"The Divine Comedy" is an immortal work with a philosophical meaning. In three parts the plot is revealed about the purpose of love, the death of the beloved and universal justice. In this article we will analyze the poem “The Divine Comedy” by Dante.
The history of the poem
Analysis of the composition of “The Divine Comedy”
The poem consists of three parts called cantics. Each cantik contains thirty-three songs. One more song was added to the first part; it is a prologue. Thus, there are 100 songs in the poem. The poetic meter is terza.
The main character of the work is Dante himself. But, when reading the poem, it becomes clear that the image of the hero and the real person are not the same person. Dante's hero resembles a contemplator who only observes what is happening. He is different in character: hot-tempered and pitiful, angry and helpless. The author uses this technique to show the whole range of emotions of a living person.
Beatrice is the highest wisdom, a symbol of goodness. She became his guide to various areas, showing love in all its forms. And Dante, captivated by the forces of love, obediently follows her, wanting to achieve heavenly wisdom.
In the prologue we see Dante at the age of 35, who stands at a crossroads in his life. An associative series is created: the season is Spring, he met Beatrice also in the spring, and God’s world was created in the spring. The animals he meets on his way are symbolic of human vices. For example, lynx - voluptuousness.
Dante shows through his hero both his own tragedy and the global one. Reading the poem, we see how the hero loses heart, resurrects and seeks consolation.
He also encounters sleepy crowds. These people did neither good nor bad deeds. They look lost between two worlds.
Description of the Circles of Hell by Dante
Analyzing the poem “The Divine Comedy”, one can see that Dante’s innovation occurs already when he passes through the first circle of Hell. The best poets languish there together with old people and babies. Such as: Verligius, Homer, Horace, Ovid and Dante himself.
The second circle of Hell is opened by a half-dragon. How many times will he wrap his tail around a person and he will end up in that circle of Hell.
The third circle of Hell is spiritual torment, which is more terrible than earthly.
In the fourth circle are the Jews and spendthrifts, whom the author has endowed with the epithet “vile.”
The fifth circle contains angry people for whom no one feels pity. Afterwards the path to the city of devils opens.
Passing through the cemetery, the path to the sixth circle of Hell opens. It is home to all the political haters, among them there are people who are burning alive.
The most terrible circle of Hell is the seventh. There are several stages in it. Murderers, rapists and suicides suffer there.
The eighth circle is deceivers and the ninth is traitors.
With each lap, Dante opens up and becomes more realistic, rough and reasonable.
We see a significant difference in the depiction of Paradise. It is fragrant, the music of the spheres sounds in it.
Summing up the analysis of Dante’s “Divine Comedy,” it is worth noting that the poem is filled with allegories that allow us to call the work symbolic, biographical, and philosophical.
"Comedy" is the main fruit of Dante's genius. It is written in terza - a three-line stanza. The plot scheme of the “Comedy” is an afterlife journey, since it was a very popular artistic motif among the classics: Lucan, Statius, Ovid, Virgil and others. The plot of the poem is literally understood - the state of the soul after death; understood allegorically, this is a person who, by virtue of his inherent free will, is subject to justice, rewarding or punishing. If we talk about construction, the poem consists of three cantikas: “Hell”, “Purgatory” and “Paradise”. Each cantika is divided into songs, and each song into terzas. The Comedy is a grand allegory. Above its wonderful, almost incredible design in terms of precise calculation, shines the magic of numbers, originating from the Pythagoreans, reinterpreted by scholastics and mystics. The numbers 3 and 10 are given a special meaning, and the poem presents infinitely varied variations on numerical symbolism. The poem is divided into three parts. Each of them has 33 songs, 99 in total, along with the opening 100; all numbers are multiples of 3 and 10. The stanza is a terza, that is, a three-line verse, in which the first line rhymes with the third, and the second with the first and third lines of the next verse. Each edge ends with the same word - “luminaries”. From the point of view of the initial meaning of the Comedy, conceived as a poetic monument to Beatrice, the central point of the poem should have been the song where Dante first meets the “noble one.” This is the XXX canticle of "Purgatory". The number 30 is simultaneously a multiple of 3 and 10. If you count in a row from the beginning, this song will be the 64th in order; 6 + 4 = 10. There are 63 songs before it; 6 + 3 = 9. The song has 145 verses; 1 + 4 + 5 = 10. It has two central points. The first is when Beatrice, addressing the poet, calls him “Dante” - the only place in the entire poem where the poet put his name. This is verse 55; 5 + 5 = 10. There are 54 verses before it; 5 + 4 = 9. After it there are 90 verses; 9 + 0 = 9. The second place that is equally important for Dante is where Beatrice first calls herself: “Look at me. It’s me, it’s me, Beatrice.” This is verse 73; 7 + 3 = 10. And besides, this is the middle verse of the entire song. There are 72 verses before and after it; 7+2=9. This game of numbers still baffles many commentators who have tried to understand what secret meaning Dante put into it. There is no need to present here various hypotheses of this mystery; it is worth mentioning only the main plot allegory of the poem.
“At the halfway point of earthly existence,” on Good Friday of the “Jubilee” year 1300 - this is the fictitious date of the beginning of the wanderings, which allowed Dante to become a prophet, where more, where less than ten years - the poet got lost in a dense forest. There he is attacked by three animals: a panther, a lion and a she-wolf. Virgil saves him from them, sent by Beatrice, who descended from paradise to limbo for this purpose, so Dante fearlessly follows him everywhere. He leads him through the underground funnels of hell to the opposite surface of the globe, where the mountain of purgatory rises, and on the threshold of earthly paradise he hands him over to Beatrice herself. Together with her, the poet ascends through the heavenly spheres higher and higher and, finally, is awarded the sight of the deity. The dense forest is the complications of human life. Animals are his passions: the panther is sensuality, the lion is lust for power or pride, the she-wolf is greed. Virgil, who saves from beasts, is reason. Beatrice - divine science. The meaning of the poem is the moral life of a person: reason saves him from passions, and knowledge of theology gives eternal bliss. On the path to moral rebirth, a person goes through the consciousness of his sinfulness (hell), purification (purgatory) and ascension to bliss (paradise). In the poem, Dante’s fantasy was based on Christian eschatology, so he draws the landscapes of hell and heaven according to the outline, and the landscapes of purgatory are the creation of his own imagination. Dante depicts hell as a huge funnel going to the center of the earth. Hell is divided into nine concentric circles. Purgatory is a mountain surrounded by the sea with seven ledges. In accordance with Catholic teaching about the posthumous destinies of people, Dante depicts hell as a place of punishment for unrepentant sinners. In purgatory there are sinners who managed to repent before death. After purifying tests, they move from purgatory to heaven - the abode of pure souls.
For posterity, “Comedy” is a grandiose synthesis of the feudal-Catholic worldview and an equally grandiose insight into a new culture. Dante's poem is a whole world, and this world lives, this world is real. The extraordinary formal organization of the Comedy is the result of using the experience of both classical poetics and medieval poetics. "Comedy" is, first of all, a very personal work. There is not the slightest objectivity in it. From the first verse, the poet speaks about himself and does not leave the reader without himself for a single moment. In the poem, Dante is the main character, he is a man full of love, hatred and passions. Dante's passion is what makes him close and understandable to people of all times. Describing the other world, Dante talks about nature and people. The most characteristic feature of the remaining images of the Comedy is their drama. Each of the inhabitants of the afterlife has its own drama, which has not yet been overcome. They died long ago, but none of them forgot about the land. Dante's images of sinners are especially vivid. The poet has special sympathy for sinners condemned for sensual love. Grieving over the souls of Paolo and Francesca, Dante says:
"Oh, did anyone know
What bliss and dream, what
She brought them down this path!
Then addressing the silent ones,
Said: “Francesca, your complaint
I listen with tears, compassion.”
Dante's mastery is simplicity and tactility, and thanks to these poetic techniques we are attracted to the “Comedy”.
Dante placed popes and cardinals in hell, among covetous people, deceivers, and traitors. Dante's denunciations of the papacy gave birth to the traditions of anti-clerical satire of the Renaissance, which would become a devastating weapon for humanists in the fight against the authority of the Catholic Church. It is not for nothing that church censorship continually banned certain parts of the Divine Comedy, and to this day, many of its poems arouse the ire of the Vatican.
Also in The Divine Comedy there are glimpses of a new view of ethics and morality. Making his way through the thicket of theological casuistry, Dante moves towards an understanding of the relationship between the ethical and the social. The ponderous scholastic reasoning of the philosophical parts of the poem is now and then illuminated by flashes of bold realistic thought. Dante calls acquisitiveness “greed.” The motive of denouncing greed was heard both in popular satire and in accusatory sermons of the lower clergy. But Dante not only denounces. He tries to comprehend the social meaning and roots of this vice. Dante calls greed “the mother of dishonesty and shame.” Greed brings cruel social disasters: eternal strife, political anarchy, bloody wars. The poet brands the servants of greed and inflicts sophisticated torture on them. Having reflected in his denunciations of “greed” the protest of the poor, disadvantaged people against the acquisitiveness of the powerful, Dante looked deep into this vice and saw in it a sign of his era.
People have not always been slaves to greed, she is the god of modern times, she was born of growing wealth, the thirst for possessing it. She reigns in the papal palace, has made her nest in the city republics, and settled in feudal castles. The image of a skinny she-wolf with a red-hot gaze - a symbol of greed - appears in The Divine Comedy from its first lines and runs like an ominous ghost throughout the poem.
In the allegorical image of the lion, Dante condemns pride, calling it “the accursed pride of Satan,” agreeing with the Christian interpretation of this trait.
“... A lion with his mane raised came out to meet me.
It was as if he stepped on me
From hunger, growling, he became furious
And the very air is frozen with fear.”
Condemning the pride of Satan, Dante, nevertheless, accepts the proud self-awareness of man. Thus, the god-fighter Capaneus evokes Dante’s sympathy:
“Who is this tall guy, lying there gloomily,
Disdaining the fire burning from everywhere.
Even the rain, I see, does not soften him.
And he, realizing that I was marveling at a miracle,
His pride, he answered shouting:
“As I lived, so will I be in death!”
Such attention and sympathy for pride marks a new approach to the individual, his emancipation from the spiritual tyranny of the church. The proud spirit of the ball is inherent in all the great artists of the Renaissance and Dante himself in the first place.
But not only betrayal, greed, deceit, sinfulness and ruin are affected by “Comedy”, but also love, because the poem is dedicated to Beatrice. Her image lives in “Comedy” as a bright memory of the great, only love, of its purity and inspiring power. In this image, the poet embodied his quest for truth and moral perfection.
