The Divine Comedy, Vol. I: Inferno
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Cardinals, Inquisitors, and Jesuits: Curial Patronage and Counter-Reformation in Cosimo I's Florence
Cardinals, Inquisitors, and Jesuits: Curial Patronage and Counter-Reformation in Cosimo I’s Florence Gregory Murry Cet article analyse les motivations du duc de Florence Côme I qui l’ont amené à soute- nir l’inquisition et les activités des jésuites entre 1540 et 1560. À travers l’examen de la correspondance gouvernementale et des archives concernant les bénéfices Toscan, cette étude met en lumière les liens entre le mécénat de la curie et les instances de la réforme Catholique, sous trois aspects interreliés. Premièrement, Côme n’a pas rompu ses liens spirituels avec Rome, puisque cela aurait mis en danger les intérêts séculiers de son réseau de clients, qui ceux-ci avaient une grande activité au sein des États Papaux. Deuxiè- mement, étant donné cette restriction, le duc a dû établir des liens avec des cardinaux de la curie pouvant lui garantir des faveurs séculières et spirituelles pour son réseau de clients. Troisièmement, par la suite, ces mêmes cardinaux ont profité de leur position stratégique pour renverser le rapport de force et ainsi imposer l’inquisition et les Jésuites au gouvernement florentin réticent. ith its large, literate middle class and burgeoning capitalist economy, Florence Wshould have been a city ripe for reformation. Indeed, if sociological considera- tions alone mattered, Cosimo I’s nasty personal relationship with Pope Paul III would have exploded into outright revolt, and the networks of heretical opinion circulating among the city’s cultured elite would have found fertile ground on Tuscan soil.1 However, sociology seems ill-suited to explain why Italy stayed Catholic since Italy had its cities, artisans, merchants, and nascent capitalism long before England, France, or Germany. -
A Bibliographical Guide to the Study of the Troubadours and Old Occitan Literature
A Bibliographical Guide to the Study of the Troubadours and Old Occitan Literature Robert A. Taylor RESEARCH IN MEDIEVAL CULTURE Bibliographical Guide to the Study of the Troubadours and Old Occitan Literature Medieval Institute Publications is a program of The Medieval Institute, College of Arts and Sciences Bibliographical Guide to the Study of the Troubadours and Old Occitan Literature Robert A. Taylor MEDIEVAL INSTITUTE PUBLICATIONS Western Michigan University Kalamazoo Copyright © 2015 by the Board of Trustees of Western Michigan University All rights reserved Manufactured in the United States of America This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Taylor, Robert A. (Robert Allen), 1937- Bibliographical guide to the study of the troubadours and old Occitan literature / Robert A. Taylor. pages cm Includes index. Summary: "This volume provides offers an annotated listing of over two thousand recent books and articles that treat all categories of Occitan literature from the earli- est enigmatic texts to the works of Jordi de Sant Jordi, an Occitano-Catalan poet who died young in 1424. The works chosen for inclusion are intended to provide a rational introduction to the many thousands of studies that have appeared over the last thirty-five years. The listings provide descriptive comments about each contri- bution, with occasional remarks on striking or controversial content and numerous cross-references to identify complementary studies or differing opinions" -- Pro- vided by publisher. ISBN 978-1-58044-207-7 (Paperback : alk. paper) 1. Provençal literature--Bibliography. 2. Occitan literature--Bibliography. 3. Troubadours--Bibliography. 4. Civilization, Medieval, in literature--Bibliography. -
Mike Mangini
