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• W88207084 abstract "Quomodo sedet sola civitas plena populo! facta est quasi vidua domina gentium. (How doth the city sit solitary that was full of people! How is the mistress of the Gentiles become widow!)--Lamentations 1.1 O vos otaries qui transitis per viam, attendite et videte si est dolor sicut dolor meus. (O all ye that pass by the way, attend and see if there be any sorrow like to my sorrow).--Lamentations 1.12 mourning, which is at once the mother of the allegories and their content--Walter Benjamin (1) Pilgrimage as Allegory Near the end of the Vita nuova (c.1292-1294), Dante sees pilgrims passing through Florence to Rome in Holy Week, to see quella imagine benedetta quale Iesu Cristo lascio noi per essemplo de sua bellisima figura (Vita nuova 40.1) [that blessed image that Jesus Christ left to us as likeness of his most fair countenance]. (2) These pilgrims are heterogeneous, their city extraneous to Dante, the dead Beatrice, and Florence, where she died. They pass down street going through the middle of the city that has been left widow, never, in the Vita Nuova, named Florence, though alluded to four times in this chapter. Godi, Fiorenza--the ironic opening to Inferno 26.1--tells Florence to rejoice, but there, as here, mourning is more fitting. (3) Passing through the middle, the pilgrims divide and fragment the city, making it vulnerable in mourning, la dolorosa cittade (40.3), phrase evoking the widowed city of Lamentations 1.1, text for Holy Week; just as the Inferno is, and comprises, citta dolente (Inferno 3.1, 9.33). (4) Hence Ronald Martinez calls the plot of the Vita nuova a series of separations and losses, (5) in pattern of repetition underpinned by the text's citations of Lamentations. (6) Though the sonnet following the observation of the pilgrims in Florence, Deh peregrini che pensosi andate (40.9)--Ah, pilgrims, that go thinking--is, unusually, not divided in Dante's commentary, the text makes two large, then three precise distinctions in relation to the pilgrim. It is said that peregrino may be understood loosely of anyone outside his country, definition repeated later (41.5). This aligns pilgrimage with exile, being an alien. It links pilgrimage and allegory, since the allegorical is outside the market-place (the agora)--outside city-space--and is form of speaking which is other, alien. (7) Allegory produces subjectivity as pilgrim-like, or as inducing pilgrimage, which is then allegorized, as in Dante, Deguileville or Langland; pilgrimage producing or requiring allegory as mode of thought. Perhaps pilgrimage tends towards an allegorical state which has first produced it as concept. Wandering or exile finds expression in an errant, homeless, mode of language. Peregrino, never in Inferno, appears in Purgatorio and Paradiso, (8) and Purgatorio 9.16,17 refers to dreams when la mente nostra, peregrina / dalla carne e men da' pensier presa [our mind, pilgrim from the flesh (is) less captive to thoughts]. Dreams in the Vita nuova, imprecisely differentiated from other visionary forms, (9) show subject internally divided, like the pilgrim whose mind/body split necessitates pilgrimage. A pilgrim travels to the house of St James. Subdividing this second distinction, the text discusses three ways of referring to pilgrims: the first applying to those going to Jerusalem. Bringing back palms as memory makes them palmieri (40.7): Purgatorio 33.73-78 aligns the poetry of the Commedia with the wreath round the palmer's staff. Peregrini have been to the house in Galicia, for the sepulchre of Saint James was piu lontano de sua patria che d'alcuno altro apostolo [further from his homeland than any other apostle]. James who preached in Galicia, was beheaded in Palestine, but his body, placed in boat by his disciples, arrived, pilgrim-like, on Spain's north-west coast. In the ninth century his tomb became place for pilgrimage, while the cathedral, housing the body in its confessio (a tomb in which martyr of confessor is buried, and by extension, the whole structure erected over it--OED) started to be constructed in the 1070s. …" @default.
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• W88207084 date "2005-01-01" @default.
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• W88207084 title "Thinking Melancholy: Allegory and the ‘Vita Nuova’" @default.
• W88207084 doi "https://doi.org/10.1215/26885220-96.1.85" @default.
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