Appendix A: Selective Chronology of Historical Events

Home , Battle of Campaldino, Battle of Montaperti, Brunetto Latini, De Monarchia, Farinata degli Uberti, Statius

1190 Piero della Vigna born in Capua. 1212 Manente (“Farinata”) degli Uberti born in Florence. 1215 The Buondelmonte (Guelf) and Amidei (Ghibelline) feud begins in Florence. It lasts thirty-three years and stirs partisan political conflict in Florence for decades thereafter. 1220 Brunetto Latini born in Florence. Piero della Vigna named notary and scribe in the court of Frederick II. 1222 Pisa and Florence wage their first war. 1223 Guido da Montefeltro born in San Leo. 1225 Piero appointed Judex Magnae Curia, judge of the great court of Frederick. 1227 Emperor Frederick II appoints Ezzelino da Romano as commander of forces against the Guelfs in the March of Verona. 1228 Pisa defeats the forces of Florence and Lucca at Barga. 1231 Piero completes the Liber Augustalis, a new legal code for the Kingdom of Sicily. 1233 The cities of the Veronese March, a frontier district of The Holy Roman Empire, transact the peace of Paquara, which lasts only a few days.

1234 Pisa renews war against Genoa. 1235 Frederick announces his design for a Holy Roman Empire at a general assembly at Piacenza. 1236 Frederick assumes command against the Lombard League (originally including Padua, Vicenza, Venice, Crema, Cremona, Mantua, Piacenza, Bergamo, Brescia, Milan, Genoa, Bologna, Modena, Reggio Emilia, Treviso, Vercelli, Lodi, Parma, Ferrara, and a few others). Ezzelino da Romano controls Verona, Vicenza, and Padua. 1237 Frederick defeats the Milanese and their allies at Cortenuova. 1238 Pope Gregory IX joins forces with Venice and Genoa against Frederick, who establishes Ghibelline supremacy in Turin, Asti, Novara, and Alessandria. His siege at Brescia is unsuccessful, however. 1239 Piero serves as codirector of Fredrick’s imperial bureau- cracy and judiciary. The Milanese recapture Ferrara. 1239 The pope excommunicates Frederick. On behalf of Guelfs, the Venetians and Bolognese forces seize control in Ravenna. 1239 Farinata is recognized as the leader of Florentine Ghibellines and the Uberti family. 1240 Frederick recovers Ravenna. 1244 Florentine Ghibellines invite the leaders of the seven major guilds to join the city councils. This overture is innovative in that the rival political parties had previously consisted only of nobles and aristocrats. But the pilot program was soon abandoned, having sown the seeds of popular political involvement. 1247 Piero named Protonotary (Chief Clerk and Jurist) of the Imperial Court and Logothetes (Chancellor) of Sicily. 1247 Parma revolts against Frederick II. 1248 Revolution in Florence places the city in control of Ghibellines. Farinata, fueled by the connivance and military support of Frederick II, defeats the Guelfs and drives them into exile. Frederick also besieges Parma, but loses his trea- sury as Vittoria is captured by the Milanese and the Lombard League. Appendix A: Selective Chronology of Historical Events 251

1249 Piero is removed from office, arrested, imprisoned, and blinded. While a prisoner, Piero della Vigna commits suicide. 1250 At battle of Figline, by exploiting aristocratic feuds, the common people seize control of Florence. The Primo Populo excludes the propertied nobility from holding political office in Florence.O nly those with trades and skills may attain governmental positions. Meanwhile, Frederick II dies. Farinata is exiled from Florence and seeks refuge in Siena. 1251 The Florentines recall Guelf exiles and wage wars on neigh- boring cities. 1254 The Florentine “Year of Victories” over several Ghibelline cities in Tuscany. 1254 Brunetto Latini composes the peace treaty and helps broker the peace pact between Siena (Ghibelline) and Florence (Guelf). He also serves as scribe and letter-writer (dittatore), and notary of the Anziani (twelve man senate of Florence). Brunetto has extensive contact with officials in Volterra, Genoa, and other Tuscan municipalities. Also, he crafts a peace treaty between Florence and the Guelfs of Arezzo. 1257 Brunetto composes and helps broker a peace pact with Faenza. He is also involved with preparations for military action in Apulia against Manfred of Sicily on behalf of Pope Alexander IV. 1258 Florence exiles Ghibelline political leaders. A group of vigi- lantes torture and behead Tesauro dei Beccheria of Pavia, papal legate to Alexander IV in Tuscany and the Abbot of Vallombrosa, suspecting that he had betrayed Florence to a faction of exiled Ghibellines. (Dante places the abbot in the second ring of the ninth circle of hell: I 32.119-120.) Brunetto composes a letter to the Ghibellines in Pavia in an ornate, sarcastic style, complete with Biblical allusions, that is reminiscent of the epistolary of Piero della Vigna. 1259 omberto Aldobrandesco, count of Santafiore, killed in battle by the Sienese at Campagnatico. 1260 Brunetto serves as judge and notary for Montevarchi. Florence appoints Brunetto to secure the aid of Alfonso X 252 Appendix A: Selective Chronology of Historical Events

of Castile in repelling the diplomatic and military advances of the imperialist Ghibellines. 1260 In September, however, Manfred of Sicily, an illegitimate offspring of Emperor Frederick II, along with Sienese and Florentine Ghibellines, led by Farinata degli Uberti, defeat the Florentine Guelfs at the Battle of Montaperti. Commentators cite the murder of Tesauro as significant contributing cause for the Pope to continue his censure against Florence and for the Sienese Ghibellines to claim their military cause was just. Farinata, famously, refuses to permit the razing of Florence. One of the prominent Ghibelline leaders who unsuccessfully opposes Farinata’s mercy is Provenzano Salvani, lord of Siena. 1260 Brunetto learns of his exile from Florence from a Bolognese student in the Pass of Roncesvalles as Brunetto returns from Spain. 1260–1266 Brunetto resides mainly in France and composes his most renowned literary works. He also pens several letters, political and financial documents, to various foreign officials encouraging the connivances of Charles of Anjou and Pope Clement IV against Manfred of Sicily. Brunetto is part of a government in exile, dealing with Tuscan bankers and churches in foreign lands to secure funds for a war against Manfred. 1264 Farinata degli Uberti dies. 1265 dante Alighieri born in Florence. 1266 The popular Florentine guilds and the Guelfs rise up against the Ghibellines. Charles of Anjou defeats and kills Manfred of Sicily in the Battle of Benevento. Brunetto returns to Florence. Ghibellines are ousted. Charles assumes the duties of podestà (chief magistrate) of Florence for twelve years. During his reign, Charles marginalizes the populo. The Guelfs take control of Florence and usher in a peace enduring almost three decades. However, despite the deba- cle at Benevento, the Ghibellines remain formidable, espe- cially in Siena and Pisa, traditional rivals of Florence. 1268 Guido da Montefeltro serves in Rome as vicar of Corradino, grandson of Frederick II. 1269–1271 Brunetto serves as protonotary for Charles of Anjou. Appendix A: Selective Chronology of Historical Events 253

1269 Charles summons a general assembly of all Lombard cities at Cremona. Some bestow the title signoria (“lord” or “de facto sovereign”) on him; the others offer him an alliance. Charles anoints himself “imperial vicar.” The Church is not amused. 1269 Regolino Tolomei kills and beheads Provenzano Salvani, a Sienese Ghibelline military leader, at the battle of Colle di Val d’Elsa where the Florentine Guelfs prevail. Provenzano’s severed head is affixed to a lance and paraded about the battlefield. His invidious and spiteful aunt, Sapia, rejoices. 1272–1274 Brunetto serves as Chancellor of Florence and Notary to the Councils and Chancellor of the Commune (“notarius consiliorum communis Fiorentini”). 1274 Guido da Montefeltro takes charge of the Ghibellines of Romagna. 1275 Guido defeats Guelf forces under Malatestino da Rimini at Ponte San Procolo. Later that year, at Raversano he defeats the Malatesta from Casena. 1275 Brunetto is counsel of the Guild of Judges and Notaries. 1276 Guido da Montefeltro holds all antipapal authority in Romagna. 1276 Among numerous others, Rinieri da Calboli, a leading political and military figure in Tuscany for almost three decades, participates with the Florentines in an attack on Forli. After some early successes, he is outmaneuvered by Guido da Montefeltro and forced to surrender. Guido spares Rinieri’s life but burns down his castle. Rinieri soon reemerges as a Guelf political and military force in Tuscany. 1277 Pope Nicholas III convinces Charles to relinquish the title of imperial vicar. The Visconti family seizes power in Milan. 1280 Annoyed by French power brokers, Pope Nicholas III sends his nephew, Cardinal Malabranca to Florence. (In the nineteenth canto of Inferno, Dante condemns Nicholas with the other simonists to the eighth circle of hell.) 1280 Brunetto acts as a guarantor of the Peace of Cardinal Latino Malabranca Orsini, nephew of Pope Nicholas III. The pact ensures that Ghibellines who had emigrated or had been exiled could return to Florence with political guarantees. (The Uberti family is excluded from this political accom- 254 Appendix A: Selective Chronology of Historical Events

modation.) On the surface, Florence embodies a coalition government, although Guelfs remain the majority party. 1282 Pope Martin IV, aligned with French forces, besieges Forli. Although outnumbered, Guido da Montefeltro commands cleverly, achieves significant victories, and inflicts heavy causalities. 1282 Sicilian Vespers, a successful rebellion against Charles of Anjou, begins on Easter that broke out at Easter. Within a few weeks, over three thousand French men and women were killed by the rebels, and the government of Charles loses control of the island. For years, various Tuscan and Sicilian cities, in league with several Popes, had schemed against Charles, who proved to be a cruel, avaricious ruler. Although Florence probably was not formally a participant in these intrigues, Brunetto Latini may well have been involved diplomatically in such efforts. 1282 Florence restructures its constitution and establishes the Priorate, a board of six to twelve who are elected for two month terms during which time they reside within the Torre della Casagna to avoid corrupting vectors. Along with the General Council and the podestà, these officials ruled the city. However, the magnati (nobles) soon insinu- ate themselves into dominating positions within the guilds and oversee the election of priors. 1283 Forli finally falls to papal and French forces; most of Romagna submits to papal rule within three years. Guido da Montefeltro retreats to Piedmont to savor past triumphs, reassess defeat, and reemerge as a military leader. 1283 The bodies of Farinata and his wife are exhumed, burned, and reburied in unconsecrated ground, pursuant to a posthumous conviction of heresy conducted by a Franciscan inquisition. The guilty sentence includes the burning of the bones of the dead, as well confiscation and liquidation of the goods passed to their heirs. 1284–1285 Brunetto serves as President of the Tuscan League of Florence, Genoa, and Lucca against Pisa. From this period until 1292, he advises on constitutional issues and matters of diplomacy, as well as continuing to speak forcefully on the virtues of republican liberty. Appendix A: Selective Chronology of Historical Events 255

1287 Brunetto is a Prior of Florence (August–October). Dante travels to the prestigious University of Bologna, to study rhetoric and the techniques of style. 1288 Guido da Montefeltro is excommunicated by the pope, mainly due to his military successes against papal forces. He returns as commander of the Pisan Ghibellines, who battle Florence over the next five years. 1289 As member of the war council against Arezzo, Brunetto is chosen public orator (arringatore) to urge war against Arezzo; he also serves as dittatore. Florence and its Guelf allies defeat Arezzo in the Battle of Campaldino. Dante participates on the side of the victors. Florence reforms its constitution. Later that year, Dante participates in the successful siege of the Pisan fortress of Caprona. (Both events are chronicled in Commedia: the pilgrim meets Buonconte da Montefeltro, who died bravely at Campaldino, in the fifth canto ofPurgatorio ; in the twenty-first canto of Inferno, the pilgrim recalls the surrender of the fortress of Caprona.) 1290 Beatrice Portinari dies. The event deepens Dante’s ideal- ized love for her. He compiles numerous poems, some written in her honor, all inspired by her, adds commentaries, and calls the collection Vita nuova. The relationship between love and reason is a recurring theme. 1292 Guido da Montefeltro and the Pisans defeat Florence. As master of Urbino, Guido defends successfully against the aggression of Malatestino, podestà of Cesena. 1293 Pisa and Florence agree to a peace treaty. Guido parades through Florentine territory after the signing of the treaty and is received with great honor. The effects of the wars against Arezzo and Pisa beleaguer Florence. Officials had mismanaged the city’s finances and political corruption had become embarrassing. A prosperous merchant with noble lineage and deep populist sympathies, Giano della Bella, emerges. Giano develops ordinances that exclude from the priorate all those who do not perform a trade within a guild, and establishes a new post to oversee the behavior of the magnati. However, Giano represses the nobles too zealously and is soon forced into exile. 256 Appendix A: Selective Chronology of Historical Events

