By Stanislao G. Pugliese
One of the key figures of twentieth-century ecu literature, Ignazio Silone (1900–78) is the topic of this award-winning new biography by way of the famous Italian historian Stanislao G. Pugliese.
A founding member of the Italian Communist get together, Silone took up writing in simple terms after being expelled from the PCI and garnered speedy good fortune together with his first booklet, Fontamara, the main influential and largely translated paintings of antifascism within the Nineteen Thirties. In international conflict II, the U.S. military published unauthorized models of it, besides Silone's Bread and Wine, and allotted them all through Italy throughout the country's Nazi profession. through the chilly conflict, he was once an outspoken opponent of Soviet oppression and was once two times thought of for the Nobel Prize in Literature.
Twenty years after his loss of life, Silone used to be the thing of controversy whilst studies arose indicating that he were an informant for the Fascist police. Pugliese's biography, the main accomplished paintings on Silone by means of a ways and the 1st full-length biography to be released in English, evaluates the entire facts and paints a portrait of a posh determine whose existence and paintings undergo issues with modern relevance and resonance. Bitter Spring, the winner of the 2008 Fraenkel Prize in modern historical past, is a memorable biography of 1 of the 20 th century's maximum writers opposed to totalitarianism in all its types, set amid some of the most stricken moments in glossy heritage.
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Extra resources for Bitter Spring: A Life of Ignazio Silone
Several important works written under the inﬂuence of Abulaﬁan Kabbalah perpetuated and expanded the ideas and mystical techniques elaborated in the works of the master. The most important of these works are R. Nathan ben Sa‘adyah Harar’s Sha‘arei Tzedeq, written in Messina by a disciple of Abulaﬁa sometime before 1290; some of the writings of R. Isaac of Acre, dating from the late thirteenth and early fourteenth centuries; the kabbalistic traditions that R. Isaac collected from his master, R. Nathan ben Sa‘adyah; the anonymous Sefer ha-Tzeruf and Sefer Ner ’Elohim, written in the late thirteenth century; and, at the beginning of the sixteenth century, R.
And those four children . . when they come to shelter under the wings of the Shekhinah, false witnesses . . attempted to seduce them from the table of the Lord, the God of Israel, in order not to be nourished from the splendor of the Shekhinah,6 at the time when other men consume grass7 . .
2 From 1271 to 1273 he was teaching his Kabbalah and his special, mystical understanding of Maimonides’ Guide to some Kabbalists in Castile. At the end of 1273 or early ·30· Abulaﬁa and Ecstatic Kabbalah 1274 he left Spain, and for the next ﬁve years he attempted to teach his special type of mysticism in Greece: in Patros, Thebes, and Evripos. In 1279 he returned to Italy and, after a short period of detention in Trani in the same year, again spent some months in Capua, where he taught his Kabbalah to four students.