Gli Antenati Di Arlecchino

Total Page:16

File Type:pdf, Size:1020Kb

Gli Antenati Di Arlecchino PORDENONELEGGE PRIMAVERA POESIA 2018 REVIEW Wednesday, March 21, 2018 10.00 am, Foyer of the Teatro Verdi in Pordenone (Italy) The Ancestors of Harlequin in Italian and French poetry from the Middle Ages to the Renaissance Little poetry lesson with readings by Claudia Contin Arlecchino Music and screenings curated by Luca Fantinutti PRESENTATION There is a funny and frightening "Alichino" in the XXI canto of Dante's Inferno. In France a Hellequin appears in the poem Roman de Fauvel. Certainly the presence of Boccaccio's grotesque is not lacking, nor is the spring spirit in Zephyr's return of Petrarch, ending with the refined Renaissance that will compete with the comedy of the heirs of the storytellers and minstrels. And at the dawn of the seventeenth century the Italian comedians are recognized as poets and playwrights of value. CONTENT OF THE EVENT The verses to read and comment, in the simplest and most amusing way possible to involve the students, come from important documents of Italian history and literature and its interchanges across the Alps. Just like Italian jesters and comedians were constantly traveling from many Italian courts to the court of Paris, so happened to the poetry of those centuries. Between poetry and music the aesthetics of the funny and the goliardic had already reached in the second of the thirteenth century truly enchanting artistic peaks, like the verses of Cecco Angiolieri, considered as the most refined caricatural form of the Dolce stil novo. At the beginning of the fourteenth century even Dante described in the XXI canto of his Inferno a nice Alichino along with nine other funny devils, the forerunners of the funny characters of the future Renaissance Comedy with Masks. At the same time in France the character of Hellequin, another archetypal name of Arlecchino, was described in the famous poem Roman de Fauvel, in "octosyllabic" verses with a pressing rhythm, designed for the noisy original procession full of masked men of the charivarios, forerunners of all our masked European carnivals. Boccaccio himself, who later chose the name of "Divina" for the Comedy of Maestro Dante, was able to follow with his novels and his poetics the grotesque images that the Middle Ages was leaving as a legacy to Humanism. And even Petrarch, considered the founder of Humanism, leaves us the extraordinary bucolic example in the sonnet Zefiro returns, then set music and developed in the form of a frottola by the Renaissance musician Bartolomeo Tromboncino (1470-1535). The Renaissance comedians, worthy heirs of storytellers and jesters minstrels, often devoted themselves to funny acting in verse, and we also have the gem of a multilingual sonnet left us by that polyglot storyteller who was the first Theatrical Harlequin Tristano Martinelli from Mantua (1557-1630). At the dawn of the seventeenth century, Italian comedians were now playwrights and poets of themselves; some of them were recognized as true poets, like the great comedian Isabella Andreini. CLAUDIA CONTIN ARLECCHINO, known throughout the world as the first woman to interpret since 1987 the male role of one of the most famous Masks, she is also the author of texts and essays published and translated into four languages. Expert in Commedia dell'Arte and in construction of professional leather masks, she is also a "Maestro" required in Italy and abroad for the professional training of actors. Since 1990 she is co-founder and didactic director of the "Scuola Sperimentale dell'Attore" together with the director Ferruccio Merisi. Since 1997 she is the co-artistic director of the international festival "L'Arlecchino Errante". Starting in 2007 she founded the "Porto Arlecchino" laboratory, where she collaborates with artists and artisans together with the multimedia manager Luca Fantinutti..
