Reading Dante

The best and most eloquent introduction to Dante for our time. Prue Shaw is one of the world's foremost authorities on Dante. Written with the general reader in mind, Reading Dante brings her knowledge to bear in an accessible yet expert introduction to his great poem. This is far more than an exegesis of Dante’s three-part Commedia. Shaw communicates the imaginative power, the linguistic skill and the emotional intensity of Dante’s poetry—the qualities that make the Commedia perhaps the greatest literary work of all time and not simply a medieval treatise on morality and religion. The book provides a graphic account of the complicated geography of Dante's version of the afterlife and a sure guide to thirteenth-century Florence and the people and places that influenced him. At the same time it offers a literary experience that lifts the reader into the universal realms of poetry and mythology, creating links not only to the classical world of Virgil and Ovid but also to modern art and poetry, the world of T. S. Eliot, Seamus Heaney and many others. Dante's questions are our questions: What is it to be a human being? How should we judge human behavior? What matters in life and in death? Reading Dante helps the reader to understand Dante’s answers to these timeless questions and to see how surprisingly close they sometimes are to modern answers. Reading Dante is an astonishingly lyrical work that will appeal to both those who’ve never read the Commedia and those who have. It underscores Dante's belief that poetry can change human lives.

divdivA towering figure in world literature, Dante wrote his great epic poem Commedia in the early fourteenth century. The work gained universal acclaim and came to be known as La Divina Commedia, or The Divine Comedy. Giuseppe Mazzotta brings Dante and his masterpiece to life in this exploration of the man, his cultural milieu, and his endlessly fascinating works.div /DIVdivBased on Mazzotta’s highly popular Yale course, this book offers a critical reading of The Divine Comedy and selected other works by Dante. Through an analysis of Dante’s autobiographical Vita nuova, Mazzotta establishes the poetic and political circumstances of The Divine Comedy. He situates the three sections of the poem—Inferno, Purgatory, Paradise—within the intellectual and social context of the late Middle Ages, and he explores the political, philosophical, and theological topics with which Dante was particularly concerned./DIV/DIV/DIV

This work is a guide to the reading of Dante's great poem, intended for the use of students and laymen, particularly those who are approaching the Inferno for the first time. While carefully pointing out the uniqueness, tone, and color of each of Dante's thirty-four cantos, Fowlie never loses sight of the continuity of the poet's discourse. Each canto is related thematically to others, and the rich web of symbols is displayed and disentangled as the poem's unity, patterns, and structures are revealed. What particularly distinguishes Wallace Fowlie's reading of the Inferno is his emphasis on both the timelessness and the timeliness of Dante's masterpiece. By underlining the archetypal elements in the poem and drawing parallels to contemporary literature, Fowlie has brought Dante and his characters much closer to modern readers.

This volume contains an unprecedented meeting of two major traditions, each of which are forms of careful engagement with Dante's Commedia: the Lectura Dantis, and the illustrations of this work. The Lectura Dantis, initiated by Giovanni Boccaccio in the fourteenth century, consists of a canto by canto study of Dante's poem. The history of Commedia illustration has equally deep roots, as illuminated manuscripts of the text were being produced within decades of the work's completion in 1321. While both of these traditions have continued, mostly uninterruptedly, for more than six hundred years, they have never been directly brought together. In this volume, Dante scholars take on a single canto of the Commedia of their choosing, reading not just the text, but also exploring the illustrations of their selected text to form multifaceted and multi-layered visual-textual readings. In addition to enlivening the Lectura Dantis, and confronting the illustrated tradition of the poem in a new fashion, these studies present a variety of approaches to studying not just the Commedia but any illustrated literary work through a serious inquiry into the words themselves as well as the images that these words have inspired.

