By George Corbett, Heather Webb
Vertical Readings in Dante's Comedy is a reappraisal of the poem by way of a global staff of thirty-four students. every one vertical studying analyses 3 same-numbered cantos from the 3 canticles: Inferno i, Purgatorio i and Paradiso i; Inferno ii, Purgatorio ii and Paradiso ii; and so forth. even though students have urged earlier than that there are correspondences among same-numbered cantos that beg to be explored, this can be the 1st time that the procedure has been pursued in a scientific style around the poem. This assortment - to be issued in 3 volumes - bargains an remarkable repertoire of vertical readings for the complete poem. because the first quantity exemplifies, vertical interpreting not just articulates unexamined connections among the 3 canticles but additionally unlocks enticing new how you can input into center matters of the poem. the 3 volumes thereby supply an vital source for students, scholars and lovers of Dante.
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Additional info for Vertical Readings in Dante’s Comedy
Example text
The singing souls are themselves the rainbow they are compared to: the self-revelation of God to man. , xii. 140–41), is ‘di spirito profetico dotato’ [endowed with prophetic spirit] (l. 141): he saw the Trinity in history, saw the spiritual meaning in the letter of Scripture, and announced an age of true human freedom and understanding beyond all institutions and doctrines, whose harbingers were arguably Francis and Dominic. This is the revelation of the Comedy itself. This battle between humility and pride, between renunciation and cupidigia, between the divine and the animal in us, that we have traced through the Twelves, is the only battle there is: all others are merely corollaries of it, symptoms of losing this one true war.
The acrostic signifies, signs, human pride, as do the images it has translated into words, with Arachne at their centre. Thus, through this language, through these images, we can recognize ourselves, our own eclipse of language, of God’s human image; this recognition is itself an awakening to the divine, a recovery of meaning. In the same way, the fall of Troy (the final image) leads to the birth of Rome, through which justice and revelation will be restored. ) After the acrostic, Dante meets a beautiful angel, in white like the angels at the tomb of the risen Christ,12 who invites Dante, and us, to fly home.
Humans are language, they are art. But humans can only fully be that if they fulfil their nature: if they know themselves, so that through them the divine becomes conscious of itself in finite form, as in Christ. Then they are logos, spirit made body, the Word made flesh, consciousness or being made visible, sensible. But as a conscious being, that visible image itself speaks and says ‘I’, it signs and represents. The Word become image, becomes word. 9 The word or art of someone who is fully human (through whom the divine knows itself and speaks), is revelatory and authoritative, denoting the divine, the truth.