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85-506: The Comedy may refer to: Dante's Divine Comedy The Comedy (film) , 2012 film directed by Rick Alverson The Comedy (album) , a 1962 album by the Modern Jazz Quartet Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title The Comedy . If an internal link led you here, you may wish to change

170-479: A substrate from the Etruscan language of the original inhabitants prior to Romanization. The Etruscan language influence is found most saliently in the toponyms of Tuscany , as well as some parts of neighbouring Umbria and Lazio . The Tuscan gorgia affects the voiceless stop consonants /k/ , /t/ , and /p/ . They are usually pronounced as fricatives in post-vocalic position when not blocked by

255-686: A Europe of substantial literary and philosophical contact with the Muslim world, encouraged by such factors as Averroism ("Averrois, che'l gran comento feo" Commedia, Inferno, IV, 144, meaning "Averrois, who wrote the great comment") and the patronage of Alfonso X of Castile . Of the twelve wise men Dante meets in Canto ;X of the Paradiso , Thomas Aquinas and, even more so, Siger of Brabant were strongly influenced by Arabic commentators on Aristotle . Medieval Christian mysticism also shared

340-531: A backward path. Allegorically, the Inferno represents the Christian soul seeing sin for what it really is, and the three beasts represent three types of sin: the self-indulgent, the violent, and the malicious. These three types of sin also provide the three main divisions of Dante's Hell: Upper Hell, outside the city of Dis, for the four sins of indulgence ( lust , gluttony , avarice , anger ); Circle 7 for

425-487: A direct offshoot from medieval Tuscan, even though they now constitute a distinct linguistic group. Excluding the inhabitants of Province of Massa and Carrara , who speak an Emilian dialect, and people in the area of Tuscan Romagna, speaking Romagnol , around 3.5 million people speak Tuscan. Tuscan as a whole has certain defining features, with subvarieties that are distinguished by minor details. A Romance language variety descending from Vulgar Latin , it also contains

510-576: A modern reading of the poem in his labyrinthine "Conversation on Dante". Erich Auerbach said Dante was the first writer to depict human beings as the products of a specific time, place and circumstance, as opposed to mythic archetypes or a collection of vices and virtues, concluding that this, along with the fully imagined world of the Divine Comedy , suggests that the Divine Comedy inaugurated realism and self-portraiture in modern fiction. In T. S. Eliot's estimation, "Dante and Shakespeare divide

595-467: A normal lengthening of the consonant preceding /j/ . What seems to have taken place is a realignment of the paradigm in accordance with the statistically-minor but highly-frequent paradigms of dare (give) and stare (be, stay). Thus so, sai, sa, sanno (all singulars and the third-person plural of 'know') has come to fit the template of do, dai, dà, danno ('give'), sto, stai, sta, stanno ('be, stay'), and fo, fai, fa, fanno ('make, do') has followed

680-663: A specific moral scheme, subdivided into three subcategories, while two others of greater particularity are added to total nine. For example, the seven deadly sins that are cleansed in Purgatory are joined by special realms for the late repentant and the excommunicated . The core seven sins within Purgatory correspond to a moral scheme of love perverted, subdivided into three groups corresponding to excessive love ( Lust , Gluttony , Greed ), deficient love ( Sloth ), and malicious love ( Wrath , Envy , Pride ). In central Italy's political struggle between Guelphs and Ghibellines , Dante

765-429: A stage / ɔ / , the vowel has then developed as a diphthong [wɔ] . The phenomenon never gained universal acceptance, however, and so forms with the diphthong have come to be accepted as Standard Italian (e.g. fuoco , buono , nuovo , duomo ), but the monophthong remains in popular speech ( foco , bono , novo , domo ). A characteristic of Tuscan dialect is the use of the accusative pronoun te in emphatic clauses of

850-518: A synthetic pronoun form, mi (to me). The Tuscan dialect makes use of both in the same sentence as a kind of intensification of the dative/indirect object: This usage is widespread throughout the central regions of Italy, not only in Tuscany, and is often considered redundant and erroneous by language purists. It is also a standard feature in Spanish: a mí me gusta ("I like it") In some dialects,

