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Summaries of The Divine Comedy The Divine Comedy: origins and meanings

We can not know exactly when Dante has begun to write his poem, Boccaccio states that had already started composing the first seven songs of Hell, in Florence, in previous years in exile there and his wife Gemma Donati he sent them to him while he was in a guest house Malaspina. Certainly we can assume that the grandiose project was born in the poet's mind long before they began their stories of exile and gradually has come maturity and perfection. In 1313 it was already known perhaps the first poem in 1320 and the second, as we learn from John Carmen of Virgil who mentioned it, the Paradiso, however, was finished in 1321, the year of death, and was most likely published by Grande della Scala. What interests us, however, is the spiritual genesis of the work, as rooted in his deep anxiety reasons and a desire to Dante of arrangement and order of human affairs and earthly in a complex but compact unitary structure and poetic at the same time rational and philosophical. The problem of order

providential

existential instances, the thirst to try and demonstrate the providential order of the universe in which blindly believed the firm faith rooted in his soul, the moral conviction strict and indissoluble from policy design, were the basis for all previous work and had presided over all his work but had not yet found the realization of that intellectual and ethical role that he felt strongly that it should play in this society, and especially not found the literary genre that could allow unfold revealing the prophetic mission that from the agitated and threw him to the men not only contemporaries but also on those of the future, which was always worried. The

theocentrism

Despite his opposition to the theocratic power of the Church and the theocratic theory in general, Dante was always a firm believer of theocentrism, convinced that there was a route to God and that This page on earth, that man was called to live, was a pilgrimage, an exile. The corruption of the times offended his conscience, the decay of morals led him to have apocalyptic predictions, the urgency of a conversion of men and a regeneration of society urges him, pressing as stimuli for the same check more of their lives deeply disappointed the youth and urged him to condemn 'strictly himself, to judge a sinner. From this intense concern, this need for personal conversion, conversion as an example for other men, from this anxiety and purification of Amendment to the reality of the Divine Comedy was born on the drawing, an itinerary of faith, its staff, but also as a way to indicate to all mankind, to redeem himself and return to a state of grace.

"Halfway through the journey"

The preamble at the beginning of Dante's poem, about her age (In the middle of the journey of our life ") and confusion in the" dark forest "gives us more data to reconstruct the Preliminary work: the poet must have had thirty-five, then himself as half of the average man and he was certainly still ensnared in sinful experience, or at least outside of the strict moral line that had been building in the time line that led to a high point, when everything comes together and finds its raison d'etre, that of God in what will actually an allegory of the "dark forest" is probably difficult to establish, youth spent a bit 'the funny, with lots of friends and many loves, until the appearance of the 'gentle' Beatrice, who became the inspiration and guidance of his life, or maybe the dark wood and moral confusion in which he fell after the death of Beatrice, that she scold in Purgatory, specifically in Earthly Paradise (Canto XXXI).

Sin youth

assumptions may be different, of course, the fact remains that he is condemned to a page negative of his teenage years, that no one can identify exactly with a specific episode, but that certainly was a concern over abandoning his worldly goods, to be understood not only as love, debauchery, political wrangling, but the attraction for rationalism , philosophy and science. In the Vita nova, moreover, he had announced at the end of the work, another woman, another love had taken, alluding to philosophy, as becomes clear later in the Convivio . This had in some way away from God and if they reproached Dante and desired an ascent, an ascent of the hill of grace, to exit a dangerous situation for his soul.

The trip

The idea of \u200b\u200bthe trip, then, to God as a process, through a process that would allow a gradual awareness of evil in the world and the individual to attain the complete purification of the bliss of contemplation of God, is placed as a central idea in the program and how Dante's determination to carry through such a journey, a true redemption, not only imaginary, for themselves and for all men. The author became the protagonist and the paper work he proposed to his experience as a designer, unique and real, personal and universal redemption. In fact, there is no doubt that while Dante in the Commedia as the author-traveler, tells him, the journey is dynamically creating, moment by moment, as a transformation and spiritual growth of Dante himself, who at the end of the process, will be very different, improved, renovated and regenerated, and escaped out to danger, to get possession of the property and the final liberation from evil.

descend from this dynamic character of the poem, and its configuration as a journey, two presided over the inherent need for its composition: first the need felt by the poet always emphasize the uniqueness of his experience in this , having had the opportunity to learn, during the journey, many truths, of various kinds (cosmological, philosophical, moral, religious, political, theological, etc..) and having been able to reveal to mankind contemporary and future, the need to show the value of the prophetic his words, thinking always presented as inspired by God, indeed, to this end, the same invocation to the Muses and Apollo have a following and a proof of divine power which had faith in inspiring the poet. It then explains the visionary of the Divine Comedy, to be understood not just as a category internal to Dante: his imagination is yes, but also its ability to sommuove believer and shaking his "high fantasy", to the point to make it a vision, or rather visionary. All that Dante sees in the afterlife, I really see, even with his mind, and it is as real and authentic, able to strongly impress himself first and then the readers.

