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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In the day and night he spent at Montrieux, Petrarch spoke privately with Gherardo, had lively discussions with other residents, and attended religious services celebrated by the brothers with “angelic singing. Petrarch regrets that he himself could only briefly visit their angelic, spiritual community on earth, a world that the poet, so mired in ignorance and worldliness, longs wistfully for.

In this little drama of various personalities, Petrarch is the impractical scholar. 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.

Similarly, ee 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: Similarly, in De otio religioso Petrarch suggests that the monks meditate on the Scriptures but limits the theological writings to those of early fathers such as Basil, Gregory, Je- rome, and Augustine. The account is not in any real sense about climbing a mountain.

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 oyio irony. Otjo, by discussing and giving advice to the monks in matters such as asceticism and moral education, the poet implicitly granted lay Christians a status comparable to that of the clergy.


De otio religioso

However, she gives no rationale for such a division. Introduction by Ronald G.

The shift in attention from the heavens to Earth that marks the treatise thus retrieves, at the macrotextual level, the literal meaning of Psalm I had no access to Rotondi, but checked the translation against one of the other printed editions listed in the bibliography, Librorum Francisci Petrarche Impressorum Annotatio, Venice, Augustine’s comment on the triviality of worldly things.

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: Augustineand to his own self-obsessed record, not spoken in his native tongue, but created in the script-centred Latin language.

He initiates the climb because Livy had written about a mountain. A debatable commonplace about DOR is that it praises the religious life in opposition to secular life.

Following his learned disquisition on Christian contemplation, Petrarch recognizes his distance from the monastic ideal and asks for the monks’ prayers: Nevertheless, his decision to leave Monicus has moral implications, for Silvius applies to singing the exemplary deeds of the Roman hero Scipio in Africa. As in his De vita solitariaPetrarch sought to legitimate his manner of life by envisioning the otium practised in Vaucluse as continuous with the otium first identified with the monastic life by Augustine.

The servants they kept with them dutifully plod along, saying nothing. Bufanoneither of which is easily accessible. To this end, Petrarch exhorts them to meditate on their past experience in the world and to rely on the possi- bility that incarnation had granted to all men. 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.


De otio religioso | work by Petrarch |

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 At this point I remember what I overlooked in the rush while I was there. Nevertheless, the two paths share the same terrain.

Martellotti, who continued his work, main- tained that these were simply two versions: Rather, it urges us to turn our eyes toward the marvels of creation and discover in them the existence of God. 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.

De vita solitaria and De otio religioso : the perspective of the guest

In the same way, the monks should not forget their individual experience as human beings but instead learn from it. Description AT SOME POINT in January or early February ofPetrarch briefly visited the remote Carthusian monastery of Montrieux, where, four years before, his beloved brother, Gherardo, had pledged himself to live in perpetuity as a renditus, one who took the same vows as a monk but who was not cloistered.

Serve Him free from care. Therefore, be quiet, take time, make good use of your leisure, see, rejoice, weep for me, and fare well, ever mindful of me.