935-631: A wheel, all at one speed, by the Love which moves the sun and the other stars. According to the Italian Dante Society, no original manuscript written by Dante has survived, although there are many manuscript copies from the 14th and 15th centuries – some 800 are listed on their site. Coluccio Salutati translated some quotations from the Comedy into Latin for his De fato et fortuna in 1396–1397. The first complete translation of

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1020-613: Is a dialect complex composed of many local variants, with minor differences among them. The main subdivisions are between Northern Tuscan dialects, the Southern Tuscan dialects, and Corsican. The Northern Tuscan dialects are (from east to west): The Southern Tuscan dialects are (from east to west): Corsican on the island of Corsica and the Corso-Sardinian transitional varieties spoken in northern Sardinia ( Gallurese and Sassarese ) are classified by scholars as

1105-460: Is accompanied by three guides: Virgil , who represents human reason , and who guides him for all of Inferno and most of Purgatorio ; Beatrice , who represents divine revelation in addition to theology, grace, and faith; and guides him from the end of Purgatorio onwards; and Saint Bernard of Clairvaux , who represents contemplative mysticism and devotion to Mary the Mother , guiding him in

1190-474: Is also a product of Scholasticism , especially as expressed by St. Thomas Aquinas. This influence is most pronounced in the Paradiso , where the text's portrayals of God, the beatific vision, and substantial forms all align with scholastic doctrine. It is also in the Paradiso that Aquinas and fellow scholastic St. Bonaventure appear as characters, introducing Dante to all of Heaven's wisest souls. Despite all this, there are issues on which Dante diverges from

1275-548: Is an Italian narrative poem by Dante Alighieri , begun c. 1308 and completed around 1321, shortly before the author's death. It is widely considered the pre-eminent work in Italian literature and one of the greatest works of Western literature . The poem's imaginative vision of the afterlife is representative of the medieval worldview as it existed in the Western Church by the 14th century. It helped establish

1360-401: Is disputed ), Dante explains that this reference to Israel leaving Egypt refers both to the redemption of Christ and to "the conversion of the soul from the sorrow and misery of sin to the state of grace." Appropriately, therefore, it is Easter Sunday when Dante and Virgil arrive. The Purgatorio demonstrates the medieval knowledge of a spherical Earth . During the poem, Dante discusses

1445-404: Is known to have lectured on the Inferno , and it has been suggested that the poem may have influenced some of Galileo's own ideas regarding mechanics. Without access to the works of Homer , Dante used Virgil, Lucan , Ovid , and Statius as the models for the style, history, and mythology of the Comedy . This is most obvious in the case of Virgil, who appears as a mentor character throughout

1530-470: Is more psychological than that of the Inferno , being based on motives, rather than actions. It is also drawn primarily from Christian theology, rather than from classical sources. However, Dante's illustrative examples of sin and virtue draw on classical sources as well as on the Bible and on contemporary events. Love, a theme throughout the Divine Comedy , is particularly important for the framing of sin on

1615-485: Is not pronounced and so anar is pronounced /ə'na/. A phenomenon similar in origin in French has led to loss of both /r/ and final /e/ in the - are class of infinitives at an early stage and so the final syllable of Modern French aimer , chanter etc. is pronounced as stressed [e] . The most important differences among dialects is in the lexicon , which also distinguishes the different subdialects. The Tuscan lexicon

1700-646: Is often derived from the phraseology of the Vulgate . This was the only translation of the Bible Dante had access to, as it was one the vast majority of scribes were willing to copy during the Middle Ages. This includes five hundred or so direct quotes and references Dante derives from the Bible (or his memory of it). Dante also treats the Bible as a final authority on any matter, including on subjects scripture only approaches allegorically. The Divine Comedy

1785-625: Is pronounced as a voiceless post-alveolar fricative between two vowels: The sequence /la ˈtʃena/ la cena , 'the dinner', in Standard Italian is pronounced [la ˈtʃeːna] , but in Tuscan, it is [la ˈʃeːna] . As a result of the weakening rule, there are a few minimal pairs distinguished only by length of the voiceless fricative (e.g. [laʃeˈrɔ] lacerò 'it/he/she ripped' vs. [laʃʃeˈrɔ] lascerò 'I will leave/let'). A less common phonetic phenomenon

