Some thoughts about Dante and his "Divine comedy"

in #godflesh6 years ago (edited)

Dante created this work during the period 1308-1321. It is conceived in three parts. It has 100 songs built, as this number, multiplied 10 by 10, is a symbol of perfection. Each of the songs contains between 130 and 140 poems, organized in the three-sided (rhythm) , borrowed from the folkloric serpent. Every middle verse from the previous Tertium rhymes with the first and third verses of the next Tercius. The title of the poem ("Comedy") indicates, according to the then ideas, that the action in it will start from sad, difficult situations and will develop to a serene, happy ending. The epithet "divine" was added to the Venetian edition of the poem (1555) made by the printer Jolito.

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At the very end of his lyric-philosophical collection, "New Life," knowing he had "told a woman what no man had ever said about any woman," Dante gives an expression of his intention to write a "sacred poem" before God call his soul as a poet in the Hereafter, where he will be able to contemplate the glory of Beatrice, the "choice of Heaven." It is supposed that Dante began writing the poem "Divine Comedy" in 1307, when he had a religious and moral edifying inspiration after interrupting his moral philosophical treatise "Оeast". Dante recreates his vision that appeared to him during the Holy Week in 1300. Beatrice, who has descended from the throne of glory, is presented, the whole radiating blinding light, but with a face in tears, rises before Vergilius and begs him to come to Dante's help. Vergilius responds to Beatrice's insistence and the Italian poet still in captivity of his love for the incorruptible godly beauty accepts to become a humble disciple of the ancient Roman poet. Dante accepts to leave the material world and embark on a study of Being. The two poets find themselves in the Hereafter, where they are led by God, resurrected in them for the pursuit of beauty, leading to the heavenly Kingdom of the pious and righteous souls. The theme of the poem is the initiation journey of the poet through the three divisions in the realm of the dead, through which he acquires the power to contemplate closely from the Empire / Tenth Heaven / God. Dante's journey through the three kingdoms of the Hereafter follows a vertical downward trajectory: Dante descends from the northern hemisphere to the center of the world, from where he enters the southern hemisphere to the top of the Purgatory to rush into the bottomless depths of the heavens, and eventually to the Empire. But in fact this downturn turns Dante into continual elevation: continually enriching through vitality tests, his intellect contributes to his spiritual improvement to the extent that he knows himself in full bloom in full light and transparency. It resembles a tree that drops deeper roots down into the ground while simultaneously shoving its flowering branches ever higher in the sky to the radiant sunshine freedom.

In "Hell" and "Purgatory" Dante's judgments are focused on the puzzles of human nature that intertwine the flesh and the gusts of the intellect. The poet is committed to understanding the causes that make Earth's human existence into a never-ending drama. In Paradise, while taking into account the natural, fast-paced aspirations of man's life, the focus of man's spiritual drive is to pay attention to God's wisdom. The experience that Dante as a person accumulates within the logic of earthly reason reminds a lot of the experience the hero of the poem of Vergilius Enei acquires when he descends into the realm of the dead. The Italian poet and the legendary Trojan hero learn many rules that are useful to their earthly life during their stay in the community of people who have migrated to the afterlife. The experience accumulated by the author of the Divine Comedy in the heavenly realms, governed by the mercy of God and illuminated by God's mercy, reminds a lot of St. Paul's, one of the first defenders and preachers of God's wisdom to experience. Dante is enriched by both Enei's experience and St. Paul's experience. It rises to the fate of the spiritual man of the Middle Ages that the earthly life of the believer must be subordinate to the above-moral morality, which is rewarded in the luminous possessions of God's wisdom. Medieval thinker Dante is convinced that the goal of man in our underground world is the earthly and transient perfection that is demonstrated in civil and political life. But he firmly believes that the individual's earthly existence is strictly and incessantly subordinate to the everlasting, spiritual, Blago-supreme moral purpose of every person.

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