Dante Poetry Quotes

There is no greater sorrow Than to recall a happy time When miserable.

Why do we smile? Why do we laugh? Why do we feel alone? Why are we sad and confused? Why do we read poetry? Why do we cry when we see a painting? Why is there a riot in the heart when we love? Why do we feel shame? What is that thing in the pit of your stomach called desire?

Love, that moves the sun and the other stars

A mighty flame follows a tiny spark.

Amor, ch'al cor gentile ratto s'apprende prese costui de la bella persona che mi fu tolta; e 'l modo ancor m'offende. Amor, che a nullo amato amar perdona, Mi prese del costui piacer sì forte, Che, come vedi, ancor non m'abbandona..." "Love, which quickly arrests the gentle heart, Seized him with my beautiful form That was taken from me, in a manner which still grieves me. Love, which pardons no beloved from loving, took me so strongly with delight in him That, as you see, it still abandons me not...

I felt for the tormented whirlwinds Damned for their carnal sins Committed when they let their passions rule their reason.

Look in my face; my name is Might-have-been; I am also call'd No-more, Too-late, Farewell

He woke her then, and trembling and obedient, she ate that burning heart out of his hand. Weeping, I saw him then depart from me. Could he daily feel a stab of hunger for her? Find nourishment in the very sight of her? I think so. But would she see through the bars of his plight, and ache for him?

Those ancients who in poetry presented the golden age, who sang its happy state, perhaps, in their Parnassus, dreamt this place. Here, mankind's root was innocent; and here were every fruit and never-ending spring; these streams--the nectar of which poets sing.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

From a little spark may burst a flame.

Reading the very best writers—let us say Homer, Dante, Shakespeare, Tolstoy—is not going to make us better citizens. Art is perfectly useless, according to the sublime Oscar Wilde, who was right about everything. He also told us that all bad poetry is sincere. Had I the power to do so, I would command that these words be engraved above every gate at every university, so that each student might ponder the splendor of the insight.

I have been here before, But when or how I cannot tell: I know the grass beyond the door, The sweet keen smell, The sighing sound, the lights around the shore.

Rejoice, Florence, seeing you are so great that over sea and land you flap your wings, and your name is widely known in Hell!

Sudden Light I have been here before, But when or how I cannot tell: I know the grass beyond the door, The sweet keen smell, The sighing sound, the lights around the shore. You have been mine before,— How long ago I may not know: But just when at that swallow's soar Your neck turn'd so, Some veil did fall,—I knew it all of yore. Has this been thus before? And shall not thus time's eddying flight Still with our lives our love restore In death's despite, And day and night yield one delight once more?

we are burning like a chicken wing left on the grill of an outdoor barbecue we are unwanted and burning we are burning and unwanted we are an unwanted burning as we sizzle and fry to the bone the coals of Dante's 'Inferno' spit and sputter beneath us and above the sky is an open hand and the words of wise men are useless it's not a nice world, a nice world it's not ...

Love, which is quickly kindled in the gentle heart, seized this man for the fair form that was taken from me, the manner still hurts me. Love which absolves no beloved one from loving, seized me so strongly with his charm that, as thou seest, it does not leave me yet

In his will is our peace.

That precious fruit which all men eagerly go searching for on many different boughs will give,today, peace to your hungry soul.

After Homer and Dante, is a whole century of creating worth one Shakespeare?

How easily such a thing can become a mania, how the most normal and sensible of women once this passion to be thin is upon them, can lose completely their sense of balance and proportion and spend years dealing with this madness.

The image of a wood has appeared often enough in English verse. It has indeed appeared so often that it has gathered a good deal of verse into itself; so that it has become a great forest where, with long leagues of changing green between them, strange episodes of poetry have taken place. Thus in one part there are lovers of a midsummer night, or by day a duke and his followers, and in another men behind branches so that the wood seems moving, and in another a girl separated from her two lordly young brothers, and in another a poet listening to a nightingale but rather dreaming richly of the grand art than there exploring it, and there are other inhabitants, belonging even more closely to the wood, dryads, fairies, an enchanter's rout. The forest itself has different names in different tongues- Westermain, Arden, Birnam, Broceliande; and in places there are separate trees named, such as that on the outskirts against which a young Northern poet saw a spectral wanderer leaning, or, in the unexplored centre of which only rumours reach even poetry, Igdrasil of one myth, or the Trees of Knowledge and Life of another. So that indeed the whole earth seems to become this one enormous forest, and our longest and most stable civilizations are only clearings in the midst of it.

Here let dead poetry rise once more to life.

Dante, or the hyena that writes poetry in tombs.

In very great poetry the music often comes through even when one doesn’t know the language. I loved Dante passionately before I knew a word of Italian.