The Comedy is also called a kind of chronicle of Italian life. The history of Italy appears in The Divine Comedy, first of all, as the history of the political life of the poet’s homeland, in deeply dramatic pictures of the struggle of warring parties, camps, groups and in the stunning human tragedies generated by this struggle. From song to song, the tragic scroll of Italian history unfolds in the poem: urban communes in the fire of civil wars; the age-old enmity of the Guelphs and Ghibellines, traced back to its very origins; the whole history of the Florentine feud between “whites” and “blacks” from the moment of its inception until the day when the poet became a homeless exile... Fiery, indignant passion bursts uncontrollably from every line. The poet brought to the kingdom of shadows everything that burned him in life - love for Italy, irreconcilable hatred for political opponents, contempt for those who doomed his homeland to shame and ruin. The poem evokes a tragic image of Italy, seen through the eyes of a wanderer who traveled all over its land, scorched by the fire of bloody wars:
Italy, slave, hearth of sorrows,
In a great storm, a ship without a helm,
Not the lady of nations, but a tavern!
And you can’t live without war
Yours are alive, and they are bickering,
Surrounded by one wall and a ditch.
You, unfortunate one, should look back.
To your shores and cities:
Where are peaceful abodes to be found?
(“Purgatory”, canto VI)
And yet there is interest in the person; to his position in nature and society; understanding of his spiritual impulses, recognition and justification of them is the main thing in the Comedy. Dante's judgments about man are free from intolerance, dogmatism, and one-sided scholastic thinking. The poet did not come from dogma, but from life, and his person is not an abstraction, not a scheme, as was the case with medieval writers, but a living personality, complex and contradictory. His sinner can be righteous at the same time. There are many such “righteous sinners” in The Divine Comedy, and these are the most vivid, most humane images of the poem. They embodied a broad, truly humane view of people - the view of a poet who holds everything human dear, 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.
“The Divine Comedy” (1307-1321) is one of the greatest monuments of world literature, a synthesis of the medieval worldview and a harbinger of the Renaissance, the brightest embodiment of Dante’s “personal model” - one of the most influential in world literature.
The plot of the poem develops in two plans. The first is a story about Dante's journey through the afterlife, told in chronological order. This plan allows the development of the second plan of the narrative - individual stories of the souls of those people with whom the poet meets.
Dante gave his poem the title “Comedy” (the medieval meaning of the word: a work with a happy ending). The name “The Divine Comedy” belongs to D. Boccaccio, the great Italian writer of the Renaissance, the first researcher of Dante’s work. At the same time, Boccaccio did not at all have in mind the content of the poem, which is about traveling through the afterlife and seeing God; “divine” in his mouth meant “beautiful.”
In terms of genre, the “Divine Comedy” is associated with the ancient tradition (primarily, Virgil’s “Aeneid”) and bears the features of the medieval genre of vision (cf. “The Vision of Tnugdal” in the “Latin Literature” section).
Features of the medieval worldview are also revealed in the composition of the “Divine Comedy”, in which the role of the mystical numbers 3, 9, 100, etc. is great. The poem is divided into three edges (parts) - “Hell”, “Purgatory”, “Paradise”, in accordance with medieval ideas about the structure of the afterlife. Each canticle has 33 songs, in total, together with the introductory song, the poem consists of 100 songs. Hell is divided into 9 circles in accordance with the severity and nature of sins. On 7 ledges of Purgatory (mountains on the opposite side). Earth) 7 deadly sins are punished: pride, envy, anger, despondency, greed, gluttony and fornication (here the sins are not so severe, so the punishment is not eternal). At the foot of Purgatory there is its threshold, and at the top of the mountain there is the Earthly Paradise, so again. the mystical number 9 appears. Paradise consists of 9 spheres (Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn, stars, Empyrean - the seat of Divine light).
The number 3 is also present in the stanza of the poem, which is divided into terzas - tercets with the rhyme aba bcb cdc ded, etc. Here a parallel can be drawn with the Gothic style in medieval architecture. In a Gothic cathedral, all elements - architectural structures, sculptures placed in niches, ornaments, etc. - do not exist separately from each other, but together form a vertical movement from bottom to top. In the same way, a terzina is incomplete without the next terzina, where the unrhymed second line is twice supported by rhyme, but a new unrhymed line appears, requiring the appearance of the next terzina.
The doctrine of the four senses expounded by Dante in the Symposium applies to his poem. Its literal meaning is a depiction of the fate of people after death. The allegorical meaning lies in the idea of \u200b\u200bretribution: a person endowed with free will will be punished for the sins he has committed and rewarded for living a virtuous life. The moral meaning of the poem is expressed in the poet’s desire to keep people from evil and direct them to good. The anagogical meaning of the Divine Comedy, that is, the highest meaning of the poem, lies for Dante in the desire to glorify Beatrice and the great power of love for her, which saved him from errors and allowed him to write the poem.
The artistic world and poetic form of the poem are based on allegory and symbolism, characteristic of medieval literature. The space in the poem is concentric (consists of circles) and at the same time subordinated to the vertical, going from the center of the Earth (at the same time the center of the Universe and the lowest point of Hell, where Satan is punished) in two directions - to the surface of the Earth, where people live, and to Purgatory and To the earthly paradise on the other side of the Earth, and then to the spheres of Paradise all the way to the Empyrean, the seat of God. Time is also twofold: on the one hand, it is limited to the spring of 1300. On the other hand, in the stories of souls in the afterlife, they are concentrated
both antiquity (from Homer to Augustine), and all subsequent times up to the present; Moreover, the poem contains predictions of the future. Thus, the prediction is made in the sphere of Mars by Dante's great-great-grandfather Cacciaguida, predicting the poet's exile from Florence (also a false prediction, since the poem was already written in exile) and the future triumph of the poet. There is no historicism as a principle in the poem. People who lived in different centuries are juxtaposed together, time disappears, turning into either a point or eternity.
The role of the “Divine Comedy” is great in the formation of a new view of man. The poet traveling through the afterlife is freed from sins not in the traditional church way, not through prayers, fasting and abstinence, but guided by reason and high love. It is this path that leads him to the contemplation of the Divine Light. So, man is not a nonentity, reason and love help him reach God, achieve everything. Dante, summing up the achievements of medieval culture, came to Renaissance anthropocentrism (the idea of man as the center of the universe), to Renaissance humanism*.
HELL
SONG ONE
1 Halfway through the wanderings of our life[††††††††††††††††††] I suddenly got lost in a dense forest[‡‡‡‡‡‡‡‡‡‡‡‡‡‡ ‡‡‡ ‡],
My attempts to go back were unsuccessful.
4 Oh, may I tell you about him, the mighty one,
About the wild forest, the whirlwind goblins,
Where was my poor mind tormented by fear?
7 Such bitterness is hardly sweeter than death;
But through that I became familiar with goodness and saw the world in an unprecedented light.
10 I don’t know how I ended up in that forest, -
In a dream I wandered along its impassable roads,
When I strayed from the true path, -
13 But near the hill I came to the foot,
With which the area of the valley was fenced,
Still with the same fear in my heart, with the same trembling
16 I looked up - it was flaring up in the sky
A star whose bright ray, lit in the darkness[§§§§§§§§§§§§§§§§§§],
The whole hill seemed to be illuminated with radiance.
“Hell” Canto I (poet in a dark forest, the appearance of three beasts, the arrival of Virgil). Drawing by an Italian artist of the 15th century. Sandro Botticelli.
19 Then the fear, not so intense, weakened, subsiding in the depths of the heart With the end of the night spent in agony.
22 And like a swimmer, heaving his chest heavily,
He came out of the sea and, standing on the shore,
He looks back where the evil storm howls,
25 Just like that, my spirit, slowing down in its running, Turned towards the deserted valley,
Where life almost froze forever.
28 After resting my body, I moved up the mountain,
Pressing on the ground with a strengthened foot and feeling solid support in it.
31 Having walked a little along a mountain path,
I see: a light panther with 4 jumps,
With a spotted skin, it circles in front of me.
34 Motley, it curls before your eyes.
The path is blocked - I really wanted to go back with light steps.
37 It was an early hour, and the sun was rising, The same stars accompanied it,
With whose wondrous host the luminary was mated,
40 When this world was created by love...
I am not afraid of a motley and elegant beast, And moreover, as a messenger of good things, I am aware
43 The hour of dawn, so joyful for the traveler.
But - horror again: I see a Lion appearing before me, angry and merciless.
46 He doesn’t come close to me... Enraged by hunger, his mane is tousled; It seemed as if the air was shaking with a roar.
49 Behind him is a she-wolf, lean and lascivious;
Through her greed, which has no measure,
The life of many has become bitter and dreary.
52 So terrible was the gaze of the gray robber,
That, exhausted in spirit,
I instantly lost faith that I would ascend.
55 The miser, who has been drying up on riches all his life,
And, as happens, suddenly parting with them, he drinks a draft of torment that is hardly bitter,
58 What am I, oppressed by a vile beast And forced to retreat ingloriously To where the voice of the sun is extinguished.
61 I would have been overthrown, having lost my strength, but someone appeared to my salvation,
A mute witness to this unequal struggle[*******************].
64 “Oh, help me, listen to my prayer,” my cry rang out over the hateful valley.
Whoever you are: a man, a shadow..."
67 He answered: “Not a man, but he was one;
My father and my mother are Lombards, they called Mantua their dear land.
70 Born sub Julio3, did not have to know him; He lived in Rome, which was ruled by good Augustus, - And he could not help but worship false gods.
73 I was a poet who sang the goodness of the Son of Anchises” who left Troy,
When her majesty burned down.
76 Why are you in a hurry to return the path?
Almost the top of this lovely mountain -
Joy, joy - despised by you?
79 “So you are Virgil, the source of wonderful Words that flow like a wide river?” - Ashamed, I appealed to the shadow, dear to me,
82 “O light and glory of the poets, great
Having fallen in love with your creations,
I considered it a great honor to study them.
85 Teacher, master! I'm preparing myself
To what I have partially succeeded in: so that my verse of Your verses is akin to eloquence.
88 Look: I am pressed by this she-wolf;
Honorable husband, come to help;
I’m afraid, and my trepidation has not subsided...”
91 “You must choose a different path,”
He, seeing my tears, answers, -
And do not return to the wild log.
94 The beast that screams from your mouth,
It has become like an obstacle on this path and immediately kills everyone who passes by.
97 Such a disposition: there is no worse, no more evil than Her, tormented by ardent greed, -
The more she eats, the hungrier she gets...
100 Lives in intercourse with various animals,
She will persuade many, but the period of dissipation is short-lived: the Coming One will bite the Dog6 into her with his teeth.
103 Not bread, not gold in heavy chests -
But His wisdom, love, virtue will lift Him up through Felt-and-Felt7.
106 Italy he will become a benefactor,
In whose name Camilla died,
Turi, Euryalus and Nis are in the prime of their powers.
109 From city to city he will drive the scarecrow, in order to cast him into the abyss of Hell, from where envy sent him forth.
112 You must follow me on the journey:
I will lead you to the eternal kingdom -
Go boldly, lost child!
115 You will hear how the Ancient spirits cry out in anguish, that in great trouble, Loudly and in vain they call for a second death.
118 You will also see fire with a scarlet tongue,
Where those burn who are not without hope To live in a better world with a little joy.
121 When you are rewarded to the heavenly heights, a soul more worthy of mine will accept you":
When you say goodbye to me, you will see her treasures.
