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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Together, the two treatises questioned two main tenets of medieval monastic thought: Although our ultimate goal does not lie in virtue, where the phi- losophers placed it, yet the straight path toward our goal passes through the virtues, and not through virtues that are deligioso known, I say, but loved.

Click here to sign up. This virtue, how- ever, religiosp not just be understood, but loved; for love only can direct the will to desire it. De vita solitaria and De otio religioso: Skip to main content. 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: Their goals were different but connected; in both the action of the will to direct the soul toward virtue was crucial.

III. All in the Mind: Otium in the De Otio Religioso

The De Otio Religioso Petrarch. The interconnectedness of pagan and Christian, and their necessary mutuality, is summarized in a noble passage, finely translated by Schearer: His imagination, indeed his very identity, is text-based, as his strongest Latin prose work, on the ascent of Mount Ventoux, shows clearly and with deliberate irony.


With all reliigoso watchfulness protect your heart, and with constant determination beware those things which you recognize as ruin- ous. Both texts were first composed during Lent, a period particularly suitable for contemplative activities Sen.

Francesco Petrarca, De otio religioso in an Italian translation. It was not until that Philippe de Cabassoles, the bishop of Cavaillon and one of Petrarch’s closest friends, could read the invitation to come and stay rwligioso him in Vaucluse, which by that point Petrarch had already left for good.

In any case, the De otio did not prove popular with later Humanists, a tendency evidently still manifest in the modern obscurity of the work. Beyond Saint-Thierry and the classical authors, other sources are of no lesser importance for De otio religioso.

The old shepherd at the foot of the mountain shows good common sense about the difficulty of the enterprise.

On Religious Leisure (de Otio Religioso) : Professor Francesco Petrarca :

Home Contact Us Help Free delivery worldwide. In opposition to this interpretation, this paper illustrates that De otio religioso presents a humanist approach to religious otii and introduces a new perspective religuoso monastic spiritual activity. Overall, this is a highly useful translation, meeting almost all pedagogical goals, though the absence of the original Latin is truly deplorable. Witt also discusses the MSS. The Journal of Medieval Latin. Schearer translated the little-known De otio religioso, the University of Notre Dame Press published an elaborate facsimile and translation of Itinerarium ad ve by Theodore J.

This translation can be integrated into courses in medieval intellectual history and literary theory and could also be taught along other works of Petrarch, Dante, and Boccaccio. A major theme in St.


And post-modern readers find restlessness more appealing than consistency. Two major features make this to a successful effort with this fairly neglected text. You do not have a deceitful master such as Laban, whom Jacob endured, who envies your goods and your profits, but One Who may be delighted by your profits and your progress, One Who aids you in your need and sustains you in your weakness.

As a humanist, he approached religious solitude by using classical literature to illustrate and support his arguments, and focused on themes such as the dignity of man, which would become central to quattrocento humanism. The inner conflict which had seemed so amusing to Gibbon is what most intrigues us today.

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. The uniqueness of this treatise cannot be fully understood with- out placing it in context with the other works Petrarch wrote between andparticularly De vita solitaria The Life of Solitude.

Serve Him free from care. Book ratings by Goodreads. He initiates the climb because Livy had written about a mountain. Looking for beautiful books? Thus in religikso 2 Petrarch insists on the necessity of contemplating the cities where the vestiges of the past invite meditation on the caducity of earthly goods.