Walking With Dante

Dante and Virgil begin their exit from the terrace of pride on Mount Purgtory. To do so, they must encounter and angel who implicitly calls back Lucifer (or Satan) into the text yet who welcomes them on their way up the less-steep ascent.Join me, Mark Scarbrough, as we watch Virgil reassert this role as the guide and see another of the epic angels in Purgatory.If you'd like to help out, please consider donating to keep this podcast afloat. You can do at this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[02:22] My English translation of the passage: PURGATORIO, Canto XII, lines 73 - 99. If you'd like to read along or continue the conversation with me, please go to my website, markscarbrough.com.[04:47] Virgil returns to being Virgil: a guide to the afterlife who quote himself.[08:08] Virgil and the angel both seem to set the plot in motion again.[11:19] Virgil seems more interested in what's ahead and less interested in the reliefs and carvings. In fact, he seems to mistake the lesson from those carvings: Some days, like Trajan's, happen again and again in an eternal art form.[14:08] The strength of COMEDY is that the complex always resolves into the simple.[16:17] Irony: Virgil's "simple" ethic contains a Dantean neologism.[17:20] The beautiful angel contains an implicit and perhaps redemptive reference to Lucifer (or Satan).[21:11] Who speaks the condemnation against humanity? The angel or Dante the poet?[25:54] Rereading the passage: PURGATORIO, Canto XII, lines 73 - 99.

Dante the poet adds a coda to his (fake) ekphrastic poetry on the reliefs in the road bed of the terrace of pride on Mount Purgatory. He steps back and explains the very nature of the art to us: realer than real, as it were. Then he moves the passage out from its narrative base and into a moral lesson based on an allegorical (and anagogical) reading of his masterwork, COMEDY.Join me, Mark Scarbrough, as we work through the last passage on the theory of art for this terrace of PURGATORIO.Here are the segments for this episode of WALKING WITH DANTE:[01:29] My English translation of the passage: PURGATORIO, Canto XII, lines 64 - 72.[02:40] Dante seems to double down on the artistic claims of the terrace of pride.[05:52] Dante reminds us that we're reading an allegorical (and anagogical) poem.[10:16] Humans create their moral truths by telling lies.[16:21] Rereading the passage: Purgatorio, Canto XII, lines 64 - 72.

We've spent three episodes going over the reliefs in the road bed of the terrace of pride on Mount Purgatory. Now let's step back and look at the whole passage. Yes, its sweet. But also its curiously crafted problems. And the way it leaves us with more questions than answers, even though we're supposed to take away a very distinct moral lesson.Join me, Mark Scarbrough, as we run through this entire complicated passage in PURGATORIO.If you'd like to help out with the many costs associated with this podcast, please consider donating through this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:12] My English translation of the passage: PURGATORIO, Canto XII, lines 22 - 63. If you'd like to read along, print it off, or continue the conversation with me, please go to my website: markscarbrough.com.[04:18] Biblical, classical, and historical figures flatten the interpretive landscape. Is Ovid of an equal weight to the Bible?[06:33] The passage is an acrostic poem: each tercet starts with a specific letter, here to spell out "man." But does that rhetorical technique actually work for this passage? Are these all "men"? Or even humans?[10:05] The tercets are thematically in sets of four: the judgment of God, of the self, and of others. Again, doesn't that flatten the moral landscape?[12:46] Do the penitents have to be this learned to glean the intended lesson? And is this the sum total of the reliefs on the terrace? Or are there more?[15:13] How can you be guilty of pride against or toward a God you don't know?[18:12] Where do these figures fit in hell? And while we're at it, where does pride fit in hell?[21:29] Why does this passage end with Troy, the noble city?[22:53] Why is this fake ekphrastic poetry?

We've come to the last four reliefs in the paving stones of the terrace of pride. We're almost on our way to the next terrace of Purgatory . . . but not quite. Dante the pilgrim has to pay attention to these final moments, the final exemplars, some of whom are stated outright in the carvings and some of whom are strangely occluded.Join me, Mark Scarbrough, as we look through this last passage on the reliefs in the road bed. There are still plenty of surprises under our feet!Please consider donating to help me cover licensing, streaming, hosting, web domain, and other fees associated with this unsponsored podcast. If you'd like to make a contribution, you can do so at this PayPal link.Here are the segments of this episode of WALKING WITH DANTE:[01:24] My English translation of the passage: PURGATORIO, Canto XII, lines 49 - 60. If you'd like to read along or drop a comment to continue the conversation, please visit my website, markscarbrough.com.[02:42] The final figures in the hard pavement: Alcmeon (and Eriphyle), Sennacherib, Tomyris (and Cyrus), and Holofernes (and Judith).[11:16] The craft of the passage: children killing their parents v. women killing warlords, sacred spaces v. profane/political slaughter, occluded v. presented figures.[15:41] Curiosities in the passage: the unnamed figures, the allegory of the hard pavement, the connection between Sennacherib and Satan, and the odd notion of Holofernes' "relics."[21:24] Our final discussion on the virtue of humility: its possible evolutionary necessity for a communal animal.