1294 Brunetto Latini dies. 1294 (circa) Dante enters public service after becoming a member of the Guild of Physicians and Apothecaries. He serves on the council for the election of city priors and on the Council of the Hundred, which oversees financial and para- mount civic concerns. 1296 Pope Boniface VIII rescinds the excommunication order and admits Guido da Montefeltro back into the Church. Guido enters the Franciscan order and removes himself from secular affairs. 1296 The exiled Guelfs of Forli, along with allies from Rimini and Ravenna, gain temporary control of Forli. Shortly thereafter, they are soundly defeated by Ghibellines returning from other military skirmishes. Among the defeated Guelfs killed is Rinieri da Calboli. 1297 Boniface is embattled by the Colonna family, who question his legitimacy as pope, in the hilltop fortress of Palestrina. 1298 Boniface seeks the counsel of Guido, who, convinced that the pope has granted him absolution in advance, advises him to promise much, but fulfill little. Acting on Guido’s advice to falsely promise, Boniface lures the Colonna into submission and stalks them through Italy thereafter. Guido da Montefeltro dies later that year. 1300 Florence divided between the guelfi neri and guelfi bianchi. 1300 Pope Boniface VIII invites Charles of Valois to Italy to defeat the white guelfs. Boniface pledges religious and political security to all who identify with and aid his imperial designs. The priors of Florence, including Dante, resist Boniface’s overtures and schemes. The pope excommunicates those who oppose him. Dante is an exception because his term of service is about to expire. 1301 Boniface calls upon Charles of Valois, brother of the King of France, to aid his master plan of controlling Sicily and defeating his political opponents in Florence. As the army of Charles neared Florence, Dante was one of three envoys dispatched to outline the treacheries of the Blacks and to plead with the pope to alter his plans. After preliminary Appendix A: Selective Chronology of Historical Events 257

discussions, two of the Florentine envoys are excused; only Dante is detained. Charles marches into Florence. 1301 The Blacks overcome the Whites and exile the vanquished, including Dante, who, in absentia, is fined and sentenced to two years of exile from Florence, as well as declared perma- nently ineligible to hold public office. 1302 dante does not bother to answer the charges levied against him, which range from taking bribes to embezzlement to disturbing the peace. An additional sentence is imposed: if Dante returns to Florence he will be burned alive at the stake. Dante places major responsibility of his political demise on the contrivances of Pope Boniface VIII. 1302–1321 dante wanders about Italy for the next two decades. At various times, he appears in Verona, the University of Bologna, Padua, Lunigiana, Casentino, and Ravenna. He writes Convivio, a treatise designed to celebrate his love for philosophy, probably between 1304–1308; De vulgari eloquentia, a scholarly analysis of the Italian vernacular, around 1303 and 1304, or perhaps much later; De monarchia, which argues that secular monarchy is required for international welfare and is written in honor of Henry VII’s adven- turism, probably around 1312; and Commedia from about 1311–1321. After his exile, it becomes clear that Dante subscribes to a Principle of Dual Governance (see Appendix C). 1304 Civil riots result in the (partial) burning of Florence. 1310 Pope Clement V summons Henry VII of Luxemburg to reunite church and state and to establish order and stability within Italy. Most Florentines oppose the militaristic venture, whereas the exiled Dante applauds the possibility of strong, secular, imperial guidance in Italy. 1311 Henry receives the iron crown of Lombardy. Genoa bestows absolute authority upon Henry for twenty years. A general Guelf uprising against Henry, who squashes rebellions in Cremona and Lodi and besieges Brescia, ensues. 1312 Henry is crowned by the pope in Rome and withdraws from an attack on Florence, which foments rebellion at Padua, Genoa, and Lodi. 258 Appendix A: Selective Chronology of Historical Events

1313 Henry VII dies near Siena and his armies disperse. Tuscan despots consolidate their power in the wake. Visconti rule Milan, Scaligeri in Verona, Carraresi in Padua, and Uguccione da Faggiuola in Lucca. The Ghibellines continue the struggle in Pisa, Lucca, and elsewhere. 1315 Uguccione wins numerous victories over the Guelfs in Lombardy and Tuscany. At Montecatini, he defeats Florence and compels the city to grant amnesty to its people in exile, on condition that they pay a fine and publicly repent. Dante refuses, preferring exile to a dishonorable return to his native soil. In response, his death sentence is reaffirmed and extended to his sons. 1321 The lord of Ravenna dispatches Dante to the doge of Venice to arbitrate an ongoing feud. During his return to Ravenna, Dante contracts a fever, probably malaria. Dante Alighieri dies and is entombed in the church of San Pier Maggiore in Ravenna. At numerous times thereafter, Florence requests that Ravenna return Dante’s remains to his native city. Ravenna refuses. Fearing Florentine treachery, the Franciscans hide Dante’s remains in a wall, where they are rediscovered only in 1865. 1373 Florence commissions Giovanni Boccaccio to give a series of lectures on Dante at the Santo Stefano church. 1828 Florence adds a memorial to Dante in the basilica of Santa Croce. The tomb is empty. The inscription reads “Onorate l’altissimo poeta” (“Honor the loftiest poet”), a line from Dante’s Inferno, where the pilgrim interacts with Virgil (I 4.80). 2008 After assiduous deliberation and the passage of about seven centuries, the city council of Florence passes a motion that nullifiesD ante’s sentence of exile and death. Dante’s rap sheet is wiped cleaned. Dante’s corpse, however, remains in Ravenna. Appendix B: Short Background on Guelfs and Ghibellines

Giovanni Boccaccio (1313–1375) locates, undoubtedly with much fan- tasy and myth, the Guelf-Ghibelline ongoing conflict in disputes arising in the late twelfth- century in Germany. The aftermath spawned rival political parties, assuming the names “Guelph” and “Ghibelline,” sobriquets derived from the title and family name, respectively, of the combatants. In sum, an Italian noblewoman, Countess Matilda, is betrothed to the Duke of Welf (Guelph). An envious relative, Ghibelline by name, seething over the good financial and marital fortune of theD uke, conspires against his marriage to Matilda. Craftily employing the services of a sorcerer gifted in such contrivances, Ghibelline connives with the magician to render the Duke of Welf impotent. The spellbinder succeeds in this treachery with the consequence that the Countess, vowing to never marry again, soon dispatches the Duke ignominiously homeward. Ghibelline, savoring his collusion but fearing possible vengeance, then has Welf poisoned. However, after the Duke whimpered his final breathe, Ghibelline’s evil design is discovered and a host of German noblemen vow revenge. Ghibelline amasses a counterforce of soldiers and the Guelph-Ghibelline division spreads across Germany.1 (No historical account of the fate of the sorcerer-magician, an early crusader for birth control, exists.) At this point, Countess Matilda whiffs the nauseating stench of the rat masquerading as Ghibelline and oozing new sympathy for her deceased

© The Author(s) 2020 259 R. A. Belliotti, Dante’s Inferno, https://doi.org/10.1007/978-3-030-40771-1 260 Appendix B: Short Background on Guelfs and Ghibellines husband, marshals forces against his murderer. Numerous Italian noblemen became embroiled as these disputes spread beyond Germany. In Florence, in 1215, the killing of Buondelmonte de’ Buondelmonti, a noble knight with a mercurial heart, at the base of a statue of Mars on the Ponte Vecchio, sparks violent revenge. Mark Musa recalls the legend surrounding this event:

Buondelmonte de’ Buondelmonti was engaged to the daughter of Lambertuccio degli Amidei; however, Aldruda, of the Donati family, offered him her daughter and promised to pay the penalty for the broken engage- ment. Buondelmonte accepted, thus enraging Oderigo [Fifanti], who demanded revenge. The powerful Uberti family, at the instigation of Mosca [Mosca del Lamberti, identified by the pilgrim, along with Farinata and two others, as “so worthy” and “bent on doing good” I 6.80 and later found in the ninth bolgia of the eighth circle of hell as a sower of discord and scandal I 28.106] declared that Buondelmonte should be killed (and he was), because a milder form of revenge (a simple beating, for example) would incur as much hatred as the most severe form (murder).2

The family and allies of the slain Buondelmonte assume the mantle of Guelfs, while the perpetrators of the knight’s death call themselves Ghibellines, and are led by the Uberti family. Thus, is the founding of partisan party divisiveness in Florence.3 Notice how both the originating and Florentine myths of Guelf-Ghibelline political division invoke frac- tured romances, lurid treachery, and disproportionate, ever escalating, ret- ribution. At least five of the seven vicious dispositions—arrogance, lust, envy, wrath, and avarice—stimulate each legend. The Guelfs, composed mainly of artisans and lesser nobility, align themselves tenuously with the papacy. The Ghibellines, consisting largely of feudal aristocrats, attach themselves to the imperial prerogatives of the Holy Roman emperor. As time, events, intrigues, military victories, and reprisals ensue, these structures and alignments are less distinguishable. Local loyalties, rivalries, private maneuvering, and temporary associations loom larger than party platforms and traditional ideologies. A contemporary interpreter might well conclude that had one of the two major political parties disappeared, the surviving political entity would have soon conjured reason to launch intramural warfare. In fact, after the decisive defeat of King Manfred of Sicily at the battle of Benevento in 1266, the Florentine Guelfs rule relatively peacefully for Appendix B: Short Background on Guelfs and Ghibellines 261 three decades. Although Florence had set a low bar for what constituted political serenity, it could not contain its deranged avidity for social drama. By 1300, the Guelfs, beset by intramural feuding, split into two conten- tious sects, the guelfi neri (Black Guelfs) and the guelfi bianchi (White Guelfs). The traditionalist Blacks were led by prosperous bankers whose influence spread over Europe. Most important among these were members of the Donati family. They were committed to Florentine imperialism, through alliance with the papacy, as an avenue to their own—and by extension Florence’s—economic well-being. The Whites, who were more sympathetic to certain Ghibelline aspirations, were led by prosperous bankers, merchants, and traders. Most prominent among these were the members of the Cerchi family. They were committed to European peace and Florentine republican independence as required to facilitate trade. In general, the guelfo neri were comprised of older families with aristocratic lineage, while the guelfo bianchi included families that had only recently acquired wealth and privileged social position. The Cerchi were wealthy but of undistinguished lineage. Their public displays of wealth were a microcosm of the zeal for material goods infect- ing Florence. The Donati (one of whom was Dante’s wife, Gemma) allied themselves with papal bankers. However, Dante, despite his aversion to the dispositions and mindset of the Cerchi family, would find himself in league with the guelfo bianchi. Later, after his exile and his embrace of Dante’s Principle of Dual Governance (see Appendix C), the poet would refer to the White Guelfs as “despicable, senseless company” (“compagnia malvagia e scempia”) (Par. 17.62). Quentin Skinner identifies the Guelfs in Florence as those aspiring to maintain ancient republican liberties gained by ousting oligarchs of the feudal aristocracy. As a party of freedom, Guelfs were presumably antago- nistic to both the papacy and the emperor. Whereas the Ghibellines are those yearning for a return to conservative stability, law and order, and central authority. As a party of peace, Ghibellines presumably curried the favor of both the pope and emperor.4 As are all relatively neat depictions of the contrasts between the two squabbling political parties, Skinner’s portrayal filters out complexity.O ne has only to refer to the almost three decades of Guelf supremacy in Florence, infested by intramural rivalry leading to the White-Black division, to unsettle comforting, simple under- standings of the politics of the city that would emerge as the cradle of the Renaissance. 262 Appendix B: Short Background on Guelfs and Ghibellines

Notes 1. Giovanni Boccaccio, Expositions on Dante’s Comedy, trans. Michael Papio (Toronto: University of Toronto Press, 2009), 444–445. 2. Mark Musa, trans. and ed., The Divine Comedy: Volume 1: Inferno (New York: Penguin Books, 1984), 332 n. 106–108. For gory details and infor- mation about Florence’s connection to Mars as the god of war, see Giovanni Villani, Chronicle: Selections, trans. Rose E. Selfe (Lexington, KY: CreateSpace, 2017) I 38, 42; V. 38. 3. Boccaccio, Expositions, 444–445. 4. Quentin Skinner, The Foundations of Modern Political Thought (Cambridge: Cambridge University Press, 1978), 3–48. Appendix C: Dante’s Principle of Dual Governance

Between 1304 and 1308, several years after his exile from Florence, Dante began the Convivio, a treatise designed to celebrate Dante’s love for philosophy. During this period, Dante underwent a political adjustment. Prior to this time, he had endorsed the Augustinian and mainstream Guelf doctrine that the Roman Empire was based only on might, not moral right. At this point, however, Dante reassessed that position. He embraced the Ghibelline orthodoxy that the Roman Empire was grounded in justice and even willed by God. Whether his conviction that only universal peace constructed by a single ruler could ensure human flourishing generated Dante’s political conversion to the imperialist doctrine is unclear. Causation may run in the opposite direction. Another factor in Dante’s imperialistic turn was his rediscovery of Virgil, whom he read as glorifying the Roman Empire and its destiny of world domination in the Aeneid. Dante first signals his embrace of imperialism in the fourth book of his Convivio. The message that divine providence facilitated and underwrote the rule of the Roman Empire became a trademark in Dante’s later works. In 1310, Pope Clement V summoned Emperor Henry VII of Luxembourg and his forces. Henry stormed into Italy with plans to reunite Church and State, and establish order and stability. To put it mildly, his enterprise was controversial. By this time convinced that strong secular, imperial guidance was required in Italy, Dante welcomed the overture.