/.%/&4(2%% 02):%3&2/- -".#0'(0%4$)3*4"%-&34&55*/(4*()54 7). 9!-!(!$25-3 VALUED ATOVER -ARCH 4HE7ORLDS$RUM-AGAZINE 0/5)& '0$64)*)"5 "$)*&7&5)&$-"44*$ 48*/(406/% "35#-",&: 5)&.&/503 50%%46$)&3."/ 45:-&"/%"/"-:4*4 $2%!-4(%!4%23 Ê / Ê" Ê," Ê/"Ê"6 , /Ê-1 -- (3&(03:)65$)*/40/ 8)&3&+";;41"45"/%'6563&.&&5 #6*-%:06308/ .6-5*1&%"-4&561 -ODERN$RUMMERCOM 3&7*&8&% 5"."4*-7&345"33&.0108&34530,&130-6%8*("5-"4130)"3%8"3&3*.4)05-0$."55/0-"/$:.#"-4 Volume 36, Number 3 • Cover photo by Paul La Raia CONTENTS Paul La Raia Courtesy of Mapex 40 SETTING SIGHTS: CHRIS ADLER Lamb of God’s tireless sticksman embraces his natural lefty tendencies. by Ken Micallef Timothy Saccenti 54 MIKE MANGINI By creating layers of complex rhythms that complement Dream Theater’s epic arrangements, “the new guy” is ushering in a bold and exciting era for the band, its fans, and progressive rock music itself. by Mike Haid 44 GREGORY HUTCHINSON Hutch might just be the jazz drummer’s jazz drummer— historically astute and futuristically minded, with the kind 12 UPDATE of technique, soul, and sophistication that today’s most important artists treasure. • Manraze’s PAUL COOK by Ken Micallef • Jazz Vet JOEL TAYLOR • NRBQ’s CONRAD CHOUCROUN • Rebel Rocker HANK WILLIAMS III Chuck Parker 32 SHOP TALK Create a Stable Multi-Pedal Setup 36 PORTRAITS NYC Pocket Master TONY MASON 98 WHAT DO YOU KNOW ABOUT...? Faust’s WERNER “ZAPPI” DIERMAIER One of Three Incredible 70 INFLUENCES: ART BLAKEY Prizes From Yamaha Drums Enter to Win We all know those iconic black-and-white images: Blakey at the Valued $ kit, sweat beads on his forehead, a flash in the eyes, and that at Over 5,700 pg 85 mouth agape—sometimes with the tongue flat out—in pure elation. -
Quaderni D'italianistica : Revue Officielle De La Société Canadienne
Elio Costa From locus amoris to Infernal Pentecost: the Sin of Brunetto Latini The fame of Brunetto Latini was until recently tied to his role in Inferno 15 rather than to the intrinsic literary or philosophical merit of his own works.' Leaving aside, for the moment, the complex question of Latini's influence on the author of the Commedia, the encounter, and particularly the words "che 'n la mente m' è fìtta, e or m'accora, / la cara e buona imagine paterna / di voi quando nel mondo ad ora ad ora / m'insegnavate come l'uom s'ettema" (82-85) do seem to acknowledge a profound debt by the pilgrim towards the old notary. Only one other figure in the Inferno is addressed with a similar expression of gratitude, and that is, of course, Virgil: Tu se' lo mio maestro e'I mio autore; tu se' solo colui da cu' io tolsi lo bello stilo che m'ha fatto onore. {Inf. 1.85-87) If Virgil is antonomastically the teacher, what facet of Dante's cre- ative personality was affected by Latini? The encounter between the notary and the pilgrim in Inferno 15 is made all the more intriguing by the use of the same phrase "lo mio maestro" (97) to refer to Virgil, silent throughout the episode except for his single utterance "Bene ascolta chi la nota" (99). That it is the poet and not the pilgrim who thus refers to Virgil at this point, when the two magisterial figures, one leading forward to Beatrice and the other backward to the city of strife, conflict and exile, provides a clear hint of tension between "present" and "past" teachers. -
THE DIVINE COMEDY Dante Alighieri
THE DIVINE COMEDY dante alighieri A new translation by J.G. Nichols With twenty-four illustrations by Gustave Doré ALMA CLASSICS alma classics ltd London House 243-253 Lower Mortlake Road Richmond Surrey TW9 2LL United Kingdom www.almaclassics.com This translation of the entire Divine Comedy first published by Alma Classics Ltd in 2012 The translation of Inferno first published by Hesperus Press in 2005; published in a revised edition by Alma Classics Ltd (previously Oneworld Classics Ltd) in 2010 The translation of Purgatory first published by Alma Classics Ltd (previously Oneworld Classics Ltd) in 2011 Translation, notes and extra material © J.G. Nichols, 2012 Cover image: Gustave Doré Printed in Great Britain by CPI Group (UK) Ltd, Croydon, cr0 4yy Typesetting and eBook conversion by Tetragon isbn: 978-1-84749-246-3 