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This essay proposes a political reading of the song O dolze terra aretina by Guittone d'Arezzo. We show that Guittone condemns the current situation of the city of Arezzo and urges the citizens to reject the alliance with Manfredi and to rejoin the Florentine Guelphs. According to Guittone, the pro-imperial political group has degraded the civil coexistence of the city, putting it in danger. The song is explicitly critical toward the risky choices of the powerful Guglielmino degli Ubertini, bishop from 1248 to 1289, who in 1258, with the conquest of Cortona, broke the pacts with the Florentines. The song is a fine example of "municipal" political poetry, based on a strong idea of city autonomy: in Guittone's vision, Arezzo could overcome the processes of internal disintegration and develop itself only through a framework of regional alliances in particular with Florence, so realizing the deep ambition of the Tuscan Guelphs.

This essay proposes a political reading of thesong O dolze terra aretina by Guittone d'Arezzo. Weshow that Guittone condemns the current situation of thecity of Arezzo and urges the citizens to reject the alliancewith Manfredi and to rejoin the Florentine Guelphs. Accordingto Guittone, the pro-imperial political group hasdegraded the civil coexistence of the city, putting it indanger. The song is explicitly critical toward the riskychoices of the powerful Guglielmino degli Ubertini,bishop from 1248 to 1289, who in 1258, with the conquestof Cortona, broke the pacts with the Florentines.The song is a fine example of "municipal" political poetry,based on a strong idea of city autonomy: in Guittone'svision, Arezzo could overcome the processes ofinternal disintegration and develop itself only through aframework of regional alliances in particular with Florence,so realizing the deep ambition of the TuscanGuelphs.

Il saggio considera l'insieme degli atteggiamenti di Petrarca nei confronti del cibo, testimoniati da una lunga serie di passi sparsi nella sua opera, e in particolare in alcune importanti lettere «Senili». Da questo esame risultano varie funzioni assegnate al discorso sull'alimentazione: quella oppositiva, che distingue tra gozzoviglia e moderazione, tra cibi artefatti e cibi naturali, tra sporcizia e pulizia, e infine, sul piano sociale e politico, tra lusso e corruzione da una parte, e modestia e virtù dall'altro; quella positiva, che associa la buona e semplice alimentazione naturale alla salute e alla vita tranquilla e solitaria; quella estetica, non meno importante delle altre, che fa del modo di nutrirsi un «test» particolarmente importante sulla civiltà e la buona educazione. Cibarsi, insomma, è per Petrarca un fatto assolutamente culturale, e con ciò egli chiaramente supera i dilemmi della morale cristiana, e pone per primo le basi per una riflessione moderna sull'argomento. ; The research considers the combined attitudes of Petrarch in comparison with food, attested by a long series of scattered steps in his work and, in particular, in some significant «Senile» letters. There are various functions resulting from this research, aimed at the discussion of nutrition: The opposing, which distinguishes between gluttony and moderate eating, artificial and natural foods, cleanliness and dirtiness -on both a social and political level, between luxury and depravation, on the one hand, and modesty and virtue, on the other. The positive, associates a good, simple natural diet with health and a peaceful, private life. The aesthetic, of no less importance than the others, tests eating habits, proven particularly important with regard to civilisation and good education. In short, for Petrarch, eating was a completely cultural event, with which one clearly overcame Christian moral dilemmas and which firmly stood by its foundations for a modern reflection on the debate.

Il saggio considera lo sfondo storico e politico contro il quale va collocata la vita (1450 circa - 1514 circa) e l'opera del poeta di origine barcellonese Benet Garret, detto Cariteo, il quale fu constantemente fedele ai suoi re. Tutta la sua opera è segnata in profondità da questa esperienza e dà forma al vero e proprio mito della Napoli aragonese. Si esaminano inoltre le testimonianze dell'opera giunte sino a noi, per passare poi a considerare la struttura del canzioniere intitolato Endimione. L'amore per Luna e l'amore per i re aragonesi e quello per gli amici e quello per Napoli non sono, in essenza, cose diverse rispetto a quella che è, appunto, la struttura profonda del canzionere. Essa finisce per comprendere anche l'amore per la patria perduta, che constituisce l'ultimo e forse più struggente mito di Cariteo il quale, alla fine della propria vita, sogna di tornare a Barcellona per affidare alla città nella quale era nato la custodia dell'intero tesoro della sua esperienza poetica e umana. ; The thesis considers the historical and political background to the work of the Barcelona poet Benet Garret (1450 approx - 1514 approx) alias Cariteo, who was constantly faithful to his king. His work is deeply marked by this experience and relates the truth behind the myth of Aragonese Naples. Testimonies are taken toward an examination of committee work, in order to then consider the structure of the canzoniere or songbook entitled Endimione. Love for Luna, for the Aragonese king, for friends and for Naples is essentially the same thing in relation to the deep structure of the canzoniere. It terminates by also comprehending love for the lost patria that constitutes Cariteo's ultimate and perhaps most compelling myth, and expressing his lifelong dream of returning to Barcelona in order to entrust the treasure of his poetic and human experience to the city in which he was born.