The worst feature of the Common Core is its anti-humanistic, utilitarian approach to education. It mistakes what a child is and what a human being is for. That is why it has no use for poetry, and why it boils the study of literature down to the scrambling up of some marketable "skill" [...] you don't read good books to learn about what literary artists do...you learn about literary art so that you can read more good books and learn more from them. It is as if Thomas Gradgrind had gotten hold of the humanities and turned them into factory robotics.

So, then, the best of the historian is subject to the poet; for whatsoever action or faction, whatsoever counsel, policy, or war-stratagem the historian is bound to recite, that may the poet, if he list, with his imitation make his own, beautifying it both for further teaching and more delighting, as it pleaseth him; having all, from Dante’s Heaven to his Hell, under the authority of his pen.

Loving God alone, we unify our nature in single constancy; God himself kindles a love that burns but never consumes.

How did it ever happen that, when the dregs of the world had collected in western Europe, when Goth and Frank and Norman and Lombard had mingled with the rot of old Rome to form a patchwork of hybrid races, all of them notable for ferocity, hatred, stupidity, craftiness, lust, and brutality--how did it happen that, from all of this, there should come Gregorian chant, monasteries and cathedrals, the poems of Prudentius, the commentaries and histories of Bede, the Moralia of Gregory the Great, St. Augustine's City of God, and his Trinity, the writings of Anselm, St. Bernard's sermons on the Canticles, the poetry of Caedmon and Cynewulf and Langland and Dante, St. Thomas' Summa, and the Oxoniense of Duns Scotus? How does it happen that even today a couple of ordinary French stonemasons, or a carpenter and his apprentice, can put up a dovecote or a barn that has more architectural perfection than the piles of eclectic stupidity that grow up at the cost of hundreds of thousands of dollars on the campuses of American universities?

It was Plato who bridged the gap between poetry and philosophy; for, in his work, appearance, despised by his Eleatic and Sophist predecessors, became a reflected image of perfection. He set poets the task of writing philosophically, not only in the sense of giving instruction, but in the sense of striving, by the imitation of appearance, to arrive at its true essence and to show its insufficiency measured by the beauty of the Idea.

The force of Dante's poetry resonated most in those who did not confess the Catholic faith, for believers would inevitably have quibbles with Dante's theology. But for those most distant theologically, Dante's faith was so perfect, so unyielding, that a reader found himself compelled by the poetry to take it all to heart.

Muse When at night I wait for her to come, Life, it seems, hangs by a single strand. What are glory, youth, freedom, in comparison with the dear welcome guest, a flute in hand? She enters now. Pushing her veil aside, she stares through me with her attentiveness. I question her: 'And were you Dante's guide, dictating the Inferno?' She answers: 'Yes.

Dante gave me one of his cheeky grins. He had a whole repertoire of smiles, the boy was full of mischief.

O anima cortese mantoana Di cui la fama ancor nel mondo dura, E durera quanto 'l moto lontana

Tu se' lo mio maestro e 'l mio autore, tu se' solo colui da cu' io tolsi lo bello stilo che m'ha fatto onore.

T. S. Eliot said that the last cantos of Heaven were as great as poetry can ever get.

Anyone who reads the original will wonder at times if this is really “poetry.” Very well, then, let it be prose, if one insists on folly.

Păcate-avui cumplite-n viața mea, Dar largi sunt brațele eternei Mile, Încât cuprind pe oricâți se întorc la ea.

For that you should read the original. In very great poetry the music often comes through even when one doesn't know language. I loved Dante passionately before I knew a word of Italian.

People admired her poetry, but she knew there were plenty of readers who questioned it. How could she write brokenhearted verse if she never loved? Why did she compose so much about death if she knew little of life?

Aquele em vida foi arrogante, nada de bom recordamos dele, por isso está entre os furiosos. Muitos daqueles que lá na Terra foram grandes senhores aqui estão como porcos no chiqueiro, recebendo o mais vil desprezo. - Inferno Canto VIII

Aquele em vida foi arrogante, nada de bom recordamos dele, por isso está entre os furiosos. Muitos daqueles que lá na Terra foram grandes senhores aqui estão como porcos no chiqueiro, recebendo o mais vil desprezo." - Inferno Canto VIII

Aquele em vida foi arrogante, nada de bom recordamos dele, por isso está entre os furiosos. Muitos daqueles que lá na Terra foram grandes senhores aqui estão como porcos no chiqueiro, recebendo o mais vil desprezo." - Inferno - Canto VIII

Many a time the thought returns to me: What sad conditions Love on me bestows! And moved by Pity I say frequently: 'Can there be anyone who my state knows?' For Love takes hold of me so suddenly My vital spirits I am near to lose. One only of them all survives in me, Staying to speak of you, as Love allows. To aid me then my forces I renew And pallid, all my courage drained long since, I come to you to remedy my plight; But if I raise my eyes to look at you So vast a tremor in my heart begins My beating pulses put my soul to flight.