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1870-571: Is realized as voiced post-alveolar fricative (s and z in the English mea s ure and a z ure ): This phenomenon is very evident in daily speech (common also in Umbria and elsewhere in Central Italy): the phrase la gente , 'the people', in Standard Italian is pronounced [la ˈdʒɛnte] , but in Tuscan it is [la ˈʒɛnte] . Similarly, the voiceless post-alveolar affricate

1955-493: Is the realization of "voiceless s" ( voiceless alveolar fricative /s/ ) as the voiceless alveolar affricate [ts] when preceded by /r/ , /l/ , or /n/ . For example, il sole (the sun), pronounced in Standard Italian as [il ˈsoːle] , would be in theory pronounced [il ˈtsoːle] in Tuscan. However, since assimilation of the final consonant of the article to the following consonant tends to occur in exactly such cases (see "Masculine definite articles" below)

2040-428: Is thirty-five years old, half of the biblical lifespan of seventy ( Psalms 89:10, Vulgate), lost in a dark wood (understood as sin), assailed by beasts (a lion , a leopard , and a she-wolf ) he cannot evade and unable to find the "straight way" ( diritta via ) to salvation (symbolized by the sun behind the mountain). Conscious that he is ruining himself and that he is falling into a "low place" ( basso loco ) where

2125-408: Is universal in some subtypes such as Pisano-Livornese, but in the vicinity of Florence , alternations are regular and so the full infinitive (e.g. vedere 'to see') appears before a pause , and the clipped form ( vedé ) is found otherwise. The consonant of an enclitic is lengthened if it is preceded by stressed vowel ( vedéllo 'to see it', portàcci 'to bring us') but not when the preceding vowel of

2210-617: The Apocalypse of Paul in the 4th century. Despite a lack of "official" approval, the Apocalypse of Paul would go on to be popular for centuries, possibly due to its popularity among the medieval monks that copied and preserved manuscripts in the turbulent centuries following the fall of the Western Roman Empire. The Divine Comedy belongs to the same genre and was influenced by the Apocalypse of Paul. Dante lived in

2295-468: The Comedy was made into Latin prose by Giovanni da Serravalle in 1416 for two English bishops, Robert Hallam and Nicholas Bubwith , and an Italian cardinal, Amedeo di Saluzzo . It was made during the Council of Constance . The first verse translation, into Latin hexameters , was made in 1427–1431 by Matteo Ronto  [ fr ] . The first translation of the Comedy into another vernacular

2380-568: The Ebro , dawn in Jerusalem, and noon on the River Ganges : Just as, there where its Maker shed His blood, the sun shed its first rays, and Ebro lay beneath high Libra, and the ninth hour's rays were scorching Ganges' waves; so here, the sun stood at the point of day's departure when God's angel – happy – showed himself to us. Dante travels through

2465-440: The Inferno only. The Divine Comedy has been a source of inspiration for countless artists for almost seven centuries. There are many references to Dante's work in literature . In music , Franz Liszt was one of many composers to write works based on the Divine Comedy . In sculpture , the work of Auguste Rodin includes themes from Dante. Sculptor Timothy Schmalz created a series of 100 sculptures, one for each canto, on

2550-604: The Inferno , allows Dante the freedom of not having to involve the reader in description, and allows him to "[make] room in his poem for the discussion of a great many subjects of the utmost importance, thus widening its range and increasing its variety." Dante called the poem "Comedy" (the adjective "Divine" was added later, in the 16th century) because poems in the ancient world were classified as High ("Tragedy") or Low ("Comedy"). Low poems had happy endings and were written in everyday language, whereas High poems treated more serious matters and were written in an elevated style. Dante

2635-511: The Moon , containing the inconstant, whose vows to God waned as the moon and thus lack fortitude; Mercury , containing the ambitious, who were virtuous for glory and thus lacked justice; and Venus , containing the lovers, whose love was directed towards another than God and thus lacked temperance. The final four incidentally are positive examples of the cardinal virtues, all led on by the Sun , containing

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2720-489: The Neoplatonic influence of Sufis such as Ibn Arabi . Philosopher Frederick Copleston argued in 1950 that Dante's respectful treatment of Averroes , Avicenna , and Siger of Brabant indicates his acknowledgement of a "considerable debt" to Islamic philosophy. In 1919, Miguel Asín Palacios , a Spanish scholar and a Catholic priest, published La Escatología musulmana en la Divina Comedia ( Islamic Eschatology in

2805-573: The Oratorio della Nunziatella in Foligno. The Divine Comedy can be described simply as an allegory : each canto, and the episodes therein, can contain many alternative meanings. Dante's allegory, however, is more complex, and, in explaining how to read the poem (see the Letter to Cangrande ) he outlines other levels of meaning besides the allegory: the historical, the moral, the literal, and

2890-552: The Paradiso , such as a sevenfold division of Paradise , although this is not unique to the Kitab al Miraj or Islamic cosmology. Many scholars have not been satisfied that Dante was influenced by the Kitab al Miraj . The 20th-century Orientalist Francesco Gabrieli expressed skepticism regarding the claimed similarities, and the lack of evidence of a vehicle through which it could have been transmitted to Dante. The Italian philologist Maria Corti pointed out that, during his stay at

2975-465: The Tuscan language , in which it is written, as the standardized Italian language . It is divided into three parts: Inferno , Purgatorio , and Paradiso . The poem discusses "the state of the soul after death and presents an image of divine justice meted out as due punishment or reward", and describes Dante's travels through Hell , Purgatory , and Heaven . Allegorically , the poem represents

3060-590: The anagogical . The structure of the poem is also quite complex, with mathematical and numerological patterns distributed throughout the work, particularly threes and nines. The poem is often lauded for its particularly human qualities: Dante's skillful delineation of the characters he encounters in Hell, Purgatory, and Paradise; his bitter denunciations of Florentine and Italian politics; and his powerful poetic imagination. Dante's use of real characters, according to Dorothy Sayers in her introduction to her translation of

3145-490: The double accusative pronoun me mi vedi (lit: Me you see me ) can be heard, but that is considered to be an archaic form. The singular and plural masculine definite articles can both be realized phonetically as [i] in Florentine varieties of Tuscan but are distinguished by their phonological effect on following consonants. The singular causes the lengthening of the following consonant: [i kkaːne] 'the dog'. However,

3230-477: The reflexive si ), as the first-person plural. That is basically the same as the use of on in French . It is possible to use the construction si + third-person in singular verb , which can be preceded by the first-plural person pronoun noi . The phenomenon is found in all verb tenses, including compound tenses. In those tenses, the use of si requires a form of essere ( to be ) as auxiliary verb. If

3315-451: The science of his day (this mixture of science with poetry has received both praise and criticism over the centuries). The Purgatorio repeatedly refers to the implications of a spherical Earth , such as the different stars visible in the southern hemisphere , the altered position of the sun , and the various time zones of the Earth. For example, at sunset in Purgatory it is midnight at

3400-428: The 700th anniversary of the date of Dante's death, and many visual artists have illustrated Dante's work, as shown by the examples above. There have also been many references to the Divine Comedy in cinema , television , comics and video games . Tuscan dialect Standard Italian is based on Tuscan, specifically on its Florentine dialect , and it became the language of culture throughout Italy because of

3485-518: The Black Guelphs. This exile, which lasted the rest of Dante's life, shows its influence in many parts of the Comedy , from prophecies of Dante's exile to Dante's views of politics, to the eternal damnation of some of his opponents. The last word in each of the three cantiche is stelle ("stars"). The poem begins on the night before Good Friday in the year 1300, "halfway along our life's path" ( Nel mezzo del cammin di nostra vita ). Dante

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3570-690: The Divine Comedy ), an account of parallels between early Islamic philosophy and the Divine Comedy . Palacios argued that Dante derived many features of and episodes about the hereafter from the spiritual writings of Ibn Arabi and from the Isra and Mi'raj , or night journey of Muhammad to heaven. The latter is described in the ahadith and the Kitab al Miraj (translated into Latin in 1264 or shortly before as Liber scalae Machometi , "The Book of Muhammad's Ladder"), and has significant similarities to

3655-641: The Excommunicated from the church and the Late repentant who died, often violently, before receiving rites. Thus the total comes to nine, with the addition of the Garden of Eden at the summit, equaling ten. Allegorically, the Purgatorio represents the Christian life. Christian souls arrive escorted by an angel, singing In exitu Israel de Aegypto . In his letter to Cangrande (the authenticity of which

3740-544: The Mountain of Purgatory. While the love that flows from God is pure, it can become sinful as it flows through humanity. Humans can sin by using love towards improper or malicious ends ( Wrath , Envy , Pride ), or using it to proper ends but with love that is either not strong enough ( Sloth ) or love that is too strong ( Lust , Gluttony , Greed ). Below the seven purges of the soul is the Ante-Purgatory, containing

3825-664: The actual pronunciation will be usually [is ˈsoːle] . Affrication of /s/ can more commonly be heard word-internally, as in falso (false) /ˈfalso/ → [ˈfaltso] . It is a common phenomenon in Central Italy but is not exclusive to that area; for example, it also occurs in Switzerland ( Canton Ticino ). It does not occur in a small area including Florence (except Rifredi  [ it ] ) and Prato. There are two Tuscan historical outcomes of Latin ŏ in stressed open syllables. Passing first through

3910-492: The centre of the Earth in the Inferno , and comments on the resulting change in the direction of gravity in Canto XXXIV (lines 76–120). A little earlier (XXXIII, 102–105), he queries the existence of wind in the frozen inner circle of hell, since it has no temperature differentials. Inevitably, given its setting, the Paradiso discusses astronomy extensively, but in the Ptolemaic sense. The Paradiso also discusses

3995-456: The competing phenomenon of syntactic gemination : A similar phonological alternation is the intervocalic weakening of the Italian "soft" g , the voiced affricate /dʒ/ ( g as in j ud g e ) and "soft" c , the voiceless affricate /tʃ/ ( ch as in ch ur ch ), known as attenuation , or, more commonly, as deaffrication . Between vowels, the voiced post-alveolar affricate consonant

4080-546: The court of Alfonso X, Dante's mentor Brunetto Latini met Bonaventura de Siena, a Tuscan who had translated the Kitab al Miraj from Arabic into Latin. Corti speculates that Brunetto may have provided a copy of that work to Dante. René Guénon , a Sufi convert and scholar of Ibn Arabi, confirms in The Esoterism of Dante the theory of the Islamic influence (direct or indirect) on Dante. Palacios' theory that Dante

4165-553: The depths of Hell, Dante and Virgil ascend out of the undergloom to the Mountain of Purgatory on the far side of the world. The Mountain is on an island, the only land in the Southern Hemisphere , created by the displacement of rock which resulted when Satan 's fall created Hell (which Dante portrays as existing underneath Jerusalem ). The mountain has seven terraces, corresponding to the seven deadly sins or "seven roots of sinfulness". The classification of sin here

4250-558: The different stars visible in the southern hemisphere , the altered position of the sun, and the various time zones of the Earth. At this stage it is, Dante says, sunset at Jerusalem, midnight on the River Ganges , and sunrise in Purgatory. After an initial ascension, Beatrice guides Dante through the nine celestial spheres of Heaven . These are concentric and spherical, as in Aristotelian and Ptolemaic cosmology. While

4335-511: The essence of God, completing the nine-fold division to ten. Dante meets and converses with several great saints of the Church, including Thomas Aquinas , Bonaventure , Saint Peter , and St. John . Near the end, Beatrice departs and Bernard of Clairvaux takes over as the guide. The Paradiso is more theological in nature than the Inferno and the Purgatorio . However, Dante admits that

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4420-424: The final cantos of Paradiso . The work was originally simply titled Comedìa ( pronounced [komeˈdiːa] , Tuscan for "Comedy") – so also in the first printed edition, published in 1472 – later adjusted to the modern Italian Commedia . The adjective Divina was added by Giovanni Boccaccio , owing to its subject matter and lofty style, and the first edition to name the poem Divina Comedia in

4505-465: The first two canticles and who has his epic The Aeneid praised with language Dante reserves elsewhere for Scripture. Ovid is given less explicit praise in the poem, but besides Virgil, Dante uses Ovid as a source more than any other poet, mostly through metaphors and fantastical episodes based on those in The Metamorphoses . Less influential than either of the two are Statius and Lucan,