124 Creator, whose name I did not know how to glorify,
Those who were like me, as well as those who are with them, will not be allowed into the area of prosperity.
127 The whole world is ruled by its perfection,
There, in his indescribable capital, only the children of happiness taste bliss.”
130 And I told him: “O crowned poet!
For the sake of the Creator, whose will you did not know,
From the worst evils, from this foggy wilderness,
133 Lead me to the city of eternal pain.
Be worthy to stand at the gates of Saint Peter; Let's hurry away from these deserted valleys!
136 He moved, I followed, ready for anything.
SONG TWO
1 The day was passing, and the darkened air promised sweet rest to the toilers from their worries; and I only, having despised sleep,
4 I was preparing myself for the upcoming battle With the vicissitudes of a painful road (Keep them, memory, in pompous order!).
7 O Muses! I will entrust my worries to you;
O mind, pressed into the lines of the manuscript, create this essay in the proper syllable10!
SONG THREE
1 “Enter with me into the sorrowful city of torment, Enter with me to merge with eternal pain, Enter with me to the hosts of fallen shadows.
4 My creator is right, driven by fate.
I was created by almighty power, by the highest wisdom and first love.
7 I am older than every creature in this world,
Except only eternal, and I will remain eternal. Abandon hope that comes through me.”
10 These writings mark the entrance there;
I, not understanding them, am in confusion and anxiety."
He said: “Teacher, my fear is endless.”
13 And he, a perspicacious and strict mentor:
“Here you will leave all your doubts, Here you will suppress your wretched trembling.
16 We will visit, I say, villages,
Where you will see the unfortunate sufferers, Forever deprived of the good of understanding.”
19 And squeezing my hand with his fingertips,
With a cheerful face, giving me cheerfulness, he led me to a crowd of perpetual campers...
22 I sigh and cry, shout out to those who mourn,
That the entire starless ether was announced, I responded with a wailing sob.
25 The hubbub of sorrow was multilingual,
Horror, pain, immense rage:
The wheezing and sobbing continued to bubble up,
28 Rushing in circles in the semi-darkness of the cave:
Like grains of sand flying in the air,
When the unfaithful hurricane blows them away.
31 I am frightened, not daring to move,
He asked: “Teacher, who are they?
By what suffering are they oppressed so heavily?”
34 And he told me: “Neither good nor evil -
Pathetic souls; Their earthly deeds did not deserve either praise or reproach.
37 They are in one camp with the angels,
With those that were not useful to God,
Although they did not dare to support the uprising...
40 And the heavenly shelter does not accept them,
And they reject them, disdaining them,
Gloomy Hell has deep abysses."12.
43 And I: “Teacher, so bitter
Why do sufferers shed tears?”
The answer is in short, simple words:
46 “Desiring death, they do not find it,
And this life burdens them most heavily,
And sorrows of which there is no greater severity plague.
49 The world does not remember their deeds, their lies and falsehood;
There is no mercy for them, no justice:
Why talk about them - I looked - and then continued.”
52 And it became clear, as soon as I dared to look,
They fly in a circle, cutting through the air,
Monstrous banner of rags.
55 And after them the crowd - and such,
What a marvel you will be amazed when you look at those in a hurry:
Has a dashing death really struck down so many?
58 I recognized some of these mourners13;
Among them is the one who shamefully renounced higher goals, enduring blessings14.
61 And it became clear to me that, undoubtedly,
Both God and the enemies of the shrine are disgusted by the essence of this absurd sect.
64 Dead during life - and executed now:
Horseflies bite them and sting wasps -
A pitiful gang of evil enemies;
67 They flee in confusion, naked and barefoot,
Blood flows from them along with tears,
It is swallowed by blood-sucking worms.
70 And then, I see with my own eyes -
Great osprey on the bank of the stream;
I said: “Teacher, what destinies
73 Here are these people and what is the reason for the fact that a host of them is steadily pressing towards the river, so dimly visible from afar?
76 And he: “You will find out about this without any hindrance,
When we are striving towards the right goal,
Let’s step onto the sad shore of Acheron.”
79 Eyes downcast - it’s a shame, indeed,
Asking for explanations for everything so often -
I walked to the river; We made it on time:
82 To meet us on a boat, among his possessions, a formidable old man was sailing, he was gray-haired and ancient, shouting: “Damn you, a rabble of criminal shadows!
85 Heaven curses you, your lot is deplorable:
I will take you to the eternal darkness, to the cold and heat, I am angry.
88 And you, alive both in body and soul, -
Why are you standing here if you are not dead?
I was motionless. He, shaking his bridle:
91 “Come on, let’s get away from here!
Find an easier boat and look
Don’t meddle with me, since your end is not soon!”
94 To him my leader: “Hey, Charon, be quiet!
That is the will of those who are there, to whom the Ways are open to fulfill the will. So shut up!”
97 Immediately the woolly cheeks of the boatman of these leaden swamps froze;
The fire of the eyes, rotating, shot through the orbits.
100 And the dead became even paler and more terrible from his harsh words,
And there was a frequent clanging of their teeth.
103 They cursed God and their ancestors,
The entire human race, its birthday,
Those forces that gave them earthly life.
106 Then everyone gathered, without exception,
Sobbing loudly near the waters of the afterlife,
Destined for those who do not honor Providence.
109 Charon, the demon, with the sparkle of his coal-like eyes And calls them imperiously with shouts,
With a heavy oar he beats the slow ones.
112 And like leaves in a stormy autumn
They fly straight from the trees into the mud and puddles, -
Towards your unfortunate fate
115 The bad seed of Adam strives,
Like a bird lured into a net by bait,
To Charon in the boat to sit there.
118 Among the gloomy waves this sad plane rushes,
And I didn’t have time to finish my water journey -
Already the new waiting hosts are crowding again...
121 “My son,” my noble leader said to me, “All the dead who angered God,
They are drawn here, to this hopeless land.
124 And the road hurries them, beckons them;
This is the highest providence, that they are driven into the abyss of fear by turmoil, pushed by anxiety.
127 And there are no souls here that were created for good, -
That's why Charon was so furious,
Seeing you in this region of darkness.”
130 As soon as he finished, a roar rolled over the dark steppe, shaking the space; Cold sweat moistened my forehead.
133 The wind blew, sweeping the land of sorrow;
The crimson flame, suddenly kindled over her, blinded my eyes, depriving me of my senses;
136 And I fell on my face, as if struck by a heavy sleep.
SONG FOUR
1 My deep sleep was soon disturbed by a heavy roar; I woke up with difficulty
Like a person who is forcibly awakened.
4 Having risen to his feet, he shook himself with his whole body and, in order to remember what was wrong with me and where I was,
He looked around without hesitation.
7 We stood, and near us, turning black.
The abyss gaped; from the pitch-black depths a rumble rushed towards us - louder, more audible.
1° What was going on there, in these boundless darknesses, - Trying to understand, straining my eyes,
I struggled unsuccessfully in my efforts.
13 “The world of the blind is a fatal abyss...-
The poet began and became deathly pale, -
I'm going there. You are following me, walking behind me...”
16 But I saw that his face was colorless,
And he said: “Well, how can I follow you,
What if your sudden fear is noticeable to me?”
19 And he: “I will not hide my sadness About the people whom we will soon see.
Don't fear, don't think, sorrow controls me.
22 Let's go, our journey is long; We’ll be the first to enter the circle.” ...So we descended into the rabble of the open abyss,
Whose first belt is still invisible to me...
25 Don’t cry, don’t moan, - a tearless sigh reigned there, Giving birth to trembling in the eternal ether,
In the starless darkness spread everywhere.
28 Women and children suffer painless sorrow in this world together with men,
Their darkness and darkness, their circle of all gatherings is wider...15
31 A good teacher to me: “Aren’t you waiting for news about what spirits are hovering here?
Find out before you go: to their credit,
34 They are sinless: but they have no merit,
If the one who acquired them was not baptized: Those alien to this faith have a place in the first circle.
37 To them, born before the Nativity of Christ,
It is not possible to know how one should glorify God.
And I was just as uninitiated.
40 For no other reason were they severely punished,
But just for this; contrary to wishes,
We languish in Limbo with eternal anxiety.”
43 My heart was troubled by compassion:
Glorious people in deplorable sorrow are doomed here to heavy sighs...
67 We went not far from the place,
I was sleeping, and suddenly I saw: a flame was burning,
And the darkness recedes, pressed by the light.
70 From afar this light is barely visible to us,
But it is clear: the place where the glare flickers,
It was busy with glorious men.
73 “O great torch of knowledge and arts!
Tell me, what venerable masters have their venerable faces turned to us?”
76 And he: “You are glad to see eminent men,
Whose ringing glory the pillar has risen, magnificent, pleasing to heaven, in the world of the famous.”
79 Here I heard a certain voice:
“Salute the best poet,
Whose spirit is coming to us from darkness, exalted.”
82 And I saw when I heard this speech:
Four shadows walk sedately,
Getting closer to us, heading towards the light.
85 The good teacher said with inspiration:
“With a sword in his hand, out of the hazy fog comes the one whose name is forever sacred:
88 Homer the Great, leader of the poets of the camp;
Behind him is Horace, sophisticated in satire,
Next is Ovtsdiy, ahead of Lukan*.
91 I am connected with them, their brother in the lyre,
And the verbs sounded true,
Honoring with praise the most glorious in the world6.”
94 So, I saw the color of the majestic school.
Creator of high, wondrous chants,
Whose eagle of years rushed from heaven to valley.
97 Now the gladness of their shadows has caught up with us,
They approached me with greetings,
And MY LEADER and genius smiled at me.
100 I was honored - to the poets
To join, having become one with them, -
And I became the sixth in this community.
103 So we walked towards the light, speaking in peace about things about which we should have been silent,
If only earthly things had not departed from us...
SONG FIFTH16
25 ...Now I hear how sorrowful souls are poured out,
Penalties are flying; I've reached the limit,
Where the shadows groan, forever full of tears.
28 rays here are in vain to sound the efforts,
And the roar is dull - so howls the abyss of the sea
With oncoming whirlwinds, wings crossed at once.
31 That is the wind of hell, knowing no rest,
Carrying away the souls of the unfortunate sufferers,
Rotating them in a darkened space.
"Lucan is a Roman poet of the 1st century. The most famous in the world is Homer.
34 Flying in a circle in terrible torment,
They grind and cry and moan,
Threats to God are made in vain.
37 In the abyss of sorrow they drown,
That they surrendered to the power of the temptations of the flesh, which drew their minds into the pool of sin.
40 And like starlings, barely visible in flight,
The cold drives south in large flocks,
So I matured these bad ones, getting lost in counting:
43 Above, below, and here, and there - what is the matter with them?
And there is no hope for relief for them, -
So that the torment would not be so evil...
46 Like cranes, whose song is so sad,
When they rush into the sky like a wedge,
They groaned in sorrowful languor,
49 With the same anguish - sad, like a crane. I said: “Teacher, who are they?
Languishing in the desert air?
