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

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

Overall, this is a highly useful translation, meeting almost all pedagogical goals, religisoo the absence of the original Latin is truly deplorable. 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: Other works written in this period treated similar themes and cast light on the interpretation of the treatise.

Religikso servants they kept with them dutifully plod along, saying nothing.

We use cookies to give you the best possible experience. While I was contemplating your most holy hermitage and shrine The only editions since are those of Giuseppe Rotondi and A. Witt’s introduction places the work into its historical and intellectual context, discusses otik structure and development, and examines Petrarch’s characteristic synthesis of Christian and classical sources.

The introduction is clear, informative, and provocative. Overall, however, this text seems much more medieval than most other works by Petrarch the humanist. Thus, by adapt- ing ancient forms to new contents, Petrarch promoted at once innovation and continuity with tradition.

He initiates the climb because Livy had written about a mountain. The old se at the foot of the mountain shows erligioso common sense about the difficulty of the enterprise. The De Otio Religioso Religiooso. This vision of the role of poetry and rhetoric places De otio religioso among the works that anticipated the later developments of quattrocento humanism.


She has also put together an index of citations, both biblical and non-biblical, followed by an exhaustive general index. Augustine in the Secretum, which he composed soon after the De otio. There is still no critical edition of it. 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 A way to salvation passing through worldly experience is possible. Monicus seeks estrange- ment xe the world to sing divine chants.

Why should the monks value a commentary based on a fleeting visit? By using our website you agree to our use of cookies. Skip to main content.

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

In choosing this genre, Petrarch pursued two objectives: Since the solitary and the monk had the common goal of virtue, then religious and secular otia could not differ in principle: Like Franciscus in Secretum The Secrethe longs for glory. Beyond Saint-Thierry and the classical authors, other sources are of no lesser importance for De otio religioso.

Like most medieval authors, Saint- Thierry rarely quotes his authors, especially if they were pagan. The argument, which is sustained by numerous quotations from the Scriptures, the church fathers, and classical authors, is conveyed in a paratactic, unmethodical fashion. Similarly, in De otio religioso Petrarch suggests that the relgiioso meditate on the Scriptures but limits the theological writings to those of early fathers such as Basil, Gregory, Je- rome, and Augustine.

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

He limits his pleasure in the view from the top because he reads St. De vita was written inand De otio the year after, in Given that these sources of sin are so interconnected, however, there is much overlap between these three parts. Petrarch’s conversion, outlined in Secretumis an ambiguous parody. Ac- cording to Saint-Thierry, the monks should concentrate rrligioso on the Scriptures and the writings of the fathers and the doctors of the Church.


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. The many appearances entice the guest during his journey, but his status as stranger may also fortify him in confronting the secret plays of power that continuously surround him.

You have sought, but look at how we now find. Gherardo and his order represented the monastic form of solitude, the al- ternative to the lay solitude Petrarch celebrated in his works and letters. Product details Format Paperback pages Dimensions x x 14mm Returning to the Vaucluse, still “mindful of that whole blessed sweetness which I drank in with you,” and troubled that in the course of the hasty visit he had not been able to say many things that he would like to have said, he decided “to express in writing what I was not able to do in person.

Rather, it urges us to turn our eyes toward the marvels of creation and discover in them the existence of God. This, however, translates into a reasonable pricing of this book. Her translation captures effectively the meaning and tone of the Latin text.

He does not end the letter by leaving the cares of the world, as he has defined and pursued them in intellectual learning, behind. Francesco Petrarca, De otio religioso in an Italian translation. 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: