To the Cor Gentil Repixira always love

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From Wikipedia, Liberade Libera.

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To the Cor Gentil Repixira always love It is a poem by Guido Guinizelli and the first literary text of the new poetic trend that was born in Italy in the second half of the thirteenth century: the sweet stil novo. This work is considered the programmatic and exemplary manifesto of stylnovism.

Among the themes of the song there is that of the nobility of mind, or kindness ; This theme had already been treated by the courteous culture with Andrea Cappellano who stated that only the kindness he conferred nobility to men; In other words, it was stated that the nobility did not depend on birth, but on the value of the person. In this vision many small aristocrats were reflected without fiefdoms who in a certain way wanted to be considered by right part of the feudal class of the courteous age. The concept is taken up by Guinizelli, but in a context completely different from that of the chaplain.

Guido was an intellectual and also made part of one of the maximum municipal offices, the judge. To reach a hegemony between the city institutions and supplant the noble ruling class of the Municipality, a new conception of nobility was developed: to be kind It is not enough to be of noble blood, because the kindness It is not hereditary. Thus a new one is formed city ​​nobility who is based on his qualities of intelligence and culture, what Dante Alighieri considered the Inarcing height .

To explain this conception of love, Guinizelli structures his song as a real philosophical treatise in poetry; He uses numerous examples taken from natural philosophy, from the science of precious stones, from astronomy and finally, to give his idea of ​​love a universal sense, from theology.

«Al Cor gentil repaira always love
Like the Aussello in Selva in La Vegetura;
nor is the anti anti -Gentil core,
right Gentil Core Anti Ch’Amor, Natura:
that he was hearing with ’l’ l sun,
Yes soon the splendor was shiny,
nor was the sun before;
and takes love in kindness loco
so proposedly
as heat in clarity of focus.

Foco d’amore in Gentil Cor S’Astende
Come vertute in Petra Prezïosa,
who gives the star Valor not the descends
Anti -Sol the gentle face;
then that he drew fòre
By his strength, what is cowardly,
Stella gives them value:
So the bor that is done by nature
asletto, pur, gentile,
Woman in the guise of Stella nnamora.

Amor for this reason is n Cor Gentile
For which I am at the top of the Doplero:
Sparteli al su ’delight, clar, thin;
No, there are other things, so much so.
Thus pays nature
COME LOVE RECORTRA does the water il foco
broth, for the cold.
Love in Gentil Cor takes Rivera
For his Consimel Loco
Like ‘Iron Adamas in the mining.

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Fere it is the mud all the day:
Vile REMAN, born ’l Sol loses calor;
I dis’ alter: “Gentil for Sclatta Torno”;
Lui I look like in the mud, in the Sun Gentil Value:
ché not de dar om fé
how kindness is it fòr of courage
in his deignness of eras’
Sed a Vertute has no kind core,
Com’aigua Porta Raggio
It is the sky deems the stars and the splendor.

It shines ’n la’ nelligenzïa of the sky
Deo Crïator more than [’n] nostr’occhi’ l sun:
She intends her factor to the sky,
E ’50 Ciel nail, a lui obedir to tole;
E with ’according to the first,
of the right of blessed fulfillment,
So give due, to the truth,
the beautiful woman, then that [n] the eyes shine
of his gentle, talent
That never of her obedir is not despised.

Woman, Deo will tell me: “What are alleged?”,
sanging my alma in front of him.
«Lo Ciel Passasti E ‘NFIN’ from me
And you like to love me for semblans:
ch’a Me conven le laude
and to the Reina of the worthy reign,
so he ceases onne fraude ».
To say they porò: “He kept d’angel semblance
that it was of your kingdom;
It was not a foul, yes, she puts her amiance. ”

The link with the Provencal and Sicilian tradition is mainly strong in the Francesisms (“Repoiira” for “returns” to v. 1; “Aussello” for “bird” on v. 2; “Aigua” for “water” on v. 26) and in the theme of man’s veneration towards the woman; However, the praise to the woman is no longer for her human features, but for the angelic ones, which make her worthy of praise that belongs only to God and the Madonna (vv. 51-60). This is the great novelty of the stylnovists: Guinizelli introduces the theme of the woman-angel, who gives salvation making himself through divine love; This theme that will find the maximum poetic expression in Dante’s masterpiece.

From a metric point of view, the song is organized in six stanzas made up of ten verses (hendecasyllables and septenaries), while the RIMO scheme can be summarized in ABAB, CDC Ede. [first]

The content of each single verse helps to define the guidelines and thoughts of the sweet stil novo that will develop in Tuscany and to do this many metaphors are used between natural elements and human love. For example, in the first verse we speak of how the sun and light were born together and are inseparable each other, just as love cannot exist outside a noble heart. In fact, a cowardly heart (represented by the mud in the fourth verse) even if it is touched by love always remains cowardly, while a noble heart shines.

Figures of speech [ change | Modifica Wikitesto ]

As regards rhetorical figures, there are numerous similarities, present in almost all stanzas, always introduced by the Averbio come or from equivalent terms ( for which ). Guinizelli also insists in the use of chiasmus (vv. 1-2; vv. 3-4), which compares couples of words, however, resorting to concrete images. [first]

Finally, the song is also accompanied by: [first]

  • alluits of the “R”: «al Co r kind r empire r simply r and I love r and »and the” l “:” l ’ause ll You’re l jar l E, SP l Endore, l ucente »;
  • A metonymy: “kindness” (v. 8);
  • Anaphore: “How … how … com» (vv. 2-10-12-30-39); Thus (vv. 9-18-25-47);
  • Enjambements: “Natura / Rentra” (vv. 25-26); «Focus / broth» (VV 26-27); “Splende / of the gentle suo” (vv. 48-49);
  • Anastrofi: “Nor Fe ‘Amor Anti that Gentil Core / nor Gentil Core Anti who love, nature” (vv. 3-4); “Of the iron in the mine” (v. 30); “D’Angel Sessbianza” (v. 58);
  • Periphrasis: “His factor”, or God (v. 43); Queen of the worthy realm, that is Mary (v. 56).

The characteristics of the sweet stil novo [ change | Modifica Wikitesto ]

With Guinizelli there is the birth of the sweet stil novo, and he was the first to give real characteristics to stylnovistic poetry.
One of the first characteristics are already presented in the first verses: the comparisons intent on describing the beauty of the woman. In addition, there is also a woman’s elevation that becomes an instrument of salvation for men.

The most internal meanings [ change | Modifica Wikitesto ]

As can be understood already in the first verses, there is a perfect correspondence between the kindness of mind and love. There can be no love, if there is no kindness of mind, and only those who are kind will find true love.

The trinomial composed of:

  • Kindness,
  • Love,
  • Poetry.

Medieval men believed that precious stones had magical properties and that they came from the earth after receiving the sunlight. But as can be seen in the stanzas (vv. 31 and 40) only those who are kind of mind will receive the light of the sun e Who is cowardly, quoting Guinizelli: “Fere the Sol him all the mud ‘l Day Vile Reman, nor’ l Sol loses warmth».

Finally, in the last two stanzas there is the typical elevation of the sweet stil novo: Guinizelli, in fact, is faced with a furious god. The poor poet was lost in the eyes of his beloved enough to forget God, but justifies herself by saying that the woman resembles an angel, made by God himself, and that he had found the way of salvation with her.

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