52 “One of them - this is your first time
“You will find out here,” he answered gravely, “Many tribes bowed their necks before her;
55 She prostituted herself so shamelessly,
That fornication was recognized as a universal law, so as not to appear so unseemly:
58 Semiramis[†††††††††††††††††††]! Her lawful husband
There was Nin, who left the land to his wife,
That the land became subjugated to the Sultan.
61 Here is the one whose days the ardor of love has diminished, -
She was unfaithful to the dead Siheyu;
Here is Cleopatra,” whore without rules.
64 “You see Elena - there was a lot of trouble and hardship with her, and you see Achilles,
That he fell, he was struck down by his love”17.
- And so many things were told
70 How many names did my counselor Donn name to me, gentlemen tormented by sorrows - My heart trembled, it was compressed with compassion.
73 I said: “My poet, in the midst of a crowd of crowded people, I would like to question two flying side by side, easily carried away by a gust of wind.”1
76 And he told me: “Follow them with your eyes;
As soon as they are closer, address them with a speech, calling on love for torments and joys.”
79 The wind hastened our meeting with them,
And I cried: “O souls dejected,
What has befallen you as a human being?”
82 Like little doves, attracted by the call of their native nest, spreading their wings, Flying to their sweet unforgettable shelter,
85 So these, leaving Dvdona’s retinue,
They rushed towards us in response to my calling voice, willingly praising my tenderness towards them:
- “O complacent, gentle living one,
To us, who have stained the earth with burning blood!
91 If the king of the universe were our friend, we would pray to Him for your peace for your compassion for our torments.
94 It is twice as pleasant for us to broadcast and listen,
If you ask for this conversation,
And the storm’s evil howling fell silent.
97 I was born near the shores, where in the sea
The Po flows in with a family of fast tributaries, tending to disappear into the vast expanse.
100 Love suddenly scorches the heart:
He was captivated by his beautiful body,
Which, having been cast into dust, is now decaying.
103 Love commanded the beloved to love:
He captivated me so much that believe me:
I still haven’t lost interest in him.
106 Love for one led us to death,
Cain" will accept our villain,"
This is how these spirits spoke to us.
109 Bitterly regretting the mournful shadows,
I bowed my head on my chest involuntarily.
The poet asked: “What are you doing?” (I was like in a dream).
112 I answered: “Oh, how painful it is!
What delight - what sweet hopes - They were drawn willfully into the abyss of disasters!
115 And, expecting plaintive confessions,
He said: “Frances, I shed tears with you, listening to your story of suffering.
118 Tell me, at the time of the sweetest dream, covered with bliss and love,
Who instilled anesthesia in you about secret passions?”
121 And she told me: “He suffers from the greatest pain,
Who remembers the wondrous time In misfortunes, like the leader who is here with you.
124 Who woke us up, revealing to us for the first time
The call of tender passion - do you want to know it? My answer will be a mournful groan.
127 Once we read jokes together
About Launcelot8, obsessed with passion:
Alone, without fear, without care...
130 Then they didn’t know whether, fortunately or unfortunately, our gazes met; we turned pale...
Can't resist the sweet misfortune:
133 We barely had time to read about it,
How the circle of love closed with a kiss,
The one with whom I am still at this limit,
136 Trembling, he touched my lips with his lips.
And Galeotom[‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡] this book became:
None of us returned to her that day.”
139 While one shadow was telling all this,
The other one was crying bitterly. Deprived of all strength - so compassionate was the soul, -
142 I fell backwards, as if struck by death. SONG TENTH"*
22 ... “Tuscan, coming in a hail of flames, Alive, decently restrained in his speech, Slow down your step here, carrying you into the distance.
25 Your speech sounds over the sultry abyss,
Like an echo of the glorious homeland that I was plunged into the whirlwinds of restless turmoil.”
28 Suddenly a speech burst out like this
One of the cancers, and, shuddering, I pressed myself close to the leader, then I won’t hide the fact that I was timid.
31 And he said to me: “Why are you afraid?
That Farinata6; you see, he gets up,
Already waist-deep above the crayfish,”
34 I froze, staring at him,
And he raised his brow and chest arrogantly, Seemingly despising the abyss of Hell.
37 MY LEADER led me at ease to him, bypassing other graves,
Having said: “Talk to him frankly.”
40 And then, looking at me for the first time,
He casually threw out a question from the grave:
“And who were your ancestors?”20
43 When I answered, I did not miss the truth,
He told everything and tried to be accurate. He listened and silently knitted his eyebrows.
46 Then: “This family was eager to harm us - Me and my brothers, and it was struck down twice by our powerful pressure.”
49 “But those who were expelled back succeeded,”
I rivers - to return; and twice, no less. It’s worse for yours - happiness is perverse”21.
52 And then - a neighboring shadow appeared, the head of the shrine appeared nearby,
The owner of which knelt down."
55 He looked around - as if, it seemed, he wanted to see someone with me;
When this hope was dashed,
58 Roaring, he said: “Since your lofty mind has brought you to this blind Prison, Tell me, where is my son? Why not with you?”6
61 And I told him: “I am here, led by the order of Him whose providence is beyond understanding,
But your Guido was rejected at once.”
64 His words, and the way of torment They said who he was, that he was waiting for an answer,
And I answered immediately, without delay.
67 He jumped up and cried out; “How is this possible?
Was he rejected? No relative alive? Don't your eyes see the sweet light?"
"Hell". Canto X (in the middle - Dante with Farinata and Cavalcante Cavalcanti; on the left - Dante retires in sadness). Drawing by Sandro Botticelli.
70 And I didn’t have time to utter a word,
As if stuttering before answering, he fell down - and did not arise again.
73 But that other one, that proud man3 whom I had to meet earlier, stood towering,
All in the same position, as far as I could see.
76 And he said, returning to the previous topic: “With the thought that happiness has changed ours22,
I am tormented worse than by the torment here.
79 But she, under whose power we are, will not have time,
23
Set your sovereign face on fire fifty times, - You yourself will be crushed by an evil scourge.
82 I wish you to return to the glorious world...
Tell me: why is this grief for all of me?
Is your capricious law oppressing them today?”
85 And I: “In memory of the bloody dispute,
Arbiy, as you know, stained, -
This is how we pray in our cathedral.”
88 And he, with a sigh that showed despondency:
“I was not the only one there, and it was not in vain. Everyone else who was there had to fight.
91 But I was alone when every hour
They could turn Florence into rubble,
And I defended the city in a dangerous moment."24
94 “Oh, that your descendants would find peace! - I exclaimed, - but, I pray you, remove the traces that have entangled my mind.
97 You see perspicaciously into the future -
Only the present - what we are close to - is depicted to you in a distorted form.”
100 “We, seers, only strive into the distance,” he told me, “only with a distant light does our venerable leader shine into our eyes.”
103 But what is glad, what is close, is not for us to judge; and how do you live there -
We present it based on the slander of others.
106 So, it is clear that all our Knowledge will perish, die at that prophesied moment,
How the door to the future closes forever.”
109 Pricked by a sense of hidden guilt,
I said: “Tell the one who fell nearby [§§§§§§§§§§§§§§§§§§§] -
His son lives, his unforgettable lives.
112 He was silent about what happened to his child,
I did so only because I tried to comprehend What I perceived today with my spiritual gaze.”
115 Teacher of the rivers, so that I hurry up.
Saying goodbye to the spirit, I asked him to name for me those with whom he languished.
118 And he: “There are more than a thousand of them; in this host the Shadow of Federico the Second is hidden,"
And the cardinal...6 I don’t remember the rest.”
121 Then he disappeared. And my ancient piita,
To whom did I turn my steps in alarm,
I felt that my thoughts were surrounded by confusion.
124 We went further along the road together,
And he asked: “Why are you so lost?”
I explained. My mentor is strict to me:
127 “Remember this! But rest assured,
He raised his finger in deep thought - More precisely, your lot will be measured
130 In the sweetest light by the omniscient eye of the One from whom you will surely learn Your earthly path, which is destined by fate.”0
133 /l
He took a left; we walked steadily away from the wall, down, around to the middle,
And it felt - it smelled stinking, bad
136 Where we were going - in a gloomy hollow.
SONG FOURTEEN"
43 I said: “Teacher! - You, invincible, who have come all the way, excluding the approach to the iron gates guarded by demons4, -
46 Who is this huge "that, neglecting
He lies in the heat, so gloomy and so proud; Doesn’t he moan softly under this rain?”
49 And he, indestructibly firm in perseverance,
Having understood my question, he shouted defiantly: “As I lived, so I will remain dead.
52 Let the blacksmith of Zeus sweat at the forge, Making thunder arrows -
To strike me, as it was of old, persistently;
55 And let other masters sweat
On Mongibello in the faded forge Under the cry: “Vulka-an! Help-help-and!”
58 As it was in those days over Phlegra, “The sovereign avenger will not break me, No matter how much he throws his spewed lava.”
61 Then my teacher exclaimed passionately,
So loud as I have never heard before:
“Oh Capaneus, you are your own tormentor,
64 You are filled with inordinate pride,
There is no torture more evil and obscene for you,
There is no such thing as your rage.”
67 And, turning to me, he said more calmly: “He was one of those seven kings, Who anciently threatened Thebes with slaughter;
70 He despised God just as he does now;
I told him that he watches himself strictly: he is still arrogant.
73 Follow me, try dear
Don’t step foot in flammable sand. Stay close to the forest and you’ll avoid getting burned.”
SONG NINETEEN’7
1 O Simon the magician, O you who are at one with him!
God's deeds, desecrating the holy purity with malicious selfishness,
4 Did you carry silver? A gold coin?
Let the trumpet sound and reproach you,
Into the bosom of the third cursed fallen!
7 Another depression below us:
The same ditch, the same arc above it,
And we are above it, at the very top.
10 O supreme mind, how you penetrate into heaven and earth and the wicked world,
And how you show your all-goodness!..
13 And the bottom of the ditch and the bank are washed away,
Dressed in stone, full of holes with capacity - since you could see them -
16 Like round and large fonts,
Those in my beautiful San Giovanni[*********************] managed to serve many baptized people.
19 I broke one of them last year,
When the one who was baptized drowned in it, - 28 Here is the document given to me in justification.
22 Sticking out of these wells were
Sinners' legs are visible upside down,
And they went deep into their bodies, into the stone.
- Flames fluttered above each heel;
- Like spreading butter on something
So the fire slid from the toes to the toes.
31 “Who is this,” I asked, “what kind of torment is trampling Him more than all the burnt ones,
And the scarlet fire dances, biting him?”
34 And the leader: “We shouldn’t allow ourselves to fail; Let me bring you closer to him -
He’ll answer for himself why he’s such a jerk.”
37 And I: “That is good for me - after all, you
You want it yourself, leader, firm in decisions; If you are inclined, then I will bow lower.”
40 We went to the left along the fourth dam and overcame the difficult descent to the hollow,
The ditch is full of holes and filled with heavy stones.
43 The leader, taking care of me as if he were a son,
He let me in as soon as we approached that teary-eyed man.