However, most Florentines, clinging to the virtues of republicanism, were opposed to the militaristic venture. Dante excoriates the dominant Florentine position in his letters. For example, Dante writes:

Have you to learn, senseless and perverse as you [Florentines] are, that public right can be subject to no reckoning by prescription, but must endure so long as time itself endures? . . . For nothing which tends to the advantage of all can be destroyed, or even impaired, without injury to all . . . do you abandon the Holy Empire and, like the men of Babel once more, seek to found new kingdoms, so that there shall be one polity of Florence, and another of Rome? (E 6.2)

Despite some early success, the invasion floundered because of the scope of the opposition and Pope Clement’s weakness and vacillation. (Dante disparages Clement as a minion of King Philip IV of France and relegates him to the eighth circle of Hell with other simonists in the nineteenth canto of Inferno.) In 1313, Henry died near Siena and so did Dante’s last best hope of returning to Florence honorably and triumphantly. The date of another composition, De Monarchia, is unclear. While several arguments have been made, the most likely possibility is that De Monarchia was written around 1312 in honor of Henry VII’s invasion of Italy. Dante argued that a secular monarchy is required for international welfare: only a single imperium with dominion over everyone can ensure world peace. A universal community, grounded in a secure peace, is required to maximize human potential for perfection, happiness, and spiritual transformation. Dante celebrates the Roman imperial age, whose authority flowed directly from God and not from the imprimatur of a Pope. The Empire flourished prior to the existence of Christian religious institutions. God endows human beings with two natural goals: happiness on earth and eternal bliss in the afterlife. Philosophy, human understand- ing, and exercising the moral and intellectual virtues nurture earthly happiness; while theology and spiritual learning, along with exercising faith, hope, and love, foster our ultimate end. In De Monarchia, Dante’s repeats his ideal of a divinely-endorsed, universal monarchy under a single emperor that would stymie papal officious intermeddling in politics, which Dante considered the main obstacle to peace and human flourishing. Civil discord, animated by avarice for worldly goods and most strikingly illustrated in Florence, prevented Appendix C: Dante’s Principle of Dual Governance 265 citizens from realizing their highest ends. For Dante, the only way to eliminate such avarice was to imagine a universal monarch who had nothing left to covet. Moreover, such a ruler would serve as a court of final appeal in any disagreements in his realm. Accordingly, human flourishing requires universal peace that can be realized only through a divinely- inspired universal monarch based in Rome. Dante championed the unifi- cation of Italy as a distinct nation, but would not stop there. Only the expansion of Italy—and presumed loss of much of its distinctiveness— could augur the universal monarchy that constituted Dante’s ideal. After his exile, in Dante’s considered view, human beings embody two natural ends: one worldly and the other spiritual. The emperor and the pope, respectively, have been ordained directly by God to facilitate the attainment of these two purposes. Anyone who undermines rightful imperial or theological authority thereby subverts and does violence to the natural and divine orders. Dante describes a human ideal—a unitary temporal order in which the Emperor fulfills the role that the Pope assumes in the Church—as the universal earthly community ensuring mankind’s ultimate goal. The perfection of human intellect, which is required for maxi- mizing the good, can be attained only by the entire species, not by a single person. We then understand why Dante bristles so violently at human sins that jeopardize temporal and religious communities: such transgressions set back the entire human race. A universal human community under a single Emperor is required for peace; world peace is required for the human species to attain its highest knowledge; and attaining the highest knowledge is required for earthly and eternal fulfillment. Extending prin- ciples set forth by Aristotle, Aquinas, and Averroes, Dante concludes that a single leader is required in political community. Dante concludes that such a leader and peace existed only once in all human history: during the reign of Augustus Caesar. (The brief hegemony of Julius Caesar prefig- ured that regime.) Moreover, that Jesus Christ was born during the reign of the Roman Empire confirms its divine imprimatur. In sum, the Church, with the pope as its head, embodies absolute spiritual authority but should refrain from interfering with or aspiring to control the secular, temporal order; while rightful temporal authority requires an emperor invested with absolute political power, a ruler who resists the allure of meddling into spiritual matters. Each of these rulers, then, should attend only to his own legitimate sphere of influence and each is, accord- ing to Dante, divinely confirmed. I call thisD ante’s Principle of Dual Governance. Bibliography

Addison, Joseph. 2004. Cato: A Tragedy, and Selected Essays. Ed. Christine Dunn Henderson and Mark E. Yellin, Foreword by Forrest McDonald. Indianapolis: Liberty Fund. Africa, Thomas W. 1978. The Mask of an Assassin: A Psychohistorical Study of M. Junius Brutus. Journal of Interdisciplinary History 8: 599–626. Aglianò, Sebastiano. 1953. Il Canto di Farinata. Lucca: Lucentia. Ahern, John. 1990. Troping the Fig: Inferno XV 66. Lectura Dantis 6: 80–91. Alighieri, Dante. 1920. The Letters of Dante. Trans. and Ed. Paget Toynbee. Oxford: Clarendon Press. Alighieri, Pietro. 1978. Il Commentarium’ di Pietro Alighieri nelle redazioni ash- burnhamiana e ottoboniana. Ed. Roberto della Vedova and Maria Theresa Silvotti. Florence: Olschki. Alighieri, Dante. 1980. The Divine Comedy. Trans. Allen Mandelbaum. New York: Bantam Books. ———. 1982a. The Divine Comedy: Inferno. Trans. and Ed. Allen Mandelbaum. New York: Bantam Books, . ———. 1982b. The Divine Comedy: Purgatorio. Trans. and Ed. Allen Mandelbaum. New York: Bantam Books. ———. 1984a. The Divine Comedy: Volume 1: Inferno. Trans. and Ed. Mark Musa. New York: Penguin Books. ———. 1984b. The Divine Comedy: Volume 2: Purgatory. Trans. and Ed. Mark Musa. New York: Penguin Books. ———. 1986. The Divine Comedy: Volume 3: Paradise. Trans. and Ed. Mark Musa. New York: Penguin Books.

———. 1990. De Vulgaria Eloquentia: Dante’s Book of Exile. Trans. Marianne Shapiro. Lincoln: University of Nebraska Press. ———. 2017. Convivio. Trans. Andrew Frisardi. Cambridge: Cambridge University Press. Allan, Mowbray. 1989. Does Dante Hope for Virgil’s Salvation? MLN 104 (1): 193–205. Angiani, Bartolo. 1967. La critica letteraria in Gramsci. Critica Marxista 3: 208–230. Aquinas, St. Thomas. 2007. Summa Theologica, 10 vols. Trans. Dominican Province. Lexington: Forgotten Books. Aristotle. 1962. Nicomachean Ethics. Trans. Martin Ostwald. Indianapolis: Bobbs- Merrill, Co. Armour, Peter. 1980. Inferno XV. Lectura Dantis 6: 189–208. ———. 1983. Dante’s Brunetto: The Paternal Paterine? Italian Studies 38: 1–38. ———. 1991. The Love of Two Florentines: Brunetto Latini and Bondie Dietaiuti. Lectura Dantis Virginiana 9: 11–33. ———. 1994. Brunetto, the Stoic Pessimist. Dante Studies 112: 1–18. ———. 2010. Brunetto Latini. In The Dante Encyclopedia, ed. Richard Lansing. New York: Routledge. Ascoli, Albert Russell. 2008. Dante and the Making of a Modern Author. Cambridge: Cambridge University Press. Auerbach, Erich. 2003. Mimesis. Trans. Willard R. Trask. Princeton: Princeton University Press. Aurigemma, Marcello. 1965. Manfredi e il problema delle indulgenze. In Dante nella critica d’oggi, ed. Umberto Bosco, 540–550. Florence: Le Monnier. Avalle, D’Arco Silvio. 1975. Modelli semilogici nella Commedia di Dante. Milan: Bompiani. Ball, Robert. 1981. Theological Semantics: Virgil’s Pietas and Dante’s Pietà. Stanford Italian Review 2: 59–79. Balsdon, J.P.V.D. 1957. The Veracity of Caesar. Greece & Rome 4: 19–28. Bambaglioli, Graziolo. 1998. Commento all”Inferno’ di Dante. Ed. Luca Carlo Rossi. Pisa: Scuola Normale Superiore. Barbadoro, B. 1920. La condanna di Dante e le fazioni politiche del suo tempo. Studi Danteschi 2: 5–74. Bàrberi Squarotti, Giorgio. 1987. La voce di Guido da Montefeltro. Forum Italicum 21 (2): 165–196. Barbi, Michele. 1899. Review of Paget Toynbee: A Dictionary of Proper Names and Notable Matters in the Works of Dante. Bullettino della Società Dantesca Italiana N.S. 6: 201–217. ———. 1934. Problemi di critica dantesca: prima serie. Florence: Sansoni. ———. 1941. Problemi di critica dantesca: seconda serie. Florence: Sansoni. BIBLIOGRAPHY 269

———. 1956. Problemi fondamentali per un nuovo commento della Divina Commedia. Florence: Sansoni. Battaglia, Salvatore. 1965. La coscienza letteraria del Medioevo. Naples: Liguori. Baur, Christine O’Connor. 2002. Dante as Philosopher at the Boundary of Reason. Proceedings of the American Catholic Philosophical Association 76: 193–210. ———. 2007. Dante’s Hermeneutics of Salvation. Toronto: University of Toronto Press. Belliotti, Raymond Angelo. 1998. Stalking Nietzsche. Westport: Greenwood Press. ———. 2001. What Is the Meaning of Human Life? Amsterdam: Rodopi. ———. 2004. Happiness Is Overrated. Lanham: Rowman & Littlefield Publishers. ———. 2008. Niccolò Machiavelli: The Laughing Lion & The Strutting Fox. Lanham: Lexington Books. ———. 2009. Roman Philosophy and the Good Life. Lanham: Lexington Books. ———. 2011a. Dante’s Deadly Sins: Moral Philosophy in Hell. Oxford: Wiley-Blackwell. ———. 2011b. Posthumous Harm: Why the Dead Are Still Vulnerable. Lanham: Lexington Books. ———. 2015. Why Philosophy Matters. Newcastle: Cambridge Scholars Publishing. Benvenuto da Imola. 1887. Commentum Super Dantis Aldigherij Comoediam, 5 vols. Ed. William Warren Vernon and Giacomo Filippo Lacaita. Florence: Barbèra. Ben-Ze’ev, Aaron. 1990. Envy and Jealousy. Canadian Journal of Philosophy 20 (4): 487–516. Berg, Steve. 2008. An Introduction to the Reading of Dante. Interpretation 35 (2): 123–151. Bernardo, Aldo S., and Anthony L. Pelligrini, eds. 1983. Dante, Petrarch. Boccaccio. Binghamton: Medieval & Renaissance Texts & Studies. Berretta, Giuseppe. 1968. Il mal che tutto il mondo occúpa. Filologia e Letteratura 14: 163–191. Billanovich, Giuseppe. 1947. Prime ricerche dantesche. Rome: Edizioni di Storia e Letteratura. Biow, Douglas. 1992. Pier della Vigna, Dido, and the Discourse of Virgilian Tragedy in the Commedia. Stanford Italian Review 11: 155–170. Bisson, Lillian M. 1992. Brunetto Latini as a Failed Mentor. Medievalia et Humanistica 18: 1–15. Bloom, Harold, ed. 1986. Dante. New York: Chelsea House Publishers. Bloomfield, Morton W. 1967. The Seven Deadly Sins. Lansing: Michigan State University Press. Boatwright, Mary T., Daniel Gagola, and Richard J.A. Talbert. 2004. The Romans. New York: Oxford University Press. Boccaccio, Giovanni. 1863. Il Commento di Giovanni Boccacci sopra la Commedia, 2 vols. Ed. Gaetano Milanesi. Florence: Le Monnier. 270 BIBLIOGRAPHY

