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The purpose of the lesson: to acquaint students with the figurative system of Dante's "Divine Comedy", to reveal the influence of Dante's creation on the art of different eras, to promote the development of readers' interest and aesthetic sense of students.
Lesson equipment:
Lesson type: combined.
During the classes
I. Organizational moment.
Teacher's word: Guys, today we will get in touch with the world famous work - "The Divine Comedy" of the great Italian poet Dante Alighieri. You had a task to learn a sonnet dedicated to Dante, which was written by his younger brother Boccaccio. But first, let's remember what a sonnet is.
Student responses: A sonnet is a poem of the so-called solid form, it must contain 14 lines.
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"Literature lesson. Grade 9. Dante Alighieri. A word about the poet. "Divine Comedy" (fragments). The plurality of meanings of the poem and its universal philosophical character. "
Literature lesson. Grade 9. Topic: Dante Alighieri. A word about the poet. "Divine Comedy" (fragments). The plurality of meanings of the poem and its universal philosophical character. The purpose of the lesson: to acquaint students with the figurative system of Dante's "Divine Comedy", to reveal the influence of Dante's creation on the art of different eras, to promote the development of readers' interest and aesthetic sense of students. Lesson equipment: portrait of Dante Alighieri by Botticelli, illustrations for the "Divine Comedy" by G. Dore, W. Blake, G. Rossetti, E. Delacroix, musical excerpts from the symphonic fantasy of PI Tchaikovsky "Francesca da Rimini". Lesson type: combined. During the classes I. Organizational moment. II. Motivation for learning activities. Teacher's word: Guys, today we will get in touch with the world famous work - "The Divine Comedy" of the great Italian poet Dante Alighieri. You had a task to learn a sonnet dedicated to Dante, which was written by his younger brother Boccaccio. But first, let's remember what a sonnet is. Student responses: A sonnet is a poem of the so-called solid form, it must contain 14 lines. The student recites the sonnet “My name is Dante, Dante Alighieri…» My name is Dante, Dante Alighieri,
I am the new Minerva, whose tongue
Great with native eloquence,
Her mind is fully worthy. I was in the underworld and in the third sphere,
Where the imagination has penetrated -
With intent, the last of the books
Entertain descendants and instruct in the faith. Florence, my own mother,
I have become a hateful stepmother,
Giving his son to slander. Ravenna sheltered the exile,
She is the body, the spirit is God's grace,
And the jealousy before the agreement receded. III. Homework check. 1. The teacher's word: From this sonnet of Boccaccio, Dante's first biographer, we learn a lot about the life and work of the great Italian. You also read materials about him at home in preparation for the lesson. What can you say about “the last poet of the Middle Ages and the first poet of the New Age,” as Dante is called? 2. Students' answers. 3. Supplementing the teacher. IV. Work on the topic of the lesson. The study of fragments of the poem is organized in groups. Group 1. The path to the underworld. 1. How and when did Dante find himself "in the dark forest"? Which
Is there a conventional meaning in the image of a forest? (Canto 1, verses 1-27) (The dense forest is the earthly life of man, where everyone can go astray.) 2. What are the main human vices symbolized by the three animals: lynx, lion and she-wolf? (Song 1, verses 28-60) (The lynx symbolizes voluptuousness, the lion symbolizes pride, the she-wolf symbolizes greed.) 3.How does Dante feel about Virgil? Why is Dante ready to follow him to the underworld? (Canto 1, verses 61-136) (To get away "from evil and death".) Group 2."Hell". 1. How did Dante imagine the device of hell? Dante portrayed hell as a funnel-shaped abyss located under the arch of the earth and consisting of narrowing circles ending in a well, where Lucifer is tormented. The lower the circle, which is more terrible than the crimes and torments of sinners. You can graphically depict the scheme of hell in this way: What human vice did Dante consider the most serious? (Betrayal.) What is the appearance of Lucifer, who is at the very bottom of hell (Canto 30, verses 28-69)? Group 3."Purgatory". 1. How did Dante envision the device of purgatory? Student message about the device of purgatory. After going through hell, Dante and Virgil find themselves in purgatory, which is placed on the opposite earthly hemisphere, covered by the Great Ocean. It is an island with a very high mountain. It is divided into seven ledges (circles), in any of which there is a cleansing from one of the deadly sins: pride, envy, anger, despondency, greed, gluttony and fornication. In purgatory are, according to the teachings of the Catholic Church, those sinners who are not condemned to endless torments and can still be cleansed of their sins. The inner meaning of this purification is symbolized by the seven letters P (the initial letter of the Latin word peccatum - sin), applied by the sword of an angel on the poet's forehead and denoting the seven deadly sins. As you progress through the circles of purgatory, these letters are erased one by one. First, Dante and Virgil end up in the pre-purification, where there are newly arrived souls of the dead, excommunicated, careless, and find themselves in the valley of earthly rulers. After that, through the gates Dante and Virgil enter purgatory and visit its circles: Circle 1- proud. Circle 2- envious people. Circle 3- angry. Circle 4- sad. Round 5- greedy people (misers and profligates). Circle 6- gluttons. Round 7- voluptuous. It is possible to notice that hell and purgatory are, as it were, in a mirror reflection: the circles of the abyss are the ledges of the mountain. Only those who are in the 2nd-5th circles of hell have every chance to be cleansed of their sins. After that, travelers ascend to Earthly Paradise, located at the very top of the mountain. Here Dante meets Beatrice, who will accompany him to Paradise, where Virgil cannot enter, since he is a pagan.) 2. Why does Beatrice meet Dante harshly? What does Beatrice know to him? How did she try to "get him back" "off the wrong track"? ( Canto 30, verses 70-115). Group 4."Paradise". 1. How Dante envisioned the device of Paradise? Student message about the device of Paradise... Reconciling with Dante and ascending with him through the sphere of fire, Beatrice leads him through the nine celestial spheres to the empyrean — the “rose of light” of the higher heavens — the seat of Deity. They pass: First heaven- Luna - vow breakers. 2nd sky- Mercury is ambitious. Third heaven- Venus - loving. 4 sky- The sun is wise. Fifth heaven- Mars are warriors for the faith. Sixth heaven- Jupiter - fair. Seventh heaven- Saturn - contemplators. Dante and Beatrice ascend to Eighth, starry sky where the triumphant reign and then fall into Ninth, Crystal Sky where the angels are. Only after that do they fall into Empyreus... Beatrice symbolizes religious wisdom - theology, since earthly wisdom is no longer enough for the contemplation of Paradise, given to the righteous for their rewards. Dante, carried away by the power of love, flies after her.) 2. How is the empyrean depicted in the poem? (Canto 33, verses 115-145). Dante gives the empyrean in the form of three "equal circles", three rainbows, symbolizing the idea of the Trinity of the Divine. In the finale of the poem, he sees himself and Beatrice in Paradise. Adherence to Dante on the way to Paradise is cleansed of everything earthly and sinful. It becomes a symbol of virtue and religion, and its ultimate goal is the contemplation of God, who himself is love, "who moves the sun and the luminaries." At the same time, separating himself from the crowd and realizing himself as a person, on whom the "shine from the heights" can be turned, Dante was the forerunner of the humanists of the Renaissance. V. Lesson summary. 1. The plurality of meanings of the poem and its universal philosophical character In a letter to the ruler of the city of Verona, Dante reports on the tasks that he set himself in the "Divine Comedy". He reports that any literary work has several contents: literal, allegorical, moral and anagogic, that is, drawing upward, revealing the inner spirit of the work. In The Divine Comedy, its exact meaning is to depict the fate of people after death; allegorical - the idea of retribution, that is, punishment or reward of a person for his life actions; the moral meaning is to keep a person from evil and direct him to good; anagogic - to praise the power of love for Beatrice, who clarified his consciousness and inspired the creation of a poem. Almost all the features of the medieval poem by Dante, and in particular its moral content, Gogol laid the basis for the moral and religious content of Dead Souls. Vi. Homework: 1) write an essay "What gives the modern reader an acquaintance with Dante's poetry";
2) once again listen to the musical fragment of Tchaikovsky's symphonic fantasy “Francesca da Rimini” and write about my impressions. Individualexercise Think about how the lines from Dante's poem are connected with Gogol's "Dead Souls". Compare what in the structure and content of "Dead Souls" is similar to the composition of "Divine Comedy" and what distinguishes them.