Recommended publications
  • The Name of the Devils in the Romanian Translation of the Divine Comedy
    The name of the devils in the Romanian translation of the Divine Comedy Gh. Chivu Academia Română, Universitatea din București, România Abstract: For George Coșbuc, the translation of the Divine Comedy was not only an attempt to achieve a cultural adaptation of an outstanding literary work, but also a proof of literary craftsmanship. The names given to the devils in the Romanian version of the songs XXI and XXII in the Inferno testify to the linguistic competence and, at the same time, the absolutely remarkable stylistic intuition of the great Romanian poet and translator. Keywords: Dante Alighieri, George Coșbuc, literary translation, names of the devils. 1. The version given by George Coşbuc to theDivine Comedy is, and this fact is still relatively little known, the result of a prolonged and competent activity of studying the Dantesque text, with the well-known poet translating, working and at times returning to the initial Romanian version for a period that is said to have lasted longer than two decades1. The text obtained after such an effort, printed in its entirety posthumously2, reveals George Coşbuc’s in-depth knowledge of the Italian original, doubled by the Romanian translator’s frequently noticeable poetic talent. George Coşbuc wanted and managed to offer a Romanian equivalent that was almost perfect both as regards the content and the form of the original, respecting the ideas of the source and attentively rebuilding its form with the means afforded by the Romanian language. 1 George Coșbuc accidentally started the fragmentary translation of Dante’s text in 1891, using German sources, and he continued systematically by working on the Romanian version, referring to Italian sources and commentaries, from the winter of 1899 to the year of 1913.
    [Show full text]
  • Dante Alighieri's Divine Comedy – Inferno
    DIVINE COMEDY -INFERNO DANTE ALIGHIERI HENRY WADSWORTH LONGFELLOW ENGLISH TRANSLATION AND NOTES PAUL GUSTAVE DORE´ ILLUSTRATIONS JOSEF NYGRIN PDF PREPARATION AND TYPESETTING ENGLISH TRANSLATION AND NOTES Henry Wadsworth Longfellow ILLUSTRATIONS Paul Gustave Dor´e Released under Creative Commons Attribution-Noncommercial Licence. http://creativecommons.org/licenses/by-nc/3.0/us/ You are free: to share – to copy, distribute, display, and perform the work; to remix – to make derivative works. Under the following conditions: attribution – you must attribute the work in the manner specified by the author or licensor (but not in any way that suggests that they endorse you or your use of the work); noncommercial – you may not use this work for commercial purposes. Any of the above conditions can be waived if you get permission from the copyright holder. English translation and notes by H. W. Longfellow obtained from http://dante.ilt.columbia.edu/new/comedy/. Scans of illustrations by P. G. Dor´e obtained from http://www.danshort.com/dc/, scanned by Dan Short, used with permission. MIKTEXLATEX typesetting by Josef Nygrin, in Jan & Feb 2008. http://www.paskvil.com/ Some rights reserved c 2008 Josef Nygrin Contents Canto 1 1 Canto 2 9 Canto 3 16 Canto 4 23 Canto 5 30 Canto 6 38 Canto 7 44 Canto 8 51 Canto 9 58 Canto 10 65 Canto 11 71 Canto 12 77 Canto 13 85 Canto 14 93 Canto 15 99 Canto 16 104 Canto 17 110 Canto 18 116 Canto 19 124 Canto 20 131 Canto 21 136 Canto 22 143 Canto 23 150 Canto 24 158 Canto 25 164 Canto 26 171 Canto 27 177 Canto 28 183 Canto 29 192 Canto 30 200 Canto 31 207 Canto 32 215 Canto 33 222 Canto 34 231 Dante Alighieri 239 Henry Wadsworth Longfellow 245 Paul Gustave Dor´e 251 Some rights reserved c 2008 Josef Nygrin http://www.paskvil.com/ Inferno Figure 1: Midway upon the journey of our life I found myself within a forest dark..
    [Show full text]
  • Cari Dantisti: I Very Much Enjoyed Our First Session Together on 9/30 And
    Cari Dantisti: I very much enjoyed our first session together on 9/30 and am grateful to those of you who’ve written with your own reactions. There was nothing tentative about our beginning; we are already well on our way. That said, I know from Sharon Small that there were raised hands that were not acknowledged. Also, because text largely occupied the screen, you were not able to see one another. And we were only looking at snippets of text rather than the entire canto under discussion. So, I’d like us to try something different on 10/7. Please have your Durling-Martinez text available so that we can work from it: can read from the text, paraphrase it, comment on it, draw your attention to this or that line. All of this by way of setting you up for Q&A and discussion. A great additional resource is Columbia University’s dedicated Dante website (https://digitaldante.columbia.edu/dante/divine-comedy/). where you can find for each canto the text (along with Longfellow and Mandelbaum translations), a written commentary by Teodolinda Barolini, a taped hour-long lecture by Barolini (select “video”), and a reading of the poem in Italian by a native speaker (“audio”). This site is a treasure trove. Another treasure is Lino Pertile’s “Introduction to the INFERNO” in the Cambridge Companion to Dante, 2nd ed. I’ve just gotten a pdf of the chapter and attach it to this email. It’s comprehensive and beautifully written. All of these are extras, which I draw your attention to while we are proceeding at a leisurely pace compared to our velocity in the succeeding weeks, Although you may not have time or inclination to pursue them now, I want you to know that they are there if and when you are interested in going further.
