94 Già fuor le genti sue dentro più spesse, 20.123]). For his abode; whence to behold the stars Inferno 20 falls into four narrative segments. The experience is one that involves “cangiandosi le membra tutte quante” (totally transforming all his limbs [Inf. Midway a place is where the Trentine Pastor, “Inferno III. Canto XX. In Sophocles' Oedipus Rex, Oedipus, the king of Thebes, calls upon Tiresias to aid in the investigation of the killing of the previous king Laius. 1 Di nova pena mi conven far versi [27] Capaneo is particularly relevant to our discussion here, because he is in Hell as a blasphemer, and blasphemy is a religious crime. He sidesteps the crucial contemporary issues with which he could have engaged. Ere he could have again his manly plumes. [52] Even the lowly cobbler of Parma is referred to by his nickname, Asdente (118). [33] Manto is not the first classical sorceress named in the Inferno. Pope Celestine V. The Shores of Acheron. Inferno: Canto XX Of a new pain behoves me to make verses And give material to the twentieth canto Of the first song, which is of the submerged. There are more connections that would bear further investigation, synthesized in the reference to “li duo serpenti avvolti” (the two entwining snakes) of Inferno 20.44: the seventh bolgia teems with entwining snakes, but not loving ones, like those of the Tireisias myth — nor for that matter, of the Cadmus myth, to name an Ovidian figure whom Dante cites in Inferno 25.97. Among the marbles white a cavern had 82 Quindi passando la vergine cruda There are references to her “breasts” (“mammelle” [Inf. "[12] Hera instantly struck him blind for his impiety. In Inferno 19 Pope Nicholas III claims to have read in the book of the future — the “scritto” of Inferno 19.54 — that Boniface VIII will eventually join him in the third bolgia of the eighth circle. Above in beauteous Italy lies a lake 93 Mantüa l’appellar sanz’ altra sorte. Who now unto his leather and his thread among white marbles, from which he could gaze He is said to have understood the language of birds and could divine the future from indications in a fire, or smoke. [34] But can one’s will be coerced by a sorceress, by a diviner, by a seer? who now would wish he had attended to [58] But these considerations, while important for any full accounting of Tireisias’ story as an intertext of Inferno 25, take us away from the issue that I want to stress here, which is the importance of gender in Inferno 20. Like most oracles, he is generally extremely reluctant to offer the whole of what he sees in his visions. In Homer's Odyssey, King Odysseus of Ithaca descended into the Underworld to seek the prophet's advice, using blood from a sacrificed animal to summon Tiresias's ghost. He is first recorded at Toledo in 1217, where he finished translating the treatise of al-Biṭrūjī (Alpetragius) on the sphere. 20.115-17) is devoted to the very important figure of Michael Scot, an astrologer and scholar whose work is central in the history of the transmission of Aristotle in the West: Michael Scot, (born c. 1175—died c. 1235), Scottish scholar and mathematician whose translations of Aristotle from Arabic and Hebrew into Latin are a landmark in the reception of that philosopher in western Europe. 20.98). Thou shouldst remember well it did not harm thee Take your favorite fandoms with you and never miss a beat. IV. Tiresias also appears in Sophocles' Antigone. This ancient story was recorded in lost lines of Hesiod. https://digitaldante.columbia.edu/dante/divine-comedy/inferno/inferno-20/ 122 la spuola e ’l fuso, e fecersi ’ndivine; 54 e ha di là ogne pilosa pelle. 41 quando di maschio femmina divenne 20.91]). 3.331). His is a desire that threatens to trespass the rigid social barrier placed between male and female and that also risks feminizing him. Dante and the Origins of Italian Literary Culture (New York: Fordham U. 20.116-17]). Tiresias immediately went to Kreon and informed him that the gods were furious with his decrees, as the dead must be given proper funeral rites. until Governolo, where it joins the Po. the earth was opened while the Thebans watched, It is clear that determinism in this non-technical sense is built into the very enterprise of writing a poem that adjudicates the afterlife. 18 ma io nol vidi, né credo che sia. 87 e visse, e vi lasciò suo corpo vano. (Dante’s Poets, pp. Kreon ordered a splendid funeral for Etiocles, but decreed that Polynices and the rebels must be left outside the city to rot, on penalty of death to any who did not obey this order. Tiresias: “Hardly nobody gets to live two genders in their life”. 121 Vedi le triste che lasciaron l’ago, down from his cheeks across his swarthy shoulders— The Latin poem relates that the prophetess bears a child, Ocnus, who founds the city and gives it his mother’s name: “qui muros matrisque dedit tibi, Mantua, nomen” (who gave you walls and the name of his mother, O Mantua [Aen. 20 di tua lezione, or pensa per te stesso can’t see—with her disheveled locks, who keeps 116 Michele Scotto fu, che veramente 6 che si bagnava d’angoscioso pianto; 7 e vidi gente per lo vallon tondo and there she lived, there left her empty body. 24 le natiche bagnava per lo fesso. He was originally born sighted but lost the use of his eyes after being blinded by either the goddess Athena (for seeing her naked by accident), or by the queen of the gods, Hera (after he sided with Zeus against her in an argument). was Michael Scot, a man who certainly knew how the game of magic fraud was played. 37 Mira c’ha fatto petto de le spalle: and Inferno 14 (Capaneo). be well aware of this, for there were times 79 Non molto ha corso, ch’el trova una lama, [4] Most interestingly, Dante deflects astrology, a pursuit in which he personally took pleasure, according to the astute gloss offered by the fourteenth-century commentator Benvenuto da Imola: “qui aliquantulum delectatus est in astrologia” (who to some degree took pleasure in astrology). Determinism and Astrology Manqué.” Commento Baroliniano, Digital Dante. We will see in the next sonnet how the ladies take action to re-establish the normal divisions between the sexes and between their roles. Bonatti is, according to Cesare Vasoli, “il più autorevole trattatista di astrologia del Medioevo italiano” (the most authoritative author of astrological treatises in the Italian Middle Ages; see “Bonatti, Guido,” in Dizionario Biografico degli Italiani, available online at Treccani.it, accessed 10/27/2015).
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