I think it reaches heights of poetry which you get nowhere else: an ether almost too fine to breathe. It is a pity that I can give you no notion what it is like. Can you imagine Shelley at his most ecstatic combined with Milton at his most solemn and rigid? It sounds impossible I know, but that is what Dante has done...

Se mai continga che 'l poema sacro al quale ha posto mano e cielo e terra, sì che m'ha fatto per molti anni macro, vinca la crudeltà che fuor mi serra del bello ovile ov'io dormi' agnello, nimico ai lupi che li danno guerra; con altra voce omai, con altro vello ritornerò poeta, e in sul fonte del mio battesmo prenderò 'l cappello

Mordecai allowed a smile to play across his face. “I have little doubt this ploy will try your patience. You must present Sir Percival as a gallant knight well-versed in chivalry and a favored champion in the tourneys. Perhaps a bit of poetry would be in order as well.” Dante rolled his eyes and sighed. “I shall be the very picture of chivalrous drivel.

Who are you? She asked silently, as she laid away the collector's quotations, his drawings, his scraps of famous poetry: "Come live with me and be my love..." interleaved with menus: 'oysters, fish stew, tortoise in its shell, bread from the oven, honey from the honeycomb.' The books were unsplattered but much fingered, their pages soft with turning and re-turning, like collections of old fairy tales. Often Jess thought of Rapunzel and golden apples and enchanted gardens. She thought of Ovid, and Dante, and Cervantes, and the Pre-Raphaelites, for sometimes McClintock pictured his beloved eating, and sometimes sleeping in fields of poppies, and once throned like Persephone, with strawberry vines entwined in her long hair.

Until the twentieth century, no one had any idea that Homer might have existed in this strange and immaterial form. It was the assumption that Homer, like other poets, wrote his poetry. Virgil, Dante and Milton were merely following in his footsteps. The only debate was over why these written poems were in places written so badly. Why had he not written them better?

If you look closer, if you go slowly, there can be story even without progress or plot, life in small change, like Dante and Beatrice, like fish swimming hard against the current just to stay where they are. They’re not getting anywhere, neither Dante nor the fish, but that doesn’t mean there isn’t effort, growth, triumph, and beautiful poetry. Trust me, stasis is challenging. And challenge is story.

The hours I spent in this anachronistic, bibliophile, Anglophile retreat were in surreal contrast to the shrieking horror show that was being enacted in the rest of the city. I never felt this more acutely than when, having maneuvered the old boy down the spiral staircase for a rare out-of-doors lunch the next day—terrified of letting him slip and tumble—I got him back upstairs again. He invited me back for even more readings the following morning but I had to decline. I pleaded truthfully that I was booked on a plane for Chile. 'I am so sorry,' said this courteous old genius. 'But may I then offer you a gift in return for your company?' I naturally protested with all the energy of an English middle-class upbringing: couldn't hear of such a thing; pleasure and privilege all mine; no question of accepting any present. He stilled my burblings with an upraised finger. 'You will remember,' he said, 'the lines I will now speak. You will always remember them.' And he then recited the following: What man has bent o'er his son's sleep, to brood How that face shall watch his when cold it lies? Or thought, as his own mother kissed his eyes, Of what her kiss was when his father wooed? The title (Sonnet XXIX of Dante Gabriel Rossetti)—'Inclusiveness'—may sound a trifle sickly but the enfolded thought recurred to me more than once after I became a father and Borges was quite right: I have never had to remind myself of the words. I was mumbling my thanks when he said, again with utter composure: 'While you are in Chile do you plan a call on General Pinochet?' I replied with what I hoped was equivalent aplomb that I had no such intention. 'A pity,' came the response. 'He is a true gentleman. He was recently kind enough to award me a literary prize.' It wasn't the ideal note on which to bid Borges farewell, but it was an excellent illustration of something else I was becoming used to noticing—that in contrast or corollary to what Colin MacCabe had said to me in Lisbon, sometimes it was also the right people who took the wrong line.

And so it is in poetry also: all this love of curious French metres like the Ballade, the Villanelle, the Rondel; all this increased value laid on elaborate alliterations, and on curious words and refrains, such as you will find in Dante Rossetti and Swinburne, is merely the attempt to perfect flute and viol and trumpet through which the spirit of the age and the lips of the poet may blow the music of their many messages. And so it has been with this romantic movement of ours: it is a reaction against the empty conventional workmanship, the lax execution of previous poetry and painting, showing itself in the work of such men as Rossetti and Burne-Jones by a far greater splendour of colour, a far more intricate wonder of design than English imaginative art has shown before. In Rossetti’s poetry and the poetry of Morris, Swinburne and Tennyson a perfect precision and choice of language, a style flawless and fearless, a seeking for all sweet and precious melodies and a sustaining consciousness of the musical value of each word are opposed to that value which is merely intellectual. In this respect they are one with the romantic movement of France of which not the least characteristic note was struck by Theophile Gautier’s advice to the young poet to read his dictionary every day, as being the only book worth a poet’s reading.

Dante only made crazy people feel they could write great poetry. That was not true of course but then almost nothing was true and especially not in Africa. In Africa a thing is true at first light and a lie by noon and you have no more respect for it than for the lovely, perfect weed-fringed lake you see across the sun-baked salt plain. You have walked across that plain in the morning and you know that no such lake is there. But now it is there absolutely true, beautiful and believable.

It is in Keats that the artistic spirit of this century first found its absolute incarnation. And these pre-Raphaelites, what were they? If you ask nine-tenths of the British public what is the meaning of the word aesthetics, they will tell you it is the French for affectation or the German for a dado; and if you inquire about the pre-Raphaelites you will hear something about an eccentric lot of young men to whom a sort of divine crookedness and holy awkwardness in drawing were the chief objects of art. To know nothing about their great men is one of the necessary elements of English education. As regards the pre-Raphaelites the story is simple enough. In the year 1847 a number of young men in London, poets and painters, passionate admirers of Keats all of them, formed the habit of meeting together for discussions on art, the result of such discussions being that the English Philistine public was roused suddenly from its ordinary apathy by hearing that there was in its midst a body of young men who had determined to revolutionise English painting and poetry. They called themselves the pre- Raphaelite Brotherhood. In England, then as now, it was enough for a man to try and produce any serious beautiful work to lose all his rights as a citizen; and besides this, the pre-Raphaelite Brotherhood - among whom the names of Dante Rossetti, Holman Hunt and Millais will be familiar to you - had on their side three things that the English public never forgives: youth, power and enthusiasm.

And this love of definite conception, this clearness of vision, this artistic sense of limit, is the characteristic of all great work and poetry; of the vision of Homer as of the vision of Dante, of Keats and William Morris as of Chaucer and Theocritus. It lies at the base of all noble, realistic and romantic work as opposed to the colourless and empty abstractions of our own eighteenth-century poets and of the classical dramatists of France, or of the vague spiritualities of the German sentimental school: opposed, too, to that spirit of transcendentalism which also was root and flower itself of the great Revolution, underlying the impassioned contemplation of Wordsworth and giving wings and fire to the eagle- like flight of Shelley, and which in the sphere of philosophy, though displaced by the materialism and positiveness of our day, bequeathed two great schools of thought, the school of Newman to Oxford, the school of Emerson to America. Yet is this spirit of transcendentalism alien to the spirit of art. For the artist can accept no sphere of life in exchange for life itself. For him there is no escape from the bondage of the earth: there is not even the desire of escape. He is indeed the only true realist: symbolism, which is the essence of the transcendental spirit, is alien to him. The metaphysical mind of Asia will create for itself the monstrous, many-breasted idol of Ephesus, but to the Greek, pure artist, that work is most instinct with spiritual life which conforms most clearly to the perfect facts of physical life.

The forest itself has different names in different tongues — Westermain, Arden, Birnam, Broceliande; and in places there are separate trees named, such as that on the outskirts against which a young Northern poet saw a spectral wanderer leaning, or, in the unexplored centre of which only rumours reach even poetry, Igdrasil of one myth, or the Trees of Knowledge and Life of another. So that indeed the whole earth seems to become this one enormous forest, and our longest and most stable civilizations are only clearings in the midst of it.

So long have I been subject to Love's sway And grown accustomed to his mastery That where at first his rule seemed harsh to me Sweet is his presence in my heart today. Thus when all fortitude he takes away, So that my frail spirits seem to flee, Then I am lost in sweetness utterly And pallid looks my fainting soul display. Love marshals then against me all his might;Routed, my spirits wander, murmuring, And to my lady bring Petition for new solace in my plight. Thus by her merest glance I am unmanned, And pride so humbled, none could understand. 

That the result is far less a triumph for the human spirit than the work of the group of Dante, that the result is suspect in its nature and dangerous, that it is a substitution of human feelings rather than an extension of them, is another matter. In Dante, as I have said again and again, you get a system of thought and feeling; every part of the system felt and thought in its place, and the whole system felt and thought; and you cannot say that it is primarily “intellectual” or primarily “emotional”, for the thought and the emotion are reverse sides of the same thing. In Donne you get a sequence of thoughts which are felt; in Crashaw you might say, by slightly straining an antithesis, that you have a sequence of feelings which are thought. In neither do you find a perfect balance.

