Malarial fevers in the fourteenth century Divine Comedy

2018 ◽  
Vol 13 (7) ◽  
pp. 1135-1136
Author(s):  
Raffaella Bianucci ◽  
Philippe Charlier ◽  
Antonio Perciaccante ◽  
Otto Appenzeller ◽  
Donatella Lippi
2020 ◽  
pp. 299-323
Author(s):  
Emma Gee

In Dante’s Divina Commedia (Divine Comedy), the journey through the universe represents the integration of the human intellect into the cosmos as it was envisaged at the fourteenth-century apogee of the Classical worldview. The cosmic ladder of Dante’s work stretches fully from the top to the bottom of that universe. Characteristically of afterlife narratives, there are two types of space in Dante’s Commedia. The universe that is traversed in Dante’s journey is also set forth in a revelatory vision toward the end of the work, at Paradiso XXVIII. In our final chapter, we concentrate on this vision, which is both a culmination of the afterlife vision we’ve seen elsewhere in the book, and a departure from it. Whereas the vision we see earlier is a vehicle toward psychic harmonization, the vision in Dante explores not merely the need for psychic harmonization but the difficulties of it. This is done through a series of complexifying and interlocking images, of mirror and reflection, music, rhythm and note. All of these images fall short in expressing the goal of harmony of soul and universe. Psychic harmonization can only be achieved, finally, at the price of silence. When the soul is harmonized with the universe, it is undifferentiated from it. We can no longer speak of the universe as of something outside ourselves. Thus Dante’s poem falls silent.


Elements ◽  
2008 ◽  
Vol 4 (2) ◽  
Author(s):  
Kristina Aste

<span style="font-family: mceinline;">A <span style="font-family: mceinline;">time o<span style="font-family: mceinline;">f <span style="font-family: mceinline;">great musical development, the fourteenth century is the per<span style="font-family: mceinline;">fect back<span style="font-family: mceinline;">drop for the auditory all<span style="font-family: mceinline;">usions of <span style="font-family: mceinline;">Dante Alighieri's <em>Divi</em><span style="font-family: mceinline;"><em>ne Comedy</em>. </span></span></span></span></span></span></span></span></span>This article argues that Dante utilizes musical imagery as an essential component of his allegory. Influenced by both Christian thinkers and philosophers, Dante likely viewed scholastic music as an adjunct of religion. In the Divine Comedy, therefore, Dante presents auditory allusions as an inextricable factor of the protagonist's epic pilgrimage through Hell, Purgatory, and Heaven. Through a progression of anti-music in Inferno to human context in Purgatory to the music of the spheres in Paradise, this essay explores how the musical langauge of Dante's <em>Divine Comedy</em> conveys humanity's innate connection with God.


2012 ◽  
Vol 2 (2) ◽  
pp. 47-65
Author(s):  
Owen Barfield

2017 ◽  
Vol 7 (3) ◽  
pp. 195-209
Author(s):  
Rachel Fountain Eames

Charles Kingsley's lifelong interest in geology is well documented – from the gentleman geologists of his early novels and his membership of the Geological Society, to his introduction to earth science for children, Madam How and Lady Why (1870) – but the influence of geological ideas in The Water-Babies (1863) has been largely overlooked. Instead, academics have broadly categorised the novel as an ‘evolutionary parable’, emphasising Darwinian influences to the exclusion of contemporary geology. I propose that there is a distinct geological subtext underpinning The Water-Babies. Acknowledging both its scientific and religious contexts, I argue that Kingsley integrates elements of his geological studies into clear stratigraphic forms in the novel; that these ideas recur in the novel's surface geography and are informed by his reading of contemporary geologists; and that The Water-Babies is part of a longstanding generic tradition of Christian geological katabasis that can be traced back to Dante's Divine Comedy (1555).


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