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Dante and Beatrice in the divine comedy
Beatrice in dantes in divine commedia
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Beatrice Portinari is seen throughout the book of “Dante The Divine Comedy”. She originally meets Dante in the year 1274, on May Day in Florence, Italy. Beatrice is from a wealthy Florentine family and was eight years old the first time they meet and did not speak a word to each other (Cotter, 21). She was the principle inspiration for Dante’s La Vita Nuova, a book about Dante’s love connection to her (Passages to the Past). Dante and Beatrice have only met twice, but Dante was so touched by both meetings he shares his love for Beatrice with the reader. The second encounter occurred when they passed each other on the streets of Florence. She turned and greeted him; this filled him with such joy that he ran to his room and started to dream about her. Beatrice died at the age of twenty-four. This meeting has sparked the first sonnet in La Vita Nouva, which he wrote in 1293 (Rosetti).
Beatrice sees Dante in the book, “Dante the Divine Comedy” when he has to travel through the underworld. She represents divine love, and it is her concern that drives Dante to seek out Virgil to be his guide. Since Virgil lived before Christianity, he dwells in limbo with other non-Christians (NovelGuide.com). By trusting Beatrice, Dante trusts Virgil, who gets him through hell. Virgil is used as Dante’s knowledgeable guide through the underworld and into heaven (NovelGuide.com). It was told to Dante in Canto II when he was losing his way that Beatrice descended down from heaven into limbo to find Virgil to explain to him her concern for Dante. Beatrice is there to spiritually guide Dante up to heaven (NovelGuide.com). Virgil explains to Dante that the lady that came down to have Virgil lead him had “eyes [that] shone more brightly than the sta...
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La Vita Nuova." The New Life I-X. N.p., n.d. Web. 01 May 2014.
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Dante write one of the masterpiece of the literature, a book that even third fourths of a century later people still reading but behind dark lines like as “Through me you enter into the city of woes, Through me you enter into the eternal pain, Through me you enter the population of loss” (Dante 19.1-3) must exist a reason or a purpose to write these lines. Dante born in 1265 in the cradle of Florence. In his childhood only two things happen that has transcendental for his work in literature, her mother died in 1272 (when Dante had 7 years old). Also, in may 1 of 1974 he meets Beatrice when he was nine years and her eight years and Dante instantly falls in love with her. “She began in a soft angelic voice”(Dante 13.47), this type of word Dante
Dante, an Italian poet during the late middle ages, successfully parallels courtly love with Platonic love in both the La Vita Nuova and the Divine Comedy. Though following the common characteristics of a courtly love, Dante attempts to promote love by elevating it through the lenses of difference levels. Through his love affair with Beatrice, although Beatrice has died, he remains his love and prompts a state of godly love in Paradiso. Dante, aiming to promote the most ideal type of love, criticizes common lust while praises the godly love by comparing his state of mind before and after Beatrice’s death. PJ Klemp essay “Layers of love in Dante’s Vita Nuova” explains the origins of Dante’s love in Plato and Aristotle themes that designate
Alghieri, Dante. "The Divine Comedy: Inferno." The Norton Anthology of World Masterpieces: Expanded Edition In One Volume. Gen. Ed. Maynard Mack. New York, NY: W.W. Norton & Company, 1997. 1032-1036.
Two years ago I went to an exhibition in Milan titled: “Artemisia: storia di una passione” (“Artemisia: history of a passion”). The exhibition was sponsored by the Assessorato alla Cultura of the Comune of Milano and curated by Roberto Contini and Francesco Solinas, with the scenographic and theatrical work of Emma Dante.
Meinke, Peter. “Untitled” Poetry: An Introduction. Ed. Michael Meyer. 6th ed. Boston: Bedford/ St. Martin’s 2010. 89. Print
When we are first introduced to Dante the Pilgrim, we perceive in him a Renaissance intellectual, who despite his intelligence and religiosity has lost the “path that does not stray” (I.3). Having thus lost touch with the tenets of orthodox Catholicism, a higher power has chosen for him to undertake an epic journey. (The devout are able to identify this power with the one Judeo-Christian God, while pagans and sinners often attribute the impetus behind the Pilgrim’s voyage to fate.)