All the pictures in this volume are reprinted with permission or pre sumed to be in the public domain. Every effort has been made to ascertain and acknowledge their copyright status, but should there have been any unwitting oversight on our part, we would be happy to rectify the error in subsequent printings. All rights reserved. No part of this publication may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechani- cal, photocopying, recording or otherwise), without the prior written permission of the publisher. This book is sold subject to the condition that it shall not be resold, lent, hired out or otherwise circulated without the express prior consent of the publisher. CONTENTS The Divine Comedy 1 Inferno 3 Purgatory 165 Paradise 329 Extra Material 493 Dante Alighieri’s Life 495 Dante Alighieri’s Works 498 Inferno 501 Purgatory 504 Paradise 509 Select Bibliography 516 Note on the Text and Acknowledgements 517 Index 519 CANTO I This canto, the prologue to Dante’s journey through the Inferno, acts also as an introduction to The Divine Comedy as a whole. -
Not the Same Old Story: Dante's Re-Telling of the Odyssey
religions Article Not the Same Old Story: Dante’s Re-Telling of The Odyssey David W. Chapman English Department, Samford University, Birmingham, AL 35209, USA; [email protected] Received: 10 January 2019; Accepted: 6 March 2019; Published: 8 March 2019 Abstract: Dante’s Divine Comedy is frequently taught in core curriculum programs, but the mixture of classical and Christian symbols can be confusing to contemporary students. In teaching Dante, it is helpful for students to understand the concept of noumenal truth that underlies the symbol. In re-telling the Ulysses’ myth in Canto XXVI of The Inferno, Dante reveals that the details of the narrative are secondary to the spiritual truth he wishes to convey. Dante changes Ulysses’ quest for home and reunification with family in the Homeric account to a failed quest for knowledge without divine guidance that results in Ulysses’ destruction. Keywords: Dante Alighieri; The Divine Comedy; Homer; The Odyssey; Ulysses; core curriculum; noumena; symbolism; higher education; pedagogy When I began teaching Dante’s Divine Comedy in the 1990s as part of our new Cornerstone Curriculum, I had little experience in teaching classical texts. My graduate preparation had been primarily in rhetoric and modern British literature, neither of which included a study of Dante. Over the years, my appreciation of Dante has grown as I have guided, Vergil-like, our students through a reading of the text. And they, Dante-like, have sometimes found themselves lost in a strange wood of symbols and allegories that are remote from their educational background. What seems particularly inexplicable to them is the intermingling of actual historical characters and mythological figures. -
Dante's Dream: Rossetti's Reading of the Vita Nuova Through the Lens Of
Dante’s Dream: Rossetti’s Reading of the Vita Nuova Through the Lens of a Double Translation Chiara Moriconi, La Sapienza Università di Roma Abstract Dante Gabriel Rossetti’s work as an interlinguistic and intersemiotic translator of the Vita Nuova reveals much about his characteristic adaptation of Dante to the new sensibility of Victorian poetry and art. After translating the episode of the dream of Beatrice’s death into English, Rossetti goes on to illustrate it in an early watercolor version (1865), and then in a final monumental oil (1871) which will be closely examined in this article. By focusing on both phases of Rossettian translation this article means to show how Rossetti derives from the Florentine a distinctively Dantesque iconographic repertoire which he then develops into a post-Romantic set of poetics. It is precisely in the distance between Dante’s poetry and Rossetti’s double works of art that the latter’s understanding of and autonomy from Dante has to be traced. Keywords: Dante Gabriel