46 “Oh, whoever you are, executed like this, driven like a pile, head down into the ground29, respond if you can, you wounded spirit!” -
49 I told him, and whatever he answers, I will listen,
As a confessor, I accept the pre-death confession of a person put to death.
52 His answer was most absurd:
“Are you here, are you here? Before the deadline, Boniface?
But what about the book, did it deceive?
55 Or, satiated, have you decided to part with your beautiful daughter, having won Her by deception and causing her to suffer a lot?”
58 Thus I stood, embarrassed,
Who did not understand anything from the answer and involuntarily remains silent, ashamed.
61 Virgil to me: “And you say to this:
“I’m not the one, I’m not the one whose name you shouted!” And I answered with the words of the poet,
64 The restless spirit kicked its legs
And he sighed, and, really, almost crying, he said: “Why did you call out to me?
67 If finding out who I am is your task,
And you followed this path along an alarming path,
Know: in a magnificent robe, there is a lot of meaning in the world,
70 I was the bear's son - that's not false! Alchen: may the bear cubs be strong!
Now he's hopelessly squeezed into his purse...
73 Pressed into stone under my head
The darkness of holy merchants, the forerunners of my greedy Simonians, gold-grubbers.
76 There I will hide from the merciless fires,
I will soon be replaced here by the one I’m waiting for (I thought I was waiting) in joyless torment.
79 But I will have to stay here longer than him, dancing in the fire, in shame,
And why this is so - I will immediately explain.
82 After him, he came to us with a black soul,
The shepherd without law will disappear from the West -
And he will cover us with his absurd shadow.
85 New Jason[††††††††††††††††††††]! As he in the Book of the Law (See the Maccabees) was the king we caress, -
The crown of France is so tender with this.”
88 I was not encouraged to speak boldly,
But nevertheless he said his word:
“Tell me, have you been seduced by wealth?
91 Our Lord, did you expect Holy Treasures from Peter when he, having the keys,
"Follow me!" - I heard the sounds of calling.
94 Peter and other gold from Matthew
They didn’t take it when it was decided by lot,
Whose place will the fallen villain be?
97 Execute! It was not in vain that your guilt was punished;
And watch your money more closely,
Whose sum was gained against Karl.”
100 If only it weren’t a good idea to swear
Over the supreme power of the keys You acquired on that fine day for You,
103 I would pour out many indignant speeches;
It is given to you greedy, true money-grubbers, to oppress the good and exalt the stinking.
106 Your host was foreseen by the Evangelist in the one who sat over the waters, much fornication with kings in unclean triumph";
109 And seven-headed and ten-horned,
She had strength and greatness,
While the husband was living a right, strict life.
112 Your god is silver and gold. All decencies are forgotten: even the idolater Honors one, you - a hundred, as I could comprehend.
115 Oh Konstantin, that’s not why you’re bad, dead man,
That he converted, but because the rich canon accepted donations from you!”
118 While the melodious outpouring of words
Mine were flowing, he - angry or ashamed - Kicked the same kicks with his feet.
121 In the eyes of the poet, flashing, did not go out
Sparks of contentment: he was sympathetic to My fair sayings.
SONG TWENTY-FOUR"
1 At the beginning of the year, very young,
Aquarius8 caresses the sun's curls And the night is ready to embrace half a day;
4 Everywhere the frost on the ground sparkles,
Like his white brother,
But, previously caustic, now it wilts;
7 The peasant, the one whose meager bread is insufficient,
And there is no stern - the surface: the field has turned white;
He spits out of annoyance: “Damn you, be disobedient”...
10 Wanders around the house, grumbling every now and then,
Confused, poor thing, and groaning and groaning;
An will come out again - everything is cheerful,
18 The whole elegant world is drowning in multicolor...
The owner is happy too: he takes a twig -
Walk, sheep! - and drives them out to graze.
16 So my teacher, having first fallen into despair,
I was sad and very worried,
But he just saw the ruins of the bridge...
19 He was cheered up in an instant and came to life,
He glanced at me - with the same gaze he multiplied my strength at the foot of the mountains.
SONG TWENTY-EIGHT
1 Who could, even in a free presentation,
All the blood, I burn for everything and all the torment -
What I saw should be quantified?
4 Any tongue would stumble at the sound,
And speech is in the word, and in thought is the mind; Science is powerless to accommodate this.
7 And let all the nations come together at once,
Not forgotten by the Pulian land"
Which we know from many stories;
10 Those who were tormented by a long war
The Romans, who paid tribute with the rings of the fallen, As Livy writes, strong in righteousness,
13 And the crowds of formidable fighters who fought under the banners of Roubert Guiscard,
And, the bloody ashes of the trampled host
16 Near Ceperano, where, without waiting for the blow,
The Pulians lay down, and Tagliacozzo succeeded in the intrigue of old Alar31,
19 And I would see how much blood is being shed,
The wound is gaping - if only I weren’t so depressed,
Like in the ninth ditch, where you will have to stay.
22 Like a barrel without a bottom, full of holes -
From the mouth to where the feces come out,
Inwardly one of them was revealed to the eye.
25 The intestines hung disgustingly between the knees,
The heart and stomach sac were visible,
Stuffed with chewing gum and stained with feces.
28 Now, under my gaze, he shuddered sensitively, opening his chest with his hands, saying at the same time:
“You see how terribly torn I am!?
31 Do you see what happened to Mohammed?
Ali follows me, crying."
His entire skull was smashed with brass knuckles.
34 And all the others - do you see them?
They are guilty of discord, of schisms among the living, so they were dismembered.
37 There is a devil behind him, in his heavy paws he spins a sword and cripples us terribly -
We carry away wounds on bodies and foreheads;
40 As soon as they heal, he will maim us again,
When we reach him again along the ring road, our pain will last forever.
118 Behold, I saw him approaching us, walking,
A body without a head - and soon it matched us, walking among others;
121 And cut off, with horror in her gaze,
The head, holding the curls with my hand,
Hanging like a lantern, she exclaimed: “Woe!”
124 What a lamp... No, incomprehensible;
Two - in one, and one - in two; how is it possible? He who rules inviolably knows this.
127 Stop under the bridge, carefully He raised his hand with his head,
So that it would be better for us to have alarming speeches
130 Sounds are heard, and rivers: “You, I understand,
Alive - and you look at me, lifeless, Tormented by my torment;
134 If you want to hear a word about me,
Know: I am Bertrand de Born, the one who started to teach the young king evil.”
SONG THIRTY-SECOND "
1 If my verse were sharp and hoarse, spiteful - all in this very deep hole8,
Where the disastrous path descends in circles,
4 I wish I could squeeze out more juice
From the content; and so - let's put it bluntly -
And it’s inappropriate, and it’s of little use;
7 Is it a joke? this is a hole -
Go ahead and describe her! - the bottom of the universe!
There’s no lisp here: dad, or mom...
10 Muses, bow down to the inspired soul,
As to Amphion, who erected FyvG, -
And let me fulfill the work that was predicted for me.
13 O mob! bad! You were in vain people:
To avoid unspeakable torment If there were goats or shy sheep...
16 In the darkness of the well we stretched out our hands at the feet of the giant and went down below,
And suddenly I heard strange sounds,
19 Then the words: “You should stomp more quietly on the heads of the oppressed brothers and raise your legs higher!”
22 I took a closer look: the request - how could I not heed it? I see an icy lake beneath me -
An expanse of glass, not water.
34 So, frozen into an ice floe until the secret oud,
With its teeth chattering, like a stork’s beak, mournful shadows stuck out from there.
37 They bent down, bowing their faces;
The cold sealed their mouths, sadness in their eyes - They screamed at everything, they grieved, toiling.
124 We left. Here is an ice grave.
I looked - there were two inseparably fused, One head covered the other.
127 And like a hungry man in the bread he procured,
So the top one bit into the bottom one's neck, crushing both the neck and the skull.
130 The back of the head, crushed by teeth, crunched,
Like Menalippus's forehead, when the mortal duel with Tydeus ended33.
133 “You, the irrepressible villain!
You, possessed by bestial fury! Confess: to your cruel plans
136 What, I asked, was the reason? If you're right, then when I find out what's the matter,
I will be your only protector in the world,
139 If I’m not completely speechless.”
SONG THIRTY-THREE
1 Having raised his lips from the monstrous poison,
The ferocious sinner wiped them with the hair of the Head, whose skull was gnawed from behind.
3 And he said: “Do you want to crush my heart with past sorrows so that I can bear their burden, Before I express my grief in words?
10 I don’t know who you are or what path
I came here - both slow and long,
But your Tuscan dialect... No, I won’t hide it
13 You should know: I was Count U Golino34, Archbishop Ruggieri is here with me [‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡]. We are neighbors forever for good reason!
16 That would be enough, at least
That I owe my death to him,
I trust him as an ally of my faith.
19 But it was not told to any of the people
All the horror of death that befell me. Judge everything, you are not bound by ignorance!
99 p u
In a stuffy dungeon I experienced bondage -
Since then it has been called the Tower of Glad, Other unfortunates are tormented by the same pain, -
25 The light of countless moons fell into my prison through the bars... There, I remember, I had an ominous dream - in it my lot was guessed:
28 The hunted wolf and his cubs tried to escape from the hunters along the mountain road,
There the view of Pisa suddenly opened up.
31 With a pack of dogs running quickly,
Gvalatsdi, together with Sismondi, the Lanfrancs6 strove stubbornly for their prey.
34 The dogs were enticed by the spirit of live bait:
Having caught the father and children, they killed them and tore apart their mortal remains...
"Hell". Canto XXXIV (three faces of Saatana). Fragment of a drawing by Sandro Botticelli.
37 But then the groans woke me up
My children; in a dream the poor thing is tormented,
They cried and asked me for bread.
40 You are cruel, since their bitter fate does not touch You: did Your eyes know the sting of bloody tears?
43 But then the painful slumber was interrupted...
Will they let me write to us? I doubted:
Evil forebodings were tormented by languor.
46 And suddenly, behind the door, we heard a knock. The entrance is blocked... Our score with life will end soon. My mind was confused;
49 Turning half-turn towards the crying children,
On the. I looked at them. Poor Anselmushka shouted to me: “Dad! Why are you looking like that? What are you doing?
52 Petrified, silent and pale,
Without tears, without thoughts, I can’t open my lips, To at least utter a sound in response,
55 I just woke up a day later and saw the dear Sons, writhing in agony,
When a vague ray faintly illuminated them.
58 In anguish I began to bite my hands,
They, thinking that I was trying to satisfy myself with my own meat, were frightened:
61 “Father,” they said, “it is easier for us if you eat us at once; You gave us earthly flesh - Take it back.” So that in that terrible hour they
64 Not to see how I suffer and yearn,
I calmed down... Two days have passed...
Oh, if only the damp earth would open up!
67 On the fourth day we met the arrival,
Like the lips of a fallen Gaddo;
“Father, help me,” they whispered;
70 Just as you saw me here, so I saw the children in the Tower of Glad, how they were extinguished, weakening,
How each one fell dead at my feet.
73 Already blind, for about two days I wandered among them and felt their corpses.
Then... but the hunger was stronger than the grief.”
