"Dante's Divine Comedy in Early Renaissance England compares the intellectual, emotional, and religious world of Dante in 13th-century Florence with that of a group of English intellectuals gathered around Humphrey, Duke of Gloucester, uncle of the King, Henry VI. Here, Jonathan Hughes establishes that there was a Renaissance in 15th-century England, encouraged by the discovery and translations of works of Greek philosophers and developments in science and medicine; and that vernacular writers in Gloucester's circle, such as John Lydgate and Robert Hoccleve, were of fundamental importance in exploring the meaning of the self and man's relationship with the natural world and the classical past. However, the appearance in 15th-century England of Dante's 'Commedia', the most popular work of the Middle Ages, served to remind writers and readers of the cost of intellectual enquiry: the loss of faith in a harmonious and beautiful world; the redemptive power of the love of a woman; and the tangible presence of an afterlife. Engagingly written and meticulously researched, this innovative study shines a new perspective on Dante scholarship as well as offering a unique anaylsis of intellectual thought and culture in 15th-century England"--

Dante's Divine Comedy in Early Renaissance England compares the intellectual, emotional, and religious world of Dante in 13th-century Florence with that of a group of English intellectuals gathered around Humphrey, Duke of Gloucester, uncle of the King, Henry VI. Here, Jonathan Hughes establishes that there was a Renaissance in 15th-century England, encouraged by the discovery and translations of works of Greek philosophers and developments in science and medicine; and that vernacular writers in Gloucester's circle, such as John Lydgate and Robert Hoccleve, were of fundamental importance in exploring the meaning of the self and man's relationship with the natural world and the classical past. However, the appearance in 15th-century England of Dante's 'Commedia', the most popular work of the Middle Ages, served to remind writers and readers of the cost of intellectual enquiry: the loss of faith in a harmonious and beautiful world; the redemptive power of the love of a woman; and the tangible presence of an afterlife. Engagingly written and meticulously researched, this innovative study shines a new perspective on Dante scholarship as well as offering a unique anaylsis of intellectual thought and culture in 15th-century England.

This first volume of Robert Durling's new translation of The Divine Comedy brings a new power and accuracy to the rendering of Dante's extraordinary vision of Hell, with all its terror, pathos, and humor. Remarkably true to both the letter and spirit of this central work of Western literature, Durling's is a prose translation (the first to appear in twenty-five years), and is thus free of the exigencies of meter and rhyme that hamper recent verse translations. As Durling notes, "the closely literal style is a conscious effort to convey in part the nature of Dante's Italian, notoriously craggy and difficult even for Italians." Rigorously accurate as to meaning, it is both clear and supple, while preserving to an unparalleled degree the order and emphases of Dante's complex syntax.The Durling-Martinez Inferno is also user-friendly. The Italian text, newly edited, is printed on each verso page; the English mirrors it in such a way that readers can easily find themselves in relation to the original terza rima. Designed with the first-time reader of Dante in mind, the volume includes comprehensive notes and textual commentary by Martinez and Durling: both are life-long students of Dante and other medieval writers (their Purgatorio and Paradiso will appear next year). Their introduction is a small masterpiece of its kind in presenting lucidly and concisely the historical and conceptual background of the poem. Sixteen short essays are provided that offer new inquiry into such topics as the autobiographical nature of the poem, Dante's views on homosexuality, and the recurrent, problematic body analogy (Hell has a structure parallel to that of the human body). The extensive notes, containing much new material, explain the historical, literary, and doctrinal references, present what is known about the damned souls Dante meets --from the lovers who spend eternity in the whirlwind of their passion, to Count Ugolino, who perpetually gnaws at his enemy's skull--disentangle the vexed party politics of Guelfs and Ghibellines, illuminate difficult and disputed passages, and shed light on some of Dante's unresolved conflicts.

I have made some attempt to deal in a concise way with two subjects which have not, I think, hitherto been handled in English books on Dante, other than translations. One of these is the development of the Guelf and Ghibeline struggle from a rivalry between two German houses to a partisan warfare which rent Italy for generations.