I know a ton of poetry by heart,” Tartt says, when I comment on her recital of the Nabokov rhyme. It’s true. She has an alarming ability to simply break into passages, short or long, from her favorite writing. She quotes, freely and naturally, from Thomas Aquinas, Cardinal Newman, Buddha, and Plato—as well as David Byrne of Talking Heads and Jonathan Richman of the Modem Lovers. And many others. “When I was a little kid, first thing I memorized were really long poems by A. A. Milne,” she says. ‘‘Then I went through a Kipling phase. I could say ‘Gunga Din’ for you. Then I went into sort of a Shakespeare phase, when I was about in sixth grade. In high school, I loved loved loved Edgar Allan Poe. Still love him. I could say ‘Annabel Lee’ for you now. I used to know even some of the shorter stories by heart. ‘The Tell-Tale Heart’—I used to be able to say that. ‘‘I still memorize poems,” she says. ‘‘I know ‘The Waste Land’ by heart. ‘Prufrock.’ Yeats is good. I know a lot of poems in French by heart. A lot of Dante. That’s just something that has always come easily to me. I also know all these things that I was made to learn. I’m sort of this horrible repository of doggerel verse.

So often have I studied the views of Florence, that I was familiar with the city before I ever set foot within its walls; I found that I could thread my way through the streets without a guide. Turning to the left I passed before a bookseller's shop, where I bought a couple of descriptive surveys of the city (guide). Twice only was I forced to inquire my way of passers by, who answered me with politeness which was wholly French and with a most singular accent; and at last I found myself before the facade of Santa Croce. Within, upon the right of the doorway, rises the tomb of Michelangelo; lo! There stands Canova's effigy of Alfieri; I needed no cicerone to recognise the features of the great Italian writer. Further still, I discovered the tomb of Machiavelli; while facing Michelangelo lies Galileo. What a race of men! And to these already named, Tuscany might further add Dante, Boccaccio and Petrarch. What a fantastic gathering! The tide of emotion which overwhelmed me flowed so deep that it scarce was to be distinguished from religious awe. The mystic dimness which filled the church, its plain, timbered roof, its unfinished facade – all these things spoke volumes to my soul. Ah! Could I but forget...! A Friar moved silently towards me; and I, in the place of that sense of revulsion all but bordering on physical horror which usually possesses me in such circumstances, discovered in my heart a feeling which was almost friendship. Was not he likewise a Friar, Fra Bartolomeo di San Marco, that great painter who invented the art of chiaroscuro, and showed it to Raphael, and was the forefather of Correggio? I spoke to my tonsured acquaintance, and found in him an exquisite degree of politeness. Indeed, he was delighted to meet a Frenchman. I begged him to unlock for me the chapel in the north-east corner of the church, where are preserved the frescoes of Volterrano. He introduced me to the place, then left me to my own devices. There, seated upon the step of a folds tool, with my head thrown back to rest upon the desk, so that I might let my gaze dwell on the ceiling, I underwent, through the medium of Volterrano's Sybills, the profoundest experience of ecstasy that, as far as I am aware, I ever encountered through the painter's art. My soul, affected by the very notion of being in Florence, and by proximity of those great men whose tombs I had just beheld, was already in a state of trance. Absorbed in the contemplation of sublime beauty, I could perceive its very essence close at hand; I could, as it were, feel the stuff of it beneath my fingertips. I had attained to that supreme degree of sensibility where the divine intimations of art merge with the impassioned sensuality of emotion. As I emerged from the porch of Santa Croce, I was seized with a fierce palpitations of the heart (that same symptom which, in Berlin, is referred to as an attack of nerves); the well-spring of life was dried up within me, and I walked in constant fear of falling to the ground. I sat down on one of the benches which line the piazza di Santa Croce; in my wallet, I discovered the following lines by Ugo Foscolo, which I re-read now with a great surge of pleasure; I could find no fault with such poetry; I desperately needed to hear the voice of a friend who shared my own emotion (…)

It was true Paige and I had dinner alone. She wanted to stop by and pick up some books — poetry books I’d owned in college. Back then I always had a copy of Dante or Rilke in my bag and a pack of cigarettes. I was surprised that Paige, who was pre-med (a fact I was very proud of) even wanted them. She seemed surprised to find I owned them. She’d discovered them on the bottom shelf of the bookcase in my bedroom. When I found her, sitting on my bed, running her finger down their spines like she was checking for scoliosis, she demanded to know, Whose are these? Where did they come from?

The devil's breath is a cold as dantes hell.

HOW DID IT EVER HAPPEN THAT, WHEN THE DREGS OF the world had collected in western Europe, when Goth and Frank and Norman and Lombard had mingled with the rot of old Rome to form a patchwork of hybrid races, all of them notable for ferocity, hatred, stupidity, craftiness, lust, and brutality—how did it happen that, from all this, there should come Gregorian chant, monasteries and cathedrals, the poems of Prudentius, the commentaries and histories of Bede, the Moralia of Gregory the Great, St. Augustine’s City of God, and his Trinity, the writings of St. Anselm, St. Bernard’s sermons on the Canticles, the poetry of Caedmon and Cynewulf and Langland and Dante, St. Thomas’ Summa, and the Oxoniense of Duns Scotus?