76 Having squinted his eyes, he returned his teeth,
Like a hungry dog, he stabbed with anger into that pitiful skull, brutally tormented.
79 O Pisa, your shame will be covered with contempt
The land of the lucky ones, whose speech is sweet-voiced35. Your neighbor is not threatening you with extermination -
82 So let Capraia and the Gorgon rise powerfully from the bottom, damming the Arno,
May all your unfortunate people drown!
"Capraia is an island at the confluence of the Arno into the sea, Gorgona is an island in the Tirenian Sea.
SONG THIRTY-FOUR
28 The Prince of Darkness, above whom all Hell is piled up, raised his half chest of ice;
And the giant is more than a match for me,
31 With what in his hand (so that you can number,
What he is like in full stature, and the power of the vision of the One who appeared to us was fully comprehended).
34 Once upon a time he was beautiful, today he is disgusted,
He raised his scornful gaze on the creator - He is the embodiment of all vices and evil!
37 And it was necessary to have such a vile VCD - His head was equipped with three faces!
The first, above the chest, is red, savage;
40 And there are two on the sides, and the place where they meet is above the shoulders; With a brutal gaze, every face looked around the surroundings wildly.
43 The right one seemed to be yellow and white,
And the left one, like those who lived for a long time Near the Nile Falls, is blackened36.
46 Under each is a pair of the widest wings,
As befits a bird so powerful;
The goldfinches never matured under such a sail*.
49 Without feathers, like a bat;
He rotated them, and the three winds blew
They flew, each one in a viscous stream;
52 From these streams Cocytus froze, freezing.
Six eyes wept; three mouths through the lips Saliva oozed, turning pink with blood.
55 And here, and here, and there the teeth tore at the sinner; So there are only three of them,
And they endure great suffering.
58 Of these, in the special middle one there is no rest:
The gnawing person tears off the skin from His back with his claws - the torture is twice as severe.
61 “This is the spirit that suffers the most, Judas,” said the leader, “Iscariot, whose back is tormented by a claw, whose head is tormented by a tooth.
64 Chewed another's legs like dumplings,
This one, black-faced; this is the soul of Brutus -
Having swallowed the tongue, it writhes ugly.
67 And this is Cassius - see, his whole body is swollen.
But it got dark; you've already seen everything you need to. Get ready: the descent will be steep.”
PURGATORY
(After passing Hell, Dante and Virgil find themselves in Purgatory; it is located on the opposite earthly hemisphere, covered by the Great Ocean, and is an island on which the highest mountain rises; the mountain is divided into seven ledges, or circles, in each of which purification from one of the seven deadly sins: pride, envy, anger, despondency, covetousness, gluttony and fornication. Before entering the first circle, travelers go through another threshold, but after passing the seventh circle, they find themselves in the Earthly Paradise, where Virgil leaves Dante, and where Dante meets again. with Beatrice.)
SONG ONE
1 For the best waves, today I will raise the sail Above the speedy boat of reason, Leaving the waters, whose name is fury”;
4 of the second kingdom[§§§§§§§§§§§§§§§§§§§§] I sing the villages,
From where the upper world of good heavens is not ordered for souls after purification.
"The waters whose name is rage: Hell. The second kingdom is Purgatory.
13 Sapphire blue has a sweet power, Eastern bliss is purer and gentler,
Again she intoxicated my eyes with light, -
16 For the first time, my horizons appeared brighter because I slipped out of the dead child, hanging heavily like a yoke around my neck.
19 The star of love, the joy of morning dreams, so shone, laughing, on the edge of the east, that Pisces was eclipsed by the planet of their row[*********************].
115 The dawn dawned amidst the sparse darkness - A ghostly glimpse of the trembling of the sea was visible in the vague distance.
118 We walked alone in a deserted field,
Traversing the path through barely visible bevels, - As if on the same difficult path...
121 And we came to the line where the dew
They are struggling with the sun, where in shady places Bunches of sprinkled grass are gray-whitish;
124 Having bowed his palms to the herbs, the teacher scooped up handfuls of pure drops, and I offered His cheeks, all in streaming tears,
127 And he washed them and delivered them forever
My face is covered in hellish soot, so dark, that it seemed to me that it was rusty...
130 And here before us is a huge ocean:
From here there is no return for those who have sailed - And the waves run in an irrepressible succession...
SONG THIRTY
28 In the flickering of lilies, as in a white cloud, Revealed in the splendor of an angelic feast,
The vision explained to my eyes, -
31 In a wreath of olives, under the brightest ether
Fatoyu - Donna"; her cloak is green, Living flame - scarlet porphyry.
34 And my spirit, once captivated by her,
Although that distant time has passed,
When I was in awe of her, in love,
37 But - by the understanding (not by sight) of the Hidden Power that came from her,
I felt the burden of ancient love again.
40 When I finally saw with my eyes, I recognized the power that pierced me, For the first time in childhood, blossoming valor,
43 I looked to the left - trembling tormented me, Like a child running to its mother in fear to protect her,
46 Tell Virgil about the drama of the heart:
Like, “my blood in this indescribable moment burns down the flame of the former passion”;
49 But then Virgil left instantly
Me, Virgil, my sweetest father, Virgil, revealed to me for salvation.
52 In the gardens forbidden to our foremother,
The dew is pure, but black tears flow from my darkened eyes.
55 “Dante, Virgil will not return again,
But do not weep, but do not cry in vain: you will have to weep for something else.”
58 Like an admiral, whose word in a dangerous moment sounds, calling the squadron to battle,
And over the waves a powerful voice grows stronger,
61 On the chariot, on the left, beyond the river,
She from whom I heard my name (written involuntarily by me),
64 Stood: Donna among the angels, merged with them earlier in general rejoicing,
She fixed her eyes on me.
67 Under the veil her outline
Vague: the foliage of Minerva is wrapped around the Brow - here contemplation would be in vain.
70 Royally restrained and angry,
So as not to pour out all her anger in an angry cry, she continued thus, remaining hidden:
73 “Look at me! Either me or Beatrice.
But how did you climb these mountains?
To the abode of happiness, knowledge and greatness?
76 I lowered my gaze to the waters of the stream,
But I just saw my reflection
He took them to the grass, unable to bear the shame.
79 Like a mother who scolds her son out of irritation,
So is she, and the Taste of love in such a harsh expression seemed bitter to me.
82 She fell silent. Immediately the chorus rang out from Angelov: “In te, Domine speravi.”
He paused at the sounds of pedes meosb.
85 Like snowy lava frozen in ice In the wooded mountains of Italy - at the time,
When Borey rushes through the oak grove,
88 (But only the Breath of the South, devoid of shadows, blows across the frozen mountain,
Like a candle, an ice jam melts) -
91 Without tears and sighs, without plaintive songs, I stood frozen until I heard chants in agreement with the eternal spheres.
SONG THIRTY-ONE
1 “O you, standing near the holy stream,” -
So, directing his speech towards me,
So that any word can hurt like a sword,
* She spoke without wasting time:
“Tell me, tell me, is this true? You must admit everything, if I’m right.”
7 I was confused, unable to justify myself,
My voice froze as if in some kind of trembling,
Faded away inside, not daring to speak out loud.
10 Waited. Then she said: “So what?
Answer me: the evil memory of the past has not yet been washed away with water - it will be washed away later.”
13 Fear and embarrassment, completely mixed together, drove such a “Yes” from my lips,
What it would be impossible to hear blindly6.
16 Like a bow that has been pulled too tight and broken, he will send an arrow to a distant goal,
But this shot is unlikely to hit the target, -
19 So I was crushed, weighed down with sorrow,
All exhausted from tears and sighs,
And my voice weakened, dejected...
22 She told me: “Among all good desires,
Inspired by me for your salvation,
Having known the sweetness of the best hopes,
25 What ditches and chains are before you?
Did you see that, timid, you did not dare to continue to follow the straight path?
28 By what temptation, the vain one, was captivated,
What promises did you hastily trust?
Why did your spirit rush towards them?
31 Sighing through tears - bitterly, inconsolably, And straining his melancholy voice,
To answer clearly and diligently,
34 Sobbing, I said: “Vainous, deceitful,
Worldly affairs fascinated me,
After you left for a better world.”
49 “Nature, books - have you found in them such a Sweetness as my body before the destruction of its wondrous members?
52 And if their sweetness flew away with my death, which of the mortals managed to become Your desired?..
55 You should have followed me at the very first of the first blows of Fate -
Toward the true blessings, away from the false blessings.
58 You shouldn’t have burdened your flight with new wine - is the girl beckoning,
Are you momentarily seduced by another futility?
61 It’s easy to catch or wound a hawk,
But for an adult bird the experience of a difficult life is a sure barrier from arrows and nets.”
64 I am like a child who listens to reproach,
His eyes will drop - the poor thing is ashamed,
And the shame of any grief is more hateful, -
67 Stood. She told me: “At least you can see
How you suffer - come on, put your beard up! Suffer while looking at it, which is doubly offensive.”
70 A powerful oak tree is lighter in bad weather. It is destroyed by a storm - ours or one flying from the edge of Yarbya in random whirlwinds,
73 Than I raised my trembling chin; The face was called a “beard” - Such a word is not sweeter than poison.
RAI
(Having reconciled with Dante, Beatrice leads him through the nine heavenly spheres into the empyrean - the “rose of light” of the highest heavens - the seat of the deity. This part of the work devotes especially much space to theological scholasticism.)
SONG ONE
1 The glory of the one who moves the entire universe flows, penetratingly shining:
There it pours more, here it splashes with less light37.
4 In the sky, where it shines brightest,
I was and saw something about which the efforts of those who were able to descend were in vain to tell;
7 For, drawing near to the object of desire,
Our mind strives for wonderful depths,
Deprived of limp powers of remembering.
10 However, everything that in the kingdom of heaven the mind has taken into itself in the form of a treasure,
Will give content to my songs now.
13 O Apollo38, I need to complete my last work: so be with me from this hour,
If your laurel is destined for me as a reward.
16 I still had from the peaks of Parnassus[†††††††††††††††††††††] One is needed; now we need both
Since I hurried Pegasus into the rest of his run.
Paradise". Song XXX (live flowers and a swarm of sparks over a fiery river). Drawing by Sandro Botticelli.
19 Come into my chest, so that we can sing until we choke, As if Marsyas thirsted for victory, He whose womb was torn out of his skin.
22 Divine valor! O omniscient!
Having shown me the shadows of the most holy kingdom, clarify the image that has entered my memory,
25 And I will stand under the laurel canopy -
Receive your crown, which the word you inspired about the eternal deserves.
28 Rarely plucked - so that the heart grieves - This leaf is for the triumph of Caesar or the poet; Rarely does he turn his head with glory.
‘ Marsyas is a satyr, a rival of Apollo in music, from whom the latter, having defeated him, tore off his skin.
31 And the god of Delphi would honor with a smile of greeting those who were enticed by the leaves of the Peneus [‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡‡] and hungered for them as for light.
