Dante and the Franciscans (The Medieval Franciscans) by Casciani, S. (ed.), Santa Casciani

By Casciani, S. (ed.), Santa Casciani

The essays during this quantity deal with the interrelationship among Dante and the Franciscan highbrow culture and exhibit how all disciplines can come jointly to make clear how the Franciscan highbrow part informs lots of Dantes writing and the way in flip Franciscan writing is proficient via Dante's paintings.

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Extra resources for Dante and the Franciscans (The Medieval Franciscans)

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Inferno 19. ) The imagery that the pilgrim uses here derives from chapter 17 of the Apocalypse, and we first need to come to an understanding of how Dante’s use of this imagery accords with his biblical source. The first three verses of Apocalypse 17 read as follows: church to oppose Charles I of Anjou; it may even refer to the rumor (now discredited) that Nicholas received Byzantine funds, which he used to foment a rebellion against Charles, actions that led to the Sicilian Vespers. The rumor is recounted by Villani, at Cronica, 8.

And Manselli) come to the conclusion that the evidence, while not conclusive, suggests that Dante knew both Ubertino’s Arbor vitae and Olivi’s commentary. The most thorough treatment is Manselli’s “Pietro di Giovanni Olivi ed Ubertino da Casale (a proposito della Lectura super Apocalipsim e dell’Arbor vitae crucifixae Jesu),” in Da Gioacchino da Fiore, 79–107. Manselli argues that while Dante certainly knew Ubertino, he saw him as an unsubtle, polemical thinker, and that he therefore turned primarily to Bonaventure and Olivi as his guides to Franciscanism.

20. 82–96. There remains, however, the more general question of the extent to which Dante may be indebted simply to Ubertino rather than to Olivi. This is a question that deserves a separate and much more careful study than I have space for here, but the few critics who have treated the topic (Davis, op. , and Manselli) come to the conclusion that the evidence, while not conclusive, suggests that Dante knew both Ubertino’s Arbor vitae and Olivi’s commentary. The most thorough treatment is Manselli’s “Pietro di Giovanni Olivi ed Ubertino da Casale (a proposito della Lectura super Apocalipsim e dell’Arbor vitae crucifixae Jesu),” in Da Gioacchino da Fiore, 79–107.

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