———. 2009a. Life of Dante. Trans. Philip H. Wicksteed. London: Oneworld Classics. ———. 2009b. Expositions on Dante’s Comedy. Trans. Michael Papio. Toronto: University of Toronto Press. Boethius, Anicius Manlius Severinus. 1880. Boethii Commentari in librum Aristotelis. Ed. Carolus Meiser. Leipzig: Teubner. ———. 1997. The Theological Tractates. The Consolations of Philosophy. Trans. S.J. Tester. Cambridge, MA: Harvard University Press. Bonsignori, Giovanni. 2001. Ovidio Metamorphoseos vulgare. Ed. Erminia Ardissino. Bologna: Commissione per i Testi di Lingua. Bosco, Umberto. 1966. Dante vicino. Caltanissetta-Roma: S, Sciascia. Botta, Vincenzo. 1867. Dante as Philosopher, Patriot, and Poet with an Analysis of the Divina Commedia. New York: Charles Scribner & Co. Branca, Vittore. 1996. Boccaccio medievale. Florence: Sansoni. Brandeis, Irma. 1962. The Ladder of Vision. Garden City: Doubleday & Co. Brennan, Tad. 2007. The Stoic Life. Oxford: The Clarendon Press. Broderick, Robert C., ed. 1986. The Catholic Encyclopedia. Nashville: Thomas Nelson Publishers. Brown, Sydney M. 1927. Mazzini and Dante. Political Science Quarterly 42 (1): 77–98. Brown, Merle. 1971. A Reading of the Inferno X. Italica 48 (3): 315–333. Brown, David S. 2002. Cicero’s De Officiis: Ancient Ethics for (Post-) Modern Times. Teaching Philosophy 25: 151–159. Caccia, Ettore. 1967. Il Canto III del Purgatoria. Lectura Dantis Scaligera, Vol. 2, 81–119. Florence: Le Monnier . Calenda, Corrado. 1976. Per altezza d’ingegno/Saggio su Guido Cavalcanti. Naples: Liguori. Calvino, Italo. 1988. Six Memos for the Next Millennium. Cambridge, MA: Harvard University Press. Cambon, Glauco. 1969. Dante’s Craft. Minneapolis: University of Minnesota Press. Camus, Albert. 1956. The Rebel. New York: Vintage Books. ———. 1991. The Myth of Sisyphus. Trans. Justin O’Brien. New York: Vintage Books. Carpi, Umberto. 2010. Un Inferno guelfo. Nuova Rivista di Letteratura Italiana 13: 95–134. Carroll, John S. 1906. Prisoners of Hope: An Exposition of Dante’s Purgatorio. London: Hodder & Stoughton. Cassell, Anthony K. 1984. Dante’s Fearful Art of Justice. Toronto: University of Toronto Press. Cassius Dio. 2007. The History of Rome. Vol. 1–6. Middlesex: The Echo Library. Castner, Catherine J. 1988. Prosopography of Roman Epicureans. New York: Peter Lang. BIBLIOGRAPHY 271

Cecchini, Enzo. 1971. Giovanni del Virgilio, Dante, Boccaccio: Appunti sui un’attribuzione controversa. Italia medieval e umanistica 14: 25–56. Cervigni, Dino, ed. 1990. Dante and Modern American Criticism, Special Issue of Annali d’Italianistica 8. Chapel Hill: Annali d’Italianistica. Cestaro, Gary P. 2010. Guido da Montefeltro. In The Dante Encyclopedia, ed. Richard Lansing. New York: Routledge. Charity, A.C. 1966. Events and Their Afterlife. Cambridge: Cambridge University Press. Chevigny, Paul G. 2001. From Betyrayal to Violence: Dante’s Inferno and the Social Construction of Crime. Law & Social Inquiry 26 (4): 787–818. Chiampi, James T. 1984. Consequentia Rerum: Dante’s Pier Della Vigna and the Vine of Israel. Romantic Review 75: 162–175. ———. 2000. Ser Brunetto, Scriba and Litterato. Rivista di Studi Italiani 18 (1): 1–25. Cicero. 1927. Tusculan Disputations. Trans. J.E. King. London: Heinemann. ———. 1995. Pro Murena, ed. C. Macdonald. London: Duckworth Publishers. ———. 2000a. Defense Speeches. Trans. D.H. Berry. Oxford: Oxford University Press. ———. 2000b. On Obligations. Trans. and with an Introduction by P.G. Walsh. Oxford: Oxford University Press. Clarke, M.L. 1968. The Roman Mind. New York: W.W. Norton & Company. ———. 1981. The Noblest Roman: Marcus Brutus and His Reputation. Ithaca: Cornell University Press. Comparetti, Domenico. 1967. Virgilio nel Medio Evo, 2 vols. Florence: La Nuova Italia. Consoli, Domenico. 1966. Significato del Virgilio danteco. Florence: Le Monnier. Cooper, David E. 1982. Equality and Envy. Journal of Philosophy of Education 16 (1): 35–47. Corti, Maria. 1981. Dante a un nuovo crocevia. Florence: Sansoni. Costa, Elio. 1989. From Locus Amoris to Infernal Pentecost. Quaderni d’Italianistica 10: 109–132. Croce, Benedetto. 1922. The Poetry of Dante. New York: Henry Holt and Company. Crouse, Robert D. 1998. Dante as Philosopher: Christian Aristotelianism. Dionysius 14: 141–156. Culbertson, Diane. 1983. Dante, the Yahwist, and the Sins of Sodom. Italian Culture 4 (1): 11–23. D’Arms, Justin. 2016. Envy. In Stanford Encyclopedia of Philosophy. Stanford: Stanford University. D’Ovidio, Francesco. 1901. Studii sulla Divina Commedia. Milan: R. Sandron. Davis, Charles T. 1967. Brunetto Latini and Dante. Studi Medievali 8: 421–450. ———. 1984. Dante’s Italy. Philadelphia: University of Pennsylvania Press. 272 BIBLIOGRAPHY

Davis, Derek. 1991. Seeds of Te Secular State: Dante’s Political Philosophy as Seen in the De Monarchia. Journal of Church & State 33 (2): 327–343. De Botton, Alain. 2000. The Consolations of Philosophy. New York: Vintage Books. De Rosa, Mario. 1988. Prima che Federigo avesse briga. Esperienze letterarie 13: 79–88. ———. 1990. Dante e il padre ideale. Naples: Federigo and Ardia. De’Girolami, Remigio. 1981. Contra falsos Ecclesie professores. Ed. F. Tamburini. Rome: Pontificia Universitas Lateranense. Della Terza, Dante. 2008. Canto XV. The Canto of Brunetto Latini. In Lectura Dantis: Inferno, a Canto-by-Canto Commentary, ed. A. Mandelbaum, A. Oldcorn, and C. Ross. Berkeley: University of California Press. Douglas, A.E. 1965. Cicero the Philosopher. In Cicero, ed. T.A. Dorey, 135–170. New York: Basic Books. Dreher, Rod. 2015. How Dante Can Save Your Life. New York: Regan Arts. Durling, Robert M. 1981. Farinata and the Body of Christ. Stanford Italian Review 2 (1): 5–35. ———. 2008. Canto X. Farinata and Cavalcante. In Lectura Dantis: Inferno, a Canto-by-Canto Commentary, ed. A. Mandelbaum, A. Oldcorn, and C. Ross. Berkeley: University of California Press. Dworkin, Ronald. 1993. Life’s Dominion. New York: Alfred Knopf. Emerick, Betsy. 1980. Auerbach and Gramsci on Dante. Carte Italiene 1 (1): 9–22. Esquivel, Javier. 1979. Assassination and Tyrannicide. Critica 11: 3–17. Everitt, Anthony. 2001. Cicero. New York: Random House. Fairlie, Henry. 1979. The Seven Deadly Sins Today. Notre Dame: University of Notre Dame Press. Farrell, Daniel M. 1989. Of Jealousy and Envy. In Person to Person, ed. George Graham and Hugh LaFollette. Philadelphia: Temple University Press. Feinberg, Joel. 1970. Doing and Deserving. Princeton: Princeton University Press. ———. 1984. Harm to Others. New York: Oxford University Press. Fengler, Christie K., and William A. Stephany. 1981. The Capuan Gate and Pier della Vigna. Dante Studies 99: 145–157. Fenzi, Enrico. 1999. La canzone d’amore di Guido Cavalcanti e i suoi antichi commenti. Genoa: Il Melangolo. Ferrante, Joan M. 1984. The Political Vision of the Divine Comedy. Princeton: Princeton University Press. Fitch, John G., ed. 2008. Seneca. Oxford: Oxford University Press. Foster, Kenelm. 1977. The Two Dantes. Berkeley: University of California Press. ———. 1999. An Introduction to the ‘Inferno’. In Dante, ed. Jeremy Tambling. London: Addison Wesley Longman. Freccero, John. 1991. The Eternal Image of the Father. In The Poetry of Allusion, ed. Rachel Jacoff and Jeffrey T. Schnapp. Stanford: Stanford University Press. BIBLIOGRAPHY 273

Frugoni, Arsenio. 1968. Il canto X dell’Inferno. In Nuove letture danteschi, Vol. 1. (Casa di Dante Roma). Florence: La Moonier. ———. 1979. Il giubileo di Bonifacio VIII. In Incontri nel Medio Evo, 73–177. Bologna: Il Mulino. Fuller, J.F.C. 1965. Julius Caesar. New Brunswick: Da Capo Press. Gallagher, Joseph. 1996. The Divine Comedy. Liguori: Liguori Publications. Gardiner, Eileen, ed. 1989. Visions of Heaven & Hell Before Dante. New York: Italica Press. Garin, Eugenio. 1966. Il pensiero di Dante. In Storia della filosofia italiana, vol. I, 179–206. Turin: Einaudi. Giamatti, A. Bartlett, ed. 1983. Dante in America. Binghamton: Medieval & Renaissance Texts & Studies. Gilbert, Allan H. 1965. Dante’s Conception of Justice. New York: AMS Press. Gilson, Etienne. 1948. Dante the Philosopher. London: Sheed & Ward. Glannon, Walter. 2001. Persons, Lives and Posthumous Harm. Journal of Social Philosophy 32: 127–142. Gramsci, Antonio. 1947. Lettere dal carcere. Turin: Einaudi. ———. 1950. Letteratura e vita nazionale. Turin: Einaudi. Grant, Michael. 1969. Julius Caesar. New York: Barnes & Noble Books. Griffin, Miriam T. 1968. Seneca on Cato’s Politics: Epistle 14. 12–13. The Classical Quarterly 18: 373–375. ———. 1976. Seneca: A Philosopher in Politics. Oxford: The Clarendon Press. ———. 1986a. Philosophy, Cato, and Roman Suicide: I. Greece & Rome 33: 64–77. ———. 1986b. Philosophy, Cato, and Roman Suicide: II. Greece & Rome 33: 192–202. Griffin, Miriam T., and Jonathan Barnes, eds. 1989.Philosophia Togata I. Oxford: The Clarendon Press. Gross, Kenneth. 1985. Infernal Metamorphoses: An Interpretation of Dante’s ‘Counterpass.’. MLN 100 (1): 42–69. Gualtieri, Angelo. 1971. Lady Philosophy in Boethius and Dante. Comparative Literature 23 (2): 141–150. Guelfi, Lorenzo. 1911.Nuovi Studii sui Dante. Città di Castello: S. Lapi. Guerra D’Antoni, Francesca. 1991. Dante’s Burning Sands. New York: Peter Lang. Guerri, Domenico. 1913. Caratteri e forma del ‘Comento di Giovanni Boccaccio sopra la Commedia di Dante. Barga: Bertagni. Guglielmi, Guido. 1976. Il Canto X dell’Inferno. In Da De Sanctis a Gramsci: Il linguaggio della critica, 89–125. Bologna: Il Mulino. Hacker, Peter. 2017. Shame, Embarrassment, and Guilt. Midwest Studies in Philosophy 41: 202–224. Harman, Graham. 2016. Dante’s Broken Hammer. London: Repeater Books. 274 BIBLIOGRAPHY

