The New Testament, like the Old, offers exemplary models for the conjugation of poetry and prose working together in order to make poetically possible a revelation of the divine. The beatitudes, liturgical hymns like the Magnificat, and prayers like the Pater noster communicate lyrically a sense of salvation to those who experience the Christ and believe. Such lyric core texts provide a basis for expansion into the full-blown historical narrative of the Bible. The synergy of poetry and prose is crucial in the process of memorialization of a life-transforming love followed by the death of the beloved and the glorification of the beloved person in an afterlife. The experience of Christ by his disciples, as crystalized in the New Testament, proves in these respects to prefigure Dante’s experience of Beatrice, as recorded and interpretively actualized in the Vita nuova. Dante’s book opens penetrating insight into the indispensable role of literary construction in the theological revelation of its progenitor text, Holy Scripture, especially the Gospels.

Chapter 2 moves from Dante Alighieri’s contribution to the establishment of the vernacular as a language of knowledge and his critique of contemporary vernacular translation, which offer yet another perspective on the multifaceted process through which vernacular culture appropriated and, in a sense, tamed Aristotle’s authority. The chapter situates Dante’s portrayal of Aristotle within the poet’s broader reflection on language. Taking the appearance of Aristotle in the Divine Comedy as a starting point, I show that Dante’s notion of language cannot be understood without looking at his discussion of the relations between Latin and the vernacular, particularly in the Convivio. From this point of view, Dante’s harsh criticism of Taddeo Alderotti’s Italian translation of the Summa Alexandrinorum invites us to reconsider the failure of the Convivio itself, a project which did not foster the cultural revolution that Dante sought. By exploring the textual transmission of Taddeo’s translation between 1300 and 1500, the final section of the chapter enlightens its relevance to the vernacular reading communities that found forms of cultural and social legitimation in works of this kind.