Dante in Translation - Audio Giuseppe Mazzotta

This lecture focuses on the middle zone of Inferno, the area of violence (Inferno 12-16). Introductory remarks are made on the concentration of hybrid creatures in this area of Hell and followed by a close reading of cantos 13 and 15. The pilgrim’s encounter with Pier delle Vigne (Inferno 13) is placed in literary context (Aeneid III). The questioning of authority staged in this scene resurfaces in the circle of sodomy (Inferno 15), where the pilgrim’s encounter with his teacher, Brunetto Latini, is read as a critique of the humanistic values he embodied.

Professor Mazzotta introduces students to the Divine Comedy, focusing on the first four cantos of Inferno. Stylistic, thematic and formal features of the poem are discussed in the context of its original title, Comedy. The first canto is read to establish the double voice of the poet-pilgrim and to contrast the immanent journey with those described by Dante’s literary precursors. Among these is the pilgrim’s guide, Virgil. The following cantos are read with special attention to the ways in which Dante positions his poem vis-à-vis the classical tradition. The novelty of Dante’s otherworldly journey is here addressed in terms of the relationship, introduced in the previous lecture in the context of the Vita nuova, between love and knowledge or, more precisely, between their respective faculties, will and intellect.

Professor Mazzotta introduces students to the general scheme and scope of the Divine Comedy and to the life of its author. Various genres to which the poem belongs (romance, epic, vision) are indicated, and special attention is given to its place within the encyclopedic tradition. The poem is then situated historically through an overview of Dante's early poetic and political careers and the circumstances that led to his exile. Professor Mazzotta concludes by discussing the central role Dante's exile was to play in his poetic project.

The last class of the semester consists of a brief recapitulation of topics in the Divine Comedy addressed throughout the course, followed by an extensive question and answer session with the students. The questions posed allow Professor Mazzotta to elaborate on issues raised over the course of the semester, from Dante's place within the medieval love tradition to the relationship between his roles as poet and theologian.

Professor Mazzotta lectures on the final cantos of Paradiso (30-33). The pilgrim's journey through the physical world comes to an end with his ascent into the Empyrean, a heaven of pure light beyond time and space. Beatrice welcomes Dante into the Heavenly Jerusalem, where the elect are assembled in a celestial rose. By describing the Empyrean as both a garden and a city, Dante recalls the poles of his own pilgrimage while dissolving the classical divide between urbs and rus, between civic life and pastoral retreat. Beatrice's invective against the enemies of empire from the spiritual realm of the celestial rose attests to the strength of Dante's political vision throughout his journey into God. Dante's concern with the harmony of oppositions as he approaches the beatific vision is crystallized in the prayer to the Virgin Mary offered by St Bernard, Dante's third and final guide. In his account of the vision that follows, the end of Dante's pilgrimage and the measure of its success converge in the poet's admission of defeat in describing the face of God.

This lecture focuses on Paradiso 27-29. St Peter's invective against the papacy from the heaven of the fixed stars is juxtaposed with Dante's portrayal of its contemporary incumbent, Boniface VIII, in the corresponding canto of Inferno. Recalls of infernal characters proliferate as the pilgrim ascends with Beatrice into the Primum Mobile. Bid to look back on the world below, Dante perceives the mad track of his uneasy archetype, Ulysses. Dante's remembrance of this tragic shipwreck at the very boundary of time and space gains interest in light of his allusion to Francesca at the outset of Paradiso 29. These resonances of intellectual and erotic transgression reinforce the convergence of cosmology and creation Dante assigns to the heaven of metaphysics.