Hatcher, Anna. 1970. Dante’s Ulysses and Guido da Montefeltro. Dante Studies 88: 109–117. Havely, N.R. 1990. Brunetto and Palinurus. Dante Studies 108: 29–38. Higgins, David H. 1975. Cicero, Aquinas, and St. Matthew in Inferno XIII. Dante Studies 93: 61–94. Hollander, Robert. 1975. Cato’s Rebuke and Dante’s Scoglio. Italica 52 (3): 348–363. ———. 1989. Dante’s Virgil: A Light that Failed. Lectura Dantis 4: 3–9. ———. 2001. Dante: A Life in Works. New Haven: Yale University Press. Holloway, Julia Bolton. 1993. Twice-Told Tales: Brunetto Latino and Dante Alighieri. New York: Peter Lang. Horace. 2004. Odes and Epodes. Trans. Niall Rudd. Cambridge, MA: Harvard University Press. Horne, Brian. 2003. Can We Inhabit the Moral Universe of Dante’s Divine Comedy? Studies in Christian Ethics 16 (1): 61–71. Huillard-Bréholles, A. 1865. Vie et Correspondance de Pierre de la Vigne. Paris: Henri Plon. Ianucci, Amilcare A. 1982. Inferno XV, 95–96: Fortune’s Wheel and the Villainy of Time. Quaderni d’Italianistica 3 (1): 1–8. ———., ed. 1989. Dante Today, Special Issue of Quaderni d’Italianistica 10(1–2). ———., ed. 1997. Dante: Contemporary Perspectives. Toronto: University of Toronto Press. Jacoff, Rachel, ed. 1993. The Cambridge Companion to Dante. Cambridge: Cambridge University Press. Jacomuzzi, Angelo. 1976. Il canto III del Purgatorio. Letture Classensi 5: 13–40. Kantorowicz, Ernst. 1957. Frederick the Second: 1194–1250. Trans. E.O. Lorimer. New York: Frederick Ungar Publishing, Co. Kay, Richard. 1978. Dante’s Swift and Strong. Lawrence: Regents Press of Kansas. ———. 1994. The Sin (s) of Brunetto Latini. Dante Studies 112: 19–31. Koehm, Daryl. 2000. Traversing the Inferno: A New Direction for Business Ethics. Business Ethics Quarterly 10 (1): 255–268. Lacey, W.K. 1978. Cicero and the End of the Roman Republic. London: Hodder and Stoughton. Lana, Jacopo della. 1866. Comedia di Dante degli Allagherii, 3 vols. Ed. Luciano Scarabelli. Bologna: Regia. Lansing, Richard, ed. 2010. The Dante Encyclopedia. New York: Routledge. Lanza, Franco. 1965. Roma e l’emblema della lupa. In Dante e Roma: Atti del convegno di studi (Roma, 8–10 aprile 1965), 255–261. Florence: Le Monnier. Latini, Brunetto. 1960. Brunetto Latini: il Tesoretto. Ed. Gianfranco Contini. Milano/Napoli: Riccardo Ricciardi. ———. 1981. Il Tesoretto. Trans. Julia Bolton Holloway. New York: Garland Publishing. BIBLIOGRAPHY 275

———. 1993. Le Livres dou Tresor. Trans. Paul Barrette and Spurgeon Baldwin. New York: Garland Publishing. Le Goff, Jacques. 1984. The Birth of Purgatory. Trans. Arthur Goldhammer. Chicago: Chicago University Press. Levine, Peter. 1999. Why Dante Damned Francesca da Rimini. Philosophy and Literature 23 (2): 334–350. Lindheim, Nancy. 1990. Body, Soul, and Immortality: Some Readings in Dante’s Commedia. MLN 105 (1): 1–32. Lumia, Giuseppe. 1965. Aspetti del pensiero politico di Dante. Milan: Giuffrè. Lyman, Stanford M. 1978. The Seven Deadly Sins: Society and Evil. New York: St. Martin’s Press. Machiavelli, Niccolò. 1988. Florentine Histories. Trans. Laura F. Banfield and Harvey C. Mansfield, Jr. Princeton: Princeton University Press. MacIntyre, Alasdair. 1966. A Short History of Ethics. New York: The Macmillan Company. MacKendrick, Paul. 1989. The Philosophical Books of Cicero. New York: St. Martin’s Press. Mandelbaum, A., A. Oldcorn, and C. Ross, eds. 2008a. Lectura Dantis: Inferno, a Canto-by-Canto Commentary. Berkeley: University of California Press. ———, eds. 2008b. Lectura Dantis: Purgatory. Berkeley: University of California Press. Maramauro, Guglielmo. 1998. Expositione sopra I’Inferno di Dante Alligieri. Ed. Pier Giacomo Pisoni and Saverio Bellomo. Padua: Antenore. Markulin, Joseph. 1982. Dante’s Guido da Montefeltro: A Reconsideration. Dante Studies 100: 25–40. Matson, Wallace I. 1987. A New History of Philosophy. Vol. 1. New York: Harcourt Brace Jovanovich, Inc. Mattaresa, Francesco. 1952. Interpretazioni dantesche. Bari: Laterza. Matyszak, Philip. 2003. Chronicle of the Roman Republic. New York: Thames & Hudson. Mazzeo, Joseph Anthony. 1956. Plato’s Eros and Dante’s Amore. Traditio 12: 315–337. ———. 1957. Dante’s Conception of Love. Journal of the History of Ideas 18 (2): 147–160. ———. 1958. Dante and Epicurus. Comparative Literature 10 (2): 106–120. Mazzoni, Francesco. 1955. L’Epistola a Cangrande. Atti della Accademia Nazionale dei Lincei. Rendiconti. Classe di Scienze morali, storiche e filologiche, Series VIII, 10: 157–198. ———. 1966. Le Epistole di Dante. In Conferenze Aretine, 47–100. Arezzo: Accademia Petrarca & Società Dantesca Casentinese. 276 BIBLIOGRAPHY

Mazzotta, Giuseppe. 1986. The Light of Venus and the Poetry of Dante: Vita Nuova and Inferno XXVII. In Dante, ed. Harold Bloom. New York: Chelsea House Publishers. ———. 2014. Reading Dante. New Haven: Yale University Press. Medina, John. 2000. The Genetic Inferno: Inside the Seven Deadly Sins. Cambridge: Cambridge University Press. Melzer, Arthur M. 2014. Philosophy Between the Lines. Chicago: University of Chicago Press. Miller, David. 1976. Social Justice. Oxford: Oxford University Press. Miola, Robert S. 1985. Julius Caesar and the Tyrannicide Debate. Renaissance Quarterly 38: 271–289. Moevs, Christian. 2005. The Metaphysics of Dante’s Comedy. New York: Oxford University Press. Momigliano, Attilio. 1973. Dante Alighieri, La Divina Commedia: Purgatorio, con I commenti di T.Casini/S.A. Barbi. Ed. F. Mazzioni. Florence: Sansoni. Montano, Rocco. 1960. Per I’interpretazione del Canto degli Epicurei. Convivium (November–December): 707–716. ———. 1973. Italian Humanism: Dante and Petrarch. Italica 50 (2): 205–221. Moore, Edward. 1899. Studies in Dante. Oxford: Clarendon Press. Morris, William, ed. 1979. The American Heritage Dictionary of the English Language. Boston: Houghton Mifflin Company. Musa, Mark. 1971. Dante’s Inferno, Notes, Canto XV. Bloomington: Indiana University Press. ———. 1974. Advent at the Gates. Bloomington: Indiana University Press. ———. Trans. 1984a. Dante Alighieri, The Divine Comedy: Volume 2: Purgatorio. New York: Penguin Books. ———. Trans. 1984b. Dante Alighieri, The Divine Comedy: Volume 1: Inferno. New York: Penguin Books . ———. Trans. 1986. Dante Alighieri, The Divine Comedy: Volume 3: Paradise. New York: Penguin Books. Mussetter, Sally. 1984. Dante and the Sin of Brunetto Latini. Philological Quarterly 63: 431–448. Najemy, John M. 1994. Brunetto Latini’s ‘Politica. Dante Studies 112: 33–51. Nardi, Bruno. 1967. Saggi di filosofia dantesca. Florence: La Nuova Italia. Nevin, Thomas. 1978. Ser Brunetto’s Immortality: Inferno XV. Dante Studies 96: 21–37. Nietzsche, Friedrich. 1954a. Thus Spoke Zarathustra. Trans. Walter Kaufmann in The Portable Nietzsche. New York: Viking Press. ———. 1954b. Twilight of the Idols. Trans. Walter Kaufmann in The Portable Nietzsche. New York: Viking Press. ———. 1967. Ecce Homo. Trans. Walter Kaufmann and R.J. Hollingdale. New York: Random House. BIBLIOGRAPHY 277

Nozick, Robert. 1974. Anarchy, State, and Utopia. New York: Basic Books. ———. 1989. The Examined Life. New York: Simon & Schuster. Nussbaum, Martha C. 1993. Beatrice’s ‘Dante’: Loving the Individual? Apeiron 26 (3–4): 161–178. Oestreich, Thomas. 1913. Pope Boniface VIII. In The Catholic Encyclopedia, ed. C.G. Herbermann, E.A. Pace, C.B. Fallen, T.J. Shahan, and J.J. Wynne, vol. 2. New York: Robert Appleton Company. Olschki, Leonard. 1940. Dante and Peter De Vinea. Romantic Review 31: 105–111. Ovid. 1956. Metamorphoses, 2 vols. Trans. Frank Justus Miller. Cambridge, MA: Harvard University Press. ———. 1958. Per una nuova edizione del ‘Commento’ di Giovanni Boccaccio. Studi danteschi 35: 129–249. Padoan, Giorgio. 1959. Il Canto degli Epicurei. Convivium 27: 12–39. Pagani, Ileana. 1982. La teoria linguistica di Dante. Naples: Liguori. Pagliaro, Antonino. 1953. Il disdegno di Guido. In Saggi di critica semantica. Messina: Casa Editrice G. d’Anna. Paparelli, Gioacchino. 1975. Dante nel pensiero e nell’esegesi del secoli XIV e XV. Florence: Olschki. Paratore, Ettore. 1965. Analasi ‘retorica’ del canto di Pier della Vigna. Studi danteschi 42: 281–336. ———. 1976. Il canto X dell’Inferno. Letture classensi 5: 215–255. Parenti, Michael. 2004. The Assassination of Julius Caesar. New York: The New Press. Parfit, Derek. 1984. Reasons and Persons. New York: Oxford University Press. Parodi, E.G. 1911. Review of Girolamo Golubovich, O.F.M.: “Una pagina dantesca: Notizie inedite sul conte frate Guida da Montefeltro.” Bullettino della Società Dantesca Italiana N.S. 18: 262–274. Pasquazi, Silvio. 1966. All’eterno dal tempo. Florence: Le Monnier. Patrick, Vincent. 1979. The Pope of Greenwich Village. New York: Seaview Books. Pequigney, Joseph. 1991. Sodomy in Dante’s Inferno and Purgatorio. Representations 36: 22–42. Perugi, Maurizio. 1983. Il Sordello di Dante e la tradizione mediolatina dell’invettiva. Studi Danteschi 55: 23–135. Peterman, Lary. 1982. Dante and the Setting for Machiavellianism. The American Political Science Review 76 (3): 630–644. Petrie, Jennifer. 2008. Canto XXVII. False Counselors: Guido da Montefeltro. In Lectura Dantis: Inferno, a Canto-by-Canto Commentary, ed. A. Mandelbaum, A. Oldcorn, and C. Ross. Berkeley: University of California Press. Petrocchi, Giorgio. 1969. Itinerari danteschi. Bari: Adriatica. ———. 2008. Canto XIII. The Violent Against Themselves. In Lectura Dantis: Inferno, a Canto-by-Canto Commentary, ed. A. Mandelbaum, A. Oldcorn, and C. Ross. Berkeley: University of California Press. 278 BIBLIOGRAPHY

