lord has already called her to Himself, and now she has taken her rightful place in Paradise among the heavenly angels. In one of his poems, Dante writes that "her good soul, full of mercy," ascended. These lines are originally “piena di grazia l'anima gentile”. This “piena di grazia” is nothing but “gratia plena” from the Latin hymn to the Virgin Mary (“Ave, Maria, Gratia Plena!”). Dante addresses his deceased beloved in the way that it was possible to address only the highest, most holy woman of Christianity - the Mother of God.
Dante ends his first book of poems, The New Life, with a promise to say about Beatrice "what has never been said about any one." We find the embodiment of this idea in the most outstanding work of the poet - "The Divine Comedy".
In fact, the celebration of Beatrice in the Comedy is a continuation of the traditions of the "new sweet style". In the poem we find traces of him, in some places changed almost beyond recognition. The same deification of a lady, at the same time - both a beloved and a heavenly being. Remaining a real woman, Beatrice in the Comedy is the personification of divine love, wisdom and revelation, truth, Christianity and christian church, theology and scholasticism (which in the medieval tradition was considered exclusively in a positive sense - as a way of knowing God).
According to the plot of the poem, it is Beatrice who saves Dante, who is on the verge of spiritual death; thanks to her prayers and intercession, he gets an unprecedented opportunity to visit the afterlife during his lifetime; it also elevates him to the highest heavenly spheres.
In the Comedy, Beatrice is spoken of as a kind of female "analogue" of Christ, although symbolically in some places of the poem she turns out to be even higher (for example, during the mystical procession in the XXIX song of "Purgatory" the Griffin, personifying Christ, draws a chariot in which he sits Beatrice).
The very meeting of the poet with his beloved in the Earthly Paradise - for all its drama - occurs solely thanks to Beatrice. It was she who came to the aid of Dante in his sinful delusions; in order to save him, she descended into Hell. And its harsh judgment itself has a single purpose: to forgive and grant salvation. Beatrice says this too:
So deep was his trouble,
That it was possible to give him salvation
Only the spectacle of the dead forever.
And I visited the gates of the dead,
Asking in anguish to help him
The one whose hand cocked him here,
and Dante - having already reached the heavenly heights:
“Oh lady, my hopes are a joy,
You to give me help from above
Leaving her mark in the depths of Hell,
In all that I was called to behold,
Your generosity and noble will
I recognize both power and grace.
In the original, the word “soffristi” – “suffered” is striking here: “you suffered for my good, leaving your traces in hell.” It was not an easy price for Beatrice to save Dante... And, probably, he is fully aware of this right here - at the very top of Paradise. Suffering and atonement for the sins of another person ... The idea, which is one of the central meanings of Christianity, receives a "female" embodiment in Dante's poem. The love of a woman is elevated to the rank of Divine, sacrificial and saving Love.
This was the pinnacle of the glorification of Dante's beloved. The poet kept his promise - no one before him (and, perhaps, after) did not say such words about a single woman. This supreme deification, the fusion of reality and symbol together in one person and the ascension of the beloved to the heavenly spheres has become one of the brightest, brightest, divinely pure and holy images of a woman in world civilization.
Bibliography:
Dante Alighieri. The Divine Comedy. New life / trans. from Italian. M. : AST, 2002.
3.2 Divine love for Beatrice
"Love" is a word that explains everything in Dante's work. Love for Dante is absolute love, the desire for the great Good, which from childhood awakened in him the light of the innocent eyes of the one who was Beatrice.
This is how Dante talks about the first appearance before his eyes of an eight-year-old Florentine girl who struck his heart and mind for life: "The ninth time after I was born, the sky of light approached starting point in her own circling, when for the first time appeared before my eyes the lady full of glory, reigning in my thoughts, whom many - not knowing her name - called Beatrice.
At that moment - I tell you the truth - the spirit of life, dwelling in the innermost depths of the heart, trembled so strongly that it manifested itself terrifyingly in the slightest pulsation of the veins. And, trembling, he uttered the following words: Behold, God, stronger than me, has come to command me. "From the very moment I saw her, love took possession of my heart to such an extent that I had no strength to resist it ... " Dante remembers all this.
For Dante Beatrice, this is love, and love in our whole life is a principle that is essentially extraneous to our will, unbidden, inaccessible, but so often invading our small private world, conditioned by our mind, invading the elements, overturning everything to the bottom.
