Peter Dronke explores 'The Divine Comedy' by exploring the medieval Latin traditions of Dante's era.

Bringing together cartography, history, philosophy, philology, and other disciplines, Dante and the Greeks taps into the knowledge of scholars of the medieval West, Byzantium, and Dante. Essays discuss the presence of ancient Greek poetry, philosophy, and science in Dante's writings, as well as the Greek characters who populate his works.

"In Dante and the Orient, Schildgen argues that Dante's treatment of the East enabled him to use the rhetoric employed in crusade narratives and other travel literature to oppose the military and polemic goals of the Crusades and to plead for the reformation of both church and state."--BOOK JACKET.

In this book, Teodolinda Barolini explores the sources of Italian literary culture in the figures of its lyric poets and its “three crowns”: Dante, Petrarch, and Boccaccio. Barolini views the origins of Italian literary culture through four prisms: the ideological/philosophical, the intertextual/multicultural, the structural/formal, and the social. The essays in the first section treat the ideology of love and desire from the early lyric tradition to the Inferno and its antecedents in philosophy and theology. In the second, Barolini focuses on Dante as heir to both the Christian visionary and the classical pagan traditions (with emphasis on Vergil and Ovid). The essays in the third part analyze the narrative character of Dante’s Vita nuova, Petrarch’s lyric sequence, and Boccaccio’s Decameron. Barolini also looks at the cultural implications of the editorial history of Dante’s rime and at what sparso versus organico spells in the Italian imaginary. In the section on gender, she argues that the didactic texts intended for women’s use and instruction, as explored by Guittone, Dante, and Boccaccio—but not by Petrarch—were more progressive than the courtly style for which the Italian tradition is celebrated. Moving from the lyric origins of the Divine Comedy in “Dante and the Lyric Past” to Petrarch’s regressive stance on gender in “Notes toward a Gendered History of Italian Literature”—and encompassing, among others, Giacomo da Lentini, Guido Cavalcanti, and Guittone d’Arezzo—these sixteen essays by one of our leading critics frame the literary culture of thirteenth-and fourteenth-century Italy in fresh, illuminating ways that will prove useful and instructive to students and scholars alike.

Ethics, Politics and Justice in Dante presents new research by international scholars on the themes of ethics, politics and justice in the works of Dante Alighieri, including chapters on Dante’s modern ‘afterlife’. Together the chapters explore how Dante’s writings engage with the contemporary culture of medieval Florence and Italy, and how and why his political and moral thought still speaks compellingly to modern readers. The collection’s contributors range across different disciplines and scholarly traditions – history, philology, classical reception, philosophy, theology – to scrutinise Dante’s Divine Comedy and his other works in Italian and Latin, offering a multi-faceted approach to the evolution of Dante’s political, ethical and legal thought throughout his writing career. Certain chapters focus on his early philosophical Convivio and on the accomplished Latin Eclogues of his final years, while others tackle knotty themes relating to judgement, justice, rhetoric and literary ethics in his Divine Comedy, from hell to paradise. The closing chapters discuss different modalities of the public reception and use of Dante’s work in both Italy and Britain, bringing the volume’s emphasis on morality, political philosophy, and social justice into the modern age of the nineteenth, twentieth, and twenty-first centuries.

Exploring Dante's reading and how he transformed what he found, this book argues that the independence and strength of Dante's poetic stance stems from deep and sustained experience of Christian scriptures.

In the early 1300s, Dante Alighieri set out to write the three volumes which make the up The Divine Comedy. Purgatorio is the second volume in this set and opens with Dante the poet picturing Dante the pilgrim coming out of the pit of hell. Similar to the Inferno (34 cantos), this volume is divided into 33 cantos, written in tercets (groups of 3 lines). The English prose is arranged in tercets to facilitate easy correspondence to the verse form of the Italian on the facing page, enabling the reader to follow both languages line by line. In an effort to capture the peculiarities of Dante's original language, this translation strives toward the literal and sheds new light on the shape of the poem. Again the text of Purgatorio follows Petrocchi's La Commedia secondo l'antica vulgata, but the editor has departed from Petrocchi's readings in a number of cases, somewhat larger than in the previous Inferno, not without consideration of recent critical readings of the Comedy by scholars such as Lanza (1995, 1997) and Sanguineti (2001). As before, Petrocchi's punctuation has been lightened and American norms have been followed. However, without any pretensions to being "critical", the text presented here is electic and being not persuaded of the exclusive authority of any manuscript, the editor has felt free to adopt readings from various branches of the stemma. One major addition to this second volume is in the notes, where is found the Intercantica - a section for each canto that discusses its relation to the Inferno and which will make it easier for the reader to relate the different parts of the Comedy as a whole.

Describing Dante's descent into Hell midway through his life with Virgil as a guide, Inferno depicts a cruel underworld in which desperate figures are condemned to eternal damnation for committing one or more of seven deadly sins. As he descends through nine concentric circles of increasingly agonising torture, Dante encounters doomed souls including the pagan Aeneas, the liar Odysseus, the suicide Cleopatra, and his own political enemies, damned for their deceit. Led by leering demons, the poet must ultimately journey with Virgil to the deepest level of all. For it is only by encountering Satan, in the heart of Hell, that he can truly understand the tragedy of sin.

In fourteenth-century Italy, literacy became accessible to a significantly larger portion of the lay population (allegedly between 60 and 80 percent in Florence) and provided a crucial means for the vernacularization and secularization of learning, and for the democratization of citizenship. Dante Alighieri's education and oeuvre sit squarely at the heart of this historical and cultural transition and provide an ideal case study for investigating the impact of Latin education on the consolidation of autonomous vernacular literature in the Middle Ages, a fascinating and still largely unexamined phenomenon. On the basis of manuscript and archival evidence, Gianferrari reconstructs the contents, practice, and readings of Latin instruction in the urban schools of fourteenth-century Florence. It also shows Dante's continuous engagement with this culture of teaching in his poetics, thus revealing his contribution to the expansion of vernacular literacy and education. The book argues that to achieve his unprecedented position of authority as a vernacular intellectual, Dante conceived his poetic works as an alternative educational program for laypeople, who could read and write in the vernacular but had little or no proficiency in Latin. By reconstructing the culture of literacy shared by Dante and his lay readers, Dante's Education shifts critical attention from his legacy as Italy's national poet, and a "great books" author in the Western canon, to his experience as a marginal intellectual engaged in advancing a marginal culture.

While numerous classical dictionaries identify the figures and tales of Greek and Roman mythology, this reference book explains the allegorical significance attached to the myths by Medieval and Renaissance authors. Included are several hundred alphabetically arranged entries for the gods, goddesses, heroes, heroines, and places of classical myth a