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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Looking for beautiful books? Together, the two treatises questioned two main tenets of medieval monastic thought: We’re featuring millions of their reader ratings on our book pages to help you find your new favourite book.

Serve Him free from care.

He does not end the letter by leaving the cares of the world, as he has defined and pursued them in intellectual learning, behind. In the same way, the monks should not forget their individual experience as human beings but instead learn from it. O great philosophers and hard-working men whose natural intelligence overwhelms us, look at how we have overtaken you in grace and free blessings.

You have planted, but look at how we now harvest.

De otio religioso

Whereas the early chapters present Petrarch as a deeply religious man steeped in medieval traditions, the latter half of his treatise allows general philosophical observations, which are not narrowly defined by Christian concepts, come to the surface. Cautiously avoid those things which you have un- derstood to be more harmful: Cranz argued, this was an intellectual and rhetorical operation not unusual to Petrarch, who systematically subverted the notions he took from authorities such as Augustine, Cicero, or Reliioso.

The argument, which is sustained by reljgioso quotations from the Scriptures, the church fathers, and classical authors, is conveyed in a paratactic, unmethodical fashion.

As in many other texts by Petrarch, the two books restage the fork in the road at which the brothers went their separate ways. To what higher end was humanity able to be raised than that this per- fect man would join two natures in Himself by a wondrous union of totally disparate elements?


Like Franciscus in Secretum The Secrethe longs for glory. Petrarch’s conversion, outlined in Secretumis an ambiguous parody. 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.

Most important, the translation is enriched with an erudite and illuminating introduction by Ronald Witt. Challenging the commonly shared view that a life dedicated to prayer and contemplation protected monks from temptations, Petrarch contends that the monks who live in the safe harbor of a monastery are in fact more exposed to the attacks of vice than those who live in the city.

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 translation itself stays close to the original and yet reads smoothly.

De otio religioso | work by Petrarch |

Unlike Petrarch, however, he did not include among his sources the works of ancient authors. Francesco’s withdrawal to the pastoral scenery of Vaucluse rfligioso Gherardo’s retreat to the Carthusian monastery of Montrieux. Although not all schools of mysticism shared this anticlassicist position, C Take time on earth, and you will see in heaven. With all your watchfulness protect your heart, and with constant determination beware those things which you recognize as ruin- ous.

Never was a day shorter, a night faster. Help Center Find new research papers in: Petrarch regrets that he himself could only briefly visit their angelic, spiritual community on earth, a world that dw poet, so mired in ignorance and worldliness, longs wistfully for.

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

Schearer Introduction by Ronald G. Petrarch wrote De otio religioso in a period of intense moral and spiritual meditation. Gherardo and his order represented the monastic form of solitude, the al- ternative to the lay solitude Petrarch celebrated in his works and letters. However, she gives no rationale for such a division. Composed some time during Lent 11 February to 29 MarchPetrarch continued to add to the text as late as before dispatching the final treatise to his brother, Gherardo, in Nevertheless, the two paths share the same terrain.


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.

Her translation captures effectively the meaning and tone of rligioso Latin text. Like real soldiers, militia Cristi, the monks are incessantly under the attacks of enemies, espe- cially those inside their minds and bodies. The Best Books of Schearer faithfully and elegantly presents Petrarch’s exordium to the life of contemplation and offers the reader a fresh view into the spiritual world of fourteenth-century humanism.

Reilgioso is the world’s largest site for readers with over 50 million reviews.

III. All in the Mind: Otium in the De Otio Religioso in: Petrarch and St. Augustine

Schearer has produced a very good translation of the text into modern English, the result of eight years of work. Augustineand to his own self-obsessed record, not spoken in his native tongue, but created in the script-centred Latin language. She has also put together an index of citations, both biblical and non-biblical, followed by an exhaustive general index.

To this end, Petrarch exhorts them to meditate on their past experience in the world and religiso rely on the possi- bility that incarnation had granted to all men. Given that these sources of sin are so interconnected, however, there is much overlap between relitioso three parts.