New, strong feelings are raging in his world, a whole inner story is growing here, touching in its purity, sincerity and deep religiosity. This so pure love is timid, the poet hides it from prying eyes, and his feeling remains a mystery for a long time. In order to prevent other people's eyes from penetrating into the sanctuary of the soul, he pretends to be in love with another, writes poetry to her. Gossip begins, and, apparently, Beatrice is jealous and does not return his bow.
Some biographers, not so long ago, doubted the real existence of Beatrice and wanted to consider her image as just an allegory, in no way connected with a real woman. But now it has been documented that Beatrice, whom Dante loved, glorified, mourned, and in whom he saw the ideal of the highest moral and physical perfection, undoubtedly historical figure, daughter of Folco Portinari, who lived next door to the Alighieri family. She was born in April 1267, married Simon dei Bardi in January 1287, and died on June 9, 1290, at the age of twenty-three, shortly after her father. This love of Dante for Beatrice realizes in itself the ideal of Platonic, spiritual love in its highest development. Those who did not understand this feeling, who asked why the poet did not marry Beatrice. Dante did not seek the possession of his beloved; her presence, bow - that's all he wants, which fills him with bliss. Only once, in the poem "Guido, I would like to ...", fantasy captivates him, he dreams of fabulous happiness, of leaving with sweetheart far from cold people, staying with her in the middle of the sea in a boat, with only a few , dearest, friends.
One might think that Dante, worshiping Beatrice, led an inactive, dreamy life? On the one hand, this is possible, because demanding more and more, we forget about the true, winding ourselves with the image of what we want. So this lover idealized a little girl with an angelic face. But if you look deeper, you can see that this "image of the desired" has become something more, it has given amazing powers. Thanks to Beatrice, Dante ceased to be an ordinary person. The girl became a strong impetus that prompted Dante to work with early years.
But something terrible happened. When Beatrice died, the poet was 25 years old. Death, dear, was a heavy blow to him. He perceived her death as a cosmic catastrophe. And he spent all his days and nights in tears. In those days, as in ancient Greece, men were not ashamed of tears. After this, Dante had a "wonderful vision". In this vision, he says, "in which I saw that which made me decide not to speak more of the blessed one until I was able to speak of her more worthily. To achieve this, I make every effort, which she truly so, if the one who gives life to all will deign to let my life last a few more years, I hope to say about her what has never been said about any woman. my lady, blessed Beatrice, contemplating in her glory the face of him who is blessed forever and ever." Thus began a series of important works by Dante Alighieri, such as The Feast, the treatise On Popular Eloquence, The Monarchy, and The Divine Comedy.
The special problem of Beatrice in the Divine Comedy should be noted. According to the poet, the young Florentine was raised to heaven. "Comedy" was written in her glory. The love that arose on Earth does not go out in heaven either: with bright, warm, sometimes burning flashes of human cordiality, it illuminates the cold corners of the universe depicted by Dante.
In our opinion, it is necessary to add an important point: according to the idea of the poem, it is Beatrice who, by the will of the heavenly forces, gives the poet permission to visit the otherworldly possessions of God. She, as mentioned, does this through Virgil, to whom she entrusts the guidance of the living poet through Hell.
And in the soul of Dante the author, there is still love for that woman who captivated him in his early youth, whose untimely death he mourned in his poems and in whose name he decided to create this grandiose poetic epic. What about Beatrice? From the first moment she appears in the Comedy, she exudes restraint and severity. And so, many commentators condemned her for it. According to the author, this criticism is not fully justified, since in the expected "Paradise" Dante does not find what he was looking for, what he ascended to for so long. And so the fabulous extravaganza of "Paradise" remains cold and empty. Love in "Paradise" is constantly declared, but only as love for God. In this love, perhaps, one can hear the gratitude of those who managed to get into the rank of the blessed, but there is no warmth, no hot spiritual impulse, without which true love does not exist. If we talk about hot, heartfelt love, then this also flashes in Paradise, but only once and not for long - Dante's love for Beatrice. This hot feeling arose not in "Paradise", not in heaven. It was born on Earth and brought from Earth to Dante. And in "Paradise" it is an unwanted guest. She needs to be hidden here.