The crown of medieval literature is Dante’s Divine Comedy. It must be found in every list of great books, on every five-foot shelf. It is the greatest Catholic poem, as Paradise Lost is the greatest Protestant poem. It is a personal confession, an exhortation to virtue, a science-fiction story of a journey through the hell of sin and the purgatory of reformation to the heaven of salvation, and an encyclopedia of current philosophical, theological, and scientific thought, the whole fitted into a frame of magnificent poetry. The Divine Comedy surpasses the Middle Ages; it was written for all ages. It is an eternal book.

But no verse, not Stanhope's, not Shakespeare's, not Dante's could rival the original, and this was the original, and the verse was but the best translation of a certain manner of its life. The glory of poetry could not outshine the clear glory of the certain fact, and not any poetry could hold as many meanings as the fact.

Poetry, huh? Isn’t that what the very best writing is, in some way or another? Aristotle laid it out in his Poetics, poetic in itself. Dante, first and foremost a poet, invented a language for heaven’s sake. Then there’s Shakespeare, every bit the poet that he was dramatist.

Dante, as you might know, had originally titled his book The Comedy of Dante Alighieri, A Florentine by birth but not in character. The title Divine Comedy only came later, when the book became regarded as a masterpiece. It’s a work that can be approached in a thousand different ways, and over the centuries it has been,” he said, his voice gaining strength once he was on firm and familiar ground. “But what we’re going to focus on today is the use of natural imagery in the poem. And this Florentine edition which was recently donated to the Newberry collection—and which I think most of you have now seen in the central display case—is a particularly good way to do that.” He touched a button on the lectern’s electronic panel and the first image—an etching of a deep forest, with a lone figure, head bent, entering a narrow path—appeared on the screen. “ ‘In the middle of the journey of our life,’ ” he recited from memory, “ ‘I came to myself in a dark wood where the straight way was lost.’ ” Looking up, he said, “With the possible exception of ‘Jack and Jill went up the hill,’ there is probably no line of poetry more famous and easily identifiable than that. And you will notice that right here, at the very start of the epic that is to follow, we have a glimpse of the natural world that is both realistic—Dante spends a terrible night in that wood—and metaphorical.” Turning to the etching, he elaborated on several of its most salient features, including the animals that animated its border—a leopard with a spotted coat, a lion, and a skulking wolf with distended jaws. “Confronted by these creatures, Dante pretty much turns tail and runs, until he bumps into a figure—who turns out of course to be the Roman poet Virgil—who offers to guide him ‘through an eternal place where thou shalt hear the hopeless shrieks, shalt see the ancient spirits in pain so that each calls for a second death.’ ” A new image flashed on the screen, of a wide river—Acheron with mobs of the dead huddled on its shores, and a shrouded Charon in the foreground, pointing with one bony finger at a long boat. It was a particularly well-done image and David noted several heads nodding with interest and a low hum of comments. He had thought there might be. This edition of the Divine Comedy was one of the most powerful he had ever seen, and he was making it his mission to find out who the illustrator had been. The title pages of the book had sustained such significant water and smoke damage that no names could be discerned. The book had also had to be intensively treated for mold, and many of the plates bore ineradicable green and blue spots the circumference of a pencil eraser.

In Dante’s Inferno, Dante and his guide Virgil visited the Castle of Limbo, in the center of which was an idyllic green meadow. This was where the great pagan souls, the virtuous pagans, spent eternity. Limbo was a place of calm contemplation and tranquility. Its denizens were not tormented and tortured but left to their own devices. They could converse with one another among green fields and scenic towers. The most illustrious of them radiated an inner light, reflecting their genius. Even the Abrahamic God was dazzled by the enlightened pagans, the great heroes of philosophy, art, poetry, science and mathematics. No one can quench their light, and no one can remove their joy.

The writer of fiction—and I include in this all the works of the imagination, poetry, plays, realistic novels, fantasy—may never tell; he must show, and show through the five senses. “Describe this room in which we’re sitting,” I say, “and make use of all five of your senses. Don’t tell us. Show us.” The beginning writer finds this difficult. I have to repeat and repeat: fiction is built upon the concrete. A news article is essentially transitory and may be built upon sand. The house of fiction must be built upon rock. Feel, smell, taste, hear, see: show it. Dante says: “You cannot understand what I write unless you understand it in a fourfold way: on the literal level, the moral level, the allegorical level, and the anagogical level.

She enters, and before I can discern her, She stares at me with an attentive eye. “Were you,” I ask, “the cause of the Inferno For Dante?” – And she answers: “I.

I’ve been thinking of a poet who is dying in New York, how these days she reads her beloved Dante, perhaps looking for something to frame what is happening to her. And whom, I wonder, do I turn to? Whom in this century do I read as if my life depended upon it?

Dante had done what so many writers could only imagine—turned poetry into a living power, and a living power was something no one could cage inside the covers of a book.

