Journal articles on the topic 'Bernardo Tasso'

L’articolo presenta il volgarizzamento cinquecentesco inedito dell’epillio di Museo ad opera di Pietro Angèli Bargeo, tradotto in un Manoscritto della Biblioteca Panizzi di Reggio Emilia risalente alla seconda metà del XVI secolo; presenta, inoltre, un excursus sulla circolazione latina e volgare del testo greco fino alla fine del Cinquecento. La traduzione è parte della feconda attività del Bargèo di divulgatore di testi classici ed ulteriore conferma dell’interesse che autori coevi, Bernardo Tasso, Giovanni Falgano e Bernardino Baldi, hanno mostrato nei confronti di Museo e della lirica amorosa greca e latina pervenuta nel tardo Medioevo grazie anche ad Ovidio e diffusasi in Italia e in Europa nel corso del pieno e tardo Rinascimento.

RESUMENA partir de la segunda mitad del siglo XVIII, España necesita más que nunca demostrar al resto de naciones europeas la calidad de su literatura. Se persigue por distintas vías recuperar textos canónicos que puedan aportar una imagen de valor nacional, y una de estas vías es la consideración del género épico. En este trabajo analizamos la labor de Juan Francisco Masdeu, jesuita expulso, que, junto a otros miembros de la Compañía, recuperó la figura de Bernardo de Balbuena y su poema heroico "El Bernardo o Victoria de Roncesvalles" (1624) para proponerlo ante Europa como el Tasso español.PALABRAS CLAVEPoesía épica, jesuitas, Bernardo de Balbuena, "El Bernardo", Juan Francisco Masdeu. TITLEThe epic of Jesuits: judgement and comments to Balbuena’s "El Bernardo"ABSTRACTSince the second half of the XVIII century, Spain needed to demonstrate the rest of European nations the quality of its literature. They tried in different ways to recover canonic texts that could show an image of national value. One of these ways was, for instance, the assessment of the epic genre. In this essay, we analyze the aim of Juan Francisco Masdeu, expelled Jesuit, who, with other members of the Company, recovered the figure of Bernardo de Balbuena and his heroic poem "El Bernardo o Victoria de Roncesvalles" (1624) with the objective of proposing Balbuena as the Spanish version of Tasso.KEY WORDSEpic poetry, Jesuits, Bernardo de Balbuena, "El Bernardo", Juan Francisco Masdeu.

La definición genérica de la novela o de lo novelesco es problemática tal cual, sin reparar ya en la forma histórica de la novela a la cual queremos aplicarla. Este artículo propone una contribución a la definición genérica del poema renacentista italiano de los finales del siglo XV y del siglo XVI, a base de las reflexiones de José Ortega y Gasset, Georg Lukács y Mijail Bajtin sobre la novela. La investigación se refiere a las tres obras más importantes de la épica italiana renacentista: Orlando enamorado (Orlando innamorato) de Matteo Maria Boiardo de finales del siglo XV, Orlando furioso de Ludovico Ariosto de la primera mitad del siglo XVI y Jerusalén liberada (Gerusalemme liberata) de Torquato Tasso de la segunda mitad del siglo XVI. Además han sido incluidos algunos poemas descritos en general como menores: Guirón el Cortés (Gyrone il Cortese) de Luigi Alamanni, Amadís (Ama- digi) de Bernardo Tasso, Reinaldo (Rinaldo) de Torquato Tasso – todos de la midad del siglo XVI – y Jerusalén conquistada (Gerusalemme conquistata) de Torquato Tasso de finales del siglo XVI. La base de todas estas obras es sin duda el poema caballeresco, ya que sus autores constantemente vuelven a introducir sus motivos y fórmulas estilísticas.

El presente artículo aborda la relación de Garcilaso con la tertulia del obispo monsignor de Catania, cuya localización se logra situar en Nápoles durante el tiempo en que residió allí el poeta de Toledo. El interés por una concepción clasicista del petrarquismo en un grupo poético del que formaron parte Bernardo Tasso, Luigi Tansillo y Antonio Sebastiano Minturno, quienes posiblemente fueron miembros destacados de la red clientelar de la marquesa de la Padula María de Cardona, sirve para contextualizar, desde un punto de vista histórico y sociológico, el contenido del soneto XXIV de Garcilaso.