Rossetti; Dante Alighieri; Vita Nuova; intersemiotic translation; interlinguistic translation; Victorian literature and art; Pathetic Fallacy One of the most crucial episodes of the Vita Nuova is Beatrice’s death as dreamt by Dante. Dante Gabriel Rossetti’s deep love of Dante Alighieri, inherited from his father Gabriele,1 led him to an early reading and translation into English of this chapter of the Florentine’s ‘rubrica ’. He set to illustrate the passage in 1848. The project, however, was soon laid aside and resumed between 1855 and 1857, when the artist made a watercolor of the same episode, Dante’s Dream at the Time of the Death of Beatrice . -
Emotional Minds and Bodies in the Suicide Narratives of Dante's Inferno
Emotional Minds and Bodies in the Suicide Narratives of Dante’s Inferno Emma Louise Barlow University of Technology Sydney Abstract: Suicide plays a dynamic role in both the narrative and structure of Dante’s Inferno, and yet, in accordance with there being no term for the act in European languages until the 1600s, the poet mentions it only euphemistically: Dido ‘slew herself for love’ (Inf. 5.61), Pier della Vigna describes suicide as a process in which ‘the ferocious soul deserts the body / after it has wrenched up its own roots’ (Inf. 13.94–95), and the anonymous Florentine suicide simply ‘made [his] house into [his] gallows’ (Inf. 13.151). It is thus unsurprising that the notion of mental health in connection with suicide is eQually absent in explicit terms. Reading between the lines of Dante’s poetry, however, it becomes clear that the emotive language and embodied hybridity associated with the suicides within Dante’s oltremondo, and of Dante the pilgrim as he responds to their narratives, highlights a heterogeneous yet shared experience of loss and despair, mirroring contemporary understandings of mental health issues. Through an analysis of the emotive language associated with the narratives of a number of Dante’s suicides, and the hybrid embodiment of numerous suicides inscribed in Dante’s text, this paper hopes to explore the ways in which, even inadvertently, Dante reflects on the distancing of the suicides from the civic bodies of their communities, from their own physical bodies, and from the vital rationality of their human minds, and thus to investigate the ways in which the lack of emotional wellbeing experienced by the suicides forces them to the edges of society’s, and their own, consciousness. -
La Vita Nuova (The New Life) Is a Profound Reflection on the Nature of Love, Devoted to Dante’S Muse Beatrice
Dante POETRY LA VITA UNABRIDGED NUOVA Read by Jonathan Keeble Written in alternating prose and poetry, La Vita Nuova (The New Life) is a profound reflection on the nature of love, devoted to Dante’s muse Beatrice. Following Beatrice’s death in 1290, Dante became obsessed with the young Florentine woman, whom he only ever knew from a distance. He believed his love for her was a form of divine love, and saw her as an image of salvation itself – a theme that is later explored in his masterpiece The Divine Comedy, where she guides him through heaven. La Vita Nuova gives a fascinating glimpse into the poet’s innermost feelings – his joy, his guilt and his grief – and remains one of the greatest works of Christian autobiography. Jonathan Keeble is an award-winning actor who combines his audio work with a busy theatre and TV career. Much in demand, his voice work ranges from the voice of God in the Sistine Chapel to the Angel of Death in the film Hellboy 2, with all stops in between. He has featured in over 700 radio plays for the BBC, appearing in everything from Shakespeare to Sherlock Holmes and Dr Who; he also played evil Owen Total running time: 2:23:26 in The Archers. He has recorded over 400 audiobooks, for which he has View our catalogue online at n-ab.com/cat won multiple awards. 1 La Vita Nuova (or, The New Life) 7:43 20 I. You that thus wear a modest countenance… 1:12 2 To every heart which the sweet pain doth… 5:51 21 II. -