Reading The Divine Comedy I'm going to class: 9th grade
Natalia BELYAEVA
Reading The Divine Comedy
Before studying Gogol's poem "Dead Souls", the teacher will briefly tell the ninth-graders about Dante's "Divine Comedy". This is all the more interesting because in the concept of Dead Souls, Gogol likened the conceived three volumes of the poem to three parts of the Divine Comedy: Hell, Purgatory, and Paradise.
The lesson may consist of a short message from the teacher (or prepared students) about Dante's life and the composition of his poem, reading and discussing fragments from it.
A word about the poet
1. Dante Alighieri belonged to an old noble family. The poet was born in 1265 in Florence, which was the main cultural center of Italy in the XIII-XIV centuries. The city experienced a constant political struggle between different parties. This struggle was especially acute between the warring political parties of the Guelphs and the Ghibellines. The poet's father, like Dante himself later, belonged to the party of the Guelphs, who opposed the papal power. (The student's message about the main political events in Florence at the end of the 13th - beginning of the 14th century.)
2. Having received an education in the volume of a medieval school, Dante independently studies French and Provencal languages, which give him the opportunity to read foreign literature. He also studies ancient poets, primarily Virgil, the author of the Aeneid. In the early 1280s, Dante began writing poetry, almost exclusively of love content, dedicated to Beatrice Portinari. After her death (1290) Dante intensively studied theology, philosophy and astronomy.
3. Dante very early begins to engage in political activities, taking part in the hostilities of the Florentine commune against the Ghibellines, is elected a member of the ruling Florentine collegium. But after the split of the Guelphs into black and white, he adjoins the White Guelphs, whose party was deposed by Pope Boniface VIII and the French Prince Charles of Valois, who entered Florence in 1301.
4. From this time, Dante began years of exile, which changed his political convictions. Gradually, he comes to the conclusion that only the imperial power can unite Italy, repulsing the papal power, and pins his hopes on the emperor Henry VII, who soon died without entering Florence.
5. Dante's name was crossed out twice from the lists of amnestied persons who were allowed to return to Florence, as they saw him as an implacable enemy. Dante rejected the humiliating offer of public repentance and spent the last years of his life in Ravenna, where he was buried in 1321.
6. The greatest work of Dante was his "Divine Comedy", written during the years of exile. The poet himself called it simply "Comedy". So in those days they called any work with a sad beginning and a prosperous, happy ending (as opposed to tragedy, where the opposite is true). The epithet “divine” was given to Dante's creation by descendants not earlier than the 16th century, not for its religious content, but for its poetic perfection. The poem is divided into three large parts - cants dedicated to the depiction of the three parts of the afterlife. Each of the three kantik consists of 33 songs, and first the first song is added - the prologue to the entire poem. This is how a poem of 100 songs is formed. The number 3 (associated with the Christian idea of the Trinity) and its multiples of 9 and 33 become symbolic in the poem: there are three parts in the poem, it is written in terzines, in hell there are 9 circles, etc.
7. The genre of the poem is associated with medieval "visions" and "agony", that is, with stories about how a person managed to see the secrets of the afterlife. Among the ancient sources of the poem, Virgil's Aeneid is of the greatest importance, which describes how Aeneas descended into the kingdom of the dead (Tartarus) to see his late father. Dante uses such a compositional form in order to condemn human crimes and vices, to correct a person, to induce humanity to live with dignity, as it should.
Researchers of Dante's poem emphasize that each of its plot moves can be interpreted allegorically - in moral, religious, political, biographical terms.
"Divine Comedy" (Fragments)
The study of fragments of the text of the poem can be organized in groups.
Group 1. Song one
Verses 1-27 How and when did Dante find himself “in the dark forest”? What is the symbolic meaning of the forest?
(The dense forest is the earthly existence of man, where anyone can go astray.)
Verses 28-60 What are the main human vices symbolized by the three animals: lynx, lion and she-wolf?
(Lynx - voluptuousness; lion - pride; she-wolf - greed.)
Verses 61-136 How does Dante feel about Virgil? Why is Dante ready to follow him to hell?
(To get away “from evil and death”.)
Group 2."Hell". The device of hell. Canto 34 (verses 28-69)
How did Dante envision the device of hell?
Dante imagined hell as a funnel-shaped abyss located under the arch of the earth and consisting of narrowing circles ending in a well, where Lucifer is tormented. The lower the circle, the more terrible the crimes and torments of sinners.
You can graphically depict the scheme of hell in this way.
Hell Gate. Insignificant. Underpants
Circle 1. Limb of the Gentiles
Circle 2. Voluptuous
Circle 3. Gluttons and Gluttony
Circle 4. The Miser and the Wasteful
Circle 5. Angry and envious
Circle 6. Heretics and heresiarchs (sowers of religious strife)
Circle 7. Assassins. Suicides. Blasphemers. Usurers
Circle 8 (Angry Moats)
Moat 1. Pimps and seducers
Moat 2. Flatterers
Moat 3. Simonists-holy merchants
Moat 4. Diviners
Moat 5. Bribe-takers
Moat 6. Hypocrites
Moat 7. Thieves
Moat 8. The evil counselors.
Moat 9. Instigators of strife. Cultists
Moat 10. Counterfeiters. Well of giants
Circle 9. Traitors
Lucifer
What human vices did Dante consider the most serious?
What is the appearance of Lucifer (verses 28–69) at the very bottom of hell?
Group 3."Purgatory". The device of purgatory. Canto 30 (verses 70-145). Dante and Beatrice meet
How did Dante envision the device of purgatory?
(After going through hell, Dante and Virgil end up in purgatory, which is located on the opposite earthly hemisphere, covered by the Great Ocean. It is an island on which there is a very high mountain. It is divided into seven ledges (circles), in each of which there is a purification of one of the deadly sins: pride, envy, anger, despondency, greed, gluttony and fornication.According to the teachings of the Catholic Church, those sinners who are not condemned to eternal torment and can still be cleansed of their sins are in purgatory. symbolize the seven letters P (the initial letter of the Latin word peccatum- sin), inflicted by the sword of an angel on the poet's forehead and denoting the seven deadly sins. As you progress through the circles of purgatory, these letters are erased one by one. First, Dante and Virgil end up in the pre-purification, where the newly arrived souls of the dead, excommunicated, negligent, are located, and end up in the valley of earthly rulers. Then through the gates Dante and Virgil enter purgatory and visit its circles: circle 1 - proud, circle 2 - envious, circle 3 - angry, circle 4 - sad, circle 5 - greedy people (misers and wasteful), circle 6 - gluttony, circle 7 - voluptuous. It can be noted that hell and purgatory are partially in a mirror image: the circles of the abyss are the ledges of the mountain. Then the travelers ascend to the Earthly Paradise, located at the very top of the mountain. Here Dante meets Beatrice, who will accompany him to Paradise, where Virgil cannot enter - after all, he is a pagan.)