É conhecido o esforço de alguns críticos brasileiros do início do século XX de constituir uma relação entre a poesia moderna e a sua herança simbolista. Alceu Amoroso Lima afirmou ter o simbolismo aberto “rumos novos” e tido “o grande mérito de trazer de novo a poesia ao seu berço nativo – o mistério”. Andrade Muricy e Tasso da Silveira também procederam a uma revisão do simbolismo com vistas à poesia moderna, europeia e brasileira. Fizeram-no através de edições da obra de Cruz e Souza, Bernardino Lopes, Emiliano Perneta, ou do exaustivo Panorama do simbolismo brasileiro, publicado em dois volumes e abrangendo desde precursores do movimento até poetas como Manuel Bandeira, Cecília Meireles ou Onestaldo de Pennafort. O interesse desta apresentação é percorrer uma das chaves principais de leitura dessa tradição, a espiritualidade, às quais Alceu somaria outra, política, em seu artigo intitulado A reação espiritualista. Trata-se de proceder, com o seu auxílio, à interpretação de Festim de Guilherme de Almeida – um dos principais tradutores de Baudelaire e Paul Verlaine – livro considerado pelo poeta, nos anos 1930, como a única obra em que pôde manter uma atitude puramente espiritualista.

In a section of a chapter on the historiography of Gothic architecture in the formerly Byzantine-ruled territories of the eastern Mediterranean entitled ‘Perspectives and Future Directions’, Tassos Papacostas summed up the relative lack of impact that this traditionally marginal field of medieval artistic production has had on wider arthistorical discourses. In asking why ‘western’ medievalists should ‘bother to look’ at Gothic buildings in the East, he argued that these buildings are of interest to them primarily from the point of view of the cultural, technical and financial processes involved in the transfer of western artistic idioms and models to lands hitherto steeped in an altogether different architectural and artistic tradition. However, it is also the case that, while the prevalent trend in the study of medieval architectural monuments in the eastern Mediterranean prioritizes the local context and how it affected the artistic process, this need not preclude the possibility that at least a few of these buildings could challenge long-held assumptions about western European developments and open new perspectives on them, if approached with the right questions in mind.

Aunque es cierto que el endecasílabo de Dante y Petrarca fue imitado en la Península ya desde el siglo XV, se debe sin embargo a Garcilaso y Boscán, lectores de Sannazaro, Bembo y Bernardo Tasso, su definitiva aclimatación en el canon poético español. Y es que la novedad de Petrarca, lo que Bernardo Tasso y Herrera llamarán su leggiadria, no había sido entendida antes de 1500. También en el dominio de la sintaxis y el ritmo, los poemas de Garcilaso suponen un paso adelante: los hay, como el soneto XI o la estrofa inicial de la Canción III, sin punto hasta el final, lo que les confiere una estructura unitaria y redonda. Volvemos a encontrar la figura del círculo en la Égloga tercera donde el poeta trata de superar el tiempo a través del mito: inscribir el tiempo de la existencia en el orden cíclico del mito constituye, de hecho, la suprema ambición del poeta toledano. Keywords: Endecasílabo, Petrarca, leggiadria, Garcilaso, estructuras circulares, tiempo cíclico.

Las recreaciones del carpe diem en la poesía de Quevedo destacan por la densidad y variedad de sus fuentes: Ausonio, Bernardo Tasso y Garcilaso, en pasajes que asocian lo efímero de la belleza de la flor y la hermosura de la mujer; Horacio, Bembo o Herrera, en el motivo de la tópica soberbia femenina; los epigramas de la Antología griega, en la ofrenda simbólica del espejo ya inútil para la mujer madura; Propercio, Ovidio, Torquato Tasso, algunos autores marinistas y ciertas odas horacianas, en la amenaza de vejez futura o en la burla por los estragos de la edad en una bella desdeñosa ya envejecida. Esta última posibilidad parece la preferida en la lírica amorosa quevediana y muestra interesantes puntos en común con Horacio: el afán de venganza del amante contra una mujer que no aprovechó su hermosura ya perdida y el alejamiento de una voz poética que no es la del amante se antojan más próximos a la tradición de la sátira contra mulieres, a poemas satírico-burlescos sobre viejas y al «Aquí fue Troya de la hermosura» que a las imágenes habituales en un cancionero amoroso con reminiscencias petrarquistas.

