“In Judas: A Biography, Susan Gubar has amassed a long, grim and often nauseating catalog of the ways in which the Christian imagination has vented its wrath on the disciple who betrayed his master. . . The author of the medieval Golden Legend imagined Judas’s early life, which included killing his father and marrying his mother; an Arabic legend conjured an infant Judas obsessively biting himself. Medieval artists portrayed him as a slavering brute, deploying a racist arsenal of Jewish and African stereotypes to contrast him with the lily-white Jesus. No wonder that Dante placed Judas at the very bottom of the Inferno, where he is gnawed by Satan: ‘his head within and outside flails his legs.'” [. . .] –Adam Kirsch, The New York Times, April 3, 2009
Kathryn Harrison, While They Slept: An Inquiry into the Murder of a Family (2008)
“In the Inferno of Dante, Count Ugolino, forced to cannibalize his children’s corpses, is led to narrate the horror by Dante’s offer to retell the story up in the world above. Genesis 19 not only tells the story of incest between Lot and his daughters, but proceeds to name their offspring: Moab and Ben-ammi, and the Moabites and Ammonites descended from them. Abel’s blood ‘cries out’ with its story, and the fratricide Cain is marked.” [. . .] –Robert Pinsky, New York Times, June 8, 2008
Barbara Reynolds, Dante: The Poet, the Political Thinker, the Man (2006)
“. . .But the novelties come thick and fast, beginning (so far as I was concerned) with the suggestion on page 10 that Dante and other poets he associated with in Florence as a young man might have given their visionary and dreamlike imaginings a boost with the stimulus of love-potions. These herbal stimulants, cannabis perhaps, may, it turns out later, be what Dante is referring to in the comparison, near the start of Paradiso, between his own ‘trans-human’ experience and what Glaucus felt ‘on tasting of the herb’ (nel gustar dell’erba) which made him into a sea-god. As Reynolds explains at greater length when she comes to the final vision of the Godhead, mystics did often use drugs of one kind or another in conjunction with fasting and meditation in their pursuit of visionary illumination. There is no reason, she argues, why Dante should not have done so too. Dante as a substance abuser? It is not a key argument and Reynolds may be being provocative, even mischievous. She herself gives much more importance to her decoding of the two prophecies that have always been a problem for Dante commentators. . .” –Peter Hainsworth, The Times Literary Supplement, October 18, 2006 (accessible only with a subscription)
Contributed by Jenny Davidson
Anne Isba, “Gladstone and Dante: Victorian Statesman, Medieval Poet” (2006)
“From the point at which he first read the Commedia, at the age of twenty-four, William Gladstone was to consider Dante Alighieri one of the major influences in his life, on a par with Homer and St Augustine, and to identify himself strongly with the poet. Both were statesmen as well as scholars, for whom civic duty was more important than personal convenience. Both were serious theologians as well as simple spiritual pilgrims. Both idealised women. This book shows how Gladstone found in Dante an endorsement of his own beliefs as he negotiated a path through life. Isba traces the development of his enthusiasm against the background of a resurgent Italy in a new Europe, and in the context of the Victorian fashion for all things medieval. She also examines the parallels between the two men’s attitudes to sex and religion in particular, and closes by analysing the quality of Gladstone’s own writing on Dante (he was to become an internationally recognised Dante scholar).” —Boydell & Brewer
Contributed by Michael Richards
