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Petrarch and Boccaccio Mimesis
Petrarch and Boccaccio Mimesis Romanische Literaturen der Welt Herausgegeben von Ottmar Ette Band 61 Petrarch and Boccaccio The Unity of Knowledge in the Pre-modern World Edited by Igor Candido An electronic version of this book is freely available, thanks to the support of libraries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access. More information about the initiative and links to the Open Access version can be found at www.knowledgeunlatched.org. The Open Access book is available at www.degruyter.com. ISBN 978-3-11-042514-7 e-ISBN (PDF) 978-3-11-041930-6 e-ISBN (EPUB) 978-3-11-041958-0 ISSN 0178-7489 This work is licensed under the Creative Commons Attribution NonCommercial-NoDerivatives 4.0 license. For more information, see http://creativecommons.org/licenses/by-nc-nd/4.0/. Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2018 Igor Candido, published by Walter de Gruyter GmbH, Berlin/Boston Typesetting: Konvertus, Haarlem Printing and binding: CPI books GmbH, Leck ♾ Printed on acid-free paper Printed in Germany www.degruyter.com Dedicated to Ronald Witt (1932–2017) Contents Acknowledgments IX Igor Candido Introduction 1 H. Wayne Storey The -
Boccaccio on Readers and Reading
Heliotropia 1.1 (2003) http://www.heliotropia.org Boccaccio on Readers and Reading occaccio’s role as a serious theorist of reading has not been a partic- ularly central concern of critics. This is surprising, given the highly B sophisticated commentary on reception provided by the two autho- rial self-defenses in the Decameron along with the evidence furnished by the monumental if unfinished project of his Dante commentary, the Espo- sizioni. And yet there are some very interesting statements tucked into his work, from his earliest days as a writer right to his final output, about how to read, how not to read, and what can be done to help readers. That Boccaccio was aware of the way genre affected the way people read texts is evident from an apparently casual remark in the Decameron. Having declared that his audience is to be women in love, he then announ- ces the contents of his book: intendo di raccontare cento novelle, o favole o parabole o istorie che dire le vogliamo. (Decameron, Proemio 13) The inference is that these are precisely the kinds of discourse appropriate for Boccaccio’s intended readership, lovelorn ladies. Attempts to interpret this coy list as a typology of the kinds of narration in the Decameron have been rather half-hearted, especially in commented editions. Luigi Russo (1938), for instance, makes no mention of the issue at all, and the same goes for Bruno Maier (1967) and Attilio Momigliano (1968). Maria Segre Consigli (1966), on the other hand, limits herself to suggesting that the three last terms are merely synonyms used by the author to provide a working definition of the then-unfamiliar term ‘novella’. -
Filostrato: an Unintentional Comedy?
Heliotropia 15 (2018) http://www.heliotropia.org Filostrato: an Unintentional Comedy? he storyline of Filostrato is easy to sum up: Troiolo, who is initially presented as a Hippolytus-type character, falls in love with Criseida. T Thanks to the mediation of Pandaro, mezzano d’amore, Troiolo and Criseida can very soon meet and enjoy each other’s love. Criseida is then unfortunately sent to the Greek camp, following an exchange of prisoners between the fighting opponents. Here she once again very quickly falls in love, this time with the Achaean warrior Diomedes. After days of emotional turmoil, Troiolo accidentally finds out about the affair: Diomedes is wearing a piece of jewellery that he had previously given to his lover as a gift.1 The young man finally dies on the battlefield in a rather abrupt fashion: “avendone già morti più di mille / miseramente un dì l’uccise Achille” [And one day, after a long stalemate, when he already killed more than a thou- sand, Achilles slew him miserably] (8.27.7–8). This very minimal plot is told in about 700 ottave (roughly the equivalent of a cantica in Dante’s Comme- dia), in which dialogues, monologues, and laments play a major role. In fact, they tend to comment on the plot, rather than feed it. I would insert