Članek obravnava opis turnirja, ki je potekal na dvoru v Mantovi med karnevalom leta 1585. Naročil ga je dedni princ Vincenzo Gonzaga pri dvornem arhitektu Oresteju Biringucciju. Biringuccijevo poročilo, naslovljeno Apparato e barriera del tempio di Amor Feretrio, opisuje gledališko sceno, sodelujoče plemstvo, predstavljene like (večinoma iz klasične mitologije in junaških del avtorjev, kot so Ludovico Ariosto, Bernardo Tasso in Curzio Gonzaga), pa tudi – zelo nenavadno za tisti čas – dvorne pesnike in glasbenike, ki so sodelovali pri dogodku. Glasba ima v opisu vidno vlogo, saj prihod vsakega bojevnika s solističnim spevom (v dveh primerih je bil to madrigal) naznani kateri izmed mitoloških likov. Eden od madrigalov je bil prepoznan kot antifonalna kompozicija dvornega skladatelja Benedetta Pallavicina. Razprava vključuje angleški prevod omenjenega opisa, povzema življenje in delo Oresteja Biringuccija ter razpravlja o vseh drugih zbranih virih o turnirju, ki se nahajajo v arhivu Gonzaga v Mantovi.

Anders Toftgaard: “Perhaps even this distress it will some day be a joy to recall”. On Giacomo Castelvetro’s manuscripts in The Royal Library, Copenhagen. In exile from his beloved Modena, Giacomo Castelvetro (1546–1616) travelled in a Europe marked by Reformation, counter-Reformation and wars of religion. He transmitted the best of Italian Renaissance culture to the court of James VI and Queen Anna of Denmark in Edinburgh, to the court of Christian IV in Copenhagen and to Shakespeare’s London, while he incessantly collected manuscripts on Italian literature and European contemporary history. Giacomo Castelvetro lived in Denmark from August 1594 to 11 October 1595. Various manuscripts and books which belonged to Giacomo Castelvetro in his lifetime, are now kept in the Royal Library in Copenhagen. Some of them might have been in Denmark ever since Castelvetro left Denmark in 1595. Nevertheless, Giacomo Castelvetro has never been noticed by Danish scholars studying the cultural context in which he lived. The purpose of this article is to point to Castelvetro’s presence in Denmark in the period around Christian IV’s accession and to describe two of his unique manuscripts in the collection of the Royal Library. The Royal Library in Copenhagen holds a copy of the first printed Italian translation of the Quran, L’Alcorano di Macometto, nel qual si contiene la dottrina, la vita, i costumi et le leggi sue published by Andrea Arrivabene in Venice in 1547. The title page bears the name of the owner: Giacº Castelvetri. The copy was already in the library’s collections at the time of the Danish King Frederic III, in the 1660’s. The three manuscripts from the Old Royal collection (GKS), GKS 2052 4º, GKS 2053 4º and GKS 2057 4º are written partly or entirely in the hand of Giacomo Castelvetro. Moreover, a number of letters written to Giacomo Castelvetro while he was still in Edinburgh are kept among letters addressed to Jonas Charisius, the learned secretary in the Foreign Chancellery and son in law of Petrus Severinus (shelf mark NKS (New Royal Collection) 1305 2º). These letters have been dealt with by Giuseppe Migliorato who also transcribed two of them. GKS 2052 4º The manuscript GKS 2052 4º (which is now accessible in a digital facsimile on the Royal Library’s website), contains a collection of Italian proverbs explained by Giacomo Castelvetro. It is dedicated to Niels Krag, who was ambassador of the Danish King to the Scottish court, and it is dated 6 August 1593. The title page shows the following beautifully written text: Il Significato D’Alquanti belli & vari proverbi dell’Italica Favella, gia fatto da G. C. M. & hoggi riscritto, & donato,in segno di perpetua amicitia, all ecc.te.D. di legge, Il S.r. Nicolò Crachio Ambas.re. del Ser.mo Re di Dania a questa Corona, & Sig.r mio sempre osser.mo Forsan & haec olim meminisse iuvabit Nella Citta d’Edimborgo A VI d’Agosto 1593 The manuscript consists of 96 leaves. On the last page of the manuscript the title is repeated with a little variation in the colophon: Qui finisce il Significato D’alquanti proverbi italiani, hoggi rescritto a