And Dante cannot hold back the outpouring of his loving heart:
"Loving spirit, which every hour,
Aspired ardently to his goddess,
As never waited for the gaze of dear eyes;
Everything than nature or brush until now
Captivated the eye to catch the heart
Or in a mortal body or in a picture,
It would seem insignificant to the end
Before the wondrous joy that flashed to me,
As soon as I saw the light of her face"
(R., XXVII, 88-96; see also R., XXII, 14-36)
Beatrice is not indifferent to these outbursts of Dante's sincere feelings addressed to her, but her reaction is much more restrained: a look, a smile, but even this is already a lot for a poet who adores her. Most of all, she answers with a reproachful speech, in which both female jealousy, and condemnation of any worldly (especially philosophical) hobbies, and denunciation of Dante's religious doubts, and his deviations from orthodoxy are merged.
Obviously, according to Beatrice, the journey through "Hell" was supposed to frighten Dante and return him to the path of humble obedience to God, unreasoning faith, but the required repentance, drenched in tears (Ch., XXX, 145), renunciation of the dictates of reason pious (albeit very contradictory) mentors from the poet did not achieve.
As already noted above, the inconsistency that permeates the entire poem is perhaps most clearly manifested in the complex figure of Beatrice. Throughout the 2nd and 3rd canticles, she only does what she "re-educates" the fearless and thoughtful poet, and she, especially in the 1st canticle, although by no means only there, proclaims free-thinking and self-willed ideas: you need to be afraid only of what can bring harm to another; "other that would be frightening - and no."
So, we repeat, there is no fear of God, it should not exist. So is there room for God himself? Did Dante realize that through the mouth of Beatrice he expressed, in essence, unheard-of thoughts for that time? And even if we leave the worldview aspect for a moment and try to limit ourselves to the ethical one: there is no external compelling force - there is only a person and humanity and - relations between people. What a deep, what a bold, what a humanistic thought! Through the mouth of Beatrice it was first expressed by Dante - and laid the foundation stone of the future great humanistic ideology.
In the image of Beatrice, Dante's ability to saturate his heroes with the contradictory spirit of the era was especially clearly manifested. At the same time, Dante's, advanced, soul-liberating thoughts are expressed by the opponents of Dante, the hero of the poem. Here it is very important to catch (as, indeed, in the "Comedy" as a whole) the relationship between text and subtext. It becomes clear that Beatrice, as a defender of orthodoxy, as an opponent of a certain skepticism and freethinking, is necessary for the poet:
1) as the most convenient way to express his deep religious doubts;
2) as a means of veiling these doubts, to create the impression that he does not want to deviate from orthodoxy or is ready to return to it.
Let's not forget that Beatrice is the favorite image of the creator of the Comedy. Dante could not help introducing into him what worried him most: new, bold, humanistically directed moral impulses and thoughts, and his growing doubts about religion, church, politics, and, on the other hand, theological counter-ideas , which surrounded him from all sides, and in disputes, in the fight against which the poet defended the main, early humanistic direction of his worldview. Hence the brightness, attractiveness and striking inconsistency of the image of the Saint Florentine.
Conclusion
The performed analysis of the tasks set allows us to draw the following conclusions:
Dante's attitude to the church is critical, he does not deny religion in any way, since he himself is a deeply religious person. But he cannot but be disturbed by the sinfulness of the "holy" church. And he tries with all his might to expose it.
Dante, as a man, a poet, thinking outside the box for his time, dared to take a grand step in his life. This is truly an amazing paradox. Through how many contradictions, confusions, experiences he had to go through. How should this paradox be explained?
For starters, Dante is a native of Florence, before his eyes there were cardinal changes in the life of the city, and the country as a whole. Seeing how the world is plunging into vile and terrible vices, he harbored a dream in himself to rid the world of growing evil. To enable souls to go through the path of purification. Since the path of man to perfection, from baseness to height, is complex, and in the poem Dante shows that purification is accomplished by suffering and love. He wanted to give the world peace! Therefore, this is the first and most important thing that prompted him to write a fundamental work that will remain a prime example for future generations.
Secondly, in a person with such a sensual and compassionate heart, ideas could not help developing, a new attitude not only to the world, but also to man. That is, at that time, early Renaissance motifs already prevailed in it. Dante is one of those poets who are worthy of the title of world or Catholic and whose work is noted the following features: the main thing is inspiration. There is no poet who has not reached that mysterious breath that the ancients called the Muse. The image, as it were, raises the person higher, the person sees further around him, and new relationships are established between things, determined not by logic and causal relationships, but by a harmonious or complementary vision of some single meaning. But for the emergence of a true poet, inspiration alone is not enough. It is necessary that good will, simplicity and trust come from the side of the personality towards grace, mercy, and natural forces are tamed and guided by reason - bold, cautious and vigilant, when, moreover, something special is experienced. And therefore, there is no need to dwell on the second gift - high intelligence and critical intelligibility or taste. The poet, inspired by vague visions or the call of a mysterious and formless word, the mind gives strength to create an action by one strict exactingness to the material, one refinement, fearless and precise, renouncing everything that burdens the path to the goal, to create a universe in itself, where all parts are organically connected and located in proportions once and for all given.