Pezard, Andre. 1950. Dante sous la pluie de feu. Paris: Vrin. Pietropaolo, Domenico. 1984. The Figural Context of Buonconte’s Salvation. Dante Studies 102: 123–134. ———. 1986. The Editio Princeps of Boccaccio’s Commentary on the Divine Comedy. Quaderni d’italianistica 7 (2): 153–163. Plato. 1973a. The Symposium. Trans, Michael Joyce. In Plato: Collected Dialogues, ed. Edith Hamilton and Huntington Cairns, 526–574. Princeton: Princeton University Press. ———. 1973b. Republic. Trans. Paul Shorey. In Plato: Collected Dialogues, ed. Edith Hamilton and Huntington Cairns, 576–844. Princeton: Princeton University Press . Plutarch. 1992. The Lives of the Noble Grecians and Romans. Trans. John Dryden. Edited and Revised by Arthur Hugh Clough, Vols. 1 and 2. New York: The Modern Library. Porena, Manfredi. 1946. La Divina Commedia di Dante Alighieri, L’Inferno. Bologna: Nicola Zanichelli. Powell, J.G.F. 1999. Cicero The Philosopher. Oxford: The Clarendon Press. Protasi, Sara. 2016. Varieties of Envy. Philosophical Psychology 29 (4): 535–549. ———. 2017. ‘I’m Not Envious, I’m Just Jealous!’: On the Difference Between Envy and Jealousy. Journal of the American Philosophical Association 3: 316–333. Qizilbash, Mozaffar. 1997. Well-Being and Despair: Dante’s Ugolino. Utilitas 9 (2): 227–240. Quinones, Ricardo J. 1979. Dante. Boston: Twayne Publishers. Radford, Robert T. 2002. Cicero. Amsterdam: Rodopi. Rastelli, Dario. 1948. Restauri danteschi. Saggi di umanesimo cristiano (September) n. 3. Rawls, John. 1971. A Theory of Justice. Cambridge, MA: Harvard University Press. Reade, W.H.V. 1909. The Moral System of Dante’s Inferno. Oxford: Clarendon Press. Ricci, Corrado. 1891. L’ultimo rifugio di Dante Alighieri. Milan: Hoepli. Ricci, Dante, ed. 1967. Il processo di Dante. Florence: Arnaud. Ricci, Pier Giorgio. 1975. Dante e Boccaccio. L’Alighieri 16: 75–84. Richards, Jeffrey. 1978. Dante’s Commedia and Its Vernacular Narrative Context, Dissertation. Princeton: Princeton University. Rocca, Luigi. 1891. Di alcuni commenti della Divina Commedia composti nei primi vent’anni dopo la morte di Dante. Florence: Sansoni. Rosengarten, Frank. 1986. Gramsci’s ‘Little Discovery: Gramsci’s Interpretation of Canto X of Dante’s Inferno. Boundary 2 (3): 71–90. Ryan, Lawrence V. 1977. Ulysses, Guido, and the Betrayal of Community. Italica 54 (2): 227–249. Ryan, Christopher. 2007. Kenelm Foster on Dante. New Blackfriars 59 (695): 187–192. BIBLIOGRAPHY 279

Salimbene da Parma. 1942. Cronica, 2 vols. Ed. Ferdinando Bernini. Bari: G. Laterza. Sallust. 2007. Catiline’s War, The Jugurthine War, Histories. Trans. with an Introduction by A.J. Woodman. London: Penguin Books. Sansone, Mario. 1961. Il Canto X dell’Inferno. Florence: La Moonier. Santagata, Marco. 2016. Dante: The Story of His Life. Cambridge, MA: Harvard University Press. Sapegno, Natalino. 1957. La Divina Commedia. Milan/Naples: Ricciardi. ———. 1978. Canto Decimo. La Divine Commedia, Vol. 1, Inferno. Florence: La Nuova Italia. Sartre, Jean-Paul. 1966. Being and Nothingness. Trans. Hazel E. Barnes. New York: Washington Square Press. ———. 1989. No Exit and Three Other Plays. New York: Vintage Books. Scaglione, Aldo. 1987. Dante Poetic Orthodoxy: The Case of Pier della Vigna. Lectura Dantis I (1): 49–59. ———. 2008. Canto V: The Keys to Purgatory. In Lectura Dantis: Purgatory, ed. A. Mandlebaum, A. Oldcorn, and C. Ross. Berkeley: University of California Press. Scanlon, Thomas. 1998. What We Owe to Each Other. Cambridge, MA: Harvard University Press. Scott, John A. 1962. Inferno X: Farinata as Magnanimo. Romance Philology 15 (4): 395–411. ———. 1996. Dante’s Political Purgatory. Philadelphia: University of Pennsylvania Press. ———. 2010. Farinata degli Uberti. In The Dante Encyclopedia, ed. Richard Lansing. New York: Routledge. Sedley, David. 1997. The Ethics of Brutus and Cassius. The Journal of Roman Studies 87: 41–53. Seneca. 2007. Dialogues and Essays. Trans. John Davie and Introduction by Tobias Reinhardt. Oxford: Oxford University Press. Serao, Matilde. 1891. Leggende Napoletane. Modena: Sarasino. Seriacopi, Massimo. 2004. Intorno a Dante. Florence: Libreria Chiari. ———. 2011. Inferno XXVII. Guido da Montefeltro e Bonifaco VIII: la limitazi- one dell’intelletto e il sovvertimento delle regole. Studi Danteschi 76: 1–25. Shapiro, Gary. 1983. Nietzsche on Envy. International Studies in Philosophy 15 (2): 3–12. Singleton, Charles S. 1962. Inferno X: Guido’s Disdain. MLN 77: 49–65. ———. 1970. Inferno: Text and Commentary. Princeton: Princeton University Press. Skinner, Quentin. 1978. The Foundations of Modern Political Thought. Cambridge: Cambridge University Press. Solomon, Robert C. 1981. Love. Garden City: Anchor Books. 280 BIBLIOGRAPHY

———., ed. 1999. Wicked Pleasures: Meditations on the Seven Deadly Sins. Lanham: Rowman & Littlefield Publishers. Sowell, Madison U. 1990. Brunetto’s Tesoro in Dante’s Inferno. Lectura Dantis Virginiana 7: 60–71. Steinberg, Glenn A. 2014. Dante’s Bookishness. Modern Philology 112 (1): 25–55. Stephany, William A. 1982. Pier della Vigna’s Self-Fulfilling Prophecies.Traditio 38: 193–212. ———. 2010. Pier della Vigna. In The Dante Encyclopedia, ed. Richard Lansing. New York: Routledge. Stipcevic, Niksa. 1968. Gramsci su Dante. Gramsci e i problemi letterari. Milan: Mursia. Stone, Gregory B. 2005. Sodomy, Diversity, Cosmopolitanism. Dante Studies 123: 89–132. Strigelli, Odoardo. 1952. Il Canto di Farinata dopo gli appunti di Gramsci. Inventario 1: 97–104. Stull, William, and Robert Hollander. 1997. The Lucian Source of Dante’s Ulysses. Studi Danteschi 63 (1): 1–52. Stump, Eleonore. 1986. Dante’s Hell, Aquinas’s Moral Theory, and the Love of God. Canadian Journal of Philosophy 16 (2): 181–198. Tambling, Jeremy, ed. 1999. Dante. London: Addison Wesley Longman. Tateo, Francesco. 1960. Retorica e poetica fra medioevo e Rinascimento. Bari: Adriatica. Tavoni, Mirko. 2010. Guido da Montefeltro dal Connvivio all’Inferno. Nuova Rivista di Letteratura Italiana 13: 167–198. Torraca, Francesco. 1912. Studi danteschi. Naples: F. Perrella. Truscott, James G. 1973. Ulysses and Guido. Dante Studies 91: 47–72. Turner, Alice K. 1993. The History of Hell. New York: Harcourt Brace & Company. Valli, Luigi. 1928. Il linguaggio segreto di Dante e dei fedeli d’amore. Rome: Bertoni. Vallone, Aldo. 1981. Storia della critica dantesca. Vol. 1. Padua: Vallardi. Vance, Eugene. 1986. Marvelous Signals. Lincoln: University of Nebraska Press. Vasoli, Cesare. 1961. La dottrina politica di Dante. In La filosofia medieval, 406–410. Milan: Feltrinelli. ———. 1982. Filosofia e politica inD ante fra Convivio e Monarchia. Letture Classensi 9–10: 11–37. Verdicchio, Massimo. 2000. Re-reading Brunetto Latini and Inferno XV. Quaderni d’Italianistica 21 (1): 61–81. ———. 2008. Reading Dante Reading: A Postmodern Reading of Dante’s Commedia. Edmonton: M.V. Dimic Research Institute. ———. 2015. Irony and Desire in Dante’s Inferno 27. Italica 92 (2): 285–297. Villani, Filippo. 1847. Le vite d’uomini illustri fiorentini. Ed. Giammaria Mazzuchellli. Florence: Sansone. BIBLIOGRAPHY 281

———. 1989. Expositio seu comentum super ‘Comedia’ Dantis Allegherii. Ed. Saverio Bellomo. Florence: La Lettere. Villani, Giovanni. 1991. Nuova Cronica, 3 vols. Ed. Giuseppe Porta. Parma: Guanda. ———. 2017. Chronicle: Selections. Trans. Rose E. Selfe. Lexington: CreateSpace. Wetzel, James. 2002. A Meditation on Hell: Lessons From Dante. Modern Theology 18 (3): 375–394. Whiteside, Mary Brent. 1946. Dante Alighieri: Pilgrim of Eternity and Prophet of Tomorrow. The Personalist 27: 51–63. Willimon, William H. 2005. Sinning Like a Christian. Nashville: Abingdon Press. Wood, Neal. 1988. Cicero’s Social & Political Thought. Berkeley: University of California Press. Woolf, Greg. 2006. Et tu, Brute? The Murder of Caesar and Political Assassination. London: Profile Books. Index1

A Arrigo, 137 Achilles, 103 Arthur, King, 172 Aeneid, 23, 36, 55n7, 263 Astrologers, 33, 34 Aldobrandesco, Omberto, 240 Augustine, St., 186 Aldobrandini, Tegghiaio, 137 Authenticity, 23, 180, 185 Alessio, of Lucca, 17 Autobiographical lives, 56n9 Alighieri, Dante, see Dante Alighieri Avarice, 9, 47–49, 70, 98, 99, 197, Alighieri, Pietro, 47, 116 208, 209, 237, 260, 264, 265 Anger, 30, 65, 71, 95, 111, 185 Averroes, 265 righteous, 30 Aquinas, St. Thomas, 47, 84, 95, 118, 186, 265 B Arezzo, 79, 181, 226 Bacchiglione river, 82 Argenti, Filippo, 30–32 Bader Ginsberg, Ruth, 206 Aristophanes, 158 Barbi, Michele, 124n9 Aristotle Barnum, P.T., 18 and “great-souled man,” Beatitudes, 53 145–149, 228 Beatrice, 2, 82, 90, 118, 155, 157, and MacIntyre, Alasdair, 147 207, 243 Armour, Peter, 96, 119, 127n43 Benevento, Battle of, 79, 134, 260