the use of love letters within Filostrato under this pragmatic rationale: the necessity to diversify and liven up a plot which we can safely call flimsy. We could read the insertion of Cino da Pistoia’s “La dolce vista e ’l bel sguardo soave” (5.62–66) under the same lens: a sort of diegetic sublet that incorporates the words of someone else, in this case in the form of a poetic homage.2 Italian critics have insisted on the elegiac nature of Filostrato, while at the same time hinting at its ambiguous character, mainly in terms of not 1 “Un fermaglio / d’oro, lì posto per fibbiaglio” [a brooch of gold, set there perchance as clasp] (8.9). -
The Knight's Tale and the Teseide
Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1946 The Knight's Tale and the Teseide Mary Felicita De Mato Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_theses Part of the English Language and Literature Commons Recommended Citation De Mato, Mary Felicita, "The Knight's Tale and the Teseide" (1946). Master's Theses. 134. https://ecommons.luc.edu/luc_theses/134 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1946 Mary Felicita De Mato THE KNIGHT'S TALE AliD THE TESEIDE A Thesis Presented to the Faculty of the Department of English Loyola University In Partial Fulfillment of the Requirements for the Degree Master of .Arts by Sister Mary Felicite. De :WiRtO, O.S •.M. November 1946 TABLE OF CONTENTS CHAPTER PAGE I. INTRODUCTI Oll • • • • • • • • • • • • • • • 1 Historical and Literary Background • • • 1 The Poet•s Life • • • • • • • • • • • • 5 His Character • • • • • • • • • • • • • 9 His Friends • • • • • • • • • • • • • • 12 His Learning • • • • • • • • • • • • • 15 Relation to his Times • • • • • • • • • 17 II. CHAUCER AND THE RENAISSANCE • • • • • • • 22 Ohaucer•s relations with the Italian Language • • • • • • • • • • • • • • • Chaucer and Dante • • • • • • • • • • • • Chaucer and Il Canzoniere • • • • • • • His use of Italian sources provided by Dante and Petrarch • • • • • • • • • • 42 His indebtedness to "Lollius" exclusive of the Knight's Tale • • • • • • • • • 47 III. VARIOUS ASPECTS OF THE ITALIAN POET'S LIFE. -
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Historicizing Maternity in Boccaccio’s Ninfale fiesolano and Decameron Kristen Renner Swann Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2012 2012 Kristen Renner Swann All rights reserved ABSTRACT Historicizing Maternity in Boccaccio’s Ninfale fiesolano and Decameron Kristen Renner Swann This dissertation explores the representation of maternity in two of Boccaccio’s works, the early idyllic poem, the Ninfale fiesolano, and the author’s later magnum opus, the Decameron, through readings in the social history of women and the family and medieval medical literature of obstetrics and gynecology. I create a dense historical context from which to examine the depiction of generative processes, maternity, and mother-child interactions in these works, allowing us to better understand the relationship between Boccaccio’s treatment of these subjects and the author’s larger stance on women and gender. In Chapter One, I explore Boccaccio’s uncommon interest in the events between conception and birth in the Ninfale fiesolano; I demonstrate the conformity of the Ninfale’s literary depictions of conception, pregnancy, and childbirth to the medical literature of obstetrics and gynecology and social practices in the late Middle Ages. In the second chapter, I explore how the Ninfale, traditionally seen as an idyllic, mythological poem, reflects the practices and ideologies of the normative form of family structure in fourteenth-century Tuscany, the patrilineage. I first show how the poem’s pervasive discourse on resemblance exposes, and undercuts, the importance of the paternal line; I then consider how Mensola’s joyful maternity – her beautifully rendered interactions with baby Pruneo - contains an implicit critique of the role and function of maternity in patrilineal society. -
Quaderni D'italianistica : Revue Officielle De La Société Canadienne