    [Show full text]
  • Dante's Hidden
    Dominican Scholar Graduate Master's Theses, Capstones, and Culminating Projects Student Scholarship 5-2016 Dante’s Hidden Sin - Wrath: How Dante Vindictively Used The Inferno Against Contemporaries Michael J. Rupers Dominican University of California https://doi.org/10.33015/dominican.edu/2016.hum.01 Survey: Let us know how this paper benefits you. Recommended Citation Rupers, Michael J., "Dante’s Hidden Sin - Wrath: How Dante Vindictively Used The Inferno Against Contemporaries" (2016). Graduate Master's Theses, Capstones, and Culminating Projects. 214. https://doi.org/10.33015/dominican.edu/2016.hum.01 This Master's Thesis is brought to you for free and open access by the Student Scholarship at Dominican Scholar. It has been accepted for inclusion in Graduate Master's Theses, Capstones, and Culminating Projects by an authorized administrator of Dominican Scholar. For more information, please contact [email protected]. Dante’s Hidden Sin: Wrath How Dante Vindictively Used The Inferno Against Contemporaries by Michael Rupers A culminating thesis submitted to the faculty of Dominican University of California in partial fulfillment of the requirements for the degree of Master of Arts in Humanities San Rafael, California May 2016 This thesis, written under the direction of the candidate’s thesis advisor and approved by the department chair, has been presented to and accepted by the Department of Humanities in partial fulfillment of the requirements for the degree of Master of Arts. The content and research presented in this work represent the work of the candidate alone. Michael Rupers May 2016 Candidate Joan Baranow, Ph.D. May 2016 MAH Program Director Sister Aaron Winkelman, Ph.D., Professor Emerita (English) May 2016 Thesis Advisor Leslie Ross, Ph.D., Professor (Art History) May 2016 Secondary Thesis Advisor "II Copyright @ 2016 by Michael Rupers All Rights Reserved "III Table of Contents Introduction: Contemporaries of Dante in The Inferno ……………….……… 1 Pope Celestine V ……………………………………………………………….
    [Show full text]
  • Prof Kolb. Translating Dante's Inferno
    English 2800 – Prof Kolb. Translating Dante’s Inferno. Canto 1, lines 1-9, original Italian (terza rima) Translation into English terza rima, by Robert M. Torrance (2011) Nel mezzo del cammin di nostra vita (A) mi ritrovai per una selva oscura, (B) ché la diritta via era smarrita. (A) Ahi quanto a dir qual era è cosa dura (B) esta selva selvaggia e aspra e forte (C) che nel pensier rinova la paura! (B) Tant’ è amara che poco è più morte; (C) ma per trattar del ben ch’i’ vi trovai, (D) dirò de l’altre cose ch’i’ v’ho scorte. (C) John Ciardi (our translator) writes on choosing not to rhyme: “It In what follows, you will see five passages translated two ways each requires approximately 1,500 triple rhymes to render the Inferno (some into verse, some into prose). In your groups, compare these and even granted that many of these combinations can be used and translations to each other and to the same passage in Ciardi’s re-used, English has no such resources of rhyme. Inevitably the translation. Which translation is most effective? What are the language must be inverted, distorted, padded, and made benefits—and drawbacks—of each translator’s style? After twenty unspeakable in order to force the line to come out in that third, all- minutes of group discussion, you will share with everyone: (1) what consuming rhyme. In Italian, where it is only a slight exaggeration to your passage is about; (2) how the different translators handled say that everything rhymes with everything else, the rhyme is no your passage; and (3) what you find most and least powerful, across problem.