Dante, the only one of all poets, described the universe of things and souls not from the point of view of the viewer, but from the point of view of the Creator, trying to place them finally not within the framework and context of the question "how", but within the framework and context of the question "why?", evaluating them from final target positions. He realized that in this visible world, not integral beings and essences are available to us, but transient and temporary signs, the eternal meaning of which we do not comprehend. He endeavored to give a complete history of the time in whose center he was placed, outlining all the limits from accidental births to the invariable results of the incomprehensible Divine Wisdom.
And the third not unimportant is the interest in the person; to his position in nature and society; understanding of his spiritual impulses, recognition and justification of them - the main thing in "Comedy". Dante's judgments about man are free from intolerance, dogmatism, and the one-sidedness of scholastic thinking. The poet did not come from dogma, but from life, and his man is not an abstraction, not a scheme, as was the case with medieval writers, but a living personality, complex and contradictory. His sinner can at the same time be a righteous man. There are many such "righteous sinners" in The Divine Comedy, and these are the most lively, most human images of the poem. They embodied a broad, truly humane view of people - the view of a poet who cherishes everything human, who knows how to admire the strength and freedom of the individual, the inquisitiveness of the human mind, who understands the thirst for earthly joy and the torment of earthly love.
Dante's poem, accepted by the people for whom it was written, has become a kind of barometer of Italian national consciousness: interest in Dante either increased or fell, according to the fluctuations of this self-consciousness. The Divine Comedy enjoyed particular success in the 19th century, during the years of the national liberation movement, when Dante began to be praised as an exiled poet, a courageous fighter for the unification of Italy, who saw art as a powerful weapon in the struggle for a better future for mankind. This attitude towards Dante was shared by Marx and Engels, who ranked him among the greatest classics of world literature. Pushkin classified Dante's poem as one of the masterpieces of world art, in which "a vast plan is embraced by creative thought."
That is why creativity and the lesson of Dante given to us can give our time a lot of material for reflection.
List of used literature
Sources
1. Dante Alighieri. Divine Comedy / Per. Lozinsky M., 1974.
Research and benefits
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The direct heirs of the Romantics were undoubtedly the Symbolists. Romantic themes, motifs, expressive devices entered the art of different styles, directions, creative associations. Romantic worldview or worldview turned out to be one of the most lively, tenacious, fruitful. Romanticism as a general attitude, characteristic mainly of young people, as a desire for an ideal and creative freedom...
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It inevitably either degenerated into pathetic epigonism and caricature, or, more often and more significantly, resulted in original work. It was in the latter case that it became obvious that the creators of the culture of the Renaissance, drawing from both sources - pagan-antique and Christian-medieval - in fact did not slavishly follow either one and created an original culture with its inherent features. ...
It is often imagined that Beatrice is one of the clearest or even the most “transparent” figure in Dante’s Comedy: a beautiful young Florentine who charmed the young Dante, who died early and was mourned by him in his famous New Life. And, according to the unconditional conviction of the poet, she was lifted by higher powers into heavenly places. "Comedy" was written in her glory. The love that arose on Earth does not go out in heaven either: with bright, warm, sometimes burning flashes of human cordiality, it illuminates the cold corners of the universe depicted by Dante.
But the heavenly Beatrice in the poem is enriched with the sophistry of the philosophy of Aquinas. Beatrice argues "after Thomas" (R., XIV, 6-7). Dante the author forces Blessed Beatrice to engage in scientific disputes with Dante the hero of the poem, trying through her lips to dispel the doubts in matters of religion expressed by his lips.
An important point should be added to this: according to the idea of the poem, it is Beatrice who, by the will of the heavenly forces, gives the poet permission to visit the otherworldly possessions of God. She, as mentioned, does this through Virgil, to whom she entrusts the guidance of the living poet through Hell.