Why does Beatrice meet Dante harshly in song 30? What is Beatrice telling him about? How did she try to "get him back" "off the wrong track"?
Group 4."Paradise". The device of paradise. Canto 33 (verses 115-145)
How did Dante envision the device of paradise?
(Reconciling with Dante and ascending with him through the sphere of fire, Beatrice leads him through the nine celestial spheres to the empyrean — the “rose of light” of the highest heavens — the seat of the Divine. They pass the first heaven — the Moon (vow breakers); the second — Mercury (ambitious); third - Venus (loving); fourth - the Sun (sages); fifth - Mars (warriors for faith); sixth - Jupiter (just); seventh - Saturn (contemplators). Dante and Beatrice ascend to the eighth, starry sky, where triumphant , and then they go to the ninth, crystal heaven, where the angels are. Only after that they go to the empyrean. Beatrice symbolizes religious wisdom - theology, since for the contemplation of the paradise given to the righteous for their merits, earthly wisdom is no longer sufficient. Dante, carried away by the power of love, flies after her.)
How is the empyrean depicted in the poem?
(Dante represents the empyrean in the form of three “equally capacious circles”, three rainbows, symbolizing the thought of the Trinity of the Divine. In the finale of the poem, he sees himself and Beatrice in paradise. Dante's love on the way to paradise is cleansed of everything earthly and sinful. religion, and its ultimate goal is the contemplation of God, who Himself is love, “that moves the sun and the luminaries.” At the same time, separating from the crowd and realizing himself as a person to whom “shine from the heights” can be turned, Dante was the forerunner of the humanists Renaissance.)
The plurality of meanings of the poem
Lesson summary.
In a letter to Can Grande della Scala, the governor of the city of Verona, Dante reports on the tasks that he set for himself in The Divine Comedy. He writes that any literary work has several meanings: literal, allegorical, moral and anagogical (that is, drawing upward, revealing the inner spirit of the work). In The Divine Comedy, its literal meaning is to depict the fate of people after death; allegorical - the idea of retribution, that is, punishment or reward of a person for his life's actions; the moral meaning is to keep a person from evil and direct him to good (Gogol was carried away with a similar task); anagogic - to praise the power of love for Beatrice, who clarified his consciousness and inspired the creation of a poem.
Homework
Think about how the lines from Dante's poem, taken as an epigraph to the lesson, are connected with Gogol's Dead Souls. Compare what in the structure and content of Dead Souls is similar to the composition of The Divine Comedy and what distinguishes them.
Translated by M. Lozinsky
HELL. SONG ONE
1 Earth life, having passed halfway,
I found myself in a dark forest
Lost the right path in the darkness of the valley.
4 What he was, oh, how I will pronounce,
That wild forest, dense and threatening,
Whose old horror in my memory I carry!
7 So bitter is he that death is almost sweeter.
But, having found the blessing in him forever,
I will say about everything that I saw in this more often.
10 I myself do not remember how I entered there,
So a dream enmeshed me with lies
When I got off the right track
13 But having approached the hill at the foot,
With which this valley was closed,
My heart squeezed with horror and trembling,
16 I saw, barely lifted up my eyes,
That the light of the planet is guiding everywhere,
Already descended on the shoulders of the mountain.
19 Then she sighed more free
And the long fear was overcome by the soul,
Exhausted by a hopeless night.
22 And like one who, breathing heavily,
Coming to the shore from the depths of foam,
Looks back where the waves beat, fear,
25 So is my spirit, running and troubled,
Turned around, looking around the way,
Leading everyone to the predicted death.
28 When I gave my body a rest,
I went up, and I had support
In the foot pressing on the earthly chest.
31 And behold, at the bottom of a steep slope,
Nimble and curling trot,
All in bright spots of a motley pattern.
34 She, circling, blocked the heights,
And more than once I'm on a dangerous steep
I thought to be saved by the return trail.
37 It was early hour, and the sun was clear in the clear
Accompanying the same stars again
That for the first time when their host is beautiful
40 Divine moved Love.
Trusting an hour and a happy time,
The blood was no longer compressed in the heart
43 At the sight of a beast with whimsical wool;
But, with horror again his embarrassment,
A lion with a raised mane came out to meet him.
46 He stepped as if on me,
With hunger growling furious
And the very air is numb with fear.
49 And with him the she-wolf, whose thin body,
It seemed that it bears all the greed;
Many souls grieved because of her.
52 I was bound by such a heavy oppression,
Before her horror-stricken gaze
That I have lost the hope of heights.
55 And like a miser who hoarded treasure after treasure,
When the time of loss draws near
Grieves and cries for past joys,
58 So I was embraced by confusion,
Step by step, an irrepressible she-wolf
There, cramped, where the rays are silent.
61 While I was overthrown by the dark to the valley,
A husband appeared before me,
From a long silence, as if languid.
64 Seeing him in the middle of the desert:
“Save me,” I called in a sad voice, “
Be a ghost, be a man alive! "
67 He answered, “Not a man; I was him;
I bring down my kin from the Lombards,
And Mantua was their sweet land.
70 sub Julio is born, even in a late year,
I lived in Rome under the August shade,
When idols were still honored by the people.
73 I was a poet and entrusted me with a song,
How Ankhiz's son sailed into the sunset
From proud Troy, betrayed by burning.
76 But why are you in a hurry back to flour?
That you do not rise to the illuminated heights,
The beginning and the cause of all joy? "
79 "So you are Virgil, you are a bottomless spring,
Where did the songs to the world come from? -
I answered, bowing my confused face. -
82 O honor and beacon of all the singers of the earth,
Respect love and tireless work,
That they helped me to delve into your scroll!
85 You are my teacher, my favorite example;
You alone handed me the legacy
A beautiful syllable, extolled everywhere.
88 Look how this beast has constrained me!
O prophetic husband, come to my aid,
I am in awe of my innermost life! "
91 "You must choose a new road, -
He answered me when he saw my fear, -
And do not return to the wild log;
94 The she-wolf that makes you cry
He drives all the ascending, oppressing,
And kills on its way;
97 She's so fierce and wicked
That it will be insatiably hungry
Following the meal, the alcoholic is even stronger.
100 With every creature happened,
She will seduce many, but glorious
The Dog will come, and it will end.
103 Not earthly dust and not double metal,
And he will taste honor, love and wisdom,
Sovereign between felt and felt.
106 Italy he will be a faithful shield,
The one for whom Camilla died,
And Euryal, and Thurn, and Nys are killed.
109 The she-wolf, wherever she strives,
Having caught up with her, he will imprison her in Hell,
Where did the envy of the predator lure.
112 And I will tell you in my line:
Follow me, and to the eternal villages
I will bring you from these places
115 And you will hear the screams of ecstasy
And the ancient spirits in distress there,
Vain prayers for a new death;
117 Then you will see those who are alien to sorrow
Among the fire, hoping to join
Someday to the blissful tribes.
121 But if you want to climb higher,
The most worthy soul is waiting for you:
You will go with her, and we must say goodbye;
124 King of the Heights, Denying Entry
To my city, to me, the enemy of his charter,
Those who come with me are not allowed in.
127 He is a king everywhere, but there is his dominion;
There is his city, and there is his throne;
Blessed is who this glory is open to! "
130 “O my poet, - I spoke to him, -
I pray to the Creator, whose truth you did not know:
So that I leave evil and death,
133 Show me the way you told me about,
Let me see the light of the Petrovs gate
And those who betrayed their souls to eternal torment ”.
