Purgatory: From the Divine Comedy [Audiobook, Unabridged] [Audio CD]

Dante Alighieri (Author), Heathcote Williams (Narrator), Benedict Flynn (Translator)

Book Description

Publication Date: February 2005

Originally released on 3 CDs in abridged form. Now available on 4 CDs unabridged. "Now of that second kingdom I shall sing where human souls are purified of sin and made worthy to ascend to Heaven" Purgatory is the second part of Dante's The Divine Comedy. We find the Poet, with his guide Virgil, ascending the terraces of the Mount of Purgatory inhabited by those doing penance to expiate their sins on earth. There are the proud - forced to circle their terrace for aeons bent double in humility; the slothful - running around crying out examples of zeal and sloth; while the lustful are purged by fire. Though less well-known than Inferno, Purgatory has inspired many writers including, in our century, Samuel Beckett, and has played a key role in literature. With music of the period.

Editorial Reviews

Review

Praise for Anthony Esolen’s translation of
Inferno:

“Professor Esolen’s translation of Dante’s Inferno is the best one I have seen. . . . And his endnotes and other additions provoke answers to almost any question that could arise about the work.”
—A. Kent Hieatt, translator of The Canterbury Tales

“Esolen’s brilliant translation captures the power and the spirit of a poem that does not easily give up its secrets.”
—Robert Royal, president, Faith and Reason Institute

“Anthony Esolen’s new translation follows Dante through all his spectacular range, commanding where he is commanding, wrestling, as he does, with the density and darkness in language and in the soul. It is living writing.”
—James Richardson, Princeton University --This text refers to the Paperback edition.

From the Inside Flap

A new translation by Anthony Esolen
Illustrations by Gustave Doré

Includes an appendix of key sources and extensive endnotes 
 
Arguably the greatest single poem ever written, The Divine Comedy presents Dante Alighieri's all-encompassing vision of the three realms of Christian afterlife.  In this groundbreaking new translation of Dante's most brilliant, imaginative creation, Purgatory, Dante struggles up the terraces of Mount Purgatory, still guided by Virgil, in continuation of his difficult ascent to purity. --This text refers to the Paperback edition.

See all Editorial Reviews

Product Details

• Audio CD
• Publisher: Naxos Audiobooks; Unabridged edition (February 2005)
• Language: English
• ISBN-10: 9626343168
• ISBN-13: 978-9626343166
• Product Dimensions: 5.1 x 6.5 x 0.9 inches
• Shipping Weight: 7.8 ounces (View shipping rates and policies)
• Average Customer Review: 5.0 out of 5 stars  See all reviews (3 customer reviews)
• Amazon Best Sellers Rank: #410,096 in Books (See Top 100 in Books)
  • #65 in Books > Books on CD > Poetry & Drama
  • #70 in Books > Books on CD > Literature & Fiction > Poetry

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10 of 13 people found the following review helpful:

5.0 out of 5 stars Medieval vision of the afterlife, April 30, 2007

By 

Michael A Neulander "Political Philosophy" (VA) - See all my reviews
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This review is from: Purgatory (Modern Library Classics) (Paperback)

This was required reading for a graduate course in medieval history.

"The Divine Comedy" describes Dante's journey through Hell (Inferno), Purgatory (Purgatorio), and Paradise (Paradiso), guided first by the Roman epic poet Virgil and then by Beatrice, the subject of his love and another of his works, "La Vita Nuova." While the vision of Hell, the Inferno, is vivid for modern readers, the theological niceties presented in the other books require a certain amount of patience and scholarship to understand. Purgatorio, the most lyrical and human of the three, also has the most poets in it; Paradiso, the most heavily theological, has the most beautiful and ecstatic mystic passages in which Dante tries to describe what he confesses he is unable to convey (e.g., when Dante looks into the face of God: "all'alta fantasia qui mancò possa" - "at this high moment, ability failed my capacity to describe," Paradiso, XXXIII, 142).

Dante wrote the Comedy in his regional dialect. By creating a poem of epic structure and philosophic purpose, he established that the Italian language was suitable for the highest sort of expression, and simultaneously established the Tuscan dialect as the standard for Italian. In French, Italian is nicknamed la langue de Dante. Publishing in the vernacular language marked Dante as one of the first (among others such as Geoffrey Chaucer and Giovanni Boccaccio) to break from standards of publishing in only Latin or Greek (the languages of Church and antiquity). This break allowed more literature to be published for a wider audience - setting the stage for greater levels of literacy in the future.

