Fergusson, Francis. Dante’s Drama of the Mind: A Modern Read-
ing of the Purgatorio. Princeton, N.J.: Princeton University
Press, 1953 (Reissued 1981.)
Ferrante, Joan. The Political Vision of the Divine Comedy. Princ-
eton, N.J.: Princeton University Press, 1984.
Ferrucci, Franco. Il poema del desiderio: Poetica e passione in
Dante. Milan: Leonardo, 1990.
Freccero, John. Dante: The Poetics of Conversion, ed. Rachel
Jacoff. Cambridge, Mass.: Harvard University Press, 1986.
Gilson, Etienne. Dante and Philosophy, trans. David Moore. New
York: Harper and Row, 1973. (Originally published in French,
1939; trans, originally published 1948.)
Hollander, Robert. Allegory in Dante’s “Commedia.” Princeton,
N.J.: Princeton University Press, 1969.
——. Studies in Dante. Ravenna: Longo, 1980.
——. Il Virgilio dantesco: Tragedia nella Commedia. Florence:
Olschki, 1983.
Lewis, Ewart K. Medieval Political Ideas, 2 vols. New York:
Knopf, 1954. (Reprint, 1974.) Mazzeo, Joseph Anthony. Me-
dieval Cultural Tradition in Dante’s “Comedy.” Ithaca, N.Y.:
Cornell University Press, 1960. (Reprint, 1968.)
——. Structure and Thought in the Paradiso. Ithaca, N.Y.: Cornell
University Press, 1958. (Reissued 1968.)
Mazzotta, Giuseppe. Dante, Poet of the Desert: History and
Allegory in the Divine Comedy. Princeton, N.J.: Princeton
University Press, 1979.
——. Dante’s Vision and the Circle of Knowledge. Princeton,
N.J.: Princeton University Press, 1993
Passerin D’Entreves, Alessandro. Dante as a Political Thinker.
Oxford: Clarendon, 1952. (Reprint, 1965.)
Reade, William H. V. The Moral System of Dante’s Inferno.
Oxford: Clarendon, 1909. (Reprint, 1969.)
Scott, John A. Dante’s Political Purgatory. Philadelphia: Uni-
versity of Pennsylvania Press, 1996.
Shapiro, Marianne. De Vulgari Eloquentia: Dante’s Book of Exile.
Lincoln: University of Nebraska Press, 1990.
Singleton, Charles S. An Essay on the Vita Nuova. Cambridge,
Mass.: Harvard University Press, 1949. (Reprint, 1977.)
——. Dante Studies, I, Commedia: Elements of Structure.
Cambridge, Mass.: Harvard University Press, 1954. (Reprint,
1977.)
——. Dante Studies, 2, Journey to Beatrice. Cambridge, Mass.:
Harvard University Press, 1957.
Took, J. F. Dante Lyric Poet and Philosopher: An Introduction
to the Minor Works. Oxford: Clarendon, 1990.
Vossler, Karl. Medieval Culture: An Introduction to Dante and
His Times, 2 vols., trans. William Cranston Lawton. New York:
Harcourt, Brace, 1929. (Reissued 1970; originally published
in German, 1907–1910.)
Bibliographic Studies
Esposito, Enzo. Bibliografi a analitica degli scritti su Dante,
1950–1970, 4 vols. Florence: Olschki, 1990.
Giovannetti, Luciana. Dante in America: Bibliografi a 1965–1980.
Ravenna: Longo, 1987.
Ricardo J. Quinones
DAVID VON AUGSBURG (1200/1210–1272)
The Franciscan teacher and preacher David von Augs-
burg profoundly infl uenced his contemporaries and
successors through his vernacular and Latin tracts on
the ascetic and mystical nature of religious life. Around
1240 David became the novice master at the Franciscan
monastery in Regensburg, which along with Augsburg
was the spiritual center of the Franciscans in the thir-
teenth century. In 1246 he was appointed papal visitator
of two abbeys in the vicinity, a position he shared with
Berthold von Regensburg and several other Minorites.
As Berthold’s assistant, David accompanied the re-
nowned preacher on homiletic and mission tours.
David’s extant works consist solely of his Latin
and German tracts and letters; in many instances the
authenticity is still disputed. His De exterioris et inte-
rioris hominis compositione secundum triplicem statum
incipientium, profi cientium et perfectorum is one of the
most signifi cant works on the spiritual life in the Middle
Ages and survives in some four hundred manuscripts,
including many German and Dutch translations. The
work consists of three treatises, each devoted to one
aspect of the threefold way. The fi rst part focuses on the
life of the spiritual neophyte and how the novice must
free himself of the world and its enticements and be
educated. In part two the inner person is called to reform
in light of the image of the trinity. The third part enu-
merates seven steps to be followed by a religious person
seeking perfection, i.e., divine knowledge. Speculative
mystical theology predominates as well in the Sieben
Staffeln des Gebetes (The Seven Steps of Prayer), which
survives in three German versions as well as a Latin
source; only the German version “B” is unquestionably
by David. David’s tracts proved particularly infl uential
in the Netherlands among the Windesheimer and the
adherents of the Devotio moderna (New Piety).Further Reading
De exterioris et interioris hominis compositione secundum trip-
licem statum: incipientium, profi cientium et perfectorum, ed.
PP. Collegii S. Bonaventurae. Ad Claras Aquas (Quaracchi):
Ex Typographia Eiusdem Collegii, 1899 [Latin works].
Pfeiffer, Franz, ed. Deutsche Mystiker des 14. Jahrhunderts.
Vol. 1. 1845; rpt. Aalen: Scientia, 1962, pp. 309–397 [Ger-
man works].
Schwab, Francis Mary. David of Augsburg’s “Paternoster” and
the Authenticity of his German Works. Munich: Beck, 1971.
Spiritual Life and Progress, trans. Dominic Devas. London:
Burns, Oates, and Washbourne, 1937.
Debra L. StoudtDESCHAMPS, EUSTACHE
(ca.1346–ca.1406)
Born near Reims at Vertus, in the family home burned
in 1380 by the English, Deschamps says that he long
applied himself to grammar and logic. He later studied
law, probably at Orléans. From 1360, Deschamps was
in the service of high nobility, and in 1367 he joined
the king’s retinue. For most of his life thereafter, he
was attached in various capacities to Charles V, and to
Charles VI and his brother Louis d’Orléans, as well asDANTE ALIGHIERI