34 From a small spark a flame will ignite:
Following me, perhaps, to the responsive Kirra.” Prayers will rise in the best voices.
37 His lamp comes to mortals from different points in the world; but only one can merge four circles with three crosses
40 In better aspirations with a better star - Then the seal in worldly wax will be reflected more clearly by unearthly power."
43 The soft light of the morning came to us, and the hard dusk flowed from us across different hemispheres;
Near that point of the day, sparkles sparkled;
46 In the sun, on which creatures are forbidden to gaze,
Beatrice's gaze pierced: to look with the eye of an eagle is beyond the power of a king.
49 Like a ray born from another, ready to shoot into the heights, like a wanderer,
Whom the memory of home pulls back,
52 So my gaze, capable of being kindled by it with aspiration to the sun, stared there too - Not like a human, but as if in the afterlife.
55 Who found himself in the beyond,
He can see more clearly,
Like a person who has taken refuge in God.
58 I was an eye on high for a short time,
I saw only sparks that flared up in the heat,
It was as if the iron was hot in a forge.
61 It seemed to me that the day had become twice as bright,
As if the Almighty had suddenly kindled a different sun in the distant sky.
64 And Beatrice's gaze, attracting me,
Sent to where the eternal palaces are;
I went to her, looking away from the burning heights.
67 My light aimed at the burns of her eyes,
And I, like Glaucus [§§§§§§§§§§§§§§§§§§§§§], who tasted the herbs,
After which the gods shared power with him.
70 This highest increase in human life cannot be described, but an example will suffice -
Everything that is known about Glaucus.
73 Was there faith in the fact that I became a spirit?
And was it so - it was revealed only to you, Love, by whose will the sphere was revealed to me 39
76 Good sky: with the eternal orbit of Starspin you recognized me,
With your inexhaustible harmony of worlds.
79 And in the sky the sun was fiery red, the rain was light, and its streams flowed into its lakes like never before.
82 And the sudden ringing, and the wide scope of the Rays - everything was new, it burned, it tormented with the Thirst to penetrate these miracles into the origins.
85 She who understands everything that happened to me,
Without waiting for my question,
She opened her mouth to calm me down
88 And she began: “To see beyond the nose,
Part with your unfaithful imagination,
Discarding him forever as a hindrance.
91 You are not on earth, as you thought, but you are rushing to the spheral Limits faster than lightning, to meet them with the vast expanse flying.”
94 And I cast aside doubts, satisfied,
Her short, rejoicing smile,
But right there, full of new nonsense,
97 Said: “I will not fall into the mistakes of the past;
Wonders something else: is my body lighter?
Why is this ether both fiery and unstable?”
100 She sighed and looked like that,
How a mother looks, compassionate to her son,
That he fell ill and raved every now and then,
103 And she began: “Everything I lay my eyes on,
There is a natural order:
In him the world accepts the divine guise.
106 In it the rudiments of the Higher Creatures acquire eternal strength, of which there should be no shortage in the comprehension of this System.
109 And he, about whom my instruction,
One for all, be some closer, some far from the First Essence, which erected the structure.
112 They all float - either this way or that way -
In the vast sea of existence and noisy,
They are guided by the instinct given to them at the beginning.
115 He raises the flame! - to the lunar limits;
The earth is one! - the lump adheres;
He sends trembling to hearts! - to intelligent creatures.
118 It doesn’t only shoot at lower creatures[**********************]
This onion is excellent, but also those
In whom both reason and love burn.
121 And providence, which is above them all,
The motionless light in the upper sky of Paradise will embrace the sphere, the fastest in the rush.
124 This force, drawing us there,
Now she has released it from the elastic string And rushes, directing it towards the desired goal.
127 But often form and essence do not accept each other: much depends on the material that binds tightly.
130 The Creator of another, for example, will exalt,
And he, even though he was given a mighty push,
He will go astray and reduce his flight
133 (You saw how the Heavenly Fire falls from a cloud), if, moreover, it attracts temptation, although false, but tenacious.
- So don’t be surprised that you can make an ascent no worse than a waterfall can overthrow:
- It would be more appropriate to be amazed then,
You - a living fire - would begin to spread across the earth...”
142 - And again she raised her forehead to the sky.
SONG THIRTY-ONE
“So the Holy Army3 appeared to me in a snow-white rose, with whom Christ was united by His Blood in marriage symbiosis;
4 The other regiment, which saw, sang, flew, falling in love with the glory of the Most High, with whom he found such perfect goodness,
7 Like bees that fly in a swarm to the flowers and from there back,
To their own - where they will work to their heart's content - their chambers,
10 Roses descended into an elegant decoration From the petals and rose again To where it is joyful to be in eternal love.
13 The faces were all made of living fire,
The wings are golden, the rest is white. So much so that there is no such snow.
16 Descending into the flower, this gathering, invariably amicable, flamed peacefully,
And it smelled of all that it had.
19 It, between the heights and the flower, the pearly mass of thickening, did not obscure the shine,
And there was no need to strain your eyesight.
22 All-penetrating, heavenly shrine0 Irresistible light flows everywhere,
So nothing is a curtain for her here.
25 Here the ancient as well as the new people4
It is given to love this blessed, tearless land,
Rejoicing at His symbol as if it were a miracle.
28 O light threefold and one star,
How do you care for the people here, shining before their eyes!
Bow your gaze over our menacing storm!
31 If a barbarian (who came from the region,
Over whom Gelika circles, meticulously watching her son - seeing him off every day),
34 Having seen Rome and how luxurious everything was in it,
And elevation above the world of Lateran,”
He opened his mouth and marveled in alarm,
37 Then I, coming out of the fog to the Radiance,
To the eternal of time, to the people,
Who is healthy and wise, - from the Florentines of the camp,
40 How amazed he was at his sunrise!
And he rejoiced - straight up,
And he was both mute and deaf - to please himself...
43 Like a pilgrim at the threshold of the temple,
Where his vow was fulfilled,
I am glad to flow with this news here and there,
46 So, immersed in the depths of the living light with my eyes, I felt how its waves overcame me, now this one, now this one.
49 I was filled with joy - faces brightened with mercy,
They beamed with bright greetings, smiles, and flamed with dignity and honor.
52 I have mastered the general plan of Paradise, for to
To this capable my gaze opened,
But on details it is not quite flexible.
55 To ask about them, I turned to my donna: they say, what didn’t I notice?
What did you miss and what did you stumble over?
58 I’m ready to listen to her - but someone else answered me...
I imagined seeing Beatrice - in vain:
My elder met his gaze towards her.
61 He himself is all in white, his eyes shine clearly,
And he is good, and he is glad, and he is full of effort. To be like a father and help all the time.
64 “Where is Beatrice?” - I asked hastily.
And he: “I am called by her from the point of abundance to fulfill your wish;
67 Third Circle
She deserves the possession given to her.”
70 Without answering, I raised my gaze higher:
I see her under the radiant crown,
The light reflected the eternal, in the throne niche.
73 It seemed, from the firmament, announced by thunder,
The mortal eye will not move away more powerfully,
Submerged to the bottom of the abyss of the sea,
76 How is mine lagging behind Beatrice; She did not have the chance to hide, however; and My eyelids made me look at her.
79 “Oh Donna, you, in whom all my hopes came true, since, by granting me help, you crossed Hell’s fatal boundary,
82 Where is your trace left! In everything that I see,
I recognize your strength and your goodness and kindness and valor.
85 In your opinion, without slowing down,
The path I was drawn from slavery to freedom:
You gave me this courage.
88 Continue to protect me in your generosity,
So that my spirit is healed from now on,
You have pleased me to throw off the burden of the flesh.”
91 So I called to her; she's from afar, no
Approaching me, she just looked at me with a smile -
And she turned again to the eternal shrine.
94 The blessed elder of the rivers said a word of promise:
“I will help you satisfy your path; There was a request about this and love whispered to me.
97 Get used to this garden color with your eyes,
With the play of rays and rays of billions,
You, illuminated by divine light.
100 Queen of the sky, who inspired the heat yes
The ardor of love for me, to help us, brothers on high, deeming faithful Bernard worthy.”6
103 Just like a stranger from distant Croatia In veneration of our Veronica3 Thirsts to pray to this grace,
106 Which in the world is not sweeter or more beautiful;
“Christ Jesus, my lord and God,
So this is your denunciation?”
109 So tenderness - similar to what was said -
I felt before the one for whom in life the Spirit of contemplation was most precious.
112 “Son of grace,” so he began, “don’t look down, otherwise you won’t see forever All that is glorious in the joys of the fatherland;
115 But opening your eyelids to the heights,
You will see in the mountain circle the throne of the queen, Whose kingdom is entrusted to her care.”
"® And it was revealed to me, I raised my eyes a little:
As in the early morning the edge of the east is brighter,
Than the west, if the ray of the morning star flashes,
121 So here, as far as the eye could reach
(As if gliding from the valley along the peaks), the brightest light was visible from one side.
124 And as if there, where, in those days, it was revealed to us,
Phaeton's cart burst into flames, gliding terribly,
But not content with the deserted skies6,
127 So the peaceful banner unfurled here and shone on the very center of heaven,
But the flames did not burn around the edges.
130 And in the center is a wonderful host of angels, spreading their thousands of wings as wide as possible, shining in various ways, feasting an honest feast;
The name of Veronica, whose handkerchief Christ wiped sweat and blood from his face, is named after the image of Christ’s face imprinted on this handkerchief, kept in Rome.
b The carriage of Phaeton is a solar chariot that flared up, “blazing brightly” (flaming), “but not sufficient” (not being sufficient) “to the heavens,” for the departure ended in disaster and the light faded.
133 Games and songs at this feast are the laughter of beauty, that promise of joy,
There is nothing equal in the world.
136 And if the word were even sweeter than Imagination - and then, I’m sure,
I didn't make a suitable speech.
139 Bernard, seeing how immeasurable my delight was Before what was burning him, looked there, And now he became so inflamed with passion,
142 That my gaze is stronger and mine is inflamed.
SONG OF TRANSCLE THIRD
49 And so Bernard gave me a sign, smiling,
So that I can look up; but I already looked there myself, staring at that height.
52 And my eyes, marvelously clear,
We delved deeper and deeper into the radiance,
Into the heavenly light of truth - and I merged with it.
55 Now my visions exceeded
Possibility of words; I was unable to write down what I saw in the memory of the tablet.
58 Just as we don’t remember bright-winged dreams, When we wake up, we only sense excitement,
But we will not hold back those visions of dear ones,
61 So it is with me: I was passionately excited by My insight - Those feelings are both sweet and lovely, but I cannot give them a form.
64 This is how sad snow melts in the sun;
So the wind blew away a light heap of leaves With the important prophecies of Sibylla.
* The prophetess Sibylla made her notes on sheets of wood, which were then carried by the wind, so that the text could not be restored.
67 O light supreme and so distant
From the minds of mortals, give me at least a share of That charm, since I was so captivated by it!
70 Give me the power of speech, and let me say,
And at least with a single spark of your glory I will please the people of the future.