requisitione del S.r. Nicolo Crachio eccelente Dottore delle civili leggi &c. Since the author was concealed under the initials G.C.M., the manuscript has never before been described and never attributed to Giacomo Castelvetro. However, in the margin of the title page, a 16th century hand has added: ”Giacomo Castelvetri modonese”, and the entire manuscript is written in Giacomo Castelvetro’s characteristic hand. The motto ”Forsan et haec olim meminisse iuvabit” is from Vergil’s Aeneid (I, 203); and in the Loeb edition it is rendered “Perhaps even this distress it will some day be a joy to recall”. The motto appears on all of the manuscripts that Giacomo Castelvetro copied in Copenhagen. The manuscript was evidently offered to Professor Niels Krag (ca. 1550–1602), who was in Edinburgh in 1593, from May to August, as an ambassador of the Danish King. On the 1st of August, he was knighted by James VI for his brave behaviour when Bothwell entered the King’s chamber in the end of July. The Danish Public Record Office holds Niels Krag’s official diary from the journey, signed by Sten Bilde and Niels Krag. It clearly states that they left Edinburgh on August 6th, the day in which Niels Krag was given the manuscript. Evidently, Castelvetro was one of the many persons celebrating the ambassadors at their departure. The manuscript is bound in parchment with gilded edges, and a gilded frame and central arabesque on both front cover and end cover. There are 417 entries in the collection of proverbs, and in the explanations Giacomo Castelvetro often uses other proverbs and phrases. The explanations are most vivid, when Castelvetro explains the use of a proverb by a tale in the tradition of the Italian novella or by an experience from his own life. The historical persons mentioned are the main characters of the sixteenth century’s religious drama, such as Henry VIII, Edward VI, Mary I, Elizabeth, James VI, Henry Howard, Earl of Surrey, and his son, Thomas Howard, 4th Duke of Norfolk, Gaspard de Coligny and the Guise family, Mary Stuart, Don Antonio, King of Portugal, the Earl of Bothwell and Cosimo de’ Medici. The Catholic Church is referred to as “Setta papesca”, and Luther is referred to as “il grande, e pio Lutero” (f. 49v). Giovanni Boccaccio and Francesco Petrarca are referred to various times, along with Antonio Cornazzano (ca. 1430–1483/84), the author of Proverbi in facetie, while Brunetto Latini, Giovanni Villani, Ovid and Vergil each are mentioned once. Many of the explanations are frivolous, and quite a few of them involve priests and monks. The origin of the phrase “Meglio è tardi, che non mai” (52v, “better late than never”) is explained by a story about a monk who experienced sex for the first time at the age of 44. In contrast to some of the texts to be found in the manuscript GKS 2057 4º the texts in GKS 2052 4º, are not misogynist, rather the opposite. Castelvetro’s collection of proverbs is a hitherto unknown work. It contains only a tenth of the number of proverbs listed in Gardine of recreation (1591) by John Florio (1553?–1625), but by contrast these explanations can be used, on the one hand, as a means to an anthropological investigation of the past and on the other hand they give us precious information about the life of Giacomo Castelvetro. For instance he cites a work of his, “Il ragionamento del Viandante” (f. 82r), which he hopes to see printed one day. It most probably never was printed. GKS 2057 4º The manuscript GKS 2057 4º gathers a number of quires in very different sizes. The 458 folios in modern foliation plus end sheets are bound in blue marbled paper (covering a previous binding in parchment) which would seem to be from the 17th century. The content spans from notes to readyforprint-manuscripts. The manuscript contains text by poets from Ludovico Castelvetro’s generation, poems by poets from Modena, texts tied to the reformation and a lot of satirical and polemical material. Just like some of Giacomo Castelvetro’s manuscripts which are now in the possession of Trinity College Library and the British Library it has “been bound up in the greatest