Dante is the first Christian poet, the first one whose whole system of thought is colored by a pure Christian theology. But the poem comes nearer to us than this. It is there real history of a brother man, of a tempted, purified, and at last triumphant human soul; it teaches the benign ministry of sorrow. His is the first keel that ever ventured into the silent sea of human consciousness to find a new world of poetry. He held heartbreak at bay for twenty years, and would not let himself die until he had done his task. Neither shall Longfellow. Neither shall I." Lowell turned and started to descend.

We were nobodies, two young lit. students chatting away in a rickety old house in a small town at the edge of the world, a place where nothing of any significance had ever happened and presumably never would, we had barely started out on our lives and knew nothing about anything, but what we read was not nothing, it concerned matters of the utmost significance and was written by the greatest thinkers and writers in Western culture, and that was basically a miracle, all you had to do was fill in a library lending slip and you had access to what Plato, Sappho or Aristophanes had written in the incomprehensibly distant mists of time, or Homer, Sophocles, Ovid, Lucullus, Lucretius or Dante, Vasari, da Vinci, Montaigne, Shakespeare, Cervantes or Kant, Hegel, Kierkegaard, Nietzsche, Heidegger, Lukács, Arendt or those who wrote in the modern day, Foucault, Barthes, Lévi-Strauss, Deleuze, Serres. Not to mention the millions of novels, plays and collections of poetry which were available. All one lending slip and a few days away. We didn’t read any of these to be able to summarise the contents, as we did with the literature on the syllabus, but because they could give us something.

My dear friend, Vinnirannu, learned men are recognized more properly when eating... Take Dante, for example, way back then just made an egg stand upright without cheating. And that is nothing! After one whole year a fellow asked: Excuse me...for that matter... you know...that thing... what you once said before... without offense, what makes it taste much better? And Dante promptly said, Why, put some salt! The sweetest morsels are reserved for man. That fellow simply stood there like a dolt. Oh what great heights achieved our Alighieri! And now you’ll want to know: How did he do it? Study... hard work... above the hemisphery!

From The Darkest Depths by Stewart Stafford Salvation swallowed in a bleak abyss, Of impossibly lost and betrayed souls, Swarming screams of frantic contrition, Clawing collisions in a drowning grip. Drops of reason cascade down the vortex, Falling infinitely through the fallen infamy, Snaking doubt constructing every delusion, Of false idols, prophets, and graven images. Scaling its putrescent and lacerating walls, Is a repentant struggle beyond endurance, Then distant dawn appears, growing nearer, Darkness fades and a basking reign forms. © Stewart Stafford, 2022. All rights reserved

How many children could say their home hosted the humblest and highest at the same time, on any given evening invaded by expatriates their father never hesitated to invite in? Through the back door he welcomed a bookseller, organ grinder, biscuit maker, vagrant macaroni man, and one called Galli who thought he was Christ. Through the front, disgraced Italian counts and generals made as officious entrances as a small house on Charlotte Street afforded.

One day in the country was worth a month in town and better than Christmas, her birthday, or even Papa saying she was like the moon risen at the full.

A translator ought to be faithful, but is not bound down to being literal.

Prompts (for High School Teachers Who Write Poetry)" Dante Di Stefano Write about walking into the building as a new teacher. Write yourself hopeful. Write a row of empty desks. Write the face of a student you’ve almost forgotten; he’s worn a Derek Jeter jersey all year. Do not conjecture about the adults he goes home to, or the place he calls home. Write about how he came to you for help each October morning his sophomore year. Write about teaching Othello to him; write Wherein of antres vast and deserts idle, rough quarries, rocks and hills whose heads touch heaven. Write about reading his obituary five years after he graduated. Write a poem containing the words “common” “core,” “differentiate,” and “overdose.” Write the names of the ones you will never forget: “Jenna,” “Tiberious,” “Heaven,” “Megan,” “Tanya,” “Kingsley” “Ashley,” “David.” Write Mari with “Nobody’s Baby” tattooed in cursive on her neck, spitting sixteen bars in the backrow, as little white Mike beatboxed “Candy Shop” and the whole class exploded. Write about Zuly and Nely, sisters from Guatemala, upon whom a thousand strange new English words rained down on like hail each period, and who wrote the story of their long journey on la bestia through Mexico, for you, in handwriting made heavy by the aquís and ayers ached in their knuckles, hidden by their smiles. Write an ode to loose-leaf. Write elegies on the nub nose of a pink eraser. Carve your devotion from a no. 2 pencil. Write the uncounted hours you spent fretting about the ones who cursed you out for keeping order, who slammed classroom doors, who screamed “you are not my father,” whose pain unraveled and broke you, whose pain you knew. Write how all this added up to a life. -- Dante Di Stefano. Originally published in Poem-a-Day on May 4, 2019, by the Academy of American Poets.