73 Having returned my memory, your majestic shine will voice my verse, which will show the victory of your power to my brothers and sisters...
76 And the living beam, it seemed to me, was sharp:
So we can tolerate the brightness, but if we pull back, everything will fade and the visum nostrum will fade away.”
79 So that my vision, I thought, will not be allowed to fade,
I'll watch... And a miracle! - I had a chance to look into the prototype of infinite Power.
82 You are generous, O mercy, that the eternal light has given me to see, my urge, Readily sending a counter review!
85 Marveling like a wonder at the influx of visions,
I have seen a book that is woven with love from sheets in a world devoted to tearing,
88 In it I am the essence of the case with their flesh and blood Spiritually fused so ineffably,
That I will remain silent, not inclined to vanity.
91 The universality of the bonds is indivisible
Connected, I matured (the depths glowed brightly), They, and I was unusually glad.
* Our vision (lat.).
ь The Book of the deity, the pages of which are scattered all over the world (“torn to pieces”, scattered), appeared here in its indissoluble unity.
94 One moment is more remarkable here,
How opaque are twenty-five centuries since the day Neptune noticed the shadow of Argo41.
97 My mind, caught in a sweet net,
He was motionless, observing, sensitive, Inflamed, abiding in the light.
100 And break away - it’s not for nothing that I write like this -
It was impossible for me from those rays for the entire time I was there.
103 For everything that is outside them is insignificant;
And in them everything that is desired is lovely, and perfect and trustworthy.
106 But my speech will be purely meager:
I remember at least something, but everything is like a baby, sucking the nurse's breast toothlessly.
109 Light? oh, that’s not it: he won’t change with
Whether this is why his status as a sovereign is equal to himself, not a renovationist in any way.
112 No, this vision became a power unequal to itself by that moment,
Merging it with capital holiness,
115 And to me deep and clear primordial
The image was revealed by this light in a three-circle About three colors, but identical in direction42.
118 Two circles are exactly like the iridines of the arc[§§§§§§§§§§§§§§§§§§§§§§]
(The third was fire, from them the incandescence was lit) They shone marvelously, reflected in each other.
121 Oh, if only a word could contain my thoughts!
But I see that there is nothing to match her,
And there are no words for her - not just not enough.
124 O eternal light, which is only understood by itself and is calmed by its understanding, and in whose rays everything is drowning jubilantly!
127 In a whirlwind, shone with radiance,
What is so wonderfully reflected in you,
As I saw, I was intoxicated with merging with him,
130 In the middle it bloomed brightly
That whose likenesses are our forms;
All my vision was fixed on this image,
133 Like a geometer who takes a pencil and,
Trying to measure a circle3, he seeks in vain for the Key to solving formulas in the jumble,
136 Such was I near the tricolor Trinity;
How is this image merged with the circle? - I thought, But the question was unanswered:
139 There is no hope for your own wings;
And behold, the brilliance of my thought overtook me in the fulfillment of a passionate effort.
142 Imagination, losing power, drooped,
But the will, the thirst, those who know me8,
Attracted by the circles of the eternal cycle
145 Love that moves both the sun and the stars.
* Measure a circle - solve the problem of squaring a circle. b “Izhe vedosta” (Old Slav.) - who led me.
Dante created his main work over the course of about fourteen years (1306-1321) and, in accordance with the canons of ancient poetics, called it “Comedy”, as a work that begins sadly, but has a happy ending. The epithet “divine” appeared in the name later, it was introduced by Giovanni Boccaccio, one of the first biographers and interpreters of the work of his famous countryman.
“The Divine Comedy” tells about the journey of a lyrical hero, who has reached the pinnacle of his life, to the afterlife. This is an allegorical story about the revaluation of life values by a person who has “gone halfway through his earthly life.” The poet himself points out the allegorical nature of his work in the ninth song of “Hell”:
O you intelligent ones, take a look for yourself,
And let everyone understand the instruction,
Hidden under strange verses.
Allegory is an artistic technique based on the depiction of an abstract concept in the form of a specific object or phenomenon. So, for example, the gloomy forest in which the hero finds himself is an allegorical representation of illusions, delusions and vices, from which he strives to emerge to the truth - the “hill of virtue.”
The work consists of three parts: “Hell”, “Purgatory” and “Paradise” - in accordance with the medieval Christian idea of the structure of the afterlife. When reading the poem, one gets the impression that the entire structure of the universe has been thought out to the smallest detail, and this is indeed so; it is no coincidence that editions of the poem are usually accompanied by maps and diagrams of hell, purgatory and heaven.
The symbolism of numbers: three, nine and thirty-three is of great importance for Dante’s work “The Divine Comedy”. The sacred number three corresponds to the Christian trinity, nine is three times three, and thirty-three is the number of years lived by Jesus Christ on earth. Each of the three parts - the cantik of the "Divine Comedy" consists of thirty-three canzone songs, in turn built from three-line stanzas - terzin. Together with the introduction (the first song of “Hell”) there are one hundred songs. Hell, Purgatory and Paradise consist of nine circles each, and together with the vestibule and the empyrean there are thirty circles. The hero, in his wanderings through the afterlife, meets Beatrice exactly in the middle, that is, she finds herself at the center of the universe, personifying harmony and the path to enlightenment.
Having chosen the hero's journey through the afterlife as the plot, Dante does not invent something new, but turns to a long-standing literary tradition. Suffice it to recall the ancient Greek myth about Orpheus’ journey to Hades for his beloved Eurydice. The instructive story about journeys to hell, describing the terrible torments of sinners, was also very popular in the Middle Ages.
Over the centuries, Dante's creation has attracted many creative individuals. Illustrations for the “Divine Comedy” were made by many outstanding artists, including Sandro Botticelli, Salvador Dali and others.
The hero's journey begins with his soul falling into Hell, all nine circles of which he must go through in order to cleanse himself and get closer to Paradise. Dante gives a detailed description of the torment of each of the circles, in which sinners are rewarded according to their sins. So, in the first five circles those who sinned unconsciously or due to weakness of character are tormented, in the last four - true villains. In the very first circle - Limbo, intended for those who have not known true faith and baptism, Dante places poets, philosophers, heroes of antiquity - Homer, Socrates, Plato, Horace, Ovid, Hector, Aeneas and others. In the second circle, those who in life were driven only by pleasures and passions are punished. It contains Helen of Troy, Paris, Cleopatra... Here the hero meets the shadows of the unhappy lovers Francesca and Paolo, his contemporaries. In the last, ninth circle - the Giudecca - the most disgusting sinners languish - traitors and traitors. In the middle of the Giudecca is Lucifer himself, with his three terrible mouths gnawing Judas and the murderers of Caesar - Cassius and Brutus.
The hero's guide to Hell is Dante's favorite poet, Virgil. First, he leads the hero out of the forest, and then saves him from three allegorically depicted vices - voluptuousness (lynx), pride (lion) and greed (she-wolf). Virgil guides the hero through all the circles of Hell and takes him to Purgatory - a place where souls receive cleansing from sins. Here Virgil disappears, and another guide appears in his place - Beatrice. The ancient poet, who allegorically represents earthly wisdom, cannot continue the path to Christian paradise; he is replaced by heavenly wisdom. The hero, cleansed of his sins, is carried away by Beatrice to the “mountain heights”, to the abode of the blessed - the Empyrean, where he discovers the contemplation of the “heavenly Rose” - the highest wisdom and perfection.
Dante's Divine Comedy, especially the "Paradise" section, reflects the philosophy of Christian theologian Thomas Aquinas, an older contemporary of the poet. The Divine Comedy has been translated into Russian many times. The very first translation was made at the beginning of the 19th century by P.A. Katenin, and one of the last - at the end of the 20th century, but the translation by M.L. is considered the best. Lozinsky.
The Divine Comedy took almost fourteen years to write. The very name “Comedy” goes back to purely medieval meanings: in the poetics of that time, tragedy was called any work with a sad beginning and a prosperous, happy ending, and not the dramatic specificity of the genre with a focus on laughter. For Dante, it was a “comedy” (understood outside of connection with the dramatic canon - as a combination of the sublime with the ordinary and trivial), and in addition, “poeta sacra” - a sacred poem interpreting the revelations of unearthly existence. The epithet “Divine” was first used by Boccaccio, emphasizing its poetic perfection, and not at all its religious content. It is under this name, which was adopted for the poem in the 16th century, shortly after Dante’s death, that we become acquainted with the poet’s great work.
Commentators have worked hard to determine firm dates for the composition of the three cants of the Comedy. They are still controversial. There are only general considerations suggested by the content of both “Hell” and “Purgatory”.
When he wrote Inferno, Dante was entirely influenced by the events surrounding the exile. Even Beatrice, fleetingly named at the beginning of the poem and then mentioned 2-3 more times in connection with various episodes of wandering through the underworld, seemed to fade into the background. At that time, Dante was interested in politics, viewed from the point of view of the Italian commune. “Hell” saw off the poet’s past, his Florentine happiness, his Florentine struggle, his Florentine catastrophe. Therefore, I somehow especially persistently want to look for the date of writing “Inferno” during the period when Dante sheathed the sword raised against his native city, broke with the emigrants and delved into thinking about what he had experienced in the last two years of Florentine life and in the first five-year exile. "Hell" must have been conceived around 1307 and took 2 or 3 years of work to complete.
Between “Hell” and “Purgatory” lay a large period of scientific pursuits that revealed the world of science and philosophy in a different way for Dante. While working on Purgatory, the identity of Emperor Henry VII was revealed. However, it was impossible to delay interweaving Beatrice into the storyline. After all, the poem was intended as a glorification of her memory. It was in “Purgatory” that Beatrice had to appear, bringing with her all the burden of complex theological symbolism, to take the place of Virgil, a pagan who was denied the path to heaven. These three themes: political, scientific-philosophical and theological-symbolic related to Beatrice - again approximately determine the years of the emergence of the second canticle. It had to be started no later than 1313 and no earlier than 1311 and completed before 1317.
The first two cants were published when “Paradise” was not yet finished. It was completed shortly before the poet's death, but had not yet been published at the time of his death. The appearance of lists of all three parts of the poem consisting of 100 songs dates back to the years immediately after the poet’s death.
Belinsky
In feudal Russia of the 19th century. Fiction was the arena in which all social issues were posed with great urgency and force. Therefore, representatives of democratic social thought then spoke mainly in the field of literary criticism. The activities of Belinsky and his followers - Dobrolyubov and Chernysh...
Scientific research in the field of Russian language
Lomonosov developed a program of public lectures; until now there were no textbooks in Russian in the empire. This forced him to immediately begin developing textbooks on various subjects. Simultaneously with the preparation of textbooks, Lomonosov is developing lectures in Russian. The significance of this fact for the development of national...
The earthly world and the heavenly world in the story by L. Petrushevskaya
“Three Journeys, or the Possibility of the Menippea” The local and the otherworldly, reality and metareality in L. Petrushevskaya are in a diffuse state. Since the focus is on mystical transitions from one “realm” to another, the main constructive element becomes the motif of travel. In this sense, the conceptual pre...