136 He moved, and I followed him.
Knowledge and skills Learn 1 Canto of Divine Comedy
To train your memory, you need to try to memorize large amounts of information, to learn not mechanically, but emotionally and with understanding. So here's a great excerpt from The Divine Comedy is a good way to start your workout. I will divide the Song into passages of 30 lines. Each passage is two days. The first is to learn a passage, the second is to consolidate it along with the previous parts.
Completion criterion
Free play of the First Song of the "Divine Comedy" from any line.
Personal resources
Time, memory
first 30 lines
1 Earth life, having passed halfway, I found myself in a dark forest Lost the right path in the darkness of the valley. 4 What he was, oh, how I will pronounce, That wild forest, dense and threatening, Whose old horror in my memory I carry! 7 So bitter is he that death is almost sweeter. But, having found the blessing in him forever, I will say about everything that I saw in this more often. 10 I myself do not remember how I entered there, So a dream enmeshed me with lies When I got off the right track 13 But having approached the hill at the foot, With which this valley was closed, My heart squeezed with horror and trembling, 16 I saw, barely lifted up my eyes, That the light of the planet is guiding everywhere, Already descended on the shoulders of the mountain. 19 Then she sighed more free And the long fear was overcome by the soul, Exhausted by a hopeless night. 22 And like one who, breathing heavily, Coming to the shore from the depths of foam, Looks back where the waves beat, fear, 25 So is my spirit, running and troubled, Turned around, looking around the way, Leading everyone to the predicted death. 28 When I gave my body a rest, I went up, and I had support In the foot pressing on the earthly chest.
lines 31-60
31 And behold, at the bottom of a steep slope, Nimble and curling trot, All in bright spots of a motley pattern. 34 She, circling, blocked the heights, And more than once I'm on a dangerous steep I thought to be saved by the return trail. 37 It was early hour, and the sun was clear in the clear Accompanying the same stars again That for the first time when their host is beautiful 40 Divine moved Love. Trusting an hour and a happy time, The blood was no longer compressed in the heart 43 At the sight of a beast with whimsical wool; But, with horror again his embarrassment, A lion with a raised mane came out to meet him. 46 He stepped as if on me, With hunger growling furious And the very air is numb with fear. 49 And with him the she-wolf, whose thin body, It seemed that it bears all the greed; Many souls grieved because of her. 52 I was bound by such a heavy oppression, Before her horror-stricken gaze That I have lost the hope of heights. 55 And like a miser who hoarded treasure after treasure, When the time of loss draws near Grieves and cries for past joys, 58 So I was embraced by confusion, Step by step, an irrepressible she-wolf There, cramped, where the rays are silent.
lines 61-90
61 While I was overthrown by the dark to the valley, A husband appeared before me, From a long silence, as if languid. 64 Seeing him in the middle of the desert: Be a ghost, be a man alive! " 67 He answered, "Not a man; I was one; I bring down my kin from the Lombards, And Mantua was their sweet land. 70 sub Julio is born, even in a late year, I lived in Rome under the August shade, When idols were still honored by the people. 73 I was a poet and entrusted me with a song, How Ankhiz's son sailed into the sunset From proud Troy, betrayed by burning. 76 But why are you in a hurry back to flour? That you do not rise to the illuminated heights, The beginning and the cause of all joy? " 79 "So you are Virgil, you are a bottomless spring, Where did the songs to the world come from? - I answered, bowing my confused face. - 82 O honor and beacon of all the singers of the earth, Respect love and tireless work, That they helped me to delve into your scroll! 85 You are my teacher, my favorite example; You alone handed me the legacy A beautiful syllable, extolled everywhere. 88 Look how this beast has constrained me! O prophetic husband, come to my aid, I am in awe of my innermost life! "
lines 91-120
91 "You must choose a new road, - He answered me when he saw my fear, - And do not return to the wild log; 94 The she-wolf that makes you cry He drives all the ascending, oppressing, And kills on its way; 97 She's so fierce and wicked That it will be insatiably hungry Following the meal, the alcoholic is even stronger. 100 With every creature happened, She will seduce many, but glorious The Dog will come, and it will end. 103 Not earthly dust and not double metal, And he will taste honor, love and wisdom, Sovereign between felt and felt. 106 Italy he will be a faithful shield, The one for whom Camilla died, And Euryal, and Thurn, and Nys are killed. 109 The she-wolf, wherever she strives,
Class:
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Goals: - introduce students to the biography of Dante Alighieri.
- with his model of the world;
- with his creation "The Divine Comedy".
- understand the compositional structure of the "Divine Comedy".
- understand the construction of “Hell” (who and for what sins he places in the 9 circles of Hell).
- show the edifying meaning of comedy.
- to get acquainted with a special form of verse - terzina.
- the role of numerical and color symbolism in "comedy".
- the significance of the "Divine Comedy" in the development of literature.
- about the Russian dentin.
- connection with current life (the relevance of the problems raised in the comedy).
Lesson plan:
1. Introductory remarks by the teacher. - slide 2
2. Biography of Dante Alighieri. (student presentation) - slide 3
3. Dante's universe. (student presentation) - slide 4
4. Preparing students for reading. - slide 5
5. Word of the teacher about the "Divine Comedy". - slide 6
6. The mysticism of numbers in the life and comedy of Dante. - slide 7
7. Working with text. - slide 8
8. The structure of the "Divine Comedy". - slide 11
Terza rima. - slide 12
9. Part 1: “HELL”. (detail) - slide 13
10. Part 2: "PURGEOUS". (briefly) - slide 15
11. Part 3: “PARADISE”. (briefly) - slide 16, 17
12. Conclusion. - slide 18
13. Pages of Russian Dentiens.
Epigraph (slide 2)
Reading Dante
What to swim in the sea, then Dante read:
His poems are firm and full,
Like elastic waves of the sea!
How sweet it is to smash them with a bold mind!
How marvelous over a deep speech
You pop up with a high thought:
What to swim in the sea, read Dante.
S. P. Shevyrev
I. Introductory remarks by the teacher:
We are gathered here to go on a journey. For some it may not be entirely clear, for some it may be fun, and for others it may even be scary. Today in the lesson we will make an extraordinary journey into the 14th century: the great Italian poet will lead us through his work, go down with him to Hell and rise to “Paradise”, get acquainted with the inhabitants of these kingdoms. And we also have to find out the relevance of studying this work in the 21st century.
But before you go, you need to stock up on certain knowledge that will help us later.
The passage of time does not separate us from long-gone geniuses, on the contrary, brings us closer to them. Today the great Italian poet Dante Alighieri (1265 - 1321) is our living interlocutor. Awareness of Dante as one of the greatest poets in the world came to us only in the Pushkin era. (slide 3)
Let's take a look at the biography of this writer.
Here is how the great poet describes his younger contemporary - the writer Giovanni Boccaccio:
“Our poet was below average growth, and when he reached adulthood, he also began to slouch, he always walked slowly and smoothly, he wore the most modest clothes, as befits his years. His face was oblong and swarthy, his nose was aquiline, his eyes were rather large, his jaws were large, his lower lip protruded forward, his thick black hair curled, as well as his beard, he looked invariably pensive and sad ”.
II. Dante's biography (student report)
Dante Alighieri was born in Florence, in the second half of May 1265, into a family that was not very noble and wealthy. Dante's father was a man of a peaceful nature: in the political struggle that shook Florence, he did not take part, he took care of the family.
