Petrarch’s De otio religioso consciously uses the life of the religious merely as the Keywords:Coluccio Salutati; De otio religioso; Italian humanists; otium;. Petrarch’s two contemplative works, De vita solitaria and De otio religioso, are often regarded as different, and even opposed visions of life that. The translation is based on the version of the work in De otio religioso di Francesco Petrarca, edited by Giuseppe Rotondi, Studi e Testi
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De otio praises the spiritual values of the monastic life, written after a brief visit to his brother Gherado in the Carthusian monastery at Montrieux in There is still no critical edition of it.
As the sweetness of Davidic chant conveyed the word of God more effectively than any sermon, so ancient poetry did elicit that love C Psalm 45 is a hymn to Jerusalem, which, freed after a siege, be- came a stronghold for reliyioso inhabitants.
He does so, however, by continuously interlacing the authorities of sacred literature with examples and passages from the works of the pagan poets and philosophers. Nevertheless, the two paths share the same terrain.
Beyond Saint-Thierry and the classical authors, other sources are of no lesser importance for De otio religioso. The only editions since are those of Giuseppe Rotondi and Rekigioso.
De otio religioso | work by Petrarch |
It unfolds through self-investigation and does not linger in rwligioso abstract spec- ulation of the causes, but researches the principles of human actions so that they may relihioso useful to others.
Take time on earth, and you will see in heaven. In translating the De otio, Schearer abandons the two-book structure of the Latin text and chooses instead to divide her translation into chapters p. You have sought, but look at how we now find. It is neither your fault nor our merit, but only the favor of God otlo has done this . And post-modern readers find restlessness more appealing than consistency.
Nonethe- less, classical rhetoric shaped his prose, for ancient authors remained in the Middle Ages authoritative examples of rhetorical dexterity, and even those who condemned secular studies had received an education in the liberal arts, like Saint-Thierry and Peter Damian. The read- ing presented here takes these works into account to show an ideological coherence that would otherwise be missing were De otio religioso taken as an isolated piece of literature. Similarly, his cheerful self-congratulatory account of the way various courts competed to award him the laureateship plays against De otio’s grave warnings against love of honour and praise: The translation itself stays close to the original and yet reads smoothly.
The introduction is clear, informative, and provocative. Their goals were different but connected; in both the action of the will to direct the soul toward virtue was crucial. So leave others to rejoice in their purple robes, marble palaces, fleeting power, empty honours, pleasant amusements, and all the trappings over which the citizens of Babylon gloat.
This virtue, how- ever, must not just be understood, but loved; for love only can direct the will to desire it. Even on earth the eye is able to see, insofar it is pure and cleansed, but still carnal. Introduction by Ronald G. The interconnectedness of pagan and Christian, and their necessary mutuality, is summarized in a noble passage, finely translated by Schearer: Augustine, extravagant laureate of a decrepit Rome.
Analysis of previous works dealing with this theme, however, reveals that Petrarch considered religious life a privileged but not a unique way to God.
De otio is a hard text to find. Against a background of solitude, the guest may turn his mind toward the cacophony of life, while raising his voice against the many dangers he discovers. The more the isolation of the monastery induces a feeling of safety, the higher are the risks of temptations.
In the same way, the monks should not forget their individual experience as human beings but instead learn from it. Although our ultimate goal does not lie in virtue, where the phi- losophers placed it, yet the rdligioso path toward our goal passes through the virtues, and not through virtues that are merely known, I say, but loved.
A way to salvation passing through worldly experience is possible. De vita was written inand De otio the year after, in O great philosophers and hard-working men whose natural intelligence overwhelms us, look at how we have overtaken you in grace and free blessings. Witt also discusses the MSS. I am not certain whether this treatise would lend itself very easily for use in an academic classroom, but the translator has made this text available in a solid, highly readable, and trustworthy rendering into modern English.
If the former showed that religious curriculum may include the humanae litterae human literaturethe latter contended that the program of study of the lay solitary should include the sacrae litterae divine literature.
III. All in the Mind: Otium in the De Otio Religioso
Thus in book 2 Petrarch insists on the necessity of contemplating the cities where the vestiges of the past invite meditation on the caducity of earthly goods.
For virtue re- sponds better to the assaults of bad fortune than to the caresses of good fortune. The De otio was written between February 11 and March 29,shortly after the poet visited his brother Gherardo in the Carthusian monastery of Montrieux. Schearer presents only the English translation, so this is not a bilingual edition with the original text facing relligioso translation.
Francesco’s withdrawal to the pastoral scenery of Vaucluse and Gherardo’s retreat to the Carthusian monastery of Montrieux. Francesco Petrarca, De otio religioso in an Italian translation. The shift in attention from the heavens to Earth that marks the treatise orio retrieves, at the macrotextual level, the literal meaning of Psalm Cautiously avoid those things which you have un- derstood to be more harmful: Her translation captures effectively the meaning and tone of the Latin text.
A major theme in St. Looking for beautiful books? The core notion Petrarch appropriated from mysti- cal theology and applied to virtue was the notion that man cannot know God but can only love Him: Dispatched from the UK in 3 business days When will my order arrive?
The inner conflict which had seemed so amusing to Gibbon is what most intrigues us today. Monicus seeks estrange- ment from the world to sing divine chants. In this little drama of various personalities, Petrarch is the impractical scholar. He examines ohio relationship between the De vita solitaria and the De otio and, in so doing, considers the meaning of onion in the context of classical culture, in the writings of the church fathers, in the monastic life of the Middle Ages, and in the works of Petrarch himself.