University Microfilms International 300 N
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Dante's Hell and Its Afterlife Spring 2013: Unique Numbers 64395, 64400, and 64405
UGS 303: Dante's Hell and Its Afterlife Spring 2013: Unique Numbers 64395, 64400, and 64405 Professor Guy P. Raffa Office: Homer Rainey Hall (HRH) 3.104A Department of French and Italian Office Hours: M 1:30-3:30, W 3-4, and by appointment E-mail: [email protected]; Phone: 232-5492 Home Page: http://uts.cc.utexas.edu/~guyr Teaching Assistant: TA E-mail and Phone: TA Office Hours: Lectures: MW 11-12 in Parlin 301 Discussion sections: F 9-10 in MAI 220C (64395) F 10-11 in MAI 220C (64400) F 11-12 in MAI 220C (64405) Course Description Dante Alighieri may not have invented Hell but he created the most powerful and enduring vision of the underworld as a place of eternal punishment for lost souls in the afterlife. This course takes you on a journey down through the nine circles of Hell presented in Dante's Inferno. "Danteworlds," a book and award-winning Web site created here at UT, will help guide you by portraying infernal creatures and scenes and by explaining the medieval poem's vast array of references to religion, philosophy, history, politics, and other works of literature. Along the way, you will encounter adaptations and echoes of Dante's Inferno in selected literary, artistic, cinematic, and popular works, ranging from Sandro Botticelli's illustrations, Mary Shelley's Frankenstein, and a silent Inferno film to T. S. Eliot's "The Love Song of J. Alfred Prufrock," Vincent Ward's What Dreams May Come, and Dante-inspired music and video games. Course themes, based on the Inferno and its resonance in modern culture, include moral values, emotional or psychological hell, religion and politics, oppression and injustice, attitudes toward gender and sexuality, and the risks and rewards of pursuing knowledge. -
Inferno Canto 05
!Inferno: Canto 5! pg.1 Entrance to Second Circle - Minos - Good Friday Night THE STORY. Dante and Virgil descend from the First Circle to the Second (the first of the Circle of Incontinence). On the threshold sits Minos, the judge of Hell, assigning the souls to their appropriate places of torment. His opposition is overcome by Virgil's word of power, and the Poets enter the Circle, where the souls of the Lustful are tossed for ever upon a howling wind. After Virgil has pointed out a number of famous lovers, Dante speaks to the shade of Francesca da Rimini, who tells him her story. From the first circle thus I came descending To the second, which, in narrower compass turning, Holds greater woe, with outcry loud and rending. There in the threshold, horrible and girning,!4 Grim Minos sits, holding his ghastly session, And, as he girds him, sentencing and spurning; For when the ill soul faces him, confession!7 Pours out of it till nothing's left to tell; Whereon that connoisseur of all transgression Assigns it to its proper place in hell,!10 As many grades as he would have it fall, So oft he belts him round with his own tail. Before him stands a throng continual;!13 Each comes in turn to abye the fell arraign; They speak - they hear- they're whirled down one and all. "Ho! thou that comest to the house of pain,"!16 Cried Minos when he saw me, the appliance Of his dread powers suspending, "think again How thou dost go, in whom is thy reliance;!19 Be not deceived by the wide open door!" Then said my guide: "Wherefore this loud defiance? Hinder not thou his fated way; be sure!22 Hindrance is vain; thus it is willed where will And power are one; enough; ask thou no more." And now the sounds of grief begin to fill!25 My ear; I'm come where cries of anguish smite My shrinking sense, and lamentation shrill - A place made dumb of every glimmer of light,!28 Which bellows like tempestuous ocean birling In the batter of a two-way wind's buffet and fight.