The poem describes Dante's travels through Hell, Purgatory, and Heaven but at a deeper level, it represents, allegorically, the soul's journey towards God. At this deeper level, Dante draws on medieval Christian theology and philosophy, especially Thomistic philosophy and the Summa Theologica of Thomas Aquinas.
Do we really need yet another translation of Dante s world-famous journey through the three parts of the Catholic afterlife? We might, if the translator is both as eminent, and as skillful, as Clive James: the Australian-born, London-based TV personality, cultural critic, poet and memoirist (Opal Sunset) is one of the most recognizable writers in Britain. James s own poetry has been fluent, moving, sometimes funny, but it would not augur the kind of fire his Dante displays. Over decades (in part as an homage to his Dante-scholar wife, Prue Shaw), James has worked to turn Dante s Italian, with its signature three-part rhymes, into clean English pentameter quatrains, and to produce a Dante that could eschew footnotes, by incorporating everything modern readers needed to know into the verse from the mythological anti-heroes of Hell through the Florentine politics, medieval astronomy, and theology of Heaven. Sometimes these lines are sharply beautiful too: souls in Purgatory had their eyelids stitched with iron wire/ Like untamed falcons. Even in Heaven, notoriously hard to animate, James keeps things clear and easy to follow, if at times pedestrian in his language: I want to fill your bare mind with a blaze/ Of living light that sparkles in your eyes, says Dante s Beatrice, and if the individual phrases do not always sparkle, it is a wonder to see the light cast by the whole.