“If you would not be forgotten as soon as you are dead and rotten, either write things worth reading or do things worth writing.” This maxim applies to the poet Dante Alighieri, writer of The Inferno in the 1300s, because it asserts the need to establish oneself as a contributor to society. Indeed, Dante’s work contributes much to Renaissance Italy as his work is the first of its scope and size to be written in the vernacular. Due to its readability and availability, The Inferno is a nationalistic symbol. With this widespread availability also comes a certain social responsibility; even though Dante’s audience would have been familiar with the religious dogma, he assumes the didactic role of illustrating his own version of Christian justice and emphasizes the need for a personal understanding of divine wisdom and contrapasso, the idea of the perfect punishment for the crime. Dante acts as both author and narrator, completing a physical and spiritual journey into the underworld with Virgil as his guide and mentor. The journey from darkness into light is an allegory full of symbolism, much like that of Plato’s Allegory of the Cave, which shows a philosopher’s journey towards truth. Therefore, Dante would also agree with the maxim, “Wise men learn by others’ harms; fools scarcely by their own,” because on the road to gaining knowledge and spiritual enlightenment, characters who learn valuable lessons from the misfortunes of others strengthen their own paradigms. Nonetheless, the only true way to gain knowledge is to experience it first hand. Dante’s character finds truth by way of his own personal quest.
Alighieri, Dante. The Divine Comedy of Dante Alighieri: Inferno. Trans. Allen Mandelbaum. Notes Allen Mandelbaum and Gabriel Marruzzo. New York: Bantam Books, 1980
In the poem “Fiammetta Breaks Her Peace”, Fiammetta is a retelling of Boccaccio’s character and often muse in the Decameron. However, Dove provides a voice to the voiceless, removing the male gaze of otherness, using the significanc...
Dante’s Inferno presents the reader with many questions and thought provoking dialogue to interpret. These crossroads provide points of contemplation and thought. Dante’s graphic depiction of hell and its eternal punishment is filled with imagery and allegorical meanings. Examining one of these cruxes of why there is a rift in the pits of hell, can lead the reader to interpret why Dante used the language he did to relate the Idea of a Just and perfect punishment by God.
Brown, Sapphire M. "Referenes to Dantes Inferno." Humanities 360. 8 Jan. 2009. Web. 27 Apr. 2015.
Throughout the epic poem Inferno, Dante the Pilgrim travels into the different circles of Hell told by Dante the Poet. The story examines what a righteous life is by showing us examples of sinful lives. Dante is accompanied by his guide Virgil, who takes him on a journey to examine sin and the effects it has in has in the afterlife to different sinners. Through the stories of Francesca and Paolo, Brunetto Latini, Ulysses and Guido da Montefeltro, we are able to understand that people are self-interested in the way they act and present themselves to others and that those in Hell are there because they have sinned and failed to repent their sins and moral failings.
... Moreover, such belief in human reason signifies Dante's hope towards a bright society and the pursuit of God’s love as the other part of self-reflection. In conclusion, a great deal of tension and contrast between “dark” and “light” in The Inferno helps us to explore Dante’s self portrait—he fears dangerous desires and sinful darkness, but shows much courage and hope towards life since he nevertheless follows his guide Virgil to dive into horrible Hell. As shown in Canto I, such emotional reaction to dark and light symbols lays a great foundation for developing Dante’s broad and universal traits as his journey progresses.
Alighieri, Dante. The Divine Comedy, Inferno. New York: W. W. Norton & Company, 2009. Print.
Rappaccini’s Daughter does not consist of many characters but each one of them contain interesting characterization. Giovanni Guascounti is a young man from Napels who moved in order to attend school in Padua. Giovanni fell in love with Beatrice and became the subject in one of Dr. Rappaccini’s experiments. In the story it is exclaimed that Giovanni’s window is lofty and overviews the garden which could suggest his perspective on the light and dark in Beatrice. Giovanni is the young protagonist, therefore he found Beatrice, at once beautiful, which could state his weakness to women, not excluded to her. When Giovanni first understood that Beatrice was dangerous he dismisses his thoughts of any truth to the possibility. Eventually, he comes to terms with facts but becomes concerned for himself. Giovanni calls Beatrice a “poisonous thing”, and made him feel “as hateful, as ugly, as loathsome and deadly a creature as her”. However, at the end of the story Giovanni’s selfishness diminishes and flips to being completely in love with Beatrice. As a result, he give her an antidote in hopes it would reverse the poison in her and allow a live a life full of love with him. As known, this hope did not become reality. Youth in love should have been the way Giovanni and Beatrice played out but it was merely curiosity, lust, and...