    [Show full text]
  • The Divine Comedy
    THE DIVINE COMEDY OF DANTE ALIGHIERI TRANSLATED BY HENRY WADSWORTH LONGFELLOW I follow here the footing of thy feete That with thy meaning so I may the rather meete S p e n s e r . VOL. I. BOSTON FIELDS, OSGOOD, & CO. SUCCESSORS TO TICKNOR AND FIELDS I 869 Entered according to Act of Congress, in the year 1867, by HENRY WADSWORTH LONGFELLOW,, in the Clerk’s Office of the District Court of the District of Massachusetts. University Press : W elch, Bigelow, & Co., C a m b r id g e . CONTENTS OF VOL. I. INFERNO. CANTO I. Page The Dark Forest. — The Hill of Difficulty. — The Panther, the Lion, and the Wolf.— Virgil ....................................................................................................1 CANTO II. Dante’s Protest and Virgil’s Appeal. — The Intercession of the Three Ladies B e n e d i g h t .............................................................................................................7 CANTO III. The Gate of Hell. — The Inefficient or Indifferent. — Pope Celestine V. — The Shores of Acheron. — Charon. — The Earthquake and the Swoon . 14 CANTO IV. The First Circle. — Limbo, or the Border Land of the Unbaptized. — The Four Poets, Homer, Horace, Ovid, and Lucan. — The Noble Castle of Philosophy ........................................................................ ........ 2 0 CANTO V. The Second Circle. — Minos. — The Wanton. — The Infernal Hurricane. — Francesca da Rimini— .......................................................................................... 27 CANTO VI. - * V ..' The Third Circle. — Cerberus. — The Gluttonous. — The Eternal Rain. — Ciacco . ............................................................... 34 IV Contents CANTO VII. | The Fourth Circle. — Plutus. — The Avaricious and the Prodigal. — Fortune and her Wheel. — The Fifth Circle. — Styx. — The Irascible and the S u l l e n ......................................................................................... ........ ............... 39 CANTO VIII. Phlegyas. — Philippo Argenti. — The Gate of the City of Dis .
    [Show full text]
  • Divine Comedy
    Divine Comedy Author(s): Alighieri, Dante (1265-1321) Publisher: CCEL Description: Dante©s Divine Comedy is the masterpiece of the Italian lan- guage. Written between 1308 and 1321, the three-part epic poem is well-known as a literary classic. The poem features Dante as the main character (though it is fiction), and de- scribes his journey through Hell (Inferno), Purgatory (Pur- gatorio) and Heaven (Paradiso). He meets many angels, demons, and other human travelers on this trip, and his guides are the Latin poet Virgil and Beatrice, a woman he loved. Under the surface, though, Divine Comedy is an al- legory. Dante uses his journey to represent the soul©s movement toward God, and the poem has many other reli- gious themes, mostly gathered from the medieval theology of Thomas Aquinas. The poem is extremely intricate, and mathematical and scientific patterns can be found throughout. Dante also makes many cultural references and allusions, Greek and Roman myth provide many of the characters and history, and the story even has political themes. Divine Comedy is a work that explores the afterlife from a medieval perspective. It is a fascinating read that will entrance all who take the journey with Dante. Abby Zwart CCEL Staff Writer i Contents Divine Comedy 1 Title Page 1 Credits 2 Inferno 3 Canto I 4 Canto II 8 Canto III 12 Canto IV 16 Canto V 20 Canto VI 24 Canto VII 28 Canto VIII 32 Canto IX 36 Canto X 40 Canto XI 44 Canto XII 48 Canto XIII 52 Canto XIV 56 Canto XV 60 Canto XVI 64 Canto XVII 68 Canto XVIII 72 Canto XIX 76 Canto XX 80 Canto
    [Show full text]
  • Jennifer C. Vaught 25.2.2008.Proofed
    35 ‘Le penne delle mie ali‘: The Flight of the Poet in Dante’s Commedia Jennifer C. Vaught Throughout the Commedia, the motif of a winged creature ascending upward toward a goal serves as Dante’s principal means of self-presentation on his quest for literary fame.[1] He associates his guide Virgil as well as other famous writers of epic with the eagle—a royal bird known in the Middle Ages and Renaissance for its ability to soar to great heights. Winged creatures function as Dante the Poet’s signature: they provide him with suitable travel metaphors for his descent into the Inferno followed by his ascent up Mount Purgatory toward the beatific vision in Paradise. In the Inferno winged creatures that only descend, are relatively static, or use their mouths for perverse rather than salvific ends act as parodic inversions of Dante’s celestial flight and song as a poet. He aligns liars, deceivers, and defrauders with fowl that plummet or with winged monsters that become entrapped so they cannot fly. Lucifer provides the archetype for such prisoners guilty of fraud in the Inferno; he falls from grace only to become stuck in ice and has “two mighty wings stretched out, / the size you might expect of this huge bird” (Inferno 34.46-47).[2] Lucifer uses his wings, not to fly, but to keep Cocytus frozen and his mouth, not for sacred poetic delights, but to inflict pain on other defrauders, Judas, Brutus, and Cassius. In this way this infamous monster serves as the polar opposite of the poet on his signature flight to God.