ROBERTA MOROSINI 'POLYPHONIC PARTHENOPE: BOCCACCIO'S LETTER XIII AND HIS 'PLEBEIAN' NAPLES, ACCORDING TO DOMENICO REA "E chiaro che preferisco il Boccaccio realistico e napoletano, quello scrittore che non riesce a staccarsi dalla realtà e che invano tenterà d'imitare il venerato Dante e l'adorato amico Petrarca" (Rea, "Boccaccio a Napoli" 264). In 1960, Domenico Rea wrote "Boccaccio a Napoli" (// re e il lustrascarpe 252-274). In this article, he passionately but, alas, unsuccessfully tries to prove that Boccaccio had a sincere desire to describe realistically the con- dition of the Neapolitan poor. In any case, Rea's article allows us to recon- sider the impact that both courtly and plebeian Naples had on Boccaccio's imagination: What was Naples for the young Boccaccio? A peaceful, ele- gant court or a "falling forest"? Was it aristocratic or exclusively plebeian? At different times, Boccaccio expresses different feelings toward this city: he speaks highly of it, but also condemns it as a "selva, perché come nelle selve dimorano gli animali bruti, così nelle città abitano gli uomini bruti, i quali nello stile predetto talora si chiamano pecore, talora capretti e buoi" ("Naples is a forest, for just as wild animals live in the woods, so do men in the cities, and, similarly, I sometimes call men sheep, goats, and oxen" Letter XXIII,9 ed. Auzzas). 1 In the attempt to provide, if not an answer, then a further considera- tion of these questions, I will examine two of Boccaccio's letters, XIII to Francesco Nelli, which is at the focus of Rea's article, and the so-called Neapolitan Letter to Franceschino. -
Boccaccio's Cartography of Poetry, Or the Geocritical Navigation of the Genealogy of the Pagan Gods
Boccaccio’s Cartography of Poetry, or the Geocritical Navigation of the Genealogy of the Pagan Gods Roberta Morosini Fair Greece! sad relic of departed Worth! Immortal, though no more; though fallen, great! Who now shall lead thy scattered children forth, And long accustomed bondage uncreate? Lord Byron, Childe Harold’s Pilgrimage, II LXXIII This essay offers a reading of the unique encounter of poetry and geography in Boccaccio’s Genealogie deorum gentilium (Genealogy of the Pagan Gods, 1350–1360 ca.). The Genealogy features a metaphorical journey through the Mediterranean Sea, and in particular through the archipelago of the Aegean, to describe places where the myths of the pagan gods and their progeny have unfolded. The maritime traveler, speaking in the first person as “Giovanni,” traverses “vast regions of lands and the sea” [“vix tam longos terrarium marisque tractus”] (I Preface, I 14), in the manner of a “new sailor” on a “frail skiff,” in regions where the poet claims that most of those myths, or fictions, actually took place: Iussu igitur tuo, montanis Certaldi cocleis et sterili solo derelictis, tenui licet cymba in vertiginosum mare crebisque implicitum scopulis novus descendam nauta, incertus nunquid opera precium facturus sim, si omnia legero; litora et montuosa etiam nemora, scrobes et antra, si opus sit, peragravero pedibus, ad inferos usque descendero, et, Dedalus alter factus, ad ethera transvolavero. (I Preface, 40) [Therefore, by your order I will leave behind the mountain snails of Certaldo and its sterile soil, and as a new sailor on a rather frail skiff I will descend into the vertiginous sea encircled by ubiquitous cliffs, uncertain as to whether the labor will be worth the effort of reading all the books. -
Religious Boundaries and Exchange in Boccaccio's Il
The Gods Which Are Not: Religious Boundaries and Exchange in Boccaccio’s Il Filocolo* Corey Flack "Sepera le sante reliquie dalle inique, ché non è giusta cosa che una terra quella che l'altre occupi […] Voi le vedrete tutte vermiglie rosseggiare, come se di fuoco fossero, e quelle che così fatte vedrete, di quelle sicuri vivete che siano de' romani giovani morti in questo luogo.” --Giovanni Boccaccio, Filocolo, V.90.2-41 After the numerous travels and trials at the heart of the Filocolo, the protagonists Florio and Biancifiore return to the field of battle where the romanzo’s events were set in motion, and where we as readers are presented precisely with the scene described above: a field covered in bones, “de' romani e degli spagnoli insiememente mescolate” (“of Romans and Spaniards mixed together,” V. 88.5), with the bones of the Romans glowing vermilion. Yet as the text points out in its first pages, the