4590-582: The importance of the experimental method in science, with a detailed example in lines 94–105 of Canto II: A briefer example occurs in Canto XV of the Purgatorio (lines 16–21), where Dante points out that both theory and experiment confirm that the angle of incidence is equal to the angle of reflection . Other references to science in the Paradiso include descriptions of clockwork in Canto XXIV (lines 13–18), and Thales' theorem about triangles in Canto XIII (lines 101–102). Galileo Galilei

4675-530: The infinitive is unstressed ( lèggelo 'to read it', pèrdeti 'to lose you'). A similar process is found in Romanian , with infinitives cited as a ("to") + the verb, and the -re has been dropped. As in Tuscan, the stress is on the same syllable that had it before the loss of -re . In Catalan and its dialects, in Campidanese Sardinian and for some Portuguese-speakers, final infinitive -r

4760-622: The last three cantos. The structure of the three realms follows a common numerical pattern of 9 plus 1, for a total of 10. There are nine circles of the Inferno, followed by Lucifer contained at its bottom; nine rings of Mount Purgatory, followed by the Garden of Eden crowning its summit; and the nine celestial bodies of Paradiso, followed by the Empyrean containing the very essence of God. Within each group of nine, seven elements correspond to

4845-481: The latter of whom has only been given proper recognition as a source in the Divine Comedy in the twentieth century. Besides Dante's fellow poets, the classical figure that most influenced the Comedy is Aristotle . Dante built up the philosophy of the Comedy with the works of Aristotle as a foundation, just as the scholastics used Aristotle as the basis for their thinking. Dante knew Aristotle directly from Latin translations of his works and indirectly quotations in

4930-453: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=The_Comedy&oldid=984347664 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Divine Comedy The Divine Comedy ( Italian : Divina Commedia [diˈviːna komˈmɛːdja] )

5015-587: The night before Good Friday to the Wednesday after Easter in the spring of 1300. The Roman poet Virgil guides him through Hell and Purgatory; Beatrice , Dante's ideal woman, guides him through Heaven. Beatrice was a Florentine woman he had met in childhood and admired from afar in the mode of the then-fashionable courtly love tradition, which is highlighted in Dante's earlier work La Vita Nuova . The Cistercian abbot Bernard of Clairvaux guides Dante through

5100-469: The plural permits consonant weakening: [i haːni] 'the dogs'. As in Italian, the masculine singular lo occurs before consonants long by nature or not permitting /l/ in clusters ( lo zio 'the uncle', lo studente 'the student'), but forms such as i zio can be heard in rustic varieties. A morpholosyntactic phenomenon that is found throughout Tuscany is the personal use of the particle identical to impersonal si (not to be confused with passive si or

5185-450: The poem and generally considered to be part of the first cantica , brings the total number of cantos to 100. It is generally accepted, however, that the first two cantos serve as a unitary prologue to the entire epic, and that the opening two cantos of each cantica serve as prologues to each of the three cantiche . The number three is prominent in the work, represented in part by the number of cantiche and their lengths. Additionally,

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5270-426: The present tense of fare ( to do , to make ) and andare ( to go ). These forms have two origins. Natural phonological change alone can account for loss of /d/ and reduction of /ao/ to /o/ in the case of /vado/ > * /vao/ > /vo/ . A case such as Latin sapio > Italian so (I know), however, admits no such phonological account since the expected outcome of /sapio/ would be * /sappjo/ , with

5355-510: The prestige of the works by Dante Alighieri , Petrarch , Giovanni Boccaccio , Niccolò Machiavelli , and Francesco Guicciardini . It later became the official language of all the Italian states and of the Kingdom of Italy when it was formed. In De vulgari eloquentia ( c. 1300), Dante Alighieri distinguishes four main subdialects: fiorentino ( Florence ), senese ( Siena ), lucchese ( Lucca ) and aretino ( Arezzo ). Tuscan

5440-441: The prudent, whose wisdom lighted the way for the other virtues, to which the others are bound (constituting a category on its own). Mars contains the men of fortitude who died in the cause of Christianity; Jupiter contains the kings of justice; and Saturn contains the temperate, the monks. The seven subdivided into three are raised further by two more categories: the eighth sphere of the fixed stars that contain those who achieved

