Episodios

  • Trasformazione di Dafne in lauro, by Giambattista Marino
    Jun 22 2024

    Today we read Trasformazione di Dafne in lauro, by Giambattista Marino.

    In the full glory of baroque flourishes, Marino presents here the notorious rape of Daphne by Apollo. And the poem, though offset by the beauty of the language and technique, is brutal.

    The first quatrain focuses on Daphne, shown in distress, running away, looking for her father, likened to a hunted-down doe. Still, slowly but surely, as she turns into a tree as the last resort to escape from the god, the poet’s sympathy also seems to recede. As if saying: she’s just an object now.

    And so in the last terzina there is almost no trace of her left. There’s only the triumph of the god: he might have not gotten her fruit, but he will forever adorn his head with the branches of the laurel: her branches. Violence and god’s will prevail in the end, of course.

    The original:

    Stanca, anelante a la paterna riva,
    qual suol cervetta affaticata in caccia,
    correa piangendo e con smarrita faccia
    la vergine ritrosa e fuggitiva.

    E già l’acceso Dio che la seguiva,
    giunta omai del suo corso avea la traccia,
    quando fermar le piante, alzar le braccia
    ratto la vide, in quel ch’ella fuggiva.

    Vede il bel piè radice, e vede (ahi fato!)
    che rozza scorza i vaghi membri asconde,
    e l’ombra verdeggiar del crine aurato.

    Allor l’abbraccia e bacia, e, de le bionde
    chiome fregio novel, dal tronco amato
    almen, se’l frutto no, coglie le fronde.\ The music in this episode is De Torrente, from Vivaldi’s Dixit Dominus (RV 807), played by Cor i Orquestra de música antiga de l’Esmuc, Inés Alonso (soprano solista), Albert Baena (alto solista), Lluís Vila (director) (in the creative commons thanks to the Catalonia College of Music).
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    2 m
  • Sia pace ai frati, by Vittorio Alfieri
    Jun 8 2024

    Today we read Sia pace ai frati, by Vittorio Alfieri.

    This short and punchy epigram by Vittorio Alfieri embodies the Enlightenment attitude towards religion and state: peaceful coexistence in separate domains.

    Priests should be few and not overly loquacious in the public arena; cardinals should not take away the lights (here Alfieri uses the term “lume”, and “età dei lumi” is an expression for “Enlightenment”).

    The pope should concentrate on the problems of faith and salvation, leaving politics to politicians.

    Laws should rule, not a king.

    And the concluding line exclaims patriotically: there is an Italy!

    The original:

    Sia pace ai frati,
    Purchè sfratati:
    E pace ai preti,
    Ma pochi e queti:
    Cardinalume
    Non tolga lume:
    Il maggior prete
    Torni alla rete:
    Leggi, e non re;
    L’Italia c’è. \ The music in this episode is Gaetano Donizetti’s overture to the opera Don Pasquale, played by the United States Marine Band for the album Overtures, Volume Two (in the public domain).
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    2 m
  • Il lampo, by Giovanni Pascoli
    May 25 2024

    Today we read Il lampo, by Giovanni Pascoli.

    In this very short ballad Pascoli paints an impressionistic picture of the moment right before the start of a torrential storm, at night. Everything is black and silent, but suddenly a flash of lightning lights up the landscape, and reveals a sky about to burst into rain, and the ground heaving as if waiting for the outpour.

    A house also appears briefly, only to be swallowed up by darkness soon after.

    But this is not just a description of a natural phenomenon, and the last lines are a hint to the second meaning of the poem.

    The house is compared to an eye that opens, wide and shocked, and closes back into the night. The whole thing is a symbolic reference to the death of Pascoli’s father, who was shot one evening while returning home. The lightning, then, is also the flash from the shotgun the brigands used to kill him.