Dante lived in medieval Italy during a difficult and difficult time for her.
Dante was not an indifferent witness to the acute political struggle. It was even possible to draw a sword: how a warrior took part in battles. He tasted the bitterness of exile from his native Florence, when the local power was seized by his political opponents.
There is reason to believe that he studied at the University of Bologna, famous for its law and medical faculties. There Dante met the founder of the poetry school, Guido Guinitelli, whom he called his father in the Comedy. The most essential part of Dante's life was his love for Beatrice Portinari. The first time he met Beatrice on a street in Florence, when he was 9 years old, and she was even younger.
After the death of Beatrice, Dante read the early medieval thinker Boethius, "Consolation in Philosophy," which speaks of the insignificance of earthly goods in the face of death, and felt a thirst for knowledge in philosophy. Then he got married and had 4 children. In 1295 Dante's political activities began. He has held various positions in the city government.
Politics was of little interest to Dante, but what he saw and heard was deposited in his mind and imperceptibly influenced his attitude.
But the city also remembered the bloody clashes of two warring parties, one of which, called the Guelphs, was a supporter of the papal church, the other, called the Ghibellines, supported the German emperors. By the end of the XIII century. the Guelph party was divided into black and white. The white Guelphs defended the independence of Florence, and this is probably why the mature Dante sided with them. He even performed an ambassadorial mission. But after the French army led by Charles entered Florence and perpetrated a bloody pogrom, the White Guelphs suffered a major defeat, and their supporters, including Dante, were sentenced to life in exile.
Since 1300, the time of Dante's wanderings begins, the second half of his life. “And I wandered,” he wrote about himself, “through all the cities and villages where our language can only be heard, wandered off as a homeless wanderer, almost a beggar, exposing, against my will, ulcers from the blows of fate inflicted on me, ulcers that are unjustly imputed blame me. And truly I have become like a ship without a rudder and without sails, which the dry wind of agonizing poverty beats first to one coast, then to the other. " At this time, he is intensively engaged in self-education, publishes philosophical and political treatises, but his main work was the famous "Divine Comedy", which brought him well-deserved fame during his lifetime. He yearned for Florence and once wrote to the townspeople: "O my people, what have I done to you?" The Florentines did not answer Dante, and he was forced to seek refuge with wealthy patrons. He spent the last seven years in Ravenna, where he died on September 14, 1321.
Giovanni Boccaccio:
“He longed passionately for praise and magnificent honors - more passionately, perhaps, than befits a man of such exceptional virtues. ... ... ... And there is no doubt that his desire would have been fulfilled when fate graciously allowed him to return to Florence, because only in this city, only under the arches of the baptismal chamber of San Giovanni, did he want to be crowned with laradli: there, at baptism, the poet received his first name, there he dreamed of getting and second. But circumstances turned against him. ... ... he. ... ... all waited for when he could return to his homeland, and died without waiting for either a return or the honors he so desired. "
Such was Dante, who lived a stormy life, full of suffering and sorrow. Subsequently, the repentant Florentines made an attempt to return the ashes to Dante. But Ravenna rightly believed that, having given him shelter in the last years of her life, she was obliged to remain faithful to the poet forever.
III. How the universe seemed to the poet
((A pre-trained student talks using a drawing)
How did the poet imagine the universe?
Let's outline the most general outlines of this picture, which uses the motives of the biblical myth, ancient cosmology and the colors of Dante's own imagination. The center of the Universe is the Earth, according to the teachings of Ptolemy; motionless and spherical. Far from and around her are concentric celestial spheres; the nearest sphere of the moon, or the sky of the moon, the next is Mercury, then Venus, the Sun, Mars, Jupiter, Saturn. By the way, if the expression “he is in seventh heaven with joy” is understood literally in accordance with Dante's cosmology, then it turns out that this lucky man ended up on Saturn and slowly rotates in a corresponding orbit around the Earth, and the above celestial bodies float under him. Above the sky of Saturn is the eighth sky of motionless, or rather, almost motionless (after all, they barely move, from west to east by one degree in a hundred years) stars. The ninth heaven is angelic, it is a moving crystal sphere, and above it Empyreus is, in the minds of early Christians, the abode of a deity.
Further, such a plot, consonant with the biblical. An angel (Lucifer, Satan) who rebelled against God, together with his supporters (demons), was cast down from the ninth heaven to the Earth and, having pierced it, hammered a funnel-hollow to the very center-center of the Earth, the Universe and the Universal Gravitation: there is nowhere to fall further. Stuck there in the eternal ice. The formed funnel - the underworld - this is Hell, waiting for sinners. I had to wait. The executioners are already in their places (Satan with demons), but the Earth is still uninhabited, sinners have not yet had time not only to die, but also to be born.
The gaping wound of the earth immediately healed. Shifted by the shaking caused by the fall of Lucifer, the earth's crust closed the base of the cone-shaped funnel, bulging in the middle of this base by Mount Golgotha. The entrance to the underground of Hell remained, according to Dante's ideas, on the side, near the edge of the depression, on the territory of the future Italy. Hell will wait for its victims! The most guilty are destined to torment themselves below, in the claws of Lucifer, who has turned from an angel into a monster. Someone - taller and easier, in one of the nine circles of Hell and depending on how grossly he was guilty during his lifetime.
But this is not all the consequences of the fall of Lucifer. On the opposite hemisphere, just opposite the place of its "landing", a huge mountain has grown - from the earth mass displaced by it. Around her, the waves of the world ocean rushing there boiled, displaced and agitated by the same shake-up.
Mountain island. This is the future purgatory, where, according to the conviction of Christian Catholics, people, although not sinless, will go, but who deserve deliverance from Hell. Those who have sunk into Hell are tormented forever, and the prisoners of Purgatory are temporarily: they will accept the cleansing, redemptive torments - and will be able to move to Heavenly Paradise. However, let us remember: at the moment in question, the Earth is still uninhabited, and the mountain that has grown up should not become Purgatory soon.
A wonderful, paradise corner, the so-called Earthly Paradise, has arisen on its green peak. God (according to the same biblical legend) settled there the first people he created, Adam and Eve. Soon the disobedient ones, who succumbed to the forbidden temptation, were expelled from there. After death, they were not taken either to Heavenly Paradise or to Purgatory, which, however, was still not open. Both - to Hell, to that part of it (Limb), where souls do not suffer, but only languish. And the same fate awaited their descendants - all pre-Christian humanity: to Hell! Good people are closer to Adam, bad people are in worse places, but all are in Hell. The “original sin” of Eve and Adam, a burden that fell on their offspring, according to Christian doctrine, was redeemed only by Christ thousands of years later, opening humanity to Paradise; he also freed from Hell Adam and Eve, their son Abel, some pre-Christian righteous and assigned them a place: some in Purgatory, some in Paradise.
The inhabitants of Purgatory are located in seven circles-tiers of this majestic mountain. Having exhausted the allotted time, they ascend to the top, to the Earthly Paradise, rest there, forget about their past sins and fly into heaven, already into the “real” Paradise. The most worthy are higher and closer to the supreme deity who dwells in Empyrean. Someone cannot ascend, say, higher than Venus, but even this is very bad in Dante's view.