5525-543: The romantic reappraisal of Dante, juxtaposing him to Homer. The Comedy was "rediscovered" in the English-speaking world by William Blake  – who illustrated several passages of the epic – and the Romantic writers of the 19th century. Later authors such as T. S. Eliot , Ezra Pound , Samuel Beckett , C. S. Lewis and James Joyce have drawn on it for inspiration. The poet Henry Wadsworth Longfellow

5610-623: The same pattern. The form vo , while quite possibly a natural phonological development, seems to have been reinforced by analogy in this case. A phonological phenomenon that might appear to be morphological is the loss of the infinitival ending -re of verbs. Stress remains on the same vowel that is stressed in the full form and so the infinitive may coincide with various conjugated singulars: pèrde 'to lose', pèrde 's/he loses'; finì 'to finish', finì 's/he finished'. This homophony seldom, if ever, causes confusion, as they usually appear in distinct syntactic contexts. The infinitive without -re

5695-452: The scholastic doctrine, such as in his unbridled praise for poetry. Consequently, the Divine Comedy has been called "the Summa in verse". The Apocalypse of Peter is one of the earliest examples of a Christian-Jewish katabasis , a genre of explicit depictions of heaven and hell. Later works inspired by it include the Apocalypse of Thomas in the 2nd–4th century, and more importantly,

5780-479: The sins of violence against one's neighbor, against oneself, and against God, art, and nature; and Circles 8 and 9 for the sins of fraud and treachery. Added to these are two dissimilar, spiritual categories: Limbo, in Circle 1, contains the virtuous pagans who were not sinful but were ignorant of Christ, and Circle 6 contains the heretics who contradicted the doctrine and confused the spirit of Christ. Having survived

5865-468: The soul's journey towards God , beginning with the recognition and rejection of sin ( Inferno ), followed by the penitent Christian life ( Purgatorio ), which is then followed by the soul's ascent to God ( Paradiso ). Dante draws on medieval Catholic theology and philosophy, especially Thomistic philosophy derived from the Summa Theologica of Thomas Aquinas . In the poem, the pilgrim Dante

5950-419: The structures of the Inferno and Purgatorio were based on different classifications of sin, the structure of the Paradiso is based on the four cardinal virtues and the three theological virtues . The seven lowest spheres of Heaven deal solely with the cardinal virtues of Prudence , Fortitude , Justice and Temperance . The first three spheres involve a deficiency of one of the cardinal virtues –

6035-678: The sun is silent (' l sol tace ), Dante is at last rescued by Virgil, and the two of them begin their journey to the underworld. Each sin's punishment in Inferno is a contrapasso , a symbolic instance of poetic justice ; for example, in Canto XX, fortune-tellers and soothsayers must walk with their heads on backwards, unable to see what is ahead, because that was what they had tried to do in life: they had their faces twisted toward their haunches and found it necessary to walk backward, because they could not see ahead of them. ... and since he wanted so to see ahead, he looks behind and walks

6120-487: The theological virtues of faith , hope , and love , and represent the Church Triumphant  – the total perfection of humanity, cleansed of all the sins and carrying all the virtues of heaven; and the ninth circle, or Primum Mobile (corresponding to the geocentricism of medieval astronomy), which contains the angels, creatures never poisoned by original sin. Topping them all is the Empyrean , which contains

6205-478: The title was that of the Venetian humanist Lodovico Dolce , published in 1555 by Gabriele Giolito de' Ferrari . The Divine Comedy is composed of 14,233 lines that are divided into three cantiche (singular cantica ) – Inferno ( Hell ), Purgatorio ( Purgatory ), and Paradiso ( Paradise ) – each consisting of 33 cantos (Italian plural canti ). An initial canto, serving as an introduction to

6290-428: The type "You! What are you doing here?". A morphological phenomenon, cited also by Alessandro Manzoni in his masterpiece " I promessi sposi " (The Betrothed), is the doubling of the dative pronoun . For the use of a personal pronoun as indirect object ( to someone, to something ), also called dative case , the standard Italian makes use of a construction preposition + pronoun a me (to me), or it makes use of