difference imbued in those bones is not ethnic or political, but religious: their red phosphorescence is the reification of their sacredness, for they are the bones of Christians, and their holy quality is made visible by the program of religious conversion that undergirds the entirety of Giovanni Boccaccio’s youthful romanzo. As much as it is a marker of the sacred, that red glow is a sign of anxiety concerning the need to separate the “sante” from the “inique,” to not let those two spheres touch. While Boccaccio seeks to hold them apart, they are forever linked, for if the category of sacer is anything, it is ambivalent: at once holy and unclean, held together in a point of contamination.2 Written around 1335, the Filocolo tells the popular medieval tale of Floire (or Floris) and Blancheflor, 3 known throughout medieval Europe from various vernacular renditions but most famously from Old French verse tales.4 It is one of two medieval Italian versions, 5 but is * An early version of this paper was presented at the “Real and Imaginary Borders Across the Mediterranean” Conference at the University of Illinois at Urbana-Champaign (2013). -
Papertown. the Image of Naples and the Foundation of Poetry in Boccaccio’S Early Works
Papertown. The Image of Naples and the Foundation of Poetry in Boccaccio’s Early Works Giancarlo Alfano 1. Boccaccio’s Latin epistula IV, known as Mavortis miles extrenue (1339) describes the young writer leaving his “gurgustiolum,” or little hut, in the early morning and walking along the seafront until he reaches the “busta Maronis,” Virgil’s grave. When he arrives there, he has a vision which makes him astonished (obstupere): he sees a woman whose beauty makes him fall in love, but not without sorrow. Profoundly troubled, he comes across a friend of his who suggests that he read the works of a poet who, living in Avignon, is assumed to be Petrarch. The epistula we read is the very text of the letter which has been probably addressed to this author.1 This brief account of a well-known text is interesting for our discussion as it underlines the topical coincidence between landscape and love, which are both terms connected to poetry.2 From the Busta Maronis to vernacular poetry the leap is quite an unusual one, as it means moving away from the Latin tradition to production in a modern language. This passage is of the utmost importance to Boccaccio, and finds its seal in the Neapolitan landscape. Discussing tombs and great poets thirty-five years later, the author recalled his own words. It is 1374, Petrarch has just died, and his devoted friend Boccaccio writes to Francesco da Brossano (Epistula XIII) to mourn the “transitum . patris et praeceptoris nostri.”3 Petrarch’s death makes necessary a Petrarchan “sepulcrum.” It seems as though Boccaccio is suggesting that “busta Petrarchae” are needed in order to be compared to “busta Maronis” as a symbol of the translatio poetriae from Latin to vulgar culture. -
03 NCLEAVER Cornice Chapter1
Authorizing the Reader: Dante and the Ends of the Decameron by Natalie Ann Cleaver A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Comparative Literature and Medieval Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Albert Russell Ascoli, Chair Professor Steven Botterill Professor Timothy Hampton Professor Victoria Kahn Spring 2012 Authorizing the Reader: Dante and the Ends of the Decameron ! 2012 by Natalie Ann Cleaver Abstract Authorizing the Reader: Dante and the Ends of the Decameron by Natalie Ann Cleaver Doctor of Philosophy in Comparative Literature and Medieval Studies University of California, Berkeley Professor Albert Ascoli, Chair We now speak easily of Dante, Boccaccio, and Petrarch as the tre corone of Italian literature, the three great foundational authors of the tradition, but there is no question who stands first among them. Not just for his historical primacy of place, or his commanding self-presentation, but also for his truly daunting range of influence, Dante Alighieri is the Italian poet with whom all others must reckon. He influenced the development of virtually every aspect of Italian culture, from literature and the Italian language itself, to theology, political philosophy, historical memory, and even constructions of national identity. Though this influence has been long-lasting, it was every bit as pervasive in his own age. Few felt Dante’s shadow more than Giovanni Boccaccio, one of the first in subsequent generations of writers in the vernacular who had to negotiate his relationship to his illustrious predecessor. Boccaccio was a great Dantista in his own right; in addition to giving the first set of public lectures on the Commedia, he also composed the Trattatello in laude di Dante, in which he is the first to apply the epithet divina to the Commedia. -