Readers often cannot understand how such a serious work may be called a "comedy". In Dante's time, all serious scholarly works were written in Latin (a tradition that would persist for several hundred years more, until the waning years of the Enlightenment) and works written in any other language were assumed to be comedic in nature. Furthermore, the word "comedy," in the classical sense, refers to works which reflect belief in an ordered universe, in which events not only tended towards a happy or "amusing" ending, but an ending influenced by a Providential will that orders all things to an ultimate good. By this meaning of the word, the progression of Dante's pilgrim from Hell to Paradise is the paradigmatic expression of comedy, since the work begins with the pilgrim's moral confusion and ends with the vision of God.

The Divine Comedy can be described simply as an allegory: Each canto, and the episodes therein, can contain many alternate meanings. Dante's allegory, however, is more complex, and, in explaining how to read the poem (see the "Letter to Can Grande della Scala"), he outlines other levels of meaning besides the allegory (the historical, the moral, the literal, and the anagogical). The structure of the poem, likewise, is quite complex, with mathematical and numerological patterns arching throughout the work, particularly threes and nines. The poem is often lauded for its particularly human qualities: Dante's skillful delineation of the characters he encounters in Hell, Purgatory, and Paradise; his bitter denunciations of Florentine and Italian politics; and his powerful poetic imagination. Dante's use of real characters, according to Dorothy Sayers in her introduction to her translation of "L'Inferno", allows Dante the freedom of not having to involve the reader in description, and allows him to "[make] room in his poem for the discussion of a great many subjects of the utmost importance, thus widening its range and increasing its variety."

Dante called the poem "Comedy" (the adjective "Divine" added later in the 16th century) because poems in the ancient world were classified as High ("Tragedy") or Low ("Comedy"). Low poems had happy endings and were of everyday or vulgar subjects, while High poems were for more serious matters. Dante was one of the first in the Middle Ages to write of a serious subject, the Redemption of man, in the low and vulgar Italian language and not the Latin language as one might expect for such a serious topic.

Purgatorio

Having survived the depths of Hell, Dante and Virgil ascend out of the undergloom, to the Mountain of Purgatory on the far side of the world (in Dante's time, it was believed that Hell existed underneath Jerusalem). The Mountain is on an island, the only land in the Southern Hemisphere. At the shores of Purgatory, Dante and Virgil are attracted by a musical performance by Casella, but are reprimanded by Cato, a pagan who has been placed by God as the general guardian of the approach to the mountain. The text gives no indication whether or not Cato's soul is destined for heaven: his symbolic significance has been much debated. (Cantos I and II).

Dante starts the ascent on Mount Purgatory. On the lower slopes (designated as "ante-Purgatory" by commentators) Dante meets first a group of excommunicates, detained for a period thirty times as long as their period of contumacy. Ascending higher, he encounters those too lazy to repent until shortly before death, and those who suffered violent deaths (often due to leading extremely sinful lives). These souls will be admitted to Purgatory thanks to their genuine repentance, but must wait outside for an amount of time equal to their lives on earth (Cantos III through VI). Finally, Dante is shown a beautiful valley where he sees the lately-deceased monarchs of the great nations of Europe, and a number of other persons whose devotion to public and private duties hampered their faith (Cantos VII and VIII). From this valley Dante is carried (while asleep) up to the gates of Purgatory proper (Canto IX).

The gate of Purgatory is guarded by an angel who uses the point of his sword to draw the letter "P" (signifying peccatum, sin) seven times on Dante's forehead, abjuring him to "wash you those wounds within". The angel uses two keys, gold and silver, to open the gate and warns Dante not to look back, lest he should find himself outside the gate again, symbolizing Dante having to overcome and rise above the hell that he has just left and thusly leaving his sinning ways behind him. From there, Virgil guides the pilgrim Dante through the seven terraces of Purgatory. These correspond to the seven deadly sins, each terrace purging a particular sin in an appropriate manner. Those in purgatory can leave their circle whenever they like, but essentially there is an honors system where no one leaves until they have corrected the nature within themselves that caused them to commit that sin. Souls can only move upwards and never backwards, since the intent of Purgatory is for souls to ascend towards God in Heaven, and can ascend only during daylight hours, since the light of God is the only true guidance.

Recommended reading for anyone interested in literature and medieval history.