1 Note: Page numbers followed by ‘n’ refer to notes.

Bernard, Saint, 2, 90 Catiline, 107, 109 Biographical lives, 16, 55n9 Cato, 64–66, 109, 125n15 Biological lives, 21, 55n9, 159 Cavalcante de Cavalcanti, 6, 26, Black Guelfs, viii, 41, 142, 157, 31–32, 131–161 184, 261 and community, 32 Boccaccio, Giovanni, 1, 36, 65, 69, and Epicureanism, 32 71, 73, 85, 90, 100, 101, 106, evidence, for interpreting 132, 137, 148, 154, 156, 162n8 canto X, 155 Bocca degli Abati, 34–36, 133, 148 and Farinata degli Uberti, Boethius, 61 31, 131–161 Bologna, University of, 13 in Inferno (canto X), 5 Bolognese, Franco, 98, 194n23, 241 and love, 131–161 Boniface VIII, Pope, viii, 6, 41, 96, and paternity, 131–161 100, 170, 172, 184, 185, Cavalcanti, Guido, 6, 31, 80, 156, 190, 238 158, 241 and Colonna family, 6 Celestine V, Pope, 170, 187 and Dante, 41, 185 Cerchi family, 261 and Guido da Montefeltro, 6, 185 Cesena, 168, 173, 227 Brandeis, Irma, 64–66, 144 Cestaro, Gary P., 194n23 Brown, Merle, 163n20, 163n25 Charity, A. C., 63 Brunetto Latini, see Latini, Brunetto Charles of Anjou, 79 Brutus, Marcus Junius, 22, 48, Charles of Valois, 184 64, 66, 69 Cherubim, black, 175 Bull, Sicilian, 173, 176, 177 Choices Buondelmonte de’ Buondelmonti, 260 defined by our, 21, 221, 233 by sinners, 7 Christ, Jesus, 22, 265 C Chronology of history Cacciaguida, 82, 84, 123n3, events, 249–258 123–124n6 Ciacco, 11–12n3, 29–30, 136, 137, Caesar, Julius, 22, 41, 61, 64, 65, 68, 161n7, 162n11 69, 109, 206, 207, 210, 265 Cicero, Marcus Tullius Cambron, Glauco, 191 and deserved posthumous Camillus, Marcus Furius, 161n4 glory, 112 Campaldino, Battle of, 181 and immortality of human soul, 6 Capital sins, 241 and magnanimity, 147 Carnegie, Dale, 18 Circe, 172 Cassell, Anthony K., 11n3, 19, 45, 47, Circle 1 (Limbo), 103 48, 55n3, 74, 162n11 Circle 2 (lustful), 55n7, 80, 103, 104 Cassius, Longinus, 22, 48, 64, 66, 69, Circle 3 (gluttonous), 29, 89, 206, 207 136, 137 Castiglione, Baldassare, 80 Circle 5 (wrathful/slothful), 30 INDEX 285

Circle 6 (heretics), 42, 49, 103, 135, and specific punishments, 9 146–149, 160 and the violent, 80 Circle 7 (violent) Virgil as exception to, 15 ring 2, 15, 135 Convivio, 121n2, 124n13, 127n43, ring 3, 5, 80, 82, 84, 86, 99, 163n20, 171, 194n23, 263 103–106, 113, 115, 137 Cooper, David, 206 Circle 8 (simple frauds), 6, 105, 137, Corradino (“Conrad” 172, 177–179, 184, 190, 192, “Conradin”), 168 260, 264 Counselors, fraudulent, 172 Circle 9 (complex frauds), 9, 48, Crassus, 64 110, 133 Croce, Benedetto, 86, 151, 160 Clement IV, Pope, 168 Clement V, Pope, 263 Cleopatra, 103 D Clooney, George, 200 d’Accorso, Francesco, see Francesco Colle di Val d’Elsa, Battle of, 224, 243 d’Accorso Colonna family, 6, 170, 171, 189 da Calboli, Rinieri, 225, 227 Commedia, ix, 1–3, 7, 8, 10, 30, 35, da Gubbio, Odersi, 241 44–46, 54, 60, 61, 64, 66, 68, da Imola, Benvenuto, 164n33, 192n5 71–73, 79, 85, 87, 88, 104, 105, Dante Alighieri, viii, ix, 1, 17, 60, 79, 112, 118, 121, 124n13, 141, 84, 133, 141, 171, 197, 207, 265 176, 197, 222–228, 237–243 biographical, 3, 5, 7, 94, 121 Commitement/conviction, ixn1, 5, 6, burial at Ravenna, 258 8, 18, 22, 36, 37, 49, 53, 60, 70, and conflict, 53, 108, 119, 73, 118, 120, 126n37, 136, 142, 122n3, 157 150, 154, 170, 172, 191, 208, children of, 84 219–221, 245n21, 246n33, 263 death of, 3, 171, 181 Conspiracy, Cataline, 81, 107 disenfranchised politically, 229 Contrapasso, law of, 8–11, 15, 16, and envy, 2–4, 6, 7, 46, 49, 53, 69, 21–23, 26–29, 32, 34, 37, 39, 197, 201, 207, 208, 222, 44, 53, 95, 115, 140, 143, 172, 223, 243n1 177, 178, 181, 190, 204, 209, family life of, 156 214, 224, 225, 236, 238, historical context, 3 239, 241 political conversion, 263 and de Cavalcanti, and pride, 2, 3, 6, 7, 32, 69, 142, Cavalcante, 131–165 197, 228, 229, 233–235, defined, 8 241–243, 243n1 and envy, 9, 223 and principle of dual governance, and Francesca, 27 102, 114, 142, 261, 263–265 and Piero della Vigna, study at University of 13–57, 59–76 Bologna, 255 sins constitute punishment, 9 writings, later, 1, 3, 43, 113 286 INDEX

Davis, Charles T., 92 Donati, Corso, 261 de Beccaria, Tesauro, 109 Durling, Robert, 139, 155, 156, De Inventione, 78 162n7, 162n14, 163n20 De Monarchia, 264 Dworkin, Ronald, 218 De Vulgari Eloquentia, 123n5 and well-being, 216–222 Death, 17, 37, 38, 40, 42, 44, 50, 51, 55n9, 62, 65, 79, 81, 88, 91, 96, 111, 117, 131, 132, 134–136, E 140, 143, 149, 151, 152, 156, Edward I, 98 157, 159, 161n6, 162n13, 177, Einstein, Albert, 206 178, 181, 186, 207, 221, 224, Entitlement, 34, 146, 147, 229 225, 239, 240, 243, 260 Envy (invidia) Degli Ubaldini, Cardinal analysis of, 197–205, 225 Ottaviano, 141 in Commedia, 3, 197, del Duca, Guido, 225–227 222–228 del Lamberti, Mosca, 137, 260 and Dante, 4, 6, 7, 46, 49, 53, 69, del Nacca, Jacopo, 133 197, 201, 207, 208, 222, della Scala, Cangrande, 44 223, 243n1 della Terza, Dante, 126n25, and morality, 7, 209 126–127n37 and Piero della Vigna, 222, 237 Democritus, 152 ubiquity of envy, 205–209 Demosthenes, 109 and well-being, 3, 7, De’Mozzi, Andrea, 82, 85, 96, 205, 209 99–101, 105, 107, 126n37 Epicureans, 6, 31, 42, 49, 137, 140, Desert, 4, 8, 80, 84, 145 151–154, 160, 161n6, Desire, 16, 17, 27–29, 32, 37, 64, 65, 162n13, 164n33 85, 95, 103, 111, 135, 136, 153, Epicurus, 42, 135, 136, 157, 158, 161–162n7, 198, 201, 151–154, 156 203, 207, 209, 211–218, 221, Esoteric interpretation 229, 230, 236 and canto XIII, 61, 70, 71 Desire fulfillment theory of well-being, reasons for composing 7, 212, 217 esoterically, 70–74 di Montemerlo, Rinieri, 133 Excuse, analysis of, 180 di Villanova, Romeo, 45, 66 Dido, 103 Dietaiuti, Bondie, 96, 108 F DiMaggio, Joe, 206 Faith, 2, 15, 16, 28, 37, 48, 49, 51, Diomedes, 172 62, 68, 83, 86, 120, 149, 160, Discord, sowers of, 105, 137, 260 180, 181, 185, 193n13, 221, Diviners, 33 232, 246n33, 264 Donati family, 260, 261 Fallaci, Oriana, 143 INDEX 287

Farinata degli Uberti, 2, 5, 6, 11n3, Florentine Ghibellines, 35, 78, 133 17, 18, 25, 31, 32, 35, 42, 78, Florentine independence, 184 131–161, 175, 179, 191, 237, Florentines in Hell, 144 238, 240–242, 260 Forli, 168, 169, 173, 182, 188, assessment of, 144 225, 227 biography of, 146 Foster, Kenelm, 115 and Cavalcante de Cavalcanti, 6, 26, Francesca da Rimini, 20, 23–25, 31, 32, 131–161, 164n33 27–29, 103 and community, 18, 32, 150, Francesco d’Accorso, 82, 96, 98, 99, 238, 241 101, 105, 107, 126n37 and Epicureanism, 32, 154 Francis, St., 175, 181, 187 evidence, for interpreting canto Frederick II, Emperor, 2, 3, 14, 22, X, 162n14 41–44, 52, 60, 71, 74, 78, 109, in Inferno (canto X), 6, 145, 146, 132, 133, 141, 162n13, 154, 157, 160, 163n20 168, 222 and love, 6, 31, 131–161, 191 Freedom, 28, 153, 193n13, and magnanimity, 32, 175 209, 261 and patriotism, 6, 31, 32, 131–161 Freud, Sigmund, 211 the pilgrim’s empathy Fucci, Vanni, 17 toward, 25, 175 and posthumous glory, 179 and pride, 5, 148, 149, 163n20, G 237, 238, 240 Ghibelline Party, 81, 134 and sin (his), 148 historical background of Virgil’s reaction to, 31, 32, 136, formation, 259–261 141, 240 Giano della Bella, 255 Father Time, 134, 170, 180, 238 Gluttony, 9, 29 Fengler, Christie K., 50 Goldoni, Carlo, 157 Ferrante, Joan M., 51, 85, 124n7, 174 Gorgias, 80 Ferrara, Riccobaldo da, 191, Grace 194n23 saving, 31 Fiesole, 81, 93, 107, 125n15, Gramsci, Antonio, 140 125n16 Guelf (Guelph) Party Fiesoleans, 81, 93, 94, 107, Black/White feuding, viii, 142, 157, 119, 123n6 184, 261 Figline, Battle of, 35, 77, 133 historical background of Final judgment, 16, 21, 22, 36, 66, formation, 259–261 68, 135, 139, 141, 143, Guelfs in Hell, viii, 34, 35, 41, 78, 79, 156, 177 110, 132–134, 138, 144, 148, Flatterers, 41 150, 157, 162n14, 169, Florence, wars against, 170 227, 259–261 288 INDEX

Guido da Montefeltro and Guido da Montelfeltro, 141, assessment of, 180 155, 162n7, 177, 182, and community, 176, 185, 185, 240 190–192, 234 nature of, 21–22 and dispositions of character, 6, 190 and Piero Della Vigna, 17, 63, 70, and “the fox,” 167, 168, 174, 182, 137, 141, 174, 179, 222 188, 192 Henry VII, Emperor, 68, 263, 264 in Inferno (canto XXVII), 172, Heretics, 9, 31, 49, 103, 135–137, 173, 194n23 139, 140, 149, 154–156, 162n7, and “the lion,” 167, 168, 162n11, 162n13 174, 192 Herzen, Alexander, 72 and military tactics, 6 Holloway, Julia Bolton, 109, 110, and Pope Benedict VIII, 190 123n4, 125n15 and posthumous glory, 178, 179 Homer, 112 and pride, 174, 237, 242 Homosexuality, 32, 33, 85, 95, 96, and sin (his), 171, 175 102, 104, 115 and treachery, 6, 169, 174, Honorius IV, Pope, 169 182, 183 Horace, 80, 109, 111, 112 and Ulysses, 172, 173, 177, 191, Hypocrites, 10, 108, 114 192, 195n26 Guilds, 79 Guinevere, Queen, 27, 172 I Guinizelli, Guido, 102, 242 I Am a Rock, 56n14 Il Tesoretto, 78, 79, 84, 87, 88, 91, 96, 108, 109, 112, 113, 117, 118, H 124n13, 127n43 Happiness, 1, 2, 45, 54, 127n37, 151, Individualism, 6, 113, 160 154, 226, 264 Inferno Hatcher, Anna, 191 canto XIII, 3, 20, 22, 49, 73 Helen of Troy, 103 Influences on Dante, 2, 32, 112 Hell Ingratitude, 45, 46, 56n16 and Brunetto Latini, 17, 18, 32, 33, Innocent, Pope IV, 14, 24, 43 82–84, 86, 88, 91–93, 98, 113, Interpretation 117, 119, 179, 240 authorial identification and Cavalcante de treatment, 52–54 Cavalcanti, 162n14 disloyalty, 4, 20, 50 compassion in, 3, 27–36 esoteric, 50–54, 59–71, 74 descriptions of, 137 excessive loyalty, 50, 59, 60, 66, and Farinata degli Uberti, 17, 31, 67, 69, 70 42, 144–147, 154, 162n11, straight (literal), 20, 74 179, 240 Invidia, 197–246 INDEX 289

J and Roman values, 87, 94, 115 Jackson, President Andrew (“Old and sexual sodomy, 96, 97, Hickory”), 231, 232 103–107, 116 Judas Iscariot, 47, 50 and sin (his), 83, 96, 117, 126n25 Justification, analysis of, 175–192 Virgil’s reaction to, 88 Leopardi, Giacomo, 227 Li Livres dou Trésor, 78 K Limbo Kantorowicz, Ernst, 41 famous residents of, 25 Kay, Richard, 98, 99 nature of, 25 Virgil in, 25 Lion, 167, 168, 174, 192 L Literal writing, 70–74 Lancelot, 27, 171, 172 Lombardi, Vince, 229 La Rettorica, 78, 79, 127n43 Love “Last man,” 124n9 appropriate, 16 Latini, Brunetto, 2, 5, 17, 18, 25, misdirected, 208 32–33, 77–121, 135, 141, 158, righteous, 207 162n14, 168, 174–176, 179, of secondary goods, excessive, 207 191, 194n26, 208, 237, 240–242 Socratic-Platonic, 153 assessment of, 89 Lucan, 112 and “BL,” 5, 107–114, 117–121 Lucifer, 53 biography of, 32 Lust, 10, 28, 29, 34, 102–104, 142, and De Inventione, 78 147, 148, 185, 197, 202, 209, evidence, for interpreting canto XV, 211, 243n1, 260 84–94, 162n14 and grandezza d’animo, 115–121 and Il Tesoretto, 78, 79, M 118, 124n13 Machiavelli, Niccolò, 2, 70, 73, 109, in Inferno (canto XV), 5, 80–82 150, 161n4, 162n8, 183 interpretations, divergent (of canto MacIntyre, Alasdair, 147 XV), 5, 82–84 Magicians, 259 and La Rettorica, 78, 79, 127n43 Magnanimity and Li Livres dou Trésor, 78 and “great-souled man,” 145, 147 and Nietzsche, 120, 121 Malatesta da Rimini, 168 and origins of Florence, 108 Malatesta, Paolo, 20, 23, 27, placement in hell, 33, 91, 99, 108 28, 103 and pride, 118, 237, 240, 241 and Francesca da Rimini, 23 in relation to posthumous glory, 78, Malatestino da Rimini, 169 93–94, 109, 111–113, 116, Malice, sins of, 103, 135 117, 121 Malocchio, 246n30 290 INDEX

Manfred, King (of Sicily and son of P Emperor Frederick II), 132 Pagans Marco Lombardo, 84, 113, pre-Christian, 135 123n3, 123n6 virtuous, 25, 103 Markulin, Joseph, 179 virtuous, in Limbo, 64, 69 Martin IV, Pope, 168 Paradiso, 3, 45, 82 Mary, mother of Jesus, 238 Parfit, Derek, 211, 214, 215 Masciandaro, Franco, 140 and desire fulfillment theory, Mazzotta, Giuseppe, 23, 41, 93, 214, 215 125n19, 183 and objective list theory, 212–222 Meaning of life, 41, 246n32 and preference-hedonism, 211 Melzer, Arthur M., 73 and well-being, 211 Mental state theory of well-being, Paris, 103 209–212, 218 Pascal, Blaise, 180, 193n13 Minos, 16, 20, 21, 26, 175, 179, 190 Pascal’s Wager, 180, 193n13 Misdirected love, 208 Patrick, Vincent, ixn1 Monarchy, universal, 264, 265 Paul, the Apostle, 189 Montaperti, Battle of, 34, 78, Peale, Norman Vincent, 18 79, 87, 242 Pequigney, Joseph, 85, 95 Moral philosopher, Dante as, ix, 86 Perillos, 173 Moral writing, ix, 1 Peripatetics, 161n6 Mortality, 151, 154, 160 Petrie, Jennifer, 176, 193n18 Mosca de Lamberti, 137, 260 Petrocchi, Giorgio, 56n16 Mozart, Wolfgang Amadeus, 206 Phalasis, 173 Mozzi, Andrea de, 82, 85, 96, 99, 100 Philip II of Macedon, 109 Murderers, 260 Piero della Vigna, 44–45 Musa, Mark, 223, 226, 240, 260 and authorial identification treatment, 4, 52–54 biography of, 60 N and Dante’s letter, 44–45 Nevin, Thomas, 118, 119, 127n38 and disloyalty interpretation, 4, Nicomachean Ethics, 78, 123n4, 145 24, 48, 50 Nietzsche, Friedrich, 73, 120, 121 and Emperor Frederick II, 3, 42, 43 and Brunetto Latini, 2, 121 and envy, 15, 16, 38, 39, 44–46, 52, 53, 63, 66, 67, 69, 222 and esoteric interpretation, O 50, 71, 74 Objective list theory of well-being, 7 Eulogy (of Emperor Frederick II), Odersi of Gubbio, 241 61, 67, 68 Odysseus, see Ulysses evidence, for interpreting canto Oestreich, Thomas, 190 XIII, 21–50 Olschki, Leonard, 52–54 and excessive loyalty interpretation, Ovid, 61, 79, 80, 109, 111, 112 4, 42, 50, 59–74 INDEX 291

in Inferno (canto XIII), 15–16 as misdirected love, 234 interpretations, divergent (of canto unwarranted, 7, 234, 235, 237 XIII), 19–20 warranted, 230, 231, 233, 235–238, and Judas, 22, 24, 25, 37, 241, 243, 246n33 47–50, 60 Primo populo, 77, 125n15 the pilgrim’s empathy Principle of Dual Governance, 102, toward, 22–26 114, 142, 261, 263–265 placement in hell, 3, 20, 22, 26, 222 Priscian, 82, 96–98, 101, 105, 107, and pride, 46, 51, 66, 69, 237 126n26, 126n37 in relation to posthumous Prodigal (covetous), 38 benefit, 16–19 Provenzano Salvani, 224, 242 and Romeo di Villanova, 45–50, 66 Publius Papinus Statius, see Statius and straight interpretation, 3, 20, Punishment, see Contrapasso, 22–24, 26, 43, 44, 49, 50, law of 62, 67, 74 Purgatorio, 7, 63, 102, 104, 181, and suicide, 3, 4, 20, 22, 24, 26, 37, 189, 223, 224, 238 38, 40, 41, 45, 47–49, 52–54, Purgatory 55n7, 56n16, 59–74, 116 defined, 238 and Virgil’s response toward, 25–26 gatekeeper of, 64 Plato Gate of, 11n3, 162n11 and love, 158, 207 guardian of, 93 and well-being, 221 tiers of, 7 Platonic Academy, 161n6 two functions of, 238 Pompey, 64 The Pope of Greenwich Village, ixn1 Populo (common people), 35, 77 Q Portinari, Beatrice (“Bice”), see Quinones, Ricardo J., 87 Beatrice Posthumous glory (or benefit) and Brunetto Latini, 94, 109, R 111–113, 116, 121, 179 Raversano, 168 and Farinata degli Uberti, 78, Rawls, John, 214 155, 179 Repentance, analysis of, 175–192 and Guido da Montelfeltro, 178 Repentants, late, 243 and Piero Della Vigna, Republic, 208 16–19, 38, 179 Resentment, 38, 46, 47, 67, 69, 145, and Romans, 111–113 199, 244n3 Preference-hedonism theory of Richard of Caserta, Count, 25 well-being, 211 Rinieri di Montemerlo, 133 Pride (superbia) Roman civil war, 64 analysis of, 228–236 Roman Empire in Commedia, 3, 228 authority of, 174 extreme examples of, 231, 235 and Dante, 263, 265 292 INDEX

Roosevelt, Theodore, 13 Singleton, Charles S., 11n3, 54n1, Rusticho di Filippo, 79 126n26, 161n7, 194n19, 194n23 Rusticucci, Jacopo, 137 Skinner, Quentin, 261 Sloth, 9 Socrates, 9, 158, 208, 236 S Sodom and Gomorrah, 85, 95, 102 St. Gregory the Great, 47 Sodomy/sodomites, 5, 32, 33, 80, 84, St. Jerome, 47 85, 91, 94–108, 113, 115–117, Salimbene da Parma, 162n13, 182 126n26, 126n37, 137 Salvani, Provenzano, 224, 242 Sorcerers, 33–34, 259 Salvation, 2, 7, 8, 10, 17, 50, 90, 91, Soul(s) 94, 101, 112, 115–117, 119, condemned, 25, 80, 81, 139 150, 160, 180–182, 189, 191, creation of human, 6, 154, 192n5, 197, 204, 207, 221, 228, 158, 161n6 241, 243n1 Soul-crafting, 219 Santagata, Marco, 87, 96, Squanderers, 32, 48, 192 127n38, 157 Statius, 90 Sapia of Siena, 224, 242 Stephany, William A., 50, 59–63, and envy, 224 67, 68, 74 Sartre, Jean-Paul, 11 Stoic, perfect, 36, 161n6 and Hell, 11 Suffering as redemptive, 29, 63 Satan, 65, 69 Suicide Savonarola, Girolamo, 93 morally permitted, 187 Scaglione, Aldo, 43 as philosophical question, 8 Scandal, sowers of, 105, Superbia, 240 137, 260 Swindlers, 54, 69 Scanlon, Thomas S., 220 Symposium, 158 Scarcity, conditions of, 98, 114 Secular monarchy, 264 Seducers, 8, 29, 47, 53 T Self-deception, and vice, 9, 183 Tacitus, 148 Self-transformation, 11 Terrace Semiramis, 103 first three, 223–225, 227, Seven deadly sins, 91, 96 238–242, 245n30 Shakespeare, William, 229 Tolomei, Regolino, 243 Sicilian Vespers, 254 Traitors Sienese Ghibellines, 34, 224 to party/country, 110, 133 Simon, Paul, 56n14 Trajan, Emperor, 239 Simonists, 184, 264 Treachery/fraud, 4, 6, 11, 18, 24–26, Sin(s) 35, 39, 40, 43, 47, 49, 52, 54, capital, 241 133, 148, 169, 174, 176, carnal, 95 182–184, 189, 191, 192, seven deadly, 91, 96 259, 260 INDEX 293

Tristan, 103 and pre-Christian pagans, 135 Truscott, James G., 177, 183 rediscovery of, 263 Tyrants, famous, 173 response to empathy, 25–26, 69 Virtue cardinal, 149, 170, 187, 190 U and Limbo, 25, 64, 69, 103, Ugolino della Gherardesca, Count, 26 179, 191 Uguccione della Faggiuola, 258 and pagans, 6 Ulysses, 26, 172, 173, 177, 191, 192, theological, 2 195n26, 234 Vita Nuova, 157 Universal human community, 265 Unwarranted pride, 7, 234, 235, 237 Usurers, 32, 80, 103 W Warranted pride, 230, 231, 233, 235–238, 241, 243, V 246n33 Verdicchio, Massimo, 55n3, 55n7, Washington, George, 206 75n3, 124n13 Wasters, 143 Vice(s) Webb, Jack, 175, 193n9 as punishment, 178, 190, 204, Well-being 209, 236 desire fulfillment theory of, seven capital, 1, 7, 44, 209 212–215, 217 See also Sin(s) mental state theory of, Villani, Giovanni, 45, 54n1, 78, 109, 209–212, 218 125n16, 125n18, 125n19, 132, objective list theory of, 7, 215–217, 134, 168, 182, 191 219, 221 Violence and preference-hedonism, against God, 80, 103 211, 215–217 against self, 39 and Ronald Dworkin, 218 victims of, 95 and T.S. Scanlon, 220 Virgil White Guelfs, viii, 142, 184, admired by Dante, ix, 26, 31, 36, 185, 261 37, 45, 49, 55n7, 66, 69–71, World peace, 264, 265 102, 135, 243, 263 and Cato, 66 as guide, 35, 49, 81, 90, 91, 102, Y 112, 136, 141, 155 Yankees, New York, 235