Divine Comedy

(Italian: Divina Commedia [divina kommdja]) is a long narrative poem by Dante

Alighieri, begun c.1308 and completed 1320, a year before his death in 1321. It is
widely considered the preeminent work of Italian literature,[1] and is seen as one of
the greatest works of world literature.[2] The poem's imaginative vision of
the afterlife is representative of the medieval world-view as it had developed in
the Western Church by the 14th century. It helped establish the Tuscan language, in
which it is written, as the standardized Italian language.[3] It is divided into three
parts: Inferno, Purgatorio, and Paradiso.

On the surface, the poem describes Dante's travels through Hell, Purgatory, and
Paradise or Heaven;[4] but at a deeper level, it represents, allegorically, the soul's
journey towards God.[5] At this deeper level, Dante draws on medieval Christian
theology and philosophy, especially Thomistic philosophy and the Summa
Theologica of Thomas Aquinas.[6] Consequently, the Divine Comedy has been called
"the Summa in verse".[7]

The work was originally simply titled Comeda and the word Divina was added
by Giovanni Boccaccio. The first printed edition to add the word divina to the title
was that of the Venetian humanist Lodovico Dolce,[8] published in 1555 by Gabriele
Giolito de' Ferrari.

Inferno

The poem begins on the night before Good Friday in the year 1300, "halfway along our
life's path" (Nel mezzo del cammin di nostra vita). Dante is thirty-five years old, half of
the biblical lifespan of 70 (Psalms 89:10, Vulgate), lost in a dark wood (understood as
sin),[12][13][14]assailed by beasts (a lion, a leopard, and a she-wolf) he cannot evade, and
unable to find the "straight way" (diritta via) also translatable as "right way" to
salvation (symbolized by the sun behind the mountain). Conscious that he is ruining
himself and that he is falling into a "low place" (basso loco) where the sun is silent ('l sol
tace), Dante is at last rescued by Virgil, and the two of them begin their journey to the
underworld. Each sin's punishment in Inferno is a contrapasso, a symbolic instance
of poetic justice; for example, in Canto XX, fortune-tellers and soothsayers must walk
with their heads on backwards, unable to see what is ahead, because that was what
they had tried to do in life:

Purgatorio

Having survived the depths of Hell, Dante and Virgil ascend out of the undergloom to
the Mountain of Purgatory on the far side of the world. The Mountain is on an island, the
only land in the Southern Hemisphere, created by the displacement of rock which
resulted when Satan's fall created Hell[18] (which Dante portrays as existing
underneath Jerusalem[19]). The mountain has seven terraces, corresponding to the seven
deadly sins or "seven roots of sinfulness."[20] The classification of sin here is more
psychological than that of the Inferno, being based on motives, rather than actions. It is
also drawn primarily from Christian theology, rather than from classical sources.
[21]
However, Dante's illustrative examples of sin and virtue draw on classical sources as
well as on the Bible and on contemporary events.

Paradiso

After an initial ascension, Beatrice guides Dante through the nine celestial
spheres of Heaven. These are concentric and spherical, as
in Aristotelian and Ptolemaic cosmology. While the structures of
the Inferno and Purgatorio were based on different classifications of sin, the structure of
the Paradiso is based on the four cardinal virtues and the three theological virtues.

The first seven spheres of Heaven deal solely with the cardinal virtues
of Prudence, Fortitude, Justice and Temperance. The first three describe a deficiency of one
of the cardinal virtues the Moon, containing the inconstant, whose vows to God waned as
the moon and thus lack fortitude; Mercury, containing the ambitious, who were virtuous for
glory and thus lacked justice; and Venus, containing the lovers, whose love was directed
towards another than God and thus lacked Temperance. The final four incidentally are
positive examples of the cardinal virtues, all led on by the Sun, containing the prudent,
whose wisdom lighted the way for the other virtues, to which the others are bound
(constituting a category on its own). Mars contains the men of fortitude who died in the
cause of Christianity; Jupiter contains the kings of Justice; and Saturn contains the
temperate, the monks who abided by the contemplative lifestyle.

