The Virgilian oratio suasoria addressed to Ulysses in Dante’s Inferno is here interpreted like a high-style speech in Greek, which ironically uses poetical Latin expressions typical of the character of Dido in love. Ulysses’ figure is than analyzed referring to the comical model of the second Satire by Horace, a clear (and never studied so far) Dantean source. This last shows the sovereign of Ithaca as the deceiver of a group of old people with clouded intellects, with the intention of stealing their patrimony. Ulysses’ deceit is a sin for Dante, but this Greek hero is more responsible because of his irreverent ape-like laughter in front of the mountain of Purgatory as a concrete and symbolic manifestation of infinity. Going beyond the boundaries of human rationality can not be a fault for Dante and his Christian mind, because it is always necessary for him to transcend our limited state, longing for divinization. The real responsibility of Ulysses is therefore his movement towards Mystery with-out humbleness. This last is indeed a complete denial of the self that this Greek spirit does not know, totally lacking the necessary listening disposition.
The article intends to show how only the treatment of time and space in the XVth century novel Saladin influences the mythologization of the hero. The world of Saladin doesn’t seem to have any limits and it revels in the sultan’s extraordinary strength, that only Europe can stop. The geographical situation of this continent evokes the presence of the sea, which constitutes one of the most interesting elements of the novel, although there is no precise description of this element. It gives rise to associations related to the isolation of the hero; the sea will also be chosen as the place of his death. While the space aspect of the novel is very richly illustrated, the time aspect is treated in a quite curt manner. The only exception is the presentation of the time of the sultan’s death, which permits us to take up some questions related with his faith.
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