Introduction 1
NOTES Introduction 1 . Here, and everywhere thereafter, the page citations refer to the Italian copy of the Decameron edited by Vittore Branca for Einaudi in 1980. Translations into English are always my own. 2 . Realt à e stile nel Decameron. 3 . Vita di forme e forme di vita nel Decameron . 4 . Many important articles by Branca are collected in Boccaccio medievale (first edition 1956, revised edition 1970). See also Giovanni Boccaccio , and the critical apparatus for the edited volume of the Decameron edited by Einaudi (1980). 5 . See for example his “Funzioni, opposizioni e simmetrie nella giornata VII del Decameron .” 6 . Il privilegio di Dioneo . L’eccezione e la regola nel sistema Decameron . 7 . Among structuralist analyses of the Decameron, one would be remiss in forgetting the contributions of the Russian Viktor Shklovsky and the Bulgarian, naturalized French, critic Tzvetan Todorov. 8 . I hereby adopt the term and rationale used by Dino Cervigni in discuss- ing the elements of the narration that surround and are indispensable to make sense of the Decameron as a whole. Rather than talking of “frame story,” Cervigni suggests that the Proem, the Introduction, the descrip- tion of the Plague, the events that take place between the storytellers, and the ballads between narrative days, constitute an overarching tale without which the Decameron would be unintelligible (“The Decameron ’s All-Encompassing Discourse” 23). 9 . Articles and books by Joan Ferrante (“Narrative Patterns,” 1978), Millicent Marcus ( An Allegory of Form , 1979), Joy Hambuechen Potter (1982), Giuseppe Mazzotta (World at Play, 1986), Janet Smarr ( Boccaccio and Fiammetta , 1986), Teodolinda Barolini (“Le parole son femmine,” 1993), and Victoria Kirkham ( The Sign of Reason , 1993), up to the more recent analyses by Marilyn Migiel ( A Rhetoric of the Decameron, 2003) and Michael Sherberg ( The Governance of Friendship , 2011) attest to this renewed critical attention dedicated to the author and his masterpiece. -
The Decameron and Boccaccio's Poetics
5 DAVID LUMMUS The Decameron and Boccaccio’s poetics At the end of his Latin treatise on myth, the Genealogia deorum gentilium, Boccaccio delineates his understanding of poetry as a useful art: ‘[poetry] offers us so many inducements to virtue, in the warnings and teachings of poets whose care it has been to describe with sublime talent and utmost hon- esty, in exquisite style and diction, men’s meditations on things of heaven’ (xiv. 6. 8).1 Whereas such a declaration of poetics is relatively unsurprising for a medieval reader of poets such as Virgil, Dante, or Petrarch, at first glance it seems difficult to apply it to Boccaccio’s own works, especially the morally ambiguous Decameron, but also his early works, each of which explores the nature of human desire in a language that oscillates between the erudite and the plebeian. The sense of lowliness that results from the popular origins of Boccaccio’s poetic practice seems out of place in this definition of poetry’s moral utility and aesthetic sublimity. In order to understand the complex poetic system according to which Boccaccio’s Decameron succeeds in overcoming the humble, even debased, nature of its material, we must retrace in broad strokes the history of his poetics from the point of view that he provides in the Genealogia. Exquisite speech: the mechanics of Boccaccio’s poetry For Boccaccio, poetry distinguishes itself from other forms of discourse by its beauty. In the Genealogia, following Petrarch’s definition of poetry in the Epistolae familiares (Familiar Letters) x. 4 and that of Isidore of Seville in Etymologiae (Etymologies) viii.