Dante, the pilgrim, is the image of an author who stubbornly looks ahead, seeking and building the "Great Beyond" (Manguel). Following in his footsteps is therefore not a return to the past, going à rebours, but a commitment to the future, to exploring the potential of humanity to "transhumanise". This dynamic of self-transcendence in Dante’s humanism (Ossola), which claims for European civilisation a vocation for universalism (Ferroni), is analysed in the volume at three crucial moments: Firstly, the establishment of an emancipatory relationship between author and reader (Ascoli), in which authorship is authority and not power; secondly, the conception of vision as a learning process and horizon of eschatological overcoming (Mendonça); finally, the relationship with the past, which is never purely monumental, but ethically and intertextually dynamic, in an original rewriting of the original scriptural, medieval, and classical culture (Nasti, Bolzoni, Bartolomei). A second group of contributions is dedicated to the reconstruction of Dante’s presence in Portuguese literature (Almeida, Espírito Santo, Figueiredo, Marnoto, Vaz de Carvalho): they attest to the innovative impact of Dante’s work even in literary traditions more distant from it.

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This modern divine comedy, based on the original Divine Comedy that Dante wrote 700 years ago, tells the story of Tom Reed and how his early interest in Dante inspired him to make his own viaggio (journey) to the Underworld. After describing Tom's church upbringing and his joining, then leaving the church, the story continues in the Underworld (a.k.a. Hell) with a cast of characters Dante never could have imagined: Tanya, the CEO; Umberto, the Guest Master; Rachel, a young Dante scholar from Berkeley; visitors from China, India, Kenya, and Germany; and famous people in history woken up from the Big Nap for a "Great Minds and Personalities" conference attended by such greats as Socrates, Alexander the Great, Joan of Arc, Einstein, Isaac Bashevis Singer, and Groucho Marx. Tom also visits his father who's in a "Purgatory precinct" and talks to Hashem, his "wife" Naomi, and somebody called Satan who wears a cowboy hat and walks with a swagger. The climax of Tom's viaggio is his visit to the Crusaders who used to be in charge because he wants to include them in the book he plans to write that could make him the next Dante. However, because the Crusaders disapprove of his being a "defrocked priest," when he arrives, they withdraw their invitation and put him on trial. After he survives his ordeal with the help of Wanda (an ex-nun), members of GETA (Ghosts for the Ethical Treatment of Animals), and Dante himself, Tom is taken to the exit and resurfaces in New Jersey where Beatrice, his college girlfriend with whom he's back in contact, is waiting for him. Dante had his Beatrice (one of the great love stories of world literature), so why shouldn't Tom have his?

A richly detailed graveyard history of the Florentine poet whose dead body shaped Italy from the Middle Ages and the Renaissance to the Risorgimento, World War I, and Mussolini’s fascist dictatorship. Dante, whose Divine Comedy gave the world its most vividly imagined story of the afterlife, endured an extraordinary afterlife of his own. Exiled in death as in life, the Florentine poet has hardly rested in peace over the centuries. Like a saint’s relics, his bones have been stolen, recovered, reburied, exhumed, examined, and, above all, worshiped. Actors in this graveyard history range from Lorenzo de’ Medici, Michelangelo, and Pope Leo X to the Franciscan friar who hid the bones, the stone mason who accidentally discovered them, and the opportunistic sculptor who accomplished what princes, popes, and politicians could not: delivering to Florence a precious relic of the native son it had banished. In Dante’s Bones, Guy Raffa narrates for the first time the complete course of the poet’s hereafter, from his death and burial in Ravenna in 1321 to a computer-generated reconstruction of his face in 2006. Dante’s posthumous adventures are inextricably tied to major historical events in Italy and its relationship to the wider world. Dante grew in stature as the contested portion of his body diminished in size from skeleton to bones, fragments, and finally dust: During the Renaissance, a political and literary hero in Florence; in the nineteenth century, the ancestral father and prophet of Italy; a nationalist symbol under fascism and amid two world wars; and finally the global icon we know today.

Dante Alighieri was born in Florence, Italy in 1261. As a brilliant and well-respected Florentine, he entered politics. In 1301, after a political upheaval in Florence, Dante was unjustly banished from the city of his birth. Exiled for the rest of his life, Dante turned his poetic genius to writing a masterpiece of Italian poetry, The Divine Comedy. The Divine Comedy endures as a great Christian drama about sin, redemption, and salvation. Reading this story can encourage us to follow in the footsteps of Dante, who responded to physical adversity by focusing his energy on the spiritual world and remaining true to the Faith.

Simon Gilson explores Dante's reception in his native Florence between 1350 and 1481. He traces the development of Florentine civic culture and the interconnections between Dante's principal 'Florentine' readers, from Giovanni Boccaccio to Cristoforo Landino, and explains how and why both supporters and opponents of Dante exploited his legacy for a variety of ideological, linguistic, cultural and political purposes. The book focuses on a variety of texts, both Latin and vernacular, in which reference was made to Dante, from commentaries to poetry, from literary lives to letters, from histories to dialogues. Gilson pays particular attention to Dante's influence on major authors such as Boccaccio and Petrarch, on Italian humanism, and on civic identity and popular culture in Florence. Ranging across literature, philosophy and art, across languages and across social groups, this study fully illuminates for the first time Dante's central place in Italian Renaissance culture and thought.