- published: 22 May 2016
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The canto (Italian pronunciation: [ˈkanto]) is a principal form of division in a long poem. The word canto is derived from Italian word for "song" or singing; which is derived from the Latin cantus, for "a song", from the infinitive verb canere—to sing. The use of the canto was described in the 1911 edition of the Encyclopædia Britannica as " a convenient division when poetry was more usually sung by the minstrel to his own accompaniment than read". There is no specific format, construction, or style for a canto and it is not limited to any one type of poetry.
Famous poems that employ the canto division are Luís de Camões' Os Lusíadas (10 cantos), Lord Byron's Don Juan (17 cantos, the last of which unfinished), Valmiki's Ramayana (500 cantos), Dante's The Divine Comedy (100 cantos), and Ezra Pound's The Cantos (120 cantos).
Inferno may refer to:
A court is a tribunal, often as governmental institution, with the authority to adjudicate legal disputes between parties and carry out the administration of justice in civil, criminal, and administrative matters in accordance with the rule of law. In both common law and civil law legal systems, courts are the central means for dispute resolution, and it is generally understood that all persons have an ability to bring their claims before a court. Similarly, the rights of those accused of a crime include the right to present a defense before a court.
The system of courts that interprets and applies the law is collectively known as the judiciary. The place where a court sits is known as a venue. The room where court proceedings occur is known as a courtroom, and the building as a courthouse; court facilities range from simple and very small facilities in rural communities to large buildings in cities.
The practical authority given to the court is known as its jurisdiction (Latin jus dicere) – the court's power to decide certain kinds of questions or petitions put to it. According to William Blackstone's Commentaries on the Laws of England, a court is constituted by a minimum of three parties: the actor or plaintiff, who complains of an injury done; the reus or defendant, who is called upon to make satisfaction for it, and the judex or judicial power, which is to examine the truth of the fact, to determine the law arising upon that fact, and, if any injury appears to have been done, to ascertain and by its officers to apply a legal remedy. It is also usual in the superior courts to have barristers, and attorneys or counsel, as assistants, though, often, courts consist of additional barristers, bailiffs, reporters, and perhaps a jury.
Pietro della Vigna, (also Pier delle Vigne, Petrus de Vineas or de Vineis; c. 1190–1249), was an Italian jurist and diplomat, who acted as chancellor and secretary (logothete) to Emperor Frederick II. Accused of lèse majesté, he was falsely imprisoned and committed suicide soon after. He is mentioned in The Divine Comedy by Dante Alighieri.
He was born in 1190 in Capua under humble circumstances and studied law at Bologna. Through his classical education, his ability to speak Latin and his poetic gifts, he gained the favour of Frederick II, who made him his secretary, and afterwards judex magnae curiae, councillor, governor of Apulia, prothonotary and chancellor. The emperor sent him to Rome in 1232 and 1237 to negotiate with the pope; to Padua in 1239 to induce the citizens to accept imperial protection; and to England in 1234–1235 to arrange a marriage between Frederick II and Isabella of England, the sister of King Henry III of England.
He proved a skillful and trustworthy diplomat, and he persistently defended the emperor against his traducers and against the pope's menaces. But at the First Council of Lyon (1245), which had been summoned by Pope Innocent IV, Pietro della Vigna entrusted the defence of his master to the celebrated jurist Taddeo of Suessa, who failed to prevent his condemnation.
Question and Answer may refer to:
The Divine Comedy in 2 minutes - Inferno, Canto XIII (Pier della Vigna)
4. Inferno V, VI, VII
6. Inferno XII, XIII, XV, XVI
10. Purgatory I, II
17. Paradise IV, VI, X
Court-Dante's Inferno:The Divine Comedy Part I (2008)-Anastasius Epititaph
Clash-A-Rama! Giant vs. Giant Problem
18. Paradise XI, XII
16. Paradise I, II
O Inferno de Dante.
By Manlio Marano The Second Round of the Seventh Circle is a dark and wild wood, made by leafless, gnarled trees. Here the Suicides and the Spendthrifts are chastised. The horrible Harpies make their nests on them. Dante hears some cries coming from the trees, then Virgil urges him to break off a branch. So blood comes from the tree, and with it the voice, which asks if Dante has no pity. This tree is the soul of Pier della Vigna, minister and advisor to Frederick II. He was absolutely faithful and honest to him, But he was accused of treason because of the envy of the court. As a protest, Pier della Vigna decided to suicide, thinking that it was the best way to demonstrate his innocence. Then the spirit explains how the souls of the suicides are transfòrmed into trees and shrubs: after ...
Dante in Translation (ITAL 310) This lecture examines Inferno IV -VII. Dante's Limbo, modeled on the classical locus amoenus, is identified as a place of repose and vulnerability. Here, in fact, among the poets of antiquity, the pilgrim falls prey to poetic hubris by joining in their ranks. The pilgrim is faced with the consequences of his poetic vocation when he descends to the circle of lust (Inferno V), where Francesca da Rimini, in her failure to distinguish romance from reality, testifies to the dangers inherent to the act of reading. From the destructive power of lust within the private world of the court, Dante moves on to the effects of its sister sin, gluttony, on the public sphere of the city. The relationship posited in Inferno VI between Ciacco and his native Florence is re...