About what happened in Hell, Purgatory and Paradise when the living earthlings had the spring of 1300, Dante allegedly told as an eyewitness who visited all three kingdoms beyond the grave. Thus, he placed himself in an exceptional position, since the entrance to the other world is not available to the living. “Having passed the way of life halfway,” that is, at the age of 35, he seemed to be in a deep forest, lost his way and would have died “in sin,” but his beloved celestial Beatrice saved him. She descended from the Empire to the first circle of Hell, to Limb, and asked the ancient Roman poet Virgil, who was grieving there, to help the lost one. The shadow of Virgil left the borders of Hell, met Dante and led him. To save him meant to show him the afterlife: let him draw the proper conclusions from what he saw.
IV. Preparing for reading:(address to students) from the article by M. Andreev
"Dante and his work"
Climbing to Dante is not an easy job. To accomplish it, you have to overcome a lot and give up a lot. First of all, forget about reading - rest and reading - fun. Reading Dante is a test, a test of spiritual maturity, an indicator of whether you are ready to approach universal issues, issues of life and death, the meaning of human existence, a person's responsibility to his neighbor, to his homeland, to business and, ultimately, to himself. Any work of art leads to these questions, but the peculiarity of the "Divine Comedy" is that it does not allow them to evade, relieve tension, weaken the work of the spirit, close our eyes to the essence and meaning.
There are readers of genius: unprecedented depths, untouched layers of ideas open before them in a school work, chewed up and down. There are incompetent readers: they will not see anything in The Brothers Karamazov but a detective story. The reader of The Divine Comedy, whatever he may be, is not free to choose his own path. He is forced to follow the Dante path to execute himself with the torments of the underworld, with the fire and water of purgatory, to wash away mental laziness and blindness from himself, ascending to the stars, to discover goodness, truth and beauty for himself. Reading The Divine Comedy is always confession and atonement.
V. Word of the teacher about the "Divine Comedy".
The Divine Comedy is divided into 3 parts: Hell, Purgatory and Paradise. From bad to good. That is why the "comedy" ends well; if it were the other way around (from good to bad), there would have been a “tragedy”, according to the then understanding of these terms. The epithet “divine” does not come from Dante, but from his enthusiastic admirers, readers of the next generation after him. The poet himself called his work simply: "Comedy". But a strong tradition has developed that legitimized the name that is accepted now. (slide 6)
Teacher: Which part do you think people believed in?
Dante's genius contained both the hopelessness of suffering, despair, and the pathos of cleansing thunderstorms, and the immensity of happiness.
Of the three parts of the Comedy, Hell was the most famous and loved. And the smallest is “Paradise”. They believed in the authenticity of hopeless despair. They doubted the authenticity of serene happiness in heaven, and besides, sharing this dubious bliss with the angels admiringly contemplating the deity is boring. And it's hard to read. At every step you will need to decipher a thought, comprehend the bizarre structure of a phrase, etc.
There is a lack of everyday, human-general interest. Few people, human characters, which makes the heavenly kingdom somewhat similar to the heavenly desert.
By the way, Dante himself warned the majority of those who read "Hell" and "Purgatory":
Do not read “Paradise”! You will be lost, perish in the endless sea of the incomprehensible. ...
Vi. On the mysticism of numbers in life and Dante's comedy.(slide 7)
“Dante's prophetic dreams”
(Student report)
(article by Margarita Lomunova)
There are strange encounters - those that determine fate. There are strange patterns. There are prophetic dreams. And there are people who are given to unravel the mysterious ligature of their own destiny.
This was the greatest poet of the Renaissance, Dante Alighieri.
He believed Pythagoras, who argued that numbers rule the world, they are the basis of everything, the key to the present, past and future. Examining the hours and dates of his own life, Dante, following Pythagoras, deduced the formula of his fate and foresaw the future of his homeland - Florence. Three - this is the basis of the foundations, the main number: it is not by chance that Dante composed his verses in terzines, triple consonances, in order to embody the Divine intention in the word. Troika and its mystical "derivative" -nine (three times three) looked for and found Dante in any important event, picking up the keys to the secrets of the universe.
The first grief came to Dante at the age of six (he lived twice for three years): the death of his mother. Three painful years of orphanhood prepared Dante for a meeting that determined his whole life: to meet his only love. When Dante was barely nine years old (the first key Nine), at a children's party, he saw the neighbors' eight-year-old daughter, Beatrice. A little girl in a scarlet dress instantly became "the mistress of his thoughts." From now on, Dante's whole life is a song to Beatrice:
Since those young days that I saw her
For the first time on earth - my song to her
Never interrupted. ... ...
But exactly three years later, Dante was waiting for another fateful event: his father signed a written agreement on Dante's marriage with his neighbor's daughter, Gemma Donati. However, it seemed to the twelve-year-old boy that all this had nothing to do with him: marriage is something from another, adult life, which is so distant. ... ...
And six years later she went down the aisle of Beatrice: exactly nine years have passed since the day of their first meeting. And the world faded in Dante's eyes. He did not look for meetings with his beloved - he just wandered around the city, not finding a place for himself. And once I saw her: “The hour when I heard the words of her greeting was exactly the ninth hour of the day,” the poet, spellbound by the magic of numbers, writes. And at night Beatrice appeared to Dante in a dream: in her hand she was clutching something fiery red. This is my heart, Dante guessed. And then the Lord of love appeared, he made Beatrice "taste from the heart of a lover." A burning pain pierced Dante - and he woke up.
From that day on, he lost his peace. Love for the inaccessible Beatrice burned his soul, and his body longed for earthly love. In addition, his amorous adventures, gossip about which immediately flew around the city, reliably protected the name of Beatrice from misinterpretations. “Ladies-curtains”, “shields” - so Dante called his casual girlfriends. And again the prophetic dream changes the course of his life. The same mysterious Lord of love appeared to Dante: “The time has come to leave the games of imaginary love. You are not worthy of Beatrice. "
The girlfriends at the same moment were forgotten: Dante openly composes poetry in honor of Beatrice, and soon all of Florence will learn his heartfelt secret. They sympathize with him, they condemn him - but what about the poet to empty talk. The beloved is still far away and inaccessible, and he is the same orphan he has been all these years. ... ... A new dream opened up an even more terrible abyss in front of him: the angels asked the Creator to take Beatrice to heaven in order to get rid of the torment of the earth.
Indeed, the most tragic period of her life began for Beatrice: her beloved father and friend died almost simultaneously. Lonely in the huge palace of her elderly husband, Beatrice rushed about the rooms, and Dante wandered through the streets of Florence, unable to change anything. He wandered until a strange fever deprived him of his strength. In a feverish delirium, Dante heard a voice: "Your Beatrice is dead."
A few months later, Beatrice was gone.
He looks for signs of fate in the date of death of his beloved and finds formidable Nines according to Arabian, Syrian, Roman calculus. The death of his beloved presented itself to Dante as a harbinger of impending terrible events. And indeed: a fratricidal war broke out in Florence, in the confusion of which Dante himself was expelled from his hometown.
“Halfway through my earthly life, I found myself in a dark forest” - this is how Dante will write about that terrible time when he was left without a beloved and without a homeland. These words open his central poem - "The Divine Comedy". Having passed through all the circles of Hell, on the threshold of Paradise, his lyrical hero meets his eternal love - the bright Beatrice, who leads the poet into the heavenly palaces. Alas, in the real world, Dante's life turned out to be connected with Gemma: after the death of Beatrice, his father still insisted on this marriage. But, contrary to the aspirations of the relatives, this did not bring peace to the poet's soul: even children could not seal such an alliance. Dante went into exile alone. ... ...
He wandered in a foreign land for a long time. And although in recent years his sons and daughter lived with him, although Ravenna, where the poet found his last refuge, admired his talent - nothing could save Dante from the captivity of loneliness.