Everything smelled of dust trapped in light, cracked leather and wayward dreams. Breathing in and out through her nose, Tella looked down at the Map of All. It had transformed once they'd entered the library. It now revealed an entire kingdom made of books that could either have been a book lover's nightmare or their wish come true. There was a Broken Spine Castle, an Unread River, a Ravine of Ripped Pages, a Poetry Valley, a set of Novel Mountains, and then finally, the Ruscica and Books for Advanced Imaginations. The most direct route to this room was through an area referred to as The Zoo. Tella wondered if it would have books in cages, but The Zoo didn't even have bookshelves. The books all roamed freely in this room as they clung together to take the shapes of different animals. Tella spied bookish rhinos, paper-mache elephants and very tall giraffes that milled about in an oddly peaceful silence. The elephant sniffed at Tella with its leathery-grey trunk of books, while a paper bunny made of loose pages noiselessly hopped after Legend. The bunny continued to follow as they left The Zoo and reached The Reading Chamber, where books formed couches and chairs and one massive throne.

By the fourteenth century, Romance dialects belonged to two broad categories. Those in which “yes” was pronounced oc—mostly south of the Loire River—were called langues d’oc (oc languages). Those in which speakers said oïl for “yes”—in the north—were called langues d’oïl, a term which came to be used interchangeably with Françoys. Oïl and oc are both derivatives of the Latin hoc (this, that), which at the time was used to say yes. In the south they simply chopped off the h. In the north, for some reason, hoc was reduced to a simple o, and qualifiers were added—o-je, o-nos, o-vos for “yes for me,” “yes for us” and “yes for you.” This was complicated, so speakers eventually settled for the neutral o-il—“yes for that.” The term was used in the dialects of Picardy, Normandy, Champagne and Orléans. Other important langues d’oïl were Angevin, Poitevin and Bourguignon, spoken in Anjou, Poitiers and Burgundy, which were considerably farther south of Paris. Scholars debate who created the designations langues d’oïl and langues d’oc. The poet Dante Alighieri, in his De vulgari eloquentia of 1304, was one of the first to introduce the term langue d’oc, opposing it to the langue d’oïl and the langue de si (Romance from Italy). A fifth important langue d’oïl was Walloon, the dialect of the future Belgium. The langues d’oc attained their golden age in the eleventh and twelfth centuries, when groups of wandering musicians, or troubadours, travelled from city to city spreading a new form of sung poem that extolled the ideal of courtly love, or fin’amor. This new poetry was very different from the cruder epic poems of the north, the chansons de geste, and it enjoyed great literary prestige that boosted the influence of two southern rulers, the Count of Toulouse and the Duke of Aquitaine. Even many Italian courts adopted the langue d’oc, which is also known today as Occitan. Wandering poets of the north, the trouvères of Champagne, also borrowed and popularized the song-poems of the south.

Poetry Reading To be a boxer, or not to be there at all. O Muse, where are our teeming crowds? Twelve people in the room, eight seats to spare— it’s time to start this cultural affair. Half came inside because it started raining, the rest are relatives. O Muse. The women here would love to rant and rave, but that’s for boxing. Here they must behave. Dante’s Inferno is ringside nowadays. Likewise his Paradise. O Muse. Oh, not to be a boxer but a poet, one sentenced to hard shelleying for life, for lack of muscles forced to show the world the sonnet that may make the high-school reading lists with luck. O Muse, O bobtailed angel, Pegasus. In the first row, a sweet old man’s soft snore: he dreams his wife’s alive again. What’s more, she’s making him that tart she used to bake. Aflame, but carefully—don’t burn his cake!— we start to read. O Muse.

I told her I felt kind of restless about the new poetry and I had high hopes the new poetry one way or another would be able to get at the real stuff of American life, slipping its fingers into the steel meshes and copper coils of it under the streets and over the houses and people and factories and groceries, conceding a fair batting average to Dante and Keats for what they wrote about love and roses and the moon.

Now, analysis, the breaking of the wholes into parts, is fundamental to science, but for judging works of art, the procedure is more uncertain: what are the natural parts of a story, a sonnet, a painting? The maker's aim is to project his vision by creating not a machine made up of parts but the impression of seamless unity that belongs to a living thing. Looking at an early example of systematic criticism by analysis -- say, Dante's comments on his sonnet sequence La Vita Nuova -- one sees that the best he can do is to tell again in prose what the first two lines mean, then the next three, and so on in little chunks through the entire work. We may understand somewhat better his intention here and there, but at the same time we vaguely feel that the exercise was superfluous and inappropriate. Reflection tells us why: those notations taken together do not add up to the meaning of the several poems. In three words: analysis is reductive. Since its patent success in natural sciences, analysis has become a universal mode of dealing not merely with what is unknown or difficult, but also with all interesting things as if they were difficult. Accordingly, analysis is a theme. Depending on the particulars of its effect, it can also be designated reductivism.

Yet, it is a recorded fact that the first writings in the vernacular were in Sicilian, at the court of Federick II (1194-1250), where he formed what is known as the Sicilian School of Poetry. It is there that the sonnet was invented, the poetic form so widely used a century later by Dante, Petrarch and their contemporaries.