We're still walking on top of the reliefs of the prideful in the road bed of the first terrace of Mount Purgatory after the gate: the terrace of pride. Here, Dante the pilgrim sees four more figures: two from the classical age and two from the Biblical age. And the classical figures seem distinctly connected to art.Join me, Mark Scarbrough, as we explore another short passage on the reliefs in the road bed of the terrace of pride.Would you like to help support this podcast? I have many fees--domain, licensing, streaming, hosting, and more--and I could use a little help covering them, since I remain otherwise unsupported. To help out and donate a little, please visit this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:31] My English translation of the passage: PURGATORIO, Canto XII, lines 37 - 48. If you'd like to read along or continue the conversation with me, please visit my website: markscarbrough.com.[02:39] The figures in the road bed in this passage: Niobe, Saul, Arachne, and Reheboam.[10:06] The craft of this passage: Ovid's Metamorphosis v. the Bible; poetry and art v. politics and revolt.[13:00] One curiosity in the passage: suicides.[15:43] The second of three discussions on the difficulty of making humility a virtue.

Virgil has directed Dante the pilgrim to look down at the road bed. Dante sees figures carved into the terrace . . . and he begins to walk on pride, the way one might walk over tombs in the floor of a church.Join me, Mark Scarbrough, as we explore the first four figures carved into road bed. Who are they? How is the passage crafted? And what can they tell us about the dualism of pride and humility?Want to help support this otherwise unsupported podcast? You can donate to help me cover licensing, streaming, hosting, domain, and other fees by visiting this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[02:02] My English translation of the passage: PURGATORIO, Canto XII, lines 25 - 36. If you'd like to read along or continue the conversation with me, please go to my website: markscarbrough.com.[03:47] Who are these figures? Lucifer, Briareus, Apollo, Athena, Mars, Jupiter, and Nimrod.[10:14] What are the rhetorical, thematic, and formal poetic structures used to describe this first set of four exemplars.[14:45] One curiosity in the passage: Statius's THEBIAD may lie behind much of it.[15:55] Another curiosity: One set of figures are NOT exemplars of pride.[16:59] A final curiosity: Apollo's occluded presence in the passage.[19:33] The first of three discussions on the difficulty of making humility a virtue.

The opening of PURGATORIO, Canto XII, becomes even stranger as the poet Dante claims that the art he’s about to see beneath his feet is even clearer than the actual events when they happened.All well and good, until we remember this isn’t God’s art, as Dante wants us to believe. It’s Dante’s. And audacious.Join me, Mark Scarbrough, as we explore the second half of the opening twenty-four lines of PURGATORIO, Canto XII.Here are the segments for this episode of WALKING WITH DANTE: [01:29] My English translation of the passage: PURGATORIO, Canto XII, lines 13 - 24. If you'd like to read along or continue the conversation with me, please go to my website: markscarbrough.com.[02:37] Virgil's call back to realism (or mimesis).[04:30] Tombs and their signs (or symbolic language).[09:56] Artifice as "realer" than real.[21:00] Rereading the passage: PURGATORIO, Canto XII, lines 13 - 24.

Dante is still hunched over, going along like a dumb ox, paired up with the souls on the terrace of pride. His pride has been lanced by their monologues.Until Virgil tells him to be like the damned Ulysses. And then he straightens up and heads out.Join me, Mark Scarbrough, as we explore the curious opening lines to PURGATORIO, Canto XII. Dante seems to want to have it both ways at once. But all cakes spoil, no matter how careful you are.Here are the segments for this episode of WALKING WITH DANTE:[01:02] My English translation of the passage: PURGATORIO, Canto XII, lines 1 - 12. If you'd like to read along or leave a comment and continue the conversation, please go to my website, markscarbrough.com.[02:24] Did Dante really create a problem with the redemption of Provenzan Salvani in PURGATORIO, Canto XI?[05:19] Has Dante really morphed into the oxen pulling the cart with the ark, rather than being Uzzah who touches and steadies the ark?[09:55] How is Virgil Dante's tutor?[11:30] Why does Virgil prompt Dante to be Ulysses?[13:05] How exactly is Dante "emptied out"?[16:18] Does the passage include a mistake about Virgil?

Some personal news . . . and not the sort I ever want to share . . . about future episodes of this podcast. I hope you'll understand.

If you'd like to make a contribution to help me with hosting, licensing, streaming, editing, and royalty fees, please consider visiting this PayPal link right here.We’ve come to the end of PURGATORIO, Canto XI . . . and the end of the artist Oderisi’s monologue. He finishes up, not with more about himself, but with the tale of the third penitent we see on the first terrace after the gate: Provenzan Salvani, a bad boy from Siena who plotted Florence's demise and who also perhaps foreshadows our poet's exile.Join me, Mark Scarbrough, as we explore some of the gorgeous poetry in this passage and try to come to terms with how Dante is constructing this very new bit of theology: Purgatory.Here are the segments for this episode of WALKING WITH DANTE:[01:31] My English translation of the passage: PURGATORIO, Canto XI, lines 109 - 139. If you'd like to read along or continue the conversation with me, please go to this episode on my website, markscarbrough.com.[04:30] Echoes in the opening lines of this passage: from the Bible, from INFERNO.[08:59] Back to the Battle of Montaperti in 1260 CE.[11:04] The kinds of pride on this first terrace of Purgatory.[12:58] A gorgeous passage in the Florentine.[15:36] Provenzan Salvani, a Ghibelline tyrant from Siena who plotted Florence's demise.[18:09] "Contrapasso" or "debt"?[20:24] The logistics of Dante's Purgatory.[23:37] A murky repentance.[26:52] Another prophecy of Dante's exile.[28:50] The gloss life gives to art.[31:09] Rereading the passage: PURGATORIO, Canto XI, lines 109 - 139.