Lectura Dantis : Paradiso XXXI

Questo articolo analizza la struttura e il ruolo di Paradiso XXXI, il secondo dei quattro canti finali del Paradiso, tutti ambientati nell' Empireo. Il canto amplia la presentazione iniziale dell' Empireo in Canto XXX , sia con il ritratto del ruolo degli angeli che con la presentazione eterodossa dei beati nei corpi gloriosi così come appariranno nel giorno del Giudizio Universale. Il canto contiene la sostituzione sorprendente di San Bernardo con Beatrice e la preghiera di addio che Dante indirizza alla donna. Nella lettura delle similitudini del canto, la centralità dell' idea del pellegrinaggio diventa chiara, indicando il modo in cui Dante crea una poetica alternativa personale al Giubileo ufficiale di Papa Bonifacio nel 1300, l'anno stesso del poema dantesco.This article analyzes the structure and role of Paradiso XXXI, the second of the four final cantos of Paradiso, all set in the Empyrean. The canto amplifies the initial presentation of the Empyrean in Canto XXX, both in its depiction of the role of the angels and its heterodox presentation of the blessed in their «glorious bodies» as they will appear at the Last Judgment. It also contains the surprising substitution of Saint Bernard for Beatrice and Dante's farewell prayer to Beatrice. In reading the canto's similes, the centrality of the idea of pilgrimage becomes clear, and points to the way in which Dante creates a poetic personal alternative to Pope Boniface's Jubilee of 1300, the fictional date of Dante's poem

Reclaiming Paradiso:Dante in the Poetry of James Merrill and Charles Wright

The ‘fortuna di Dante’ among English and American poets of the twentieth century is a rich story that continues on into this millennium with new permutations and undiminished energies. Pound and Eliot canonized Dante for more than one generation of poets and readers. Although Eliot famously rewrote Dante’s infernal encounter with Brunetto Latini in ‘Little Gidding’, it was Purgatorio rather than Inferno that both Pound and Eliot valorized, its charged and affectionate poetic encounters serving as a model for key moments in both their works. Both poets especially loved Purgatorio XXVI, in which Dante’s meeting with Guinizelli and then with Arnaut Daniel is staged as an encounter between languages as well as poets, with Dante incorporating Provençal into his terza rima. For others such as Seamus Heaney and Derek Walcott the theme of poetic encounter in the afterlife, or between the dead and the living, remained a dominant trope, leading to important scenes in several Walcott poems and to Heaney’s great purgatorial poem, Station Island

Lectura Dantis: Paradiso XXXI

This article analyzes the structure and role of Paradiso XXXI, the second of the four final cantos of Paradiso, all set in the Empyrean. The canto amplifies the initial presentation of the Empyrean in Canto XXX, both in its depiction of the role of the angels and its heterodox presentation of the blessed in their «glorious bodies» as they will appear at the Last Judgment. It also contains the surprising substitution of Saint Bernard for Beatrice and Dante’s farewell prayer to Beatrice. In reading the canto’s similes, the centrality of the idea of pilgrimage becomes clear, and points to the way in which Dante creates a poetic personal alternative to Pope Boniface’s Jubilee of 1300, the fictional date of Dante’s poem

Reclaiming "Paradiso" : Dante in the poetry of James Merrill and Charles Wright

The 'fortuna di Dante' among English and American poets of the twentieth century is a rich story that continues on into this millennium with new permutations and undiminished energies. Pound and Eliot canonized Dante for more than one generation of poets and readers. It was "Purgatorio" rather than "Inferno" that both Pound and Eliot valorized, its charged and affectionate poetic encounters serving as a model for key moments in both their works. [...] Yet it was two American poets, James Merrill and Charles Wright, who focused their attention and delight specifically on the "Paradiso", a much less common predilection for both poets and general readers. [...] Wright says that he writes for the dead; sometimes he seems to write as the dead. It is this premature identification with the dead, even if sporadic, which makes Wright so different from both Dante and Merrill, for whom the afterlife is ultimately an affirmation of life. Both Dante and Merrill make us understand the usefulness of the fiction of the afterlife as a way of staging a dialogue with the dead - which is what much of poetry, perhaps much of life, is about. What all three poets share is a dream of paradise as a site that emboldens the imagination

Lectura Dantis : Paradiso XXXI

Questo articolo analizza la struttura e il ruolo di Paradiso XXXI, il secondo dei quattro canti finali del Paradiso, tutti ambientati nell' Empireo. Il canto amplia la presentazione iniziale dell' Empireo in Canto XXX , sia con il ritratto del ruolo degli angeli che con la presentazione eterodossa dei beati nei corpi gloriosi così come appariranno nel giorno del Giudizio Universale. Il canto contiene la sostituzione sorprendente di San Bernardo con Beatrice e la preghiera di addio che Dante indirizza alla donna. Nella lettura delle similitudini del canto, la centralità dell' idea del pellegrinaggio diventa chiara, indicando il modo in cui Dante crea una poetica alternativa personale al Giubileo ufficiale di Papa Bonifacio nel 1300, l'anno stesso del poema dantesco.This article analyzes the structure and role of Paradiso XXXI, the second of the four final cantos of Paradiso, all set in the Empyrean. The canto amplifies the initial presentation of the Empyrean in Canto XXX, both in its depiction of the role of the angels and its heterodox presentation of the blessed in their «glorious bodies» as they will appear at the Last Judgment. It also contains the surprising substitution of Saint Bernard for Beatrice and Dante's farewell prayer to Beatrice. In reading the canto's similes, the centrality of the idea of pilgrimage becomes clear, and points to the way in which Dante creates a poetic personal alternative to Pope Boniface's Jubilee of 1300, the fictional date of Dante's poem