6375-417: The verb is one that otherwise selects auxiliary avere in compound constructions, the past participle does not agree with the subject in gender and number: If the verb normally requires essere , the past participle is marked as plural: Usually, si contracts before è : si è → s'è . Another morphological phenomenon present in Tuscan is what might appear to be shortening of first singular verb forms in

6460-408: The verse scheme used, terza rima , is hendecasyllabic (lines of eleven syllables), with the lines composing tercets according to the rhyme scheme ABA BCB CDC DED   ... The total number of syllables in each tercet is thus 33, the same as the number of cantos in each cantica . Written in the first person, the poem tells of Dante's journey through the three realms of the dead, lasting from

6545-478: The vision of heaven he receives is merely the one his human eyes permit him to see, and thus Dante's personal vision. The Divine Comedy finishes with Dante seeing the Triune God . In a flash of understanding that he cannot express, Dante finally understands the mystery of Christ 's divinity and humanity, and his soul becomes aligned with God's love: But already my desire and my will were being turned like

6630-520: The works of Albertus Magnus . Dante even acknowledges Aristotle's influence explicitly in the poem, specifically when Virgil justifies the Inferno's structure by citing the Nicomachean Ethics . In the same canto, Virgil draws on Cicero 's De Officiis to explain why sins of the intellect are worse than sins of violence, a key point that would be explored from canto XVIII to the end of the Inferno . The Divine Comedy ' s language

6715-461: The world between them. There is no third." For Jorge Luis Borges the Divine Comedy was "the best book literature has achieved". The Divine Comedy has been translated into English more times than any other language, and new English translations of the Divine Comedy continue to be published regularly. Notable English translations of the complete poem include the following. A number of other translators, such as Robert Pinsky , have translated

6800-465: Was influenced by Ibn Arabi was satirized by the Turkish academic Orhan Pamuk in his novel The Black Book . In addition to that, it has been claimed that Risālat al-Ghufrān ("The Epistle of Forgiveness"), a satirical work mixing Arabic poetry and prose written by Abu al-ʿAlaʾ al-Maʿarri around 1033 CE, had an influence on, or even inspired, Dante's Divine Comedy . The Divine Comedy

6885-419: Was its first American translator, and modern poets, including Seamus Heaney , Robert Pinsky , John Ciardi , W. S. Merwin , and Stanley Lombardo , have also produced translations of all or parts of the book. In Russia, beyond Alexander Pushkin 's translation of a few tercets, Osip Mandelstam 's late poetry has been said to bear the mark of a "tormented meditation" on the Comedy . In 1934, Mandelstam gave

6970-611: Was not always as well-regarded as it is today. Although recognized as a masterpiece in the centuries immediately following its publication, the work was largely ignored during the Enlightenment , with some notable exceptions such as Vittorio Alfieri ; Antoine de Rivarol , who translated the Inferno into French; and Giambattista Vico , who in the Scienza nuova and in the Giudizio su Dante inaugurated what would later become

7055-615: Was one of the first in the Middle Ages to write of a serious subject, the Redemption of humanity, in the low and "vulgar" Italian language and not the Latin one might expect for such a serious topic. Boccaccio 's account that an early version of the poem was begun by Dante in Latin is still controversial. Although the Divine Comedy is primarily a religious poem, discussing sin, virtue, and theology, Dante also discusses several elements of

7140-678: Was part of the Guelphs, who in general favored the papacy over the Holy Roman Emperor . Florence's Guelphs split into factions around 1300 – the White Guelphs and the Black Guelphs. Dante was among the White Guelphs who were exiled in 1302 by the Lord-Mayor Cante de' Gabrielli di Gubbio , after troops under Charles of Valois entered the city, at the request of Pope Boniface VIII , who supported

7225-467: Was the prose translation into Castilian completed by Enrique de Villena in 1428. The first vernacular verse translation was that of Andreu Febrer into Catalan in 1429. The first printed edition was published in Foligno , Italy, by Johann Numeister and Evangelista Angelini da Trevi on 11 April 1472. Of the 300 copies printed, fourteen still survive. The original printing press is on display in

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