The Analects of Confucius Summary

The Analects of Confucius is an anthology of brief passages that present the words
of Confucius and his disciples, describe Confucius as a man, and recount some of
the events of his life. The Analectsincludes twenty books, each generally featuring a
series of chapters that encompass quotes from Confucius, which were compiled by
his disciples after his death.
Book I serves as a general introduction to the various disciples in the work. Book II
deals largely with issues of governance. Books III and IV are seen as the core texts,
outlining Confucius's ideology. Much of the work concerns itself with the concept of
the Tao or the Way, the chun-tzu or the gentleman, Li or ritual, Te or virtue,
and Jen or goodness. There are additional terms in the work, but these comprise the
core concepts. Taken together they form the backbone of Confucian ideals.
The Tao, or the Way, refers to a literal path or road. In the context of the work it
refers to the manner in which anything is done; a method or doctrine. Confucius
speaks often about the Tao under Heaven, meaning a good way or path to achieving
morally superior ends. This could include self-conduct or how a kingdom is ruled.

Jen is most often translated as "goodness" or "humanity". The gentleman, or chunt-

tzu, possesses this quality. Its translation is a bit difficult to represent exactly in
English, but the text provides a good deal of context when discussing the gentleman
and goodness. It is helpful not to simply think of the term as meaning "goodness"
but also to see how its juxtaposition with the other terms forms a greater picture of
how Confucius defined goodness and other positive human qualities. For example,
words like "altruistic" or "humane" are useful in understanding this term.

Te corresponds most closely to the word "virtue", although you may encounter some
disagreement among scholars regarding this translation. A better definition, some
scholars say, is to think of it as "character" or "prestige", an attribute that would
have been desirable in a human being.

The gentleman or chun-tzu is the central term in The Analects and the other terms
are generally used in reference to this persona. For this reason it is difficult to
summarize the gentleman easily, but considering the term in the light of the other
ideas in the text is helpful. The gentleman is one who follows the Way and acts
according to a system of morals and beliefs that are not common amongst other
individuals. The use of the term "gentleman" to describe the chun-tzu is itself
problematic, as it can conjure images related to an aristocratic existence. Some
scholars see a similarity between the term and Nietzsche's concept of
the Ubermensch, although there is dispute over this idea as well. A "superior man"
is another suggested translation of the term. Taken in consideration with the other
terms presented, a more complete concept of the chun-tzu emerges.

Li, or ritual, is another core concept in the text. Although the work does not go into
great detail on what ritual traditions actually entailed, their importance is presented
as paramount in the cultivation of te and an understanding of the Tao. The general
principles of conduct comprise much of what this term encompasses. Here, moral
initiatives outweigh pure historical knowledge. In other words, practicing what we
might call good manners and conducting oneself in a moral and fair affectation were
considered characteristic of a gentleman. An appropriate attitude was also
necessary: one of reverence and respect for one's elders and for rites and cultural
norms that had been handed down by past generations.

Also important to consider in reading The Analects is the historical context in which
Confucius lived and the events that surrounded his struggle to spread his doctrine.
During the Sixth century, powerful warlords and families gained control of the state
of Lu, gradually undermining and marginalizing the ducal house. Consequently, the
normal structure and function of government and social rituals were altered, much
to the dismay of Confucius. Confucius sought a revival of the Chou traditions that
once had been the norm in Lu. He saw these ways as legitimately bettering society.
The term li fits best in understanding the Chou traditions that Confucius so eagerly
wished to reinstate.

Eventually, Confucius and his disciples sought an audience with various leaders in
Lu to help bring these traditions back. Confucius's plan failed, however, and he left
Lu after becoming convinced that the sort of rulers he needed to enlist to his side
were not present there. So began a long period of traveling around to neighboring
states seeking out such a ruler. Some of this period is captured in the text.
Confucius eventually returned to Lu upon the invitation of Jan Ch'iu and lived out his
days teaching young men about the Chou traditions. However, he was not able to
set up a state based on the teachings he held so dear.

Shakespears Sonnet

So is it not with me as with that muse,

Stirred by a painted beauty to his verse,
Who heaven it self for ornament doth use,
And every fair with his fair doth rehearse,

Making a couplement of proud compare

With sun and moon, with earth and sea's rich gems:
With April's first-born flowers and all things rare,
That heaven's air in this huge rondure hems.

O let me true in love but truly write,

And then believe me, my love is as fair,
As any mother's child, though not so bright
As those gold candles fixed in heaven's air:

Let them say more that like of hearsay well,

I will not praise that purpose not to sell.

When I do count the clock that tells the time,

And see the brave day sunk in hideous night,
When I behold the violet past prime,
And sable curls all silvered o'er with white:

When lofty trees I see barren of leaves,

Which erst from heat did canopy the herd
And summer's green all girded up in sheaves
Borne on the bier with white and bristly beard:

Then of thy beauty do I question make

That thou among the wastes of time must go,
Since sweets and beauties do themselves forsake,
And die as fast as they see others grow,

And nothing 'gainst Time's scythe can make defen

Psalm 23
A psalm of David.

1
The LORD is my shepherd, I lack nothing.

2
He makes me lie down in green pastures,
he leads me beside quiet waters,

3
he refreshes my soul.
He guides me along the right paths
for his names sake.

Even though I walk

4

through the darkest valley, [a]

I will fear no evil,

for you are with me;
your rod and your staff,
they comfort me.
 5
You prepare a table before me
in the presence of my enemies.
You anoint my head with oil;
my cup overflows.

6
Surely your goodness and love will follow me
all the days of my life,
and I will dwell in the house of the LORD
forever.

THE EIGHT BEATITUDES OF JESUS

"Blessed are the poor in spirit,

for theirs is the kingdom of heaven.

Blessed are they who mourn,

for they shall be comforted.

Blessed are the meek,

for they shall inherit the earth.

Blessed are they who hunger and thirst for righteousness,

for they shall be satisfied.

Blessed are the merciful,

for they shall obtain mercy.

Blessed are the pure of heart,

for they shall see God.

Blessed are the peacemakers,

 for they shall be called children of God.

Blessed are they who are persecuted for the sake of

righteousness,
for theirs is the kingdom of heaven."

Gospel of St. Matthew 5:3-10

Stopping by Woods on a Snowy Evening

BY ROBERT FROST

Whose woods these are I think I know.

His house is in the village though;
He will not see me stopping here
To watch his woods fill up with snow.

My little horse must think it queer

To stop without a farmhouse near
Between the woods and frozen lake
The darkest evening of the year.

He gives his harness bells a shake

To ask if there is some mistake.
The only other sounds the sweep
Of easy wind and downy flake.

The woods are lovely, dark and deep,

But I have promises to keep,
And miles to go before I sleep,
And miles to go before I sleep.

The Road Not Taken

BY ROBERT FROST

Two roads diverged in a yellow wood,

And sorry I could not travel both
And be one traveler, long I stood
 And looked down one as far as I could
To where it bent in the undergrowth;

Then took the other, as just as fair,

And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,

And both that morning equally lay

In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.

I shall be telling this with a sigh

Somewhere ages and ages hence:
Two roads diverged in a wood, and I
I took the one less traveled by,
And that has made all the difference.

Annabel Lee
Related Poem Content Details
BY EDGAR ALLAN POE

It was many and many a year ago,

In a kingdom by the sea,
That a maiden there lived whom you may know
By the name of Annabel Lee;
And this maiden she lived with no other thought
Than to love and be loved by me.

I was a child and she was a child,

In this kingdom by the sea,
But we loved with a love that was more than love
I and my Annabel Lee
With a love that the wingd seraphs of Heaven
Coveted her and me.

And this was the reason that, long ago,

In this kingdom by the sea,
A wind blew out of a cloud, chilling
My beautiful Annabel Lee;
So that her highborn kinsmen came
And bore her away from me,
To shut her up in a sepulchre
In this kingdom by the sea.

The angels, not half so happy in Heaven,

Went envying her and me
 Yes!that was the reason (as all men know,
In this kingdom by the sea)
That the wind came out of the cloud by night,
Chilling and killing my Annabel Lee.

But our love it was stronger by far than the love

Of those who were older than we
Of many far wiser than we
And neither the angels in Heaven above
Nor the demons down under the sea
Can ever dissever my soul from the soul
Of the beautiful Annabel Lee;

For the moon never beams, without bringing me dreams

Of the beautiful Annabel Lee;
And the stars never rise, but I feel the bright eyes
Of the beautiful Annabel Lee;
And so, all the night-tide, I lie down by the side
Of my darlingmy darlingmy life and my bride,
In her sepulchre there by the sea
In her tomb by the sounding sea.

Finals
Table of Content
i. Song of Roland (France)

ii. Devine Comedy (Italy)

iii. Haiku (Basho & Buson)

iv. Analects of Confusios

v. Shakespear Sonnet

vi. Psalm 23

vii. The Beatitudes

viii. Stopping by The Woods on a Snowy Evening
(Robert Frost)

ix. The Road Not Taken (Robert Frost)

x. Anabel Lee (Edgar Allan Poe)

Aldrin H. Sese Jr.

Student

Ma. Bernarda L. Trinidad

Professor