Offers an analysis of the presence and significance of female characters in Dante's 'Comedy'. Commencing with the tabulations of women listed in "Inferno IV" and "Purgatorio XXII", to which may be added the grouping in "Paradiso XXXII", this work traces the symmetry and symbolic import of these clusters.

The first part of this study explores the extent to which Dante’s Divine Comedy contributed to Christopher Columbus’s perception of the cosmos and the eschatological meaning of his journey to what he called an ‘other world.’ The second considers how Italian writers and artists of the late Renaissance and Counter Reformation received the news of the ‘discovery’ and the extent to which they used the figure of Dante and the pseudo-prophecy of the Commedia to interpret its significance.

In popular thought, Christianity is often figured as being opposed to dance. Conventional scholarship traces this controversy back to the Middle Ages. Throughout the medieval era, the Latin Church denounced and prohibited dancing in religious and secular realms, often aligning it with demonic intervention, lust, pride, and sacrilege. Historical sources, however, suggest that medieval dance was a complex and ambivalent phenomenon. During the High and Late Middle Ages, Western theologians, liturgists, and mystics not only tolerated dance; they transformed it into a dynamic component of religious thought and practice. This book investigates how dance became a legitimate form of devotion in Christian culture. Sacred dance functioned to gloss scripture, frame spiritual experience, and imagine the afterlife. Invoking numerous manuscript and visual sources (biblical commentaries, sermons, saints' lives, ecclesiastical statutes, mystical treatises, vernacular literature, and iconography), this book highlights how medieval dance helped shape religious identity and social stratification. Moreover, this book shows the political dimension of dance, which worked in the service of Christendom, conversion, and social cohesion. In Ringleaders of Redemption, Kathryn Dickason reveals a long tradition of sacred dance in Christianity, one that the professionalization and secularization of Renaissance dance obscured, and one that the Reformation silenced and suppressed.

The characters, plots, and potent language of C. S. Lewis's novels reveal everywhere the modern writer' admiration for Dante's Divine Comedy. Throughout his career Lewis drew on the structure, themes, and narrative details of Dante's medieval epic to present his characters as spiritual pilgrims growing toward God. Dante's portrayal of sin and sanctification, of human frailty and divine revelation, are evident in all of Lewis's best work. Readers will see how a modern author can make astonishingly creative use of a predecessor's material - in this case, the way Lewis imitated and adapted medieval ideas about spiritual life for the benefit of his modern audience. Nine chapters cover all of Lewis's novels, from Pilgrim's Regress and his science-fiction to The Chronicles of Narnia and Till We Have Faces. Readers will gain new insight into the sources of Lewis's literary imagination that represented theological and spiritual principles in his clever, compelling, humorous, and thoroughly human stories.

A shadow, in its most literal sense, is the projection of a silhouette against a surface and the obstruction of direct light from hitting that surface. For writers and artists, the shadows cast by their precursors can be either a welcome influence, one consciously evoked in textual production via homage or bricolage, or can manifest as an intrusive, haunting, prohibitive presence, one which threatens to engulf the successor. Many writers and artists are affected by an anxious and ambiguous relationship with their precursors, while others are energised by this relationship. The role that intertextuality plays in creative production invites interrogation, and this publication explores a range of conscious and unconscious influences informing relations between texts and contexts, between predecessors and successors. The chapters revolve around intertextual influence, ranging from conscious imitation and intentional allusion to Julia Kristeva’s idea of intertextuality. Do all texts contain references to and even quotations from other texts? Do such references help shape how we read? This multidisciplinary work includes chapters on the long shadows cast by Shakespeare, Dante, Scott, Virgil and Ovid, the shadows of colonial precursors on postcolonial successors, the shadows cast over Kipling and Murdoch, and chapters on other writers, dramatists and filmmakers and their relationships with precursor figures. With its focus on intertextual relationships, this book contributes to the thriving fields of adaptation studies and studies of intertextuality.