Dante's wanderings did not end even after death. The Florentines have repeatedly tried to return the ashes of their great countryman to their homeland, but the authorities of Ravenna forbade disturbing the poet's grave. This went on for almost 200 years, until another genius Florentine Michelangelo made a request to Pope Leo X. In 1520, with the permission of the Pope, Dante's sarcophagus was opened. AND. . ... turned out to be empty! It was only in 1865 that Dante's last riddle was solved: a wooden box was found in a Franciscan monastery. The inscription said that Dante's ashes were buried in it. The monks, not wanting to part with the relic, stole the coffin from the sarcophagus. ... ...
After 600 years, Dante finally found peace.
Vii. Work with text.
1. Read canto one.
2. Conversation:
How does the comedy begin?
What do the words “the path of life after passing to half” mean?
(up to 35 years old; According to Dante, 35 years old is not only the middle of the “perfect” age, but also a turning point on the way, an analogue of the middle of world history)
Whom did Dante meet in the forest? (Wolf, lynx, lion)
Indeed, the book tells about Dante's wanderings in the afterlife! On Good Friday 1300 Dante "found himself in a dark forest." - a symbolic image of the sinful life of the poet himself and of all mankind, who embarked on the road leading to eternal death. The hero tries to climb the hill that closes the valley. However, the path to salvation is blocked by 3 allegorical animals: a lynx, a lion and a she-wolf. They embody the vices most dangerous to humans: Lynx- lies, betrayal and voluptuousness, a lion- pride and violence, she-wolf- greed and selfishness. (slide 8)
Virgil comes to his aid. Beatrice, who is in Paradise, sent him to help Dante. (slide 10)
Virgil is a symbol of reason and knowledge (ancient Roman poet). The descent into the underworld took 24 hours. That is how long it takes from the end of Good Friday to Easter Sunday.
VIII. The structure of the "Divine Comedy". T ertsin. (slide 11, 12)
Dante believed in the mysticism of numbers, and this is embodied in the structure of the comedy:
3 is a sacred number, the number of the Trinity, therefore there are 33 songs in each part.
But “Hell” contains 34 songs, which turns out to be, as it were, a wrong element of the whole. Thanks to this superfluous song, their total is 100, the square of the “perfect number” 10.
Even the time of wandering in the afterlife, described by Dante, was regarded by him as a special point of world movement. This is the year 1300, which ended the first 6500 years and the day of the Last Judgment will come. In total, both figures make up 13,000 years of world history, and this stop in the middle of the path is given to the world to realize its goal, to gather strength and not go astray.
Each part, in accordance with the mystical philosophy of light, ends with the word -
star.
The comedy is written in 3 lines stanzas - terzins
(the essence is a closed circle). Tertsina creates the effect of non-stop, tireless movement.
For example:
Halfway through the life path,
I suddenly came to my senses in a dense forest,
Already with a straight line in it, the paths have gone astray. 4 There is something to say about the wild forest:
How difficult the road is and how dangerous it is;
The spirit grows timid at the thought of one,
And little more than death is more terrible.
(disturbing music sounds)
We came to the entrance to "Hell".
Read the inscription above the gates of “Hell”:
Enter me into suffering is inevitable;
Enter me into the city of sorrow without end;
Enter me to the lost hopelessly.
|
The poet Mandelstam advised to stock up on “a pair of indestructible Swiss shoes with nails” for reading The Divine Comedy. So he figuratively characterized the mental work necessary to go along with Dante all his way and comprehend the meaning of the poem.
Here, Dante, led by Virgil, passes the gates of Hell and approaches the shores of Acheron, on which sinful souls rush. Many of them are destined to remain forever "at the entrance" in agonizing anticipation.
That is a woeful lot
Those miserable souls who lived without knowing
No glory, no shame of mortal deeds, explains Virgil.
This is, perhaps, the most hated by Dante breed of people, those who prefer to dodge the fight. Blindflies and wasps hover in clouds over their naked souls. Even when they cease to be human and become something else, they suffer from physical pain.
In the upper Hell (1-5 circles), he places the soul of sinners punished for intemperance -
voluptuousness, gluttony, avarice, wastefulness, anger, that is, for vices that are not so serious, and in the bottom - the souls of those who punish for evil committed deliberately and deliberately: violence, deception and betrayal.
Aristotle himself, together with other wise men and poets of antiquity who lived before the coming of Christ, Dante places in the first circle - Limbe.
The souls of Homer, Horace, Ovid, Plato, Democritus do not undergo any torment in Limba, walking along the green meadow. They are sad because they are in eternal twilight, deprived of the light of true faith. Lower Hell is surrounded by the iron walls of the devilish city of Dita.
Inside, in the 6th circle, heretics lying in fiery coffins are punished. Among them is one of the most famous politicians of Florence 18 in Farinata degli Uberti.
In three belts seventh circle, which is separated from 6 by a deep cliff, Dante places blasphemers and rapists over their neighbors and themselves (suicides). Tyrants - assassins boil in scarlet boiling water under the supervision of centaurs; the branches of the trees, into which the suicides have turned, are pecked by birds - harpies; blasphemers are consumed by the flame of a fiery rain.
Even worse is the torment of the inhabitants eighth a circle consisting of 10 Evil Slots. He is in the abyss where the hellish river Phlegeton rushes. Dante and Virgil descend here on the back of Geryon, who is planning downward - an outlandish colorful dragon with a human face, embodying deception and deceit. In the 8th circle, all kinds of deceivers are punished: pimps, seducers, deceitful soothsayers, bribe-takers, hypocrites, thieves, counterfeiters, flatterers and slanderers.
Having overcome the Evil Crevices, the travelers approach 9 circle- the very abyss of Hell, at the bottom of which the lake-swamp Cocytus is frozen: Dante and Virgil are transferred to its surface by the giant Antaeus. Those who betrayed their relatives, fatherland, and like-minded people are frozen into the ice of Cocytus. In the center of Hell, Dante sees Lucifer frozen into the ice: he has 3 mouths, and from each protrude the tormented bodies of the greatest traitors in history: Judas, Brutus and Cassius. The disciple of Jesus, who betrayed him to the authorities, and the murderers of the Roman ruler Julius Caesar are almost equal in their atrocities.
At the moment of contemplating the greatest evil, Dante finds himself on the border of life and death: “I was not dead, and I was not alive either. ... ... "
The initiation ritual - obtaining higher knowledge - involves the passage of the subject through such a temporary death. Virgil brings the ward to his senses and orders him to hug himself, and he, seizing the moment, clings to the fur on Lucifer's chest and begins the descent and ascent through the body of the giant.
Having reached the middle of the torso of the “worm,” which pierced the Earth, Virgil turned their heads down and found themselves at the foot of Purgatory.
If Hell is relative stability, then Purgatory- this is the world of living nature, a place of constant changes of souls living there, an area where their moral development takes place. And the first thing that the heroes see when they get to the surface is the light of the planet Venus. Now Dante knows the path of ascent, he will go through love, the light of truth and purification.
The structure of Purgatory follows the structure of Hell. Its six circles are preceded by three circles. pre-purification, which adds up to the same figure nine. In these circles there are careless ones who are waiting in the wings to find themselves in front of the gates of Purgatory. Behind them begins the path of redemption.
V first the circle expiates pride, in second- envy, in third- anger, in fourth- despondency, in the fifth- stinginess and wastefulness, in sixth- gluttony, and in seventh Finally, voluptuousness is redeemed.
The spiral of Purgatory mirrors the spiral of Hell, and the movement along the path of purification goes in the opposite direction.