But in the soul of Dante the author, love is alive for the woman who captivated him in his early youth, whose untimely death he mourned in his poems and in whose name he decided to create this grandiose poetic epic. And Beatrice cannot throw him off either, completely hide his love for the poet, the one that he so longed for on earth and that he decided to draw in a poem. Echoes of their mutual feeling rarely break through, but they cannot but excite the reader. Dante - alive and not a saint - expresses his feelings openly.
In the New Life, his early work, Dante says that he first met Beatrice when he was 9 years old, in 1274, and saw her again only after another 9 years, in 1283. The symbolic repetition of the number 9 creates an atmosphere of some incompleteness, mystery of the story, in which the heroine lives as a spiritual creature, causing astonished admiration. Today, the real existence of this ideal woman is beyond doubt: it is known that she was the daughter of Folco Portinari, a generous Florentine who founded the Santa Maria Nuova hospital, the largest in the city at that time; then she was given as wife to Simone de "Bardi, who, according to some sources, held significant positions in the city (he was repeatedly a podest and "captain of the people" - the mayor).
Beatrice, this “very young angel”, died at the age of 24 on June 8, 1290. In the “new life”, her image is endowed with allegorical and mystical meanings, which elevate her above the “angelic women” of other stylists and attract the poet himself to salvation and perfection, i.e. to the transition to a completely new, updated state. The role of the “earthly” Beatrice precedes the role of the “theological” Beatrice, who in the other world becomes a symbol of divine Knowledge, never losing her femininity. She comes to Dante's aid when he finds himself in the "wild forest" by summoning Virgil; appears to him on the summit of Purgatory and reproaches him for his apostasy; then becomes his beloved guide through the celestial spheres of Paradise in an intellectual, moral and religious ascent which culminates in the contemplation of God. According to De Sanctis, Dante, through the image of Beatrice, was able to poetically deify the human in the New Life and humanly soften the divine in the Comedy. In infinity lives “her beautiful smile” (Nzh, XXI, 8), with whom he was in love during her lifetime; Beatrice, transformed in glory and bliss, remains the same “beautiful and laughing” (Paradise, XIV), as it was in the works of stylists, ready to captivate him with a “beam of a smile” (Paradise, XVIII, 19).
8. “New Life” is a prose narrative about the poet's love for Beatrice. 31 poems written in the period from 1283 to 1292 (or a little later), which are included in the text of 45 chapters that make up the book, accompanied by clarifications of the dates and circumstances in which they were written, and comments on the texts, become key, reflect the most intense moments of the entire love story experienced by the poet. According to its single composition, this A new book, and it becomes clear why in our time it can be considered the first novel of the New Age, - as "Feast" - the first scientific work in Italian. Some of the facts given in the "little book" (libello) - as Dante himself calls the "New Life" - have biographical accuracy, others seem fictional. All of them, however, paint a very important picture. inner world and are included in the “rarefied”, dreamy atmosphere of the narrative. It is also important to note that the urban reality of Florence, through the streets of which Beatrice walks with her friends, becomes a harmonious background for the image of this perfect creature, “who descended from heaven to earth in confirmation of miracles.” And Beatrice looks here more exalted due to her spiritual qualities - and yet more human than the feudal ladies praised by the Provencal poets with their memorized refinement, living in the aristocratic halls of their gloomy castles.
In the biography of every artist there was a woman who inspired the creation of works and imprinted in them for centuries. The creator of the Divine Comedy, a philosopher, poet and politician, admired the muse named Beatrice all his life.
History of creation
The name of Beatrice Portinari, most likely, would have been forgotten and lost in numerous legends about beautiful girls, if not for the ardent love of a fan. In the work of Dante Alighieri, there are references to a woman remembered by Florence and the educated world. The muse of the great poet and her dignity, subtly emphasized in the lyrical statements of Dante, subsequently inspired the poets of the following centuries.
Coming from a simple family that did not have enough money to give his son an education, Dante showed a romantic mental warehouse from a young age. At the age of 9, he met a pretty girl who gave birth to strong and unshakable love in his heart. The daughter of a wealthy Florentine became an object of worship, the admiration of which Alighieri carried through life and work.
The origin and status of the girl suggested marriage with a representative of her class, so Beatrice did not take Alighieri's attentions seriously. She was betrothed to the rich Simon de Bardi, who was favored by the girl's mother. History is silent about how happy the union of Beatrice and Simon, who were married, was. Dante, on the other hand, was happy with dreams of the one who was considered a witch, seeing how the poet was fascinated by her.
