100 Books Like The Cambridge Companion to Dante's 'Commedia'

This book was a revelation to me in first studying Dante. Here was an author taking Dante’s questions, and his answers to those questions, seriously. A brilliant Cambridge Italianist and a Dominican priest, Kenelm Foster is passionately engaged with the theology of Dante.

In this book, he provides his celebrated account of the ‘Two Dantes,’ one overly committed to paganism, the other devoted to Christianity. He also develops his comparison between Aquinas’s theory of implicit faith (according to which pagans may be saved) and Dante’s strange invention of a section of limbo in which virtuous pagans are, it seems, eternally damned. Although I do not hold now to all of Foster’s provocative assumptions or conclusions, I still find his mode of questioning Dante, and reading Dante historically and theologically, inspirational and exhilarating.  

This collaborative volume, resulting from a seminal conference held in Cambridge in 2003, seeks to draw twenty-first-century readers’ attention again towards Dante as a theologian. It is a wonderful medley of essays on Dante and theology, with contributions by Dante scholars key to this theological reappraisal, including Robin Kirkpatrick, Peter Hawkins, and Christian Moevs. The volume concludes with David Ford’s clarion call for theologians to turn to, and learn from, Dante today: ‘Dante as Inspiration for Twenty-First-Century Theology.’  

Some of the most original scholarship on Dante in the past fifty or so years has been historical and contextual. This research enables us to understand Dante’s texts more fully in their own immediate contexts, of course, but it also reflects the fact that many readers of Dante become increasingly interested in the wider contexts – ethical, political, philosophical, theological, economic, literary, cultural, etc. – that Dante’s own poetic masterpiece opens up. In thirty chapters, the collaborative volume Dante in Context exemplifies the best of this historical and contextual work, and provides an invaluable introduction to the world of Dante.   

One of the foremost twentieth-century historians of medieval philosophy, Étienne Gilson took a lifelong interest in Dante, publishing Dante et la philosophie in 1939 (the translation Dante the Philosopher was published in 1946). The book is Gilson’s magisterial attempt to situate Dante’s thought in relation to the competing intellectual currents of his time.

What makes the book particularly fascinating for me is that it is also an anti-thesis, a reaction against another (arguably even better) book, the Dominican Pierre Mandonnet’s Dante le théologien, published in 1935 (a new edition with English translation, Dante the Theologian, will be published shortly). In reading Gilson’s volume, we enter into key debates not only about Dante’s thought but, also, about the very nature of Catholic philosophy and theology. 

First I want to say how much I love The Divine Comedy Dante’s Inferno and this graphic novel adaptation by Seymour Chwast is a wonderful version of the tale. If you don’t already know the story I highly suggest you read it in its original text but also be sure to grab this copy as it will really bring the levels of hell to a more comical light. I particularly love the black and white bold art style and humor brought to life here. 

This really engaging book shows how Capital, Volume 1 is implicitly modelled on Dante’s Inferno, from the way Marx stages the descent (katabasis) into the hell of the 19th-century factory to the division of the French and English translations into 33 chapters, mirroring the 33 cantos of Dante’s famous poem. Roberts almost makes you forget you’re reading political theory, an effect Marx was aiming for in trying to reach his socialist and working-class audiences.

After writing La Bella Lingua, I thought I had learned many of Florence’s hidden stories. Botticelli’s Secret proved me wrong. Although we‘ve never met, I think of Joseph Luzzi as a kindred soul who shares my passion for Italy's language, art, and literature. With a scholar’s depth and a writer’s deft touch, he re-creates the brilliance and complexity of the Renaissance and traces its impact through the centuries since. At the same time, Luzzi draws us into a layered mystery that crosses centuries and unfolds in ever richer, deeper dimensions. 

If you haven’t visited Florence, you’ll want to explore Botticelli’s and Dante’s hometown. If you have, you’ll want to return to deepen your appreciation of the city where artists and writers re-invented Western civilization.

This book profoundly appeals to the history nerd in me. It places the American Spiritualist movement in its historical and cultural context, examining everything from the connection between spiritualism and 19th-century technological innovations to the role of gender and sexuality in the séance room.

While it’s easy to dismiss spiritualism as a fringe oddity, McGarry’s book illuminates just how vital it was in shaping American culture and politics as we know them today. The academic language is a little dense in places, but that did not detract from my enjoyment of the meticulous scholarship and the enthralling subject matter. 

James Haddock is another author whose writing style I have enjoyed for a while now. His books are entertaining, though his grammar tends to be all over the place. This was either the first story of his I read or one of the first. I can’t remember which.

There is something about the way he describes magic and uses it in his books that I simply enjoy. The MC in this one is dying and finds himself brought over into a new land with magic, wherein his adventure promptly begins with a knife struggle.

The magic, though…it’s different from how others usually describe their magic systems. It would be so easy to abuse, and while he does grow powerful, Haddock never has him abusing it like another author would.

This is the most comprehensive book on Native American afterlife beliefs ever written.

What makes it especially interesting is that the author focuses on myths and legends of afterlife journeys – what he called “Orpheus myths.” He looks at them from many perspectives – historical and cultural – but most importantly experiential.

Writing almost 20 years before the popularization of near-death experiences in the Western world, Hultkrantz identified NDEs as a different type of experience from dreams or shamanic visions – and found that indigenous people did, too.

He also suggested that such experiences contributed to afterlife beliefs – that is, that they weren’t simply culturally created “stories” or hallucinations. Readable and entertaining as well as scholarly, it’s wonderful that this book is back in print after languishing in obscurity for decades!