    The original:

    E cielo e terra si mostrò qual era:

    la terra ansante, livida, in sussulto;
    il cielo ingombro, tragico, disfatto:

    bianca bianca nel tacito tumulto
    una casa apparì sparì d’un tratto;

    come un occhio, che, largo, esterrefatto,

    s’aprì si chiuse, nella notte nera.
    \ The music in this episode is Vivaldi’s Concerto No. 10, RV 580, played by The Modena Chamber Orchestra (under Creative Commons).
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    2 m
  • Bella ch'invecchia, by Anton Giulio Brignole Sale
    May 10 2024

    Today we read Bella ch’invecchia, by Anton Giulio Brignole Sale.

    This short epigram was composed by a member of the elite of the Republic of Genoa, when it was at the apex of its commercial and banking power in Europe. Part of his surname, Brignole, is well-known to all the travellers that today stop at, or pass by, the second most important station of the city.

    But nothing grandiose here. Just a witty play on the usual, trite trope of love poetry: love enters from the eyes.

    The poet is consoling a beautiful woman distressed by the passage of time. He explains to her that to love you need to see first. And just as the Sun is too bright to be seen during the day, but easier to behold when it is setting; people will be able to see her more and more, and thus love her the better for it.

    The original:

    se non si puote amare
    senza prima mirare,
    bella a che d’invecchiar sì vi dolete?
    Invecchiando più amata anco sarete:
    a rimirar il sol la vista è pronta
    più che nel mezzo dì, quando tramonta.\ The music in this episode is Gaetano Donizetti’s overture to the opera Don Pasquale, played by the United States Marine Band for the album Overtures, Volume Two (in the public domain).
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    2 m
  • Chi sono, by Aldo Palazzeschi
    Apr 27 2024

    Today we read Chi sono, by Aldo Palazzeschi.

    The modern departure from the themes and connotations of classical poetry can be done in several way: in anger, or with a strong condemnation of the past, or touting the moral superiority of the new way of doing things, for example.

    In the case of Palazzeschi, the approach is through irony, levity and a sense of humour that suffuses most of his poems. In what is perhaps his most famous work, after all, he concludes a series of frankly silly verses by saying “oh just let me have some fun!”

    In today’s poem Palazzeschi asks “who am I?”, and investigates his work as an artist. He starts by comparing himself to the usual, established figures valued by “high brow” culture: a poet? a painter? a musician? But no: his pen can only write one word: foolishness; his palette has only one color, melancholy.

    Turns out he is just a street performer, drawing people’s attention to his own soul. He uses the word saltimbanco: a lowly job aimed at popular entertainment, and that is often used with the connotation of a charlatan.

    The original:

    Son forse un poeta?
    No, certo.
    Non scrive che una parola, ben strana,
    la penna dell’anima mia:
    “follia”.
    Son dunque un pittore?
    Neanche.
    Non ha che un colore
    la tavolozza dell’anima mia:
    “malinconia”.
    Un musico, allora?
    Nemmeno.
    Non c’è che una nota
    nella tastiera dell’anima mia:
    “nostalgia”.
    Son dunque… che cosa?
    Io metto una lente
    davanti al mio cuore
    per farlo vedere alla gente.
    Chi sono?
    Il saltimbanco dell’anima mia.\ The music in this episode is Paganini’s Caprice No. 24, recorded by Elias Goldstein (Viola) and Christina Lalog (Piano) (in the public domain).
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    3 m
  • Paolo e Francesca, by Dante Alighieri
    Apr 13 2024
    Today we read Paolo e Francesca, by Dante Alighieri. I can’t delay anymore: it’s time for some Dante, and in particular for some Comedy (the adjective divina, or “Divine,” is a later attribution). This work is very different from anything I have presented so far: it is a long poem, divided in three books (Inferno, Purgatorio and Paradiso), each consisting of 33 canti (though Inferno has an additional canto as prologue, bringing the total to one hundred), written in a sequence of tercets linked by rhymes, so that the narrative flows in a uninterrupted formal continuum typical of the terza-rima. It is the masterpiece of early Italian poetry, though it is probably more studied and admired than imitated, given the sheer range of its linguistic registers and themes, and its “cosmic” scope. Still, it shaped the medieval and modern imagination about the afterlife. During his visit of hell, Dante discovers that it is organized in nine concentric rings, each dedicated to sinners marked by increasingly grave sins, each ring being narrower and deeper inside the Earth. At the bottom/center, Satan himself is bound. In this extract from canto V, Dante is visiting the first area of hell proper, where the souls are marred by the least grievous sin, lust. These souls are punished according to the usual rule of contrappasso: just like, while alive, they were not able to control themselves and gave in to their carnal desires, now they are continuously buffeted along by a strong wind that never lets them rest. Among these souls, Dante sees two that are together, and paion sì al vento esser leggieri (they seem light on the winds), decides to talk to them, calls them, and they approach not unlike doves. Our long extract starts now. First one of the souls, Francesca, speaks, and in three lovely tercets, each starting with the word “love,” briefly summarizes their fate: they fell in love, and because of that they died, or rather were killed. Dante is struck by this, and remains thoughtful for a while. It is easy to imagine him, a poet in the rich tradition of courtly love who then sang of love as a means to reach god, to have conflicting feelings for this couple whose only sin was to love. So he asks them, how did you fall in love? Francesca then recounts how she and her beloved Paolo (who always remains silent and whose name is not given in the poem) were reading, together and unsuspecting, a book on the story of Lancelot and his love for Guinevere. Often, while reading, they would look each other in the eye. But when they arrived at the part in which Lancelot finally kisses Guinevere, Paolo, trembling, kissed Francesca — and, she says, “that day we didn’t read anymore.” Dante is so distressed by this story that he faints and falls down, “like a dead body falls.” The original: Amor, ch’al cor gentil ratto s’apprende, prese costui de la bella persona che mi fu tolta; e ’l modo ancor m’offende. Amor, ch’a nullo amato amar perdona, mi prese del costui piacer sì forte, che, come vedi, ancor non m’abbandona. Amor condusse noi ad una morte. Caina attende chi a vita ci spense". Queste parole da lor ci fuor porte. Quand’io intesi quell’anime offense, china’ il viso, e tanto il tenni basso, fin che ’l poeta mi disse: “Che pense?”. Quando rispuosi, cominciai: “Oh lasso, quanti dolci pensier, quanto disio menò costoro al doloroso passo!”. Poi mi rivolsi a loro e parla’ io, e cominciai: “Francesca, i tuoi martìri a lagrimar mi fanno tristo e pio. Ma dimmi: al tempo d’i dolci sospiri, a che e come concedette amore che conosceste i dubbiosi disiri?”. E quella a me: “Nessun maggior dolore che ricordarsi del tempo felice ne la miseria; e ciò sa ’l tuo dottore. Ma s’a conoscer la prima radice del nostro amor tu hai cotanto affetto, dirò come colui che piange e dice. Noi leggiavamo un giorno per diletto di Lancialotto come amor lo strinse; soli eravamo e sanza alcun sospetto. Per più fïate li occhi ci sospinse quella lettura, e scolorocci il viso; ma solo un punto fu quel che ci vinse. Quando leggemmo il disïato riso esser basciato da cotanto amante, questi, che mai da me non fia diviso, la bocca mi basciò tutto tremante. Galeotto fu ’l libro e chi lo scrisse: quel giorno più non vi leggemmo avante”. Mentre che l’uno spirto questo disse, l’altro piangëa; sì che di pietade io venni men così com’io morisse. E caddi come corpo morto cade.\ The music in this episode is Lamento della Ninfa from Monteverdi’s Madrigali Guerrieri et Amorosi, sung by Daphne Ramakers (under creative commons).
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    7 m
  • Era ’l giorno ch’al sol si scoloraro, by Girolamo Malipiero
    Apr 1 2024

    Today we read Era ’l giorno ch’al sol si scoloraro, by Girolamo Malipiero.