3 of 3 people found the following review helpful:

5.0 out of 5 stars The Standard Edition of Dante, July 6, 2010

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IndySteve - See all my reviews

This review is from: Purgatory (Modern Library Classics) (Paperback)

I want to explore what makes for a good edition of a classic work such as this. First, of course, is the value of the translation itself. Dr. Esolen's is a superior translation to the others readily available, including that by John Ciardi. I have tried numerous times to read Ciardi's rendering, wanting very much to like it, but in the end I found his rhythm forced and his efforts even at approximate rhyme unsatisfying. Simply put, his lines do not flow. By contrast, Esolen's lines not only flow, but propel the reader onward through the narrative, which is no small feat given the many places throughout the rings of Hell and along the ascent of Mount Purgatory where that attention could stall.

This would be enough to commend the translation, but there is more that makes this Modern Library a superlative edition. His introduction does an extraordinary job of explaining what Purgatory is and is not. In so doing, he has provided an invaluable aid not only to the non-Catholic reader, but likely to the Catholic reader as well, who may not have the best understanding of this wonderful aspect of life after death. Yes, I say it is wonderful based on Esolen's introduction, but I shall leave the reasons for that until another post. For the moment I will conclude by saying that based on his introduction alone, one could not help but marvel at the love of God, desire that love ever more ardently, and see in the gift of Purgatory one more expression of that love.

For such a reasonably priced and slender book, Dr. Esolen manages to include the most helpful appendices and notes. Two appendices contain selections from Aquinas that give insight into Dante's theology. One includes samples of Medieval poetry by poets whom Dante encounters. A fourth appendix includes relevant selections from the Church Fathers on Purgatory, and a fifth presents the full text of various Latin songs and prayers in translation that are sung and prayed by the souls that Dante meets.

Finally, the notes for each canto are all, but only, what a reader needs. To annotate sufficiently the vast number of contemporary references that Dante makes, to say nothing of his ancient allusions, would be a daunting task. Dr. Esolen, however, has provided the reader with just what he needs to make sense of the poem without burdening him with superfluous facts.

As with his Inferno, Dr. Esolen has produced an outstanding edition of Purgatory. In many ways it is like having a university course in Dante in the pages of a book.

1 of 1 people found the following review helpful:

5.0 out of 5 stars Gone to purgatory, February 7, 2011

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E. A Solinas "ea_solinas" (MD USA) - See all my reviews
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This review is from: Purgatory (Modern Library Classics) (Paperback)

"My little ship of ingenuity/now hoists her sails to speed through better waters..."

Having finished his tour of hell and its residents, Dante Alighieri turns his attention to a more cheerful (if less juicy) supernatural realm. "Purgatory" is less famous than its predecessor, but it's still a beautiful piece of work that explores the mindset not of the damned, but of sinners who are undergoing a divine cleansing -- beautiful, hopeful and a little sad.

Outside of Hell, Dante and Virgil encounter a small boat piloted by an angel and filled with human souls -- and unlike the damned, they're eager to find "the mountain." And as Hell had circles of damnation, Purgatory has terraces that the redeemable souls climb on their way towards Heaven, and none of the people there will leave their terrace until they are cleansed.

And the sins that are cleansed here are the seven deadly ones: the proud, the envious, the wrathful, the greedy, the lazy, the gluttonous, and the lustful. But as Dante moves slowly through the terraces, he finds himself gaining a new tour guide as he approaches Heaven...

I'll say this openly: the second part of the "Divine Comedy" is simply not as deliciously entertaining as "Inferno" -- it was kind of fun to see Dante skewering the corrupt people of his time, and describing the sort of grotesque punishments they merited. But while not as fun, "Purgatory" is a more transcendent, hopeful kind of story since all the souls there will eventually be cleansed and make their way to Heaven.

As a result, "Purgatorio" is filled with a kind of eager anticipation -- there's flowers, stars, dancing, angelic ferrymen, mythic Grecian rivers and an army of souls who are all-too-eager to get to Purgatory so their purification can start. Alighieri's timeless poetry has a silken quality, from beginning to end ("Here rise again to life, oh poetry! Let it o holy Muses...") and it's crammed with classical references and Christian symbolism (the Sun's part in advancing the soiled souls).

And the trip through Purgatory seems to have a strong effect on Dante's self-insert, who appears less repulsed and more fascinated by what he sees there. It's hard not to feel sorry for him when the paternal Virgil exits the Comedy, but at least he has someone else appears to guide him.

The middle part of the Divine Comedy isn't as juicy as "Inferno," but the beauty of Dante Alighieri's writing makes up for it. "Purgatory" is a must read... and then on to Paradise.