vision

The journey is therefore especially vision, not only in the broadest sense, that is the prophetic vision of the truths of faith, the historical, moral, political and religious events, but also vision in the strict sense places, for souls and penalties, the Beatitudes, the damned, of purgatory, of the blessed, devils and angels, saints and God

From such visions and through them it makes a large learning constant and inclusive of all knowledge, which magnifies every step of the figure of Dante, making a colossal and prophetic, a sharer in the divine plan that is accomplished in a work of writing, but beyond the limits of pure "literary" to pursue the realization of a universal plan of salvation collective humanity. Only in exceptional beings could be granted to employees and become partakers of a divine plan, of such a journey, and so Dante confirms the exceptional character of the journey, when in the second canto, refers to two characters from the scope of Aeneas and St. Paul, as they could before him, make the same journey after death, having a specific mission, one, politics (nell'Averno Aeneas descends to meet his father Anchises, who will unveil the secrets of their Roman heritage to which he will rise) and the other, religious ( St. Paul descends into Hell because he will realize, as stated in the book of Revelation, the sins of the world, to implement its apostolate). Dante meet him in the mission of Aeneas and Paul, because through the grace of God elargitagli, his exceptional journey will take place only according to his personal salvation, according to the universal human and, again, Dante, poet prophet by the vision corporalis since made the journey into the soul and body, may participate in all the revelation of profound truth known. The meaning of the title

Comedy

As the trip was from a bad situation and negative, represented by sin from the dark forest and ends with a happy ending, namely achieving the highest good, Dante's poem titled explaining Comedy XIII in the Epistle to Can Grande della Scala, which is called tragedy instead a work that ends tragically ( divine called it, later, Boccaccio, for the matter in question and the high poetic value).

The structure of the poem

La_struttura of the poem is wonderfully unified, architecturally designed as an monocircolare of three levels: geographical, cosmological, moral, religious, historical. We could say that there is a physical geography, the Divine Comedy, a geography and then moral and theological metaphysics, and finally a historical geography, directly attributable to the time of Dante, although always projected future perspective, it is prophetic. Just by the diversity and complexity of the structure, which corresponded to an inner need of the poet, linked to that his longing for unity and order (which, if we were also the two categories more typical of the general trend of the whole culture of the Middle Ages) derive the different interpretations of the work, which then are nothing if not the same four senses of Scripture that the poet had spoken in the Convivio): the literal sense, we interpret the verses we read according to their explicit meaning, literally translating words and images, and the allegorical sense, which is broader and more typical of the poem, whereby we understand what the common symbolism of the work does it mean and the true message that the poet wants to deliver, and the moral sense which is not enclosed in single words or single lines, but extends to all the songs, the figures, the scenes and the whole poem, the journey itself Dante's sense anagogical, namely the universal significance of what the poet wrote.

The Comedy and the Bible

Moreover, even in the Epistle to Can Grande della Scala, Dante confirms that the meaning of the work is not easy because it is a character polisenso,
that has multiple meanings: the first is called literal the others are the allegorical, the moral or anagogical. To clarify further the writing of the poem, in the same epistle was quoted this Bible verse: "When Israel went out of Egypt and the house of Jacob from a people, the Jewish nation was consecrated to God and he became the domain of Israel. " With this, there is a tight relationship between the Comedy and the Bible, according to the medieval use, and is essentially reaffirmed the value of spiritual work.

regards to the verse quoted, if we consider the letter, it tells us about the exit of the Israelites from slavery in Egypt in Moses' time, if they take this allegory, we see the representation of our redemption by Christ and if, finally, we focus on the moral significance, that verse refers to the conversion of the soul which comes from the misery of sin to grace, and consequently, the meaning anagogical the passage of the soul is sanctified, from bondage to freedom of eternal glory.

whole journey of Dante, then, through the three kingdoms, should read as he himself suggests, a path of liberation, in exitu Aegipto de Israel, from the "dark forest", to the immense light of the Empyrean. The subject of the poem relates so on the condition of souls after death, according to the literal meaning, but by the other senses, as the subject involves first-hand the man, who with his merit, or his fault, through free will, deserves divine punishment or reward. Also in the Epistle, Dante gives the poem its title, with a Latin phrase which translated, reads: "Here begins the Comedy of Dante Alighieri, a Florentine by birth, not morals. " Symbolic reference to his country, which highlights all the bitter resentment that he feels rod for a city that loves so much and yet he sees in the political corruption and moral plummeted. Move

attention then the poet, in his letter to Can Grande-treated, about the differences between comedy and tragedy, stating the difference between the two styles: high and sublime to the tragedy, the humble and unassuming comedy, according to the Ars dictates poetry of Horace.