    The influence of Petrarch on Italian poetry can only be understated, and yet it still surprising sometimes to see the lengths to which some later poets went in their dialogue with him.

    In the early 1500s a Venetian friar, Girolamo Malipiero, decided that his poetic master had been in error to dedicate so much of his art to sing his secular love, and took it upon himself to turn Petrarch’s sonnets into a more proper, religious form. The process entailed taking a sonnet from the Canzoniere, keeping one or a few verses unchanged (typically the first), keeping also all the rhyme words, but then rewrite the rest as a devotional poem.

    It is unfortunate that I haven’t prepared yet a page for the original of the sonnet I’m presenting now, but it can be read here.

    In the original, Petrarch describes his fateful first encounter with Laura, when he fell in love with her and the story told in his Canzoniere started. He sees her, and his defenses against Love are down, so Love binds him in a net of sorrows to come.

    Both sonnets start with the same two lines, describing how the meeting happened “when the sun lost his light because of its pain for his maker” — a roundabout way to refer to the Passion of Christ. It was Good Friday, April 6, 1327.

    What for Petrarch was the start of a secular love story, in Malipiero becomes the religious conversion: looking at Jesus on the Cross, he becomes prisoner of the Greatest Love.

    The original:

    Era ’l giorno ch’al sol si scoloraro
    per la pietà del suo fattore i rai,
    quando in croce Iesù fisso guardai
    sì che suoi dolci lacci mi legaro.
    Tempo non mi parea da far riparo
    contra colpi del ciel, però m’andai
    pregion del sommo Amor, onde i miei guai
    allor per vecchi errori incominciaro.
    Trovommi Dio del senso disarmato,
    e sol la via per gli occhi aperta al core,
    ch’eran fatti di lagrime uscio e varco.
    Sia dunque a te, Signor, gloria et onore,
    che mi hai condotto a sì felice stato,
    ch’io gusti il dolce stral del tuo forte arco.\ The music in this episode is Domenico Scarlatti’s Keyboard Sonata in D minor, K.32, recorded by Sylvia Marlowe (in the public domain).
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    3 m
  • Tutti in maschera, by Emilio Praga
    Mar 23 2024

    Today we read Tutti in maschera, by Emilio Praga.

    It might come as a surprise that the author of the sonnet about God’s implied approval and forgiveness of free love that we have previously published would also write religious poetry.

    And yet here we are. Praga vehemently reprimands those who complain that God doesn’t show himself directly: do they expect to be able to see him naked, as if he were a prostitute who can be bought for a few coins?

    Besides, men also hide behind a mask, never showing their true face. Instead of wanting God to be more forthcoming than us, we should be grateful that he allows us our masks: how horrible would it be to see what’s behind…

    The poem is written in settenari, alternatingly with eight (sdruccioli) and seven (piani) syllables. The piani ones rhyme two by two.

    The original:

    Uom, tu che nasci in maschera,
    e mascherato muori,
    osi insultar, se incognito
    è anch’esso il Dio, che adori?
    Vorresti tu conoscerlo
    ed affisarlo ignudo,
    come una compra femmina,
    o il conio di uno scudo?
    Ma tu, da culla a feretro
    lasci un sol dì il mantello?
    Ardisci mostrar l’indole
    del cuore e del cervello?
    Dio che a ragione, o tanghero,
    di te più furbo è assai,
    t’acqueta, la sua maschera
    non lascerà giammai.
    E tu in ginocchio pregalo
    che ci lasci la nostra,
    perché sarebbe orribile
    l’anima messa in mostra!
    \ The music in this episode is Vivaldi’s Credo in Unum Deum, RV 591, played by Advent Chamber Orchestra (under Creative Commons).
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    2 m