Dante in Translation (ITAL 310) This lecture focuses on the middle zone of Inferno, the area of violence (Inferno XII-XVI). Introductory remarks are made on the concentration of hybrid creatures in this area of Hell and followed by a close reading of cantos XIII and XV. The pilgrim's encounter with Pier delle Vigne (Inferno XIII) is placed in literary context (Aeneid III). The questioning of authority staged in this scene resurfaces in the circle of sodomy (Inferno XV), where the pilgrim's encounter with his teacher, Brunetto Latini, is read as a critique of the humanistic values he embodied. 00:00 - Chapter 1. Canto XII-XI: The Middle Ground and Its Presiding Figures 05:22 - Chapter 2. Canto XIII: The Suicides 20:49 - Chapter 3. Pier delle Vigne 33:41 - Chapter 4. Canto XV: Brun...
Dante in Translation (ITAL 310) In this lecture, Professor Mazzotta introduces Purgatory and proceeds with a close reading of Cantos I and II. The topography of Mount Purgatory is described, and the moral system it structures is contrasted with that of Hell. Dante's paradoxical choice of Cato, a pagan suicide, as guardian to the entrance of Purgatory ushers in a discussion of freedom from the standpoint of classical antiquity, on the one hand, and Judaism, on the other. In his refusal to be enslaved by the past, both on earth and in the afterlife, Cato is seen to embody the virtues of exile, setting an example for the penitent souls of Ante-purgatory (Purgatory II), including the pilgrim, who still clings to the comforts of the past. 00:00 - Chapter 1. Purgatory as an Idea and as a P...
Dante in Translation (ITAL 310) This lecture deals with Paradise IV, VI and X. At the beginning of Paradise IV, the pilgrim raises two questions to which the remainder of the canto is devoted. The first concerns Piccarda (Paradise III) who was constrained to break her religious vows. The second concerns the arrangement of the souls within the stars. The common thread that emerges from Beatrice's reply is the relationship between intellect and will. Just as Piccarda's fate reveals the limitations of the will, the representation of the souls in Paradise, a condescension to the pilgrim's human faculty, as Beatrice explains, reveal the limitations of the intellect. By dramatizing the limitations of both faculties, Dante underscores their interdependence. In Paradise VI, Dante turns his atte...
CLASH-A-RAMA! is an original comedy series based on your favorite Clash of Clans and Clash Royale characters. Subscribe for more -- https://www.youtube.com/clashofclans A Hog Rider identifies the Goblin who stole his Hog. Wrongly accused, the Goblin beefs up in jail. When the Hog Rider comes back to explain his mistake the Goblin lets him know just how appreciative he is. Ivan, a Dragon, has a sore throat. The Wizard Doctor orders him to lay off flaming for a week. Ivan is tempted by some other Dragons to flame geese behind the Laboratory, but he doesn’t give in. Can you teach an old Archer new tricks? Tower Archers run out of arrows during an attack and must rely on the ingenuity of a younger, former Ground Archer. Are some Builders better than others? Find out what happens when you get...
Dante in Translation (ITAL 310) Professor Mazzotta continues his discussion of the Heaven of the Sun (Paradise X-IV), where the earthly disputes between the Franciscan and Dominican orders give way to mutual praise. The tribute St. Thomas pays to the founder of the Franciscan order (Paradise XI) is repaid by St. Bonaventure through his homage to St. Dominic (Paradise XII). The chiasmic structure of these cantos is reinforced by the presence of Nathan and Joachim of Flora, the counterweights to Solomon and Siger, among the second ring of sages. Special attention is then paid to the lives St. Francis and St. Dominic presented in Paradise XI and XII, where the former's marriage to Lady Poverty finds its poetic counterpart in the latter's marriage to theology. The critique of the world and ...
Dante in Translation (ITAL 310) Professor Mazzotta introduces students to Paradise. The Ptolemaic structure of Dante's cosmos is described along with the arts and sciences associated with its spheres. Beatrice's role as teacher in Dante's cosmological journey is distinguished from that of her successor, St. Bernard of Clairvaux. An introduction to Dante's third and final guide to the Beatific Vision helps situate the poetics of Paradise vis-à-vis the mystical tradition. Professor Mazzotta's introduction to the canticle is followed by a close reading of the first canto. The end of the pilgrim's journey is discussed in light of the two theological modes Dante pulls together in the exordium of Paradise I. The poetic journey staged in the opening tercets is then explored in light of the myt...
O Inferno é a primeira parte da "Divina Comédia" de Dante Alighieri, sendo as outras duas o Purgatório e o Paraíso. Está dividido em trinta e quatro Cantos (uma divisão de longas poesias), possuindo um canto a mais que as outras duas partes, que serve de introdução ao poema. A viagem de Dante é uma alegoria através do que é essencialmente o conceito medieval de Inferno, guiada pelo poeta romano Virgílio. No poema, o inferno é descrito com 9 Círculos de sofrimento localizados dentro da Terra. Foi escrito no início do século XIV. Os mais variados pintores de todos os tempos criaram ilustrações sobre esta obra, se destacando Botticelli, Gustave Doré e Dalí.