The second meeting of Dante and Beatrice took place seven years after they met. This date also did not give Alighieri reason to believe in the possibility of reciprocity and joint happiness with his beloved. According to legend, the girl remained the only love of his life, bearing an exclusively platonic character. Thanks to the feeling, the image of Beatrice was captured in the life and work of Dante, as well as in the history of Italy. Researchers of the artist's biography connect his death with longing for his beloved woman.
A few years after the death of Beatrice, her husband married a wealthy girl from an eminent family. Everything that Dante wrote about from that moment on was permeated with memories of his beloved. On the way from Venice, where the poet went on a diplomatic mission, he contracted malaria. The end was inevitable. Dante's tomb, which appeared at the burial site many years later, is decorated with a portrait. The poet looks unnatural on him, as his face is framed by an unusual beard for Alighieri. There were rumors that Dante lost interest in life and even stopped monitoring his appearance, the longing for Beatrice was so strong.
It is curious that Beatrice's appearance was not as outstanding as Alighieri presented it. The mediocre girl was far from the goddess, as she was portrayed by the author of the Divine Comedy. The past psychological crisis associated with the death of Beatrice marked the beginning of a new stage in the life of the writer. He began to write a work called "New Life", but spiritual anguish haunted him, preventing him from throwing off the heavy burden of memories and experiences.
Biography
A fleeting date in childhood became fateful for a boy named Durante degli Alighieri, the future great poet. It also turned out to be an ordinary meeting for Beatrice Portinari. Scientists suggest that the girl's name was Bice, but the poet in love made the name euphonious, altering it in his own way. The meaning of the name Beatrice is akin to Beatrice, stands for "happy" or "giving happiness." The neighbor's daughter on the spot struck the heart of a boy who had a romantic nature, but Dante knew the true feeling in adulthood. This revelation coincided with the marriage of his beloved.
Boccaccio, writing a lecture in which he analyzed "Hell" in Dante's "Divine Comedy", paid attention to Beatrice not as a poet, but as a distant relative of the girl. His stepmother turned out to be the second cousin of Dante's beloved. Boccaccio confirms the origin of the Florentine and describes her social position, which he knew firsthand.
Beatrice was one of the six daughters of the generous Folco Portinari, and the rich man's son was best friend Dante. Researchers who have studied Beatrice's biography do not have much information and build theories based on her father's will and artifacts from the archives of the Bardi dynasty.
Contact between young people never lasted more than a few minutes. The shy poet met Bice a couple of times on the streets of the city. Due to shyness, Dante never spoke to her, and the girl hardly suspected how strong his feeling was, because the poet paid attention to other ladies as a cover. Despite the fact that he married for convenience, Alighieri's heart belonged to Beatrice.
The legend says that the girl died at the age of 24, the cause of death was a difficult birth. The tomb of the muse Dante is located at the church of Santa Margherita de Cherchi, in the crypt where her ancestors are buried. But, according to rumors, the place where Beatrice found last resort maybe the Basilica of Santa Croce.
In the works of Dante
The image of Beatrice is found in the Divine Comedy by Dante and in the New Life. Her image, light, airy and ghostly, according to Alighieri, was angelic. He believed that the Almighty took the girl to heaven. The heroine of the author was allowed to have discussions with the hero of the poem, talking about religion. According to the idea of the writer, the heroine Beatrice allowed the character with whom Alighieri identified himself to visit the divine domain. The blessed beloved in the poem responds to the chosen one with reciprocity, which he did not receive during his lifetime.
Dante's Divine Comedy books In the New Life, the poet covered the story of meeting a girl, drawing parallels with numerological symbols in his own destiny. In the work, Beatrice appears as an exalted being. She is a young angel, whose meaning has a mystical background.
Researchers of the work of Dante Alighieri talk about the earthly and theological Beatrice. According to the logic of the author's works, she carried a symbol of divine Knowledge, keeping a refined femininity. The author equated everything human with the divine, using the image of a beloved woman.
Illustration for the work "The Divine Comedy" 31 poems included in 45 chapters are dedicated to the poet's love for his chosen one. The biographical data described in the "New Life" today seems to be both real and fictional due to the spiritual and lyrical manner of narration.
The image of Beatrice has repeatedly appeared in the works of poets Silver Age and finds echoes in popular culture. So, for example, her image is used in an anime called "Devil's Beloved".
