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The arab poetry is born among the wandering bedouins of the desert. The long odes (qasidat), were born to be recited in the camp, at night, under the stars and around the fire. The ode includes always a section named nasib wich intention is to describe the erratic course of the desert rider in search of his beloved woman. On the other hand, throughout centuries and with rare exceptions, the social conditions of arab poets were precarious. This meant that they were obliged to wander between courts to find patrons, in order to guarantee means of subsistence. These two circumstances, together with the hazards of existing politics, determined the erring matrix of life of the ancient arab poets: most of them, despite their outstanding talent, were compelled to being mainly vagrant panegyrists.
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Lucan was one of the most widely read and studied classical authors during the Middle Ages, a reference point for teaching, historiography and literature. The essay attempts to outline Giovanni Boccaccio's profile as a reader of Pharsalia in the different ages of his literary production and in his critical judgment, placing him in the context of fourteenth-century reception. The different ways of reading Lucan's masterpiece, from the almost literal imitation of some scenes in the Filocolo, to the punctual references to situations, images and characters in the works of maturity, testifies the inexhaustible attention of Boccaccio towards the poet of "plus quam civilia bella".
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The present survey aims at creating the basis for an extensive study on poetry written by victims of political repressions in the whole area of Segregation in the Soviet Union: prisons, forced labour camps, Gulags and confinement. The research relies on evidence drawn from published and archive materials, concerning the 1918-1956 period. We propose a systematization of the corpus, based on a new methodology: the key-concept of 'poetry of Zone' as a literary track of testimony of political repression, which was synchronical to the imprisonment experience in the USSR.
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Girolamo Bartolommei's literary research is characterised by the narration of actions carried out by sacred and profane subjects and by the narration of ancient fabulae, re-interpreted according to the principle of moral utility. Girolamo Bartolommei dealt with different forms of lyrical, epic, dramaturgical and musical writing, recalling 'the benign readers' of his works to the ethical and social function of poetry. His work Didascalia cioè dottrina comica ("Caption, that is comic doctrine" printed in Florence in 1658 and reprinted in 1661), of which the critical edition is here introduced, is of particular interest for the peculiarity of the theoretical proposal. Such proposal is ascribable to the aesthetic of the academy theatre, aimed at demonstrating to young writers that only the 'honesty' and the decorum of a 'well-ordered comedy' could lift the fate of comic art from the degradation in which it had fallen. The author tries to convey this idea by proceeding from questions of general poetics up to the 'sketches of middle comedies' he composed himself.
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What is the common aspect linking the studies of this volume, which take into account very different authors such as Conte, Palazzeschi, Zanzotto, Caproni, Rosselli, Biagini, some crespuscolar poets, Leopardi, Annovi, Giuliani, and even some twentieth-century translations of R.M. Rilke? They share the belief that the poetic word - which etymologically has "creative" powers - generates cognitive perspectives altering our perception of the world. Reading poetry does not have an effect confined to the page and to the moment, but affects our relationship with reality, changes it and enriches it in an often unsuspected and surprising way. In this collection, the authors try to bring out a sort of epistemology of poetry, in order to clarify how it can contribute to illuminating our experience of the world and of ourselves. The reader is then invited to look beyond the boundaries traditionally established by the various disciplines, in the direction of mutual contamination and openness to innovative and unprecedented suggestions.
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In the complex panorama of Russian translations of Dante, Ol'ga Sedakova occupies a particularly important place, representing the figure of an intellectual who not only devoted long studies to Dante's poetics and language as well as attempted translation, but who also introjected the themes and scope of his cultural heritage into her own work. In this essay, Sedakova's poetic and translating career is analysed by showing how, from her first publications in the samizdat journals of the 1970s to her most recent publications in 2020, the figure of Dante, his work and themes have always been given central importance.
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It is not a heavenly, but rather a hellish Dante, who hovers over Ukrainian poetry of the twentieth century. He supports the persecuted rather than the adepts of the Soviet regime, who are mere functionaries. Dante leads the way for the stoic Ukrainian poets, such as Mykola Zerov, Iurij Klen, Vasyl' Stus, and Lina Kostenko, who are fully aware of the risks they take in aspiring to longed-for moral freedom.
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