In Purgatory, two important events take place - Virgil can no longer accompany Dante, and instead of him, a mysterious graceful girl named Matelda takes on this role. She leads Dante to the region of Earthly Paradise, where a majestic performance is played out in heaven, which shows the entire earthly history with all its contradictions and crimes. Dante sees a chariot and a woman in a scarlet dress under a white veil. He experiences the charm of past love and foresees who will open to his gaze under him. This is how Dante and Beatrice meet again, a meeting at a different, higher level. Beatrice reproaches Dante for betraying his youthful ideals, but forgives and promises not to leave him again.
In The Divine Comedy, Purgatory takes center stage. Next to him are Hell as the eternal past and Paradise as the eternal future. The present is concentrated in Purgatory, and the souls that Dante meets are his contemporaries. Night reigns in Hell, sensuality reigns there. In Purgatory, day and night alternate, this is the kingdom of the soul. Here, at first, slowly, and then more and more rapidly, the movement towards spiritual liberation begins.
Events in Earthly Paradise prepared Dante for his ascent to heaven. The third part of the "Divine Comedy" - "Paradise" - begins in which the poet's wanderings are completed.
Beatrice helps Dante travel to Paradise. Together with her, he rises higher and higher, from planet to planet, from one celestial sphere to another, in each of which are the souls of different people. In the beginning it is the Moon, where the righteous are who have broken their vow; behind it comes Mercury, where the ambitious figures are; warriors for faith remain on Mars; on Venus - the souls of the loving; on the sun - - of the sages; on Jupiter - fair; on Saturn - contemplators; in the starry sky - the souls of the triumphant. In this last sphere, human souls lose all outlines of materiality and become luminous points. The image of Beatrice in the last part of The Divine Comedy is the central one. But there is no longer a description of her appearance, her beauty brightens and symbolizes the transformed divine wisdom. The last song tells about the vision of the Divine Trinity.
Two circles, reflected from each other like a double rainbow, are the Father and the Son, while the third circle, which rose above them like a tongue of flame, is the Holy Spirit. Dante tried to comprehend the essence of the Divine Trinity, but he lacked the strength. Dante fulfilled the mission entrusted to him and told the world about everything that he saw "in the kingdom of triumph, and on the mountain, and in the abyss of languor." He also realized that even where the light of divine truth reigns, answers to all questions cannot be found. It is impossible to fully cognize the truth. You can only approach it, getting rid of the vices inherent in humanity, improving yourself to the best of your ability.
XII. Output
Dante's Divine Comedy contains the entire sum of medieval ideas about the hierarchy of world existence. He expounded in it not only theological knowledge, but also the state of the science of nature, astronomy, and human history. The Divine Comedy was truly an encyclopedia of natural philosophical knowledge of the Middle Ages, set out not in the language of traditional Latin, but in the language that was used in everyday life and in which it was only possible to speak for the first time about humanity in general. For the first time in one work, Antiquity and the Middle Ages are combined, and for the first time, the author turns into a literary hero, coloring all the events described with a personal attitude. For the first time, the human "I" with all its contradictions becomes in the center of the work, as if anticipating a future turn towards a new type of culture, the shoots of which have already begun to break through medieval scholasticism.
Dante's journey is an allegorical image ways to salvation of all mankind, which, in spite of the fall, all evil and all the abominations that have been and are being done on earth, are also saved -
by the power of divine love.
Poet - translator M. L. Lozinsky said about comedy: (in the art. "Dante Ampieri"),
“And in general, and in its parts, not by design, and by the performance of the“ Divine Comedy ”- a completely original work, the only one in literature.
The “Divine Comedy” is whole, united and finished in its magnificent harmony. And at the same time, it is extraordinarily complex. But Dante's art is remarkable in that he knows how to merge the most heterogeneous streams into a continuous stream, steadily rushing to the mouth. The inner complexity of the poem is associated with the complexity of the creative impulses that called the poet to his great work and gave him the strength to complete it. When we leaf through his book, she, like his mysterious griffin, appears before us “suddenly in one, then suddenly in another guise” (“Chist.”, XXXI, 123). So a cut diamond, if you rotate it, lights up with blue, then scarlet, then yellow fire. What, in its innermost essence, is this brilliant poem? Praise to the one “who moves the universe”? A vowed song to the glory of Beatrice? A salutary sermon to lost humanity? A dreamer's call to rebuild the world? A terrible sentence to the enemies? All this is combined in him, and at the same time it remains the story of a great proud man about himself. And when we rotate the mysterious diamond, then this flame, the deeply hidden flame of pride, no-no, and will sparkle for a moment, and even brighter than the rest of the lights.
Dante created a book about the universe. But just as much this is a book about himself. Among the world's monuments of poetry, there is hardly another in which the image of its creator would be so sharply imprinted. No wonder the first readers of The Divine Comedy called it simply “i1 Dante” - “Dante”.
XIII. Pages of Russian Dentiens.
(student report)
The spiritual power of Dante's creation has drawn the attention of readers to him for centuries.
The phenomenon of the "Divine Comedy" was reflected in the Russian culture of the XIX-XX centuries. v. : poetry and prose, imitation translations. The living presence of Dante is felt in our literature. Among them, naturally, creative readers stand out. Pushkin was the first of the Russian poets to write poetry in Dante's terms: he introduces Dante's motives into his works (“The Queen of Spades”).
Gogol has no less deep creative ties with Dante. He built a plan for Dead Souls with an eye on the composition of the Divine Comedy.
Dostoevsky's Notes from the House of the Dead, which Herzen also associates with Dante's creation.
For Küchelbecker Dante is a “divine exile”, repeatedly mentioned in the poetry of the Decembrist poet. It is also necessary to say about at least 3 major writers: Lermontov, Blok and Turgenev, who paid a generous tribute to romanticism and did not remain indifferent to Dante's tradition.
Many Russian writers of the 20th century, pre-revolutionary and during the Soviet period, turned to the name Dante and to his poems. This tradition continues to this day.
XIV. Conclusion:
Today we met the wonderful Italian writer Dante Alighieri and his Divine Comedy.
What did you remember and liked the most in the lesson?
Lesson summary:
What do you think, is it relevant now to study a work written in the 14th century?
Used Books:
1. Dante Alighieri. "The Divine Comedy". Moscow, Education, 1988
2. Dante Alighieri. "The Divine Comedy". Moscow, Hood. literature, 1986
3. “Man in the World Art Culture”, Moscow, Hood. letter., 1997
“The last poet of the Middle Ages, or how the great Dante glorified love, space and man. ”(From 151-164)
4. M. Andreev “Dante and his work”, M, Hood. Literature, 1986 (p. 5-19)
5. A. A. Ilyushin “The Poet and His Creation”, Moscow, Enlightenment, 1988 (5-20)
6. Encyclopedia "Avanta +", M, Avanta, 246-255 (v. 15 h. 1)
7. ML Lozinsky “Dante Alighieri”, M, Education, 1988, 248-251
8. O. E. Mandelstam “Conversation About Dante”, M, Enlightenment, 1988, 245-248
9. P. A. Katenin "On Italian poetry", M, Education, 1988, 235-237
10. Yu. K. Olesha "Not a day without a line", M, Education, 1988, 251-253
11. A. A. Ilyushin. Notes to the "Divine Comedy", M, Enlightenment, 1988, p. 254-285
12. Internet
Equipment:
1.computer
2.tape recorder
3. The book "Divine Comedy" by Dante -15 pcs.
4.Multimedia projector
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