    [Show full text]
  • Editorial Post Script: Farfarello Between Horror and Humour, in Dante, Leopardi, and Folklore
    Nissan, “Post Script: A Hundred Years Since Sholem Aleichem’s Demise” | 20 Editorial Post Script: Farfarello between Horror and Humour, in Dante, Leopardi, and Folklore Ephraim Nissan London Abstract. In this post script, which follows Roberta Cauchi Santoro’s article “‘Ridendo dei nostri mali, trovo qualche conforto’: Giacomo Leopardi’s Humour”, we further develop a topic she touched upon briefly: Giacomo Leopardi’s “Dialogo di Malambruno e di Farfarello” from the Operette Morali, a dialogue which treats with outwardly levity the theme of human unhappiness (so central to Leopardi). The demon Farfarello and several fellow demons (some of whom, Leopardi’s magician Malambruno invokes) already appear in Dante’s Comedy, in a horrific context with some humour in it. Farfarello (or Farfareddu, in Sicily) also appears in folktales, such as in aetiological tale about why a rival ecumenical religion was demographically so successful (Farfareddu tries to promote with his colleagues his clever little brother, as a condition for a star performance if entrusted with a major task), as well as a variant, told in a feminine perspective, of the legend of Virgil the magician. Keywords: Farfarello; Giacomo Leopardi; Operette Morali; Dante Alighieri; Divine Comedy; Malebranche; Sicilian folktales; Giuseppe Pitrè; Humour and horror; Virgil the wizard; Count Rezzonico della Torre’s voyage to Sicily; Anti-hagiography; Mi‘rāj; Cosmic Cock 1. Introduction: The Starting Point for the Discussion 2. Giacomo Leopardi 3. The Operette Morali, and the Canticle of the Wild Cock 4. The Dialogue of the Magician Malambruno and the Devil Farfarello 5. The Malebranche, Including Farfarello, in Dante’s Inferno 6.
    [Show full text]
  • Texto Completo (Pdf)
    http://dx.doi.org/10.5007/2175-7917.2017v22n2p74 AS LEITURAS DA COMMEDIA DANTESCA Fernanda Moro Cechinel* Universidade Federal de Santa Catarina Resumo: Quando uma obra literária é lançada, a editora que o faz e, propriamente, o autor que a escreve esperam que ela ganhe os devidos louros da crítica e, consequentemente, alcance os méritos junto ao público leitor, mas isso só mesmo o tempo poderá dizer. Para aquelas que atingem o sucesso, as nomeamos de cânones ou clássicos. E a Commedia de Dante Alighieri é um exemplo. Desde sua escrita, no século XIV, até hoje, a obra dantesca inspirou diversos escritores mundo afora. O presente trabalho pretende elencar algumas obras, em poesia, prosa e também no cinema, que surgiram a partir do poema italiano. Importante deixar claro que não pretendemos aqui esgotar as obras, pois acredita-se que, ao longo de sete séculos, haja uma lista extremamente extensa de publicações que tiveram como ponto de partida a Commedia. Como referencial teórico para este artigo, utilizar-se-á, principalmente, a obra de Italo Calvino e a de Gilles Deleuze e Félix Guattari, com a teoria dos rizomas. Palavras-chave: Literatura. Commedia. Clássico. Rizoma. Os clássicos são aqueles livros dos quais, em geral, se ouve dizer: “Estou relendo...” e nunca “Estou lendo...”. (Italo Calvino, 1981) I poeti, soprattutto quelli grandi, non possono fare a meno di stabilire contatti e confronti con i versi di Dante (Rino Caputo, 2013) Introdução A literatura mundial, ao longo dos tempos, elegeu seus cânones, aqueles que, de acordo com Italo Calvino, em Por que ler os clássicos? (1993), mesmo sem ler a obra, sabe- se de qual se trata, e, uma dessas obras é a Commedia (1304-21), de Dante Alighieri (1265- 1321).