disorder” (cf. Butler 1950, p. 23, n. 75). Far from everything is written in the hand of Giacomo Castelvetro, but everything is tied to him apart from one quire (ff. 184–192) written in French in (or after) 1639. The first part contains ”Annotationi sopra i sonetti del Bembo” by Ludovico Castelvetro, (which has already been studied by Alberto Roncaccia), a didactic poem in terza rima about rhetoric, “de’ precetti delle partitioni oratorie” by “Filippo Valentino Modonese” , “rescritto in Basilea a XI di Febraio 1580 per Giacº Castelvetri” and the Ars poetica by Horace translated in Italian. These texts are followed by satirical letters by Nicolò Franco (“alle puttane” and “alla lucerna” with their responses), by La Zaffetta, a sadistic, satirical poem about a Venetian courtisane who is punished by her lover by means of a gang rape by thirty one men, and by Il Manganello (f. 123–148r), an anonymous, misogynistic work. The manuscript also contains a dialogue which would seem to have been written by Giacomo Castelvetro, “Un’amichevole ragionamento di due veri amici, che sentono il contrario d’uno terzo loro amico”, some religious considerations written shortly after Ludovico’s death, ”essempio d’uno pio sermone et d’una Christiana lettera” and an Italian translation of parts of Erasmus’ Colloquia (the dedication to Frobenius and the two dialogues ”De votis temere susceptis” and ”De captandis sacerdotiis” under the title Dimestichi ragionamenti di Desiderio Erasmo Roterodamo, ff. 377r–380r), and an Italian translation of the psalms number 1, 19, 30, 51, 91. The dominating part is, however, Italian poetry. There is encomiastic poetry dedicated to Trifon Gabriele and Sperone Speroni and poetry written by poets such as Torquato Tasso, Bernardo Tasso, Giulio Coccapani, Ridolfo Arlotti, Francesco Ambrosio/ Ambrogio, Gabriele Falloppia, Alessandro Melani and Gasparo Bernuzzi Parmigiano. Some of the quires are part of a planned edition of poets from Castelvetro’s home town, Modena. On the covers of the quires we find the following handwritten notes: f. 276r: Volume secondo delle poesie de poeti modonesi f. 335v: VII vol. Delle opere de poeti modonesi f. 336v; 3º vol. Dell’opere de poeti modonesi f. 353: X volume dell’opre de poeti modonesi In the last part of the manuscript there is a long discourse by Sperone Speroni, “Oratione del Sr. Sperone, fatta in morte della S.ra Giulia Varana Duchessa d’Urbino”, followed by a discourse on the soul by Paulus Manutius. Finally, among the satirical texts we find quotes (in Latin) from the Psalms used as lines by different members of the French court in a humoristic dialogue, and a selection of graffiti from the walls of Padua during the conflict between the city council and the students in 1580. On fol. 383v there is a ”Memoriale d’alcuni epitafi ridiculosi”, and in the very last part of the manuscript there is a certain number of pasquinate. When Castelvetro was arrested in Venice in 1611, the ambassador Dudley Carleton described Castelvetro’s utter luck in a letter to Sir Robert Cecil, stating that if he, Carleton, had not been able to remove the most compromising texts from his dwelling, Giacomo Castelvetro would inevitably have lost his life: “It was my good fortune to recover his books and papers a little before the Officers of the Inquisition went to his lodging to seize them, for I caused them to be brought unto me upon the first news of his apprehension, under cover of some writings of mine which he had in his hands. And this indeed was the poore man’s safetie, for if they had made themselves masters of that Magazine, wherein was store and provision of all sorts of pasquins, libels, relations, layde up for many years together against their master the Pope, nothing could have saved him” Parts of GKS 2057 4º fit well into this description of Castelvetro’s papers. A proper and detailed description of the manuscript can now be found in Fund og Forskning Online. Provenance GKS 2052 4ºon the one side, and on the other side, GKS 2053 4º and GKS 2057 4º have entered The Royal Library by two different routes. None of the three manuscripts are