Astronomy is one of the most prominent and perplexing features of Dante's Divine Comedy. In the final rhyme of the poem's three parts, and in scores of descriptions and analogies, the stars are an intermediate goal and a constant point of reference for the spiritual journey the poem narrates. This book makes a sustained analysis of Dante's use of astronomy, not only in terms of the precepts of medieval science but also in relation to specific moral, philosophical, and poetic problems laid out in each chapter.For Dante, Alison Cornish says, the stars offer optical representations of invisible realities, from divine providence to the workings of the human soul. Dante's often puzzling celestial figures call attention to the physical world as a scene of reading in which visible phenomena are subject to more than one explanation, Cornish contends. The poetry of Dante's astronomy, as well as its difficulty, rests on this imperative of interpretation. Reading the stars, like reading literature, is an ethical undertaking fraught with risk, not just an exercise in technical understanding. Cornish's book is the first guide to the astronomy of Dante's masterpiece to encompass both ways of reading his work.

Vertical Readings in Dante’s Comedy is a reappraisal of the poem by an international team of thirty-four scholars. Each vertical reading analyses three same-numbered cantos from the three canticles: Inferno i, Purgatorio i and Paradiso i; Inferno ii, Purgatorio ii and Paradiso ii; etc. Although scholars have suggested before that there are correspondences between same-numbered cantos that beg to be explored, this is the first time that the approach has been pursued in a systematic fashion across the poem. This collection – to be issued in three volumes – offers an unprecedented repertoire of vertical readings for the whole poem. As the first volume exemplifies, vertical reading not only articulates unexamined connections between the three canticles but also unlocks engaging new ways to enter into core concerns of the poem. The three volumes thereby provide an indispensable resource for scholars, students and enthusiasts of Dante. The volume has its origin in a series of thirty-three public lectures held in Trinity College, the University of Cambridge (2012-2016) which can be accessed at the ‘Cambridge Vertical Readings in Dante’s Comedy’ website.

Especially since the Renaissance, some in Western Christendom have suspected that the deeper dimension of their tradition has somehow been lost, and have therefore sought to discover, or create, an 'esoteric' or 'initiatic' Christianity. In the middle of the nineteenth century two scholars, Gabriele Rossetti and Eugène Aroux, pointed to certain esoteric meanings in the work of Dante Alighieri, notably The Divine Comedy. Partly based on their scholarship, Guénon in 1925 published The Esoterism of Dante. From the theses of Rosetti and Aroux, Guénon retains only those elements that prove the existence of such hidden meanings; but he also makes clear that esoterism is not 'heresy' and that a doctrine reserved for an elite can be superimposed on the teaching given the faithful without standing in opposition to it. One of René Guénon's lifelong quests was to discover, or revive, the esoteric, initiatory dimension of the Christian tradition. In the present volume, along with its companion volume Insights into Christian Esoterism (which includes the separate study Saint Bernard), Guénon undertakes to establish that the three parts of The Divine Comedy represent the stages of initiatic realization, exploring the parallels between the symbolism of the Commedia and that of Freemasonry, Rosicrucianism, and Christian Hermeticism, and illustrating Dante's knowledge of traditional sciences unknown to the moderns: the sciences of numbers, of cosmic cycles, and of sacred astrology. In these works Guénon also touches on the all-important question of medieval esoterism and discusses the role of sacred languages and the principle of initiation in the Christian tradition, as well as such esoteric Christian themes and organizations as the Holy Grail, the Guardians of the Holy Land, the Sacred Heart, the Fedeli d'Amore and the 'Courts of Love', and the Secret Language of Dante. In addition to Dante, various other paths toward a possible Christian esoterism have been explored by many investigators-the legend of the Holy Grail, the Knights Templars, the tradition of Courtly Love, Freemasonry, Rosicrucianism, and Christian Hermeticism-and Guénon deals with all of these in the present volume as well as his Insights into Christian Esoterism. In the latter, one chapter in particular, 'Christianity and Initiation', will be of special interest with regard to the history of the Traditionalist School. When first published as an article, it gave rise to some controversy because Guénon here reaffirmed his denial of the efficacy of the Christian sacraments as rites of initiation, a point of divergence between the teachings of Guénon and those of other key perennialist thinkers. Both The Esoterism of Dante and Insights into Christian Esoterism will be of inestimable value to all who are struggling to come to terms with the fullness of the Christian tradition.

Examines Dante's reception in the culture and criticism of Renaissance Italy, with a particular focus on Florence and Venice.