    [Show full text]
  • The Divine Comedy of Dante Alighieri (1265-1321) Translated by Henry Wadsworth Longfellow
    The Divine Comedy of Dante Alighieri (1265-1321) Translated by Henry Wadsworth Longfellow An Electronic Classics Series Publication The Divine Comedy of Dante Alighieri trans. Henry Wadsworth Longfellow is a publication of The Elec- tronic Classics Series. This Portable Document file is furnished free and without any charge of any kind. Any person using this document file, for any purpose, and in any way does so at his or her own risk. Neither the Pennsylvania State University nor Jim Manis, Editor, nor anyone associated with the Penn- sylvania State University assumes any responsibility for the material contained within the document or for the file as an electronic transmission, in any way. The Divine Comedy of Dante Alighieri trans. Henry Wadsworth Longfellow, The Electronic Classics Series, Jim Manis, Editor, PSU-Hazleton, Hazleton, PA 18202 is a Portable Document File produced as part of an ongoing publication project to bring classical works of literature, in English, to free and easy access of those wishing to make use of them. Jim Manis is a faculty member of the English Department of The Pennsylvania State University. This page and any preceding page(s) are restricted by copyright. The text of the following pages are not copyrighted within the United States; however, the fonts used may be. Cover Design: Jim Manis Copyright © 2005 - 2013 The Pennsylvania State University is an equal opportunity university. Contents INFERNO ..........................................................................................................................................
    [Show full text]
  • Occultism in Western Theater and Drama
    University of Kentucky UKnowledge Studies in Romance Languages Series University Press of Kentucky 2005 Stages of Evil: Occultism in Western Theater and Drama Robert Lima Thanks to the University of Kentucky Libraries and the University Press of Kentucky, this book is freely available to current faculty, students, and staff at the University of Kentucky. Find other University of Kentucky Books at uknowledge.uky.edu/upk. For more information, please contact UKnowledge at [email protected]. Follow this and additional works at: https://uknowledge.uky.edu/srls_book Part of the Dramatic Literature, Criticism and Theory Commons, English Language and Literature Commons, and the Modern Literature Commons Stages of Evil Studies in Romance Languages: 49 John E. Keller, Editor Occultism in Western Theater and Drama ROBERT LIMA THE UNIVERSITY PRESS OF KENTUCKY Publication of this volume was made possible in part by a grant from the National Endowment for the Humanities. Copyright © 2005 by The University Press of Kentucky Scholarly publisher for the Commonwealth, serving Bellarmine University, Berea College, Centre College of Kentucky, Eastern Kentucky University, The Filson Historical Society, Georgetown College, Kentucky Historical Society, Kentucky State University, Morehead State University, Murray State University, Northern Kentucky University, Transylvania University, University of Kentucky, University of Louisville, and Western Kentucky University. All rights reserved. Editorial and Sales Offices: The University Press of Kentucky 663 South Limestone Street, Lexington, Kentucky 40508-4008 www.kentuckypress.com 09 08 07 06 05 5 4 3 2 1 Library of Congress Cataloging-in-Publication Data Lima, Robert. Stages of evil : occultism in Western theater and drama / Robert Lima.
    [Show full text]