found in the oldest list of manuscripts in the Royal Library, called Schumacher’s list, dating from 1665. All three of them are included in Jon Erichsen’s “View over the old Manuscript Collection” published in 1786, so they must have entered the collections between 1660 and 1786. Both GKS 2053 4º and GKS 2057 4º have entered The Royal Library from Christian Reitzer’s library in 1721. In the handwritten catalogue of Reitzer’s library (The Royal Library’s archive, E 15, vol. 1, a catalogue with very detailed entries), they bear the numbers 5744 and 5748. If one were to proceed, one would have to identify the library from which these two manuscripts have entered Reitzer’s library. On the spine of GKS 2053 4º there is a label saying “Castelvetro / sopra Dante vol 326” and on f. 2r the same number is repeated: “v. 326”. On the spine of GKS 2057 4º, there is a label saying “Poesie italiane, vol. 241”, and on the end sheet the same number is repeated: “v. 241”. These two manuscripts would thus seem to have belonged to the same former library. Many of the Royal Library’s manuscripts with relazioni derive from Christian Reitzer’s library, and a wide range of Italian manuscripts which have entered the Royal Library through Reitzer’s library have a similar numbering on spine and title page. Comparing these numbers with library catalogues from the 17th century, one might be able to identify the library from which these manuscripts entered Reitzer’s library, and I hope to be able to proceed in this direction. Conclusion Giacomo Castelvetro was not a major Italian Renaissance writer, but a nephew of one of the lesser-known writers in Italian literature, Ludovico Castelvetro. He delivered yet another Italian contribution to the history of Christian IV, and his presence could be seen as a sign of a budding Italianism in Denmark in the era of Christian IV. The collection of Italian proverbs that he offered to Niels Krag, makes him a predecessor of the Frenchman Daniel Matras (1598–1689), who as a teacher of French and Italian at the Academy in Sorø in 1633 published a parallel edition of French, Danish, Italian and German proverbs. The two manuscripts that are being dealt with in this article are two very different manuscripts. GKS 2052 4º is a perfectly completed work that was hitherto unknown and now joins the short list of known completed works by Giacomo Castelvetro. GKS 2057 4º is a collection of variegated texts that have attracted Giacomo Castelvetro for many different reasons. Together the two manuscripts testify to the varied use of manuscripts in Renaissance Italy and Europe. A typical formulation of Giacomo Castelvetro’s is “Riscritto”. He copies texts in order to give them a new life in a new context. Giacomo Castelvetro is in the word’s finest sense a disseminator of Italian humanism and European Renaissance culture. He disseminated it in a geographical sense, by his teaching in Northern Europe, and in a temporal sense through his preservation of texts for posterity under the motto: “Perhaps even this distress it will some day be a joy to recall”.

This essay delves into Nietzsche’s understanding of the jester in Thus Spoke Zarathustra. I argue here that its existence explains the shifting ethos from tragedy to comedy. The jester in the societal context exhibits the figure of fictionalism that redirects reality into a detour of comic interplays. As such, he embodies fictional overcoming from the modern backdrop. I then employ On the Genealogy of Morals to explain further four principles that aid in taking into effect the birth of the jester. Nietzsche’s critique of morality attacks such principles as ressentiment, guilt and bad conscience taken together, free will, and ascetic ideal. Later, I present a way of going into the shadows as a manner of confronting the jester and overcoming it. References Alfano, Mark, Character as Moral Fiction. Cambridge: Cambridge University Press, 2013. Allison, David, Reading the New Nietzsche, The Birth of Tragedy, The Gay Science, Thus Spoke Zarathustra, and On the Genealogy of Morals. 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