si nella storia. E perciò la storia
umana è una storia naturale di tempo e di spazio, è una cronologia e una
geografìa. La storia umana e la storia della natura, essendo creata dal
pensiero, è in ogni sua fase totale e universale ; solamente non appare e
non diventa reale che in certi punti di tempo e di spazio: in certe
epoche, in certi luoghi, in certi corpi e in certi ii. È
facile scorgere che M. non è felice quando vuole risalire ai principi sui
quali ha fondata la sua costruzione. Invero non si capisce come quel suo
pensiero originario, avendo nel senso un limite interno, possa non avere
anche un limite esterno, e tutta la natura, che invece deve ancora
nascere; ne si capisce come quel pensiero, a furia di premere e caricare
sul proprio limite, possa fare del senso-pensiero un senso-senso, possa,
in altre parole, trasformarsi da forza in materia. Ma l'Autore non ha il
più lontano dubbio di star tentando la soluzione di un problema forse
insolubile, certo insoluto. Che forza e materia sieno due cose
distinte ed opposte, ma unite ed identiche è per lui una verità
certa, positiva, reale. Egli dichiara che non ha la pretesa di di-
mostrare, ma solo di far presentire la verità, come la pre- sente egli
stesso: e certo di quella verità da lui pre- sentita non riesce a dare
una dimostrazione logica. In una pagina che onora il suo senso poetico
più che la sua GENTILE, LA FILOSOFIA ITALIANA. V. Forza e materia,
I naturalisti, Dialogo] profondità
filosofica, egli afferma che il corpo è un vegetale, è l'inferno, l'anima
è parte materiale e parte immateriale ma sempre naturale, il pensiero è
il paradiso, e di pensiero noi siamo tutti uni in Dio ; e per descrivere
il suo paradiso tratteggia con poche belle linee il paradiso dantesco.
Come Dante non può significar per verba il trasumanare, così egli
stesso non può chiarirci come 1' universo si unifichi nel- l'uomo; solo
ci dice con slancio lirico che quella è la sua fede. Alla fede in quanto
è davvero tale e solo tale, ed è ardente, profonda, incrollabile, sarebbe
certo vano, se pur fosse possibile, 1' opporre argomentazioni. Ma ai
principi che di quella fede sono oggetto, e vengono posti a fon- damento
di una costruzione scientifico-filosofica, si può e si deve chiedere se
sieno suscettibili di avere dall'esperienza una conferma o dalla logica
una dimostrazione. La risposta è negativa. Quanto alla
conferma dell'esperienza, M. dice che con le idee si scopre, è vero, la
sostanza delle forme e si tien dietro al loro movimento essenziale ; ma
il controllo è la stessa realtà che deve rimanere inalterata ed
intatta, ed è il fatto che deve essere riprodotto nella sua
integrità, e con tutte le sue condizioni essenziali. Ma se l'Autore
ammette l'esistenza di realtà e di fatti che non sono idee, e che solo
con le idee possono venir scoperti nella loro sostanza e seguiti nel loro
movimento, dovrebbe indicare un terzo termine, atto a valutare la
rispondenza fra gli altri due. Non lo indica. Ma è chiaro che il terzo
termine non può essere per lui che la stessa idea, giudice e parte
in causa. Il controllo di cui egli ha parlato manca; e non poteva
non mancare. Nell'ambito dell'idealismo assoluto non può esistere un
controllo esterno, ne si può senza essere [I tipi animali. Cfr. Dopo la
laurea, Le opere scientifiche e la filosofia della natura. incoerenti ammettere
l'esistenza di una realtà che non sia l'idea o il pensiero.Quanto alla
dimostrazione logica dei suoi principi, abbiamo veduto che le rare volte in cui
M. la tenta non la raggiunge, e cade in contraddizioni, come
quando, dopo aver affermato che il pensiero è l'essere, ne ragiona
come di un pensiero che pensa l'essere, e considera l'essere come puro
essere e non pensiero ('); o incorre in errori, come quando afferma che
il pensiero originario ha nel senso un limite interno senza avere un
limite esterno; ovvero si appiglia ad ipotesi degne di un alchimista
ostinato alla ri- cerca della pietra filosofale, come è quella della
forza che diviene materia premendo e calcando sul suo proprio limite. La
sua filosofìa della natura, riposando su principi che possono essere
oggetto di fede, ma non possono avere dal- l'esperienza un controllo né
dal ragionamento una conferma, è una costruzione che può essere, ed è
difatto, ingegnosa e bella, ma è del tutto arbitraria. Di ciò mai ebbe
alcun sospetto l'Autore, sempre fermo nella sua fede hegeliana,
vita della sua vita, anima della sua anima. Egli non intendeva di cercare
una soluzione nuova; solo si proponeva di svolgere ed elaborare una
soluzione già da altri raggiunta. La sua opera è fallita perchè aveva
come presupposto e come base quella conciliazione dell'essere e del
pensiero, della forza e della materia, che contrariamente a quanto egli
cre- deva non era stata raggiunta da nessuno, e meno che mai po-
teva esserlo da chi, avendo studiata analiticamente la natura, si
ribellava a tagliare il nodo gordiano negando la natura stessa o
riducendola a una mera forma spirituale. Deus creavit. Forza e
materia. Della medicina sperimentale, p. 3 ; e cfr. tutte le opere di M.
M. non è d'accordo col Berkeley, che «
sopprime la natura»; Del Vecchio Veneziani Una costruzione
speculativa della natura, quale l'idea- lismo assoluto e la riduzione
della natura a pensiero esigono, dev'essere tutta una deduzione
necessaria per considerarsi compiuta e riuscita. E in una deduzione
logica e necessaria l'accidente come tale non può trovar luogo. Non
si dimentichi, del resto, die l'idea dominante in tutte le assidue e
lunghe meditazioni del M. intorno alla natura, l'idea informativa di
tutti i suoi studi era, come egregiamente la definiva Fiorentino, «
l'idea di con- trapporre al predominio dell’accidente, che è il lato
debole del darwinismo, una spiegazione più intima e più razionale
delle forme, attraverso delle quali progredisce e si dispiega la vita
della natura... una ragione superiore, che regola lo sviluppo dei tipi
della vita naturale, finche non si dispieghi, e non si allarghi nell’uomo
e nella coscienza. Si trattava dunque per M. di superare quello scoglio
contro il quale, a suo vedere, naufragava il darwini- smo; di evitare la
trasformazione dell' accidente in Deus ex machina, al quale far ricorso
perchè o dove non soccorra una ragione superiore o una spiegazione più
intima e razionale. M. appunto dice e ridice, anche per quanto
si riferisce alla natura, che la filosofia vive nella sfera della
necessità e della certezza assoluta; ma in contrasto con questa esigenza
afferma anche l’indispensabilità dell’accidente in tutti i momenti della
creazione. Ora l'accidente, che è dichiarato indispensabile, o è
razionalmente necessario, cioè deducibile a priori, e allora deve
rientrare nella costruzione speculativa come elemento interno, e non
esteriore, sicché non può più dirsi propriamente accidentale. O è
la né col Fichte, nel cui sistema la natura c'è soltanto quanto basta per
far la coscienza, ed è quindi ridotta ad una espressione astratta. Cfr.
Prenozioni, La filosofia contemporanea in Italia, Dopo la laurea, negazione della necessità
razionale e della deduzione a priori, ed in questo caso la dichiarazione
della sua indispen- sabilità costituisce il confessato fallimento della
costruzione speculativa. M. oscilla fra le due alternative, senza
sapersi appigliare né all'una né all'altra. Questa non meno di quella
avrebbe significato il riconoscimento della contraddittorietà della sua
impresa. Invero l'accidente sembra necessario per lui a costituire
nella catena dello sviluppo creativo l'anello iniziale e gli anelli di saldatura
tra i frammenti non altrimenti congiungibili. L'anello iniziale, poich'egli
dice che quando non c'era la natura e quindi l'accidente » era
impossibile al- l'uomo (ossia all'idea di Uomo, che come fine deve
prece- dere e determinare lo sviluppo), senza arbitrio e « senza
in- flusso di esterno accidente, di scegliere un punto del tempo e
dello spazio in cui operare la iniziale trasformazione della materia
semplice in corpo semplice. Gli anelli di salda- tura, in quanto dice che
l'accidente, elemento costitutivo della natura, è necessariamente
compreso nel processo della funzion ; che ogni tipo vivente è già
idealmente quello che dee succedergli, ma non basta a crearlo, a produrlo
real- mente nella natura, senza il concorso di cause accidentali e
d'esterni influssi ». E in generale tutto il processo e lo sviluppo della
natura per M. consegue la realtà solo in quanto l'accidente interviene e
concorre con l'idea alla produzione del risultato. Il fatto è anche idea,
ma l'idea non è reale e non esiste che nel fatto; « il principio e
la potenza della vita... è sempre unito a un qualche elemento materiale e
meccanico che lo fa reale e particolare, che è quanto dire individuale ed
accidentale. Forza e materia, /
mammiferi. Prelezione al corso di fisiologia dato nella R. Un. di Modena.
Degli elementi della medicina. Le opere scientifiche e la filosofia della
natura. M. considera i vari tipi carne momenti evolutivi di un tipo
ideale assoluto, l'uomo eterno. Crede che tutte le forme preesistano in
forme germinali di cui sono lo sviluppo creativo interno e spontaneo. Ma la
creazione non consiste soltanto, nella determinazione ideale originaria di
quegli schemi indeterminatissimi », sì anche nella loro delimitazione
naturale, o sia accidentale. E molte volte ripete che la natura è
accidente e che l'idea spirituale esiste solo legata all'accidente. Ma qui
appunto si potrebbe obiettare alla nostra osservazione, che noi dobbiamo
approfondire il concetto del- l'accidente che M. afferma. Legato all'idea,
intrin- seco alla natura, l'accidente che egli fa entrare in campo
a determinare e spiegare lo sviluppo non è, come l'accidente dei
darwiniani, puramente estrinseco e meccanico. Ha anzi esso medesimo una
necessità interiore ; è il momento della antitesi, senza il quale non
potrebbe svolgersi la sintesi crea- tiva. L'uomo eterno, dice appunto M.,
è « la forma, l'anima, la forza, la spontaneità pura, assoluta, in cui
lo stesso accidente, il limite indifferente, l'assoluta
particolarità esiste, ma nella forma di principio, di universalità, di
necessità : ed è in questa contraddizione che consiste la sua attività
creatric. Per questa via parrebbe risolversi la difficoltà nella quale ci
appare impigliato la filosofia di M.. Che se anche altrove egli
identifica il puro accidentale col male, non vi sarebbe contraddizione
con la universalità e necessità rico- nosciuta sopra all'accidente; ma
distinzione di due specie di accidenti o di nature: l'interna e
l'esterna; necessaria la prima, accidentale in senso proprio la seconda. M.
difatti parla esplicitamente di una natura esterna che viene Deus
creavit, (/ tipi ammali. Le opere scientifiche e la filosofia della
natura. a dare l'ultima mano alla natura interna, di un agente esterno ed
accidentale che non era compreso nel processo della natura interna, non
era calcolato nella evoluzione vitale, e oltre a modificare, sia pur solo
superficialmente e quantita- tivamente, le forme, e favorire la
trasformazione, e provocare la nuova interna creazione e lo sviluppo di
germi latenti, « può fare e fa certamente di più, v'introduce qualche
cosa di accidentale e di naturale ». Di fronte a questo accidente,
esterno sta l'interno : « vi è già — soggiunge M. — nella forma latente
un principio di accidente. Essa è semplice ed una, ma nella sua unità vi è un
germe di differenza e di moltiplicità, vi è l'attitudine e la
disposizione a dividersi in molti e diversi, ed è un accidente indeterminato
e scolorato, pura possibilità di farsi, più che non è, accidentale. L’accidente
esterno feconda 1' accidente interno e gli dà corpo e colore, e ne fa una
realità accidentale e naturale. Gli agenti esterni stimolano, promuovono,
determinano, ma Dio opera la trasformazione. L'accidente può render conto
delle differenze secondarie, non giunge ai veri gradi della formazione.
Esiste dunque una storia interna, essenziale, ed una esterna,
accidentale; ed esistono due sorta di accidente: uno necessario ed
essenziale, l'altro secondario e individuale: il primo, l'accidente
necessario, assoluto, realizza l'evoluzione creativa ideale, intrinseca,
assoluta della forma animale; accompagna ogni realtà, circoscrive
esteriormente le forme, e fa esistere gli individui; l'altro, l'accidente
accidentale, nasce dall'intreccio dei processi e dal cozzo inevitabile delle
cause na- [Lettera sulla patologia storica] Cfr. Deus creavit, passim.
Dopo la laurea, tipi animali, tipi animali, Cfr. Deus creavit, Deus creavit, Le
opere scientifiche e la filosofia della naturatura] li, delle quali una è la
darwiniana concorrenza vitale, da cui deriva la formazione delle varietà,
delle specie, dei ge- neri, ma la sua azione non potrebbe estendersi fino
ai tipi. La natura finisce per essere, come la società umana, una
lotteria. Finisce, ma non comincia; e non è una lotteria da capo a fondo
», perchè ha le sue basi ideali e le sue leggi necessarie. Se non che arrivati
a questo punto noi possiamo doman- darci : l'obiezione che abbiam detto
potersi muovere al nostro rilievo delle difficoltà inerenti al pensiero
del M., è veramente risolutiva? Questo approfondimento del concetto
di accidente, questa distinzione delle due specie di esso, interna o
necessaria ed esterna o accidentale, elimina vera- mente la
contraddizione nella quale ci era sembrato che questa filosofia della
natura si involgesse ? L’accidente interno consiste nella indeterminazione
e molteplice possibilità della forma latente. Ma intanto M. più volte
afferma che senza il concorso di esterno accidente la possibilità non
passerebbe all'atto, non si farebbe realtà di natura. Tra la potenza e
l'atto bisogna che s'inserisca un mediatore perchè il passaggio avvenga. Sicché
l'accidente esterno è da lui riconosciuto indispensabile non sol- tanto
per l'esistenza degli individui, ma anche per la produzione reale dei tipi
nella natura. E del resto la stessa molteplice possibilità in cui è fatto
consistere l'accidente necessario, del pari che l'intreccio dei processi
dal quale si fa nascere l’accidente accidentale, possono essere a
loro posto in una concezione puramente causale e meccanica della
natura (per esempio in quella cartesiana), ma non sono più a posto in una
dottrina finalistica, nella quale il termine finale, l'uomo eterno, pre-esiste
a tutto il processo di sviluppo e lo genera esso medesimo. Voler
dimostrare che nella natura si compie uno sviluppo teleologico, e non
saper negare che vi sia anche qualche cosa di ciò che il Darwin vi
scorge, ossia che la natura finisce per essere, come la società umana,
una lotteria, è contraddizione non conciliabile tra l'intenzione e il
resultato. E si potrebbe anche aggiungere che una contraddizione
è nello stesso intervento dell' accidente esterno a spiegare la
patologia. L'intero edinzio della patologia storica costruito dal M.
crollerebbe, se non intervenisse l'accidente accidentale, perchè solo «se
l'accidente, esterno o interno che sia, se la irragionevole cattiva natura
interviene, e rompe la legge, e viola la ragione; se l'arbitrio umano
o naturale modifica la qualità della causa motrice, e ne muta la
relazione, e ne altera la proporzione con la interna sfera umana, questa
si altera e si disordina. Ora si ricordi che per M. la malattia corrisponde al passaggio
dall'in- nocenza alla colpa, a cui succede il passaggio ad una
forma superiore d'innocenza, alla libertà. Se questa forma
superiore, che è il fine dello sviluppo, non è raggiungibile che
attraverso a questo processo, il processo è necessario, e necessari,
non accidentali sono i suoi momenti : la tesi, l'antitesi e la
sintesi. Ma allora come può il momento dell'antitesi essere un ac-
cidente violatore della ragione ? In un idealismo assoluto, e
particolarmente nel ritmo dialettico che si svolge nel movi- mento degli
opposti, il momento negativo non è meno neces- sario che il positivo a
dare con la negazione della negazione la più alta realtà. Come può dunque
in questa concezione filosofica trovar luogo l'accidente accidentale di M.?
Come può un accidente siffatto, cioè un accidente estrinseco, che rompe
la necessità e viola la ragione, essere costitutivo della natura quale
dev'essere intesa in un idealismo assoluto, cioè come pensiero o ragione
? [Delle prime linee della patologia storica]. Queste contraddizioni si
collegano con una profonda, in- conciliabile contraddizione interna del
pensiero di M.. È in fondo il contrasto fra il naturalista e il filosofo
idealista, contrasto che si svolge anche nell'antitesi fra l'ardente
e costante aspirazione a ricongiungere ed unificare la fisiologia
con la filosofia, e lo scrupolo della divisione del lavoro, che talvolta
si riaffaccia: la metafisica ai metafisici, a noi la fisiologia. Questo è
il suo conflitto intemo non superata, che si potrebbe estendere ben oltre
il suo caso individuale. Invero se la natura è, come M. sostiene, idea
e natura a un tempo, la divisione del lavoro non è possibile: il
fisiologo non può essere tale se non è prima filosofo; la fisiologia non
può essere costruita se non è costruita prima la metafisica. E costruita
non da altri, ma dal fisiologo stesso, come altrove M. riconosce. Perchè,
secondo il principio vichiano ed hegeliano, per M. il fare soltanto ci dà
il vero conoscere : criterio del vero è il farlo. Dal che sarebbero pure
derivate conseguenze contrarie alle conclusioni di M. intorno ai rapporti
fra la teoria e la pratica medica. Infatti come può la separazione
della jatrofilosofia dall'attività del medico pratico conciliarsi
con l'unità del vero col fatto? Se la vera scienza è la storia,
perchè è la realtà vivente, non varrà anche per la jatrofilosofia la massima
che criterio del vero è il farlo ? E non sarà quindi contraddittorio il
dichiararla disgiunta dalla pratica, e quindi inutile come tutte le cose
eccellenti, virtù, giustizia, arte, religione, scienza ? Ed ecco il
criterio della verità della jatrofilosofia nella pratica, nella clinica,
nella cura delle ma- lattie, secondo voleva TOMASSI. Anche qui M. Lettere
fisiologiche, Cfr. Dopo la laurea, là dove si riconosce come necessaria, sia
pur soltanto al sapere positivo, la divisione del lavoro. [Idea della
fisiologia greca ; e altrove. La natura medicatrice e la storia della
medicina] mostra di non aver raggiunta la piena coerenza del suo pen-
siero, né la piena consapevolezza delle esigenze dei suoi
principi. Egli, come ogni naturalista, riconosce la funzione del- l'
accidente ; ma il rapporto e il contrasto fra il necessario e
l'accidentale, fra ciò che è conoscibile e costruibile a priori e ciò che
è dato solo dall'osservazione sperimentale, rimane in lui insoluto. Ed
egli non riesce a vincere le difficoltà che anche Hegel aveva incontrate
nel costruire la sua filosofìa della na- tura, la quale è certo la parte
più debole del suo sistema. L'errore fondamentale del M. è consistito in
questo : che egli ha attribuite le deficenze della filosofìa della
natura hegeliana a cause fortuite e soggettive, e non ha scorto che
le cause erano intrinseche al sistema, per se stesso tale da non
consentire che vi fosse inquadrata una filosofia della natura compiuta,
razionale e concreta ad un tempo. E andò cercando per tutta la vita una
soluzione non raggiunta ancora, sempre credendo di lavorare solo alla
dimostrazione e alle applica- zioni di quella, che egli stimava già
scoperta da Hegel. Grice: “De Meis’s
theory resembles my pirotological progression, heavily! I like his
generalisations. I wish we had at Oxford such a freedom to generalise!” -- Camillo
De Meis. Angelo Camillo De Meis. Meis. Keywords: implicature,
citato da Pirandello in “Il fu Mattia Pascal” “Chi lo dice? – gli domanda forte
il giovane, fermo, con aria di sfida. Quegli allora si volta per gridargli:
“Camillo De Meis!” –-- Refs.: Luigi Speranza, “Grice e e Meis” – The
Swimming-Pool Library.
Grice e Melandri: la ragione conversazionale e l’implicatura
conversazionale -- le forme dell’analogia – analogia nel convito di Platone –
Reale -- filosofia italiana – Luigi Speranza (Genova). Filosofo italiano. Grice: “One of the ten items he
lists in his ‘Contro lo simbolico’ is ‘lo simbolico’ itself!” -- Grice:
“Melandri takes analogy more seriously than I did – I do list ‘analogy’ as part
of what I call ‘philosophical eschatology – the third branch of metaphysics,
along with ontology and category study.” Grice: “Melandri focuses on the
Graeco-Roman tradition of analogy, which he pairs with two other concepts:
proportion, and symmetry – re-interpreting mainly Aquino’s reading of the
Aristotelian tradition in a semiotic approach.” Grice: “Melandri also takes
Kant seriously on this.” Grice: “If an Italian philosopher wrote ‘contro la
comunicazione,’ another wrote ‘contro il simbolico’!” -- Grice: “He has studied Buehler; I like that!”
Laureatosi a 'Bologna, è lettore a Kiel
in Germania. Insegna poi a Lecce, Trieste e Bologna. Parallelamente
all'attività universitaria, collabora con Mulino e alla rivista omonima, per le
quali ha svolto attività di consulenza, con traduzioni e curatele, pubblicando
con essa alcuni dei suoi saggi. I suoi saggi vertono sulla fenomenologia di
Husserl, sul concetto di analogia e sul principio di simmetria. Tra le sue
curatele, anche presso altre case editrici -- Cappelli, Faenza, Laterza, Ponte
alle Grazie, Giuffrè, Pitagora ecc. -- ci sono studi che vanno dalla scienza
politica di Ritter e di Habermas, alla fenomenologia di Schütz, dalla logica di Copilowski e dalla
filosofia del linguaggio do Hoffmann o dai paradossi di Bolzano (e poi la
storia della logica di Scholz), agli studi di metodologia scientifica di Pap, a
quelli di psicologia della percezione di Meinong o di Ehrenfels, e dall'estetica
di Trier alla metaforologia» di Blumenberg ecc.
Ha istituito un gruppo di studi su Leibniz, in seguito affiliato col
nome di «Sodalitas Leibnitiana» alla Leibniz-Gesellschaft di Hannover. Ha anche
collaborato attivamente alle attività del Centro di studi per la filosofia
mitteleuropea con sede a Trento; partecipando alla realizzazione della rivista Topoi. Da
vita agl’Annali dell'Istituto di discipline filosofiche dell'Bologna, poi
trasformatisia nella rivista semestrale «Discipline filosofiche», ancora attiva
e di cui è stato il direttore. Tra i suoi saggi, spicca per centralità di
pensiero “La linea e il circolo,” definito d’Agamben un capolavoro della
filosofia. Il filo conduttore di tutta
la riflessione di M. è il rapporto tra pensiero logico e pensiero analogico. Mentre
la logica tende a svilupparsi mediante un concetto d'identità elementare,
legato alla discontinuità del principio di non-contraddizione, l’ANALOGIA si
fonda invece sul principio di continuità, legato alla figura oppositiva della
contrarietà, che ammette una transizione tra gl’opposti. Ora, queste due forme
di ragionamento non sono affatto inconciliabili, ma complementari, in quanto
fondate, non su una struttura assiomatica, ma su una diversa direzione
costitutiva dell'esperienza. Questa diversità prospettica si realizza, secondo
M., nella fenomenologia husserliana, di cui egli tende a evidenziare
l'empirismo radicale connesso alle strutture costitutivo-trascendentali della
soggettività e ben distinto, dunque, da quell'idealismo entro cui troppo spesso
si è voluto rubricare l'atteggiamento fenomenologico. In ultima istanza, congiungendo
istanze aristoteliche e husserliane, M. assume una concezione dell'essere
fondamentalmente equivoca, nell'ambito della quale l'intenzionalità si
presenta, al tempo stesso, come principio formale logico e funtore operativo
analogico. Inoltre, M. espone questi contenuti filosofici attraverso un metodo
d'indagine e d'insegnamento del tutto particolare, che viene così descritto da Besoli,
filosofo a Bologna. A lezione, si può dire che M. non parlas, ma pensas ad alta
voce dando l'illusione, quanto mai benefica ed essenzialmente terapeutica, di
pensare insieme con lui. Si ha l'impressione di assistere, dunque, a un
pensiero in corso d'opera, e più propriamente ciò che accade e un'esperienza di
pensiero condivisa, giacché la condivisione e appunto la condizione stessa
della buona riuscita di tale esperienza Altri saggi: “I paradossi dell'infinito nell'orizzonte
fenomenologico,” -- introduzione a Bolzano, “I paradossi dell'infinito”,
Cappelli, Bologna; “Logica ed esperienza,” “La scienza come criterio storio-grafico,”
“Note in margine all'organon dei peripatetici; “Considerazioni critiche sui syn-categorematica
– co-predicabili – negazione come avverbio, la congiunzione ‘e’ come co-predicabili,
la disgiunzione ‘o’ come co-predicabili, l’implicazione ‘se’ come co-predicabile
-- ” in "Lingua e stile", “Esistenzialismo,” “Logica e Logistica” Enciclopedia “Filosofia,” Preti, Feltrinelli,
Milano; “Psicologia galileiana” -- poi in Sette variazioni in tema di psicologia
e scienze sociali; “Foucault: l'epistemologia delle scienze umane", in
«Lingua e stile». “E corretto l'uso dell'analogia nel diritto? Zoon Politikon.
Bolk e l'antropo-genesi, Che Fare, “La linea e il circol: studio
logico-filosofico sull'analogia, Bologna: Mulino rist. Macerata: Quodlibet, prefazione d’Agamben,
appendice di Besoli e Brigati, Limongi. Nota
in margine all'episteme di Foucault, Lingua e stile, La realtà e l'immagine, in
Barth, Verità e ideologia; Sulla crisi attuale della filosofia, Mulino, L'analogia, la proporzione, la simmetria,
Isedi, Milano. I generi letterari e la loro origine, Lingua e stile, Quodlibet,
Macerata, L'inconscio e la dialettica, Bologna: Cappelli, Freud: L'inconscio e
la dialettica, Sette variazioni in tema di psicologia e scienze sociali,
Bologna: Pitagora; L'inconscio e la
dialettica, Macerata: Quodlibet. Bühler. La crisi della psicologia come
introduzione a una nuova teoria linguistica, in Animo ed esattezza. Letteratura
e scienza, Marietti: Casale Monferrato, Variazioni in tema di psicologia e
scienze sociali, Pitagora, Bologna; Matematica e logica in psicologia: applicazione
propria determinante o im-propria analogico-riflettente, L'inconscio e la
dialettica, Macerata: Quodlibet, Per una filologia del sublime, in "Studi
di estetica" (Grice: “I like that; surely there must be an ordinary
unpompous way to say or mean ‘sublime’” – “Go thorugh the dictionary!” -- La
novità degl’ultimi tremila anni, Mulino", "Faenza" e Marisa
Vescovo, L’oblio affligge la memoria; La comunicazione e la retorica, Contro il
simbolico. Lezioni di
filosofia, -- Grice: “The ten ‘concepts’ he chooses are less important than the
generic remarks he makes about the whole ten.” Grice: “While in his study on ‘analogia, proporzione,
simmetria,’ he is semiotic, in this one he is thoroughly hermeneutic!” -- Quodlibet,
Macerata, postfazione di Guidetti; Sul concetto di descrizione nella psicologia
fenomenologica, in "Intersezioni", Su quel che è dato” (Grice: “A
good analysis of a phrase I overuse, ‘datum,’ as per sense-datum’! in
"erri", Le ricerche logiche di Husserl: introduzione e commento, Mulino,
Bologna, Su quel che c'è, e quel che immaginiamo che ci sia, o della principale
equi-vocazione del termine 'rappresentazione')", in Discipline filosofiche,
Il problema della comunicazione, Paradigmi, Tempo e temporalità nell'orizzonte
fenomenologico, Discipline filosofiche, La crisi dei grandi sistemi e l'avvento
della filosofia esistenziale, Questo nostro tempo -- studi e riflessioni
sull'evolversi della nostra epoca” (Bologna); Filosofia come critica della
conoscenza e impegno interdisciplinare, Tratti, Besoli, Il percorso
intellettuale, in Studi su M., Faenza, Agamben, Archeologia di un'archeologia,
in M., La linea e il circolo. Studio logico-filosofico sull'analogia, Macerata:
Quodlibet, Agamben, Al di là dei generi letterari, in M., I generi letterari e
la loro origine, Macerata: Quodlibet,
Ambrosetti, Sugli stoici, Roma: Aracne; Ambrosetti, Una lettura di
Epitteto", in "dianoia", Besoli, "Il percorso
fenomenologico", in La
fenomenologia in Italia. Autori, scuole, tradizioni, Roma: Inschibboleth; Besoli
e Paris (Faenza: Polaris); Bonfanti, Le forme dell'analogia. Roma: Aracne. Cimatti,
"Postfazione: Psicoanalisi e rivoluzione", in L'inconscio e la
dialettica, Macerata: Quodlibet sinistra
in rete.info cultura’ Lagna e Lévano, "Contro l’isomorfismo. Il rapporto
soggetto-oggetto, Philosophy Kitchen, Matteuzzi, "Prefazione", in Ambrosetti,
Sugli stoici, Roma: Aracne); Palombini, "Dal chiasma ontologico al chiasma
trascendentale. Forme di razionalità in «Philosophy Kitchen», Possati, La
ripetizione creatrice. lo spazio dell'analogia, Milano-Udine: Mimesis. Sini,
"Lo schematismo figurale", in Besoli e Paris. Solerio, Le opere di M. edite da Quodlibet, edizione completa.
Discipline Filosofiche, rivista di filosofia. Enzo Melandri. Melandri.
Keywords: Bühler, l’aggetivo ‘galileano’ -- le forme dell’analogia, Grice –
analogia – problema della comunicazione, Buehler, teoria di Buehler, analogical
unification, lacomunicazione, implicaturaproblematica, aquino, kant, mill,
jevons, maxwell, Perelman, abcd, haenssler, dorolle, lyttkens, Reichenbach,
newton, cellucci, marramao, aristotele, platone, convito, reale, grice,
analogicalunification, owens, ross. Refs.: Luigi Speranza, “Grice e Melandri,”
The Swimming-Pool Library, Villa Speranza, Liguria.
Grice e Melanipide:
la ragione conversazionale e la diaspora di Crotone -- Roma – filosofia
italiana – Luigi Speranza (Taranto).
Filosofo
italiano. The author of a number of tragedies. He appears to have practised a
relatively ascetic version of Pythagoreanism. Grice: “Cicerone argues:
Melanipide spoke Greek, not Latin; therefore, he is not an Italian. At Oxford,
we are a bit more inclusive: Gellner spoke French, he is a Jewish philosopher
who teaches at some London red-brick!” -- Melanipide
Grice e Melchiorre: la ragione conversazionale e l’implicatura
conversazionale – il corpo – la filosofia dell’amore – amante ed amato – il
convito di Turolla – filosofia italiana -- Luigi Speranza (Chieti). Filosofo italiano.
Grice: “I like Melchiorre; while I
refer to bodily identity in my “Mind” essay, Melchiorre has dedicated a whole
treatise to ‘the body’ – he has also explored semiotic aspects and come up with
nice oxymora: ‘nome indicibile,’ ‘immaginazione simbolica,’ ‘essere e parola.’”.
Grice: “Melchiorre’s first explorations on the concept of body is Strawsonian –
corpore e persona -. What led Melchiorre to this reflection is what he calls a
meta-critique of love – Socrates did his critique of love in the Symposium, and
Phaedrus – Melchiorre analyses this from a body-theoretical perspective.” Dopo essere stato ammesso al Collegio Augustinianum,
inizia a frequentare la Facoltà di Filosofia all'Università Cattolica del Sacro
Cuore, dove si laurea. Terminati gli
studi, nel medesimo ateneo inizia la carriera accademica come assistente
volontario di filosofia della storia, per poi insegnare a Venezia. Richiamato a Milano, ha ricoperto la cattedra di Filosofia morale, per poi
insegnare Filosofia teoretica. Ha diretto, presso la Facoltà di Lettere e
Filosofia dell'Università Cattolica, la Scuola di specializzazione in Comunicazioni
sociali. Altri saggi: Arte ed esistenza, Firenze’ Il metodo di Mounier, Milano;
Il sapere storico, Brescia; La coscienza utopica, Milano; L'immaginazione
simbolica, Bologna, Meta-critica dell'eros, Milano, Ideologia, utopia,
religione, Milano, Essere e parola, Milano, Corpo e persona, Genova, “Studi su
Kierkegaard, Genova, Analogia e analisi trascendentale: linee per una lettura
di Kant, Milano, Figure del sapere, Milano, La via analogica, Milano, Creazione,
creatività, ermeneutica, Brescia, I segni della storia, Ghezzano Fontina, Al di
là dell'ultimo, Milano, Sulla speranza, Brescia, “Ethica,” Genova, Dialettica
del senso. Percorsi di fenomenologia ontologica, Milano, “Qohelet, o la
serenità del vivere,” Brescia, Essere persona,” Milano, Breviario di
metafisica, Brescia, Il nome indicibile, Milano, Profilo nel sito
dell'Università Cattolica del Sacro Cuore. Recensione del volume Essere
persona. Natura e struttura di Rigobello, in Acta Philosophica, Rivista
internazionale di filosofia. Unità e pluralità del vero: filosofie, religioni,
culture. I diversi volti della verità Relazione di M., Convegno del Centro
Studi Filosofici Gallarate, video integrale nel sito Cattedra SERBATI. M., Rai Educational Enciclopedia
Multimediale delle Scienze Filosofiche. Grice:
“Melchiorre, while quoting the necessary German sources for an Italian
philosophers – Eros und Agape, tr. N. Gay – he dwells on Enrico Turolla’s
beloved (by every Italian schoolboy) version of “Convito” – which Turolla
published under the ostentatious title, “Dialogo dell’amore” – Melchiorre
typically finds some mistakes, since Turolla was no philosopher – and no lover
of Sophia, and no Sophos of love!” -- Virgilio Melchiorre. Melchiorre. Keywords: il corpo corpi e personi,
meta-critica dell’eros, il convito di Trolla, il fedro di Turolla – amore – il
riconoscimento come identita – la dialettica dell’atto amoroso – l’amante e
l’amato – l’amore reciproco, amore e contramore, erote ed anterote --. Refs.:
Luigi Speranza, “Grice e Melchiorre” – The Swimming-Pool Library.
Grice e Melesia: la
ragione conversazionale e la diaspora di Crotone -- Roma – filosofia italiana –
Luigi Speranza (Metaponto). Filosofo italiano. A
Pythagorean, according to Giamblico di Calcide. Grice: “Cicerone complained
that Melesia spoke Greek, not Roman!” – Melesia.
Grice e Melisso: la
ragione conversazionale e la scuola di Velia -- Roma – filosofia italiana – Luigi
Speranza (Velia). Filosofo italiano. A pupil of Parmenide di Velia. The
cosmos is not physical and change is an illusion he attributed to the
unreliability of the senses. Luigi
Speranza, “Grice e Melisso”, The Swimming-Pool Library. Melisso
Grice e Melli: la ragione conversazionale e l’implicatura
conversazionale -- AVRELIO – filosofia italiana – la filosofia a Roma nel tempo
di Pomponio – pre-ambasciata -- Luigi Speranza (Roma). Filosofo. Grice:
“I like Melli; you see, Italians feel that Marc’aurelio is theirs, so Melli
puts his soul in his essay on Marc’aurelio, while his essay on Socrates is
rather neutral! For us at Oxford, both Marc’Aurelio and ‘Socrate’ are just as
furrin; Locke ain’t!”. Altri saggi: La
filosofia di Schopenauer, Felice Tocco, Firenze, Il professor Tocco, Firenze,Commemorazione
di Villari, Firenze, La filosofia greca
da Epicuro ai Neoplatonici, Firenze, Socrate, Lanciano. I primi contatti tra i
filosofi romani e i filosofi greci non sono amichevoli. Essendosi parlato in
senato dei filosofi e dei retori il senato consulto da incarico al pretore
Marco POMPONIO (si veda) di provvedere “uti Romae NE essent [FILOSOFI greci]”. Semi
della filosofia greca sono sparsi dagl’esuli ACHEI, tra i quali era anche
Polibio, venuti dopo la guerra macedonica. Pochi anni dopo, ci e l'ambasciata
della quale fa parte Carneade. Anche questa volta vedemmo come CATONE (si veda)
s’impensiera dell’efficacia rovinosa che quell’abile parlatore puo esercitare
sull'educazione nazionale. Ma Carneade ha un grande successo e l’infiltrazione
delle idee filosofiche grechi e già cominciata, specialmente dopo la conquista
delle città della Magna Grecia come Crotone – sede della scuola di Pitagora --,
Taranto – sede della scuola di Archita --, Velia – sede di Parmenide e Senone –
e dopo l’isola della Sicilia – Girgenti, sede della scuola di Empedocle --, e Leontini,
sede della scuola di Gorgia. Nei ditti, tradotti o imitati, i filosofi romani
senteno parlare di questo ‘amore di sapienza’, filosofia, e degl’amanti di sapienza,
filosofi. Un motto si trova in un frammento di ENNIO (si veda), nel Neottolemo.
Philosophari mihi necesse est, sed degustalidum de ea, non ingurgitandum in eam.
Col progredire della cultura, con lo svilupparsi dell'eloquenza, nasce il
bisogno di far istruir i romani presso questi pedagogi schiavi ditti amanti di
sapienza. Alcuni grandi personaggi, come SCIPIONE Emiliano (si veda) e il suo
amico LELIO (si veda) divieno protettori dei questi pedagogi detti ‘amanti
della sapienza’ e li ammettano nella loro familiarità. I giureconsulti trovano
un'utile disciplina nella dialettica, studiata nella lingua strainiera, non in
romano. La riforme di GRACCO (si veda) -- Gracchi -- e ispirata da idee di
questi ‘amanti di sapienza’. Quello che i filosofi romani domandano a questo
‘amore di sapienza’ e 1'orientazione nelle questioni pratiche e una cultura
necessaria o utile all’oratore, al giureconsulto,
agl’uomini di stato. Cominciano ad essere conosciute le diverse scuole o sette.
Una delle prime ad essere trattata in latino e la dottrina dell’Orto. Sono
nominati un AMAFINO (si veda) e un RABIRIO
(si veda) come espositori delle idee, dell’Orto, ma con poca arte. Più tardi è
pure ‘edonista’ – sostenitore del piacere -- un certo CAZIO (si veda), “levis
quidem, sed non inineundus tamen auctor”, secondo Quintiliano. Ma non ne
sappiamo nulla. Il grande interprete dell'edonismo presso i Romani è LUCREZIO
(si veda), che segue Empedocle. Altri ‘amanti di sapienza’ sono M. BRUTO minore
(si veda), l'uccisore di Cesare, che parla della virtù e dei doveri, e il
dottissimo VARRONE (si veda), che insieme con Bruto, sente Antioco in Atene, e
in psicologia e in teologia segue più il PORTICO che l'Accademia. Ma tutte
queste sono semplici notizie. Il gran nome che oscura, tutti gl’altri ed è per
noi il vero rappresentante e inter-prete della filosofia presso i romani è CICERONE
(si veda). Giuseppe Melli. Melli. Keywords: AVRELIO. Refs.: Luigi Speranza,
“Grice e Melli” – The Swimming-Pool Library.
Grice e Memmio: la
ragione conversazionale e l’orto romano -- Roma – filosofia italiana – Luigi
Speranza (Roma). Filosofo italiano. A bit of an enigmatic character. LUCREZIO
dedicates his great Garden poem to him. He acquires the ruins of the house in
Athens where Epicuro starts his Garden. Gaio
Memmio.
Grice e Menecrate:
la ragione conversazionale e la scuola di Velia -- Roma – filosofia italiana – Luigi
Speranza (Velia). Filosofo italiano. A pupil of
Senocrate. Menecrate
Grice e Menestore:
la ragione conversazionale ela scuola di Sibari -- Roma – filosofia italiana –
Luigi Speranza (Sibari). Filosofo italiano. Pythagorean.
Giamblico. Menestore.
Grice e Menone:
la ragione conversazionale e l’implicatura conversazionale – gl’ottimati di
Crotone -- Roma – filosofia italiana – Luigi Speranza (Crotone). Filosofo italiano. A Pythagorian and son-in-law of
Pythagoras, according to Giamblico di Calcide.
Grice e Mercuriale: la ragione conversazionale e
l’implicatura conversazionale – il ginnasio – filosofia italiana – Luigi
Speranza (Forli). Filosofo italiano. Grice: “At Corpus, as it had been at Clifton,
cricket featured as my priority, -- philosophy came second!” Celebre per avere per primo teorizzato l'uso della
ginnastica nella filosofia. Suoi sono anche il primo saggio sulle malattie
cutanee e un'importante saggio, forse la prima mai scritta, di pediatria. Ritratto raffigurato in "De arte
gymnastica.” Dopo aver studiato a Bologna ed aver conseguito la laurea a Padova,
dove ha modo di conoscere TRINCAVELLA, segue a Roma Farnese. A causa della sua
fama, infatti, i forlivesi lo inviarono come legato presso Pio IV. Pare aver
composto il suo celeberrimo saggio sulla ginnastica. E professore in entrambe le università dove
studia. A Padova, in particolare trascorse un periodo molto fecondo, in cui
scrive saggi, alcuni dei quali basati sugli appunti presi dagli studenti
durante le lezioni. Si reca poi a Pisa, dove divenne tutore di Ferdinando I de'
Medici e poté godere di una certa fama. Cura anche altre importanti personalità
del suo tempo, tra cui Massimiliano II, che lo nomina cavaliere e conte
palatino. Merita di essere citato un famoso episodio che lo vede convocato a
Venezia insieme a molti altri filosofi illustri, consultati per decifrare una
misteriosa epidemia che colpiva la città. Escluse fin dall'inizio un caso di
peste, in quanto solo una minima percentuale della popolazione si era ammalata
e il contagio resta comunque molto limitato. Dopo una settimana però la
malattia ha un decorso impressionante, colpendo un terzo della popolazione
veneziana tra cui anche alcuni familiari del medico stesso. Sorprendentemente
però tale evento non ha gravi conseguenze sulla sua carriera che, anzi, durante
lezioni che tenne a proposito della peste, continua a difendere la sua
posizione riguardo allo sfortunato caso veneziano. Fa restaurare una cappella
dell'Abbazia di San Mercuriale di Forlì, trasformandola in cappella di
famiglia, da allora nota come cappella M, dove egli stesso venne sepolto. Ai
monaci di San Mercuriale, lascia in eredità la sua biblioteca, purché essi si
impegnassero a tenere tre lezioni settimanali di filosofia. Ricevuti i saggi, i
monaci, per custodirli e renderli fruibili a tutti, aprirono una biblioteca
pubblica. A celebrazione ed a ricordo di M., e murata nella cappella una lapide
con le seguenti parole. Questo marmo ricorda ai posteri che i c forlivesi commemorando
presso la sua tomba riaffermavano il connubio eterno nei secoli tra la scienza
e la fede. Saggi: “De morbis
muliebribus”, Cultore dell'opera ippocratica, “Censura et dispositio operum
Hippocratis,”-- in cui discusse in modo critico le opere del medico, “De arte
gymnastica,” la prima opera moderna che
consideri scientificamente il rapporto tra l'educazione fisica e la salute, ma
anche un testo sulla storia dell'attività ginnica. Oltre a questo originale
argomento scrive saggi di pediatria, di balneoterapia, di malattie della pelle,
di tossicologia. Fra i suoi numerosi discepoli si segnala Bauhin. Alcuni altri suoi saggi sono: “De morbis
cutaneis,” il primo trattato sulle malattie della pelle, “De morbis puerorum,”
“De compositione medicamentorum,” De morbis muliebribus, Venezia; De venenis et
morbis venenosis; De decoratione; De morbis ocularum et aurium Nomothelasmus
seu ratio lactandi infantes. Dizionario Biografico della Storia della Medicina
e delle Scienze Naturali, Liber Amicorum, Citato in Landi, Credere, dubitare,
conoscere. De M. vita et scriptis Victorius Ciarrocchi, Latinitas Opus Fundatum
in Civitate Vaticana. Santa Sede Dizionario Biografico della Storia della
Medicina e delle Scienze Naturali, Liber Amicorum. “De arte gymnastica” Pediatria
Dermatologia, Treccani Enciclopedie Istituto dell'Enciclopedia. Enciclopedia Italiana, Istituto
dell'Enciclopedia Italiana. Dizionario biografico degli italiani, Istituto
dell'Enciclopedia Italiana. Grice: “Mussolini said that ‘ginnasta’ and indeed
‘ginnasio’ were effeminate – ‘ginnico’ is the word!” -- Geronimo Mercuriale. Mercuriali.
Girolamo Mercuriale. Mercuriale. Keywords: il ginnasio, attivita ginnica, bagni romani, Refs.: H. P. Grice, “Me and the
demijohns,” Luigi Speranza, “Ginnasia,” The Swimming-Pool Library, Villa Grice.
Mercuriale.
Grice e Merker: la ragione conversazionale e l’implicatura
conversazionale – il filo d’Arianna – Arianna abbandonata a Nasso --– filosofia
italiana – Luigi Speranza (Trento).
Filosofo italiano. Grice: “My favourite of his books is
‘storia della filosofia ai fumetti.” -- Grice: “The fact that he found Italian
words for all that Kant says in “Metafisica dei costume” is admirable!” -- Grice:
“I love Merker, and for many reasons; he has philosophised on what makes me an
Englishman: my blood, or the fact that I was born in Harrborne?” Grice: “I love
Merker: he uses metaphors aptly like ‘il filo d’Arianna’ to refer to what I
pompously call ‘the general theory of context.’ --Si laurea a Messina. Trascorse un periodo di ricerche in Germania. Allievo
di VOLPE, insegna a Messina e Roma. Cura edizioni italiane di classici dell'età
della Riforma, dell'Illuminismo e dell'idealismo, nonché di Marx, Engels e del marxismo.
Dopo essersi occupato dei problemi lasciati aperti dalla Seconda guerra
mondiale, si occupa dell'idea di nazione, dell'ideologia colonialista e infine
del fenomeno populista. Da ricordare la sua opera di divulgazione della storia
della filosofia. Inoltre egli ha scritto ben trenta voci per l'enciclopedia
filosofica della Bompiani, fra cui le più importanti sono su Heine, Mann, Zweig.
Altri saggi: Le origini della logica, Milano, Feltrinelli; L'illuminismo, (Bari,
Laterza – la metafora della luce della ragione ; Lessing e il suo tempo, Cremona, Convegno; Marxismo
e storia delle idee, Roma, Riuniti,
Storia della filosofia, La filosofia moderna. Il Settecento, Milano,
Vallardi, Alle origini dell'ideologia. Rivoluzione e utopia nel giacobinismo” (Roma,
Laterza); Storia della filosofia, Roma, Riuniti); STORIA DELLA FILOSOFIA: L’ETA
ANTICA -- Storia delle filosofie, Firenze, Giunti Marzocco; Marx, Roma, Riuniti;
Erhard, in L'albero della Rivoluzione. Le interpretazioni della rivoluzione francese,
Torino, Einaudi; La Germania. Storia di una cultura da Lutero a Weimar, Roma, Riuniti;
Lessing, Roma, Laterza; Il socialismo vietato. Miraggi e delusioni da Kautsky ai
marxisti” (Roma, Laterza); Storia della filosofia moderna e contemporanea, Roma,
Riuniti, “Il sangue e la terra. Due secoli di idee sulla nazione, Roma, Riuniti,
-- sangue lombarda – piccolo vedetta lombarda – sangue romagnola -- Atlante
storico della filosofia, Roma, Riuniti, Europa oltre i mari. Il mito della missione di
civiltà, Roma, Editori, Filosofie del populismo, Roma, Laterza, Marx. Vita e opere, Roma, Laterza,. Il
nazionalsocialismo. Storia di un'ideologia, Roma, Carocci,.La guerra di Dio.
Religione e nazionalismo nella Grande Guerra, Roma, Carocci, La Germania.
Storia di una cultura da Lutero a Weimar, Roma, Riuniti, Hegel, Estetica, Milano,
Feltrinelli, Torino, Einaudi, Kant, La
metafisica dei costume (Grice: “My favourite Kant, by far!”), Bari, Laterza, Hegel,
Rapporto dello scetticismo con la filosofia, Bari, Laterza, Paracelso, Scritti
etico-politici, Bari, Laterza,.Lukács, Scritti politici Bari, Laterza, Herder, James Burnett, Lord Monboddo,
Linguaggio e società, Bari, Laterza, Lessing, Religione, storia e società,
Messina, La Libra, Kant, Lo Stato di diritto, Roma, Riuniti,Forster,
Rivoluzione borghese ed emancipazione umana, Roma, Riuniti, Humboldt, Stato,
società e storia, Roma, Riuniti, Marx, Engels, Opere, Roma, Riuniti, Roma, Scritti
economici di Marx. Roma, Editori Riuniti, Fichte, Lo stato di tutto il popolo,
Roma, Riuniti, Hegel, Il dominio della politica, Roma, Riuniti, La scimmia e le
stelle, Roma, Riuniti, Maj, Il mestiere
dell'intellettuale, Roma, Riuniti, Kant, Stato di diritto e società civile,
Roma, Riuniti, Fichte, La missione del dotto, Roma, Riuniti, Marx, un secolo,
Roma, Riuniti,Kant, Per la pace perpetua. Un progetto filosofico Roma, Riuniti,
Hegel, Detti di un filosofo, Roma, Riuniti, Marx, Engels, La sacra famiglia, Roma,
Riuniti, Marx, Engels, La concezione
materialistica della storia, Roma, Riuniti, Kant, Che cos'è l'illuminismo?,
Roma, Riuniti, Lessing, La religione dell'umanità, Roma, Laterza,, Forster,
Viaggio intorno al mondo, Roma, Laterza, Engels, Viandante socialista, Soveria Mannelli,
Rubbettino, Hegel, Dizionario delle idee, Roma, Riuniti, Osborne, Storia della
filosofia a fumetti, Roma, Riuniti, Bauer, La questione nazionale, Roma, Riuniti.
La discreta classe delle idee. E’ Merker,
asul sito di Rifondazione Comunista Il
contesto è il filo d'Arianna. Studi in onore di Merker, S. Gensini, Raffaella Petrilli, L. Punzo,
Pisa, ETS, T. Valentini, “Ideologia della nazione” e “populismo etnico”. Le
riflessioni storico-filosofiche di Merker, in R. Chiarelli, Il populismo tra
storia, politica e diritto, Rubbettino, Soveria Mannelli, Curriculum vitae, su
uniurb. Merker. Keywords: storia della filosofia – l’eta antica --. il filo
d’Arianna, Teseo e il minotauro – omo-sociale – Teseo – Arianna abandonata,
giacobinismo, populismo etnico – etnico ennico etnicita ennicita – etnos, Greek
ethnos, Latin ethnos -- -- Refs.: Luigi Speranza, “Grice e Merker” – The
Swimming-Pool Library.
Grice e Messalla:
la ragione conversazionale e l’orto romano – Roma – filosofia italiana – Luigi
Speranza (Roma). Filosofo italiano. Garden. Friend of Orazio. They study
philosophy together. He opposea GIULIO (si veda) Cesare but eventually makes
his peace with Ottaviano. He writes philosophical treatises. Allow me to address
briefly the L’ORTO philosophy within the context of the difficult tines
covering the years which witness the downfall of the republic and the birth of
the principate. In 'L’ORTO in Revolt'
(J.R.S.) Momigliano takes as a starting point the conversion to L’ORTO of CASSIO
who rapidly comes to the conclusion that GIULIO Caesar has to be eliminated
because of what appear to be his tyrannical tendencies. The author emphasises
that during this crucial period the adherents of the L’ORTO philosophy did not
maintain a passive political aloofness. While some followers of L’ORTO actively
support GIULIO in a noderate way, a mumber oppose him, among whom are I. Manlio
Torquato, Trebiano, L. Papirio Paeto, M. Fadio Gallo, and, as the evidence
suggests, L. Saufeio and Statilio. Monigliano concludes with the statement that
on the whole, the events prove that Cassio is not an exceptional case among the
contemporary L’ORTO. The majority stand for the Republic against
Caosarisa." Horace seens to have felt an antipathy tovarda Mbullus and his
patron M. which may be explained to sone extent by political factors, in
particular the strong republican sympathies which the latter still professs
under the principate. Of M., Monigliano notes that ORAZIO writes of him,
'quanquan Socraticis madet sermonibus', a dubious expression, but the Ciris
(whatever its date and author) shows him well acquainted with the L’ORTO circle,
and his leader is, as he proudly proolaimed, Cassio (Tac.Ann.; Dio; Plut,Brut.).
I suspect then that he is a definite member of L’ORTO. It is, then, I think
possible that M.'s political persuasions are coloured by his philosophical
thinking and that his intellectual interest in L’ORTO is not nerely of an
ethical nature. Monigliano, arguing along the lines of Diels, maintains that in
a passage of his treatise on the gods FILODEMO of L’ORTO is expressing a
political viev: "the words reflect the indignation of a man who sees the
defenders of the Republic play into the hands of the tyrant. Similarly in his
treatise on death the same philosopher recoends that sen should be ready to
face death in the event of political persecution. Followers of L’ORTO are
capable of reacting decisively to political circumstances, this being a major
point advanced by Monigliano who maintains for instance that the sane Saufeio is
not outside politics absorbed in the 'interrundia' but that he mingles
philosophy and political action which probably acoount for his being exiled and
falliag riotin to the proscriptione, and that Cicerone’s friendship with a
number of L’ORTO is based on the faot that adherents of the philosophy
possessed political feelings with which he sympathised. Both democracy and the
non-tyrannical state find approval in the L’ORTO theory of the social contract,
though the adherent of the philosophy is generally advised to renain outside
politios. When ve consider M.’s resignation fron the office of 'praefectara
urbis' on the grounds that the pover with which he vas invested was
unconstitutional (incivilis; see Putnam, C.A.H) I suspect that republican
scruples combine with his adherence to a philosophical mode of thought which
preached political aloofness, affected hio decision. His is a detached
involvement" comments Putnam on M.'s republican sympathies and resignation
from office, and suggests political as vell as stylistic sympathy between M.
and Tibullus. The philosophical overtones in Mbullus' work in uy opinion
reflect this sympathy and remind us that both poet and patron have reservations
about contributing wholeheartedly to the advancement of the new regime and its
ideals. In the programme elegy it is a detachment from the sort of life which
would contribute to the welfare and strength of the state which the poet
manifests. Disambiguazione – Se stai cercando
l'omonimo, si veda M. console. Console della Repubblica romana Scultura che
probabilmente ornava la parte superiore di un piedistallo marmoreo contenente
l'urna cineraria di M., rinvenuta nella villa di quest'ultimo ed ora conservata
nel Museo del Prado. Figli Marco Valerio Messalla Messallino. Gens Valeria Padre Marco
Valerio Messalla Corvino Consolato. Proconsolato in Gallia Comata. Militare e filosofo romano,
patrono della letteratura e delle arti. Membro dell'antica gens Valeria, di
ideali repubblicani, nella battaglia di Filippi combatté al fianco di Bruto e
Cassio. Passa poi dalla parte di Antonio ed infine entra nelle file di
Ottaviano. Trionfo di M. -- rappresentazione sul frontone del Palazzo
Krasiński a Varsavia, opera di Schlüter Si trovava nell'Illyricum a combattere
gl’Iapidi a fianco di Ottaviano come tribunus militum. Consul suffectus assieme
ad Ottaviano, e prese parte alla Battaglia di Azio a fianco di quest'ultimo. In
seguito ha il comando di una missione in Asia Minore. Combatté contro il popolo
alpino dei Salassi, come proconsole della Gallia, dove soppresse anche una
rivolta tra gl’Aquitani. Per queste imprese celebra un trionfo. Tacito
riferisce che e nominato praefectus urbi, ma M. rinuncia alla carica dopo pochi
giorni adducendo motivazioni legate alla sua incapacità di esercitare
l'incarico. In quanto princeps senatus, autorevole esponente dell'aristocrazia
romana, avanza la proposta dell'attribuzione a Ottaviano del titolo di pater
patriae. M., letterato Alla partecipazione alla vita pubblica, accompagna
l'interesse per la filosofia. Influenza considerabilmente la filosofia che
incoraggia sull'esempio di Mecenate. Il gruppo che lo circonda e noto come il circolo
di M.. Tra gli altri comprende Tibull e Ligdamo. Amico di ORAZIO (si veda) ed OVIDIO
(si veda). Elogiato da Tibullo per le sue vittorie in una elegia nel Corpus
Tibullianum e in un poemetto -- il Panegirico di M. Suoi omonimi sono il padre,
console, il figlio Valerio Messallino, e un discendente M., console come
collega dell'imperatore Nerone. Una sua parente, forse una sorella, sarebbe la
Valeria, sposa di Quinto Pedio, console
insieme ad Augusto, che aveva proposto la lex Pedia contro i
Cesaricidi. Syme 1993, p. 301. Wilkes 1969, p. 47. ^ Velleio
Patercolo, II, 71.1. ^ Tibullo, III, 106-117. ^ Tacito, Annales, VI, 11.3:
quasi nescius exercendi. ^ Svetonio, Augustus, 58. Bibliografia Fonti antiche
(GRC) Appiano di Alessandria, Historia Romana (Ῥωμαϊκά), vol.. (traduzione
inglese Archiviato il 20 novembre 2015 in Internet Archive.). (GRC) Dione
Cassio, Storia romana. (testo greco e traduzione inglese). (LA) Svetonio,
De vita Caesarum libri VIII. (testo latino e traduzione italiana). (LA)
Tacito, Annales. (testo latino , traduzione italiana e traduzione inglese).
(LA) Tibullo, Corpus Tibullianum. (testo latino). (LA) Velleio Patercolo,
Historiae Romanae ad M. Vinicium consulem libri duo. (testo latino e
traduzione inglese qui e qui ). Fonti storiografiche moderne Eva Cantarella,
«Messalla, Ovidio e il circolo dei poeti», Corriere della Sera, 13 gennaio,
2013 (IT) Ronald Syme, L'aristocrazia augustea, Milano, BUR, 1993, ISBN
9788817116077. (EN) J.J. Wilkes,
Dalmatia, in History of the provinces of the Roman Empire, Londra, Routledge
& K. Paul, 1969, ISBN 978-0-7100-6285-7. Voci correlate Casal Rotondo Altri progetti Collabora
a Wikisource Wikisource contiene una pagina dedicata a Marco Valerio Messalla
Corvino Collabora a Wikiquote Wikiquote contiene citazioni di o su Marco
Valerio Messalla Corvino Collabora a Wikimedia Commons Wikimedia Commons
contiene immagini o altri file su Marco Valerio Messalla Corvino Collegamenti
esterni Messalla Corvino, Marco Valerio, su Treccani.it – Enciclopedie on line,
Istituto dell'Enciclopedia Italiana. Modifica su Wikidata Alberto Olivetti e
Massimo Lenchantin De Gubernatis -, MESSALLA, in Enciclopedia Italiana,
Istituto dell'Enciclopedia Italiana, 1934. Modifica su Wikidata Messalla
Corvino, Marco Valerio, in Dizionario di storia, Istituto dell'Enciclopedia
Italiana, 2010. Modifica su Wikidata Messalla Corvino, su sapere.it, De
Agostini. Modifica su Wikidata (EN) Marcus Valerius Messalla Corvinus, su Enciclopedia
Britannica, Encyclopædia Britannica, Inc. Modifica su Wikidata (LA) Opere di
Marco Valerio Messalla Corvino, su PHI Latin Texts, Packard Humanities
Institute. Modifica su Wikidata Opere di Marco Valerio Messalla Corvino, su
Open Library, Internet Archive. Modifica su Wikidata Predecessore Consoli
romaniSuccessore Gneo Domizio Enobarbo, Gaio Sosio31 a.C. con Gaio Giulio
Cesare Ottaviano III Gaio
Giulio Cesare Ottaviano IV, Marco Licinio Crasso. Circolo di Messalla V · D · M
Guerra civile romana (44-31 a.C.) V · D · M Conquista romana dell'Illirico. Portale
Antica Roma Portale Biografie Portale Età augustea
Categorie: Militari romaniScrittori romaniMilitari del I secolo a.C.Scrittori
del I secolo a.C.Romani Consoli repubblicani romaniValeriiGovernatori romani
della SiriaAuguriGovernatori romani della GalliaMecenati romani[altre] Marco
Valerio Messalla Corvino (console 61 a.C.) Da Wikipedia, l'enciclopedia libera.
Marco Valerio Messalla Corvino Console della Repubblica romana Nome
originaleMarcus Valerius Messalla
Corvinus FigliMarco Valerio Messalla Corvino GensValeria Pretura63 a.C.
Consolato61 a.C. Censura55 a.C. Marco Valerio Messalla Corvino [1] (in latino
Marcus Valerius Messalla Corvinus o anche Marcus Valerius Messalla Niger; ... –
...; fl. I secolo a.C.) è stato un politico romano. Biografia Fu pretore
nel 63 a.C., l'anno del consolato di Cicerone; fu poi console nel 61 a.C.,
l'anno in cui Publio Clodio violò i misteri della Bona Dea. Nel 55 a.C. fu
censore assieme a Vatia Isaurico, e l'anno successivo, sempre in carica,
tentarono di regolare lo straripamento del Tevere. Non tennero il
lustrum.[2] Note ^ William Smith, Dictionary of Greek and Roman Biography
and Mythology, 1, Boston: Little, Brown and Company, Vol.1 pag.253 n.1
Archiviato il 20 ottobre 2013 in Internet Archive. ^ T. Robert S. Broughton,
The magistrates of the Roman Republic, II, New York, 1952, p. 215. Predecessore Console
romanoSuccessore Decimo
Giunio Silano e Lucio Licinio Murena(61 a.C.) con Marco Pupio Pisone Frugi
CalpurnianoLucio Afranio e Quinto Cecilio Metello
CelerePortaleAnticaRoma PortaleBiografieCategorie:Politiciromani Consolirepubblicani
romani Valerii[altre]Consul. Roman Senator who lived in the Roman Empire in the 1st century. He might
have been the brother of empress Messalina. A member of the Republican
gens Valeria. The namesake of the Senator and Augustan literary patron. He may
have been a son of the Senator and consul Marco Aurelio Cotta Massimo
Messalino, who was a son of M. or possibly the son of the consul Marco Valerio
Messalla Barbato, thus making him the brother of Valeria Messalina, the third
wife of the emperor Claudio. A member of the Arval Brethren. Served as an
ordinary consul with the emperor Nerone and then as a suffect consul with Gaio
Fonteo Agrippa. Starting with his consulship, he is granted an annual half a
million sesterces to maintain his senatorial qualifications. Biographischer
Index der Antike, Lucan, Civil War Paterculus, The Roman History, Lucan,
Civil War Shotter, Nero Der Neue Pauly, Stuttgart, Tacitus,
Annales, Tacitus, Annals of Imperial Rome D. Shotter, Nero, Routledge, Lucan,
Civil War, Penguin, Velleius Paterculus – Translated with Introduction and
Notes by Yardley & A.A. Barrett, The Roman History, Hackett Publishing,
Biographischer Index der Antike, Gruyter, Political offices Preceded by Nero
II, and Lucius Caesius Martialis as Suffect consulsConsul of the Roman Empire
58 with Nero III, followed by Gaius Fonteius Agrippa. Succeeded by Aulus
Petronius Lurco, and Aulus Paconius Sabinus as Suffect consuls Categories:
Valerii MessallaeAncient Roman patricians1st-century Roman consuls1st-century
clergy Marcus Valerius Messalla Corvinus Article Talk Read Edit View
history Tools From Wikipedia, the free encyclopedia Not to be confused
with Marcus Valerius Messalla Corvinus (consul 58). Marcus Valerius Messalla
Corvinus. A Roman general, author, and
patron of literature and art. Family The triumph of Corvinus in the
pediment of the Krasiński Palace in Warsaw Print of the Roman General,
made by Hendrick Goltzius.[2] Corvinus was the son of a consul in 61 BC, Marcus
Valerius Messalla Niger,[3] and his wife, Palla. Some dispute his parentage and
claim another descendant of Marcus Valerius Corvus to be his father. Valeria,
one of his sisters, married Quintus Pedius,[4] a maternal cousin to the Roman
emperor Augustus. His great-grandnephew from this marriage was the deaf painter
Quintus Pedius. Another sister, also named Valeria married Servius Sulpicius
Rufus (a moneyer). Corvinus married twice. His first wife was Calpurnia,
possibly the daughter of the Roman politician Marcus Calpurnius Bibulus.
Corvinus had two children with Calpurnia: a daughter, Valeria Messalina, who
married the Roman senator Titus Statilius Taurus, consul in AD 11; and a son
called Marcus Valerius Messalla Messallinus, consul in 3 BC. His second son was
Marcus Aurelius Cotta Maximus Messalinus, consul in AD 20, who is believed to
have been born to a second unknown wife on the basis of the 22-year gap between
the consulship of the elder son and the consulship of the second son.[3] The
writings of the poet Ovid (Ex Ponto XVI.1-52) reveal that the second wife of
Corvinus was a woman called Aurelia Cotta. Another fact supporting the theory
that Aurelia Cotta was the mother of Marcus Aurelius Cotta Maximus Messalinus
is that he was later adopted into the Aurelii Cottae.[5] Life Corvinus
was educated partly at Athens, together with Horace and the younger Cicero. In
early life he became attached to republican principles, which he never
abandoned, although in later life he avoided offending Caesar Augustus by not
mentioning them too openly. In 43 BC he was proscribed, but managed to
escape to the camp of Brutus and Cassius. After the Battle of Philippi in 42
BC, he went over to Antony, but subsequently transferred his support to
Octavian. In 31 BC, Corvinus was appointed consul in place of Antony and took
part in the Battle of Actium. He subsequently held commands in the East and
suppressed the revolt in Gallia Aquitania; for this latter feat he celebrated a
triumph in 27 BC. Corvinus restored the road between Tusculum and Alba,
and many handsome buildings were due to his initiative. He moved that the title
of pater patriae should be bestowed upon Augustus. Yet he also resigned from
the post of Prefect of the city in 25 BC after six days of holding this office
because it conflicted with his ideas of constitutionalism. It may have been on
this occasion that he uttered the phrase "I am ashamed of my
power".[6] Patronage and writings His influence on literature, which
he encouraged after the manner of Gaius Maecenas, was considerable, and the
group of literary personalities whom he gathered around him—including Tibullus,
Lygdamus and the poet Sulpicia—has been called "the Messalla circle".
With Horace and Tibullus he was on intimate terms, and Ovid expresses his
gratitude to him as the first to notice and encourage his work. The two
panegyrics by unknown authors (one printed among the poems of Tibullus as iv.
1; the other included in the Catalepton, the collection of small poems
attributed to Virgil) indicate the esteem in which he was held.[7]
Corvinus was himself the author of various works, all of which are lost. They
included memoirs of the civil wars after the death of Caesar, used by Suetonius
and Plutarch; bucolic poems in Greek; translations of Greek speeches; occasional
satirical and erotic verses; and essays on the minutiae of grammar. As an
orator, he followed Cicero instead of the Atticizing school, but his style was
affected and artificial. Later critics considered him superior to Cicero, and
Tiberius adopted him as a model. Late in life he wrote a work on the great
Roman families, wrongly identified with an extant poem De progenie Augusti
Caesaris which bears the name of Corvinus, but in fact is a 12th-century
production. Places associated with Corvinus The so-called
Apotheosis of Claudius, the top part of an Augustan-era funerary monument that
may once have contained Corvinus' funerary urn. Found in a country villa at
Marino once owned by C. Valerius Paulinus, a descendant of Corvinus, it is now
in the Museo del Prado in Madrid.[8] Corvinus had a house on the Palatine Hill
in Rome that used to belong to Mark Antony before Augustus presented it to
Corvinus and Marcus Vipsanius Agrippa.[9] An inscription (CIL 6.29789 = ILS
5990) records Corvinus as the owner of the famed Gardens of Lucullus (Horti
Luculliani) located on the Pincian Hill where the Villa Borghese gardens are
today. The Casale Rotondo, a cylindrical tomb near the sixth milestone on
the Appian Way, is often identified as being the tomb of Corvinus, but this is
debatable.[10] Corvinus is also recorded in an inscription as being one of the
three friends of Gaius Cestius responsible for erecting statues that once stood
at the site of the famous Pyramid of Cestius which is located close to the
Porta San Paolo in Rome. In 2012, a luxurious villa of Corvinus was found
on the via dei Laghi near Ciampino. The finds included seven colossal statues
of Niobids that had toppled into the piscina apparently due to an
earthquake.[11][12][13] In 2014 another luxurious villa of Corvinus on
the island of Elba was identified as his.[14] It was burnt down in the 1st c.
AD. Since its original excavation in the 1960s it was believed to belong to his
family since he was a patron of Ovid who wrote of his visit to Corvinus's son
on Elba before his exile on the Black Sea. Recent excavations below the
collapsed building revealed five dolia for wine which were stamped with the
Latin inscription "Hermia Va(leri) (M)arci s(ervus)fecit" (made by
Hermias, slave of Marcus Valerius). Legendary ancestor of Hungarian
royalty The triumph of Marcus Valerius Corvinus in the pediment of the
Krasiński Palace in Warsaw The Wallachian-Hungarian family of Corvin, which
came to prominence with Janos Hunyadi and his son, Matthias Corvinus Hunyadi,
King of Hungary and Bohemia, claimed to be descended from Corvinus. This was
based on the assertion that he became a big landowner on the Pannonian-Dacian
frontiers, the future Hungary and part of Romania, that his descendants
continued to live there for the following 1400 years, and that the Hunyadis
were his ultimate descendants – for which there is scant if any historical
evidence. The connection seems to have been made by Matthias' biographer, the
Italian Antonio Bonfini, who was well-versed with the classical Latin
authors. Bonfini also provided the Hunyadis with the epithet Corvinus.
This was supposedly due to a case in which the tribune, Marcus Valerius Corvus
in 349 BC, while on the battlefield, accepted a challenge to single combat
issued to the Romans by a barbarian warrior of great size and strength.
Suddenly, a raven flew from a trunk, perched upon his helmet, and began to
attack his foe's eyes with its beak so fiercely that the barbarian was blinded
and the Roman beat him easily. In memory of this event, Valerius' agnomen
Corvinus (from Corvus, "Raven") was interpreted as derived from this
event. The Hunyadis called themselves "Corvinus" and had their coins
minted displaying a "raven with a ring". This was later taken up in
the coat of arms of Polish aristocratic families connected with the Hunyadis,
and also led to Marcus Valerius Messalla Corvinus' triumph over the Aquitanians
(27 BC) being commemorated in the pediment of the Krasiński Palace in
Warsaw. See also Korwin coat of arms Ślepowron coat of arms
References Jeffreys, Roland (1985). "The date of Messalla's
death". The Classical Quarterly. 35: 148. doi:10.1017/S0009838800014634.
S2CID 170083433. "Valerius Corvinus". lib.ugent.be.Syme, R.,
Augustan Aristocracy, p. 230f. Syme, R., Augustan Aristocracy, pp. 20,
206. Skidmore, Practical Ethics for Roman Gentlemen: The Works of
Valerius Maximus, p. 116 J.P. Sullivan (ed), Apocolocyntosis (Penguin,
1986) note 44. ISBN 978-0-14-044489-6 Anonymous Panegyric of Messalla:
English translation by J.P.Postgate. Stephan F. Schröder, Katalog der
antiken Skulpturen des Museo del Prado in Madrid. Vol. 2: Idealplastik. Mainz:
von Zabern, 2004, cat. 206 Cassius Dio 53.27.5 The excavator, Luigi
Canina, deduced from a small piece of inscription with the name "Cotta"
that the monument had been built by Marcus Aurelius Cotta Maximus Messalinus
for his father, Marcus Valerius Messalla Corvinus, but this inscription and
other architectural fragments are now assumed to have come from a smaller
monument at the site, and they may have nothing to do with Corvinus, cf. L.
Grifi, "Sopra la iscrizione antica dell auriga scirto", Diss. del.
Acc. Rom., Rome 1855, p.491ff. [1]; M. Marcelli, "IV MIGLIO, 14. Casal
Rotondo", in: Susanna Le Pera Buranelli & Rita Turchetti, edd., Sulla
Via Appia da Roma a Brindisi: le fotografie di Thomas Ashby: 1891–1925, Rome:
L'Erma di Bretschneider, 2003, p.77 Papers of the British School at Rome
Vol. 81 (2013), p. 345 "Seven Statues Linked to Ovid Recovered from
Roman Pool – Archaeology Magazine". archaeology.org. Retrieved 28 June
2023. "Ben-Hur villa at risk of demolition in Rome". The Daily
Telegraph. London. 30 October 2014. Retrieved 28 June 2023. Lorenzi,
Rossella (13 February 2015). "Excavating an Ancient Villa: Photos".
Seeker. Retrieved 28 June 2023. This article incorporates text from a
publication now in the public domain: Chisholm, Hugh, ed. (1911).
"Messalla Corvinus, Marcus Valerius". Encyclopædia Britannica. Vol.
18 (11th ed.). Cambridge University Press. p. 189. Monographs by L. Wiese
(Berlin, 1829), J. M. Valeton (Groningen, 1874), L. Fontaine (Versailles,
1878); H. Schulz, De MV aetate (1886); "Messalla in Aquitania" by J.
P. Postgate in Classical Review, March 1903; WY Sellar, Roman Poets of the
Augustan Age. Horace and the Elegiac Poets (Oxford, 1892), pp. 213 and 221 to
258; the spurious poem ed. by R. Mecenatë (1820). External links Online
extracts from Ronald Syme, The Augustan Aristocracy, Clarendon Press OUP, 1986
Political offices Preceded by Gnaeus Domitius Ahenobarbus Gaius Sosius Roman
consul 31 BC with Octavian III Succeeded by Marcus Titius (suffect) Biographie
Other IdRef Categories: 64 BC births1st-century deaths1st-century BC Roman
governors of Syria1st-century BC Roman augurs1st-century RomansAncient Roman generalsPatrons
of literatureAncient Roman patriciansUrban prefects of RomeValerii
MessallaePeople of the War of Actium. Luigi
Speranza, “Grice e Mesalla: L’Orto” – The Swimming-Pool Library. Marco Valerio
Messalla Corvino.
Grice e Mesarco:
la ragione conversazionale e l’implicatura conversazionale del figlio di
Pitagora – Roma – filosofia italiana –
Luigi Speranza (Crotone). Filosofo italiano. The son of
Pythagoras. He leads the sect after the death of Aristeo. Mesarco.
Grice e Mesibolo:
la ragione conversazionale e la scuola di Reggio -- Roma – filosofia italiana –
Luigi Speranza (Reggio). Filosofo italiano. Pythagorean
according to Giamblico. Mesibolo.
Grice e Messere: la ragione conversazionale e l’implicatura
conversazionale – l’implicatura di
Sileno – filosofia italiana – Luigi Speranza (Torre Santa Susanna). Filosofo italiano. Ricevuti i primi rudimenti del sapere
dai chierici locali, i suoi genitori (Pietro Messere e Teodora Di Leo), sebbene
non agiati, decisero di fargli frequentare il seminario di Oria, assecondando
così il suo vivo desiderio di intraprendere la carriera ecclesiastica, qui
dimostrò sin da subito una profonda passione per lo studio. Ordinato sacerdote
per poi ritornare al paese natìo, dove divenne un maestro di grande dottrina.
Da autodidatta si applicò allo studio della filosofia, della matematica, della
storia ecclesiastica e civile, nonché anche alla musica e al canto. Incolpato
dell'omicidio di un giovane chierico, fu messo in prigione nelle carceri del
Vescovo di Oria, dove rimase rinchiuso per sette anni, tuttavia non si lasciò
mai abbattere dallo sconforto; anzi, procuratosi alcuni libri, M. si applicò
allo studio della lingua greca, per la quale già aveva dimostrato una forte
predisposizione. Dopo un lungo e dibattuto processo, la sentenza finale lo
dichiarò innocente e assolto da qualsiasi reato. Risentito con i suoi
concittadini per averlo ingiustamente ritenuto reo, dichiarò che il suo paese
mai più lo avrebbe rivisto. Fu così che M. partì per Napoli, dove rimase fino
alla morte. Nella città partenopea ebbe modo di affinare e approfondire la sua
cultura, divenendo un personaggio di rilievo nel mondo intellettuale napoletano
del tempo. La grande conoscenza della lingua greca gli conferì grande notorietà
nonché una cattedra di Lettura Greca, che mantenne fino all'anno della morte,
presso l'Università degli studi di Napoli. Tale cattedra era stata nuovamente istituita a spese di Giuseppe Valletta, filosofo,
letterato e giureconsulto dell'epoca ed amico di M.. Valletta aveva una
profonda stima per il Messere, il quale fu assiduo frequentatore della sua casa
non solo quale insegnante dei suoi figli e nipoti, ma anche perché divenuta
luogo di riunioni dei più eruditi intellettuali del tempo. Fra i suoi molti allievi
che assistevano alle sue lezioni, ne ebbe alcuni divenuti celebri, si annoverano
Andrea, Barra, Caloprese, Gravina, Valletta, Capasso, Cerreto, Egizio, Donzelli
ed altri. Vico, noto filosofo suo amico, gli dedicò un breve madrigale dal
titolo Ghirlanda di timo per Argeo Caraconasio.Il mondo culturale napoletano fu
caratterizzato da importanti innovazioni a livello filosofico, scientifico,
civile e politico. Tale fervore culturale aprì la strada alla nascita di un
numero notevole di accademie, che divennero luoghi di discussione aperta e di
diffusione di nuove idee filosofiche e scientifiche. A Napoli le principali
accademie del tempo furono soprattutto quella degli Investiganti e quella di
Medinaceli. Che sia stato memM. bro autorevole di entrambe le accademie e
frequentatore di circoli e salotti letterari napoletani è testimoniato da non
pochi documenti, tra cui manoscritti e altri a stampa conservati nella
Biblioteca Nazionale di Napoli; le sue lezioni ebbero un così folto seguito di
giovani tanto da far suscitare invidie fra i letterati fanatici dell'erudizione
i quali, a furia di schernirlo per la sua ellenofilia, diffusero in Napoli
addirittura la moda letteraria della macchietta dello pseudogrecista,
satireggiata pure da Vico nella terza Orazione inaugurale. Fu anche tra i primi
membri dell'Arcadia fondata dal Crescimbeni e dal Gravina, ove gli fu
attribuito il nome pastorale greco di “Argeo Coraconasio,” “dalle campagne dell'isola
Coraconaso”. E fondata a Napoli la Colonia “Sebezia” dell'Arcadia e anche qui
il Messere e tra i primi iscritti.
L'aver ripristinato l'insegnamento della lingua greca in Napoli valse al
M. non solo il titolo di “ristoratore della greca erudizione”, ma contribuì
alla ripresa dello studio di Omero, influenzandone il pensiero poetico e
filosofico del tempo. Notevole fu l'influenza che egli ebbe sulla formazione
del pensiero del Gravina. Essenziale nella vita culturale di Gregorio Messere
fu anche l'amicizia con Giuseppe Valletta, suo allievo. La conoscenza che M ha
della filosofia fu ugualmente vasta tanto che gli valse l'appellativo di “Socrate”
e quando si riferivano a lui veniva anche chiamato il “Socrate dei nostri
tempi”. Non fu solo un insigne grecista,
ma anche un poeta. Compose infatti circa 60 componimenti, tra distici,
tetrastici, serenate, sonetti, madrigali ed epigrammi in italiano, utilizzando
talvolta uno stile che il Lombardo definisce “stile mezzano e semplice”, di
carattere pastorale. Un suo epigramma è contenuto in una lettera che Canale
inviò al Magliabechi. Non mancò di scrivere componimenti di carattere burlesco
e giocoso, in cui contrapponeva l'immediatezza della satira e del dialetto alla
ricercatezza esasperata della poesia del Seicento. Si esercitò soprattutto
nell'Accademia di Medinacoeli, dove era uso chiudere la seduta accademica con
la recitazione di componimenti poetici. Compose finanche versi che celebravano
importanti eventi del regno; tra i più salienti, si ricordano quelli contenuti
nel volume scritto in occasione della recuperata salute di Carlo II. Da ricordare
sono anche gl’emblemata contenuti nel volume scritto per i funerali di D.
Caterina d'Aragona, e a cui si ispirò Vico in occasione dei funerali di due
uomini illustri Tra le tante
collaborazioni con letterati del suo tempo, degna di nota è quella che ha con VICO
per la pubblicazione di un volume in occasione del genetliaco di Filippo V, tre
sono i componimenti contenuti in esso. Fu anche collaboratore di una
Miscellanea dal titolo Vari componimenti in lode dell'eccellentissimo Benavides
conte di S. Stefano. Fatta eccezione per alcuni componimenti inseriti in
Miscellanee poetico-celebrative, di M. non esistono opere a stampa. E a ciò ne
dà spiegazione il Lombardo quando afferma che egli fu uomo umile e schivo tutto
dedito all'educazione dei giovani più che ai propri interessi personali, anzi
la sua modestia fu tale che pensò bene di distruggere i propri scritti. Le lezioni accademiche di cui si dispone sono
quelle che tenne nell'Accademia
istituita a Palazzo Reale dal viceré duca di Medinaceli. I codici delle lezioni
sono conservati attualmente presso la Biblioteca di Napoli. Due di queste
lezioni trattano di poesia. Qui argomenta sulla funzione e natura della poesia,
dei suoi rapporti con la storia nonché sul problema delle origini della poesia
stessa. Tre altre lezioni sono di carattere storico, esattamente: due sulla
vita di NERVA e una sulla vita di DECIO. Il codice napoletano contiene anche un
Discorso vario in cui sono presenti motivi autobiografici e una lezione
sull'origine delle maschere. L'Accademia di Medinaceli non ebbe lunga vita e,
nonostante la sua chiusura avvenuta a causa di rivolgimento politico, continuò
ad essere personaggio illustre nel panorama intellettuale e culturale
napoletano, come dimostra il fatto di essere annoverato tra i primi membri
dell'Arcadia sotto la custodia Crescimbeni e successivamente della colonia
napoletana “Sebezia”. Storia della
litteratura italiana Biografia degli
uomini illustri del regno di Napoli Le
vite degli Arcadi illustri scritte da diversi autori, e pubblicate d'ordine
delle generale adunanza da Crescimbeni, pRoma,
(biografia scritta da Lombardo). Cantillo,
Filosofia, poesia e vita civile in M.: un contributo alla storia del pensiero
meridionale, Morano, Napoli, Prezzo, Storia delle origini di Torre Santa
Susanna, Tiemme, Manduria,. Imma Ascione, Seminarium doctrinarum: l'Napoli nei
documenti, Edizioni scientifiche
italiane, Napoli; Lomonaco, M., la poesia e l'impegno civile tra Gravina e VICO,
in "Diritto e Cultura", VLezioni dell'Accademia di Palazzo del duca di
Medinaceli: Napoli, Rak, Napoli,
Istituto italiano per gli studi filosofici. (regio esim liepiera preso Niccola
Gjervasi'altirante 1.os. re ( lessen Blusere Filologo Filosofo Namquein Tore diliuramnemlá
iTera d Ohrante nel mio Mori in Nlapoli. Ebbe per convincenti indizj, co di
Gregorio la sospizione Fu rinchiuso perciò nulla egli fosse reo. me che di, laddove
impreseda prigioni per sette anni nelle del greco linguaggio, stessolostndio
non conosceva neppur lo avanti , che inbreve con tanta sollecitudine però ,e sn
tranoi il maestro ne diyenne solenne restauratore della greca erudizione. onde
cadde sopra se del quale per le figure. Vi attese Lo studio delle greche
lettere era a quel tempo venuto tranoi insomma decadenza, l'erudizione esi
renduta goffa e grossolana ; onde egli adoperó ogni sua cura per richiamarla
alla sua dignità primitiva. La profonda sua scienza nella mentovata favella gli
seçe meritamente occupare. la catte be i
suoi natali in un mediocre luogo della Regione de' Salentini, oggi Terra
d'Otranto, detto la Torre di S. Susanna , discosta da Brindisi intorno a miglia
dodici.Suoi genitori furono Pietro Messere, e Dianora di Leo amendue di onesta
e civil condizione. M., comechè non proveduto nella sua primiera età di
sufficienti maestri, seppe col proprio suo ingegno , e colla sua mente ,
velocis sima e disposta a d apprendere le più difficili cose supplire a
somigliante difetto. Egli attese da se solo aiprofondissimi studj della
filosofia delle mattemati che in buona parte, della Teologia , della Storia
Ecclesiastica e Civile.Nè intralascio fra la severità di sì fatte discipline
l'onesto diletto della poesia e della musica , e tanto in questa ando avanti ,
che giunse a cantar con lode la parte di basso. M., tutto che si fosse dedicato
al Sacerdozio , gl'intervenne una disgrazia , la quale fieramente l o
travaglio. S'invaghi un compagno di luididonzellafigliuoladiricco,e
nobilpersonag-: gio,enefudipariamorericambiato. Il padre di lei , avutone
sentore, lo fece assalir da due sgherri , I quali si accompagnavano con M., ilquale
go dea il favore parimenti del mentovato Signore. Ilgio vine amatore ne rimase
trucidato I و Fu de'primi ad essere annoverato tra gli Arcadi col nome di Argeo
Caraconessin ,e la sua vita ritrovasi descritta fra quelle degl’Arcadi illustri
P. 1Scrive a richiesta degli amici sonetti, madrigali ed epigrammi nell'una e
nell'altra lingua, i quali componimenti riscossero a que'tempi non poca laude.
Mirate la dottrina che si asconde Sotto il velame degli versi strani. Queste
poesie furon da lui recitate nella dotta adunanza che CERDA, allora vice-rè di
Napoli, tenenel Regal Palazzo. E certamentefuscia gura , dra di greco
linguaggio nell'Università de'nostri Stu dj. Bentosto si vide la studiosa
gioventù correre a folla alle sue lezioni , e zione,che non solamente I giovanetti,ma
puranche crebbe talmente la sua riputa persone distinte per merito di
letteraria coltura , a n davano con maraviglia ad ascoltarlo. Allo studio della
greca sapienza congiungeva il Messere quello delle scienze più sublimi ; perciò
i più doiti scienziati che erano allora fra noi ed ancora stranieri contava
egli fra i suoi amici. Tra quelli si annoverano Lionardo di Capoa , Francesco
d'Andrea , Carlo Buragna e tanti altri ;'e fra gli stranieri il P. 'Mabillon il
quale par la di lui con somina laude nella sua opera Iter Ita licum ;e
moltissimi presso de'quali e il suo nome in somma estimazione. Il suo
verseggiar burlesco e maccaronico era un dotto poetare , e sempre ridondante di
greca e di la tina erudizione, sicchè isuoi versi in questo genere tranne
lamateria ridevole,erano molto colti egenti li, sì che avrebbe poluto egli dire
con ALIGHIERI: O voice avete gl’ntelletti sani. Il suo modo di comporre era
quello che da' maestri vien detto mezzano e semplice, e varie poesie dettò in
istile boschereccio e pastorale. Molto però egli valse nel verseggiare giocoso
, ed in quella spezie di poesia, già inventata da Folengio, il quale si dice
Coccai, che volgarmente maccheronica vien chiamata . che dipartendosi
quell'erudito e generoso Si gnore , seco portate avesse , con le altre cose i c
o m ponimenti di quella dotta brigata, e che Gregorio non ne avesse gl’originali
serbati, e non ne rima nesser che pochi in mano di alcuno de'suoi amici, Ma
egli, intento qual novello Socrate ad istruire la gioventù e far rinascere fra
di noi lo studio e la scienza della greca favella, la quale è detto brac cio
destro della buona letteratura, poco cura le sue cose, e poco ambi di rendersi
per le stampe famoso. Dilettavasi egli infatti più della sostanza che dell و , e più d'istruire la gioventù S!11 renza
della dottrina erudizione. diosa , che di far pompa di lussureggiante арра Le
virtù cristiane e socievoli di M. pareg
giarono la sua erudizione e la sua dottrina. Era el FILOSOFO e religioso al
tempo stesso; ottimo Sacerdote, ed affabile senza ombra di bassezza o di poca
digni tà,sprezzatore grandissimodellericchezze, tal che pel noto fallimento del
banco dell'Annunziata avendo perduto quelpiccolo avere che collesue ono rate
fatiche erasi acquistato , uimase in una fredda in differenza, motteggiando
giocosamente come se nulla gli fosse intervenuto. Nè minore fermezza d'animo egli
nella morte di tre nipoti per sorella Biagio, Giovan Batista e Capozzeli,
giovinetti di grandi speranze i due primi nella medicina,ed il terzo nella
legalfacoltà, da lui sommamente ama. ti, ed allevati alla gloria ed alle
lettere. Poco curante egli si fu dell'amicizia de'potenti, e di ogni fasto,
dimostrò e di ogni civile onore. Maravigliosa era in tutto la sua temperanza,
talche i suoi costumi pareano più l'ultimo fine siccome un necessario termine
dell'uomo, e narrasi , che es antichi che nostri.Riguardava sendo un giorno
aperto , per alcun bisogno di fabbri ca,l'avello di Giovanni Gioviano Pon'ano,
ritrovan dosi ogli con un amico , lo prese vaghezza di scen dervi.Di fatti
discesovi, sudettesi in una delle nicchie da riporvi i morti intorno alle
pareti , e narrasi che mosso da involontaria allegrezza,dicesse: E chi sase
questo è il luogo che dee a me toccare? Somme lodi son queste certamente per M.,
il quale nato essendo nel mezzo della magna Grecia, nell'antica patria degl’Architi,
degl’Aristosseni,degl’Ennj, de'Pacuvj, e intendentissimo non meno della grea,
della latina e della Italiana poesia, che della più saggia FILOSOFIA, la quale
insegna non pur colle parole , ma col sobrio onorato Con grandissimocordoglio di
tutti gliamatori delle buone lettere, preso di ac cidente apopletico passò a
miglior vita ,e fu sepellito nella detta Cappella del Pontano , siccome in vita
avea desideralo. La sua morte fu onorata dal pianto di afflitte vedove Ο
Φερδινάνδος ΣανΦελικιος ευγνώμων ακροανης DIAGISTRO DOCTRINAE PULAETIVNI.
Ταυτην την Ακαδημιαν ο ποιησαντι e virtuoso suo contegno di vita. Fu per
Γρηγοειω Μεσσερε Σαλεντινω Εν ελλαδι φανη εις ακρον ταις παιδειας εληλακοτι il Socrate
de’suoi tempi, e datuttiriguar chiamato . Tanta era e cosi dato con istima e
con ammirazione perfetta in lui la notizia delle lettere greche, che mosse
invidia e stupore in parecchi sapientissimi Greci na zionali,iquali,passando
per Napoli,vollero vederlo ed ascoliarlo. Siccome abbiamo accennato,aluisideve
in buona parte il risorgimento delle buore lettere della greca dottrina, per
tanti ragguar spezialmente che si formarono sotto la sua di. devolissimi
letterati sciplina,eperciòhaeglispeziale eprecipuaragio ne ai nostri elogj ed
alla nostra riconoscenza. Nel no vero de’suoi discepoli furono i Biscardi,
Gennaro d'Andrea, i Calopresi, i Gravina, i Majelli, i Cirilli, i Capassi , gl’Egizi,
e tanti altri lumi della n o stra letteratura iqua’i malagevole sarebbe qui no
minare . tal ragione e di miserevoli bisognosi, a quali questo uomo
incomparabile in ogni maniera di virtù distribuiya tutto ciò che al puro uopo
della sua vita soperchia. va. Intervennero ai suoi funerali tutti i professo ri
della R. U. non che ragguarde volissimi personaggi. Uno di costoro già suo
scolaredi nobilissimo tegnaggio , insigne per lettere e per la scienza della
pittura e dell'architettura,innalzò a tanto maestro la see guente iscrizione in
greco ed in latino. Τα Διδασκαλω Διδακτρον. SALENTINO IN GRAECA LINGVA AD
SVMMVM ERVDITIONIS PROGRESSVM DE ACADEMIA HAC OPTIME MERITO) FERDINANDVS
SANFELICIVS GRATVS AVDITOR ANDREA MAZZARELLĄ PA CERRETO. Quantunque non
abbiasi cosa alcuna alle stam IV. sti. pe di M. Torre di S. Susanna,
luogo della Terra d'Otranto, tuttavia egli ha buon diritto che di lui si parli
in GregorioMesso nella ro edaltriGreci st'opera. La disgrazia avvenutagli que
di dover soffri re,sebbene innocente una lunga prigionia to di omicidio , lo
determinò Greca, e così felicemente venir riconosciuto qual ristauratore
dizione nel Regno di Napoli , e il Mabillon nel suo Iter Italicum parla con
somma lode del Gregorio . Occupò egli la Cattedra di questa lingua nellaUni
versità della Capitale, e la insegnò con tanto grido , che oltre la gioventù
contò fra lisuoi discepoli non poche persone per coltura e per sapere distinte
; e fra i più celebri alunni da lui istruiti si noverano Gennaro di Andrea , il
Caloprese Capassi ed altri molti.Benemerito , il Gravina , il perciò della
Greca Letteratura congiunse na del poetare, e conobbe le altre scienze con gran
vantaggio attenzione specialmente Religione all'epoca della sua morte accaduta
ordine di persone il compianse . ogni funerali i Professori ai suoi , ed , ed
ebbe onorata s e per sospet a studiare la lingua vi riuscì, che meritò di poi
anche alla erudizione lave dei giovani che con zelo ed istruiva ed educava alle
lettere ed alla insieme, perlocchè crate. La sua dottrina e le sue cristiane
virtù , m a specialmente una carità generosa giunsero a tale,che appellavasi
novello S o . Intervennero tutti della R. Università altri ragguardevoli
poltura nella cappella dove riposano le ceneri Pontano discepolo con iscrizione
Greca e Latina da un del suo composta (2). personaggi della Greca e r u (1) Fu
egli ascritto fra i primi Arcadi sotto il nome di Argeo Caran conessio.
Biografia degli Uom. ill. del Regno di Napoli. Allorchè si aprì il concorso per
la cattedra di lingua greca. Grice: “When they called Messere ‘Socrate’ I hope they don’t mean
Alcibiades’s implicature, ‘my dear Sileno!’” – Gregorio Messere. Messere. Keywords: implicature, Sileno, Socrates,
Socrate Sileno, Socrate, Silenus. Refs.: Luigi Speranza, “Grice e Messere”.
Grice e Messimeri: la ragione conversazionale e l’implicatura
conversazionale – filosofia italiana – Luigi Speranza (Seminara). Filosofo italiano. Grice: “He was of a noble family –
he was into the free market – so his is a philosophical economy.” Domenico Grimaldi (Seminara), filosofo. Esponente
dell'illuminismo napoletano. Francesco Mario Pagano. Nato in una famiglia
aristocratica che faceva risalire le proprie origini alla nota famiglia di
Genova, ricevette la prima educazione dal padre, il marchese Pio Grimaldi, un
uomo colto che aveva cominciato a introdurre criteri di conduzione innovativi
nelle sue proprietà terriere, peraltro non molto estese, di Seminara. Non
essendo molto ricco, il padre lo avviò agli studi giuridici, in previsione di
una possibile professione forense, all'Napoli. Nella capitale napoletana M. fu
raggiunto dal fratello minore Francescantonio, fece parte con il fratello
dell'Accademia dell'Arboscello, frequenta le lezioni di economia di Genovesi.
Si trasferì a Genova, dove ottenne la riammissione nel patriziato della
Repubblica di Genova, ottenendo così il permesso di esercitare alcune
magistrature. In Liguria, tuttavia, M. ha modo di approfondire gli aspetti
tecnici, economici e sociali legati all'agricoltura il cui studio lo spinse a
viaggi in Francia, specie in Provenza, in Piemonte e in Svizzera. Si interessò
in particolare alla colture dell'ulivo e del gelso per l'allevamento dei bachi
da seta. Venne accolto fra l'altro nell'Accademia dei Georgofili, che premiò
una memoria, nella Società economica di Berna, un centro di cultura
fisiocratica, e nella Société royale d'agriculture di Parigi. Saggio di
economia campestre per la Calabria Ultra François Quesnay, maggior
rappresentante della fisiocrazia Frutto delle sue ricerche fu il Saggio di
economia campestre per la Calabria Ultra, esposizione di un piano che, partendo
dalle condizioni di arretratezza dell'economia calabrese, secondo la dottrina
fisiocratica, ne indica i mezzi atti a la trasformare situazione economica
della Calabria. All'epoca il settore produttivo più importante era l'agricoltura
in quanto i posti nell'industria erano pochi, le alternative limitate
all'edilizia, ai lavori pubblici e al settore terziario; l'agricoltura era
tuttavia quasi esclusivamente di sussistenza, e lo scarso reddito determinava
un esodo massivo dalle campagne. Per Grimaldi l'ammodernamento dell'agricoltura
e l'integrazione tra agricoltura e allevamento erano le condizioni prime per
avviare la produzione industriale e il commercio. il successivo aumento del
reddito agrario avrebbe dovuto essere reinvestito nell'industria tessile e in
quelle serica, lattiero-casearia e olearia. La presenza di industrie avrebbe
innescato un circolo virtuoso in quanto avrebbe potuto richiamare un afflusso
di capitali per la ristrutturazione fondiaria e l'aumento delle dimensioni delle
aziende agricole, con successiva formazione e sviluppo di attività miste
agricolo-manifatturiere, specialmente alimentari, con impiego di mano d'opera
locale. L'imprenditore Vecchio frantojo ligure dismesso M. si impegna
a tradurre in pratica questi progetti, con l'aiuto finanziario del padre,
impegnandosi nel miglioramento della coltivazione degli olivi, chiamate dalla
Liguria maestranze e tecnici per creare a Seminara nuovi frantoi "alla
genovese"; rese poi pubblici i progetti e i risultati delle sue
innovazioni con un'opera edita con una
dedica a Beccadelli, marchese della Sambuca. Si dedicò più tardi alla
produzione della seta. M., che inizialmente intendeva assegnare
l'ammodernamento dell'agricoltura all'iniziativa privata, si rese conto che
l'approccio utilizzato per l'ammodernamento dell'industria olearia (in questo
caso, introduzione in Calabria della lavorazione della seta alla
"piemontese") non sarebbe stato sufficiente nella lavorazione della
seta per ostacoli di natura fiscale nel regno di Napoli, ossia del dazio sulla
seta calabrese. Diede pertanto inizio a vivace polemica nei confronti dei
controlli oppressivi doganali e dei monopoli statali nei settori delle
manifatture e del commercio. Il politico Sir John Acton La riflessione
sull'influenza dello stato nel mercato della seta, diede avvio al dibattito sul
problema della libertà nel commercio internazionale, in particolare nel
commercio del grano che aveva assunto una notevole importanza dopo la carestia.
Una delle proposte più importanti di M. fu la costituzione, nella Calabria
Ultra, di società economiche concepite come centri promotori il miglioramento
della tecnica agraria; ma la proposta non trovò il necessario sostegno né nei
proprietari terrieri né nel clero. In seguito allargò lo sguardo dalla Calabria
Ultra all'intero Regno, proponendo di svolgere un'attività conoscitiva sulla
struttura economica del Regno mediante la predisposizione di piani di visite
alle province napoletane affidati a ispettori di nomina regia, con proposte di azione
sulle "cause fisiche" dell'arretratezza, principalmente la mancanza
di strutture per l'irrigazione innanzitutto nelle Puglie, per le quali
suggeriva il ricorso anche al lavoro coatto. Filangieri Grazie alla
notorietà raggiunta con i suoi saggi M. fu nominato dal primo ministro Acton
assessore al neocostituito Supremo Consiglio delle Finanze assieme a
Filangieri, Palmieri, Delfico e Galanti. Il terremoto che causò gravi danni e
lutti alla famiglia Grimaldi. Grimaldi fu favorevole all'istituzione della
Cassa sacra, proponendo che ricostruzione fosse eseguita secondo un piano
pubblico che prevedesse iniziative strutturali per l'ammodernamento della
produzione agricola e industriale. Si adoperò per l'apertura a Reggio Calabria
di un istituto professionale nel quale si insegnasse "l'arte di tirar la
seta alla piemontese"; la scuola, diretta da M., ebbe un certo successo,
ma venne chiusa nel L'interruzione negli anni novanta dell'attività
riformatrice di Ferdinando IV di Napoli in seguito alla crisi collegata alla
rivoluzione francese comportò un atteggiamento di sospetto, da parte del
governo napoletano, nei confronti dell'intellettualità progressista. A Grimaldi
venne rifiutata la nomina, proposta dal Galanti, di presidente della
costituenda Società patriottica per la Calabria in quanto massone. Fu
addirittura arrestato, come gran parte dei massoni reggini (una cinquantina
circa) in seguito all'assassinio del governatore di Reggio, Pinelli e
trasferito nel carcere di Messina dove si trovava alla nascita della Repubblica
Napoletana. Suo figlio Francescantonio aderì alla Repubblica Napoletana. Saggi:
“Memoria ai gergofili sopra una specie di pianta pratense chiamata sulla”
(Firenze); “Economia campestre per la Calabria” (Napoli: Orsini); “La manifattura
dell'olio nella Calabria” (Napoli: Lanciano); “Manifattura e commercio delle
sete del Regno di Napoli alle sue finanze, scon alcune riflessioni critiche
sopra il bando delle sete” (Napoli: Porcelli); “La pubblica economia delle
provincie del Regno delle Due Sicilie” (Napoli: Porcelli); “Piano per impiegare
utilmente i forzati, e col loro travaglio assicurare ed accrescere le raccolte
del grano nella Puglia, e nelle altre provincie del Regno” (Napoli: Porcelli); “L’industria
olearia, e dell'agricoltura nelle Calabrie, ed altre provincie del Regno di
Napoli” (Napoli: Porcelli); “L’economia olearia antica sull'antico frantoio da
olio trovato negli scavamenti di Stabia” (Napoli: Stamperia Reale); “L’Ulteriore
Calabria con alcune osservazioni economiche relative a quella provincia”
(Napoli: Porcelli). Franco Venturi, Illuministi italiani, V: Riformatori napoletani, Napoli: Ricciardi,
Piromalli, La letteratura calabrese: Dalle origini al posivitismo, Cosenza:
LPE, Istruzioni sulla nuova manifattura
dell'olio introdotta nel Regno di Napoli da M. patrizio genovese, socio
ordinario, e corrispondente dell'Accademia de' Georgofili di Firenze, della
Società di Agricoltura di Parigi, e di Berna, In Napoli: presso Orsini, a spese
di Porcelli, Osservazioni economiche sopra la manifattura e commercio delle
sete del Regno di Napoli alle sue finanze, scritte dal marchese Domenico Grimaldi,
con alcune riflessioni critiche sopra del Bando delle Sete” (Napoli: Porcelli);
“Relazione d'un disimpegno fatto nella Ulteriore Calabria con alcune
osservazioni economiche relative a quella provincial” (Napoli: Porcelli);
“Piano di riforma per la pubblica economia delle provincie del Regno di Napoli,
e per l'agricoltura delle Due Sicilie, scritto da M., Napoli: Porcelli); Piano
per impiegare utilmente i forzati, e col loro travaglio assicurare ed
accrescere le raccolte del grano nella Puglia, e nelle altre provincie del
Regno scritto da M., patrizio genovese”
(Napoli: Porcelli); “Relazione d'una scuola da tirar la seta alla piemontese
stabilita in Reggio per ordine di Sua Maestà, sotto la direzione di M., e
l'approvazione del Vicario generale delle Calabrie don Francesco Pignatelli”
(Messina per Giuseppe di Stefano). L'opera apparve anonima ed è attribuita a M.
da Melzi, Note bibliografiche del fu Melzi, edite per cura di un bibliofilo
milanese con altre notizie, H-R, Milano:
Bernardoni) Galanti, Giornale di viaggio in Calabria; introduzione di Luca
Addante, Soveria Mannelli: Rubbettino, A. Ubbidiente, Il pensiero e l'opera di M.
e Francescantonio Grimaldi. Testi di Laurea. Università degli Studi di Salerno,
Facoltà di Magistero. Perna, Dizionario Biografico degli Italiani, Roma:
Istituto dell'Enciclopedia, Basile, «Un illuminista calabrese: M. da Seminara,
in: Archivio Storico per la Calabria e la Lucania, Cingari, Giacobini e
Sanfedisti in Calabria, Reggio Cal., "Casa del libro", Morisani,
Massoni e Giacobini a Reggio Calabria,
Reggio Cal., Morello, Romeo,
Alcune precisazioni su M. un riformatore Calabrese, in "Historica",
Antonio Piromalli, L'attualità del pensiero e delle opere del marchese Domenico
Grimaldi, Cosenza: L. Pellegrini, Luciano, M. e la Calabria, Salerno, Carucci. M.
la voce nella Treccani L'Enciclopedia Italiana. Grice: “Isn’t ONE Sicily
enough?” -- -- Giovanni Antonio Summonte, storico vissuto a cavallo
tra il XVI e il XVII secolo, all'interno del secondo volume della sua Historia
della città e Regno di Napoli, inserisce un trattato dal titolo Dell'Isola di
Sicilia, e de' suoi Re; e perché il Regno di Napoli fu detto Sicilia. In questo
scritto l'origine della distinzione tra due «Sicilie» separate dal Faro di
Messina viene individuata nella bolla pontificia con cui papa Clemente IV
investì Carlo I d'Angiò del Regno di Napoli: «Papa Clemente IV, il quale
investì, e coronò Carlo d'Angiò di questi due Regni, chiamò quest'Isola, e il
Regno di Napoli con un sol nome, come si può vedere in quella Bolla, ove dice,
Carlo d'Angiò Re d'amendue le Sicilie, Citra, e Ultra il Faro: e questo
eziandio osservarono gli altri Pontefici, che a quello successero, e si
servirono degl'istessi nomi. Imperciocchè 7 altri Re, che al detto Carlo
successero che solo del Regno di Napoli, e non di Sicilia padroni furono,
chiamarono il Regno di Napoli, Sicilia di qua dal Faro. Il Re Alfonso poi,
ritrovandosi Re dell'Isola di Sicilia, per essere egli successo a Ferrante suo
padre, e avendo anco con gran fatica, e forza d'armi guadagnato il Regno di
Napoli da mano di Renato, si chiamò anch'egli con una sola voce, Re delle Due
Sicilie, Citra, e Ultra; E questo per dimostrare di non contravenire
all'autorità de' Pontefici. Ad Alfonso poi successero 4 altri Re i quali furono
Signori solo del Regno di Napoli, e si intitolarono, come gli altri, Re di
Sicilia Citra. Ma Ferdinando il Cattolico, Giovanna sua figlia, Carlo
Vimperadore e Filippo nostro re, e Signore, i quali anno sic avuto il dominio
d'amendue i Regni, si sono intitolati, e chiamati Re delle due Sicilie Citra, e
Ultra: la verità dunque è, che questi nomi vennero da' Pontefici romani, (come
s'è detto) i quali cominciarono ad introdurre, che 'l Regno di Napoli si
chiamasse Sicilia.» La stessa tesi è sostenuta da Giannone nella sua
Istoria civile del Regno di Napoli, in cui si citano vari stralci della bolla
pontificia, con la quale Clemente IV concesse l'investitura a Carlo d'Angiò
«pro Regno Siciliae, ac Tota Terra, quae est citra Pharum, usque ad confiniam
Terrarum, excepta Civitate Beneventana». In un altro passo la bolla proclamava:
«Clemens IV infeudavit Regnum Siciliae citra, et ultra Pharum». Secondo
Giannone è dunque questa l'origine del titolo rex utriusque Siciliae, che
tuttavia Carlo d'Angiò non usò mai nei suoi atti ufficiali, preferendo gli
antichi titoli dei sovrani normanni e svevi[3]. Marchese Domenico Grimaldi.
Grimaldi di Messimeri. Messimeri. Keywords: implicature, economia olearia
antica – antico frantoio da olio a Stabia -- Refs.: Luigi Speranza, “Grice e
Messimeri” – The Swimming-Pool Library.
Grice e Metello: la
ragione conversazionale e l’implicatura conversazionale – Roma – filosofia
italiana – Luigi Speranza
(Roma). Filosofo italiano. A Roman general and politician. A pupil of Carneade.
Quinto Cecilio Metello Numidico. Metello.
Grice e Metopo:
la ragione conversazionale della diaspora di Crotone -- Roma – filosofia
italiana – Luigi Speranza (Metaponto).
Filosofo
italiano. Cited by Stobeo – He writes a treatise on virtue [VIRTUS, ANDREIA] which
survives. Giamblico lists him as a Pythagorean.
Grice e Metrodoro:
la ragione conversazionale degl’ottimati di Crotone -- Roma – filosofia
italiana – Luigi Speranza
(Crotone). Filosofo
italiano. A Pythagorean and son of Epicharmo, cited by Giamblico.
Grice e Metronace:
la ragione conversazionale e l’implicatura conversazionale nella scuola di
Napoli – Roma – filosofia italiana – Luigi Speranza (Napoli). Filosofo italiano. Metronace. Porch.A popular teacher
of philosophy at Napoli, where Seneca attended some of his lectures.
Grice e Micalori: la ragione conversazionale e l’implicatura
conversazionale -- Ganimede e l’implicatura sferica di Giove – filosofia
italiana – Luigi Speranza (Roma).
Filosofo
italiano. Grice: “I took my ideas on
longitude and latitude from Micalori” -- Grice: “By calling it ‘sfera,’
Micalori’s statement ENTAILS rather than implicates that the Romans were
wrong.” Professore a Urbino. Opere: “Della sfera mondiale” In Urbino,
Mazzantini, M., Antapocrisi, In Roma, Francesco Roma Cavalli. Zeus features heavily in a
lot of starlore, and the Eagle constellation is no exception. The
predominantly accepted mythos for this constellation is the abduction of
Ganymede. Zeus had facilitated the kidnapping, fancying the beautiful mortal
boy as his personal cup-bearer. In the constellation, which is situated
south of Cygnus on the equator, making it visible from both the Northern and
Southern hemispheres, poor Ganymede can be seen hanging from the claws of the
eagle as he is swiftly taken to the heavens. The constellation appears
alongside several other bird constellations. The Eagle’s wings are spread,
giving it the appearance of gliding through the stars. As Hyginus states, the
beak is separated from the body by a milky circle. It was also said to set “at
the rising of the Lion and rises with Capricorn”. (Hyginus, Astronomy,
3.15) Greek astronomy Humans have a natural urge to identify
familiar things amongst the twinkling stars of the mysterious abyss above us.
These narratives came out of astronomical observations and ancient time
tracking. The study of the sky began long before the earliest Greek sources
that (sparsely) discuss them, Homer and Hesiod. They likely developed during
the transition from oral to written transmission, but to what is extent is
unknown. Even though the Greeks were late to the constellation
conversation, they received a lot of their knowledge from their Eastern
neighbors. The Greeks introduced the word katasterismos, or catasterism, which
refers to the process of being set in the heavens. Constellations were used for
navigation and an indication of seasonal change; many extravagant mythic
connections were added later. Today, there are 88 constellations
officially defined by the International Astronomical Union, and many of them
have been accepted since Ptolemy’s The Almagest. Constellations created
by the Mesopotamians between 1300-1000 BC originate in older lands, but the
Greek astral mythos canon was solidified by Eratosthenes, in a work now lost to
us. Zeus and his trusted companion The myth of Ganymede is very
ancient lore, being told in the tale of Troy by Homer (Illiad) – albeit with no
mention of an eagle escort. In the fifth Homeric Hymn to Apollo, Ganymede was
said to be whisked off to Olympus by a ‘heaven-sent whirlwind’. The eagle
was not connected to this tale until the 4th century BC. The constellation was
accepted as an eagle prior to this, so it is presumed that this addition was
made to make the story fit the stars, probably because Ganymede is said to
feature in his own nearby constellation, the water-pourer (Aquarius). Micalori. Keywords: implicatura sferica,
planifesferio, Casali. Refs.: Luigi Speranza, “Grice e Micalori” – The
Swimming-Pool Library.
Grice e Miccoli: la ragione conversazionale e l’implicatura
conversazionale d’ANTONINO -- homo loqvens – filosofia italiana – Luigi
Speranza (Roma). Filosofo italiano. Grice: “Miccoli is a great
philosopher – and surgeon – My favourites are his ‘Corpo dicibile,’ which
trades on my idea of what it means to ‘say’ something; and his ‘Homo loquens,’
a play on Aristotle’s ‘zoon logikon,’ but which Aristotle would find otiose:
man is the ‘vivente’ that speaks, or the ‘animal’ that speaks. To say that it
is the ‘homo’ that speaks relies on Darwin’s classifications and phyla of homo
sapiens sapiens and the rest!” La
divertente commedia umana Incipit Chi si accinge alla lettura dell' Elogio
della follia di Erasmo farebbe bene a non dimenticare taluni antecedenti
biografici dell'autore che spiegano meglio l'ironia bonaria dell'opuscolo. Li
richiamiamo. Geertsz, latinizzato secondo il costume degli umanisti in
Desiderio Erasmo, nacque figlio di illegittimo coniugio. La famiglia paterna,
in auge nella borghesia di Gouda, come apprendiamo dallo stesso Erasmo, si
oppose alle nozze riparatrici del figlio, costringendolo, con inganno, a far
intraprendere la carriera ecclesiastica al malcapitato giovanotto. Citazioni Come umanista Erasmo si sente
apparentato alla società dalla duttile forza della parola che ne saggia
criticamente le valenze in termini di ironia, sarcasmo, gioco allusivo,
bonarietà lungimirante, tolleranza magnanima, moralismo contenuto. Fin dalla
dedica dell'opuscolo a Moro si arguisce che l'autore non vuol propinare
sapientia austera e compassata, ma buon senso brioso che permei di sé la vita
quotidiana della gente, fosse anche d’ANTONINO che sul letto di morte, lui
filosofo, esclama, a un certo momento: «Sentenzio me cacavi! La sapienza dei
dotti è tanto altezzosa quanto sterile, diversamente dal buon senso che cambia
in meglio l'esistenza non sofisticata. (Sotto la penna dell'insigne umanista
olandese si fronteggiano al femminile Sapientia e Stultitia: la prima, per
voler essere austera ad ogni costo, diventa stolta; la seconda, in quanto
«forza vitale irrazionale e creatrice», si palesa veramente saggia alla resa
dei conti. L' Elogio della follia conserva un fascino di imperitura attualità.
Lo si desume dall'analisi di Histoire de la Folie, dove Foucault evidenzia il
confine sfumato tra ragione e sragione in epoca di alta tecnologia, e altresì
dalle invettive di Nietzsche contro lo smunto bibliotecario, lo stitico
correttore di bozze, il pallido burocrate stipendiato, emblemi tutti del moderno
«uomo alessandrino». (Explicit Erasmo conosce e cita perfino pagine della
Bibbia a riprova della bontà dei doni che Follia concede ai mortali. Un modo
questo, di prendere in giro anzitempo la presunzione dispotica delle società
economicistiche che intendono mantenere sotto loro tutela il cittadino
«minorenne» sempre bisognoso di dande e mordacchie. Gli autori classici sono,
tra l'altro, spiriti lungimiranti. A tali società alienanti di oggi e di domani
Blake, con spirito erasmiano, potrebbe ripetere: «esuberanza è bellezza. La
divertente commedia umana, introduzione a Erasmo da Rotterdam, Elogio della
Follia, TEN, Introduzione a "Vita di Gesù" Incipit Il contesto
storico culturale della Vita di Gesù La recente edizione storico-critica delle
Opere complete di Hegel consente di far chiarezza sulle discussioni e
congetture che hanno tenuto a lungo il campo nella letteratura hegeliana a
proposito dei cosiddetti Scritti teologici giovanili, la cui indole cronologica
vengono ora sancite su base filologica e critica più accorta. Più che ai titoli
apposti da Nohl ai vari frammenti e più che alle congetture sulla data
probabile di tali scritti, è più fruttuoso rifarsi agli anni di formazione
filosofica e teologica di Hegel nello Stift di Tubinga e reperire nel
curriculum studiorum le ascendenze prossime che hanno influenzato maggiormente
l'autore in una speculiare lettura dei quattro Evangelisti, da cui desume Das
Leben Jesu. Citazioni Gli interessi culturali di Hegel, negli anni tubinghesi,
sono prevalentemente filosofici, incentivati dalla lettura di Rousseau, Jacobi,
Lessing, Kant, Fichte su temi sociopolitici ed etico-religiosi. (Hegel,
studioso di filosofia, si sente chiamato a lumeggiare «spiritualmente» la
situazione storica del suo tempo e a porre le premesse di carattere razionale
per l'avvento di un «ordine uguale di tutti gli spiriti». Il lettore del Leben
Jesu si accorge subito di trovarsi di fronte a una forma di scrittura audace,
che desacralizza e sdivinizza la persona di Gesù, riducendolo a maestro di
morale sublime. [Paolo Miccoli,
introduzione a Hegel, Vita di Gesù. TEN. “Filosofia della storia”, “Corpi
dicibili”, “Homo louqens”. Paolo Miccoli. Miccoli. Keywords: homo loquens,
corpo dicibile, corpi dicibili. Refs.: Luigi Speranza, “Grice e Miccoli” – The
Swimming-Pool Library.
Grice e Miccolis: la ragione conversazionale e l’implicatura
conversazionale – BRVNO – filosofi italiani al rogo -- filosofia italiana –
Luigi Speranza (Corato). Filosofo italiano. Grice:
“Miccoli reminds me of G. Baker, who dedicated most of his life to Witters! Miccolis to Labriola.” Considerato uno dei massimi studiosi di Labriola. Si trasferì a Perugia per gli studi
universitari, laureandosi in filosofia a pieni voti con una tesi dal titolo «Il
pensiero politico crociano e la genesi del liberalismo». Abilitatosi cum laude
all'insegnamento di storia e filosofia, professore in vari licei della
provincia, occupò una cattedra stabile presso l'Istituto tecnico per geometri a
Perugia, accostando l'insegnamento di estetica all'Accademia di belle arti Vannucci.
Divenne responsabile del settore culturale del PCI per la regione Umbria; ma,
preso dagli studî e dall'insegnamento, lasciò l'incarico, comunque seguendo
sempre le vicende politiche con attenzione e passione. La sua è stata una
formazione liberale: considerava suoi padri spirituali Labriola, Croce, Gobetti.
Dalla fine degli anni Settanta la sua vita sarà rivolta allo studio del
filosofo cassinese Labriola, da Miccolis ritenuto «un buon punto per capire la
storia d'Italia». Nascerà quindi il Carteggio labrioliano, in cinque volumi,
presentato da Cesa all'Accademia dei Lincei, edito per gli auspici e con il
contributo dell'Istituto italiano per gli studi storici e dell'Università degli
Studi di Napoli "L'Orientale" e favorito dalla consultazione, nel
frattempo divenuta possibile, delle carte Labriola del Fondo Dal Pane,
acquistato dalla Società napoletana di storia patria. Su tale monumentale
lavoro è stato scritto: «un evento letterario, probabilmente l'acquisizione più
importante tra le fonti della cultura italiana postunitaria; e, di più, senza
esagerazione, si presenta come un capolavoro ecdotico, per accuratezza
filologica ed esaustività del commento. Miccolis era certo divenuto col tempo
l'esperto più sicuro della impervia grafia del suo autore, della quale
conosceva ogni piega e ogni anomalia, dei contesti politici e culturali in cui
Labriola si muoveva della spezzettata, dispersa e contorta labrioliana, difficile da padroneggiare: si
era anche impadronito, in base a una sensibilità linguistica non comune, del
"vocabolario" dell'Autore in tutte le sue sfumature, ed era perciò in
grado di respingere o di dubitare di attribuzioni di testi, datazioni
improbabili, letture sghembe». Miccolis scrisse inoltre sistematicamente per
varie riviste (Rivista di storia della filosofia, il Giornale critico della
filosofia italiana, Belfagor, Critica storica, Nuovi studi politici, etc.);
numerosi sono i suoi saggi e notevoli gli ulteriori apporti documentari
alla labrioliana. Collabora intensamente
con l'Istituto italiano per gli studi storici e la Fondazione Biblioteca Croce:
aveva il compito di revisionare i carteggi crociani, e sotto il suo controllo
passavano i volumi dell'Edizione nazionale delle opere di Croce. È stato anche
uno dei principali animatori dell'Edizione nazionale delle opere di Labriola,
per la quale aveva contribuito a definire il piano editoriale, i criteri
metodologici, e il problema del rapporto tra l'opera edita di Labriola e il
fondo manoscritto della Società napoletana di storia patria. Adnkronos, Filosofi, E' morto M., massimo
studioso di Labriola, Bari, SAVORELLI, Rivista di storia della filosofia,,
fasc. 2. Opere: “ Il carteggio di Antonio Labriola conservato nel Fondo Dal
Pane” «Archivio storico per le provincie napoletane», «Con la Sua calligrafia che mi ricorda i
papiri greci...». La filologia, la guerra, la Crusca nel carteggio di Croce con
Pistelli e Teresa Lodi, a c. di M. e Savorelli, in Gli archivi della memoria,
Firenze, Biblioteca Medicea Laurenziana, (rist. in Gli archivi della memoria e
il Carteggio Salvemini-Pistelli, a c. di R. Pintaudi, Firenze, Biblioteca
Medicea Lauenziana, Polistampa, Labriola, La politica italiana Corrispondenze
alle « Basler Nachrichten », M., Napoli, Bibliopolis, Labriola, Carteggio, M.,
Napoli, Bibliopolis, M., Labriola, Dizionario biografico degli italiani, A.
Labriola, L'università e la libertà della scienza, M., Torino, Aragno, Labriola,
Bruno. Scritti editi ed inediti M. e Savorelli, Napoli, Bibliopolis, M.,
Antonio Labriola. Saggi per una biografia politica, A. Savorelli e M., Milano,
UNICOPLI, M., Gli scritti politici di
Labriola editi da M., A. Savorelli e M., Napoli, Bibliopolis, G. Bucci, M., il ricordo a un anno dalla morte,
"Corato live", W. Gianinazzi, M. Prat, In memoriam "Mil neuf
cent", n° 28, 201. A. Savorelli, Stefano Miccolis, «Rivista di storia
della filosofia», fa A. Meschiari, Stefano Miccolis studioso di Antonio
Labriola, «Rivista di storia della filosofia». Stefano Miccolis. Miccolis. Keywords:
filosofi italiani al rogo. BRVNO. Refs.: Luigi Speranza, “Grice e Miccolis” –
The Swimming-Pool Library.
Grice e Michelstädter: la ragione conversazionale e l’implicatura
conversazionale – il giovane divino -- l’implicatura persuasiva di Platone – filosofia
giudea – filosofia nel ventennio fascista – filosofia italiana -- Luigi
Speranza (Gorizia). Filosofo italiano. Grice: “It’s difficult to grasp
Michelsteadter’s implicature: his study on ‘persuasion’ is brilliant – he was a
close reader of Plato, and he uses figurative language, as ‘il giovane divino.’
My favourite is his account of the persuasive rhetoric of Cicero.” Grice:
“Michelsteadter plays with the etymology of persuasion, which is cognate with
‘suave,’ as it should – sweet talk, we should say – which I could make into a
maxim which would not be strictly ‘conversational’ unless under the category of
modus – ‘be sweet’ –But the sweetness applies in general to my framework: the
emissor aims to be sweet if he is going to try to influence the other, and will
be influenced by a sweeter co-emissor.” essential Italian philosopher. Ultimo di quattro
figli, da un'agiata famiglia. Il padre, Alberto, dirige l'ufficio goriziano
delle Assicurazioni Generali ed è presidente del Gabinetto di Lettura
goriziano. È un uomo colto, autore di scritti letterari e di conferenze,
rispettoso delle usanze tradizionali ma solo formalmente, per rispetto borghese
-- è, anzi, un laico, un tipico rappresentante della mentalità materialistica.
Il semitismo non sembra quindi incidere molto sulla sua formazione culturale,
che scoprire solo più tardi e con non poca meraviglia di avere un antenato
cabalista. Iscritto al severo Staatsgymnasium cittadino, fa propria la rigida
Bildung asburgica. Con le traduzioni dal greco e dal latino ha i primi approcci
colla filosofia. A iniziarlo sono Schubert-Soldern, solipsista gnoseologico,
secondo il quale tutto il sapere va ricondotto alla sfera del soggetto; e
l'amico Mreule che gli fa conoscere Il mondo come volontà e rappresentazione,
di cui resta traccia soprattutto ne La Persuasione e la Rettorica. Nella
soffitta di Paternolli, oltre a Schopenhauer, legge e discute, con gli amici
Nino e Rico, i tragici e i presocratici, Platone, il Vangelo e le Upanishad; e
poi ancora Petrarca, Leopardi, Tolstoj, e l'amatissimo Ibsen. Conclusde
gli studi ginnasiali e progetta di iscriversi a giurisprudenza; in seguito abbandona
l'idea e si iscrive alla facoltà di matematica a Vienna. Ma l'anima è giàper
dirla con Leopardi nel primo giovanil tumulto verso un altrove che non riesce a
riconoscere nella ferrea logica matematica. Si iscrive al corso di Lettere
dell'Istituto di Studi Superiori Fiorentino, città in cui vivrà per quasi
quattro anni e dove conoscerà, fra gli altri, Chiavacci, futuro curatore delle
sue Opere, ed Arangio-Ruiz, noto filosofo. Continua a ritrarre, fra tratto
espressionistico e schizzo caricaturale, la varia umanità in cui s'imbatte, sia
nei mesi di studio che nei periodi di vacanza al mare e in montagna. Scrive
moltissimo, in modo quasi ossessivo, dalle lettere ai familiari (in particolare
alla sorella Paula) alle recensioni di drammi teatrali. Un evento luttuoso
segna la sua vita: la morte, per suicidio, del fratello Gino. Due anni prima si
era suicidata anche una donna da lui amata, Nadia Baraden. Mreule parte per
l'Argentina. Questa partenza è segnata da un evento significativo, una sorta di
passaggio del testimone. Si fa consegnare da Rico la pistola che porta sempre
con sé. Completati gli esami, ritorna a Gorizia e inizia la stesura della
tesi di laurea, assegnatagli da Vitelli, concernente i concetti di persuasione
e di retorica in Platone e Aristotele. La sua attività è febrile. Oltre alla
Persuasione scrive anche la maggior parte delle Poesie e alcuni dialoghi, tra
cui spicca il Dialogo della salute. Il suo isolamento diventa pressoché totale,
mangia pochissimo e dorme per terra, come un asceta. Vede solo la sorella e il
cugino Emilio. Comunica al padre che dopo la tesi non avrebbe fatto il
professore, ma che appena laureato sarebbe andato al mare, forse a Pirano o a
Grado. Dopo un diverbio con la madre, impugna la pistola lasciatagli da Mreule
e si toglie la vita. Sul frontespizio della tesi aveva disegnato una fiorentina,
una lampada ad olio, e aggiunto in greco: apesbésthen, «io mi spensi».
Amici raccolsero i suoi saggi, ora alla Biblioteca di Gorizia. Sepolto nel
cimitero ebraico di Valdirose (Rožna Dolina), oggi nel comune sloveno di Nova
Gorica, a poche centinaia di metri dal confine con l'Italia. La breve vita di
Michelstaedter scorrecome risulta dall'Epistolarioall'insegna di una volontà di
vivere continuamente illuminata dal desiderio di un altrimenti e di un altrove
metafisico che fa di lui un impulsivo, un irrequieto esploratore di linguaggi e
di mezzi espressivi, capace di spaziare dalla pittura alla poesia passando per
le ripide vette della filosofia. Nell'apologo dell'aerostato incluso ne La
Persuasione e la Rettorica, l'essenza del pensiero occidentale, la rettorica,
viene fatta risalire da M. a un parricidio: quello di Aristotele nei confronti
di Platone. Questi, nella metafora costruita da M., escogita un mechánema, una
macchina volante per abbandonare il peso del mondo e giungere all'assoluto.
Maestro e discepoli riescono a librarsi negli alti spazi del cielo, ma restano
a metà strada, fra una mera contemplazione dell'essere e del tempo e la
nostalgia della terra e delle cure mondane. A riportarli sulla terra ci pensa
allora un discepolo più scaltro e intraprendente degli altri, Aristotele, il
quale, tradendo il maestro, fa scendere il mechánema restituendo così a tutti la
gioia d'aver la terra sicura sotto i piedi. Questa nostalgia del mondo
intelligibile platonico fa quindi di lui un discepolo di Schopenhauer, più che
di Nietzsche. La costituzione della metafisica è per lui una storia di
rettorici tradimenti, la vicenda di una verità dai grandi persuasi tanto
proclamata agli uomini quanto da questi disattesa e inascoltata. Quanto io dico
è stato detto tante volte e con tale forza che pare impossibile che il mondo
abbia ancor continuato ogni volta dopo che erano suonate quelle parole. Lo
dissero ai Greci Parmenide, Eraclito, Empedocle, ma Aristotele li trattò da
naturalisti inesperti; lo disse Socrate, ma ci fabbricarono su 4 sistemi... lo
disse Cristo, e ci fabbricarono su la Chiesa. La persuasione è la visione
propria di chi ha compreso la tragicità della finitezza e ad essa vuol tener
fermo, senza ricorrere a quegli «empiastri»i kallopísmata órphnes, gli
«ornamenti dell'oscurità»che possano lenire il dolore scatenato da tale consapevolezza.
L'essere è finitezza che si rivela solo nella dimensione tragica di una
presenza abbacinante, ma gli uomini rigettano questa tragica consapevolezza
ottundendosi, pascalianamente, nel divertissement. Persuaso è chi ha la vita in
sé, chi non la cerca alienandosi nelle cose o nei luoghi comuni della società
perdendo l'irrinunciabile hic et nunc del proprio esserci, ma riesce «a
consistere nell'ultimo presente», abbandonando quelle illusioni di sicurezza e
di conforto che avviluppano chi vive abbagliato dalle illusioni create dal
potere, dalla cultura, dalle dottrine filosofiche, politiche, sociali,
religiose. È questa «la via preparata» dalla quale a tutti fa comodo non
discostarsi troppo; è questo restare perennemente attaccati alla vitala
philopsychìaa far sì che la "rettorica" trionfi sempre. La vita,
soffocata dalla ricerca dei piaceri, della potenza, finanche dalla presunzione
filosofica di possedere la via e quindi la vita stessa, non vive, perché in
ogni istante ciascuno rimane avvolto dalle cure per ciò che non è ancora o dal
rimpianto per ciò che non è più, mancando sempre l'attimo decisivo, quello che
i greci chiamavano kairós, il tempo propizio. Perciò nella vita facciamo
esperienza della morte, di quella «morte nella vita» cantataquasi una danse
macabrenel Canto delle crisalidi: «Noi col filo / col filo della vita / nostra
sorte / filammo a questa morte». Il pensiero di M. procede di
conseguenza, per liberare il potenziale di tragicità dell'esistenza, attraverso
violente contrapposizioni concettuali (persuasione-rettorica, vita-morte,
piacere-dolore), senza alcun tentativo di mediazione dialettica. M. respinge,
con un gesto iniziatico, l'idea di costruire una dottrina sistematica della
persuasione e della salute, in quanto «la via della persuasione non è corsa da
'omnibus', non ha segni, indicazioni che si possano comunicare, studiare,
ripetere. Ma ognuno ha in sé il bisogno di trovarla e nel proprio dolore
l'indice, ognuno deve nuovamente aprirsi da sé la via, poiché ognuno è solo e
non può sperar aiuto che da sé: la via della persuasione non ha che questa
indicazione: non adattarti alla sufficienza di ciò che t'è dato». La salvezza
individuale è possibile solo in una singolarità irripetibile, irriducibile,
concentrata in sé. Il solipsismo di Michelstaedter è perciò radicale: non
ci sono vie, non ci sono cammini, c'è solo il viandante che nel deserto
dell'esistenza è «il primo e l'ultimo», crocefisso al legno della propria
sufficienza e schiacciato dalla croce di falsi bisogni. Poiché il mondo è
negatività assoluta, al pensiero non resta che negare questa stessa negatività
rifiutando i dati dell'immanenza: «Solo quando non chiederai più la conoscenza
conoscerai, poiché il tuo chiedere ottenebra la tua vita». Si tratta di una
sentenza di sapore quasi buddistico: non a caso Mreule enfatizzerà la figura
dell'amico descrivendolo come «il Buddha dell'occidente». Produzione
artistica La produzione poetica e quella pittorica di M. possono essere
considerate un prolungamento e un completamento di questo sentimento tragico e
mistico. Come nel verso poetico egli tenta di esprimere l'inesprimibile, di
dire con parole ciò che sfugge al sistema di segni codificato e perciò già da
sempre istituito retoricamente, così nel segno pittorico, nello schizzo rapido
e scherzoso come nel ritratto composto e meditato, traluce l'impossibilità di
giungere a quella che Parmenide chiamava la ben rotonda verità. Non siamo
giocati solo dalle parole, ma anche dalle immagini di una realtà fatta di
colori e di forme che ci sfuggono nella loro immediatezza e alterità, «come chi
vuol veder sul muro l'ombra del proprio profilo, in ciò appunto la distrugge».
Anche l'arte e la poesia, come la retorica filosofica, si rivelano infine per
quello che sono: fragili orpelli di cui si orna l'oscurità dell'essere e che
ogni linguaggio escogitato dall'uomo sarà sempre impotente a esprimere.
Saggi: “Saggi” (G. Chiavacci, Sansoni, Firenze); “Scritti scolastici, S.
Campailla, Gorizia, Opera grafica e pittorica, S. Campailla, Gorizia, Il
dialogo della salute e altri dialoghi, S. Campailla, Adelphi, Milano Poesie, S.
Campailla, Adelphi, Milano, La Persuasione e la Rettorica, Vladimiro Arangio-Ruiz,
Formiggini, Genova, edizione critica S. Campailla, Adelphi, Milano poi, con le
Appendici critiche, ivi,). Epistolario, S. Campailla, Adelphi, Milano nuova
edizione riveduta e ampliata, ivi,
Parmenide ed Eraclito. Empedocle, SE, Milano, L'anima ignuda nell'isola
dei beati. Scritti su Platone, D. Micheletti, Diabasis, Reggio Emilia, Dialogo della salute. E altri scritti sul
senso dell'esistenza, a cura e con un saggio introduttivo di G. Brianese,
Mimesis, Milano, La melodia del giovane divino, S. Campailla, Adelphi, Milano La persuasione e la rettorica, edizione critica,
A. Comincini, Joker. M.-Winteler, Appunti per una biografia di M.. M. si
riferisce, nell'Epistolario, al bonno Isacco Samuele Reggio, confondendolo con
il padre di questo, Abram Vita Reggio
S.Campailla, Il segreto di Nadia B., Marsilio,. Da articoli di cronaca
americani dell'epoca, si apprende che il suicidio avvenne con un colpo di
pistola alla tempia destra. La
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persuasione e la rettorica Magris, Un altro mare Il dialogo della salute,
Biografie e studi critici Acciani Antonia, Il maestro del deserto. M.,
Progedit, Bari Arbo Alessandro, Carlo Michelstaedter, Studio Tesi, Pordenone
(Civiltà della memoria). Arbo Alessandro, Dizionario Biografico degli Italiani,
Roma, Istituto dell'Enciclopedia Italiana,. Arbo Alessandro, Il suono
instabile. Saggi sulla filosofia della musica nel Novecento, NeoClassica, Roma,
Giuseppe Auteri, Metafisica dell'inganno, Università degli Studi, Catania, Benevento,
Scrittori giuliani. M., Slataper, Stuparich, Otto/Novecento, Azzate, Brianese,
L'arco e il destino. Interpretazione di M., Abano Terme (PD), Francisci); Camerino,
La persuasione e i simboli. M. e Slataper, Liguori, Napoli Sergio Campailla,
Pensiero e poesia di M., Patron, Bologna. Sergio Campailla, A ferri corti con la
vita, Comune di Gorizia Sergio Campailla, Controcodice, Edizioni Scientifiche
Italiane, Napoli Valerio Cappozzo, La passione, Les Cahiers d'Histoire de l'Art
nº2, Parigi Valerio Cappozzo, Il percorso universitario di dall'archivio dell'Istituto di Studi
Superiori, in Un'altra società. M. e la
cultura contemporanea, S. Campailla, Marsilio, Venezia, Un'introduzione,
Perego, Storace e Visone, AlboVersorio, Milano); L'Essere come Azione, Erasmo
Silvio Storace, AlboVersorio, Marco Cerruti, Carlo Michelstaedter, Mursia,
2Milano (Civiltà letteraria, Sez.
italiana). Cerruti, Ricordi, L'Essere come Azione", Erasmo Silvio Storace,
AlboVersorio, Milano; Cinquetti, M.. Il nulla e la folle speranza, Edizioni
Messaggero, Padova Tracce del sacro nella cultura contemporanea,). Paola
Colotti, La persuasione dell'impersuadibilità. Saggio su M., Ferv, Roma, Acunto,
La parola nuova. Momenti della riflessione filosofica sulla parola nel
Novecento, Rubbettino, Soveria Mannelli Martino Dalla Valle, Dal niente
all'impensato. Saggio su M., Imprimitur, Padova Daniela De Leo, M. filosofo del
"frammento" con Appunti di filosofia di M., Milella, Lecce Daniela De
Leo, Mistero e persuasione in M. Passando da Parmenide ed Eraclito, Milella,
Lecce Roberta De Monticelli, Il richiamo della persuasione. Lettere (Marietti,
Genova); Roberta De Monticelli, Ricordo di una giovinezza,[ "M.. L'Essere
come Azione", Erasmo Silvio Storace, AlboVersorio, Milano Martire della
persuasione", tesi di laurea di Massimo Mirizzi, Biblioteca Statale
Isontina, Gorizia Dialoghi intorno a M., Sergio Campailla, Biblioteca Statale
Isontina, Gorizia 1988. Eredità di M., Silvio Cumpeta e Angela Michelis, Forum
Edizioni, Udine Laura Furlan, L’essere straniero di un intellettuale moderno,
Lint, Trieste (Vie di fuga 6).
L'immagine irraggiungibile. Dipinti e disegni di M., Gallarotti, Edizioni della
Laguna, Mariano del Friuli, Galgano Andrea, Il vortice del nulla, in Mosaico,
Roma, Aracne, Giordano, Il pensiero e
l'arte di Carlo Michelstaedter, in "Riscontri", 1. Ora, revisionato,
in Id., Il fantastico e il reale. Pagine di critica letteraria da Dante al
Novecento, Napoli, Edizioni Scientifiche italiane, Innella Francesco, M.:
frammenti da una filosofia oscura, Ripostes, Salerno-Roma (I tascabili).
Vincenzo Intermite, M. Società rettorica e coscienza persuasa, Firenze Atheneum
(collana Collezione Oxenford, Rocca, Nichilismo e retorica. Il pensiero di M.,
ETS, Pisa (Biblioteca di
"Teoria" 2). C. Rocca, L’esperienza del senso, in «Il Cannocchiale», C.
Rocca, Il motivo della persuasione e il rapporto con M., in «Il Ponte», “Aldo
Capitini, persuasione e non violenza”, T. Raffaelli, Claudio La Rocca, Esistenzialismo e
nichilismo. Luporini e Michelstaedter, «Belfagor», Claudio La Rocca, Prima e
dopo la Persuasione. Interpretare M., in M.: l'essere come azione, E. Storace,
AlboVersorio, Milano, C. Rocca, La persuasione (e l'oratoria), «Humanitas», un
classico del Novecento, Michelis, Magris,
Un altro mare, Garzanti, Milano, Biagio Marin, Ricordo di M., in Studi Goriziani,
Marroni, Filosofie dell'intensità. Quattro maestri occulti del pensiero
italiano contemporaneo, Mimesis, Milano (IF. Itinerari filosofici). A. Marroni,
L’estetica del 'farsi fiamma', in Estetiche dell'eccesso. Quando il sentire
estremo diventa grande stile, Quodlibet, Macerata,; Fabrizio Meroi,
«Michelstaedter, Carlo» in Il contributo italiano alla storia del Pensiero Filosofia,
Istituto dell'Enciclopedia Italiana Treccani, Roma,. Angela Michelis, Il
coraggio dell'impossibile, Città Nuova, Roma (Idee). Muzzioli, M., Milella,
Lecce, Negri, Il lavoro e la città. Un saggio su M., Lavoro, Roma 1996. (I
grandi piccoli 11). R. Peluso, L'identico e i molteplici. Meditazioni michelstaedteriane,
Loffredo, Napoli. Perniola, La "persuasione" tra marginalità e
centralità, in "Eredità” Cumpeta e Michelis, Udine, Forum Piero Pieri, Il
pensiero della poesia. Il Romanticismo della tragedia, Nautilus, Bologna, Pieri,
"Esorcismo e ironia nella critica del primo M.", in «Il lettore di
provincia», Pieri, "Modelli di cultura alle origini della Persuasione di M.",
in «Il lettore di provincia» P. Pieri, "Il rischio dell'autoinganno (Una
errata attribuzione di incisione a M.)", in «Metodi e ricerche» Piero
Pieri,"La scienza del tragico. Saggio su M.", Bologna, Cappelli,
Pieri, "Nello sguardo della trascendenza. Intorno alla figura
dell'ermafrodita e del satiro nella Persuasione", in «Intersezioni», a. X,
n. 1, P. Pieri, "Due diverse ma non opposte interpretazioni de «La
persuasione e la retorica» di M.", in Studi sulla modernità, F. Curi,
Bologna, Clueb, Pieri, "Per una dialettica storica del silenzio. La
“vergogna” del filosofo e l'autoinganno dello scrittore", in Eredità di M., Forum, Udine, Pieri, "La
differenza ebraica: grecità, tradizione e ripetizione in M. e altri ebrei della
modernità", nuova edizione, Pendragon, Bologna, Pieri, "M. nel '900.
Forme del tragico contemporaneo", Transeuropa, collana «Pronto
intervento», Massa,. Piromalli, M., La Nuova Italia, P. Pulcina, M.: estetica.
L'illusione della retorica, le ragioni del suicidio, Atheneum, Firenze); G.
Pulina, L'imperfetto pessimista. Lalli, Poggibonsi (Materiali di filosofia). G.
Pulina, "L'incompiuta imperfezione. Note sul pessimismo di M.", in
«Storia, antropologia e scienze del linguaggio», Università degli Studi di
Cassino, G. Pulina, "Capitini e M.: un dialogo sulla persuasione", «Satyāgraha»,
N Gabriella Putignano, L'esistenza al bivio. La persuasione e la rettorica di M.,
Stamen, Roma. M. Raschini, M., Marsilio, Venezia); M. Raschini, M.. La
disperata devozione, Cappelli, Bologna, Chiavacci, Il pensiero di M., articolo
sul «Giornale critico della filosofia italiana», Russo, Chiavacci interprete di
M., in M. un secolo dopo, Marsilio, Sanò,
Le ragioni del nulla. Il pensiero tragico nella filosofia italiana tra
Ottocento e Novecento, Città aperta, Troina, Laura Sanò, Leggere La persuasione
e la rettorica di M., Ibis, Como. Semeraro, Lo svuotamento del futuro. Note su
M., Milella, Lecce); G. Sessa, “Oltre la
persuasion, Settimo Sigillo, Roma Stella Vittori, M., FERV, Milano E.
Storace, L'Essere come Azione, E. Storace,
AlboVersorio, Milano. E. Storace, Thanatografie. Per un'estetica del morire in
Platone, Nietzsche, Heidegger, M. e Rilke, Mimesis, Milano. G. Taviani, M.,
Palumbo, Palermo (La scrittura e
l'interpretazione). Veneziani, M. e la metafisica della gioventù, AlboVersorio,
Milano. Verri, M. e il suo tempo, Longo Angelo, Ravenna (Il portico). Visone, L'incidenza di
Schopenhauer sul pensiero di M., Liguori, [Archivio di Storia della Cultura, Visone,
La via alla persuasione come deviazione dalla noluntas, in M.. L'Essere come
Azione, Storace, AlboVersorio Treccani Dizionario biografico degli italiani,
Istituto dell'Enciclopedia Italiana. Catalogo Vegetti della letteratura
fantastica, Fantascienza. Carlo Raimondo Michelstaedter. Carlo Michelstaedter.
Michelstaedter. Keywords: l’implicatura di Platone. Refs.: Luigi Speranza, "Grice e Michelstaedter: retorica
e persuasione," per il Club Anglo-Italiano, The Swimming-Pool Library,
Villa Grice, Liguria, Italia. Refs.: Luigi Speranza, “Grice e Michelstaedter” –
The Swimming-Pool Library.
Grice e Mieli: la ragione conversazionale e l’implicatura
conversazionale dell’uccello del paradiso; ovvero, la lingua perduta del
desiderio – la Paradisaeidae di Swinton -- filosofia italiana – Luigi Speranza (Milano). Filosofo italiano. Grice: “Speranza has studied this; he calls it ‘Dorothea
Oxoniensis,’ and indeed it is a joint endeavour with C. R. Stevenson – who
*knows*!” -- «Spero che la lettura di questo libro favorisca la liberazione del
desiderio gay presso coloro che lo reprimono e aiuti quegli omosessuali
manifesti, che sono ancora schiavi del sentimento di colpevolezza indotto dalla
persecuzione sociale, a liberarsi della falsa colpa» (Elementi di critica
omosessuale. M Attivista e scrittore italiano, teorico degli studi di genere. È
considerato uno dei fondatori del movimento omosessuale italiano, nonché uno
tra i massimi teorici del pensiero nell'attivismo omosessuale italiano. Legato
al marxismo rivoluzionario, è noto soprattutto come eponimo del Circolo di
cultura omosessuale M. e per il suo saggio Elementi di critica omosessuale pubblicato
nella sua prima edizione da Einaudi nel 1977. M. penultimo dei sette
figli di Walter Mieli e di Liderica Salina. Il padre, ebreo e originario di
Alessandria d'Egitto, vive a Milano dalla metà degli anni venti e aveva fondato
con successo un'azienda di filati, divenuta in seguito una delle più importanti
nella torcitura e nella lavorazione della seta. La madre, milanese, era
insegnante di lingue. Sposati, durante la seconda guerra mondiale i
coniugi M. erano sfollati a Lora, frazione di Como. Mario crebbe in questa
cittadina, pur mantenendo forti legami con Milano dove il padre continuava a
lavorare e a risiedere. Il giovane Mario si stabilì definitivamente nel
capoluogo lombardo quando si iscrisse al liceo classico Giuseppe Parini,
raggiunto due anni dopo dalla sorella minore Paola, alla quale fu sempre molto
legato. Già in questi anni diede dimostrazione della sua viva intelligenza e
dichiarò la propria omosessualità. Secondo quanto testimoniato dal compagno
Milo De Angelis, nfondò un circolo di poesia che divenne anche un luogo di
incontro per omosessuali. Fu pienamente coinvolto nella contestazione ed evocò
questo periodo nel suo romanzo autobiografico Il risveglio dei faraoni. A
causa della sua miopia fu esonerato dal servizio militare alla fine del liceo,
si trasferì a Londra per perfezionare l'inglese, come già avevano fatto altri
suoi familiari. Qui frequentò il "Gay Liberation Front" venendo a
contatto con l'attivismo omosessuale nella sua fase più intensa, subito dopo i
moti di Stonewall. Tornato in Italia, fu, insieme ad Angelo Pezzana, tra i soci
fondatori del celebre Fuori! a Torino, prima associazione italiana del
movimento di liberazione omosessuale italiano. Convinto assertore di una
rivoluzione gay in chiave marxista, si allontanò dal Fuori! insieme a tutta la
cellula milanese dell'associazione quando questa si legò al Partito
Radicale. Nello stesso anno fondò a Milano i Collettivi Omosessuali
Milanesi e i Collettivi parteciparono al Festival del proletariato giovanile di
Parco Lambro, dove Mieli lanciò dal palco lo slogan Lotta dura, Contronatura!.
Si laureò in filosofia morale con una tesi, poi pubblicata con modifiche, da
Einaudi con il titolo di Elementi di critica omosessuale e che divenne un
fondamento delle teorie di genere in Italia e, in misura minore, all'estero,
venendo tradotto e pubblicato in inglese nel 1980 con il titolo Homosexuality
and liberation: elements of a gay critique ed in spagnolo con il titolo
Elementos de crítica homosexual dall'editrice Anagrama. Elementi fu uno dei
testi base dei collettivi autonomi gay. M. fu uno dei primi a contestare
apertamente le categorie di genere vestendosi quasi sempre con abiti femminili.
Nel frattempo si dedicava al teatro, destando scandalo nella mentalità
dell'epoca con opere come lo spettacolo La Traviata Norma. Ovvero: Vaffanculo...
ebbene sì! Dava volutamente scandalo anche per il modo in cui si presentava,
utilizzò anche immagini e ruoli per portare avanti la propria battaglia dei
diritti individuali inalienabili. Nel corso della sua esistenza, cercò di
superare i limiti, fece uso di droghe e si dette a pratiche sempre più estreme,
inclusa la coprofagia. Durante un viaggio a Londra, Mieli, vicino già
all'antipsichiatria, iniziò a interessarsi di psicoanalisi; fu nuovamente
arrestato, quando, semi-nudo e in preda a una crisi psichica, fu fermato
nell'aeroporto di Heathrow, in cerca di un poliziotto con cui avere un rapporto
sessuale. Prima venne incarcerato, poi messo nella sezione psichiatrica del
Marlborough Day hospital, assistito dai familiari venuti dall'Italia in attesa
del processo. Venne ricondotto a Milano, dopo la condanna a pagare una
multa, e ricoverato in una clinica psichiatrica per un mese. Una volta dimesso,
su consiglio del suo psicoanalista Zapparoli, i genitori gli diedero un
appartamento autonomo. L'anno seguente viaggiò ad Amsterdam e di nuovo a Londra
e si laurea con lode in filosofia. Poco dopo lasciò l'appartamento che gli
avevano trovato e interruppe la terapia psichiatrica. Al V congresso del
Fuori!, che sancì la sua rottura col movimento e con Pezzana, M. prese la
parola, si dichiarò transessuale e parlò della sua esperienza di malattia
mentale («sono stato definito uno schizofrenico paranoide, sono stato in
ospedale, in manicomio per questo motivo») e di omosessualità. Dopo questo
periodo si dedicò alla stesura degli Elementi di critica omosessuale.
Negli ultimi anni di vita si dedicò all'esoterismo e all'alchimia, abbastanza
isolato dal resto del movimento omosessuale, e lavorando al romanzo Il risveglio
dei faraoni. Morì suicida infilando la testa nel forno della sua abitazione di
Milano dopo un lungo periodo di depressione. Tra i motivi del suo gesto estremo
fu l'ostruzionismo che il padre, influente industriale milanese, aveva fatto
per impedire la pubblicazione della sua ultima opera, Il risveglio dei faraoni,
ritenendolo troppo autobiografico e lesivo dell'onore famigliare. A lui è
intitolato il Circolo di cultura omosessuale M. sorto a Roma nello stesso anno
della morte. Il pensiero Il transessualismo universale Il pensiero di M.
consiste nel ritenere che ogni persona è potenzialmente transessuale se non
fosse condizionata, fin dall'infanzia, da un certo tipo di società che,
attraverso quella che Mieli chiamava "educastrazione", costringe a
considerare l'eterosessualità come normalità e tutto il resto come perversione.
Per transessualità, non intende quello che si intende oggi nella comune
accezione del termine, ma l'innata tendenza polimorfa e "perversa"
dell'uomo, caratterizzata da una pluralità delle tendenze dell'Eros e da
l'ermafroditismo originario e profondo di ogni individuo. La liberazione
omosessuale in chiave marxista fu tra i primi studiosi ed attivisti del
Movimento di Liberazione Omosessuale Italiano, accanto a Castellano,Consoli,
Modugno e Pezzana. Tutti partivano dalla
certezza che la liberazione dall'ancestrale omofobia dovesse fondarsi sulla
consapevolezza della propria identità, censurata fin dalla nascita dalla
cultura dominante, da loro ritenuta antropologicamente sessuofoba e
pervicacemente omofoba. Da queste basi partivano per abbattere la
discriminazione pluri-secolare nei confronti di chi non si identificava nella
sessualità assiomaticamente definita come naturale e normale. Abbracciò
immediatamente il marxismo, cercando di rimodularlo sulle istanze della lotta di
liberazione ed emancipazione omosessuale e ritenendo la società capitalista
intrinsecamente omofoba. Rilettura della psicanalisi Negli Elementi di
critica omosessuale, volle rielaborare alcuni degli spunti teorici della teoria
della sessualità di Freud, attraverso la lettura che, tra gli anni Cinquanta e
Sessanta, ne aveva fatto Marcuse.
Marcuse, infatti, in opere come “Eros e civiltà e L'uomo a una dimensione aveva
voluto fondere marxismo e psicanalisi. Fu proprio Freud, infatti, a sostenere
che l'orientamento sessuale poteva prendere qualsiasi "direzione",
riconducendo eterosessualità e "omosessualità a semplici varianti della
sessualità umana in senso lato. Una non escluderebbe l'altra, e anzi, in
potenza, tutti saremmo pluri-sessuali, "polimorfi" o, più
semplicemente, bi-sessuali. In base a questa riflessione, riteneva che si
dovesse denunciare come assurda e inconsistente l'opposizione ideologica
"eterosessuale" vs "omosessuale", essendo viziato il
principio stesso di "mono-sessualità". A questa prospettiva
unilaterale, che riteneva incapace di cogliere la natura ambivalente e dinamica
della dimensione sessuale, M. ha preferito opporre un principio di eros libero,
molteplice e polimorfo. Per Mieli era tragicamente ridicola «la stragrande
maggioranza delle persone, nelle loro divise mostruose da maschio o da
"donna.” Se il travestito appare ridicolo a chi lo incontra, tristemente
ridicolissima è per il travestito la nudità di chi gli rida in
faccia». Dean, psicoanalista dell'Buffalo, che redasse l'appendice
dell'edizione Feltrinelli di Elementi di critica omosessuale, afferma: «Nel
processo politico di ristrutturazione della società, M. non esita a includere
nel suo elenco di esperienze redentive la pedofilia, la necrofilia e la
coprofagia» e «ridefinisce drasticamente il comunismo descrivendolo come
riscoperta dei corpi. In questa comunicazione alla Bataille di forme materiali,
la corporeità umana entra liberamente in relazioni egualitarie multiple con
tutti gli esseri della terra, inclusi "i bambini e i nuovi arrivati di
ogni tipo, corpi defunti, animali, piante, cose" annullando
"democraticamente" ogni differenza non solo tra gli esseri umani ma
anche tra le specie». A questa rivoluzione sociale sono di ostacolo
determinati elementi, ritenuti da Mieli come «pregiudizi di certa canaglia
reazionaria» che, trasmessi con l'educazione, hanno la colpa di «trasformare
troppo precocemente il bambino in adulto eterosessuale». Il tema della
pedofilia Da provocatore dei "benpensanti", quale è stato tutta la
breve vita, facendo esplicitamente riferimento a Freud, M. affrontò a modo suo
anche il tema della sessualità infantile, per questo andando incontro a forti
critiche. I bambini, secondo il pensiero di Mieli, potevano
"liberarsi" dai pregiudizi sociali e trovare la realizzazione della
loro "perversità poliforme" grazie ad adulti consapevoli di quanto
sopra asserito: «Noi checche rivoluzionarie sappiamo vedere nel bambino non
tanto l'Edipo, o il futuro Edipo, bensì l'essere umano potenzialmente libero.
Noi, sì, possiamo amare i bambini. Possiamo desiderarli eroticamente
rispondendo alla loro voglia di Eros, possiamo cogliere a viso e a braccia
aperte la sensualità inebriante che profondono, possiamo fare l'amore con loro.
Per questo la pederastia è tanto duramente condannata. Essa rivolge messaggi
amorosi al bambino che la società invece, tramite la famiglia, traumatizza,
educastra, nega, calando sul suo erotismo la griglia edipica. La società
repressiva eterosessuale costringe il bambino al periodo di latenza; ma il
periodo di latenza non è che l’introduzione mortifera all’ergastolo di una
«vita» latente. La pederastia, invece, «è una freccia di libidine scagliata
verso il feto» (Francesco Ascoli)» (Elementi di critica omosessuale).
Nella nota 88 si legge: «Per pederastia intendo il desiderio erotico
degli adulti per i bambini (di entrambi i sessi) e i rapporti sessuali tra
adulti e bambini. Pederastia (in senso proprio) e pedofilia vengono comunemente
usati come sinonimi» (Elementi di critica omosessuale). Il tema
dell'alterazione psichica, della follia Mieli faceva uso di sostanze
stupefacenti, attraverso le quali mirava a superare lo stato di normalità in
cui riteneva le persone intrappolate. Riteneva che nevrosi, follia, paranoia,
delirio e, soprattutto, la schizofrenia, al pari dell'omosessualità fossero
caratteristiche latenti in tutti gli esseri umani e, con riferimento a Jung,
che tali condizioni permettessero «la (ri)scoperta di quella parte di noi che
Jung definirebbe “Anima” oppure “Animus”». In riferimento all'omosessualità,
considerava che potesse essere una porta verso il lato inesplorato della
personalità, in analogia con la follia: “La paura dell’omosessualità che
distingue l’homo normalis è anche terrore della “follia” (terrore di se stesso,
del proprio profondo). Così, la liberazione omosessuale si pone davvero come
ponte verso una dimensione decisamente altra: i francesi, che chiamano folles
le checche, non esagerano». Opere: “Comune futura,” “Elementi di critica
omosessuale, Einaudi, Torino, Elementi di critica omosessuale, Barilli e M.,
Feltrinelli, Milano, Elementi di critica
omosessuale, G. Barilli e Paola Mieli, Feltrinelli, Milano, “Il risveglio dei
faraoni,” preservato da Marc de' Pasquali e Umberto Pasti, Cooperativa Colibri,
Milano, “Il risveglio dei faraoni,” Alfonso Sarrio Solidago, dR, Milano, “Oro, eros e armonia,” G. Silvestri e A.Veneziani,
Edizioni Croce, Oro, eros e armonia, Gianpaolo Silvestri e Antonio Veneziani,
Edizioni Croce, “E adesso,” S. Laude,
Clichy, Teatro La Traviata Norma.
Ovvero: Vaffanculo... ebbene sì!, Film “Gli anni amari, regia di A. Adriatico..
T. Giartosio, Perché non possiamo non
dirci: letteratura, omosessualità, mondo, Feltrinelli, Barilli, Il movimento gay in Italia,
Feltrinelli, L. Schettini, M. in Dizionario biografico degli italiani, Roma,
Istituto dell'Enciclopedia Italiana, Ideologia. Progetto omosessuale
rivoluzionario, in Elementi di critica omosessuale, Dizionario Biografico degli
Italiani, in Treccani, Trascrizione del suo intervento in congresso nazionale
del “Fuori!”, in Fuori! rancobuffoni/ files/pdf/gp_leonardi_mieli.pdf M., artista contro la violenza, in La
Stampa, Elementi di critica omosessuale,
Einaudi, M. Elementi di critica omosessuale. Milano, Einaudi, Estremo e
dimenticato. Storia di un intellettuale provocatore., in Treccani Il tascabile,
M., Mieli, Paola. e Rossi Barilli, Gianni., Elementi di critica omosessuale Il
risveglio dei Faraoni, in A. Solidago, PRIDE, Milano, dR Edizioni, Silvestri,
L'ultimo M.: Oro Eros Armonia: contributi di Ivan Cattaneo e A. Veneziani, 2
ed. riveduta e corretta, Libreria Croce, De Laude, Silvia,, Mario Mieli: e
adesso, A. Pezzana. La politica del
corpo. Roma, Savelli, E. Modugno. La mistificazione eterosessuale. Milano,
Kaos. S. Casi. L'omosessualità e il suo doppio: il teatro di M. Rivista di
sessuologia (numero speciale L'omosessualità fra identità e desiderio,Francesco
Gnerre. L'eroe negato. Milano, Baldini e Castoldi, M. Philopat, Lumi di punk:
la scena italiana raccontata dai protagonisti, Milano, Agenzia, Concetta
D'Angeli, Teatro Talento Tenacia... Mario Mi"Atti&Sipari" Circolo
di cultura omosessuale Mario Mieli Fuori! Marc de' Pasquali Movimento di
liberazione omosessuale Omosessualità Queer Storia dell'omosessualità in Italia
Studi di genere Teoria queer Transessualismo. Biografia, in italiano, su
culturagay. Chi era M. (articolo sul
gay.tv), su gay.tv Circolo di cultura omosessuale "Mario
Mieli", su mariomieli.org. Mario Mieli. Mieli. Keywords: l’uccello del
paradiso; overo, la lingua perduta del desiderio. Refs. Luigi Speranza, “Grice
e Mieli” – The Swimming-Pool Library.
Grice e Miglio: la ragione
conversazionale e l’implicatura conversazionale -- implicatura ligure – la
LIGVRIA e la PADANIA -- filosofia italiana – Luigi Speranza (Como). Filosofo
italiano. Grice: “Berlin, who
thought was a philosopher, ended up lecturing on the history of ideas, i..e.
ideology – M. defines ideology so simply that would put Berlin to shame: an
ideology is what politicians propagate to reach or buy consensus!” -- essential Italian philosopher. Sostenitore della trasformazione dello Stato italiano
in senso federale o, addirittura, confederale, fra gli anni ottanta e i
novanta è considerato l'ideologo della Lega Lombarda, in rappresentanza della
quale fu anche senatore, prima di "rompere" con Umberto Bossi dando
vita alla breve stagione del Partito Federalista. Polo scolastico
"M." ad Adro. Costituzionalista e scienziato della politica, fu
senatore della Repubblica Italiana nella XI, XII e XIII legislatura. Ha
insegnato presso l'Università Cattolica del Sacro Cuore di Milano, ove fu
preside della Facoltà di Scienze politiche. È stato allievo d’Entrèves e
Pallieri, sotto la cui docenza si è formato sui classici del pensiero giuridico
e politologico. Colpito da ictusnon si riprese e morì ottantatreenne
nella sua stessa città natale, Como, circa un anno dopo. Il funerale si tenne a
Domaso, sul Lago di Como, comune d'origine del padre e sede di una villa nella
quale il professore si rifugiava spesso; in seguito M. è stato tumulato nel
locale cimitero, a fianco dei membri della sua famiglia. Laureatosi in
Giurisprudenza all'Università Cattolica con la tesi, “Origini e i primi
sviluppi delle dottrine giuridiche internazionali pubbliche nell'età moderna”, evitò
l'arruolamento per la Seconda guerra mondiale a causa di un difetto uditivo
congenito, e poté divenire assistente volontario alla cattedra di Storia delle
dottrine politiche, che d'Entreves tenne sino alla fine degli anni quaranta
nella medesima università. Libero docente, si dedicò negli anni cinquanta
allo studio delle opere di storici e giuristi, soprattutto tedeschi: dai
quattro volumi del Deutsche Genossenschaftsrecht di Gierke, ai saggi di storia
amministrativa di Otto Hintze, alcuni dei quali, negli anni seguenti, vennero
tradotti in italiano dal suo allievo e ferrato germanista Schiera (O. Hintze, Stato e società,
Zanichelli). Fu di quegli anni l'incontro di M. con l'immensa produzione
scientifica di Weber: il professore comasco fu uno dei primi ad aver studiato a
fondo “Economia e Società”, l'opera più importante del sociologo tedesco che
era stata completamente trascurata in Italia. Sviluppo del lavoro
scientifico Miglio storico dell'amministrazione Alla fine degli anni cinquanta,
M. fonda con il giurista Benvenuti l'ISAP Milano (Istituto per la Scienza
dell'Amministrazione Pubblica), ente pubblico partecipato da Comune e Provincia
di Milano, di cui ricopri per alcuni anni la carica di vicedirettore. In un
saggio memorabile intitolato Le origini della scienza dell'amministrazione, il
professore comasco descriveva con elegante chiarezza le radici storiche della
disciplina. L'interesse per il campo dell'amministrazione era dovuto in quegli
anni alle politiche pianificatrici che gli stati andavano conducendo per
l'incremento della crescita economica. La Fondazione italiana per la
storia amministrativa Ben presto M. sente tuttavia l'esigenza di studiare in
modo più sistematico la storia dei poteri pubblici europei e, negli anni
sessanta, costituì la Fondazione italiana per la storia amministrativa: un
istituto le cui ricerche vennero condotte con rigoroso metodo scientifico. A
tal proposito, il professore aveva appositamente preparato per i collaboratori
della fondazione uno schema di istruzioni divenuto famoso per chiarezza e
organicità. In realtà, fondando la F.I.S.A. M. si era posto l'ambizioso
obiettivo di scrivere una storia costituzionale che prendesse in esame le
amministrazioni pubbliche esistite in luoghi e tempi diversi: in tal modo egli
sarebbe riuscito a tracciare una vera e propria tipologia delle istituzioni dal
medioevo all'età contemporanea, al cui interno sarebbero stati indicati i
tratti distintivi o, viceversa, gli elementi comuni di ogni potere pubblico. Ma
v'era un'altra ragione che aveva indotto M. a studiare i poteri pubblici in
un'ottica, come scriveva lui stesso, analogico-comparativa. Servendosi di
un metodo scientifico che Hintze aveva parzialmente seguito nella prima metà
del Novecento, il professore comasco intendeva definire l'evoluzione storica
dello stato moderno, storicizzando in tal modo le stesse istituzioni contemporanee.
La fondazione pubblicava tre collezioni: gli Acta italica, l'Archivio (diviso
in due collane: la prima riguardante ricerche e opere strumentali, la seconda
dedicata alle opere dei maggiori storici dell'amministrazione) e gli Annali.
Tra i più autorevoli lavori storici pubblicati nell'Archivio, si ricordano il
volume sui comuni italiani di Goetz e il famoso saggio di Vaccari sulla
territorialità del contado medievale. Nella prima serie alcuni giovani studiosi
poterono invece pubblicare le loro ricerche di storia delle istituzioni:
Rossetti, allieva dello storico Violante, vi diede alle stampe un approfondito
studio sulla società e sulle istituzioni nella Cologno Monzese dell'Alto
Medioevo; Petracchi pubblicò la prima parte di un'interessante ricerca sullo
sviluppo storico dell'istituto dell'intendente nella Francia dell'ancien
régime; occorre inoltre ricordare il poderoso volume di Pierangelo Schiera sul
cameralismo tedesco e sull'assolutismo nei maggiori stati germanici. Su
tutt'altro piano si poneva invece la collezione della F.I.S.A. denominata Acta
italica: al suo interno dovevano essere pubblicati i documenti relativi
all'amministrazione pubblica degli stati italiani preunitari: è probabile che
l'ispirazione per quest'ultima serie fosse venuta a M. dallo studio delle
opere di Hintze: verso la fine del XIX secolo, lo storico tedesco aveva infatti
scritto alcuni saggi sull'amministrazione prussiana pubblicandoli negli Acta
borussica, un'autorevole collana che raccoglieva le fonti storiche dello stato
degli Hohenzollern. L'edizione dei lavori della commissione Giulini Tra i
volumi degli Acta italica, occorre ricordare l'edizione dei lavori della Commissione
Giulini curata da Raponi uno studio cui M. tenne molto e di cui si servì, molti
anni dopo, per la stesura del celebre saggio su “Vocazione e destino dei lombardi”
(in La Lombardia moderna, Electa,
ripubblicato in Miglio, Io, Bossi e la Lega, Mondadori). La commissionei cui
lavori avevano avuto luogo a Torino sotto la presidenza del nobile milanese
Cesare Giulini della Portaaveva il compito di elaborare progetti di legge che
sarebbero entrati in vigore in Lombardia nel periodo immediatamente successivo
alla guerra. Cavour, che in quegli anni ricopriva la carica di primo ministro,
voleva che il governo, nel sancire l'annessione dei nuovi territori al Piemonte
di Vittorio Emanuele, mantenesse separati gli ordinamenti amministrativi delle
due regioni, lasciando che in Lombardia continuassero a sussistere una parte
delle istituzioni austriache esistenti. Il saggio Le contraddizioni dello
stato unitario Nel saggio magistrale Le contraddizioni dello stato unitario scritto
in occasione del convegno per il centenario delle leggi di unificazione, M.
prese in esame gli effetti devastanti che l'accentramento amministrativo aveva
provocato nel sistema politico italiano. La classe politica italiana non fu
capace di elaborare un ordinamento amministrativo che consentisse allo stato di
governare adeguatamente un territorio esteso dalle Alpi alla Sicilia.
Ricorrendo a una felice similitudine, il professore scrisse che la scelta di
estendere le norme piemontesi a tutta Italia fu come "far indossare a un
gigante il vestito di un nano". Secondo M., i nostri "padri della
patria", spaventati dalle annessioni a cascata e dalle circostanze
fortunose in cui era avvenuta l'unificazione, preferirono conservare
ottusamente gli istituti piemontesi, costringendo la stragrande maggioranza
degli italiani ad essere governati da istituzioni che, oltre ad essere
percepite come "straniere", si rivelarono palesemente
inefficienti. Nel saggio, M. ha però messo in luce un altro dato
fondamentale; il professore scrisse che il paese, quantunque fosse stato
formalmente unito dalle norme piemontesi, continuò nei fatti a restare diviso
ancora per molti anni: le leggi, che il Parlamento emanava dalle Alpi alla
Sicilia, venivano infatti interpretate in cento modi diversi nelle regioni
storiche in cui il Paese continuava, nonostante tutto, ad essere naturalmente
articolato. Era il federalismo che, negato alla radice dalla classe politica
liberal-nazionale in nome dell'unità, si prendeva ora la rivincita traducendosi
in forme evidenti di "criptofederalismo".[senza fonte] Sono
inoltre fondamentali, nella sua formazione i saggi di Brunner. Di Brunner fa
tradurre svariati saggi, “Per una nuova storia costituzionale e sociale” (Vita
e Pensiero), ma promosse anche la pubblicazione dell'opera monumentale Land und
Herrschaft: in questo lavorouscito per la prima volta Brunner aveva preso in
esame la costituzione materiale degli ordinamenti medievali, ponendo in
evidenza i numerosi elementi di diversità tra la civiltà dell'età di mezzo e
quella moderna, soprattutto nel modo di concepire il diritto. La
traduzione di Land und Herrschaft, affidata inizialmente alle cure di Emilio
Bussi, sarebbe dovuta comparire nell'elegante collana della F.I.S.A. già negli
anni sessanta. Interrotto negli anni seguenti, il lavoro venne invece portato a
compimento solo nei primi anni ottanta dagli allievi Schiera e Nobili.
Pubblicato da Giuffré con il titolo di "Terra e potere", il capolavoro
di Brunner apparve negli Arcana imperii, la collana di scienza della politica
di cui M. era divenuto direttore nei primi anni Ottanta. Il professore comasco
si occupò inoltre dei contributi recati alla scienza dell'amministrazione da
parte di altri due storici e giuristi tedeschi: Lorenz Von Stein e Rudolf
Gneist. La chiusura della FISA Negli anni Settanta la F.I.S.A. dovette
chiudere i battenti per mancanza di fondi. Il professor M., ricordando a
distanza di tempo la fine di quell'autorevole collana di storia delle
istituzioni, ne espose le ragioni con un breve commento: "Malgrado la sua
efficienza, la F.I.S.A. ebbe vita breve: gli enti che provvedevano al suo
finanziamento, non scorgendo l'utilità "politica" immediata della sua
attività, strinsero i cordoni della borsa". M. scienziato della
politica e costituzionalista Negli anni ottanta, il degenerarsi del clima
politico in Italia indusse il professor M. ad occuparsi di riforme
istituzionali; egli intendeva contribuire in tal modo alla modernizzazione del
paese. Fu così che, raggruppando un gruppo di esperti di diritto costituzionale
e amministrativo stese un organico progetto di riforma limitato alla seconda
parte della costituzione. Ne uscirono due volumi che, pubblicati nella collana
Arcana imperii, vennero completamente trascurati dalla classe politica
democristiana e socialista. Tra le proposte più interessanti avanzate dal
"Gruppo di Milano"così venne definito il pool di professori
coordinati da M. v'era il rafforzamento del governo guidato da un primo
ministro dotato di maggiori poteri, la fine del bicameralismo perfetto con
l'istituzione di un senato delle regioni sul modello del Bundesrat tedesco, ed
infine l'elezione diretta del primo ministro da tenersi contemporaneamente a
quella per la camera dei deputati. Secondo il gruppo di Milano, queste e
numerose altre riforme avrebbero garantito all'Italia una maggiore stabilità
politica, cancellando lo strapotere dei partiti e salvaguardando la separazione
dei poteri propria di uno stato di diritto. Diversamente dalla F.I.S.A., la
collana Arcana imperii era incentrata esclusivamente sullo studio scientifico
dei comportamenti politici. Il citato volume di Brunner costituì pertanto
un'eccezione perché, come si è avuto modo di accennare, esso doveva essere
pubblicato negli eleganti volumi della F.I.S.A. già negli anni sessanta. All'interno
della collana Arcana imperii vennero invece inseriti saggi e contributi di
psicologia politica, di etologia, di teoria politica, di economia, di sociologia
e di storia. Intende costituire un vero e proprio laboratorio dove lo
scienziato della politica, servendosi dei risultati portati alla disciplina
dalle diverse scienze sperimentali, e in grado di conseguire una formazione che
si ponesse all'avanguardia. Vi vennero pubblicati più di trenta saggi. Si
ricordano, tra gli altri: il saggio di Ornaghi sulla dottrina della
corporazione nel ventennio fascista, l'edizione degli scritti schmittiani su Hobbes, la pubblicazione interrotta di alcune
opere di Stein, il trattato di diritto costituzionale di Smend. Degni di nota
anche i saggi di Mises e Hayek. I saggi di squisita fattura, non poterono
tuttavia eguagliare l'elegante veste tipografica di quelli pubblicati dalla
F.I.S.A., ed un identico destino parve accomunare le due collane: anche in
questo caso, e infatti costretto a sospendere le pubblicazioni. Alla sua
formazione contribuirono i saggi di Stein e Schmitt sulle categorie del
politico. In ogni comunità sono presenti due realtà irriducibili: lo “stato” e
la “società”. La società è il terreno della libera iniziativa, ove gli uomini
forti vincono sui deboli e tentano di stabilizzare le loro posizioni attraverso
l'ordinamento giuridico. Lo stato è invece il luogo ove regna il principio di
uguaglianza. Lo stato italiano o non può che identificarsi con la monarchia. Il
re d’Italia è infatti l'unica autorità in grado di intervenire a sostegno dei
più deboli. Un monarca, attraverso il potere di ordinanza, e in grado di
modificare la costituzioni giuridiche cetuali all'interno del suo territorio,
una politica che il re d’Italia puo condurre in porto non senza grosse
difficoltà, a vantaggio del BENE COMUNE. Questo e accaduto nel granducato di
Toscana e in Lombardia. Quando si sostene che il ruolo dello stato italiano
dove “contro-bilanciare” quello della “società”, si ha in mente il riformismo
illuminato. Ma la sua filosofia si pone all'interno di uno “stato liberale” e
parte dal presupposto che la monarchia, lungi dall'essere un potere assoluto,
dove comunque fare i conti con il potere della “società” attestato nel
parlamento. La omunità prospera solo quando “stato” e “società” sono in
equilibrio, ugualmente vitali ed operanti. Una comunità e dominata da due
realtà irriducibili. Lo stato italiano è una realtà storica inserita nel tempo
e, come tutte le creature e specie viventi, destinata a decadere, a scomparire
ed essere sostituita da altre forme di aggregazione politica. La società non e
solo economico-giuridica. E senza dubbio decisivo l'incontro con Schmitt, i cui
saggi sono trascurate dagli intellettuali italiani. L'aiuto che Schmitt presta
al regime hitleriano, in particolare nel sostenere la legalità delle leggi
razziali in un sistema di diritto internazionale, sono più che sufficienti per
oscurare in Italia la sua imponente produzione. I rapporti di Schmitt con il
nazismo sono di breve durata. Prende definitivamente le distanze da Hitler. Di
Schmitt apprezza i saggi di scienza politica e di diritto internazionale. Cura
assieme a Schiera l'edizione italiana di alcuni saggi pubblicati dal Mulino con
il titolo “Le categorie del politico”. Nella prefazione, si sofferma sui
decisivi contributi portati da Schmitt alla scienza politologica.
L'antologia desta scalpore nel mondo accademico. Bobbio sostenne che
destabilizza la sinistra italiana". È dall'incontro con la produzione di
Schmitt che riusce quindi a fabbricarsi gli strumenti per costruire una parte
importante del suo modello sociologico. L’essenza del politico è fondata sul conflitto
tra amico e nemico. E uno scontro all'ultimo sangue perché la guerra politica
porta normalmente all'eliminazione fisica dell'avversario. L’esempio più
emblematico di scontro politico fosse la guerra civile nella storia dell aroma
antica -- tra fazioni partigiane. Qui il tasso di conflittualità tra amico
(Catone) e nemico (Giulio Cesare) è sempre stato altissimo. Chi ha lo stesso
amico non può che avere lo stessi nemico del proprio compagno di lotta. Si crea
la solidarietà tra due membri (un gruppo) che è decisivo nella guerra
contro l’altro gruppo di nemici. Il rapporto politico è sempre esclusivo. Marca
l'identità del gruppo in opposizione a quella degli altri. L’avvento dello
stato italiano portato a due risultati di eccezionale portata storica. Primo:
la fine della guerre civile all'interno del territorio (le faide e le guerre confessionali)
con l'annientamento del ruolo politico detenuto sino a quel momento dalle
fazioni in lotta (dai partiti confessionali ai ceti). Da quel momento il
sovrano e il supremo garante dell'ordine all'interno dello stato, territorio
sempre più esteso ch'esso governa servendosi di un apparato amministrativo
regolato dal diritto. Il secondo grande risultato e per certi versi una
conseguenza del primo: l'avvento dello stato porta all'erezione di un sistema
di diritto pubblico europeo (ius publicum europeum) assolutamente vincolante
per i paesi che vi aderirono. Anche in questo caso, il tasso di politicità
(cioè l'aggressività delle parti in lotta, gli stati) venne fortemente
limitato. La guerra legittima, intraprese solo dagli stati, vennero condotte da
quel momento in base alle regole dello ius publicum europaeum. Si tratta quindi
di un conflitto a basso tasso di politicità, non foss'altro perché la vittoria
di una delle parti in lotta non puo portare in alcun modo all'annientamento
dell'avversario, il cui diritto di esistenza era tutelato dal diritto e
accettato da tutti gli stati. La crisi dello ius publicum europaeum,
divenuta palese alla fine della Grande Guerrae acuitasi ulteriormente con lo
scoppio delle guerre partigiane nei decenni successivi, resero palese a lui la
fine della regle de droit su cui si e fondato l'universo giuridico occidentale
nei rapporti internazionali tra stati sovrani. La guerra civile e, in modo
particolare, l'estrema politicizzazione avvenuta durante le guerre mondiali con
la criminalizzazione degli avversari lo persuasero che la fine dello ius
publicum europaeum era ormai compiuta. In questo, vide soprattutto il
fallimento della civiltà giuridica occidentale nel suo supremo tentativo di
fondare i rapporti umani unicamente sulle basi del diritto. Prende atto
della fine dello ius publicum europaeum ma non crede che tale processo segna la
fine del diritto e la vittoria definitiva delle leggi aggressive della
politica. Fondando il suo originale modello sociologico, sostenne che la
comunità e sempre rette su due tipi di rapporti: l'obbligazione politica e il
contratto-scambio. Lo stato e un autentico capolavoro perché, apportando un
contributo decisivo alla sua costituzione, il giurista e riuscioi a regolare la
politica inserendola in una norma fondata sulla RAZIONALITA del diritto,
sull'IM-PERSONALINTA del comando e sui concetti di CON-TRATTO e rappresentanza
-- elementi appartenenti alla sfera del contratto/scambio. Il crollo dello
ius publicum europeum ha però messo in crisi la stessa impalcatura su cui si
regge lo stato, che ora dimostra tutta la sua storicità. Non rimane legato
all'idea dell'organizzazione statale. La civiltà occidentale, stesse
attraversando una fase di transizione al termine della quale lo stato e probabilmente
sostituito da altre forme di comunità ove obbligazione politica e
contratto/scambio si reggeranno in un nuovo equilibrio. Lo stato e e giunto al
capolinea. Il progresso tecnologico e, in modo particolare, il più alto livello
di ricchezza cui erano giunti i paesi occidentali lo convinsero che negli anni
successivi sono avvenuti cambiamenti di portata radicale, tali da coinvolgere
anche la costituzione degli ordinamenti politici. Lo stato ha difficoltà nel
garantire servizi efficienti alla popolazione. Ciascun cittadino, vedendo
accresciuto il proprio tenore di vita in forza dell'economia di mercato,
sarà infatti portato ad avere sempre meno fiducia nei lenti meccanismi della
burocrazia pubblica, ch'egli riterrà inadeguata a soddisfare i suoi standard di
vita. L'elevata produttività dei paesi avanzati e la vittoria definitiva
dell'economia di mercato su quella pubblica porterà in altri termini a nuove
forme di aggregazione politica al cui interno i cittadini saranno desti contare
in misura molto maggiore rispetto a quanto non lo siano oggi nei vasti stati in
cui si trovano inseriti. Secondo il professore gli stati democratici, ancora
fondati su istituti rappresentativi risalenti all'Ottocento, non riusciranno
più a provvedere agli interessi della civiltà tecnologica del secolo XXI. Con
il crollo del muro di Berlino e la fine della guerra fredda, si creano in altri
termini le premesse perché la politica cessi di ricoprire un ruolo primario
nelle comunità umane e venga invece subordinata agli interessi concreti dei
cittadini, legati alla logica di mercato. La fine degli stati moderni
porterà secondo Miglio alla costituzione di comunità neofederali dominate non
più dal rapporto politico di comando-obbedienza, bensì da quello mercantile del
contratto e della mediazione continua tra centri di potere diversi: sono i
nuovi gruppi in cui sarà articolato il mondo di domani, corporazioni dotate di
potere politico ed economico al cui interno saranno inseriti gruppi di cittadini
accomunati dagli stessi interessi. Secondo il professore, il mondo sarà
costituito da una società pluricentrica, ove le associazioni territoriali e
categoriali vedranno riconosciuto giuridicamente il loro peso politico non
diversamente da quanto avveniva nel medioevo. Di qui l'appello a riscoprire i
sistemi politici anteriori allo stato, a riscoprire quel variegato mosaico
medievale costituito dai diritti dei ceti, delle corporazioni e, in particolar
modo, delle libere città germaniche. Il professore studiò a fondo gli
antichi sistemi federali esistiti tra il medioevo e l'età moderna: le
repubbliche urbane dell'Europa germanica tra il XII e il XIII secolo, gli
ordinamenti elvetici d'antico regime, la Repubblica delle Province Unite e, da
ultimo, gli Stati Uniti. Ai suoi occhi, il punto di forza risiedeva
precisamente nel ruolo che quei poteri pubblici avevano saputo riconoscere alla
società nelle sue articolazioni corporative e territoriali. M. si dedica allo
studio approfondito di questi temi, progettando di scrivere un volume
intitolato l'Europa degli Stati contro l'Europa delle città. Il libro è rimasto
incompiuto per la morte del professore. L'impegno politico diretto e il federalism.
S iscrisse alla neonata Democrazia Cristiana, che lascia quando divenne preside
della Facoltà di Scienze politiche dell'Università Cattolica del Sacro Cuore di
Milano. M. rimase comunque legato
culturalmente alla DC fnell'immediato domani della Liberazione, fu tra i
fondatori, a Como, del movimento federalista “Il Cisalpino”, con altri docenti
dell'Università Cattolica di Milano. Ispirato alle idee di Carlo Cattaneo, il
programma del “Cisalpino” prevedeva la suddivisione del territorio italiano su
base cantonale, secondo il modello svizzero, con la costituzione di tre grandi
macro-regioni (“nord”, “sud” e “centro”). Il suo nome e proposto per il
conferimento del titolo di Commendatore dell'Ordine al Merito della Repubblica
Italiana, ma una volta informato del fatto rifiuta di accettare l'onorificenza,
che venne annullata con un successivo decreto presidenziale. Si avvicina alla
Lega Nord. Eletto al Senato della Repubblica come indipendente nelle liste
della “lega nord” “lega lombarda” (da allora a lui fu attribuito l'appellativo
lombardo di Profesùr) lavora per il partito con l'intento di farne un'autentica
forza di cambiamento. Elabora un progetto di riforma federale fondato sul
ruolo costituzionale assegnato all'autorità federale e a quella delle tre macro-regioni
o cantoni (del Nord o, “Padania”, del Centro o Etruria, del Sud o Mediterranea,
oltre alle cinque regioni a statuto speciale). Questa architettura
costituzionale prevedeva l'elezione di un governo direttoriale composto dai
governatori delle tre macroregioni, da un rappresentante delle cinque regioni a
statuto speciale e dal presidente federale. Quest'ultimo, eletto da tutti i
cittadini in due tornate elettorali, avrebbe rappresentato l'unità del
paese. I puntisalienti del progetto, esposti nel decalogo di Assago vennero
fatti propri dalla Lega Nord solo marginalmente: il segretario federale,
Umberto Bossi, preferì infatti seguire una politica di contrattazione con
lo stato centrale che mirasse al rafforzamento delle autonomie regionali.
Il dissenso di Miglio, iniziato al congresso leghista di Assago, si acuì dopo
le elezioni politiche, dove fu rieletto al Senato, quando il professore si
disse non d'accordo sia ad allearsi con Forza Italia, sia a entrare nel primo
governo Berlusconi. Soprattutto M. non gradì che per il ruolo di ministro delle
Riforme istituzionali fosse stato scelto Francesco Speroni al suo posto.
Bossi reagì spiegando: «Capisco che Miglio sia rimasto un po' irritato perché
non è diventato ministro, ma non si può dire che non abbiamo difeso la sua
candidatura. Il punto è che era molto difficile sostenerla, perché c'era la
pregiudiziale di Berlusconi e di Fini contro di lui. Di fatto, il ministero per
le Riforme istituzionali a lui non lo davano. (Se Miglio vorrà lasciare la
strada della Lega, libero di farlo. Ma vorrei ricordargli che è arrivato alla
Lega e che, a quell'epoca, il movimento aveva già raggranellato un sacco di
consiglieri regionali». In conclusione per Bossi, M. «pare che ponga solo un
problema di poltrone e la difesa del federalismo non è questione di poltrone».
In aperto dissidio con Bossi, lascia la Lega Nord dicendo di Bossi. Spero
proprio di non rivederlo più. Per Bossi il federalismo è stato strumentale alla
conquista e al mantenimento del potere. L'ultimo suo exploit è stato di essere
riuscito a strappare a Berlusconi cinque ministri. Tornerò solo nel giorno in
cui Bossi non sarà più segretario». Nonostante ciò, moltissimi militanti
e sostenitori leghisti continuarono a provare grande simpatia e ammirazione per
il professore e per le sue teorie. Alcuni dirigenti della Lega tennero comunque
vivo il dialogo con Miglio, in particolar modo Pagliarini, Francesco Speroni e
il presidente della Libera compagnia padana Oneto, al quale il professore era
particolarmente legato. In particolare M. fu in stretti rapporti con l'ex
deputato leghista Negri, col quale fonda il Partito Federalista. Eletto ancora
una volta al Senato, nel collegio di Como per il Polo per le Libertà,
iscrivendosi al gruppo misto. Negli anni in cui la Lega si spostò su
posizioni indipendentiste, il professore si riavvicinò alla linea del partito,
sostenendo a più riprese la piena legittimità del diritto di secessione della
Padania dall'Italia come sottospecie del più antico diritto di resistenza
medievale. Nella sua originale riflessione sul contrasto tra i regimi
giuridici "freddi" e "caldi" M. sostenne la necessità di
sviluppare, all'interno delle diverse società e culture, ordini giuridici in
grado di rispondere alle specifiche esigenze. In maniera provocatoria, egli
giunse a dichiararsi favorevole al «mantenimento anche della mafia e della 'ndrangheta.
Il Sud deve darsi uno statuto poggiante sulla personalità del comando. Che
cos'è la mafia? Potere personale, spinto fino al delitto. Io non voglio ridurre
il Meridione al modello europeo, sarebbe un'assurdità. C'è anche un
clientelismo buono che determina crescita economica. Insomma, bisogna partire
dal concetto che alcune manifestazioni tipiche del Sud hanno bisogno di essere
costituzionalizzate». La sua riflessione puntava a cogliere quali fossero le
ragioni profonde alla base di mafia, camorra e 'ndrangheta (insieme a ciò che
genera il consenso attorno a queste organizzazioni criminali), perché solo
istituzioni che sono in sintonia con la comunitànel caso specifico, che non
dimentichino la centralità del rapporto personale piuttosto che impersonale
nella società meridionalepossono creare una vera alternativa al
presente. Altre saggi: “La controversia sui limiti del commercio neutrale:
ricerche sulla genesi dell'indirizzo positivo nella scienza del diritto delle
genti,” Milano, Ispi, “La crisi dell'universalismo politico medioevale e la
formazione ideologica del particolarismo statuale moderno,” in: "Pubbl.
Fac. giurispr. Univ. Padova", “La struttura ideologica della monarchia
greca arcaica ed il concetto "patrimoniale" dello Stato nell'eta
antica, in: "Jus. Rivista di scienze giuridiche", “Le origini della
scienza dell'amministrazione, Milano, Giuffrè,
“L'unità fondamentale di svolgimento dell'esperienza politica
occidentale, in: "Rivista internazionale di scienze sociali", “I
cattolici di fronte all'unità d'Italia, in: "Vita e pensiero",
“L'amministrazione nella dinamica storica, in: Istituto per la Scienza
dell'Amministrazione Pubblica, Storia Amministrazione Costituzione, Bologna, Il
Mulino, Le trasformazioni dell'attuale regime politico, in: "Jus. Rivista
di scienze giuridiche", “ Il ruolo del partito nella trasformazione del
tipo di ordinamento politico vigente. Il punto di vista della scienza della
politica, Milano, La nuova Europa editrice, L'unificazione amministrativa e i
suoi protagonisti, Vicenza, Neri Pozza, La trasformazione delle università e
l'iniziativa privata, in: Atti del I Convegno su: Università: problemi e
proposte, promosso dal Rotary Club di Milano-Centro Una Costituzione in
"corto circuito", in: "Prospettive nel mondo", Ricominciare
dalla montagna. Tre rapporti sul governo dell'area alpina nell'avanzata eta
industriale, Milano, Giuffrè, La
Valtellina. Un modello possibile di integrazione economica e sociale, Sondrio,
Banca Piccolo Credito Valtellinese, Utopia e realtà della Costituzione, in
"Prospettive del mondo", Posizione del problema. Ciclo storico e
innovazione scientifico-tecnologica. Il caso della tarda antichità, in
Tecnologia, economia e società nel mondo romano. Atti del Convegno di Como,
Como, Genesi e trasformazioni del termine-concetto Stato, in Stato e senso
dello Stato oggi in Italia. Atti del Corso di aggiornamento culturale
dell'Università cattolica, Pescara, Milano, Vita e pensiero, Guerra, pace,
diritto. Una ipotesi generale sulle regolarità del ciclo politico, in: Umberto
Curi, Della guerra, Venezia, Arsenale, Una repubblica migliore per gli
italiani. Verso una nuova costituzione, Milano, Giuffrè, Le contraddizioni interne del sistema
parlamentare-integrale, in: "Rivista italiana di Scienza Politica",
Considerazioni sulle responsabilità, in: "Synesis, periodico
dell'Associazione italiana centri culturali", Le regolarità della
politica. Scritti scelti raccolti e pubblicati dagli allievi, Milano,
Giuffrè, Il nerbo e le briglie del
potere. Scritti brevi di critica politica, Milano, Edizioni del Sole 24 ore,
Una Costituzione per i prossimi trent'anni. Intervista sulla terza Repubblica,
Roma-Bari, Laterza, Per un'Italia federale, Milano, Il Sole 24 ore, Come
cambiare. Le mie riforme, Milano, Mondadori, Italia. Così è andata a finire,
con "Il Gruppo del lunedì", Collezione Frecce, Milano, Mondadori, ed.
Oscar Saggi, Disobbedienza civile,
Milano, A. Mondadori, Io, Bossi e la Lega. Diario segreto dei miei IV
anni sul Carroccio, Milano, A. Mondadori, Come cambiare. Le mie riforme per la
nuova Italia, Milano, Mondadori, Modello di Costituzione Federale per gli
italiani, Milano, Fondazione per un'Italia Federale, Federalismi falsi e
degenerati, Milano, Sperling & Kupfer, Federalismo e secessione. Un
dialogo, con Barbera, Milano, Mondadori, Padania, Italia. Lo stato nazionale è
soltanto in crisi o non è mai esistito?, con M. Veneziani, Firenze, Le Lettere,
Le barche a remi del Lario. Da trasporto, da guerra, da pesca, e da diporto,
con Gozzi e Zanoletti, Milano, Leonardo arte,
L'Asino di Buridano. Gli italiani alle prese con l'ultima occasione di
cambiare il loro destino, Vicenza, Pozza, L'Asino di Buridano. Gli italiani
alle prese con l'ultima occasione di cambiare il loro destino. Nuova edizione,
pref. di Roberto Formigoni, postf. di Sergio Romano, Varese, Lativa, M.: un
uomo libero, coll. Quaderni Padani, La Libera Compagnia Padana, Novara, Un
Miglio alla libertà, audiolibro, coll. Laissez Parler, Treviglio, La Libera
Compagnia PadanaLeonardo Facco Editore); li articoli, coll. Quaderni Padani, La
Libera Compagnia Padana, Novara, Gianfranco le interviste, coll. Quaderni
Padani, La Libera Compagnia Padana, Novara,
L'Asino di Buridano. Gli italiani alle prese con l'ultima occasione di
cambiare il loro destino, pref. di Roberto Formigoni, coll. I libri di Libero M.,
Firenze, Editoriale Libero); “Padania, Italia. Lo stato nazionale è soltanto in
crisi o non è mai esistito?” (Firenze, Libero); “Federalismo e secessione. Un
dialogo, con Augusto Antonio Barbera, coll. I libri di LiberoMiglio n. 4,
Firenze, Editoriale Libero, Disobbedienza civile, coll. I libri di Libero; Firenze,
Editoriale Libero, La controversia sui limiti del commercio neutrale fra
Giovanni Maria Lampredi e Ferdinando Galiani, pref. di Lorenzo Ornaghi, Torino,
Aragno, Gianfranco Miglio: scritti
brevi, interviste, coll. Quaderni Padani, La Libera Compagnia Padana, Novara,
Lezioni di politica. Storia delle dottrine politiche. Scienza della politica”
(Bologna, Il Mulino); D. Bianchi e A. Vitale, Bologna, Il Mulino,Discorsi
parlamentari, con un saggio di Bonvecchio, Senato della Repubblica, Archivio
storico, Bologna, Mulino, L'Asino di
Buridano. Gli italiani alle prese con l'ultima occasione di cambiare il loro destino
-- Opere scelte” (Milano, Guerini); Considerazioni retrospettive e altri
scritti, coll. Opere scelte, Milano, Guerini e Associati, Lo scienziato della politica, coll. Opere
scelte di M., a cura di Galli, Milano, Guerini,.Guerra, pace, diritto, La Nuova
Guerra, [S.l.Milano], La Scuola, 1 Scritti politici, Bassani, coll. I libri del
Federalismo, Roma, Pagine, Modello di Costituzione Federale per gli italiani” (Torino,
G. Giappichelli); “La Padania e le grandi regioni, L'unità economico-sociale
della Padania” (Fano, Associazione Oneto); “Il Cerchio,.C. Schmitt. Saggi, Palano,
Brescia, Scholé Morcelliana); “Le
origini e i primi sviluppi delle dottrine giuridiche internazionali pubbliche”
(Torino, Aragno); “Vocazione e destino dei Lombardi” (S.l.Milano); “Regione
Lombardia, Prefazioni Oneto, Bandiere di libertà: Simboli e vessilli dei Popoli
dell'Italia settentrionale. In appendice le bandiere dei popoli europei in
lotta per l'autonomia, Effedieffe, Milano, Gianfranco Morra, Breve storia del
pensiero federalista” (Milano, Mondadori); “Governo della Padania, Manuale di
resistenza fiscale” (Gallarate, Oneto, “Croci draghi aquile e leoni. Simboli e
bandiere dei popoli padano-alpini; Roberto Chiaramonte EditoreLa Libera
Compagnia Padana, Collegno); Sensini, Prima o seconda Repubblica? A colloquio
con Bozzi e M., Napoli, Edizioni scientifiche italiane, Ornaghi e Vitale,
Multiformità e unità della politica. Atti del Convegno tenuto in occasione del compleanno,
Milano, Giuffrè, Ferrari, “Storia di un giacobino nordista” (Milano, Liber
internazionale); Bevilacqua, “Insidia mito e follia nel razzismo”; "Il
rinnovamento", Campi, “Figure e temi del realismo politico europeo,
Firenze, Akropolis/La Roccia di Erec, G. Capua, Scienziato impolitico” (Soveria
Mannelli (Catanzaro), Rubbettino, Vitale, La costituzione e il cambiamento
internazionale. Il mito della costituente, l'obsolescenza della costituzione e
la lezione dimenticata, Torino, CIDAS, Luca Romano, Il pensiero federalista una
lezione da ricordare. Atti del Convegno di studi, Venezia, Sala del Piovego di
Palazzo Ducale, Venezia, Consiglio regionale del Veneto-Caselle di
Sommacampagna, Cierre, Lanchester, M. costituzionalista, Rivista di politica:
trimestrale di studi, analisi e commenti, Soveria Mannelli (Catanzaro), Rubbettino. Damiano
Palano, Il cristallo dell'obbligazione politica in ID., Geometrie del potere.
Materiali per la storia della scienza politica italiana, Milano, Vita e
Pensiero. Maroni: voglio riprendere l'eredità di M. M. Verde, su miglio verde. eu.
Bossi a sorpresa al convegno su M. a Domaso:"Un grande"Ciao Como, su
Ciao Como, la Repubblica/politica: È morto su repubblica. Ticino COMO: Lunedì a
Domaso i funerali. Riletture. Arianna. il ricordo. Terre di Lombardia, su
terredilombardia. Alessandro, Cristianesimo e cultura politica: l'eredità di
otto illustri testimoni, Paoline, Morra, La vita e le opere, La Voce di
Romagna, 8 agosto 5. Il silenzio di M.
fa paura alla Lega Bossi: Pensa solo
alla poltrona. "Con Bossi è un amore finito" Miglio torna nell'arena: è l'occasione
buona Gianfranco Miglio, Una repubblica
mediterranea?, in Un'altra Repubblica?
Perché, come, quando, Laterza, Roma-Bari, U. Rosso, M. l'antropologo. 'Diverso
l'uomo del Sud', in la Repubblica, «Non
mi fecero ministro perché avrei distrutto la Repubblica» Treccani Istituto
dell'Enciclopedia. Dizionario di storia, Istituto dell'Enciclopedia Italiana, Dizionario
biografico degl’italiani, Istituto dell'Enciclopedia Italiana. su senato,
Senato della Repubblica. Associazione Openpolis. Istituto per la scienza dell'amministrazione
pubblica, su isapistituto. Interviste Intervista sulla Secessione della
Padania, su prov-varese. Lega nord. Commemorazione di M. nell’anniversario
della scomparsa di Alessandro Campi, su giovanipadani.lega nord). «Non mi
fecero ministro perché avrei distrutto la Repubblica», Il Giornale, su
newrassegna.camera. Interviste a M. sui "Quaderni della Libera Compagnia
Padana" su la libera compagnia. Documenti politici Sezione di
approfondimento sul pensiero di Gianfranco Miglio, dal sito ufficiale della
Lega Nord. Gianfranco Miglio. Miglio. Keywords: implicatura ligure. Refs.: Luigi Speranza, "Grice e Miglio," per
il Club Anglo-Italiano, The Swimming-Pool Library, Villa Grice, Liguria,
Italia. Speranza “Saturdays and Mondays” – The Swimming-Pool Library.
Grice
e Millia: la ragione conversazionale della setta dell’ottimati a Crotone -- Roma
– filosofia italiana – Luigi Speranza (Crotone). Filosofo italiano. Pythagorean according to Giamblico.
He is said to have been one of a group of Pythagoreans who were ambushed but
found their escape route blocked by a field of beans. Being prohibited by
Pythagoreans precepts from even touching beans, he preferred death to betraying
his principles. Millia.
Grice e Milone: la
ragione conversazionale e la setta d’ottimati di Crotone – Roma – filosofia
italiana – Luigi Speranza (Crotona).
Filosofo
italiano. According to Giamblico, a Pythagorean. He studied with Pythagoras
himself. He died when an anti-Pythagorean mob burnt his house down when he was
inside it.
Grice e Minicio: la
ragione conversazionale e l’implicatura conversazionale d’Adriano nel diritto
romano e Plinio minore-- Roma – filosofia italiana – Luigi Speranza (Roma). Rescritto di Adriano a Gaio Minucio Fundano
Da Wikipedia, l'enciclopedia libera. L'imperatore Adriano, autore del
rescritto a Gaio Minucio Fundano. Il rescritto di Adriano a Gaio Minucio
Fundano è un rescritto imperiale inviato dall'imperatore romano Adriano a Gaio
Minucio Fundano, proconsole d'Asia dal 122 al 123.[1] Il documento
giuridico, scritto originariamente in latino, fu tradotto e tràdito in greco
ellenistico da Eusebio di Cesarea[2] che si rifaceva a Giustino[3]. Il
testo è noto agli storici e agli studiosi di Storia del Cristianesimo per
essere uno dei più antichi scritti pagani sul cristianesimo. Indice
1Contenuto e valore del documento 1.1Politica di Adriano verso il Cristianesimo
2Interpretazione del rescritto 2.1Dubbi esegetici 2.1.1Tesi di Marta Sordi
3Note 4 Bibliografia 5 Voci
correlate Contenuto e valore del documento Il documento di Adriano, pur
indirizzato a Minucio Fundano, rispondeva in realtà a un'istanza sollecitata da
Quinto Licinio Silvano Graniano, predecessore del destinatario: Graniano aveva
chiesto lumi sul comportamento da tenere nei confronti dei cristiani e delle
accuse che venivano loro rivolte. Adriano rispose al proconsole di
procedere nei loro confronti solo in presenza di eventi circostanziati,
emergenti da un procedimento giudiziario e non sulla base di accuse generiche,
petizioni o calunnie: veniva stabilito così il principio dell'onere della prova
a carico dei promotori delle accuse. Eventuali azioni promosse a scopo di
calunnia dovevano, al contrario, essere duramente perseguite e punite, affinché
non fosse permesso ai calunniatori di procurare del male.[4] Politica di
Adriano verso il Cristianesimo Il rescritto, che è una delle prime fonti pagane
sul cristianesimo, è anche di somma importanza per la comprensione della
politica tenuta da Adriano e dal suo predecessore Traiano nei confronti dei
cristiani: Adriano, infatti, si mosse su un piano analogo, e anche più
garantista, rispetto a quello del suo predecessore che si era espresso
sull'argomento in un precedente rescritto[5] sollecitato da una specifica
richiesta di Plinio il Giovane[6] che era a quel tempo legatus Augusti pro
praetore in Bitinia e Ponto[7]. Interpretazione del rescritto
Giustino sostenne l'interpretazione più favorevole del rescritto, accettata da
una parte della storiografia moderna. Dubbi esegetici Il significato esatto del
rescritto adrianeo, pur confrontato con quello di Traiano, rimane per alcuni
studiosi controverso. Se è assodata, infatti, l'affermazione del principio
dell'onere della prova da cui, in definitiva, far dipendere la perseguibilità
dei cristiani che avessero agito «contro la legge», non è per tutti chiaro,
invece, fino a qual punto dovesse spingersi l'assolvimento di quell'onere, se
fosse cioè sufficiente provare la sola fattispecie della professione di fede
(quello che Plinio, nella sua epistola a Traiano, chiama il nomen ipsum) o si
rendesse invece necessario circostanziare anche la contemporanea presenza di
reati ascrivibili all'essere cristiani (flagitia cohaerentia nomini), la
distinta fattispecie che Plinio già individuava e intendeva suggerire
all'imperatore nell'indirizzargli la sua richiesta. Tesi di Marta Sordi
Marta Sordi, storica dell'antichità greco-romana e del cristianesimo delle
origini, propendeva per l'interpretazione più favorevole ai cristiani, una
posizione esegetica a cui peraltro già aderiva l'apologetica cristiana, da
Giustino in poi. Secondo la Sordi, Adriano, in linea con la politica del suo
predecessore Traiano, avrebbe non solo confermato il divieto di perseguibilità
d'ufficio[8] ma vi avrebbe anche aggiunto, di suo, due nuovi elementi: Il
primo di essi la Sordi lo individua in quel passo in cui Adriano afferma la
necessità di dover giudicare «secondo la gravità della colpa» (sempre nel caso
- beninteso - di una denuncia sorretta da prove). Il riferimento a una
graduabilità della colpa escluderebbe, secondo Marta Sordi, che quest'ultima
potesse ridursi al solo 'essere cristiani', una fattispecie che poteva
rivelarsi vera o falsa, ma che non poteva ammettere graduazioni: seguendo
questa interpretazione, bisogna quindi ritenere necessaria l'associazione a un
diverso reato, ascrivibile allo status religioso ma non coincidente
semplicemente con questo[8]. Questa interpretazione, inoltre, sempre secondo la
studiosa, sarebbe in sintonia con il tono generale della prosa dell'imperatore,
da cui trapela, infine, persino insofferenza nei confronti di possibili derive
intolleranti[8]. L'espressione di questa insofferenza, sottolineata anche da
un'interiezione, è contenuta nella frase «ma, per Ercole, se qualcuno accampa
pretesti per calunniare, tu, stabilitane la gravità, devi senza indugio
punirlo». E proprio in questa frase si rinviene, secondo la Sordi, il secondo
elemento di novità rispetto all'atteggiamento del predecessore: la
necessità che le conseguenze di azioni prive di prova, e pertanto temerarie e
calunniose, dovessero ritorcersi contro gli stessi proponenti.[8] Note ^
Gianluigi Bastia, Lettera di Adriano, 29 dicembre 2006. ^ Eusebio di Cesarea,
Storia Ecclesiastica, IV, 9, 1-3. ^ Giustino Martire, Apologia LXVIII, 3-5. Il
testo greco, in Giustino, è riportato in calce al paragrafo LXVIII (v. Apologia
I Archiviato il 26 novembre 2012 in Internet Archive.). ^ Rescritto di Adriano
a Caio Minucio Fundano, proconsole d'Asia Archiviato il 6 ottobre 2014 in
Internet Archive., pp. 18-19 (o su Giustino, Apologia I Archiviato il 26
novembre 2012 in Internet Archive.). ^ Plinio il Giovane, Epistulae, X.97. ^
Plinio il Giovane, Epistulae, X.96 e X.97. ^ CIL V, 5262 Marta Sordi, I
Cristiani e l'impero romano, Jaca Book, Milano, 2004, ISBN 9788816406711 pp. 73
e segg. Bibliografia Marta Sordi, I Cristiani e l'impero romano, Jaca Book,
Milano, 2004, ISBN 9788816406711 pp. 73 e segg. Gianluigi Bastia, Lettera di
Adriano, accesso 29 dicembre 2006. Eusebio di Cesarea, Storia Ecclesiastica,
IV, 9, 1-3. Giustino Martire, Apologia LXVIII, 3-5. Plinio il Giovane,
Epistulae, X.96 e X.97. CIL V, 5262. Minìcio Fundano, Gaio, in Treccani.it –
Enciclopedie on line, Roma, Istituto dell'Enciclopedia Italiana. Voci correlate
Rescritto di Traiano a Plinio il Giovane Fonti storiche non cristiane sul
cristianesimo Gesù storico Storiografia su Gesù Ricerca del Gesù storico
Storicità di Gesù Onere della prova Ius puniendi Portale Antica
Roma Portale Cristianesimo Portale Diritto
Portale Gesù Categorie: Fonti del diritto romanoStoria antica del
cristianesimoAdriano[altre]Military diploma (CIL) attesting his consulship
suffect consul. In office
Nationality: Roman; Occupation: politician. A Roman senator who holds several
offices in the Emperor's service, and is an acquaintance of PLINIO MINORE. He is
suffect consul with Tito Vettenio Severo as his colleague. He is best known as
being the recipient of an edict from ADRIANO (si veda) about conducting trials
of Christians in his province. This is known from an inscription recovered at Baloie
in Bosnia. The first office listed is military tribune with Legio XII
Fulminata. Next is quaestor, and, upon completion of this traditional
Republican magistracy, he would be enrolled in the Senate. Two more of the
traditional Republican magistracies follow: plebeian tribune and praetor. The
last appointment, before the inscription breaks off, is his commission as
legatus legionis or commander of Legio XV Apollinaris. Other sources attest
that he was governor of Achaea. The terminus post quem his governorship is when
Gaio Caristanio Giuliano is known to have governed. The terminus ante quem he
leaves his post is the year of his consulate, although the letters he receives
from PLINIO MINORE (si veda) indicate he is no longer in Achaea. The
inscription from Baloie mentions he has been admitted to the Septem-viri
epulonum, one of the four most prestigious ancient Roman priesthoods. Because
this inscription does not mention his consulate, it can be assumed his entrance
precedes that office. Most, if not all,
of the letters PLINIO MINORE (si veda) writes to M. fall before is suffect
consul. In the first letter of his collection, PLINIO declares that living on
his rural estate is preferable to living in Rome, where he is subject to
constant pleas for assistance. The second letter petitions him to appoint the
son of Plinio’s friend ASINIO RUFO as M’s quaestor for M.’s upcoming consulate;
The last letter is another petition to M., canvassing him on behalf of GIULIO
NASONE, who is running for an unnamed office. While all of these letters
demonstrate M. And PLINIO MINORE are acquainted, they fail to show the warmth
of a friendship. Following his
consulate, during the reign of TRAIANO, M. is governor of Dalmatia. It is through a rescript the historian EUSEBIO
preserves at length in his Ecclesiae Historia that we know M. is proconsul of
Asia. M.' predecessor, QUINTO LICINIO SILAVNO GRANIANO, asks ADRIANO how to
handle legal cases where some inhabitants are accusing their neighbours of not
following the Roman cult through informers or mere clamour. ADRIANO’s reply is to
state that any such accusations had to be through a law court, where the matter
may be properly investigated, and if they are guilty of any illegality, thou M.,
must pronounce sentence according to the seriousness of the offence. This
rescript is important as an independent witness to the existence of one or more
non-Roman sects in this part of Anatolia. The only other contemporaneous
evidence we have for these communities is the list of the VII churches of Asia
in the book of Revelation. M.’s wife is
the daughter of a MARCO STATORIO. We know her name from a funerary inscription,
which suggests that she died before M.’s consulship. The name of their
daughter, Minicia Marcella, comes from two independent sources. Minicia dies young.
Her funerary vase has been identified, which states her age at death as XII
years, XI months, and VII days. PLINIO MINORE also attests to her existence,
revealing information about the girl that shows that he and M. are better
friends than the surviving letters he writes to M. suggest. In the letter,
addressed to one EFULANO MARCELLINO, Pliny notes that, although she was not yet
XIV years old, she was betrothed. Pliny describes the preparations for her
wedding, with which M. was busy; and he asks Marcellinus to send M. a letter
consoling him for his loss. It is not known if M. has any other children. Smallwood, Principates of Nerva, Trajan and
Hadrian, Cambridge, CIL, ILJug., Talbert, The Senate of Imperial Rome, Princeton;
Wheeler, "Legio XV Apollinaris: From Carnuntum to Satala—and beyond",
in Bohec and Wolff, eds. Les Légions de Rome sous le Haut-Empire, Paris; Eck,
"Jahres- und Provinzialfasten der senatorischen Statthalter”, Chiron; Pliny,
Epistulae, I.9 Syme, Tacitus, Clarendon;
Eusebius, Ecclesiae Historia; Williamson, Eusebius: The History of the Church, Harmondsworth:
Penguin; Political offices Preceded by Acilius Rufus, and Quintus Sosius
Senecio II Consul of the Roman Empire 107 with Titus Vettennius
SeverusSucceeded by Gaius Julius Longinus, and Gaius Valerius Paullinus
Categories: Roman governors of AchaiaSuffect consuls of Imperial RomeRoman
governors of DalmatiaRoman governors of AsiaEpulones of the Roman Empire Minicii.
Keywords: Roman law, Adriano a Minicio --
Gaio Minicio Fundano. Minicio.
Grice e
Minnomaco: la ragione conversazionale della diaspora di Crotone -- Roma –
filosofia italiana – Luigi Speranza
(Taranto). Filosofo
italiano. A Pythagorean according to Giamblico. Grice: “Cicerone argues:
Minnomaco speaks Greek; therefore he is no Roman!” Minnomaco.
Grice e Minucio: la
ragione conversazionale e l’implicatura conversazionale dell’eulogio ad Ottavio
da Frontone -- Roma – filosofia italiana – Luigi Speranza (Roma). Filosofo italiano. He writes “Ottavio” – draws on a
speech by Frontone. La gente: Minucia
Marco Minucio Felice Da Wikipedia, l'enciclopedia libera. Marco Minucio
Felice (in latino; Marcus Minucius Felix; Cirta, II secolo ca. – III secolo
ca.) è stato uno scrittore e avvocato romano. Non è noto con certezza
quando visse: la sua vita è variamente collocata tra il 160 e il 300. Il
suo Octavius è simile all'Apologeticum di Quinto Settimio Fiorente Tertulliano,
e la datazione della vita di Felice dipende dal rapporto tra la sua opera e
quella dello scrittore africano morto nel 230. Nelle citazioni degli autori
antichi (Seneca, Varrone, Cicerone) è considerato più preciso di Tertulliano e
questo concorderebbe col suo essere anteriore ad esso, come afferma anche
Lattanzio;[1] Girolamo lo vuole, invece, posteriore a Tertulliano,[2] sebbene
si contraddica dicendolo posteriore a Tascio Cecilio Cipriano in una lettera e
anteriore in un'opera.[2] Per quanto riguarda gli estremi della sua esistenza,
Felice menziona Marco Cornelio Frontone, morto nel 170; il trattato Quod idola
dii non sint è basato sull'Octavius; dunque se quello è di Cipriano (morto nel
258), Minucio Felice non fu attivo oltre il 260, altrimenti il termine ante
quem è Lattanzio, attorno al 300. Anche la zona d'origine di Minucio è
sconosciuta. Lo si ritiene talvolta di origine africana, sia per la sua
dipendenza da Tertulliano, sia per i riferimenti alla realtà africana: la prima
ragione, però, non è indicativa, in quanto dovuta al fatto che all'epoca i
principali autori di lingua latina erano africani, e dunque il loro era lo
stile cui ispirarsi; la seconda, inoltre, potrebbe dipendere esclusivamente dal
fatto che il personaggio pagano dell'Octavius, Cecilio Natale, era africano,
come attestato da alcune iscrizioni. Cionondimeno, è significativo che entrambi
i personaggi dell'Octavius abbiano nomi citati in iscrizioni africane,[3] e che
lo stesso valga per il nome Minucio Felice.Octavius L'Octavius è un
dialogo che ha per protagonisti lo stesso scrittore, Cecilio e Ottavio e che si
svolge sulla spiaggia di Ostia. L'opera si è conservata per errore dopo i sette
libri dell'Adversus nationes di Arnobio come (liber) octavus. Mentre i tre
passeggiano sul litorale, Cecilio, di origine pagana, compie un atto di omaggio
nei confronti della statua di Serapide. Da ciò nasce una discussione in cui
Cecilio attacca la religione cristiana ed esalta la funzione civile della
religione tradizionale, mentre Ottavio, cristiano, attacca i culti idolatrici
pagani ed esalta la tendenza dei cristiani alla carità e all'amore per il
prossimo. Alla fine del dialogo Cecilio si dichiara vinto e si converte
al Cristianesimo, mentre Minucio, che funge da arbitro, assegna ovviamente la
vittoria ad Ottavio. Il Cristianesimo di Minucio è lo stesso dei ceti
dirigenti[6], che non vogliono che il cambiamento di religione sia accompagnato
da sommovimenti sociali e sono convinti che debbano, comunque, sopravvivere la
finezza e l'equilibrio costruiti da secoli di civiltà greco-latina. Del resto,
di questo ceto sono i personaggi dell'Octavius, tutti e tre avvocatiː il
pagano, Cecilio Natale, era nativo di Cirta (dove l'omonimo registrato dalle
iscrizioni aveva ricoperto cariche sacerdotali) e viveva a Roma, come Minucio,
di cui seguiva l'attività forense; Ottavio, invece, è appena arrivato nella
capitale all'epoca in cui è ambientata l'opera, e ha lasciato la propria
famiglia nella provincia d'origine. Girolamo gli attribuisce una seconda
opera, De fato, di cui però non vi sono tracce. Note ^ Divinae
Institutiones, V 1. De viris illustribus, LVIII. ^ Ottavio Ianuario a
Saldae (CIL VIII, 8962) e Cecilio a Cirta (CIL VIII, 7097, CIL VIII, 7098, CIL
VIII, 6996). ^ A Tébessa (CIL VIII, 1964) e Cartagine (CIL VIII, 12499).
Bracci, Il linguaggio di Minucio Felice. Fra dialogo filosofico e disputa
religiosa, in Controversie: dispute letterarie, storiche, religiose
dall'Antichità al Rinascimento, a cura di G. Larini, Padova,
Libreriauniversitaria.it, 2004, p. 148. ^ I. Vecchiotti, La filosofia politica
di Minucio Felice. Un altro colpo di sonda nella storia del cristianesimo
primitivo, Urbino, Università degli Studi, 1973, passim. ^ De viris
illustribus, 58.BibliografiaL'Ottaviodi Marco Minucio Felice in italiano:
play.google.com/books/reader?id=xj GOJAAAAEAJ&pg=GBS.PA0 Paul Lejay,
«Minucius Felix», in Catholic Encyclopedia (1913). F. Bracci, Il linguaggio di
Minucio Felice. Fra dialogo filosofico e disputa religiosa, in Controversie:
dispute letterarie, storiche, religiose dall'Antichità al Rinascimento, a cura
di G. Larini, Padova, Libreriauniversitaria.it, 2004 Altri progetti Collabora a
Wikisource Wikisource contiene una pagina dedicata a Marco Minucio Felice
Collabora a Wikisource Wikisource contiene una pagina in lingua latina dedicata
a Marco Minucio Felice Collegamenti esterni (EN) Marcus Minucius Felix, su
Enciclopedia Britannica, Encyclopædia Britannica, Inc. Modifica su Wikidata
(EN) Marco Minucio Felice, su Internet Encyclopedia of Philosophy. Modifica su
Wikidata (EN) Marco Minucio Felice, in Cyclopædia of Biblical, Theological, and
Ecclesiastical Literature, Harper. Modifica su Wikidata Opere di Marco Minucio
Felice, su MLOL, Horizons Unlimited. Modifica su Wikidata (EN) Audiolibri di
Marco Minucio Felice / Marco Minucio Felice (altra versione), su LibriVox.
Modifica su Wikidata (EN) Marco Minucio Felice, in Catholic Encyclopedia,
Robert Appleton Company. Modifica su Wikidata C. Francis Higgins, «Felix,
Minucius», in Internet Encyclopedia of Philosophy. Opera Omnia dal Migne,
Patrologia Latina, con indici analitici, su documentacatholicaomnia.eu.. V · D
· M Padri e dottori della Chiesa cattolica Portale Antica Roma
Portale Biografie Portale Cristianesimo Portale
Letteratura Categorie: Scrittori romaniAvvocati romaniScrittori del II secolo
a.C.Scrittori del III secolo a.C.Romani del II secolo a.C.Romani del III secolo
a.C.Nati a CirtaApologetiPadri della ChiesaScrittori africani di lingua
latinaScrittori cristiani antichi[altre] Minucio – Roma – filosofia italiana –
Luigi Speranza (Roma). Filosofo italiano. ATTI DEL CONGRESSO
INTERNAZIONALE DI SCIENZE STORICHE (Roma, 1903 ).
Estratto dal voi. XI. — Sezione VII Storia della Filosofìa — Storia
delle Religioni. L’APOLOGETICO DI TERTULLIANO E L’OTTA
VIO DI MINUCIO COMUNICAZIONE Prof. FELICE
RAMORINO ROMA TIPOGRAFIA DELLA R. ACCADEMIA DEI
LINCEI PROPRIETÀ DEL CAV. V. SALVIUCCI 1904
Digitized by AjOOQle Digitized by LiOOQle
L’APOLOGETICO DI TERTULLIANO E L’ OTTAVIO DI
MINUCIO COMUNICAZIONE DEL Prof. FELICE
RAMORINO ROMA TIPOGRAFIA DELLA R. ACCADEMIA DEI
LINCEI PROPRIETÀ DEL CAV. V. SALVIUCCI 190 4
Digitized by AjOOQle 7? ' 3 tu M i ' 77
p Estratto dagli Atti del Congrego internazionale di scienze
storiche (Roma, 1903). Volume XI. — Sezione VII: Storia della
Filosofia — Storia delle Religioni» /}iaÒ Digitized
by LiOOQle Ancora non è stata risolta in modo definitivo la
questione dei rap- porti che intercedono tra il discorso di Tertulliano
in difesa de’ Cri- stiani e il dialogo di Minucio Felice, dove alle
accuse formolate in un discorso d' ispirazione pagana messo in bocca a
Cecilio Natale, op- ponesi una eloquente difesa del Cristianesimo per
bocca di Ottavio dal quale il dialogo prende nome. Ancora non sono state
date sufficienti ragioni per stabilire se Tertulliano abbia avuto sott’
occhio Minucio, o se invece questi abbia tratto da quello come da sua
fonte, e quindi quale dei due abbia da considerarsi come cronologicamente
anteriore. La questione ha un vero interesse per la storia del
Cristianesimo in Occidente perchè trattasi delle prime scritture latine
d' ispirazione cristiana, e dipende di qui il sapere chi primo abbia
divulgato fra le genti di parlata latina le ragioni addotte dagli
Apostoli del Cristia- nesimo, già da più decenni diffuse tra i
Greci. Tale questione sorge dal fatto che tra le due opere corrono
tali e tante analogie di pensiero e di frase, da dover senz’altro
ritenere che l’un dei due abbia avuto sott’occhio l’altro. Si può ben
congettu- rare anche, e s’ è in fatto congetturato, abbiano entrambi
attinto a una fonte comune, che per noi sarebbe perduta. Primo propose
quest’ ipotesi l’ Hartel, poi cercò sostenerla in apposita monografia il
Wilhelm (1 887) ; più tardi (nel 1891) il De Lagarde pensò a dirittura a
un’apologià scritta da papa Vittore I da cui Tertulliano e Minucio
avrebbero co- piato a man salva; infine l’Agahd in una sua ricerca di
cose Varro- niane (24° voi. supp. dei Jahrbiicher di Fleckeisen),
ammettendo anche egli un’apologià cristiana latina anteriore a
Tertulliano e Minucio, ne investigò le fonti in Varrone e in qualche
altro libro dell’età ales- ( 143 ) Digitized by
LiOOQle - 4 — sandrina. Ma noi vedremo che i
riscontri verbali tra l’Apologetico e l’Ottavio sono tanti e tali da
escludere l’ipotesi d'una terza fonte co- mune, se non forse per uno
speciale punto di dottrina derivato dalla scuola di Euemero. Tra
quelli che rinunziando all’ipotesi di una terza fonte comune, riducono la
questione ai soli Tertulliano e Minucio, gli uni credono anteriore
Minucio, gli altri Tertulliano, e le due schiere sono egual- mente
notevoli per numero e autorità di aderenti. I fautori della prio- rità di
Minucio, come si fan forti di una espressione di Lattanzio, così vantano
l’adesione di uomini quali 1’ Ebert (1868), il Baehrens (1886), Ed.
Norden (1897), ecc. Gli altri si rifanno dall’attestazione di S.
Gerolamo, e hanno compagni uomini di incontestato valore come lo Schultze
(1881), il Neumann (1890), l’Harnack (1893), nome che vai da solo per
molti. Ultimamente si schierò da questa parte anche il francese Monceaux
(1901) che con tanto studio e dottrina s’ è occupato della letteratura
affricana. Non è qui il luogo di ripetere le ragioni addotte da
tutti questi studiosi, nè di discuterle. Intendo qui di istituire un
confronto, il più completo possibile, di luoghi Minuciani e Tertullianei,
presentandoli in modo che ne riesca chiaro il contenuto e sia facile ai
lettori di trarne le debite conclusioni. Prendo per base il discorso di
Tertulliano, seguendone l’argomento come filo conduttore, e additando via
via i luoghi paralleli di Minucio. § 1. — Dell' odio contro
i Cristiani e della iniqua procedura con loro usata . Nei
primi tre capitoli del suo Apologetico, mira Tertulliano a far vedere,
come fosse iniquo l’odio che si aveva contro i Cristiani. Vol- gendo
nell’esordio la parola ai reggitori del Romano Impero, dice che, se non
era loro lecito fare una pubblica inchiesta intorno alla causa dei
Cristiani, se a questo solo fattispecie o temevano o arrossivano di
volgere l’attenzione pubblicamente, e se le troppe condanne private
avevano compromesso la difesa della setta cristiana, doveva pur essere
lecito a lui cercar di giungere alle loro orecchie per la via letteraria;
la verità cristiana ben sapere di essere peregrina sulla terra e di
trovar facilmente nemici tra gli estranei, ma non voler essere
condannata senza essere conosciuta. Condannarla inascoltata essere una
iniquità, e far nascere il sospetto che i governanti non vogliano
ascoltare ciò che non potrebbero più condannare conoscendolo. La scusa
dell’ignoranza (144) Digitized by LiOOQle
- 5 — non essere che apparente, anzi aggravare il carico
dell’iniquità; perchè qual più trista cosa che l’odiare quel che si
ignora, anche se la cosa meriti effettivamente odio? Se poi si viene a
sapere che la cosa non meritava odio, chi era solo colpevole d’ignoranza,
cessata questa, cessa anche di odiare; come fanno appunto i convertiti al
Cristianesimo, i quali cominciano a odiare quel che erano e a professare
quel che prima odiavano. Invece, dice Tertulliano, gli avversari nostri
segnalano bensì il fatto delle molte conversioni, ma, anziché arguire che
ci sia sotto qualche gran bene, seguitano a ignorare e a odiare. Si dirà
che le molte conversioni non vogliono dir nulla, perchè ci si volge anche
al male. Ma il male, avvertasi, per natura o si teme o se ne ha vergogna;
ed è perciò che i malvagi voglion rimanere nascosti; sorpresi
trepidano, accusati negano, anche tormentati non sempre confessano, e
condannati poi n’han dolore. I Cristiani non si vergognano, non si
pentono; si gloriano d’ esser notati ; accusati non si difendono ;
interrogati confes- sano ; anzi confessano spontaneamente, e condannati
ringraziano. Non è dunque questo un male se non ha le circostanze
connaturate al male, il timore, il rossore! il pentimento, il rimpianto
(cap. I). — Anche la procedura che si segue con noi Cristiani, continua Tertulliano,
è iniqua. Non ci si concede libertà di difesa, e si vuol da noi soltanto
la con- fessione del nome, senza poi esaminare il crimine. E mentre per
un omicida, per un incestuoso, per un nemico pubblico si indagano le
cir- costanze dei fatti, il numero, il luogo, il tempo, i complici dei
delitti, per noi non si procede così ; anzi un famoso editto di Traiano
ha proi- bito che si inizino processi contro noi, mentre poi ha disposto
che data una denunzia, ci si deva punire ; disposizione contradittoria
ed ingiusta. Si viene così ad applicare per noi un’assurda procedura,
quella di torturarci, non per farci confessare come gli altri, sì perchè
neghiamo, mentre se si trattasse di male, noi staremmo sulla negativa, e
la tor- tura ci si applicherebbe per farci confessare. È evidente che non
un delitto è in causa nel caso nostro, ma solo il nome. Si arriva al
punto di biasimare uno che si riconosce come un galantuomo, solo
perchè è cristiano; si cacciano via dalle case, anche contro ogni interesse,
le mogli pudiche e i buoni servi, solo perchè cristiani; è tutto in
odio al nome. Ma che cos’ ha di male questo nome che significa « unti
» o, se si piglia la forma « Crestiani » usata talvolta per errore, ha
a connettersi con « buono » ? Odiasi forse ia setta per il nome
del suo autore ? Ma anche le sette dei filosofi sono denominate dai
loro autori, e niuno se n’offende. Prima di odiare il nome, conveniva
in- dagare e riconoscere dalle qualità della setta l’autore o da quelle
del- ( 145 ) Digitized by LiOOQle —
6 — l’autore la setta ; invece non si è fatto e non si fa nulla di
questo, e si seguita a far ingiusta guerra al nome (cap. II e III).
Fin qui l’ introduzione dell’Apologetico Tertullianeo. Con le idee
qui espresse si ha qualche riscontro nei capitoli 27, 28 e 31
dell’Ottavio, a metà circa del discorso in difesa della nuova dottrina.
Nel cap. 27 accenna Ottavio all’opera dei cattivi spiriti che insinuano
l’odio contro i Cristiani anche prima che siano conosciuti. Il capitolo
seguente tocca la procedura usata coi Cristiani, e Ottavio ricorda che
anche egli prima, credendo alle solite calunnie, usava le stesse arti
diaboliche contro i Cristiani. I demonii appunto ispirano quelle dicerie
sciocche le quali, se mai, hanno un fondo di verità per i pagani non per
i Cristiani. La confu- tazione di tali calunnie si estende per i capitoli
29 e 30 e una parte del 31. Quest’ultimo poi si chiude con l’
affermazione delle virtù cri- stiane, la pudicizia, la temperanza, la
serietà. L’aumentare del nostro numero, dice, non è accusa di errore, ma
testimonio di lode, e non è meraviglia se noi ci riconosciamo al segno
dell’ innocenza e della mo- destia, e se ci amiamo a vicenda chiamandoci
fratelli. Ecco alcuni ri- scontri verbali: Min. Oct. 31, 6: «
... nec in angulis garruli (sumus) si audire nos publice aut
erubesciti s aut timetis » (intendi: non è vero che noi facciamo
pettego- lezzi di nascosto, se invece siete voi che pubblicamente
rifiutate di darci ascolto o perchè arrossite o perchè temete di
farlo). c. 27, 8 : « sic occupant animos (im- puri spiritus)
... ut ante nos incipiant homines odisse quam nosse, ne cognitos,
aut imitari possint, aut damnare non possint ». c. 28, 2:
Anche noi, prima della conversione, credevamo alle calunniose voci
sparse contro i Cristiani, e non ci accorgevamo che eran tutte dicerie
sen- za fondamento ; « malum autem adeo non esse, ut Cliristianus
reus nec eru- besceret nec timeret , et unum solum- modo quod non
ante fuerit paeniteret ». ( 146 ) a) Tertull. Apolog.
I princ. : « ...si ad hanc solam speciem auctoritas vestra de
iustitiae diligentia in publico aut timet aut erubescit inquirere
». b) Ibid. : u inauditam si damnent, praeter invidiam
iniquitatis etiam su- spicionem merebuntur alicuius conscien- tiae,
noleutes audire quod auditum dan- nare non possint ». c)
Ibid.: u Quod vere malum est, ne ipsi quidem quos rapit defendere
prò bono audent. Omne malum aut timore aut pudore natura perfudit.
Denique malefici gestiunt latere, devitant appa- rere, trepidant
deprehensi, negant accu- sati, ne torti quidem facile aut semper
continentur, certe damnati maerent. Di- numerant in semetipsos mentis
malae impetus, vel fato vel astris imputant, nolunt enim suum esse
quia malum agnoscunt. Christianus vero quid si- mile? Neminem pudet
, neminem pae - Digitized by LiOOQle — 7
— i nitet nisi piane retro non fuisse . Si
denotata gloriata, si accusata non defendit, interrogatns vel ultro
confi- tetur, damnatus gratias agit. Quid hoc mali est quod
naturalia mali non habet, fimorem, pudorem, tergiversationem,
paenitentiam, deplorationem? Quid? hoc malum est cuius reus gaudet?
cuius .accusatio votum est et poena felicitas ? » Qui si
osservi come a un cenno fuggevole di Minucio rispetto al non essere un
male il cristianesimo, corrisponde in Tertulliano tutta una spiegazione
psicologica della natura del male e del contegno dei malvagi col quale si
confronta quello dei Cristiani. d) Apolog. c. IL Si critica la
pro- cedura usata coi Cristiani. Tra l’altro, si dice : « Ceteris
negantibus tormenta udhibetis ad confitendum, solis Chri- stianis
ad negandum... Quo perversine cum praesumatis de sceleribus no stris
ex nominis confessione, cogitis tormen- tis de confessione decedere, ut
negan- tes nomen pariter utique negemus et scelera... Sed, opinor
non vultis noe perire , quos pessimos creditis... Si non ita agitis
circa nos nocentes ergo nos innocentissimos iudicatis cum quasi in-
nocentissimos non vultis in ea con- fessione perseverare, quam
necessitate non iustitia damnandam sciatis. Voci- ferata homo:
Christianus sum. Quod est dicit; tu vis audire quod non est.
Veritatis extorquendae praesides de no- bis solis mendacinm elaboratis
audire ». Oct. 28, 3: Noi prima della conver- sione, mentre
assumevamo la difesa di sacrilegi e incestuosi e anche di
parricidi, « hos (i Cristiani) nec audiendos in toto putabamus,
nonnunquam etiam mise- rantes eorum crudelius saeviebamus, ut
torqueremus confitentes ad negandum , videlicet ne perir ent , exercentes
in his, perversam quaesti onem nòn quae verum erueret sed quae
mendacium cogeret . Et si qui infìrmior malo pressus et victus
Christianum se negasset, fave- bamus ei quasi, eierato nomine, iam
omnia facta sua illa negatione pur- gata ». § 2. — Delle
calunnie d’ infanticidio e di cene incestuose. Dopo avere nei
capitoli IV, Y e VI dell’Apologetico confutato il pregiudizio che il
Cristianesimo non fosse permesso dalle leggi romane, facendo vedere come
le leggi potessero essere benissimo pattate, e mu- tate furono tante
volte attraverso ai secoli, Tertulliano passa a con- futare le calunnie
lanciate contro i Cristiani, d’ infanticidio e di cene incestuose. Queste
cose si dicono sempre, ma nessuno mai si cura d’ in- dagare so sono vere.
La verità è odiata, e ha nemici da tutte le parti. ( 147 )
Digitized by Google — 8 - Chi
ha mai visto a spargere sangue di bambini, e abbandonarsi, dopa il pranzo
e dopo fatti spegnere i lumi da cani lenone s tenebrarum, a orgie
incestuose? Se i nostri ritrovi son segreti, chi può rivelare quel che vi
si fa? non gli iniziati che hanno interesse a non si tradire; non gli
estranei, appunto perchè non penetrarono mai. È dunque tutto opera' della
fama. E qui Tertulliano ha una bella pagina sulla natura della fama o «
si dice » . È antico il motto : fama malum quo non aliud velocius ullum
(Virgilio). Perchè è un male la fama? perchè ve- loce? o non anzi perchè
essa è per lo più menzognera? anche quando ha del vero, non è mai senza
bugia, togliendo, aggiungendo, mutande dal vero. Ed è di tal natura che
non persiste a essere se non in quanto mentisce, e vive solo fin quando
non si arriva alla prova dei fatto vero. Quando si ha il fatto, cessa
ogni « si dice » , e rimane la notizia del fatto. La fama, nomen incerti
> non ha più luogo dov’ è la certezza. Ora alla fama uom savio non
deve credere. Si sa come na- scono le dicerie. Hanno principio da
qualcuno che è mosso o da ge- losia o da dispetto o da mania di dir
bugie; e poi passate di bocca in orecchio, e via ripetute, nascondono
sempre più la verità. Meno male, che il tempo poi rivela ogni cosa, per
felice disposizione della natura- per cui il vero si fa strada. Le accuse
sono nient’ altro che dicerie, ma non hanno fondamento di verità. Si
soggiunge che noi promettiamo la vita eterna a chi uccide bambini e
commette incesti. Ma anche se tu credi a questo, dice Tertulliano, io
chiedo se tu stimeresti tanto questa eternità da arrivarci con simili
infamie. Tu nè vorresti farle queste cose, nè potresti ; dunque perchè
crederai che vogliano e possano farle i Cristiani, che sono uomini come
te ? Si dirà che sono iniziati a tali cerimonie quando non ne sanno ancor
nulla; ma in tal caso, una volta conosciute tali infamie, non
continuerebbero a parteciparvi, per la stessa avversione che avrebbe
impedito loro d’ iniziarsi nel caso che ne fos- sero informati.
Tale il contenuto dei capitoli VII e Vili dell’Apologetico. Vi cor-
rispondono i medesimi capitoli di Minucio già ricordati dal 28 al 31, ove
con le accuse d’ infanticidio e di cene incestuose si confutano anche
quelle di adorazione d’una testa d’asino, o dei genitali di sacerdoti, o
di un uomo crocifisso, o della croce stessa. E siccome di queste accuse-
si parla anche nel capitolo 9 dove Cecilio Natale le espone facendo eco
alla voce comune, così è da tener conto anche di questo capo per taluni
riscontri verbali: ( 148 ) Digitized by LiOOQle
- 9 - » c a) Apolog.
VII in. : « quod everso - fes luminum canes, lenones scilicet te-
nebrarum, libidinum impiarum invere- cundiam procurent ».
Vili fin.: « candelabra et lucernae et canes aliqui et offulae quae
illos ad eversionem luminum extendant». b) Id. Vili : « Veni,
demerge ferruin in infantem, nullius inimicum, nullius reum,
omnium filium, vel ... tu modo adsiste morienti komini antequam vi-
xit... excipe rudem sanguinem, eo pa- nerai tnum satia, vescere
libenter Nego te velie ; etiamsi volueris, nego te posse. Cur
ergo alii possint si vos non potestis?... qui ista credis de homine
potes et tacere ». c) Id. VII : « Quis talia facinora cum
invenisset celavit?... Si semper latemus quando proditum est quod
admittimus ? immo a quibus prodi potuit? d) lbid. : « Natura
famae omnibus nota est (v. il riassunto precedente)... quae ne tunc
quidem cum aliquid veri offerti sine mendacii vitio est Tam-
diu vivit quam diu non probat, siqui- dem ubi probavit cessat esse
et quasi officio nunciandi functa rem tradit et exinde res tenetur,
res nominatur. Nec quisquam dicit verbi gratia: 'hoc Ro- mae aiunt
factum 1 aut : ‘ fama est il- luni provinciam sortitum sed: ‘
sorti- tus est ille provinciam ’ , et : * hoc fa- ctum est Romae \
Fama, nomen incerti, locum non habet ubi certum est ». Min.
Oct. 9, 6: « canis qui cande- labro nexus est, iactu offulae ultra
spa- tium lineae qua vinctus est, ad impe- tum et saltum
provocatur. Sic everso et exstincto conscio lumine impuden- tibus
tenebris etc. ». Id. 30, 1 : « Illuni velim convenire, qui
initiari nos dicit aut credit de caede infantis et sanguine. Putas posse
fieri, ut tam molle corpus, tam parvulum corpus fata vulnerum capiat?
ut quis- quam illum rudem sanguinem novelli et vixdum hominis
caedat f fundat , exhauriat? nemo hoc potest credere nisi qui
possit audere ». 28, 2: « ... nec tanto tempore ali- quem
existere qui proderet ». 28, 6: « nec tamen mirum, cum
omnium (quoniam, Vahlen) fama quae semper insparsis mendaciis alitur,
osten- sa ventate consumitur ». Anche qui si noti che il
modo di esprimersi di Minucio intorno alla fama non solo è conciso, ma
chi legge quell’ostessa ventate consu- mitur non lo intende se non quando
lo confronta con la pagina di Ter- tulliano, la quale può servire assai
bene di commento. ( 149 ) Digitized by LiOOQle
- 10 — §3. — Del doversi tali accuse ritorcere contro
i Pagani. I Cristiani non si contentavano di scagionarsi dalle
accuse calun- niose mosse loro, ma le ritorcevano contro gli avversari,
facendo ve- dere come essi, all’ombra della religione, molti infanticidi
e incesti davvero commettevano. Di ciò tratta il capitolo IX
dell’Apologetico, da confrontarsi con alcuni passi dei capitoli 30 e 31
dell’Ottavio. Ricordano entrambi i sacrifizi di bambini fatti in Africa
in onor di Saturno, divoratore dei propri figli: a) Apolog.
IX: « cum propriis filiis Saturnus non pepercit, extran eis uti-
que non parcendo perseverabat, quos quidem ipsi parentes sui offerebant
et libenter respondebant, et infantibus blan - diebantur, ne
lacrimante s immolaren - turi). Oct. 30, 3 : u Saturnus
fìlios suos non exposuit sed voravit ; merito ei in nonnullis
Africae partibus a parentibus infantes immolabantur y blanditile et
osculo comprimente vagitum, ne flebilis hostia immolar etur » .
Ma Tertulliano ha maggiori informazioni su questi sacrifizi
d’infanti in Affrica, durati ufficialmente fino al proconsolato di
Tiberio, poi vie- tati ma seguitati a praticare occultamente : et nunc in
occulto per - severotur hoc sacrum facinuSj perchè nessuna costumanza
delittuosa si può sradicare per sempre, nè gli Dei mutano costume.
Oltre questo poi altri sacrifizi umani vanno imputati alla reli-
gione antica. Entrambi i nostri scrittori ricordano i sacrifizi umani
fatti in Gallia in onor di Mercurio, e nella Taurica (Minucio aggiunge
anche, da Cic. Rep., 3, 15, e da Livio, 22, 57, il ricordo di Busiride
Egi- ziano e di antichi riti romani), e l’uso ancor vigente di
sacrificare con- dannati a morte nelle feste di Giove Laziale. E all*
infuori della religione, rinfacciano entrambi agli avversari l’abitudine
di esporre i bambini ap- pena nati o ucciderli, o quello più tristo di
spegnere la vita appena iniziata nell’utero materno. b)
Apolog . IX: « conceptum utero dum adhuc s angui s in hominem deli-
batur, dissolvere non licet. Homicidii festinatio est prohibere nasci ;
nec refert ratam quis erìpiat animam an nascentem disturbet
». Quanto poi al bevere uman sangue, Tertulliano ricorda da
Ero- doto (est apud Herodotum, opinor) alleanze strettesi fra alcuni
popoli col ferirsi a sangue le braccia e bevere gli uni il sangue degli
altri ; (ISO) Oct. 30, 2 : u snnt quae in ipsis
vi- sceribus medicaminibus epotis originem futuri hominis
extinguant et parricidium faciant antequam pariant » .
Digitized by LiOOQle - 11 - ricorda poi
Catilina, e alcune genti Scitiche divoratrici dei proprii morti, e il
rito dei sacerdoti di Bellona consistente nel ferirsi la coscia, rac-
cogliere il sangue nel cavo della mano e darlo a bere. Minucio, più con-
ciso, non menziona che la congiura di Catilina e Bellona con brevi cenni.
L’uno e V altro poi fanno menzione dell’uso di dare a bere sangue umano
agli epilettici, ma Tertulliano solo adduce il particolare, che ai
raccoglieva a tal fine il sangue scorrente dalle ferite dei delinquenti
.sgozzati nell’arena. In tutto ciò è strano il modo come Minucio mette
questi ricordi in relazione con la menzione fatta avanti delle cerimonie
in onor di Giove Laziale, dicendo (Cap. 30, 5) : ipsum credo docuisse san
- guinis foedere coniurare Catilinam et Bellonam sacrum suum J
ecc.; quasi che proprio Giove Laziale abbia insegnato a Catilina e ai
Bel- lonari i lor sanguinosi usi ; il che è del tutto fuor di
proposito. Infine, sempre intorno alle bibite di sangue, entrambi
gli apologeti ricordano l’avidità con che solevano alcuni acquistare, per
cibarsene, la carne delle bestie uccise nell’arena, dopo che quéste s’
erano empite le viscere di membra umane. Ma Tertulliano è più ricco di
particolari, come è più immaginoso ed energico nell’espressione.
Confrontisi: c) Tertull. : « Item illi qui de harena Min. : « non
dissimiles ei qui de ha- ferinis obsoniis cenant, qui de apro qui
rena feras devorant inlitas et infectas se est quandoque memo-
riara dissipari, et simili error impegerit, exinde iam tradux proficiet
incesti ser- pente genere cum scelere. Tunc deinde quocumque in
loco, domi, peregre, trans freta Comes et libido, cuius ubique sal-
tus facile possunt alicubi ignaris filios pangere vel ex aliqua seminis
portione, ut ita sparsum genus per commercia humana concurrat in
memorias suas, neque eas caecus incesti sauguinis agno- scat »
. Min.: « etiam nescientes, miseri, po- testis in inlicita
proruere, dum Vene- rem promisce spargitis, dum passim li - ber os
seritis, dum etiam dorai natos alienae misericordiae frequenter expo
- nitis, necesse est in vestros recurrere t in filios inerrare
». Nella diversa disposizione dei pensieri, pur si riconosce
l’affinità dei due scrittori, dei quali Tertulliano è più ricco e
compiuto, aggiun- gendo qui tra le ragioni di figliuoli dispersi anche
l’adozione. Alla corruttela pagana poi opponesi la continenza
cristiana la quale o si contenta di legittimo matrimonio, o aspira anche
alla verginità. f) Tertull. : « quidam multo secu- Min : « plerique
inviolati corporia riores totam vim huius erroris virgine
virginitate perpetua fruuntur potiua continentia depellunt, senes pueri
». quam gloriantur ». Dove non isfugga l’esagerazione del plerique
minuciano di fronte al- l’espressione tertullianea più conforme al
vero. ( 152 ) Digitized by Liooole — 13
— § 4. — Gli Dei pagani erano in origine uomini . Nei
due capitoli X e XI dell’ Apologetico, passa Tertulliano a ra- gionare di
un’altra recriminazione fatta ai Cristiani, quella che non venerassero
gli Dei e non sacrificassero per gli imperatori ; onde erano fatti rei di
sacrilegio e di lesa maestà. Ora egli dice che i Cristiani cessarono dal
prestar culto agli Dei pagani dacché conobbero che tali Dei non
esistevano ; e non esser giusto il punirli se non quando tale esistenza
fosse dimostrata. E questa convinzione soggiunge che i Cri- stiani
ricavavano dalle stesse testimonianze pagane, concordi nel lasciar
chiaramente vedere che i pretesi Dei non erano altro che uomini di-
vinizzati. Infatti se ne adducevano i luoghi di nascita, le regioni ove
avevano vissuto e lasciato tracce dell’opera loro, e si mostravano anche
i loro sepolcri. Serva d’esempio per tutti Saturno, cui gli scrittori
come Diodoro e Tallo fra i Greci, Cassio e Nepote fra i Latini
attestarono essere stato uomo. La qual cosa è comprovata anche da prove
di fatto, verificatesi sopratutto in Italia, ove egli fu accolto da
Giano, ove il monte che abitò fu chiamato Saturnio, la città che fondò
ebbe pari- mente nome Saturnia, e anzi tutta l’Italia dopo il nome di
Enotria ricevette quello di Saturnia. Da lui l’origine delle legali
scritture e del conio monetario, onde la sua presidenza dell’erario.
Dunque era uomo, è nato da uomini, non dal cielo e dalla terra.
Ignorandosene la pa- rentela, fu detto esser figlio di quelli onde tutti
possiamo esser figli, chiamandosi per venerazione il Cielo e la Terra
padre e madre, e figli della terrà denominando il volgo quelli la cui
parentela è incerta. Sa- turno dunque era uomo; e lo stesso si può dir di
Giove e di tutto l’altro sciame di divinità pagane. Si dice che furono
tutti divinizzati dopo morte. Da chi? Bisogna vi fosse un altro Dio più
sublime, ca- pace di regalare la divinità, giacché da sé questi uomini
non si po- tevan certo crear Dei. Ma perchè il Dio Magno avrebbe donato
la divinità ad altri esseri? Forse per esserne aiutato nel grande
còmpito di dirigere l’universo? Ma che bisogno vi poteva essere di ciò,
se il mondo o era ab aeterno , come volle Pitagora, o venne fatto da
un essere ragionevole, come disse Platone? Del resto questi uomini si
lo- dano per aver trovato le cose utili alla vita, ma non le hanno
create, perchè già c’erano. Si dirà egli che la divinizzazione fu un
premio alle loro virtù? Ma, a dir vero, anziché virtuosi, erano costoro
pieni di vizi e piuttosto da cacciar giù nel Tartaro che accogliere nel
Cielo. Ma mettiamo anche fossero buoni, o perchè allora non s’ è dato
lo ( 153 ) Digitized by LiOOQle -
14 — stesso premio a uomini lodatissimi come Socrate, Aristide,
Temisto- cle, ecc.P Di tutta questa dimostrazione ragionata a
fil di logica, Minucio non ha nell’Ottavio che un punto solo,
l’affermazione che i pretesi Dei erano uomini. E questa si contiene nel
cap. 21 del dialogo, il quale fa seguito alla parte fisolofica del
discorso di Ottavio e alla sentenza che le favole mitologiche erano tutte
finzioni poetiche, da spiegarsi seconde la teoria di Evemero, della quale
cita altri rappresentanti antichi come Prodico, Perseo, lo stesso
Alessandro il Macedone. Connettesi con tale ordine di idee il ricordo di
Saturno già uomo. E qui diversi riscontri : a) Tertull. Apol. X:
«Saturnum ita- que, si quantum litterae docent, neque Diodorus
Graecus aut Thallus neque Cassius Severus aut Comelius Nepos neque
ullus commentator eiusmodi anti - quitatem aliud quam hominem
promul- gaverunt... » .
Min. Oct. 21, 3: « Saturnum enim... omnes scriptores vetustatis Graeci
Ro- manique hominem prodiderunt. Scit hoc Nepos et Cassius in
historia ; et Thal- lus et Diodorus hoc loquuntur». È
questo il passo che all’Ebert (1868) e a’ suoi seguaci parve e pare
dimostrativo della priorità di Minucio, per la ragione che il Cassius
Severus di Tertulliano in luogo del semplice Cassius (ossia Hemina) è un
errore, e per la presunzione che chi sbaglia copii. Se tale indu- zione
sia giusta, vedremo in seguito. Per ora notiamo solo che Ter- tulliano
aveva fatto lo stesso sbaglio in Ad Nationes,lì , 12, scrivendo: Legimus
apud Cassium Severum , apud Cornelios Nepolem et Ta- citurna ecc.
I) Tertull. ibid. : « ... in qua (Italia) Saturnus post multas
expeditiones post - que Attica hospitia consedit, exceptus a Iano
vel lane ut Salii volunt. Mons quem incoluerat Saturnius
dictus, ci - vitas quam depalaverat Saturnia usque nunc est, tota
denique Italia post Oe- notriam Saturnia cognominabatur. Ab
ipso primum tabulae et imagine signa- tus nummus et inde aerarlo
praesidet ». c) « ... Si homo Saturnus utique ex homine, et
quia ab homine, non utique de caelo et terra. Sed cuius parentes
ignoti erant facile erat eorum fìlium dici quorum et omnes possumus
videri. Quis enim non caelum ac terrai* matrem ac Min. : «
Saturnus Creta profugus Ita- liana metu filii saevientis accesserat
et Iani susceptus hospitio rudes illos ho- mines et agrestes multa
docuit ut Grae- culus et politus, litteras imprimere, nummos
signare , instrumenta conficere. Itaque latebram suam, quod tuto
la- tuisset, vocari maluit Latium, et ur.bem Saturniam idem de suo
nomine ut la- niculum Ianus ad memoriam uterque posteritatis
reliquerunt ». «... Homo igitur utique qui fugit, homo utique
qui latuit, et pater ho- minis et natus ex homine. Terrae enim vel
caeli filius (se. est dictus) quod apud Italos esset ignotis parentibus
pro- ditus, ut in hodiernum inopinato visos ( 154 )
Digitized by LiOOQle — 15 — patrem
venerationis et honoris grati a appellet? vel ex consuetudine
humana, qua ignoti vel ex inopinato adparentes de caelo
supervenisse dicuntur. Proinde Saturno repentino utique caelitem
con- tigit dici; nam et terrae filios vulgus vocat quorum genus
incertum est ». d) « Etiam Iovera ostendemus tam hominem quam
ex homine, et deinceps totum generis examen tam mortale quam
seminis sui par. » e) «Nunc ego per singulosdecurram? .
. Otiosum est etiam titulos persequi ». f) « totum generis examen
... »• caelo missos, ignobiles et ignotos terrae filios
nominamus». ... À « Eius fìlius Iuppiter Cretae
excluso parente regnavit, illic obiit, illic filios habuit; adhuc
antrum Iovis visitur et sepulcrum eius ostenditur et ipsis sa- cris
suis humanitatis arguitur». u
...Otiosum est ire per singulos». 21, 4: u Saturnum principem
huius generis et examinis ». Per la
divinizzazione dopo morte, Minucio ha considerazioni di- verse dai
ragionamenti di Tertulliano. Ricorda Romolo fatto Dio per lo spergiuro di
Procolo, e il re Giuba per il consenso dei Mauri ; fu- rono consacrati
Dei come si consacrano gli altri re, non per attestare la divinità loro,
ma per onorare la potestà che hanno esercitato in terra. Queste stesse
persone che si divinizzano, dice, non ne vorrebbero sapere, e sebbene già
vecchi declinano quell’onore. Rileva poi l’assurdo di far Dei esseri già
morti o nati destinati a morire. E perchè non nascono ora più Dei? Porse
s’ è fatto vecchio Giove o s’ è esaurita Giunone? 0 non è da dire anzi
che è cessata questa generazione perchè nessuno ci crede più ? E del
resto se si creassero nuovi Dei, i quali di poi non potreb- bero morire,
s’avrebbero più Dei che uomini, da non poter essere più contenuti nè in
cielo, nè nell’aria, nè sulla terra. Tutte queste riflessioni di
Minucio sono differenti da quelle che fa Tertulliano ; sicché in questo
punto non vi possono essere riscontri ( 1 ). ( l ) Però confronta:
Ad Nationes 1, XVII fine: « ... qui deum Caesarem dicitis et
deridetis di- cendo quod non est, et maledicitis quia non vult esse
quod dicitis. Mavult enim vivere quam deus
fieri. Min. 21, 10: « Invitis his hoc nom.en adscribitur:
optant in homine perseve- rare, fieri se deos metuunt, etsi iam
senes nolunt ». (155) Digitized
by Liooole — 16 — §5. — Degli idoli , delle
irriverenti leggende intorno agli Dei , degli scandali pagani .
Nel capitolo XII Tertulliano passa a considerare che cosa sieno
effettivamente i supposti Dei pagani. E prima parla dei loro simulacri, i
quali son fatti di materia identica a quella dei vasi e strumenti co-
muni, o forse dai vasi medesimi artisticamente elaborati. Son dunque Dei
foggiati per mezzo di battiture, di raschiature, di arroventature ;
proprio il trattamento che si fa ai Cristiani, di che questi possono
avere qualche conforto. Se non che questi Dei non sentono i maltrat-
tamenti della loro fabbricazione, come non sentono gli ossequi dei loro
fedeli. Tali statue di morti, cui intendono solo gli uccelli e i topi e i
ragni, non è egli giusto non adorare ? Come sembrerà che offendiamo tali
esseri, mentre siam certi che non esistono affatto? Riflessioni
analoghe fa Minucio nei capitoli 23 e 24. Detto delle favole mitologiche
irriverenti e corrompitrici, nota che le im- magini di tali Dei adora il
volgo, più abbagliato dal fulgore dell’oro e dell’argento che ispirato da
fede vera; e richiama l’attenzione sul fatto che tali simulacri sono
formati dalla mano d’un artista, e se di legno, forse reliquia di un rogo
o di una forca; sono sospesi e lavo- rati con l’accetta e la pialla, se
d’oro o d’argento, magari tolto da vaso immondo, sono pesti, liquefatti,
contusi tra il martello e l’ incu- dine, ecc. Ecco riscontri:
a) Tertull. Apoi. XII: « reprehen- do... materias sorores esse
vasculorum instrumentorumque communium ... vel ex isdem vasculis et
instrumentis... ». b) « ... quasi fatum consecratione
mutantes ... ». Min. 23, 12: ... deus aereus vel ar- genteus
de immundo vasculo, ut acci - cipimus factum Aegyptio regi (Amasi,
Erodoto, II, 172) conflatur, tunditur malleis et incudibus figuratur...
». u ..nisi forte nondum deus saxum est vel lignum vel
argentum. Quando igitur hic nascitur? ecce funditur, fa- bricatur,
sculpitur, nondum deus est; ecce plumbatur construitur, erigitur,
nec adhuc deus est; ecce ornatur con - secratur oratur, tunc postremo
deus est, cum homo illum voluit et dedicavit». c) « Piane non
sentiunt has iniurias « ... nec sentit (lapideus deus) suae et
contumelias fabricationis suae dei nativitatis iniuriam ita ut nec
postea, vestri sicut nec obsequia ». de vestra veneratione culturam
». (156) \
Digitized by LiOOQle — 17 — d) « Statuas .... milvi
et mures et « ... Quam acute de diis vestris atti- nane ae
intellegunt.... ». malia muta naturali ter iudicant !
mures, hirurrdines, milvi non sentire eos sci uni ; rodunt
inculcant insident, ae, nisi abi- gatis, in ipso dei vestii ore
nidificant ; ... araneae vero faciem eius intexunt et de ipso
capite sua fila suspendunt. Vos tergetis
mundatis eraditis et illos qoos facitis, protegitis et timetis ».
Si noti qui la maggior quantità di particolari in Minucio, il
che come deva spiegarsi diremo in seguito. Tertulliano invece è poi
solo nel notare (cap. XIII) che i pagani stessi prendono a gioco (
illudunt ) e offendono le loro divività, non riconoscendo tutti le
stesse, e trat- tando alcuni Dei come i Lari domestici con compre-
vendite, pignora- menti, incanti, tal quale s’usa per le case cui sono
annessi, altre volte tsasformando, poniamo, un Saturno in una pentola e
una Minerva in un mestolo. Di nuovo entrambi ricordano, di
passata, le strane cerimonie del culto pagano (Tertull. cap. XIV in.,
Min. cap. 24, 3) e rilevano le invereconde leggende dai poeti ripetute
intorno agli Dei, auspice Omero, e l’aver gli Dei combattuto o pei Greci
o pei Troiani, e Venere ferita, e Marte incarcerato, e Giove liberato per
opera di Briareo, ecc., ecc. e) Tertull. : « Quanta inverno ludi-
Min. 23, 3 : « hic enim ( Homerus ) bria! deos inter se propter
Troianos et praécipuus bello Troico deos vestros, Achivos ut
gladiatorum paria congres - etsi ludos facit, tamen in hominum re-
sos depugnasse, Venererà humana sa- bus et actibus miscuit, hic eorum
pa- gitta sauciatam , quod filium suum Ae- ria composuit ,
sauciavit Venererà , Mar - nean paene interfectum ab eodem Dio- .
tem vinooit vulneravit fugavit. Iovem mede rapere vellet, Martem tredecim
narrat Briareo liberatum, ne a diis ce- mensiìms in vinculis paene
consumptum, teris ligaretur, et Sarpedonem filium, Iovem ne eandem
vim a ceteris caeli- quoniam morti non poterat eripere, tibus
experiretur, opera cuiusdam mon- cruentis imbribus flevisse , et loro Ver
stri liberatum , et nunc flentem Sarpe - neris inlectum flagrantius quam
in adul- donis casum, nunc foede subantem in teras soleat cum
Iunone uxore con- sororem sub commemoratione non ita
cumbere». dilectarum iampridem amicarum ». L’esempio
d’Omero indusse altri poeti a irriverenti invenzioni: f) « Quis non
poeta ex auctoritate « ... Alibi Hercules stercora egerit,
principis sui dedecorator invenitur Dee- et Apollo Admeto pecus pascit.
Lao- rum ? Hic Apollinem Admeto regi pa- medonti vero muros
Neptunus instituit scendis pecoribus addicit, ille Neptuni (forse:
construit) nec mercedem operis structorias operas Laomedonti locat.
Est infelix structor accipit. Illic (Vulcanus, et ille de lyricis
(Pindarum dico) qui aggiunge TUrsinus) Iovis fulmen cum (157)
2 Digitized by Liooole — 18 —
Aesculapium canit avaritiae merito, quia Aeneae armis in ineude fabricatur,
cum avaritiam nocenter exercebat, fulmine caelum et fulmina et fulgura
longe ante iudicatum. Malus Iuppiter si fulmen il- fuerint quam Iuppiter
in Creta nasce- lius est, impius in nepotem, invidus in retur... ».
artifìcem ». Dal contesto di Tertulliano apparirebbe ch’egli
attribuisse le leggende di Apollo pastore presso Admeto e di Posidone
operaio al soldo di Laomedonte ad altri poeti che ad Omero, mentre è noto
che già in Omero vi è un cenno di queste leggende (II. B., 766 e <P
447). Ma forse Tertulliano aveva in mente ulteriori elaborazioni di dette
leggende forse in drammi (ad es., per Apollo pastore, l’Alcestide d’
Euripide), come dopo fa espressa menzione di Pindaro. In Minucio invece
tutte le ri- cordate leggende par si attribuiscano ancora ad Omero, il
che viene a essere inesatto per il racconto di Ercole che scopa le stalle
d’Augia, in Omero non menzionato, e per il ricordo delle armi di Enea
opera di Vulcano, tolto da Virgilio non da Omero f 1 ). In
connessione col precedente argomento, Tertulliano ricorda an- cora le
irriverenze contro gli Dei scritte dai filosofi, specie dai cinici (tra cui
pone Varrone, che chiama « il Cinico Romano * e a cui rim- provera l’aver
introdotto ter centos foves sive Jupitros sine capitibus), e quelle
peggiori contenute nei mimi (cap. XV) e nella letteratura istrionica,
aggravati dalla circostanza che gli istrioni spesso rappre- sentano essi
stessi la divinità, e, dice: vidimus aliquando castratura Attin , Mura
Deum ex Pessinunte, et qui vivus ardebat Eerculem in - dueraL Di tutto
ciò nulla in Minucio. Invece di nuovo vanno di con- serva nel rinfacciare
al paganesimo i sacerdoti corrotti e corruttori. g) Apoi. XV:
«...in templis adul - Oct. 25, 10: dopo ricordati i molti teria
componi , inter aras lenocinia incesti delle Vestali, continua: «ubi
tractari , in ipsis plerumque aedituo- autem magis a sacerdotibus quam
inter rum et sacerdotum tabernaculis sub aras et delubra
condicuntur stupra, isdem vittis et apicibus et purpuris tractantur
lenocinia , adulterio medi - thure flagrante libidinem expungi...
». tantur? frequentius denique in aedi- tuorum cellulis quam in
ipsis lupana- ribus flagrans libido defungitur ». Si avverta
nel latino di Minucio il meditantur usato passivamente con una
ripetizione inutile di concetto dopo il condicuntur stupra ; si noti
( x ) Salvo se V alibi di Minucio voglia interpretarsi: «presso altri
autori». Ma tale interpretazione ripugna al contesto, perchè poco di poi,
ricordato ancora Tadulterio di Marte e Venere, e i rapporti di Giove e
Ganimede, soggiunge : quae omnia in hoc (scil. Homero) prodita ut vitiis hominum
quaedam auctoritas pa - raretur. (158) Digitized
by LiOOQle - 19 — pure l’esagerazione del frequentius
quam inipsìs lupanaribus che guasta il concetto espresso dal plerumque di
Tertulliano ; in terzo luogo si avverta l’epiteto flagrans attribuito
alla libido , in luogo del thure fla- grante così significativo di
Tertulliano. Infine quel defmgitur , usato assolutamente, e con soggetto
di cosa in senso di « si sfoga » o in quello passivo di « viene saziata »
è tanto poco giustificato da altri esempi di scrittori latini (*), che fa
pensare a un errore del testo. Forse in luogo di defmgitur , va letto:
expungitur . § 6. — Dell adorazione d'una testa d f asino e del
culto della Croce . Tertulliano dopo le cose dette, si dispone a
venire alla parte po- sitiva della sua Apologia, ma prima confuta ancora
(cap. XVI) le dicerie sparse sul conto de’ Cristiani, che essi adorassero
una testa d’asino e avessero in venerazione la Croce. Quanto alla prima,
ne attribuisce l’origine a Tacito, che avendo narrato nel quinto delle
Storie l’esodo degli Ebrei dall’Egitto, e la sete patita nel deserto, e
il fatto che una fontana era stata indicata da alcuni asini selvatici,
aveva soggiunto che gli Ebrei grati a queste bestie del beneficio
ricevuto avevano preso a venerarle. Di poi la stessa cosa sarebbe stata
attribuita ai Cristiani come setta affine ai Giudei. Eppure, dice
Tertulliano, lo stesso Tacito narra bene che quando Pompeo presa
Gerusalemme entrò nel tempio, non vi trovò alcun simulacro. Piuttosto ai
pagani possono i Cristiani rinfacciare che i giumenti e gli asini intieri
venerano insieme colla dea Epona. Quest’ultimo punto, e solo questo,
trovasi anche in Minucio al cap. 28, 7, onde può riscontrarsi:
a) Tertull. Apoi. XVI: «Tostameli Min. 28,7: « ... vos et totos
asinos non negabitis et iumenta omnia et totos in stabulis curri
vestra \jveT} Epona con - cantherios curri sua Epona coli a vobis »
secratis, et eosdem asinos cum Iside (cfr. ad Nationes I, XI: «
sane vos totos religiose decoratis ». asinos colitis et cum sua
Epona et omnia iumenta et pecora et bestias quae perinde cum suis
praesepibus consecra- tis »). 0) Impersonalmente trovasi
usato defungor in Tee. Adelph., 507 : utinam hic sit modo defunctum , «
purché la finisca qui » ; e con soggetto di cosa pub ricordarsi il
barbiton defunctum bello di Orazio, C. 8, 2tf, 3 « la lira ha finito le
sue battaglie d’amore ». Abbastanza frequente è il defungor usato assolutamente
ma con soggetto personale come in Ter. Phorm., 1022: cupio misera in hac
re iam de- funger e in Ovid. Am., 2, 9, 24: me quoque qui toties merui
sub amore puellae, defunctum placide vivere tempus erat . Sempre defungi
ha senso di « finire la parte sua, esaurire il proprio mandato ».
(159) Digitized by LiOOQle - 20 -
Il ricordo degli asini nel culto d’ Iside è solo minuciano, e si
aggiuuge ancora menzione di altri culti strani, come quello del bue Api e
di altre bestie venerate dagli Egiziani (forse dal De Nat. Deor. di
Cicerone 1, 82 e 3, 47). Quanto al culto della Croce, osserva
Tertulliano che anche i pa- gani adorano i loro idoli di legno ; sarà
dunque question di linee, ma la materia è la stessa, sarà question di
forma, ma è sempre il corpo del creduto Dio. Del resto, dice, le immagini
in forma di semplice palo della Pallade Attica e della Cerere Paria, che
gran differenza hanno dal legno della croce? poiché ogni palo piantato
verticalmente è una parte della croce. Poi gli statuari, quando
fabbricano un Dio, si ser- vono d’uno scheletro ligneo a croce, tale in
fondo essendo la figura del corpo umano ; e un sopporto di legno della
stessa foggia usasi pure nei trofei e nelle insegne militari. Minucio
parla di ciò nel cap. 29, 6-8. Ecco alcuni riscontri: b)
Tertull.: « Qui crucis nos reli- giosos putat, consecraneus (=
correli- gionario) erit noster. Cum lignum ali- quod propitiatur,
viderit habitus dura materiae qualitas cadera sit, viderit for- ma
dum id ipsum Dei corpus sit... Di- ximus originem deorum vestrorum
a plastis de cruce induci » (allusione a Ad Nationes I, 12, dove la
fabbricazione degli idoli con uno scheletro ligneo a forma di croce
è ampiamente descritta). « Sed et Victorias adoratis cum in
tro- paeis cruces intestina sint tropaeorum. Religio
Romanorum tota castrensis si- gna veneratur... Omnes illi imaginum
suggestus in signis monilia crucum sunt; sipbara illa vexillorum et canta
- brorum stolae crucum sunt. Laudo dili- gentiam. Noluistis
incultas et nudas cruces consecrare ». c) Ad Nationes I, 12 :
« Si statueris hominem manibus expansis, imaginem crucis feceris
». Tertulliano poi parla ancora della venerazione del Sole
attribuita da alcuni ai Cristiani per l’uso loro di pregare rivolti ad
Oriente Ma anche questo, dice, non è rimprovero che si possa fare ai
Cristiani, (160) Min.: «Cruces... nec colimus
nec optamus. Yos sane qui ligneos deos
consecratis cruces ligneas ut deorum vestrorum partes forsitan adoratis
». « Nani et signa et cantabra et ve - xilla castrorum quid
aliunt quam inau- ratae cruces sunt et ornatae? tropaea vestra
victricia non tantum simplicis crucis faciem verum et adfixi
hominis imitantur ». « Signum sane crucis naturaliter
vi- simus in navi cum velis tumentibus vehitur, cum expansis
palmulis labitur ; et, cum erigitur iugum, crucis signum est,* et
cum homo porrectis manibus deum pura mente veneratur ». Digitized
by Liooole — 21 - praticando anche i pagani la
preghiera al levar del sole. E se i Cri- stiani fanno festa il giorno del
sole (la domenica), fanno ciò per ben altra causa che la religione del
sole : pure i pagani nel dì di Saturno (il sabato) si davano all’ozio e
al mangiare, scimiottando, a sproposito, i Giudei. Di ciò nulla in
Minucio. Infine nell’Apologetico ricordasi la pittura da un
miserabile mu- lattiere messa in pubblico, a Roma, rappresentante una
figura umana con orecchie d’asino, e l’un dei due piedi ungulato, vestito
di toga e con un libro in mano, appostavi la iscrizione: Deus
Christianorum òvoxoirjtrjQ. Era un Giudeo l’autore di questo indecente
scherzo (ad Nat . 1, 14); e la gente ci credette e per tutta la città
scorreva sulle bocche quell’ Onocoetes. Ma di tali mostri, soggiunge,
veneransi più fra i pagani che tra cristiani; chè essi hanno accolto tra
i loro Dei esseri con testa di cane e di leone, e corna di capri e
d’ariete, e coda di serpenti, alati le spalle o i piedi. Un fuggevole
ricordo di tali mostri è anche in Minucio, che del resto si tace:
d) Tertull. : « Illi debebant adorare statim biforme numen, quia et
canino et leonino capite commixtos , et de ca- pro et de ariete
cornutos, et a lumbis hircos et a cruribus serpentes et pianta vel
tergo alites deos receperunt » . Solo è invece Minucio a scagionare
i Cristiani dell’accusa di ado- rare sacerdoti virilia; alla quale
occasione ritorce contro gli avver- sari la taccia di impudicizia,
ricordando le licenze sessuali onde quei cinedi si disonoravano.
Min. 28, 7 : « item bonra capita et capita vervecum et immolatis
et colitis, de capro etiam et de homine mixtos Deos et leonum et
canum vultn deos dedicatis ». § 7. — Del Dio unico e
vero. Ma venendo ornai alla parte positiva della dottrina,
Tertulliano nel cap. XVII della sua opera celebra il Dio unico, creatore
del cosmo, invisibile sebben si veda, incomprensibile sebbene in via di
grazia di- venga presente, inestimabile sebbene coll’umano sentimento si
stimi. E in quanto si vede, si comprende, si stima, Egli è minore
dei nostri occhi, delle nostre mani, dei nostri sensi; ma in quanto
im- menso, a sè solo è noto. Così la sua stessa grandezza lo rende noto
e ignoto insieme a noi. Ecco appunto il gran delitto, consistente
nel non voler riconoscere Dio, mentre non si può ignorare. Non lo atte-
stano le sue opere? non lo attesta la stessa anima? la quale sebbene
( 161 ) Digitized by LiOOQle — 22 -
incarcerata nel corpo, svigorita dalla concupiscenza, fatta ancella
di falsi Dei, pure quando rientra in sè e sente la sua sanità
naturale, esce fuori in esclamazioni, quali: « Dio buono e grande! », e:
« ci sia propizio Iddio ! », e : « Dio vede », e : « a Dio ti raccomando
» e simili; e queste cose, esclama, non rivolta al Campidoglio, ma al
Cielo, sede naturale del Dio vivo. In Minucio la parte positiva del
discorso, per quel che riguarda la filosofia o teologia razionale,
precede la parte polemica o negativa. Del Dio unico parla Ottavio in
principio del suo discorso, e nel cap. 18, 7 trovansi diversi luoghi
paralleli a passi di Tertulliano. Eccoli: a) Tertull. : « ...
deus ... totam molem istam ... verbo quo iussit, ratione qua
disposuit, virtute qua potuit de nihilo expressit » . Per il
dispensare in confronto col disponere, vedi Cic. Orai. 1, 31 :
inventa non solum ordine sed edam momento quodam atque iudicio
dispensare atque disponere . b) « Invisibilis est ...
incomprehensi- bilis... inaestimabilis ». ò) « ... quod
immensum est, soli sibi notus est ». d) « Anima ... cum
sanitatem suam patitur, deum nominat... *
Deus bonus et magnus * et ‘ quod Deus dederit 1 omnium vox est. Iudicem
quoque con- testato illum ‘ Deus videt ’ et * Deo commendo, et *
Deus mihi reddet \ 0 testimonium animae naturaliter Chri- stianae!
Denique pronuntians haec non ad Capitolium sed ad caelum respicit».
Su questo tema dell’anima naturalmente cristiana è noto che Ter-
tulliano scrisse più tardi un opuscoletto a parte intitolato appunto De
testimonio animae , dove le stesse idee sono esposte con maggiore
ampiezza ed efficacia. Min. : « qui (Deus) universa quae-
cumque sunt verbo iubet, ratione dis ■ pensai , virtute consummat».
18, 8: « hic non videri potest... nec comprendi potest... nec
aestimari ». u Immensus et soli sibi tantus quan- tus est
notus ». « Audio vulgus; cum ad caelum ma*
nus tendunt, nihil aliud quam * o Deus ’ dicunt et ‘ Deus magnus est ’ et
* Deus verus est’ et ‘ si Deus dederit’. Yulgi
iste natoalis sermo est an Christiani confidente oratio ? » §
8. — Forili letterarie del Cristianesimo — Cristo Dio e uomo. I
capitoli XVIII e XIX dell’Apologetico sono importanti per le indicazioni
delle fonti letterarie della dottrina cristiana. ^Ricordati i primi
storici ispirati dall’Ebraismo e i profeti e i libri ebraici tradotti
(162) Digitized by Liooole — 23
in greco dai Settandue per suggerimento di Demetrio Falereo al
tempo <ìi Tolomeo Filadelfo (l a metà del 3° sec. av. C.), ricordata
l’antichità dei primi scrittori ebraici molto maggiore di qualsiasi
memoria greca, e fatto anche un cenno di altre fonti storiche greche,
egiziane, caldee, fenicie fino a Giuseppe Ebreo, notata la concordia e
completezza delle profezie che pronunziarono gli avvenimenti secondo verità,
e hanno acquistata autorità sicura anche per le cose ancora da venire
(cap. XX), Tertulliano espone nel cap. XXI la dottrina di Cristo uomo e
Dio. La teoria della Trinità divina in unità di sostanza è qui già
chiara- mente formolata, e confermasi l’idea del Àóyog, o parola o
ragion divina artefice dell’universo, con testimonianze di antichi
filosofi. Poi si riassume la storia di Gesù e ricordasi la divulgazione
della dot- trina di lui fatta dagli Apostoli, fino alla persecuzione
neroniana. Ecco dunque, conchiude, qual’ è la nostra fede, che noi
sosteniamo anche fra i tormenti : Deum colimus per Christum . Cristo è
uomo ma in lui e per lui Dio vuol essere riconosciuto e adorato.
Di questa, che è la sostanza del Cristianesimo, Minucio tace
affatto; non nomina neppur Cristo, pur parlando a ogni piè sospinto de’
Cristiani. È questo il lato debole dell’ Ottavio. Solo in un punto uvvi
una non chiara allusione alle dottrine dell’uomo-Dio, cap. 29, 2, uve per
iscagionare i correligionari dall’accusa di venerare un delin- quente
dice : « molto siete lungi dal vero, se ritenete si creda da noi deum aut
meridie ìioxium aut potuisse terrenum , che un Dio o si rendesse
colpevole da meritar supplizio o potesse come cosa terrena subirlo » ;
parole non abbastanza chiare nel testo latino, e che diedero luogo a ben
disparate interpretazioni. Minucio in questo luogo è rimasto inferiore a
sè stesso, nè s’avvide come questa dottrina fondamentale meritava più
ampio svolgimento in una difesa del resto eloquente e sentita della nuova
religione. § 9. — Dell’ esistenza degli spiriti , buoni e cattivi
. Continuando Tertulliano la esposizione sua, nei capitoli
XXII-XXIY parla dell’esistenza di sostanze spirituali, esistenza ammessa
già dai filosofi e poeti antichi come dal volgo; e, ricordata la caduta
di al- cuni angeli e l’origine dei demoni, parla dell’opera di costoro
tutta rivolta a dannar l’uomo; son essi che eccitano le più strane
passioni u pazzi capricci e corruttele dell’anima; son essi che
ingenerano la fede negli Dei falsi e bugiardi, e, colla loro rapidità di
movimenti e ( 163 ) Digitized by LiOOQle
— 24 — parziale notizia del vero anche futuro, ispirano
oracoli e vati, e in tutto contribuiscono a ingenerare inganni e deviar
la mente dal vero Dio. I miracoli dei maghi son da loro ; da loro spesso
i sogni e ogni specie di divinazione. La più bella prova di ciò, dice
Tertulliano, è questa che se uno invaso da un demone si trovi in faccia a
un Cristiano, e questi dia ordine al demone di parlare, quegli senz’altro
si confesserà, quel che è ; e così pure quelli che son creduti invasi da
un Dio, in presenza d’un cristiano confessano di essere nient’ altro che
demoni. Il nome di Cristo basta ad atterrire questi esseri ; una prova di
più cho il nostro è l’unico Dio e vero, e che non esistono gli Dei
pagani. Sic- ché si vede quanto poca regga l’accusa di lesa religione
romana, mentre di vera irreligiosità si macchiano gli avversari coll’
adorare i falsi Dei, e diversi nelle diverse regioni, e altresì coll’
impedire a noi il culto* del vero Dio. Tali pensieri trovansi
su per giù anche in Minucio. Cominciando* dal cap. 26, 7, Ottavio
discorre degli spiriti mali, degradati dalla loro primiera innocenza e
tutti intenti a perdere anche gli altri. Tale discorso continua pel
rimanente del cap. 26 e per tutto il seguente r offrendo vari luoghi
paralleli a Tertulliano. a)
Tertull. Apolog, XXII: « Sciunt daeraones philosophi, Socrate ipso
ad daemonii arbitrium exspectante. Quidni? cum et
ipsi daemonium a pueritia adhae- sisse dicatur, dehortatorium piane a
bo- no. Omnes sciunt poetaen. Min.
26, 9 : « eos spiritus daemones- esse poetae sciunt , philosophi
disserunt, Socrates novit, qui ad nutum et arbi- trium adsidentis
sibi daemonis vel de- eli nabat negotia vel petebat ». Il
demonio socratico è da Tertulliano giustamente detto debortatorium a
borio; meno esattamente Minucio gli attribuisce efficacia e positiva e
negativa contro la nota verità storica. b) u Quid ergo de ceteris
ingeniis vel etiam viribus fallaciae spiritalis e- disseram?
phantasmata Castorum , et aquam cribro gestatara, et navem cin-
galo promotam f et barbam tactu inru- fatam, ut numina lapides
crederentur et deus verus non quaereretur ? » Min. 27, 4: «
de ipsis (daemoni- bus) etiam illa quae paullo ante tibi dieta
sunt, ut Iuppiter ludos repeteret ex somnio, ut cum equis Castores vi
- derentur, ut cingulum matronae navi - cula sequeretur » (cfr. c.
7, 3). Tali esempi di miracoli erano conosciuti volgarmente dai
libri relativi all’arte divinatoria, e in riassunti dottrinali non fa
meraviglia di veder citati or gli uni or gli altri.
(164) Digitized by Liooole — 25 —
c) Tertull.: « Iussus aquolibet chri- fitiano loqui spiritus ille
tam se daeran- nem confitebitur de vero quam alibi •dominum de
falso ». d) «Aeque producatur aliquis ex his qui de deo pati
existiraantur ... Ista ipsa Virgo caelestis pluviarum pollici-
tatrix, ipse iste Aesculapius medicina- Tum demonstrator... nisi se
daemones ■confessi fuerint Christiano mentiri non audentes etc. ...
». e) « ...vobis praesentibus erubescen- tes. Credite illis,
cura verum de se lo- quuntur, qui mentientibus creditis. Ne- mo ad
suum dedecus mentitur, quin potius ad honorem ». f) « ... de
corporibus nostro imperio «xcedunt inviti et dolentes ».
.... sciunt pleraque pars vestrum ipsos daemonas de se met ipsis
confiteri , quotiens a nobis tormentis verborura et oratìonis
incendiis de corporibus exiguntur ». « Ipse Saturnus et Serapis et Iup- piter...
vieti dolore quod sunt eloquun- tur ... ». «
... nec utique in turpitudinem sui , nonnullis praesertim vestrum
adsisten- tibus mentiuntur . Ipsis testibiis esse eos daemonas
credite fassis ». « ... adiurati per deum verum et so- lum
inviti miseri corporibus inhorre- scunt et... exsiliunt ».
Un altro riscontro ancora notasi volgendo rocchio al cap. XXVII di
Tertulliano ove si riprende il discorso degli angeli e dei demoni.
g) u Licet subiecta sit nobis tota vis ■daemonum et eiusmodi spirituum,
ut nequam tamen servi metu nonnunquam ■contumaciam miscent, et
laedere ge- stiunt quos alias verentur. Odium enim etiam timor
spirat». « Inserti mentibus imperitorum o- dium nostri
serunt occulte per timorem ; naturale enim est et odisse quem ti-
meas et quem oderis infestare si possis». In Tertulliano sono i
demoni che temendo i Cristiani, appunto per ciò qercano di offenderli,
perchè il timore partorisce odio. In Minucio si fa che i demoni insinuino
nei pagani Todio contro i Cristiani per mezzo del timore. Ma ciò, si
noti, è meno naturale, perchè i pagani non ave- vano nessuna ragione di
temere i Cristiani. Li odiavano invece senza conoscere la loro dottrina ;
ma ciò non ha a che fare col timore. Non a proposito dunque Minucio fece
sua quest’osservazione psicologica del- l’odio figlio del timore.
Infine a riguardo della varietà politeistica, nel cap. XXIV Ter-
tulliano ricorda le bestie venerate in Egitto ; e qui è da fare un raf-
fronto con Minucio cap. 28, 8. h) Tertull. XXIV : « Aegyptiis
per- missa est tam vanae superstitionis po- testas avibus et bestiis
consecrandis et capite damnandis qui aliquem huius - modi deum
occiderint ». Min.: « nec eorum (Aegyptiorum) sacra damnatis
instituta serpentibus, crocodilis, belluis ceteris et avibus et
piscibus, quorum aliquem deum si quis occiderit etiam capite punitur
». ( 165 ) Digitized by LiOOQle —
26 — § 10. — Se Bontà dovesse proprio la sua grandezza alla
religione tradizionale . Una delle ragioni che i pagani opponevano
più frequentemente alle censure dei loro Dei fatte dai seguaci del
Cristo, era questa che a buon conto Roma doveva la sua grandezza alla
religiosità tradizio* naie e al rispetto degli Dei e delle cerimonie
istituite in loro onore. Di questa idea appunto si fa interprete Cecilio
Natale presso Minucio nel suo discorso in difesa del paganesimo, capitoli
6 e 7. I Cristiani dovettero ribattere queste ragioni, mostrando che Roma
se era grande non doveva nulla ai falsi Dei. Tertulliano svolge questo
punto nel ca- pitolo XXV dell’Apologetico. Con ironia comincia a chiedere
se Dei quali Stercolo e Mutuno e Larentina hanno potuto promuovere T
im- perio ; poiché, dice, non è da supporre che Dei forestieri, come la
Gran Madre, favorissero Roma, a detrimento dei loro fedeli indigeni.
Del resto, soggiunge, molti Dei romani furono prima re ; da chi ebbero
la podestà regia? Forse da qualche Stercolo. E il potere di Roma
già era, molto prima che si costituisse il culto ufficiale, e che di
idoli greci ed etruschi fosse inondata la città. Ma poi tutta la storia
ro- mana è prova di irreligiosità piuttostochè di religiosità. Guerre
e conquiste di città come si fanno senza ingiuria agli Dei, senza
distru- zione di templi e stragi di cittadini e di sacerdoti, e rapine di
ric- chezze sacre e profane? E come può essere che gli Dei delle
città vinte tollerino poi d’essere adorati dai conquistatori ? Non
possono dunque essersi fatti grandi per merito della religione quelli che
crebbero col- l’offenderla o crescendo l’offesero. Anche
Ottavio in Minucio, cap. 25, svolge questi pensieri, ricor- dando le
scelleratezze compiute da Romolo in poi, e mostrando la im- probabilità
che i Romani siano stati aiutati dai loro Dei vernacoli come Quirino,
Pico, Tiberino, Conso, Pilunno, Volunno, Cloacina, il Pavor e il Pallor ,
la Febbre, Acca Laurenzia e Flora; tanto meno li aiuta- rono gli Dei
forestieri come Marte Tracio, Giove Cretese, Giunone o Argiva o Samia o
Punica che dir si voglia, Diana Taurica, la madre Idea, o le non divinità
ma mostruosità egiziane, (ricordi attinti a Ci- cerone e Seneca, v. ediz.
Waltzing, pag. 185). Ecco qualche riscontra con Tertulliano:
a) Tertull. : « Tot igitur sacrilegia Min. 25, 6 : « totiens ergo
Romania Romanorum quot tropaea, tot de deis impiatum est quotiens
triumphatum, quot de gentibus triumphi , tot manu- tot de diis
spolia quot de gentibus et biae quot manent adhuc simulacra capti-
tropaea ». vorum Deorum ». ( 166 )
Digitized by Liooole - 27 — b) « Omne
regntim vel imperium bellis quaeritur et victoriis propagata. Porro
bella et victoriae captis et eversis plurimum urbibus Constant. Id
nego- tium sine deorum ini uria non est. Eadem strages moenium et
templorum pares caedes civium et sacerdotum , nec dissi- miles
rapinae sacrarum divitiarum et profanarum ». c)
Tertull. c. XXVI: « Videte igitur ne ille regna dispenset cuius est et
orbis qui regnata et homo ipse qui regnat... Regnaverunt et
Babylonii ante ponti - fices et Medi ante XVriros et Aegyptii ante
Salios et Assyrii ante Lupercus, et Amazones ante Virgines V est ale s
». « ... civitates proximas evertere cum templis et
altaribus ... disciplina com- raunis est Ita quicquid Romani tenent
colunt possident, audaciae praeda est: tempia omnia de manubiis, i . e .
de ruinis urbium, de spoliis deorum, de caedibus sacerdotum. Hoc
insultare et inludere est.... adorare quae manu ce- peris,
sacrilegium est consecrare non numina ». Min. 25, 12: « ante
eos (Romanos) deo dispensante diu regna tenuerunt Assyrii, Medi,
Persae, Graeci etiam et Aegyptii, cum pontifices et arvales et
salios et vestales et augures non ha- berent nec pullos caveas reclusos
quo- rum cibo vel fastidio reip. summa re- geretur ».
§ 11. — Bel culto verso gl’ Imperatori. Per non volere i Cristiani
sacrificare agli idoli, erano tacciati sì di irreligiosità, ma non
potevano essere processati per questo, essendo ciascuno libero di avere,
come gli piaccia, favorevoli o sfavorevoli gli Dei. Formale accusa invece
si moveva loro per non volere sacrificare in onore dell’ imperatore
divinizzato, e chiamavan questo lesa maestà. Di ciò parla Tertulliano nel
cap. XXVIII. La cosa si capisce, die egli ; voi avete più paura e usate
furbescamente più riguardi a Cesare che a Giove stesso in Cielo. In fondo
avete ragione; perchè un vivo vai più dun morto. Ma commettete voi in
questo colpa d’irreligiosità, dando la preferenza a una dominazione
umana; e più presto si sper- giura da voi per tutti gli Dei che per il
solo genio di Cesare. A questo punto è a notare una lieve
somiglianza col discorso di Ottavio presso Minucio, là dove rimprovera i
pagani del prestar culto divino ad un uomo, e dell’ invocare un nume che
non c’ è ; pure, dice, è per loro più sicuro spergiurare per il genio di
Giove che per quello del re. a) Tertull. c. XXVIII: « citius
de- Min. 29,5: «et est eis tutine per nique apud vos per omnes Deos
quam Ioyìs genium peierare quam regis ». per unum genium Caesaris
peieratur ». ( 167 ) Digitized by LiOOQle
- 28 — § 12. — Delle preghiere cristiane e dei
rapporti fra Cristiani. Segue in Tertulliano un gruppo di capitoli
bellissimi, dal XXIX al XXXIV, in cui con calorosa eloquenza si fa vedere
quanto più onesti ed efficaci voti facessero i Cristiani pregando per la
salute del- l’ imperatore il Dio uno e vero, e a cbi solo può dare
chiedendo per lui lunga vita, securo imperio, casa tranquilla, forte
esercito, senato fedele, popolo probo, mondo quieto; e ciò non con
apparati di culto esterno, ma con sincerità d’anima e innocenza di vita
(cap. XXX). I Cristiani, dice, hanno imparato dal loro Maestro a pregare
anche per i nemici e i persecutori (cap. XXXI); e nel far voti per la
diutur- nità dell' impero, sanno di ritardare quel cataclisma che
minaccia al- l’orbe universo la fine (cap. XXXII). Ma non possono
chiamare Dio l’ imperatore senza derisione di lui e ingiuria al vero Dio
(cap. XXXIII e XXXIV). Perchè dunque saranno qualificati come « nemici
pubblici » ? Forse perchè si astengono dalle licenziose feste pubbliche
celebrate a solennizzare qualche lieto avvenimento della casa imperiale?
A buon conto, non dai Cristiani, ma dal novero dei Komani escono e i
Cassii e i Nigri e gli Albini, cioè i ribelli all’autorità imperiale; i
quali pure avevan preso manifesta parte alla feste pubbliche e ai
pubblici voti per la salvezza dell’ imperatore (cap. XXXV). La vera
sudditanza e fede dovuta all’autorità sta nei buoni costumi e nei
rapporti d’onestà quali noi Cristiani serbiamo con tutti (oap. XXXVI).
Amando noi i nostri nemici, chi possiamo ancora odiare ? Inibita a noi la
vendetta, chi possiamo offendere? Quando mai i Cristiani pensarono a
vendi- carsi neppure del volgo che li malmenava, non rispettando
nemmeno i morti? Eppur quanto facimente avrebber potuto preparare le loro
vendette in segreto, o anche dichiarare aperta guerra, tanto numerosi
essi già sono in tutte le città, nelle isole, nei municipi, nei campi
militari, nel senato stesso e a corte ! Potevano anche senz’armi pugnare,
ritirandosi in qualche angolo remoto del mondo e lasciando dietro sè una
spaventosa solitudine. Eppure ci avete chiamati « nemici del ge- nere
umano», anziché « dell’errore umano» ! (eap. XXXVII). Che ra- gion vi era
di non considerare la nostra setta come una factio licita, dal momento
che non facciamo nulla che turbi la società, e produca divisioni,
attriti, violenze? Una repubblica sola noi riconosciamo, il mondo. Ai
vostri spettacoli rinunziamo, perchè ne conosciamo l’origine dalla falsa
religione. In che v’offendiamo, se abbiamo altri gusti e piaceri? (cap.
XXXVIII). L’unità della fede e della speranza ci unisce ( 168
) Digitized by LiOOQle — 29 — e ci
affratella. Ci aduniamo a pregare e a leggere i libri santi; ivi ci
esortiamo a far bene, e ci rimproreriamo se manchiamo ai nostri doveri.
Si contribuisce un tanto al mese per alimentare i poveri e so- stenere le
spese delle sepolture e dei derelitti. Il nostro mutuo amore 4, dà noia
agli avversari, perchè essi si odiano, noi siamo pronti a mo- rire
l’un per l’altro, quelli ad uccidersi l’un l’altro. Ci riconosciamo
fratelli, perchè abbiamo lo stesso padre Iddio,, e come si mescolano le
nostre anime, così mettiamo in comune le sostanze. Tutto è da noi
accomunato, salvo le mogli. Le nostre cene sono parche e denominate con
parola significante « amore », e lì si prega prima di mangiare come dopo,
e si canta, chi sa farlo, in onor di Dio. Che male c’ è, o a chi torna di
danno tutto ciò, da parlare di factìo illicita ? (cap. XXXIX). A
questo punto, il dialogo di Minucio offre qualche possibilità di
riscontro con l’Apologetico. Giacché, dopo confutata l’accusa di cene
incestuose, Ottavio nel suo discorso prende subito a celebrare l’ inno-
cenza dei costumi cristiani, e qua e là il suo pensiero corre parallelo a
quel di Tertulliano. a ) Tertull. c. XXXIX, fin.: « haec Min. 31,6:
« ... nec factiosi (così coitio Christianorum merito damnanda
THerald; il cod. ha: ‘fastidiosi 1 ) su- I si quis de ea queritur
eo titillo quo de mus, si omnes unum bonura sapimus factionibus
querela est. In cuius perni- eadem congregati quiete qua singuli...».
ciem aliquando convenimus? Hoc su- mus congregati quod et dispersi,
hoc universi quod et singuli , neminem lae- dentes, neminem
contristantes ». b) « Sed eiusmodi vel maxime dile- « .... sic
mutuo, quod doletis amore ctionis operatio notam nobis inurit pe-
diligimus, quoniam odisse non novimus, nes quosdam. Vide, inquiunt,
ut in vicem sic nos, quod invidetis, frati es vocamus, se diligant;
ipsi enim invicem oderunt; ut unius dei parentis homines, ut con-
et ut prò alterutro mori sint parati; sortes fidei, ut spei coheredes.
Yos enim ipsi enim ad occidendum alterutrum pa- nec invicem
adgnoscitis, et in mutua ratiores erunt. Sed et quod fratres nos
odia saevitis, nèc fratres vos nisi sane vocamus, non alias opinor,
insaniunt ad parricidium recognoscitis ». quam quod apud ipsos omne sanguinis nomen de
affectione simulatum est. Fra- y tres autem etiam vestri sumus...
at quanto dignius fratres et dicuntur et habentur qui unum
patrem Deum agno- verunt, qui unum spiritum biberunt san- ctitatis,
qui de uno utero ignorantiae eiusdem ad unam lucem exspiraverunt
veritatis ». ( 169 ) Digitized
by ooole - 30 - Altri riscontri parziali:
c) Tertull. c. XXX : « ei (Deo) offero opimam et maiorem hostiam...
oratio- nem de carne pudica, de anima inno- centi, de spiritu
sancto profectam ». d) Tertull. c. XXXVIII : « Aeque spe-
ctaculis vestris in tantum renuntiamus in quantum originibus eorum, quas
sci - mus de superstitione conceptas, cupi et ipsis rebus de quibus
transiguntur prae- tersumus. Nihil est nobis dictu, visu, auditu
cum insania circi, cum impudi- citia theatri, cum atrocitate arenae,
cum xysti vanitate ». Min. 32, 3 : « qui innocentiam
colit Deo supplicat, qui iustitiam Deo libat... qui hominem
periculo subripit, opimam (il cod. ha optimam) vidimavi caedit ».
Id. 37, 11 : a nos. . merito malis vo- luptatibus et pompis et spedaculis
ve- stris abstinemus, quorum et de sacris originem novimus , et
noxia blandimenta damnamus. Nam in ludis circensibus (così leggo
io, il cod. ha: currulibus) quis non horreat populi in se rixantis
insaniam ? in gladiatoriis homicidii di- sciplinami? in scenicis etiam
non minor furor et turpitudo prolixior ; nunc enira mimus yel
exponit adulteria vel mon- strat, nunc enervis histrio amorem dum
fingit infigit ». § 13. — Bei disastri pubblici non imputabili ai
Cristiani e della loro innocenza di vita . I capitoli XL e
XLI dell’Apologetico contengono la confutazione dell’accusa che delle
pubbliche calamità fossero causa i Cristiani, come 8’ andava già fin
d’allora vociferando, e si seguitò a dire per molte ge- nerazioni.
Tertulliano ricorda molti cataclismi, isole scomparse, terre- moti e
maremoti, e il diluvio, e l’ incendio di Sodoma e Gomorra, di- sastri
avvenuti tutti avanti al Cristianesimo. E col distruggersi delle città,
dice, si distruggevano anche i templi degli Dei; prova che non veniva da
loro ciò che anche a loro accadeva. Bensì il Dio unico e vero non poteva
essere propizio a chi ne disconosceva i favori. Del resto, i mali ora
sono minori di prima, e ciò è dovuto alle preghiere dei Cristiani che
disarmano l’ira divina. Che se il nostro Dio per- mette i disastri anche
a danno de' suoi cultori, ciò non ci stupisce nè sgomenta, aspirando noi
a vita più alta e migliore. Di tutto questo in Minucio non v’ è
parola. Altro titolo d’ ingiurie contro i Cristiani era il
ritenerli alieni dagli affari e disutili al commercio locale. Tertulliano
dedicò a questo argomento i capitoli XLII e XL1II, dove fa vedere l'
insussistenza di questo rimprovero. Vivevano bene i Cristiani come gli
altri, serven- dosi e dei mercati e delle botteghe e delle officine e dei
bagni pub- ( 170 ) Digitized by LiOOQle -
31 — blici. Che se si astenevano da certi usi, se non si
coronavano di fiori la testa, se non intervenivano agli spettacoli, se
non sovvenivano i templi pagani coi loro contributi, avevano bene ragione
di farlo. E del pari certo quattrini non ricevevano da loro nè i lenoni,
nè.i sicari, nè i magi, nè gli aruspici, nè altri tali ; ma in compenso i
Cristiani eran tutte persone innocue da non dar ombra a nessuno.
Qui, rispetto alluso di portar corone di fiori in capo, si può con-
frontare : a) Tertull. c. XLII: « ...non amo capiti coronam.
Quid tua interest, em- ptÌ8 nihilominus floribus quomodo utar ?
Puto gratius esse liberis et solutis et undique vagis. Sed etsi in coronam
coactis, nos coronam nariòus novimus, viderint qui per capillum
odorantur». Min. c. 38, 2 : « quis autem ille
qui dubitat vernis indulgere nos floribus, cum capiamus et rosam
veris et lilium et quicquid aliud in floribus blandi co- loris et
odoris est? his enim et sparsis utimur, mollibus ac solutis, et
sertis colla complectimur. Sane quod caput non
coronamus, ignoscite; auram bo- nam floris nariòus ducere non
occipitio capillisve solemus haurire ». 1 due capitoli che
seguono in Tertulliano, il XLIV e il XLY, sono rivolti a segnalare l’
innocenza dei Cristiani, proveniente dal se- guire essi una legge non
umana ma divina, e dal considerarsi come in presenza di Dio sempre, di
Dio scrutatore, giudice e vindice. b) Terlull. c. XLIV : « Tot a
vobis nocentes variis criminum elogiis recen- sentur; quis illic
sicarius, quis manti- cularius, quis sacrilegus aut corruptor aut
lavantium praedo, quis ex illis etiam Christianus adscribitur? aut cum
Chri- stiani suo titulo offeruntur, quis ex illis etiam talis
qttales tot nocentes? De vestris semper aestuat career , de vestris
semper metalla suspirant, de vestris semper bestiae saginantur, de
vestris semper munerarii noxiorum greges pa- scunt. Nemo illic
Christianus nisi piane tantum Christianus , aut si et aliud iam non
Christianus ». c) Id. XLV : « quid perfectius, prò- hibere
adulterium, an etiam ab o culo- rum solitaria concupiscentia arcere ?
» XLVI: u Christianus uxori suae soli masculus nascitur
». Min. 35, 6: « ... de vestro numero career exaestuat ,
Christianus ibi nullus nisi aut reus suae religionis aut'pro- fugus
». Id. ibid. : « vos enim adulteria prò - hibetis et
facitis, nos uxoribus nostris solummodo viri nascimur ... ».
(171) Digitized by LiOOQle - 32 §
14. — Delle dottrine filosofiche antiche o diverse dalle cristiane o dai
libri santi ispirate . Pur vinti da tanta copia di fatti e bontà di
ragioni, non si ar- rendevano gli avversari de’ Cristiani, e, a corto
d’altri argomenti, fini- vano con dire che in sostanza le massime
cristiane non erano cosa nuova, ma erano già state professate e praticate
dai filosofi. Di ciò Tertulliano nel capitolo XLYI, dove istituisce un
eloquente confronto tra le massime e la vita pagana da una parte e i
precetti e costumi cristiani dall’ altra, per dimostrare la superiorità
dei secondi. Qui un riscontro con Minucio: a) Tertull. c.
XLVI: a ... licet Plato Min. c. 19, 14: u Platoni... in Ti-
adfirmet factitatorem universitatis ne- maeo deus est ipso suo nomine
mundi que inveniri facile et inventum enar- parens, artifex animae,
caelestium ter- rari in omnes difficile. Cfr. Plat. Tim. renorumque
fabricator, quem et inve- p. 28 C : « Tòv fxhv noirjrijy xai nire
difficile praenimia et incredibili naréga tovóe tot) navròg eògeìv
re eg- potestate (cfr. 26, 12: * Plato qui inve- lo!', xai etigóvia elg
ndvrag àóvvarov nire Deum negotium credidit ... *), et Xéyeivn. cum
inveneris in publicum praedicere impossibile praefatur».
Non può negarsi, riconosce Tertulliano (cap. XLVII), che i filosofi
antichi hanno espresso molte cose vere, ma queste son derivate dalla
fonte dei nostri profeti. E queste stesse verità sono involute e com-
mescolate a ipotesi e opinioni disparatissime, sicché poi questi filosofi
sono in completo disaccordo gli uni cogli altri. Tale varietà d’opinioni
pur troppo venne anche introdotta nella setta cristiana, sicché bisognò
prescrivere ai nostri adulteri, quella essere regola di verità la quale
venga a noi trasmessa da Cristo per mezzo de’ suoi compagni. Per queste
adulterazioni della verità, insinuate dagli spiriti dell’errore, certi
prin- cipii già si trovano tra i pagani, come il giudizio finale delle
anime, le pene dell’inferno e il soggiorno delizioso degli Elisi, ma tali
prin- cipii in quanto hanno del vero, sono di origine nostra.
b) Tertull.: « quis poetarum, quis Min. 34, 5: « animadvertis
philoso- sophistarum,qui non omnino de prò- pbos eadem disputare
quae dicimus, pbetarum fonte potaverit?... » non quod nos simus
eorum vestigia u Unde baec ... nonnisi de nostris sa- subsecuti,
sed quod illi de divinis prae- cramentis? Si de nostris
sacramentis, dictionibus profetarum umbram inter- ut de prioribus,
ergo fideliora sunt no- polatae veritatis imitati sint ». stra magisque
credenda, quorum ima- gines quoque fìdem inveniunt». ( 172
) Digitized by Liooole — 33 — §
15. — Della resurresione finale e del fuoco eterno. Una delle
credenze cristiane più combattute e derise dagli av- versarli, era quella
della resurrezione finale dei corpi e del ritorno delle anime in que’
corpi che già avvivarono. A questo dogma dedica Ter- tulliano il cap.
XLYIII, adducendo la ragione della divina onnipo- tenza, che come ha dal
nulla creato il mondo, così può far risuscitare i corpi morti. Non è
quotidianamente sotto gli occhi nostri il segno della resurrezione
nell’alternativa della luce e delle tenebre, nel tra- montare e rinascere
delle stelle, nel rifarsi delle stagioni e dei prodotti della natura? Se
a Dio fosse piaciuta altresì l’alternativa della morte e della
resurrezione, chi l’avrebbe impedito? Volle invece che alla condizione
presente di vita passeggera, si contrapponesse un’altra vita eterna, e a
questa passassero tutti risorgendo coi corpi, per vivere un’eternità di
premio o di pena secondo i meriti di ciascuno. E il fuoco eterno che
aspetta i dannati, è di natura ben diversa dal nostro; come altro è il
fuoco che serve agli usi umani, altro quello che apparisce nei fulmini
del cielo o nelle eruzioni dei vulcani, perchè questo non consuma quello
che brucia, e mentre disfa, ripara. Tali principii se sono professati da
filosofi e da poeti, si tollerano e si lodano; perchè noi Cristiani
dobbiamo esserne derisi e anche puniti? Infine queste credenze sono
utili, perchè allontanano dal mal fare colla paura dei divini castighi,
e, alla peggio, non fan male a nessuno (c. XLIX). Anche Minucio
mette in bocca al suo Ottavio alcune considera- zioni sulla fine del
mondo e la risurrezione dei morti, dedicandovi tutto il capo 34 e parte
del 35. Sulla fine del mondo ricorda le opinioni degli Stoici e degli
Epicurei e anche di Platone circa la conflagrazione finale dell’universo,
e giustifica così la credenza cristiana. Per la ri- surrezione pure cita
Pitagora e Platone, ma solo per dimostrare che i saggi pagani in questo
vanno in qualche modo d'accordo coi Cristiani. Ricorre anch’egli
all’argomento dell’onnipotenza divina e alla possibi- lità che rinasca
dal nulla quello che dal nulla ebbe origine, come accenna pure ai segni
di risurrezione dati dalla natura, e alle condi- zioni del fuoco eterno.
Qui alcuni riscontri: a) Tertull. c. XLVIII : « sed quo-
modo, inquis, dissoluta materia exhiberi potest? Considera temetipsum, o
homo, et fidem rei invenies. Kecogita quid fueris antequam esses.
Utique nihil; Min. c. 34, 9 : « quis tam stultus aut brutus
est, ut audeat repugnare, hominem a Deo ut primum potuisse fingi,
ita posse denuo reformari? Sicut de nihilo nasci licuit, ita de nihilo
li- (173) 3 Digitized by LiOOQle
— 34 - meminisses enim si quid fuisses. Qui cere
reparari? porro difficilius est id ergo nihil fueras priusquam
esses, idem quod non sit incipere, quam id quod nihil factus cum
esse desieris, cur non fuerit iterare. Tu perire et Deo credis
possis rursus esse de nihilo eiusdem si quid oculis nostris hebetibus
sub- ipsius auctoris voluntate qui te voluit trahitur ? »
esse de nihilo ? Quid novi tibi eveniet ? Qui non eras factus
es; cum iterum non eris fies. Et tamen facilius utique fies quod
fuisti aliquando, quia aeque non difficile factus es quod nunquam
fuisti aliquando » . b) Ibid.: « Lux coti die interfecta Min.
ib. 11: «in solacium nostri resplendet et tenebrae pari vice dece-
resurrectionem futuram natura omnis dendo succedunt, sidera
defuncta vive- meditatur. Sol demergit et nascitur, scunt, tempora
ubi finiuntur incipiunt, astra labuntur et redeunt , flores occi-
fructus consummantur et redeunt , certe dunt et revirescunt, post senium
ar- semina non nisi corrupta et dissoluta busta frondescunt, semina
nonnisi cor - fecundius surgunt, omnia pereundo ser- rupta
revirescunt». vantar omnia de interitu reformantur ».
c) Tertull. ibid.: « Noverunt et phi- Id. c. 35, 11: « Illic sapiens
ignis losophi diversitatem arcani et publici membra urit et reficit
, carpit et nutrit. ignis. Ita longe alius est qui usui hu- Sicut
ignes fulminum corpora tangunt mano, alius qui iudicio Dei apparet,
nec absumunt, sicut ignes Aetnaei mon- sive de caelo fulmina
stringens, sive de tis et Vesuvi montis et ardentium ubi- terra per
vertices montium eructans: que terranno flagrant nec erogantur, non
enim absumit quod exurit , sed dum ita poenale illud incendium non damnis
erogat reparat. Adeo manent montes sem- ardentium pascitur, sed inexesa
corpo- per ardentes, et qui de caelo tangitur, rum laceratione
uutritur ». salvus est, ut nullo iam igni decine- rescat. Et
hoc erit testimonium ignis aeterni, hoc exemplum iugis iudicii poe-
nam nutrientis. Montes uruntur et du- rant. Quid nocentes
et Dei hostes ? » § 16. — Della resistenza dei
Cristiani ai tormenti. Eccoci all’ultimo capitolo dell’Apologetica,
dove il grande scrit- tore africano giustifica l’atteggiamento dei
Cristiani, esultanti di essere perseguitati e di soffrire anche la morte
per la confessione di Cristo. \ Tale atteggiamento era oggetto di
vive censure; eran considerati i Cristiani come gente disperata e
perduta. Pure gli antichi avevano ce- lebrato invece come eroi gloriosi
alcuni uomini che avevano patito, senza scomporsi, i più atroci dolori,
quali un Mucio Scevola, un Attilio Regolo, ecc. Perchè han da stimarsi
pazzi i Cristiani che fan lo stesso? ( 174 ) Digitized
by LiOOQle — 35 — Del resto, conchiude
Tertulliano, fate pure, o buoni governanti, con- tentate la plebe
tormentandoci, condannandoci, uccidendoci; codesta crudeltà non servirà
che ad aumentare il nostro numero; il nostro sangue è seme; il nostro
esempio e l’ostinazione che ci rinfacciate, fa scuola ; perchè chi ci
vede e ammira, sente di dover ricercare che cosa ci sia sotto, e
conosciuto vi si converte, e convertito desidera patire alla sua volta
per redimere la sua vita anteriore e ottenere Feterno premio. Di
analogo argomento, della resistenza dei Cristiani al dolore e della lotta
loro contro le minaccie e i tormenti dei carnefici, discorre pure Ottavio
in Minucio (capitoli 35, 8-9 e 37, 1-6). Anche per lui il soffrire non è
castigo, è milizia, e non è vero che Dio abbandoni chi soffre, anzi lo
assiste e a sè trae. Che bello spettacolo per Dio quando il cristiano
scende in lizza col dolore e le minacce e le torture, e contro re e
principi difende a testa alta la libertà della sua fede, non cedendo che
a Dio, vincitore anche di chi lo condanna e uccide. Glo- rioso ritiensi
colui che tormenti ha sostenuto con costanza; ma altret- tali e peggiori
soffrono col sorriso sulle labbra i fanciulli e le don- nicciuole
cristiane, evidentemente perchè li aiuta Iddio. In manifesta affinità di
pensieri, non mancheranno riscontri di parole: a) Tertull. c. L: «
...Victoria est... prò quo certaveris obtinere ». b) Ibid.: «
Haec desperatio et per- ditio penes vos in causa gloriae et fa- mae
vexillum virtutis extollunt. Mucius dexteram suam libens in ara
reliquit: o sublimitas animi ! Empedocles totum sese Catanensium
Aetnaeis incendiis do- navit : o vigor mentis ! Aliqua Cartagi- nis
conditrix rogo se secundum matri- monium dedit : o praeconium castitatis
! Regulus ne unus prò multis hostibus
viveret, toto corpore cruces patitur: o virum fortem et in captivitate
victo- rem! etc. ». Min. 37, 1 : « vicit qui
quod con- tendi obtinuit » . Ibid. 3 : « vos ipsos
calamitosos vi- ros fertis ad coelum, Mucium Scaevo- lam, qui cum
errasset in regem peris- set in hostibus nisi dexteram perdidisset.
Et quot ex notfris non dextram solum sed totum corpus uri, cremari, sine
ullis eialatibus,pertulerunt,cum dimitti prae- sertim haberent in
sua potestate ! Viros cum Mucio aut cum Aquilio aut Re- gulo
Comparo? pueri et mulierculae nostrae cruces et tormenta, feras et
omnes suppliciorum terriculas inspirata patientia doloris
inludunt». § 17. — Osservazioni e conclusione. Messoci
sott’occhio ordinatamente e nel modo più compiuto pos- sibile il
materiale di raffronto fra Tertulliano e Minucio, possiamo risolvere il
problema, quale dei due abbia avuto sott’occhio l’opera dell’altro.
(175) Digitized by LiOOQle A questo fine
chi ci ha seguito fin qui voglia con noi fare due osservazioni. La prima
è che in molti luoghi si trova la stessa ma- teria trattata con ampiezza
e originalità di vedute da Tertulliano, e accennata brevemente da
Minucio; ad es. al § 1 c, come già s’è os- servato, a tutta una teoria
tertullianea sulla natura del male morale e sull’atteggiamento del
malvagio, teoria addotta per mostrare che non era un male Tesser
cristiano, corrisponde in Minucio un cenno fuggevole della stessa
sentenza; così al § 2 d, la natura della fama o diceria è rilevata con minuziosa
analisi da Tertulliano, ed è, in frase inci- dente, come per transenna, e
con parole per sè sole non chiare, toccata da Minucio; lo stesso dicasi
al § 6 i, sullo scheletro ligneo a forma di croce adoperato nel
fabbricare gli idoli; e ‘al § 13 b, sull’essere i delinquenti in massima
parte pagani e d’altri brani ancora. In tutti questi casi si ha egli a
pensare che Tertulliano, visto il breve cenno minuciano, n’ abbia preso
occasione per ampliare e a volte costruire una teoria intiera basata sull’osservazione
psicologica? o non si pre- senta anzi spontanea T ipotesi che Minucio
abbia conosciute e fatte sue le spiegazioni tertullianee, riassumendole
dov’ e’ credeva opportuno? A chi non parrà questo secondo processo ben
più naturale del primo? Non è questo il modo comune di lavorare in opere
letterarie, quando non si tratta di amplificazioni rettoriche e luoghi
comuni? Chi potrà credere il rapporto inverso, se tenga conto dell’
ingegno vigoroso, del ragionamento serrato e a fil di logica di
Tertulliano, in comparazione dei discorsi alquanto rettorici da Minucio
messi in bocca agli inter- locutori del suo dialogo? La
seconda osservazione che noi vogliamo si faccia, ci conferma nell’
ipotesi della priorità di Tertulliano ; e questa riguarda i passi dove
Minucio presenta lo stesso pensiero e la frase tertullianea, ma o in
luogo meno opportuno per la concatenazione delle idee, o con aggiunta od
uso di parole che alterano il concetto esagerandolo. Fin dal prime
riscontro segnalato al § 1 a, il cenno del non volere i pagani udire
pubblicamente i Cristiani desiderosi di difendersi, vien fuori poco op-
portunamente come argomento del non essere essi Cristiani in angulis
garruli Così al § 3, già s’è notata la stranezza del derivare dalle
cerimonie di Giove Laziale gli usi sanguinarii di Catilina e di Bellona.
Nello stesso § 3, il riscontro f ci dà un esempio di esagerata espres-
sione in quel plerique sostituito al quidam di Tertulliano; come al § 4
g, è fuor di squadra il frequentius . Inesattezze pure riscontrammo al §
5 f, dove è attribuita ad Omero una leggenda che non gli ap- partiene, e
al § 9 a, ove del demonio socratico si parla men corret- ene)
Digitized by LiOOQle — 37 — tamente che in
Tertulliano. Ma il passo più significativo è al § 9 g, ove poco a
proposito, come già s’ è rilevato, Minucio fece sua l’osser- yazione
psicologica del timore che partorisce odio. Tali difetti del-
l’esposizione minuciana sono una evidente conferma della priorità ter-
tullianea ; è nella natura delle cose che l’ imitatore non afferrando con
precisione i concetti dello scrittore che gli serve di modello, alteri i
rapporti delle idee e le renda in modo difettoso ; mentre è ben più raro,
se non impossibile, che un imitatore, prendendo le mosse da un lavoro
altrui, ne emendi tutti i difetti, raggiungendo una precisa coe- renza e
spontaneità, quale spicca in Tertulliano. Vi sono però due luoghi
che paiono far contro la nostra tesi. Uno è al § 5, b e d, ove a una
semplice parola o proposizione tertullianea {§ 5, 6: consecratione ; d:
statuas . . . milvi et mures et araneae in - ielligunt) corrisponde in
Minucio una descrizione più ampia e ricca di particolari. Ma, se ben si
guardi, ciò non vuol dir nulla contro la tesi che sosteniamo. Già prima
si può pensare che Minucio, come per altre parti del suo dialogo prese da
Cicerone e da Seneca, così per questa abbia attinto ad altra fonte oltre
l’Apologetico, desumendone sia la descrizione dell’ idolo che finché vien
lavorato non è Dio e lo diventa appena è consacrato dall’uomo, sia quella
dei topi, delle ron- dini, dei ragni che rodono e fanno il nido e le
ragnatele nelle statue dei templi. Ma può anche darsi che qui s’abbia a
fare con una sem- plice amplificazione del pensiero suggerito
dall’espressione di Tertul- liano, amplificazione non contenente altro
che osservazioni semplicissime e di dominio comune. Tanto più è probabile
che tale lavoro si deva attribuire a Minucio, quanto che la
caratteristica del suo stile, cioè l’uso degli asindeti trimembri con
omeoteleuto, si trova qui più volte: funditur fabricatur sculpitur;
plumbatur conslruilur erigitur; ornatur eonsecratur oratur; rodunt
inculcant insident; tergetis mundaiis era - ditis, ecc.
L’altro punto che deve qui discutersi riguarda il fatto già segna-
lato al § 4, a , pel quale 1’ Ebert e molti altri conchiusero senz’altro
per la priorità di Minucio, vale a dire l’errore commesso da Tertul-
liano completando in Cassius Severus il nome dello storico Cassius così
letto da lui nelle sue fonti. Pur riconoscendo che Tertulliano ha qui
commesso un errore, era proprio necessario di supporre che l’in-
dicazione di quelle fonti storiche, Diodoro e Tallo Greci, Cassio e Cor-
nelio Romani, egli l’avesse presa da Minucio? Si noti che il discorso si
aggira intorno alla spiegazione euemeristica degli Dei pagani, e si
ricercano le vicende di Saturno e di Giove per conchiuderne che co-
( 177 ) Digitized by LiOOQle - 38 —
storo in origine erano nomini. Ora questa tesi non era solo degli
apo- logeti cristiani, ma da secoli era di dominio comune in molte
scuole filosofiche. Può dunque ben darsi che in qualche libro
euemeristico del primo o del secondo secolo dell’era volgare già si
citassero Diodoro Siculo e Tallo, Cassio e Cornelio Nipote, e anche
Yarrone, a conferma della dottrina ; può essere che la citazione di quei
nomi fosse diventata come un luogo comune; tant’ è vero che un secolo
dopo Tertulliano, ancor la ripete con poche varianti Lattanzio (*).
Questo è l’unico punto in cui ritengo vera V ipotesi di una fonte comune
anteriore a Tertul- liano e Minucio. Il che se si ammette, l’errore di
Tertulliano non dice più nulla a favore della priorità di Minucio e
contro la tesi inversa da noi propugnata. Da questa stessa fonte euemeristica
potrebbero sup- porsi derivati i particolari minuciani che sopra
avvertimmo non tro- varsi in Tertulliano, come pure ne derivarono le
tradizioni simili a quella che si legge nel De origine gentis Romanae (1,
2) e nei breviari sto- rici concernenti le origini di Eoma ( 2 ).
Sia dunque lecito di conchiudere che l’ Ottavio di Minucio è po-
steriore all’Apologetico; di non molto forse, se al tempo della sua
comparizione era ancora sì viva la memoria dell’oratore Frontone da
ricordarlo nel modo che fanno i due interlocutori del dialogo (cap. 9 : Gir
- tensis noster , e cap. 31: Pronto tuus). Non andarono forse errati
quelli che supposero composto il dialogo nel primo o al più nel secondo
de- cennio del terzo secolo, come certo l’Apologetico è degli ultimi anni
del secondo. ( 1 ) Insù . 1, 13 : omnes ergo non tantum poetae sed
historiarum quoque ac rerum antiquarum scriptores hominem fuisse
consentiunt [ Saturnum ]. Qui res eius in Italia gestas prodiderunt ,
Graeci Diodorus et Thallus t Latini Nepos et Gas - sius et Varrò . .
. ( 2 ) V. il Minucio del Waltzing, pag. 204. ( 178
) Marco Minucio Felice – He wrote “Ottavio” – draws on a speech by
Frontone. – cf. Marco Minucio Felice.
Grice e Miraglia: la ragione conversazionale e l’implicatura
conversazionale di CICERONE -- filosofia italiana – Luigi Speranza (Reggio). Filosofo italiano. Grice: “Miraglia is the type of
philosopher beloved by the Oxford hegelians; but then he is a Neapolitan
Hegelian!” Grice: “I always found Kant easier, but there’s nothing like a
‘filosofia del diritto’ in Kant! And Hegel’s ethics itself, compared to Kant’s
is mighty more complex – that’s why I taught Kant!” Si laurea a Napoli, dopodiché insegna filosofia del
diritto nella stessa università, ed economia politica alla scuola superiore di
agricoltura di Portici. Segue una
corrente di pensiero eclettica, ad esso contemporanea, che mira
all'integrazione di pratiche giuridiche ed ispirazioni filosofiche. Sindaco di
Napoli. Tra le più famose si ricordano: “Condizioni storiche e scientifiche del
diritto di preda (Napoli); “Un sistema etico-giuridico” (Napoli); “Filosofia
del diritto” (Napoli). Nella sua biografia ufficiale per la Treccani è nato a
Reggio nell'Emilia, mentre nella sua scheda storico-professionale sul sito del
Senato si riporta a Reggio di Calabria. Giuseppe Erminio. Enciclopedia
Italiana, Roma, Istituto dell'Enciclopedia Italiana, (latinista) Sindaci di
Napoli Senatori della legislatura del Regno d'Italia Luigi Miraglia, su Treccani Enciclopedie,
Istituto dell'Enciclopedia Italiana.
Opere su open MLOL, Horizons Unlimited srl. su Senatori d'Italia, Senato della
Repubblica. I sistemi filosofici ed i principi del diritto. La speculazione greca
e LA DOTTRINA ROMANA. Fichte. Spedalierie Romagnosi. Gli scrittori della
reazione. La scuola storica e la scuola filosofica. Schelling e Scleiermacher. Hegel
Rosmini. Herbart, Trendelenburg e Krause.Le varie fasi della filosofia di
Schelling. Sthal e Schopenhauer Il materialismo, il positivismo ed il
criticismo. L'idea della filosofia del diritto. La Filosofia e le scienze. Il carattere
della Filosofia mo. L'idea del Diritto
ed i metodi logici. L'induzione e la deduzione. L'induzione, l'osservazione e
l'esperimento. L'idea del Diritto naturale e quella del buono civile di AMARI
ricavate dall'induzione. L'importanza del metodo storico-comparativo secon do VICO
Amari , Post e Sumner-Maine. Parallelo fra lo sviluppo della lingua e lo
sviluppo del Diritto. L'induzione statistica. Il compito della deduzione.
L'universale astratto e l'universale concreto come principi. Moderna divinato
da VICO. La Filosofia del Diritto come parte della Filosofia. L'idea umana del
Diritto se condo la dottrina di VICO, e le definizioni di Kant, di Hegel, di Trendelenburg,
di ROMAGNOSI e di SERBATI. La teoria sociale e la teoria giuridica. Il Diritto
e la Filosofia positiva. L'idea induttiva del Diritto. Lo studio della
coscienza etico-giuridica dei vari popoli. Il contributo della razza ariana e
della razza semi tica nella storia della civiltà. L'idea del diritto come
misura in LA RAZZA ARIANA. La misura riposta nel l'ordine fisico, nella legge
positiva e nella ragione. Il principio della personalità. Gl’elementi organici
e spi rituali della persona e la loro corrispondenza. La spiegazione del
materialismo. La teorica dell'evoluzione. La critica dell'evoluzionismo meccanico
La teorica dell'evoluzione e la Psicologia. Il sentimento fondamentale e le
sensazioni. La coscienza e la sua origine. Le rappresentazioni sensibili e le
rappresentazioni coscienti. Il pensare e
le categorie. La cognizione secondo l'empirismo oggettivo. La critica di questa
teoria. I presupposti pratici dell'idea deduttiva del Diritto. Sviluppo e
partizione. L'istinto, il desiderio e la volontà. L'arbitrio e la libertà
morale. La costanza degl’atti umani rivelata dalla Statistica. Il fine dell'uomo
ed il bene. Il bene umano ed il Diritto. La forma imperativa, proibi. I
presupposti teoretici dell'idea deduttiva del Diritto. Seguito dei presupposti
teoretici. tiva e permissiva del Diritto. Il Diritto come principio di co-azione
, di coesistenza e di armonia. La tri-partizione razionale del Diritto. La
divisione di Gaio. Analisi critica delle principali definizioni del Diritto. Le
dottrine che riguardano a preferenza il contenuto sensibile del diritto:
Hobbes, Spinoza, Roussean, Mill e Spencer. Le dottrine che considerano il diritto
come astratta forma razionale: Kant, Fichte ed Herbart. Le definizioni di
Krause e di Trendelenburg. Ciò che vi è di vero nelle dottrine esaminate. Il
Diritto, la Morale e la Scienza sociale. Il Diritto come disciplina etica. I
rapporti fra Morale e Diritto nella storia. Critica della confusione e della
separazione dei due termini. Il fondamento comune e la differenza reale.
L'Etica e la vita sociale.VICO, Süssmilch ed i fisiocrati precursori della
Scienza sociale. La Sociologia di Comte ed i vari indirizzi. La Sociologia di
Spencer. La Sociologia come Filosofia delle scienze sociali. Le analogie tra la
società e l'organismo. Le relazioni fra il Diritto e la Scienza sociale. Il
Diritto, l'Economia sociale e la Politica. L'ordinamento sociale-economico ed i
filosofi del Diritto antichi e moderni. L'Etica, la Sociologia fondata sulla
Biologia, la Politica e la Storia come presupposti dell'Economia. Il carattere
del fatto economico. I rapporti tra il Diritto e l'Economia. Il concetto della
Politica. La Politica , la Scienza sociale, l'Etica ed il Diritto. L'idea
compiuta dello Stato. Il Diritto razionale ed il Diritto positivo. Fonti ed
applicazioni. La distinzione del Diritto razionale dal Diritto positivo in sé e
nella storia. La consuetudine ed il costume primitivo. La giurisprudenza ed i
suoi uffici. La legislazione ed i codici. L'efficacia della legge nello
spazio.L'efficacia della legge nel tempo. Esame delle diverse teorie sulla
retroattività . Diritto Privato. La persona. I diritti essenziali o innati ed i
diritti accidentali o acquisiti. Il principio dei diritti. Il diritto alla vita
fisica e morale. Il diritto alla libertà. I diritti all'eguaglianza, alla sociabilità
ed all'assistenza. Il diritto di lavoro . Il concetto storico dei diritti
innati. I diritti dell'uomo nello stato di natura.Lo stato di na. tura dei
filosofi del secolo decimottavo in rapporto. La persona ed i suoi diritti. Le
persone incorporali. Lo scopo delle persone incorporali. La teoria della fin.
La proprietà e i modi di acquisto. La proprietà e dil suo fondamento razionale.
Dottrine in torno a questo fondamento. Le limitazioni ed i temperamenti della
proprietà. I modi originari e deri vativi di acquisto La storia della proprietà
e dei modi di acquisto. L'attività procacciatrice dell'animale e dell'uomo. La
storia della proprietà e la storia della persona. La proprietà collettiva. La
comunità di famiglia. Il Cristianesimo ed il valore della persona individua. Il
feudo. La riforma ed il diritto naturale.La com piuta individuazione ed
itemperamenti della proprie tà privata. I modi di acquisto primitivi. Le distin
zioni dei beni. L'usucapione, l'equità e la procedura civile.. ! all'ordine di
natura dei giureconsulti romani e dei filosofi greci.La teorica della
conoscenza ed ilmodo di concepire i diritti essenziali della persona. I diritti
innati e la Filosofia moderna. Il regime dello status e del contratto . zione e
dell'equiparazione. La teoria che riguarda la persona incorporale come veicolo.
La teoria del patrimonio sui juris. Le idee dei pubblicisti tedeschi.Il
soggetto reale nella corporazione e nella fon dazione. I diritti delle persone
incorporali ed il jus confirmandi dello Stato. La teoria di Giorgi. La
proprietá prediale. Il collettivismo territoriale. La teoria di Wagner sulla
proprietà dei fabbricati. La teoria di Spencer sulla proprietà del suolo. La
proprietà privata del suolo e la rendita. Le dottrine di George e di Loria sul
la terra La proprietà forestale e mineraria. Le funzioni dei boschi. La libertà
del taglio. Il vincolo e le sue ragioni. La proprietà mineraria e le fasi della
industria. La critica degli argomenti in favo re del proprietario del suolo. La
dottrina che attribuisce la miniera allo scopritore . La merce lavoro ed il suo
prezzo. Il lavoro come pro prietà. La coalizione e lo sciopero. La giuria
industriale.La proprietà del capitale ed il profitto. Il collettivismo ed il
mutualismo. La teoria di Marx. La critica del collettivismo e della teoria di
Marx. Le coalizioni degl'intraprenditori. La proprietà commerciale, il diritto
di autore e di scopritore. Il concetto della proprietà commerciale. La libertà
dello scambio. La concorrenza. La nozione primitiva del commercio. Il diritto
di autore prima e dopo l'in La propriatà industriale. La classificazione
dei diritti sulla cosa altrui. Le servitù gimento dell'istituto nelle
legislazioni. Esposizione critica delle varie dottrine assolute e relative. Il
fon damento razionale. La critica della teoria di Ihering sulla volontà di
possedere. Le obbligazioni. zioni. Le loro varie specie e modalità. I
differenti modi di estinzione . Il contratto e le sue forme. L'indole del
possesso. La sua origine storica. Lo svol L'obbligazione. La sua origine. Le
fonti delle obbliga La nozione del contratto. Le sue fasi ed il suo fonda.
mento. I requisiti essenziali. I vizî del consenso ed alcune recenti teorie.
L'interpretazione dei contratti. Le loro classificazione e le dottrine di Kant
e di Trendelenburg. venzione della stampa. Il suo fondamento ed il suo
carattere. La garentia del diritto dello scopritore I diritti reali
particolari. e le loro specie. In quali modi le servitù nascono, si esercitano
e si estinguono. L'enfiteusi. La superficie. Il pegno e l'ipoteca. Il carattere
del diritto di ritenzione Il possesso. La libertà di contrarre ed il contratto
di lavoro. La libertà di contrarre, i suoi limiti e la sua guarentigia..
L'interesse e la sua limitazione. La libertà dell'interesse. L'usura ed i suoi
procedimenti. L'usura come forma dell'ingiusto civile ed i modi di combatterla.
L'usura come delitto. Critica della teoria di Stein. La figura
specialedeldelittodiusura.La leggeela vita. La società, la cambiale, il
trasporto e alcuni contratti aleatori. Il contratto di società e le sue forme.
La società e la. Il prestito usurario. persona incorporale. Il regime
dell'autorizzazione e della vigilanza. La cambiale antica e la moderna.
L'indole del contratto di trasporto. L'assicurazione e le nuove teorie. Il
giuoco. La missione sociale del diritto privato. L'eguaglianza delle parti
nella locazione di opera. I sistemi che regolano la responsabilità
dell'intraprenditore negli infortuni del lavoro. La famiglia primitiva. L
accoppiamento e l'istinto di riproduzione fra gli animali. Le teoriedi LUCREZIO
e di VICO. Le unioni pri mitive. La famiglia femminile. L'erogamia ed il ratto.
Gl'inizi e lo sviluppo della famiglia patriar . matrimonio. Le sue
condizioni.Il matrimonio civile. La precedenza del matrimonio civile. I
rapporti fra i coniugi. L'autorizzazione maritale. Il libro di Bebel e le idee
di Spencer. I sistemi con cui si regolano i beni nel matrimonio.
L'indissolubilitá matrimoniale ed il divorzio. L'ideale dell'indissolubilità.
Le esigenze concrete della vita.La quistione del divorzio in rapporto ai
diritti individuali ed alle ragioni sociali e storiche. Il divorzio e la
Chiesa. Le cause di divorzio.Le cautele. La tendenza a rivivere in altri. Il
fondamento e le fasi della patria potestà. La tutela,le sue specie e la cura. L'adozione.
I figli nati fuori del matrimonio. La ricerca della paternità. La
legittimazione . Idea, storia e fondamento della successione. Il concetto
dell'eredità. La successione legittima e la te. stamentaria nella storia. La
successione ed il culto degli antenati. Le dottrine intorno al fondamento
cale. La progressiva individuazione della parentela. Il processo di
specificazione e la fine della famiglia. L'amore come fondamento del
matrimonio. L'idea del La societá coniugale.. La società parentale. della
successione. Il condominio domestico ed il diritto di proprietà come basi della
successione. La successione legittima e la testamentaria. La prossimità della
parentela e del grado. La capacità
di succedere. Le classi degli eredi. La rappresentazione. La capacità di
testare e di ricevere per testamento. Le specie di testamenti, La legittima. Il
diritto di rappresentazione e la successione testamentaria. L'errore nella
causa finale ed impulsiva, e le condizioni.Il diritto di accrescere. La
sostituzione e la fiducia. I principi comuni ad ogni specie di
successione. Il mondo romano è il mondo del volere, e quindi del diritto e
della politica. Il volere in siffatto mondo da un lato continua a mostrarsi
negli ordini superiori ed inflessibili dello stato, e dall'altro comincia a
svolgersi in forma di diritto individuale. Con il principio del volere, di sua
natura soggettivo, il diritto privato non può non sorgere, e lo stato non può
più per lunghissimo tempo conservare le rozze sembianze d'una organica
oggettività naturale. In Roma, il diritto privato ė nei suoi primi momenti
stretto, ferreo ed arcano. Poi è ampliato, oltre al divenire palese, giovato,
supplito e corretto dall'equità, ch'è lo stesso diritto in opposizione ad una
legge, la quale non ha saputo attuarlo. Alla fine è diritto umano, e per
conseguenza proclama il principio, che la schiavitù, istituto delle genti e contronatura,
non riguarda l'anima, echegliuomi ni innanzi al diritto naturale sono liberi ed
eguali. CICERONE, il filosofo più alto del mondo romano, non avendo
coscienza scientifica della manifestazione del diritto soggettivo, come atto
dell'astratta potenza del volere, ė inferiore alla stessa realtà romana. CICERONE
non è autore di una filosofia propria, e segue d’ecclettico gli scrittori greci.
CICERONE professa il dubbio, non crede che la mente possa Il vuoto
soggetto, rappresentato dall’accademici come oggetto, riceve ora tutta la sua
concretezza, ed è in seno del Cristianesimo determinato quale Verbo o mente
assoluta. La filosofia quinci innanzi s'informa al principio soggettivo.
L'uomo, immagine di Dio ed in carnazione del verbo, si riabilita; e lo stato
antico, perdendo il suo alto significato, è costretto a rimpiccolirsi. La parte
più intima dell'individuo non è più sottoposta alla potestà politica , sibbene
alle nuove credenze, che in origine si mantengono in quell'ambiente ce leste in
cui sono nate, e si oppongono al mondo ancora pagano. L'Apostolo scorge una
contraddizione tra gli stimoli della carne e gl’impulsi dello spirito. LATTANZIO
crede che la vera giustizia sia nel culto di un divino unico, ignoto ai
gentili. AGOSTINO parla di una città celeste, sede di verità e di giustizia, in
antitesi alla città terre stre, fondazione di fratricidi e prodotto del peccato
pri 6 essere assolutamente certa, é pago della semplice verosimiglianza. Nell'etica
elimina il dubbio per leconseguenze dannose, e fa appello alla coscienza
immediata, in cui si ritrovano i germi della virtù, ed al consenso del genere
umano, per definire l'onesto e per stabilire alcuni pre supposti speculativi di
esso. Preferisce il principio etico del PORTICO, che tempera da uomo pratico. Trae
il diritto non dalle leggi di le XII tavole o dall'editto, ma dalla natura
umana. Riproduce la teoria aristotelica del lo stato, e si attiene alla forma
mista, propria degl’ordinamenti politici di Roma. Luigi Miraglia. Miraglia.
Keywords. Refs.: Luigi Speranza, “Grice e Miraglia” – The Swimming-Pool
Library.
Grice e Misefari: la ragione conversazionale e l’implicatura
conversazionale -- implicatura anarchica
– filosofia calabrese – filosofia italiana -- Luigi Speranza (Palizzi). Filosofo italiano. ‘Io non sono italiano;
io sono calabrese!” Fratello di Enzo (politico calabrese del P.C.I., storico e
poeta), di Ottavio (calciatore reggino tra i più conosciuti nei primi anni del
secolo; giocò nella Reggina e nel Messina) e di Florindo (biologo, attivista
della Lega Sovversiva Studentesca e del gruppo "Bruno
Filippi"). Dopo aver frequentato la scuola elementare del piccolo
paese di nascita in provincia di Reggio Calabria, a undici anni si trasferì con
lo zio proprio a Reggio Calabria. Già da adolescente, influenzato dalle
frequentazioni di socialisti e anarchici in casa dello zio, partecipò
attivamente alla fondazione e allo sviluppo di un circolo giovanile socialista
(intitolato ad A. Babel, rivoluzionario tedesco dell'Ottocento). Iniziò a
collaborare al giornale Il Lavoratore, organo della Camera del Lavoro di Reggio
Calabria, firmando gli articoli come "Lo studente". Collaborò nello
stesso periodo a Il Riscatto, periodico socialista-anarchico stampato a
Messina; e con Il Libertario, stampato a La Spezia e diretto da Binazzi. A causa
della sua attività anti-militarista esercitata all'interno del Circolo contro
la Guerra italo-turca, fu arrestato e condannato a due mesi e mezzo di carcere
per «istigazione alla pubblica disobbedienza». Fu nei due anni successivi
che M. si convertì dal socialismo all'anarchia. Ciò avvenne soprattutto con la
frequentazione da parte di Berti, suo
professore di fisica presso l'"Istituto Tecnico Raffaele
Piria". Si trasferì a Napoli e si iscrisse al Politecnico, dopo
avere studiato fisica e matematica alle superiori, e anche per non dispiacere
al padre, proseguì tali studi. Pesò inoltre su questa decisione il fatto che in
quegli anni, dopo la tragica distruzione della città di Reggio Calabria a causa
del terremoto del 1908, il lavoro che garantiva le maggiori certezze era
proprio quello dell'ingegnere. Nondimeno continuò per proprio conto gli studi a
lui prediletti: politica, filosofia, letteratura, come aveva fatto fino ad
allora. A Napoli si fece subito avanti nell'ambiente anarchico. Il movimento a
Napoli contava allora di un centinaio di aderenti. Si rifiuta di
partecipare al corso allievi ufficiali a Benevento e fu condannato a quattro
mesi di carcere militare. Diserterà una seconda volta, trovando rifugio nella
campagna del beneventano in casa di un contadino. Tornato a Reggio Calabria,
interruppe una manifestazione interventista nella centrale Piazza Garibaldi,
salendo sul palco e pronunciando un discorso antimilitarista. Venne per questo
motivo arrestato e condotto presso il carcere militare di Acireale; sette mesi
dopo venne trasferito presso quello di Benevento. Da lì riuscì ad evadere
grazie alla complicità di un amico secondino. Fu tuttavia intercettato alla
frontiera del confine svizzero; ancora incarcerato, riuscì nuovamente nella
fuga. Tocca il territorio svizzero, ma i gendarmi lo condussero al carcere di
Lugano. Giunte dalla Calabria le informazioni su di lui, essendo un uomo
politico, dopo quindici giorni fu lasciato libero con la facoltà di scegliere
il luogo di residenza. Indicò subito Zurigo, dove sapeva di potere rintracciare
Misiano, suo caro amico e noto esponente politico socialista, anche lui
accusato di diserzione. A Zurigo trovò ospitalità presso la famiglia Zanolli,
dove si innamorò della giovane Pia, che diventerà sua compagna di vita.
Durante il periodo di esilio in Svizzera, Bruno svolgeva attività politica
tenendo i contatti con Luigi Bertoni e con altri gruppi anarchici elvetici,
collaborando anche al giornale: Il Risveglio Comunista Anarchico. Svolse una
serie di conferenze in varie città della Svizzera. M. si autoannunciava con un
suo pseudonimo anagrammatico Furio Sbarnemi. A Zurigo frequenta la Cooperativa
socialista di Militaerstrasse 36 e la libreria internazionale di Zwinglistrasse
gestita dai disertori Monnanni, Ghezzi e Arrigoni; in questi ambienti conosce
anche Angelica Balabanoff. Venne arrestato per un complotto inventato
dalla polizia. Fu incolpato innocentemente con l'accusa di avere fomentato una
rivolta nella città e di «aver fabbricato bombe a scopo rivoluzionario». Con
lui furono arrestati diversi attivisti politici, tra i quali lo stesso
Francesco Misiano (che fu poi rilasciato perché socialista e non anarchico).
Rimase in carcere per sette mesi, e venne poi espulso dalla Svizzera. Grazie ad
un regolare passaporto per la Germania, ottenuto per ragioni di studio, si recò
a Stoccarda.Lì entrò in contatto con Zetkin (che gli rilascia una lunga
intervista sul movimento rivoluzionario in Germania) e Vincenzo Ferrer. Poté
rientrare in patria, in seguito all'amnistia promulgata dal governo Nitti. -- è
a Napoli e poi a Reggio Calabria. E un periodo intenso per la sua vita
militante di M. A Napoli partecipò come oratore a molte manifestazioni, si
prodigò a favore dei suoi compagni colpiti dalla repressione, denunciò le
provocazioni della polizia; tenne numerose conferenze e comizi. Con il dentista
anarchico Giuseppe Imondi, stampò alcuni numeri del giornale: L'Anarchia. In
autunno fu chiamato a Taranto a svolgere il compito di segretario propagandista
presso la locale Camera del Lavoro Sindacale. Ha stretti contatti con
Malatesta, Berneri, Binazzi, Borghi, Vittorio e altri esponenti dell'anarchismo
e del sovversivismo italiano. Si impegnò su più fronti per la campagna a favore
degli anarchici Sacco e Vanzetti. Nello stesso periodo e corrispondente di:
Umanità Nova, settimanale anarchico diretto da Malatesta e collaborò al
periodico: L'Avvenire Anarchico di Pisa. Continuò i suoi studi a Napoli
con qualche salto a Reggio Calabria con la sua compagna Zanolli, che sposò. Si laureò a Napoli. Successivamente
si iscrisse anche alla facoltà di filosofia. Nonostante l'avvento del
fascismo, fondò un giornale libertario, “L'Amico del popolo,” che però dopo il
quarto numero fu soppresso dalle autorità. Nel primo numero del
giornale,scrisse un editoriale dal titolo “Chi sono e cosa vogliono gli
anarchici.” Lo scritto è l'espressione del suo pensiero libertario:
«L'anarchismo è una tendenza naturale, che si trova nella critica delle
organizzazioni gerarchiche e delle concezioni autoritarie, e nel movimento
progressivo dell'umanità e perciò non può essere una utopia.» Da esperto
di geologia, progettò per primo in Calabria l'industria del vetro e fondò a
Villa S.Giovanni, la prima vetreria in Calabria (Società Vetraria Calabrese).
In quegli stessi anni subì però persecuzioni continue da parte del regime. E cancellato
dall'Albo di categoria e non poté più firmare progetti. Gli venne mossa
l'accusa di avere «attentato ai poteri dello Stato, per il proposito di
uccidere il re e Mussolini». Fu prosciolto dopo venticinque giorni di carcere.
La polizia ravvisò in un discorso di commemorazione durante il funerale di un
amico (tra l'altro un industriale fascista, Zagarella) un'ispirazione anarchica
e pertanto lo propose per l'assegnazione al confino. Fu arrestato, in carcere
si sposa con Pia Zanolli, fu inviato per il confino, prigioniero a Ponza.
Tuttavia sembra che tale provvedimento fosse stato determinato da altri motivi.
M., che era ingegnere minerario, si era attivamente impegnato nello
sfruttamento su larga scala di giacimenti di quarzo, materia prima per
l'industria vetraria, che fino a quell'epoca dipendeva, in gran parte, dai
silicati stranieri. Assunto come direttore tecnico della Società Vetraria
Calabrese (di cui era stato finanziatore e Presidente il succitato Zagarella)
egli si era dovuto ben presto scontrare con l'assenteismo e l'inettitudine del
consiglio di amministrazione che si schierò contro di lui con l'intenzione di
eliminarlo in qualsiasi modo, ricorrendo anche ad espedienti politici. Giustizia
e Libertà, in un articolo anonimo ddal titolo «Politica e affarismo. Il caso di
un ingegnere libertario», attribuisce la causa del confino alle manovre dei
suoi ex soci. Durante il confino stringe amicizia con Torrigiani, Gran Maestro
del Grande Oriente d'Italia, il quale lo affilia alla Massoneria.
L'amnistia del decennale del fascismo lo liberò dal confino dopo due anni.
Ma tornato in Calabria vide il vuoto intorno a sé; scrive infatti a sua moglie:
"Amnistiato sì, però a quale prezzo: la salute sconquassata, senza un
soldo, senza prospettive per l'avvenire". Gli viene diagnosticata
l'esistenza di un tumore alla testa. Va e viene con la moglie da Zurigo a
Reggio Calabria. Riesce a trovare il capitale necessario per l'impianto di uno
stabilimento per lo sfruttamento della silice a Davoli (in provincia di
Catanzaro). Le sue condizioni di salute peggiorano a causa del tumore.
Perde conoscenza, viene ricoverato in stato gravissimo nella clinica romana del
Senatore Giuseppe Bastianelli, e lì si spense la sera stessa. Ancora
ragazzo, studente, cominciò a ribellarsi contro l'ingiustizia del mondo che lo
circondava: Palizzi Superiore, un paese tra i monti dove il castello feudale
dei signori locali dominava la valle, dove si ammucchiavano piccole e povere case
desolate di contadini. E si ribellò a quel mondo, costruito secondo
quell'immagine topografica che portava impresso nella memoria: sopra, chi
comanda e non lavora, sotto, chi subisce e lavora. E ancora ragazzo cominciò a
sognare un mondo in cui quella gerarchia fosse sovvertita prima, distrutta poi.
Poteva scegliere di ispirarsi al socialismo marxistico o al socialismo
libertario. Del primo apprezzava l'analisi dell'antagonismo tra le classi, ma
mostrava perplessità circa i mezzi proposti dalla diagnosi marxistica per
fronteggiare il pericolo di una rivincita dell'avversario di classe. Inclinò
perciò verso il socialismo libertario. «Nel comunismo libertario io sarò
ancora anarchico? Certo. Ma non di meno sono oggi un amante del comunismo.
L'anarchismo è la tendenza alla perfetta felicità umana. esso dunque è, e sarà
sempre, ideale di rivolta, individuale o collettivo, oggi come domani. M., Taccuino
personale. La scelta della diserzione fu coerente con il suo obiettivo di
combattere non la guerra degli stati, ma a fianco degli oppressi di tutto il
mondo contro il loro nemico, tenendo alta la bandiera dell'internazionalismo.
Pur sottoposto senza tregua alla persecuzione della polizia e all'inquisizione
della magistratura, fu sempre al suo posto accanto a coloro che lavoravano e
soffrivano. Come ogni rivoluzionario sincero e coerente, pagò col carcere e col
confino la sua fede in un ideale. Chi sono gli anarchici. Secondo M.,
essere anarchici voleva dire per prima cosa proclamare, contro ogni violenza,
l'inviolabilità della vita umana. Inoltre significava lottare per l'abolizione
della proprietà privata e a favore della socializzazione dei mezzi di
produzione e di scambio. Proprio per questo gli anarchici sono, di fondo, dei
socialisti. A questo esperimento di vita sociale andava affiancata la lotta
contro lo Stato, che ne impediva la realizzazione. E la lotta contro lo Stato
non poteva essere vittoriosa se non con la rivoluzione. Dunque gli anarchici
sono socialisti, antistatali e rivoluzionari. Elemento fondamentale della
lotta, secondo Misefari, era l'allargamento di essa alla sfera internazionale.
È comunque una lotta che non si fa violenta. M. è fortemente pacifista,
contrario all'uso della forza e della violenza armata. L'anarchico è inoltre
antireligioso: la religione infatti è considerata "fattore di abbrutimento
per l'umanità". Antimilitarismo Per M. la guerra è pura barbarie,
speculazione capitalistica consumata in nome dello Stato. «L'esistenza
del militarismo è la dimostrazione migliore del grado di ignoranza, di servile
sottomissione, di crudeltà, di barbarie a cui è arrivata la società umana.
Quando della gente può fare l'apoteosi del militarismo e della guerra senza che
la collera popolare si rovesci su di essa, si può affermare con certezza
assoluta che la società è sull'orlo della decadenza e perciò sulla soglia della
barbarie, o è una accolita di belve in veste umana.» Religione La
religione è considerata come un anestetico delle facoltà critiche della mente
umana. Sarebbe proprio la religione a imprigionare le energie morali dell'uomo,
a inebetire lo spirito critico e di riflessione. Perciò i popoli più religiosi
sarebbero i meno progrediti e i più afflitti dalla tirannia, mentre, laddove la
religione sparisce, lì è florida la libertà e il benessere. «È il più
solido puntello del capitalismo e dello Stato, i due tiranni del popolo. Ed è
anche il più temibile alleato dell'ignoranza e del male.» È forte nel
pensiero di M. la volontà di sottolineare l'uguaglianza sociale tra uomo e
donna. In anni difficili e lontani dalle battaglie del femminismo di metà
Novecento, egli afferma che la donna nobilita e abbellisce la condizione di
vita umana. È dovere della donna lottare per risollevarsi da una condizione di
inferiorità, che è tale in virtù di un "delitto sociale" e non dovuta
a leggi di natura. «Donne, in voi e per voi è la vita del mondo: sorgete,
noi siamo uguali!» M. vive di sogni, di ideali. Nella sua concezione non
esiste un artista, che sia poeta, filosofo, persino scienziato, che si sia mai
messo al servizio della menzogna. Se tutti potevano essere vili, un artista non
poteva. «Un poeta o uno scrittore, che non abbia per scopo la ribellione,
che lavori per conservare lo status quo della società, non è un artista: è un
morto che parla in poesia o in prosa. L'arte deve rinnovare la vita e i popoli,
perciò deve essere eminentemente rivoluzionaria. Poesia composta da M.:
FALCO RIBELLE. Un giovane falco che drizza il libero volo Ne l'alto, ove sono i
fulgori di soli immortali Un giovane falco ribelle o piccoli, io sono. Mi
spinge ne' campi ignorati, un acre desio Di sante ideali battaglie, di luce e
di gloria. Mi splende nell'occhio la speme di certe vittoria, Mi parla nel core
la voce sinfonica, dolce D'un caro sublime Pensiero, ch'è Bene ed Amore. Ho
giovini l'ale e robuste, o venti, o cicloni, O fulmini immani feroci, vi lancio
la sfida. Voi soli potete pugnare col giovine falco, Chè Luce, chè Forza, chè
Vita multanime siete. Ma voi, piccoli, no. Coi vermi guazzate nel fango, Dal
fango mirate del falco il libero volo.» Frammenti «Prima di pensare di
rivoluzionare le masse, bisogna essere sicuri di aver rivoluzionato noi
stessi» «Ogni uomo è figlio dell'educazione e della istruzione che riceve
da fanciullo. Gli Anarchici non seguono le leggi fatte dagli uominiquelle non
li riguardanoseguono invece le leggi della natura» «Prima l'educazione
del cuore, poi l'educazione della mente» «Socialismo vuol dire
uguaglianza, vuol dire libertà. Ma l'uguaglianza non può essere senza libertà;
come la libertà non può essere senza l'uguaglianza: dunque socialismo e
anarchia sono due termini dello stesso binomio, sono i due inseparabili fattori
della redenzione proletaria.» «Quando la giustizia non sarà la durda
infame delle tirannidi, quando l'amore non sarà deriso, quando il ferro non
sarà legge e l'oro non sarà dio, quando la libertà sarà religione e sola
nobiltà il lavoro, allora, solo allora, il mio rifiuto della guerra sarà
benedetto.» «M'è questa notte eterna assai men grave del dì che mi mostrò
viltà dei forti e pecorilità di plebi schiave. Lungi da quì il pianto: sto ben
coi morti! (epitaffio) Opere complete M.,
Schiaffi e carezze, Roma, Morara, M., Diario di un disertore, La Nuova Italia,
Entrambi i testi sono stati pubblicati postumi sotto lo pseudonimo Furio
Sbarnemi. Le schede biografiche di alcuni esponenti anarchici calabresi,
A/Rivista Anarchica, Antonioli, Antonioli, E. Misefari. Antonioli, Pia Zanolli era nata a Belluno. Dopo il
matrimonio con Misefari, fu iscritta nell'albo dei sovversivi pericolosi,
venendo poi arrestata col marito a Domodossola (cfr.: A/Rivista Anarchica) Chi sono e cosa vogliono gli anarchici, ed.
settembre. Antonioli, Pia Zanolli, L'Anarchico di Calabria, Roma, La
Nuova Italia, Utopia? No, Pia Zanolli, Roma, ALBA Centro Stampa, E. Misefari,
biografia di un fratello, Milano, Zero in condotta, M. Antonioli, Gianpietro
Berti, Santi Fedele, Pasquale Luso, Dizionario biografico degli anarchici
italianiVolume 2, Pisa, Biblioteca Franco Serantini, Bruno Misefari, Schiaffi, Carezze
e altro, Pino Vermiglio, Laureana di Borrello, Ogginoi, Furio Sbarnemi, Diario
di un disertore, Camerano (AN), Gwynplaine, Dizionario biografico degli
italiani, Istituto dell'Enciclopedia Italiana. Horizons Unlimited srl. Bruno
Misefari presso l'International Institute of Social History di Amsterdam, su
iisg.amsterdam, Fondo M. presso la Fondazione Lelio e Lisli Basso di Roma, su
fondazione basso. Gli anarchici contro il fascismo, celebre articolo di Giorgio
Sacchetti. Bruno Misefari. Misefari. Keywords: implicatura. Refs.: Luigi
Speranza, “Grice e Misefari” – The Swimming-Pool Library.
Grice e Moderato:
la ragione conversazionale -- da Crotone a Roma – filosofia italiana – Luigi
Speranza. (Roma).
Filosofo italiano. Scuole Pitagoriche. Attivo in epoca neroniana. Scrisse
Lezioni pitagoriche, un'opera articolata in dieci libri, in cui l'autore,
rappresentante di quella scuola di pensiero che assommava nel sincretismo
ellenistico temi platonici, pitagorici, greci e orientali, pone in antitesi la
«Triade» spirituale, rappresentata dall'Uno, l'Intelletto, l'Anima, alla
«Diade» rappresentata dalla materia. Di tale opera ci restano solo alcuni
frammenti tramandatici da Stobeo. Sembra che le sue Lezioni ebbero una certa
influenza sul Neoplatonismo. Calle, Un pitágorico en Gades (Philostr.,
VA). Uso, abuso y comentario de una tradición, Gallaecia. Collegamenti esterni
Moderato di Gades, su Treccani.it – Enciclopedie Istituto dell'Enciclopedia Calogero,
M, Enciclopedia; M. Dizionario di filosofia, Istituto dell'Enciclopedia M., su
Enciclopedia Britannica, Encyclopædia Britannica, Inc. Categorie: Filosofi
romani Persone legate a Cadice Neopitagorici. Moderato.
Grice e Modio: la ragione conversazionale e l’implicatura
conversazionale del disonore sessuale -- la filosofia del Tevere – filosofia
italiana – Luigi Speranza (Santa
Severina). Filosofo italiano.
Grice: “Only in Italy a philosopher writes a treatise on a river – although the
Isis would not be out of place for some Magdalenite!” – Grice: “His convito is
a jewel!” – Seguace di Neri. Originario
di Santa Severina, borgo collinare della Calabria Ulteriore, fu avviato agli
studi di filosofia presso l'Archiginnasio di Napoli; in seguito passò a Roma,
dove si avviò agli studi in medicina divenendo allievo di Fusconi. Modio frequenta gli ambienti accademici, dove
entrò in contatto con alcuni dei maggiori esponenti di spicco di quell'epoca
come Molza e Tolomei. Pubblica la sua
prima opera letteraria più famosa dal titolo I”l convito; overo, del peso della
moglie: un dialogo diegetico” (Roma, Bressani) -- ambientato a Roma durante il
carnevale della città capitolina, in cui viene trattato il tema delle corna
durante un convivio presieduto dall'allora vescovo di Piacenza Trivulzio e a
cui parteciparono anche Gambara, Marmitta, Benci, Selvago, Raineri e Cesario. E
altresì grande estimatore degli saggi di Piccolomini. Durante la stesura in lingua volgare di un
Operetta de’ Sogni, si ammala di febbre altissima. Si spense dopo qualche
giorno a Roma, nella tenuta di palazzo Ricci in via Giulia. Altri saggi: “Il Tevere, dove si ragiona in
generale della natura di tutte le acque, et in particolare di quella del fiume
di Roma” (Roma, Luchini) “Origine del proverbio che si suol dire "anzi
corna che croci" (Roma, A. degli Antonii,” Jacopone da Todi, I Cantici del
beato Iacopone da Todi, con diligenza ristampati, con la gionta di alcuni
discorsi sopra di essi e con la vita sua nuovamente posta in luce” (Roma,
Salviano). Prospetto autore, su edit16.iccu.. Modio, Il Tevere, cit., c.
45r Anno di pubblicazione della medesima
opera. G. Cassiani,
Dizionario biografico degli italiani, Istituto dell'Enciclopedia Italiana.Sex, Gender and Sexuality in Renaissance Italy
explores the new directions being taken in the study of sex and gender in Italy
from 1300 to 1700 and highlights the impact that recent scholarship has had in
revealing innovative ways of approaching this subject.In this interdisciplinary
volume, twelve scholars of history, literature, art history, and philosophy use
a variety of both textual and visual sources to examine themes such as gender
identities and dynamics, sexual transgression and sexual identities in leading
Renaissance cities. It is divided into three sections, which work together to
provide an overview of the influence of sex and gender in all aspects of
Renaissance society from politics and religion to literature and art. Part I:
Sex, Order, and Disorder deals with issues of law, religion, and violence in
marital relationships; Part II: Sense and Sensuality in Sex and Gender
considers gender in relation to the senses and emotions; and Part III:
Visualizing Sexuality in Word and Image investigates gender, sexuality, and
erotica in art and literature.Bringing to life this increasingly prominent area
of historical study, Sex, Gender and Sexuality in Renaissance Italy is ideal
for students of Renaissance Italy and early modern gender and sexuality.
SEX, GENDER AND SEXUALITY IN RENAISSANCE ITALY Sex, Gender and Sexuality in
Renaissance Italy explores the new directions being taken in the study of sex
and gender in Italy from 1300 to 1700 and highlights the impact that recent
scholarship has had in revealing innovative ways of approaching this subject.
In this interdisciplinary volume, twelve scholars of history, literature, art
history, and philosophy use a variety of both textual and visual sources to
examine themes such as gender identities and dynamics, sexual transgression and
sexual identities in leading Renaissance cities. It is divided into three
sections, which work together to provide an overview of the inf luence of sex
and gender in all aspects of Renaissance society from politics and religion to
literature and art. Part I: Sex, Order, and Disorder deals with issues of law,
religion, and violence in marital relationships; Part II: Sense and Sensuality
in Sex and Gender considers gender in relation to the senses and emotions; and
Part III: Visualizing Sexuality in Word and Image investigates gender,
sexuality, and erotica in art and literature. Bringing to life this
increasingly prominent area of historical study, Sex, Gender and Sexuality in
Renaissance Italy is ideal for students of Renaissance Italy and early modern
gender and sexuality. Dedication This collection is dedicated to Konrad
Eisenbichler, a true Renaissance man who produces bold and prodigious
scholarship in multiple research areas with grace, ease, and erudition. For
Konrad, sociability is correlated with scholarship. He has spent his career
creating communities and networks of scholars around the world. These networks
have been brought together through his tireless work for learned societies,
publication series, and journals. Konrad not only produces scholarship but is
also heavily invested in disseminating the scholarship of others. Scholarly
interests often have unusual and serendipitous origins. In a certain sense,
this collection began with a codpiece. Konrad’s first scholarly contribution to
the field of sex, gender, and sexuality in Renaissance Italy developed out of a
casual conversation with a colleague who provided enthusiastic encouragement.
What resulted was a presentation playfully entitled “The Dynastic Codpiece” to
the Canadian Society for Renaissance Studies in 1987. He revised and published
it as “Agnolo Bronzino’s Portrait of Guidobaldo II della Rovere” (Renaissance
and Reformation, 1988), an article still cited thirty years later. In this
truly groundbreaking interdisciplinary piece, Konrad examined the overly large
codpieces worn by Renaissance men for the social and familial messages they
conveyed, showing how the messages passed between the generations in competing
dynastic portraits. The article established Konrad as a new and powerful voice
in the study of sex, gender, and sexuality in the Italian Renaissance. It also
illustrated beautifully how his scholarship is inherently interdisciplinary,
bridging and incorporating history and literature with artistic
representations. Konrad greets friends, colleagues, and students with warmth,
good humor, and generosity. A significant manifestation of his academic
hospitality is revealed in the multitude of conferences he has organized: forty
between 1983 and 2018. These are special events, international in nature, and
ref lecting the hostorganizer’s generosity. They are venues conducive to the
exchange of ideas and the formation of friendships. It is most appropriate that
the most recent of these focused on “Early Modern Cultures of Hospitality.” The
themes generally ref lect Konrad’s sense of the discipline and where it is
going; these conferences most often culminate in a significant collection of
essays, including Desire and Discipline: Sex and Sexuality in the Premodern
West (1996; co-edited with Jacqueline Murray) which helped to promote the study
of sex, gender, and sexuality in the Middle Ages and Renaissance. Konrad has made
myriad contributions to individuals and institutions. His contributions to
Renaissance scholarship span social history, women’s history, religious
history, and literature. He publishes equally in Italian and English,moving
easily between scholarly cultures. A scholar with a global reach, he interacts
with colleagues spread across North America, to Italy and Europe more broadly,
as well as Australia and South Africa. The heart of his many contributions to
the study of Italian Renaissance society lies in his research on sex, gender,
and sexuality. In recognition of that, some of his friends and colleagues
joined to celebrate Konrad’s creativity, scholarship, and friendship with
essays that demonstrate the creative developments in the field since that fateful
codpiece three decades ago. We are honored to dedicate this volume to Konrad
Eisenbichler in recognition of his extraordinary contribution to Renaissance
society and culture. Sex, gender, and sexuality in Renaissance Italy: themes
and approaches in recent scholarship Jacqueline Murray and Nicholas Terpstraix
xi xii1PART ISex, order, and disorder192 The lord who rejected love, or the
Griselda story (X, 10) reconsidered yet again Guido Ruggiero213 Sexual violence
in the Sienese state before and after the fall of the republic Elena Brizio354
In the neighborhood: residence, community, and the sex trade in early modern
Bologna Vanessa McCarthy and Nicholas Terpstra535 Though popes said don’t, some
people did: adulteresses in Catholic Reformation Rome Elizabeth S. Cohen Sense
and sensuality in sex and gender 6 “Bodily things” and brides of Christ: the
case of the early seventeenth-century “lesbian nun” Benedetta Carlini Patricia
Simons 7 In bed with Ludovico Santa Croce Thomas V. Cohen 8 Aesthetics, dress,
and militant masculinity in Castiglione’s Courtier Gerry Milligan9 The sausage
wars: or how the sausage and carne battled for gastronomic and social prestige
in Renaissance literature and culture Laura Giannetti Visualizing sexuality in
word and image18110 Gianantonio Bazzi, called “Il Sodoma”: homosexuality in
art, life, and history James M. Saslow18311 Vagina dialogues: Piccolomini’s
Raffaella and Aretino’s Ragionamenti Ian Frederick Moulton21112 Giovan Battista
della Porta’s erotomanic art of recollection Sergius Kodera22713 “O mie arti
fallaci”: Tasso’s saintly women in the Liberata and Conquistata Jane
Tylus247Bibliography of Konrad Eisenbichler’s publications on sex and gender The editors would like to thank Vanessa
McCarthy who donned two hats for this project, that of an author and that of
editorial associate. Her scholarly knowledge and administrative expertise
contributed significantly to the preparation of this volume, and we’re grateful
for her dedication and expertise. We would like to thank the editorial team at
Routledge for their support and guidance over the course of this project. Laura
Pilsworth guided it through its inception and commissioning, while Lydia de
Cruz shepherded it through the final stages of preparation and production,
assisted by Morwenna Scott. The University of Guelph and the University of
Toronto provide generous support for the research activities of Jacqueline
Murray and Nicholas Terpstra respectively. Thanks as well to the congenial
group of scholars whose work is collected here. While editing collections is
sometimes likened to herding cats, these colleagues were responsive, generous,
and patient. Above all, they were enthusiastic about the opportunity to
contribute to a collection which could serve as a gift to a friend and
colleague, Konrad Eisenbichler, who has himself been the soul of generosity. We
are honored to have worked with you all. Themes and approaches in recent
scholarship. From the mid-nineteenth through the mid-twentieth centuries, the
Italian Renaissance was approached almost exclusively as a period of learning,
elegance, and manners as ref lected by the arts and letters of the time. In The
Book of the Courtier Castiglione’s perfect courtier embodied virtù and
sprezzatura, the two qualities that epitomized Renaissance masculinity. Elite
men were celebrated for their bravado, skill, and insouciant nonchalance,
whether these were exercised on the fields of battle, the production of art or
poetry, or the seduction of women. Castiglione also details the qualities of
the ideal court lady, a woman valued for her beauty and affability along with
her manners, intellect, and ability to please men. These qualities were
appreciated equally in another group of notable women, the courtesans whose
beauty and literary accomplishments were acclaimed by poets and artists alike.
Thanks in part to the enduring inf luence of Jackob Burckhardt’s Civilisation
of the Renaissance in Italy (1860; English translation 1878), this idealized
portrayal of sixteenth-century Italian men and women dominated
twentieth-century historiography and shaped how a number of generations
understood sex, gender, and sexuality in the Renaissance. The idealized
creations of Castiglione and Burckhardt, their princes and poets, court ladies
and courtesans, appeared as the bright stars in the Renaissance firmament, and
contributed to the lure of the field. Yet all along they were chimeras,
stereotypes created by Renaissance elites and perpetuated by modern scholars of
Renaissance culture. Even when individuals appeared to embody these ideal
qualities, they were the exceptions, standing apart from thousands of their
contemporaries, urban and rural, rich and poor, educated and illiterate,
respectable and disreputable. The idealized courtier, court lady, and courtesan
obscure everyday life in Renaissance Italy. In the 1970s, scholars began to ask
new questions that ultimately led to a recalibration of research on the history
of sex, gender, and sexuality in the2Jacqueline Murray and Nicholas
TerpstraRenaissance. One of the earliest collections was Human Sexuality in the
Middle Ages and Renaissance (edited by Douglas Radcliff-Umstead, 1978), which
includes topics that are wide ranging and represent a variety of disciplinary
perspectives. They include sexuality within marriage, sexual sins and
eroticism, celibacy, hermaphrodites, homosexuality, and how the human body was
understood. These essays from the 1970s foreground important questions about
sex, gender, and sexuality in the past. Yet their scope and insights are constrained.
Most essays are based on close, summative readings of literary texts from Dante
and Chaucer to Shakespeare and other imaginative authors, but these close
readings of texts lack the contextualization or critical perspective to enhance
their insights. While the occasional essay engages with multiple sources and
genres, the absence of critical theoretical and interdisciplinary analysis
inhibits the development of a more comprehensive picture of how issues of human
sexuality were actually addressed at this time. Significantly, however, the
authors did identify emerging themes that would become central to the study of
sex, gender, and sexuality. This collection opened the way to the study of
topics such as the nature of the sexed human body, the complexities of celibacy
as a sexuality, and the f luidity of sexualities and genders. While prescient
in research subjects, the authors did not employ the theoretical and
methodological tools that developed soon after publication, tools that were
necessary for deeper and more complex analyses of sex, gender, and sexuality.
These tools were being forged with the new theories and methodologies of the
1970s that were opening new research subjects and that led to innovations and
new definitions of the individual and the self. A series of studies in that
decade revolutionized scholarship and have continued to have a transformative
inf luence on the understanding of the history of sex, gender, and sexuality
into the twenty-first century. The most inf luential authors behind this work
perceived the Renaissance to be more complex both in the quotidian aspects of
daily life and also in extraordinary behaviors. In 1978, the first volume of
Michel Foucault’s The History of Sexuality occasioned both excitement and
consternation among historians of sex. Foucault, a philosopher and leading
post-structuralist scholar, wrote extensively on social construction and social
control in European society, including studies of prisons, madness, and
surveillance. These perspectives informed his ref lections about the
construction and control of sexuality in the European past. Indeed, Foucault’s
intervention challenged scholars to reexamine their approaches to sex and
sexuality. Another major contribution to the recalibrating of historical studies
of sex, gender, and sexuality was John Boswell’s Christianity, Social
Tolerance, and Homosexuality (1980). Boswell demonstrated that in the premodern
world there were men who engaged in homosocial and/or homosexual relationships,
although traditional history had obscured them behind the ecclesiastical
rhetoric of homophobia. Boswell argued that there were gay men throughout
premodern Europe but his methodology and conclusions were criticized as
essentialist and lacking the appropriate consideration of context and cultural
inf luences such as Foucault had urged. Nevertheless, despite criticismsSex,
gender, and sexuality in Renaissance Italy 3about essentialism, Boswell did
uncover homosexual (sodomitical) and homoaffective men across society, integrated
into both clerical and secular societies. In this way, Boswell forged a path
for scholars to search for and analyze multiple sexualities that had been
overlooked by traditional history or were obscured by the absence of explicit
evidence. One of the most telling criticisms levelled at both Foucault and
Boswell was their neglect of gender as a category of historical analysis.
Arguably, men and women experience the world differently according to how
society evaluates and constructs women. This applies equally in the realm of
sex and sexuality, which is neither natural nor essential. Foucault paid scarce
attention to women’s alternative experience of social construction and
surveillance of sex and sexuality. Similarly, while lauded for opening the past
for research on homosexuality, Boswell was criticized for eliding lesbians and
other non-normative women under the category “gay,” thus perpetuating their
invisibility. A more refined and incisive analytical framework emerged out of
these debates. What began as women’s history in the 1970s, with the goal of
recuperating women in the past, transformed into the critical lens of feminist
studies, which analyzed the institutions and structures that restricted or
shaped their lives, or contributed to their invisibility in historical
scholarship. The other significant theoretical contribution to the new study of
sex, gender, and sexuality falls under the rubric of cultural studies. This is
a multifaceted approach emerging from literary studies, postmodernism, discourse
analysis, and other theoretical perspectives that provided scholars with new
linguistic and analytical tools. This versatile and complex perspective also
encouraged explicitly interdisciplinary research which suits the intricate
nature of sex, gender, and sexuality. As a result, there is a richer sense of
the possibilities that were available for the lived reality of sex, gender, and
sexuality and an expanded ability to study and evaluate the values, beliefs,
and experiences of people in the past. These innovations emerged at a time when
the traditional Burckhardtian narratives were being widely criticized by
political, social, and intellectual historians, and by the mid-1980s new
scholarship was appearing that brought new insights to sex and gender in the Italian
Renaissance. They applied methodologies that bridged differences in social and
economic status, sex, sexuality, and gender, geography, and religion. While the
traditional sources of high culture—art and literature in particular—continued
to provide a valuable foundation for understanding the rich cultural life and
artefacts of the Renaissance, new analytical approaches yielded new insights.
Diverse sources of evidence—court records, letters, chronicles, and
Inquisitorial documents, among others—provided access to new populations
including servants and prostitutes and the inhabitants of the streets and
taverns of myriad Italian towns and cities. These new critical studies were a
prelude to the research that would appear in the next two decades. Guido Ruggiero’s
The Boundaries of Eros: Sex Crime and Sexuality in Renaissance Venice (1985)
early on demonstrated how new methodologies and new sources were able to reveal
hitherto unexplored worlds of Renaissance sex, gender, and4Jacqueline Murray
and Nicholas Terpstrasexuality. Ruggiero examines the wide variety of sex
crimes that were committed in Venice and he analyzes the various courts and
disciplinary councils which enforced the laws, including those pertaining to
sexual transgressions. The records reveal an intricate and contradictory
approach to regulating sexuality that extended from conventional acts such as
adultery and fornication to more egregious behaviors including rape and sodomy.
Ruggiero’s essays meet the challenges and opportunities posed by Foucault and
Boswell, by feminist history and gender studies. His interdisciplinary reading
of the evidence, ranging from the many cases discussed by the criminal courts,
along with careful analysis of individual testimony, widened the scope of
enquiry. Ruggiero’s discussion reveals the rich detail about individuals, as
they negotiated the social norms of sexuality and gender. He brings readers to
an understanding of the social context and how individuals were integrated into
their local communities and that of wider Venetian society. The movement
towards more sophisticated, nuanced, and focused considerations is also ref
lected in Forbidden Friendships: Homosexuality and Male Culture in Renaissance
Florence (1996) by Michael Rocke. In many ways, Rocke took on the challenge
presented by John Boswell to identify men who had sex with men in their social
contexts. Rather than othering them or pulling these men out of their
community, Rocke engages with homosexuality as an integral part of Florentine
society and culture. He examines seventy years of documentation from the
“Office of the Night,” which was established to oversee denunciations of
homosexual (sodomitical) activity. This allowed Rocke to trace the nature of
relationships between men, how they were treated by society, how and why they
were denounced to the court, and the penalties levied. His scholarship reveals
that, despite the harsh evaluation of sodomy in ecclesiastical law and in
various secular jurisdictions, Florence displayed remarkable tolerance. Where
Boswell’s research had scanned 1000 years of European history, seeking to
identify men who were possibly homosexual, Rocke analyzes deep and focused
sources to identify a specific group of men, applying sophisticated theoretical
and methodological tools to reveal new understandings of non-normative
sexuality in the Italian Renaissance. Judith Brown’s Immodest Acts: The Life of
a Lesbian Nun in Renaissance Italy (1986) similarly contributed to the new
approaches to sexuality and identity. She focused on non-normative sexuality,
although in a unique context. Here the background is not the streets, homes,
and markets of the large, cosmopolitan cities of Renaissance Italy. Rather,
Brown’s subjects lived within the walls of a convent, separated from the worldly
temptations of secular life. Yet, even in a community of women vowed to
chastity, Brown finds convoluted self-identities and a sexual relationship
between two women that was transgressive and multivalent. The case of the
“lesbian nun” Benedetta Carlini was instantly controversial. Could two nuns
possibly have a conscious lesbian sexual identity, given the social norms and
religious context in which they lived? This is the same criticism that greeted
John Boswell’s assertions about “gay” men in premodern Europe.Sex, gender, and
sexuality in Renaissance Italy 5There was widespread agreement that categories
such as gay or lesbian were products of late twentieth-century Western society
and to impose them back in time was anachronistic and misleading. Moreover, in
this case, the individuals evoked far more questions than those of sexual
identity or sexual activity, with a relationship complicated by angelic
possession and mystical visions. The debate surrounding Carlini’s activities
and identities continues, as Patricia Simon’s essay in this collection
demonstrates. Yet one of the most enduring contributions of Brown’s study, for
the history of sexuality and gender, is her ability to cross 600 years and
engage intimately with individuals of the past. This is a history of two nuns,
in an out-of-the-way convent, who experienced rich and problematic inner lives,
beyond what might be expected. Whether the women can be categorized as
“lesbians” does not dispel the impact of recuperating lost women and a lost
past, the meaning and implications of which continue to attract scholarly
analysis. The profound transformation that occurred between 1978 and 1996 in
the study of sex, gender, and sexuality in premodern Europe began with the
recognition of new topics and moved to a more rigorous application of the
intervening theoretical and methodological insights of Foucault and Boswell, of
feminism and cultural studies. If the former approach is exemplified by essays
collected in Human Sexuality in the Middle Ages and Renaissance (1978), the
latter is evident in the essays in Desire and Discipline: Sex and Sexuality in
the Premodern West (edited by Jacqueline Murray and Konrad Eisenbichler, 1996).
This volume stresses that human behavior manifests both continuities and
transitions that can be independently evaluated and separated from arbitrary
and obsolete periodization. Many essays integrate traditional periods moving
seamlessly into a premodern world. Some essays rely on traditional Renaissance
evidence but deploy law, art, and literature to examine new research questions.
Rona Goffen examines Titian’s frescoes to explore misogyny. Other authors
address innovative, even bold or cheeky themes. Feminism and critical theory
are deployed throughout the collection. The usefulness of interdisciplinarity
to reveal new aspects of society and cultural experience is equally evident.
Dyan Elliott’s reexamination of the reciprocity of the conjugal debt, the
notion that a husband and wife have equal call on their spouse for sexual
access jostles the foundations of premodern marriage. Rather than accepting the
idea that a married couple’s sex life was balanced and equitable, Elliott
concludes that wives were subordinate even in bed and had no right to refuse
sexual intercourse. Ivana Elbl examines the doubly transgressive sexual
liaisons among Portuguese sailors to Africa. Sailors, who were often already
married with families in Europe, frequently formed enduring relationships with
African “wives,” transgressing both Christian monogamy and establishing
irregular relationships with non-Christian women. Significantly, in Africa
these unions were ignored or tolerated by Portuguese leaders, ecclesiastical as
much as secular. More theoretically adventuresome is Nancy Partner’s
exploration of the psychological dimensions of sexuality. She applies
contemporary psychological theory, in particular Freud, to assess the sexual
dimensions6Jacqueline Murray and Nicholas Terpstraof mystics and their ecstatic
visions. Even the realm of masturbatory pornography is probed through Andrew
Taylor’s critical reading of marginalia and other physical marks and stains on
manuscript pages which could ref lect the sexual responses of readers to the
texts. The essays in Desire and Discipline reveal the richness, diversity, and
intellectually invigorating research that in just two decades had made the new
field of sex, gender, and sexuality one of the most exciting areas in
Renaissance studies. While ref lecting new research areas, the roots of which
can be found in the theoretical and methodological innovations in the late
twentieth century, the essays in Desire and Discipline build upon traditional
topics and themes and frequently employ conventional Renaissance sources, to
stimulate a metamorphosis of old research perspectives into new and innovative
ones. Thus, the ideal courtier has become a man subject to gender-based
analysis while the lens of feminist analysis reveals the court lady to be not
so much an equal but rather a pale, subordinate shadow to the courtier. Similarly,
freed from her artificial manners and learning, the courtesan is revealed as a
masculine fiction sanitized from the precarious and harsh life of Renaissance
prostitutes. The last quarter of the twentieth century, then, was a watershed
for the historiography of sex, gender, and sexuality. Pioneering scholarship
foreshadowed issues that would preoccupy later scholars and set the trajectory
for subsequent research. This scaffolding of new research questions, theories,
and methodologies has resulted in creative approaches that are rapidly
transforming the field. While monographs have been, and continue to be, written
about sex, gender, and sexuality in the Renaissance, it seems that these
topics, at this point in the evolution of scholarship, lend themselves more
readily to the genres of essays or journal articles. The essay form allows
scholars to analyze focused bodies of evidence and arrive at conclusions that
are precise and demonstrable. Presumably, at some point these focused studies
will coalesce into broader discussions leading to more generalized conclusions.
For the moment, however, the essay collection remains the most significant
means for the dissemination of research. Two essay collections in particular
demonstrate the very promising new approaches to research into sex, gender, and
sexuality in the twenty-first century. In A Cultural History of the Human Body
in the Renaissance (2010), Katherine Crawford provides a chapter that offers
redirection from the perspectives of Foucault. She points back to the important
role of classical literature, mediated by Christian values, in the formation of
beliefs about sexuality and marriage, and classical medical literature which
defined the sexed body. In A Cultural History of Sexuality edited by Bette Talvacchia
(2011), nine essays address a wide variety of questions about Renaissance
sexuality as they emerge from diverse sources. Essays focus on the troubled
categories of heterosexuality and homosexuality, and sex with respect to
religion, medicine, popular beliefs, prostitution, and erotica. Collectively,
this collection opens wide the possibilities in the study of sex, gender, and
sexuality.Sex, gender, and sexuality in Renaissance Italy 7In order best to
demonstrate how recent work has reshaped and advanced the field of sex, gender,
and sexuality in Renaissance Italy, we have organized the essays of this
collection into three sections. The first, “Sex, Order, and Disorder,” deals
primarily with issues relating to legal and political themes, and particularly
with efforts by authorities both political and ecclesiastical to channel or
control sexuality. The second section, “Sense and Sensuality in Sex and
Gender,” highlights recent work that has taken some of the turns that are
rewriting historical narratives generally, above all histories of the senses,
of the emotions, and of food. The third section, “Visualizing Sexuality in Word
and Image,” considers how we work with early modern f luidity around identities
and boundaries, and whether we might now be more restrictive than they were in
categories that we bring to our analysis.Sex, Order, and Disorder One of the
most obvious sites of sex and disorder in Renaissance Italy surely lies with
the buying and selling of women’s bodies. Burckhardt’s perspective that courtesans
were elegant, intellectual companions, surviving more on sexual titillation
than selling their bodies, has endured, despite the inf luence of feminist
research. In particular, Veronica Franco was seen as an elegant, ideal, and
appropriate companion for Renaissance princes.1 Much research on courtesans has
focused on Franco and her courtesan sisters. It highlights the courtesan’s
learning, ability to write poetry and sing pleasing songs, and, most
importantly, to entertain men while avoiding becoming common sexual property
and losing their allure and their living. Tessa Storey adheres to the older
view, assessing the social status of courtesans, suggesting that they were
linked to “elite manhood and male honor,” idealizing the relationships between
clients and courtesans who were certain that proximity to powerful men would
protect them.2 However, the other side of courtesan life was a precarious one
of dependence and fear of falling into common prostitution. Social and criminal
vulnerability highlights the lives of all prostitutes, include high status
courtesans. Even Franco was called before the courts to account for her
behavior. More vulnerable courtesans and prostitutes lived precariously, prey
to men of all sorts, accosted in the streets, and struggling to support
themselves and maintain their dignity. The records of their appearances before
the courts reveals they often managed without protectors or financial security.
3 Early on Elizabeth Cohen examined the rough and ready life of prostitutes on
the streets of Rome, revealing a form of sociability and social integration.4
Diane Yvonne Ghirardo brings an innovative approach to the role and experience
of urban prostitutes. She examines urban planning in Ferrara, revealing the
city’s ongoing attempts over decades to maintain prostitutes in the same
locales.5 Focusing on the economics of prostitution in Venice, Paula Clarke
finds that regulation of prostitution became less rigorous over time, with
women experiencing more freedom and the concomitant growth of the sex
trade.68Jacqueline Murray and Nicholas TerpstraGuido Ruggiero opens the section
“Sex, Order, and Disorder” in this collection with a broader approach to order
and disorder in sexuality. He offers a rereading of Boccaccio’s often-studied
story from the Decameron of Griselda, a woman who patiently endures the series
of humiliations that her husband Gualtieri devises in order to test her
faithfulness. The critics and creative artists who have puzzled over the tale
and its meaning for centuries have focused mainly on Griselda and on issues of
class and gender. Ruggiero moves a step further to ask how those who heard it
in the fourteenth century might have received it as a political message.
Gualtieri is not only a cruel husband. His willingness to be cruel and unjust
to his spouse Griselda highlights the dangers that all may encounter when
societies fall under the control of rulers who are narcissistic, vain, and
insecure. Florentines could look around to other cities where lords treated
citizens as Gualtieri treated Griselda; sexual and political violence were
interchangeable and marriages were contracted for money rather than love. There
was no reason to suppose that Florence would be exempted from that kind of
cruelty and exploitation. The Griselda story offered the lessons of a Mirror
for Princes, but it was also a Mirror for Merchants, warning them of what would
happen when love did not animate their closest personal relationships. What
Boccaccio warned the Florentines about in the fourteenth century was precisely
what the Sienese were experiencing in the sixteenth. Elena Brizio observes that
sexual violence remained common across Italy. Men used it as a tool to control
girls, boys, married women, and widows. In the context of the wars of the 1550s,
when Florence annexed Siena, its political “use” expanded greatly. Sexual
violence was a means of imposing or confirming power over subordinates, and men
across the political, ecclesiastical, mercantile, and professional spheres
considered sexual violence a legitimate mode of operating in their social
sphere, and so exercised it freely. In contrast to what Boccaccio described,
the absolute ruler who came to dominate mid-sixteenth-century Siena positioned
himself on the opposite side of the dynamic. Duke Cosimo I de’ Medici
proclaimed strict punishments for sexual violence against both men and women in
a law of 1558, threatening either death or galley servitude for those
convicted. Brizio describes this setting and moves from metaphor to practice as
she reviews archival sources, judicial records, and public reports to see how
sexual violence was perceived before and after the law issued in 1558. Duke
Cosimo I was dealing with more than just a different political milieu, and
Brizio also explores whether the changes in the normative codes brought about
by the Council of Trent had an impact on social attitudes to sexual violence in
Siena and its locale. Normative codes were becoming more explicit and
restrictive across Italy in the sixteenth century, but did they have much
actual effect? Like Cohen, Ghirardo, and Clarke, Vanessa McCarthy and Nicholas
Terpstra document and analyze the sex trade in a particular city. Their focus
is on working-poor prostitutes’ residential patterns in early modern Bologna,
and they find that on the whole these women were integrated into, rather than
pushed to the margins of, their local neighborhoods and the wider city.
Bologna’s activist and ambitiousSex, gender, and sexuality in Renaissance Italy
9archbishop Gabriele Paleotti was rebuffed when he attempted to impose
Tridentine norms for public sexuality. The Bolognese instead approached
regulation as a matter of market rather than morals, allowing those prostitutes
registered with a civic magistracy to practice prostitution almost anywhere
within the city walls. While about half of the 300–400 women registered
clustered in specific, unofficial red-light neighborhoods, the other half lived
on streets with only one or two other registered prostitutes, where their
neighbors were more often workingpoor men and women. In spite of the strict
normative codes that continued to be preached and publicly posted by
ecclesiastical authorities, prostitutes were seldom actually shunned or
marginalized because of their sex work. They were more often incorporated into
the working-poor neighborhoods and the larger social fabric of early modern
Bologna. These tensions between norms and practice certainly intensified as
Tridentine rules became more specific, and as ecclesiastical and public regimes
worked to determine whether and how to implement them. In Rome, these
authorities came together in particularly complicated ways. Elizabeth Cohen
explores how they attempted to address and adjudicate the various forms of
sexual impropriety that their normative codes were describing in ever more
precise detail. Sexual misconduct came under the jurisdiction of ecclesiastical
courts, but the records of these courts do not survive in Rome. Criminal court
records do survive, however, and since these took charge of some sex offenses
we can see how people responded to the new rules. Cohen looks in particular at
cases of adultery, which was often defined by the married status of the woman
and which, like sodomy, could actually cover a broader range of actions than might
be grouped today under the term. Reviewing some trials of real or imagined
adulterous relationships, Cohen finds that it is impossible to determine how
effective the “reforms” actually were. There was simply more driving these
relationships forward than any narrow definition allows: romance, exploitation,
assault, and sheer comedy all shape the court testimonies, and show that the
parties in many so-called adulterous relationships were thinking less often of
sex—or the pope—than authorities thought.Sense and Sensuality in Sex and Gender
The possibilities for research on sense and sensuality in the Italian
Renaissance are myriad. The richness and abundance of voices, producing or
employing sensual outcomes, and the voices of desire and of sex and of pleasure
combine into a garden of delights. Here again, recent essay collections prove
particularly valuable for the variety of forms, voices, and experiences that
they are able to convey. In The Erotic Cultures of Renaissance Italy (2010)
Sara Matthews-Grieco gathers eight essays that ref lect upon the various ways
in which visions of sensuality could circulate, including on painted furniture,
decorated bedroom ceilings, or musical instruments, erotic language, or
pornographic engravings. So, too, cultural practices are explored such as
sensuality within marriage, music in domesticcontexts, and sexual innuendos in
writing or in doodles in a book. This collection, then, reveals how creative
Renaissance people could be in demonstrating desire and articulating their sensual
pleasures. Sexual orientation and sexual desire have also come under scrutiny.
A significant collection of essays edited by Melanie L. Marshall, Linda L.
Carroll, and Katherine A. McIver, Sexualities, Textualities, Art and Music in
Early Modern Italy, brings together nine essays that explore sexual desire and
sexual orientation through multilayered and intersecting interpretations of
art, music, and texts. The result is an intriguing collection of scholarship
that maximizes opportunities for interdisciplinary, collaborative research
across the disciplines, as an outgrowth of work on critical theory and
intertextuality. In a more literary context, marriage orations have revealed
some writers not only praised marriage in conventional terms for political
ends, social expediency, and the delights of family. Alongside extolling the
pleasures of the marriage bed for a husband, some extend that vision of
sensuality and sexual pleasure to the wife as well, challenging conventional
notions that only prostitutes took pleasure in sex, and not respectable
matrons.7 The sensual possibilities of homosexual activities, especially
related to male prostitution, were part of Michael Rocke’s study Forbidden
Friendships. He argues that male prostitution was harshly condemned, especially
anal penetration, as something no adult man should permit. Nevertheless, an
examination of some contemporary writers reveals an appreciation of homosexual
sensuality along with defenses of sodomy and male prostitution which harkened
back to the superior evaluation of homosexuality in classical literature.8 The
role of pedagogical pederasty and its celebration within Renaissance mentoring
systems has equally been explored in literary sources by Ian Moulton who
demonstrates the currency of such studies to both a popular and educated
audience.9 These studies show that while male sexuality has been visualized,
both in the Renaissance, and by scholars of the Renaissance, as virile and
active, it was also vulnerable and contingent. For example, castration was
always a possibility in war, for medical reasons, as a consequence of vendetta,
or for social or aesthetic reasons.10 Impotence also was part of male
sexuality, with extensive social, economic, and political ramifications. Some
of these issues are explored in Sara F. Matthews-Grieco’s edited volume
Cuckoldry, Impotence and Adultery in Europe (15th–17th century) Impotence could
be implicated in social unrest among urban dwellers or occasion political
turmoil among the elites. It could be physiological, subject to medical
intervention, or magical leading towards the Inquisition and the Renaissance’s
fear of witchcraft. Six essays focus on various aspects of the social,
cultural, political, medicinal, and literary discussions of impotence in Italian
courts and cities, together providing an integrated and provocative view of
male sexuality and sensuality. The essays in this collection’s second section,
“Sense and Sensuality in Sex and Gender,” traverse back and forth between
literature and the lives of men and women. Our literary accounts span what was
formerly cast as the division ofhigh and low, including both Castiglione’s
serious prescriptions on when a sleeve is more than just a sleeve, and also
some more comic accounts by lesser-known poets of when a sausage is more than a
sausage. We pair these with two microhistorical accounts of sexual pairings,
one grown notorious in recent decades by the controversies that erupted when it
was first published, and the other more obscurely quotidian. We aim in bringing
them together to revisit what scholars may bring to such accounts, and how that
shapes our readings in ways we may want now to rethink. In the first of these
microhistorical studies, Patricia Simons re-examines the case of Benedetta
Carlini, the early seventeenth-century nun and abbess described above and made
famous in Judith Brown’s Immodest Acts (1986). When Brown identified Carlini as
a lesbian, on the basis of documents that showed her as having regular orgasmic
sex with a younger nun under her supervision, her work stirred controversy.
Historians like Rudolph Bell firmly rejected the description of Carlini as
“lesbian” on the basis that sexual activities did not imply sexual identities.
Simons takes the discussion a step further, arguing that the question of
identity is less important now than one related to sense and emotion. Did
they—and should we—see their sex as mainly physical? Or were there registers of
erotic mysticism that would have led both Benedetta and Mea to frame their
contact together as expressions of a spiritual relationship? While some of
their contemporaries, like some of ours, may see their religious language as
pretext, what happens when we take it seriously and take them sincerely? As the
example of their congregation’s patron saint St. Catherine of Siena showed,
medieval mysticism provided enough of a language and model for the erotic
potential of religious imagery. Thomas V. Cohen then explores another example
of when we need to ask whether a transgression is always a transgression, by
looking at the case of Ludovico Santa Croce, and the gang he gathered around
him to prowl the streets of Rome. The life lived well needed witnesses for
validation, and Ludovico’s ego amplified his other drives as he led a group of
young conversi to visit the statuesque courtesan Betta la Magra. They shared
food, drink, and more, and Ludovico’s boundary crossing brought him to court.
But what were his transgressions? Was it just proper and improper sexual
practices, was it individual intimacy moving to group sex, was it about
commoners and nobles, or about Christians and those who, despite having been
“made Christian” were still considered in some way ebrei ? If transgression
lies in in the eyes or voices of the witness, we have here a complicated
intersection of identities and codes, values and practices. The questions here,
as in Benedetta Carlini’s convent, lie with what those in the bed and those
around it thought about norms and deviances. Gerry Milligan brings us to what
many consider the uber code of the early modern male, Baldassare Castiglione’s
Book of the Courtier, the canonical text that we noted at the beginning of this
essay. Milligan looks in particular at the relation Castiglione draws between
clothing and masculinity. Clothing was fundamental to Renaissance discourses of
gender and sexuality. While it wascommon to read that what men wore was
critical to discussions of violence, military preparedness, and virtue, it’s
not at all clear just how clothing was supposed to do what it did. Was it cause
or effect, or sign and symbol of masculinity or effeminacy? Castiglione saw
clothing choice as potentially one of life or death, and that not just for
reputation alone. As Italy suffered through the invasions of French, Spanish,
and Germans, it was common, albeit perhaps too easy, to correlate a soldier’s
effectiveness to what he had worn. As Milligan asks, might a focus on clothing
show us how aesthetics and militarism functioned in Renaissance projects of
social control? Laura Giannetti then takes us from dead seriousness to dietary
satire with approaches to a question that Freud might well have faced: is it
ever the case that a sausage is just a sausage? Italians valued word play as
much as sexual play, and found the convergence of the two absolutely
compelling. Carne was meat, f lesh, and inevitably the male organ, and while
mendicant preachers may have condemned all of them together, most Italians
appreciated them individually for each of their meanings. Religious authorities
never managed to expand the imaginative forms of their dismay at the gluttony
and carnality that sausages represented; the most they could do was draw on
Galen’s counsel of moderation to reinforce their message of self-denial. Yet
Gianetti shows that authors and artists who were more aesthetically than
ascetically driven began to explore the imaginative potential of sausages as
symbols of vitality, fertility, and prowess. Their poems and stories
disseminated messages of a humble meat that grew into a powerful cultural symbol.Visualizing
sexuality in word and image As early as 1978, Thomas G. Benedek’s article
“Beliefs about Human Sexual Function” examined ideas about the sexed body,
noting in particular the persistence of the one-sex theory that women and men
had parallel sex organs, with the male organs externalized and female organs
internalized. Moreover, the balance of the humors—hot, cold, moist, dry—also
impacted the nature of any individual’s sexual makeup. Thomas Laqueur, like
previous scholars, based much of his argument on medical texts. It was not only
the words, but also the images that seemed to portray inverted genitals.
Laqueur’s analysis went further, however, to the conclusion that the one-sex
body and the humors meant that both women and men needed to ejaculate semen for
conception to occur.11 Laqueur’s suggestion that Renaissance doctors and others
believed in the two-seed theory was controversial and stimulated a great deal
of scholarship on both science and medicine and gender and the body. Interest
in the sexed body and the physicality of sex and sexuality has continued to
expand, embedding medical perspectives of the sexed body into a cultural
context. In her study The Sex of Men (2011), Patricia Simons extended the
critical study of men’s history to focus on the physiological construction of
men. Her analysis is based upon exhaustive, interdisciplinary research
includingtheoretical, textual, and visual evidence. Simons re-focuses attention
on the centrality of semen to masculinity and fertility, thus rebalancing the
dominant phallocentric evaluation of premodern gender. Sexual acts and sexual
pleasure have embraced topics and methodologies that would have been
unthinkable by earlier scholars. The collection Sex Acts in Early Modern Italy
(2010), edited by Allison Levy, includes an amazing array of topics that
illuminate sexual activities in new detail. Renaissance images and objects
portray an imaginative array of sexual positions in sources, both textual and
physical, ranging from Aretino’s writing on sexual positions to their portrayal
on medicinal drug jars. Patricia Simons pushes the cultural history of sex and
sexuality further in her essay about the dildo. An analysis of the physical
objects is set against descriptions of their imagined use. Renaissance books
were sufficiently explicit, however, that the need for visualization was
unnecessary. In Machiavelli in Love (2007), Guido Ruggiero challenges some of
the fundamental ideas about the history of sex and sexuality proposed by
Foucault and which have subsequently dominated research. Rejecting Foucault’s
assertion that sex and sexual identity were modern inventions, Ruggiero
demonstrates that in fact there was Renaissance sex and Renaissance sexual
identity, dismissing earlier theoretical obstructions. Using a combination of
court documents and imaginative literature, he highlights the complexities of
mind, body, and desire, and the formation of masculine identity. In many ways,
this book moves the historical study of premodern sexuality onto a new and more
sophisticated plane, one that reveals individuals in their uniqueness. In The
Manly Masquerade (2003), Valeria Finucci presented one of the earliest analyses
of Renaissance men as an inf lected category deploying not only feminist theory
but also psychoanalytic theory to understand the constructions of masculinity
from both a psychological and cultural perspective. One of the most violent and
sexually problematic figures of Renaissance Italy was the brilliant
goldsmith/artist Benvenuto Cellini. Margaret Gallucci presents a new twist to
traditional biography by integrating a multidisciplinary analysis of Cellini,
his artistic brilliance, his penchant for violence and disorderliness, and his
transgressive homosexuality that was sufficiently public to result in criminal
proceedings and house arrest. Following new literary criticism and sexuality
and gender studies, Gallucci tries to move beyond simplistic evaluations of
homosexuality and misogyny to make sense of Cellini’s complex artistic life and
disorderly behaviors.12 The third section of this collection, “Visualizing
Sexuality in Word and Image,” takes up these questions of sex acts, the body,
and identity by focusing on four cases of creative artists who employ sexuality
and gender in ways that challenge social norms and expectations, and that raise
questions both then and now about identity and voice. James M. Saslow returns
to the questions around sexual acts and sexual identities that emerged in
disputes around the “lesbian” nun Benedetta Carlini, and to which Castiglione’s
sartorial strictures allude. He argues that the case of Italian painter Bazzi
contributes to the larger ongoing controversy in queer studies over whether we
can locate an embryonic homosexual self-consciousness in Renaissance culture.
Bazzi’s fondness for young men gave him the nickname “Il Sodoma” and he never
shied away from making this a central part of a very public persona. We have
little documentary evidence for his private feelings, yet his art embodied and
transmitted homosexual desires, and it is clear from the series of commissions
that he attracted an audience which read and sympathized with those clues.
Saslow reviews Sodoma’s artworks, patrons, and reputation over a few centuries
and ref lects on what the larger stakes are both methodologically and
ideologically as we weigh whether these do indeed provide sufficient evidence
for a homosexual self-consciousness. Sexual agency and identity are complex
enough when we are aiming to interpret what an individual says in a court room
or inquisitorial investigation, or conveys in a painting or poem. What do we do
when men pretend to adopt the voice of women and project desire, intent, and
agency? Ian Frederick Moulton compares two such works, Pietro Aretino’s
Ragionamenti and Alessandro Piccolomini’s La Raffaella, both of them written in
the 1530s, and both featuring an experienced woman mentoring a younger woman on
the finer points of sex and sexuality. In both, the older woman assures her
younger companion that her desires are legitimate and should be acted on to the
fullest, even when transgressive. In both these desires are essentially
projections of male fantasies. Moulton explores what we learn from male
projections of female speech, identity, agency, and particularly how male
visualization and ventriloquizing exposes larger issues around the place of
women and the articulation of sex and gender in early modern society. While we
often emphasize the transformative effects of printing, early modern culture
continued to value the oral and visual, and it brought these together in the
art of memory. Sergius Kodera reaches back to classical texts that recommended
erotic images as particularly memorable, and to the early modern author Giovan
Battista della Porta’s L’arte del ricordare (1566) which specifically advised
stories of sex between humans and animals as aides memoires. Myths of Leda,
Europe, Ganymede, and others were all drawn into this work, though more overtly
in the vernacular than the Latin version. Kodera follows this visualization of
intercourse between humans and animals beyond the arts of memory and on to
texts on cross-breeding and to the paintings of Raphael, Michelangelo, and
Titian, seeing all of these as examples of a distinctively early modern embrace
of variety, engagement, and hybridity in sexuality. In the final essay, Jane
Tylus traces how Torquato Tasso depicted women in both the Gerusalemme liberata
(1581) and the Gerusalemme conquistata (1593). While he felt that his powers as
an epic poet were expanding, the later work reduces the role and influence of
female characters. The shift underscores how the Liberata was more radical in
its conception and execution. As he aimed to style himself more
self-consciously as an epic poet in the classical tradition, Tasso moved from
Virgil to Homer as his model, a move at once stylistic and also insome sense
moralistic – he saw this as an answer to criticism of his language and of what
he called the “fallacious artistries” that had marked the earlier poem. Gender
become critical to his conception of what is true in art, though with
ambivalent results – the woman who intervened with power was superseded by the
woman who intervened with tears. These essays explore themes that were only
emerging two decades ago. Their authors’ commitment to taking both an
interdisciplinary and intersectional approach allows re-evaluation of
interpretations which were in danger of becoming too rigid and which may have
imposed too much on what the voices in stories, trials, letters, and images
were aiming to express. Contradiction, ambivalence, and ambiguity abound.
Recent work in all three areas that we have singled out has explored just how
widely the gaps between prescription and reality yawn in the period, in part
because of ambivalence on the part of those promoting normative regimes. Yet
gaps more often emerged because these regimes aimed too far beyond what people
expected and were willing to live with in their neighborhoods, their
relationships, and expectations. As we move forward undoubtedly there will be
new insights gleaned about the lives and loves of Renaissance people. The
intellectual and evidential foundation outlined here in letters, court records,
poems, pamphlets, and artworks will continue to support a rich and diverse
research culture. And there are new questions on the horizon. The literary,
philosophical, artistic, and existential implications of transgender are only
in a nascent stage of investigation, despite the initial and hesitant foray
made in Human Sexuality. Some topics and themes will percolate until new
sources and new perspectives allow new insights and conclusions. As the study
of sex, gender, and sexuality moves forward, the dialogue between past and
present will continue, animated by sharp disagreements, punctuated by moments
of clarity, and moving steadily towards a deeper understanding of lives lived
in a period of creative foment. The voices gathered here, and the creative
exchange they offer, advance that discourse on the lives of those who made the
Renaissance a fascinating period of critical change.Rosenthal, The Honest
Courtesan. Storey, “Courtesan Culture.” Cohen and Cohen, Words and Deeds in
Renaissance Rome. Cohen, “Seen and Known.” Ghirardo, “The Topography of
Prostitution in Renaissance Ferrara.” Clarke, “The Business of Prostitution in
Early Renaissance Venice.” D’Elia, “Marriage, Sexual Pleasure, and Learned
Brides in the Wedding Orations of Fifteenth-Century Italy.” Rocke, “‘Whoorish
boyes.’” Moulton, “Homoeroticism in La cazzaria (1525).” See Finucci, The Manly
Masquerade. Laqueur, Making Sex. Gallucci, Benvenuto Cellini.Bibliography
Benedek, Thomas G. “Beliefs about Human Sexual Function in the Middle Ages and
Renaissance.” In Human Sexuality in the Middle Ages and Renaissance. Edited by
Douglas Radcliff-Umstead, 97–119. Pittsburgh: Center for Medieval and
Renaissance Studies, 1978. Boswell, John. Christianity, Social Tolerance, and
Homosexuality: Gay People in Western Europe from the Beginning of the Christian
Era to the Fourteenth Century. Chicago: University of Chicago Press, 1980.
Brown, Judith C. Immodest Acts: The Life of a Lesbian Nun in Renaissance Italy.
Oxford: Oxford University Press, 1986. Burckhardt, Jackob. The Civilisation of
the Renaissance in Italy. Translated by S.G.C. Middlemore. Old Saybrook, CT:
Konecky & Konecky, 2003. Castiglione, Baldassarre. The Book of the
Courtier. Translated by Charles S. Singleton. Garden City, NY: Anchor Books,
1959. Clarke, Paula. “The Business of Prostitution in Early Renaissance
Venice.” Renaissance Quarterly 68, no. 2 (2015): 419–64. Cohen, Elizabeth S.
“Seen and Known: Prostitutes in the Cityscape of Late-SixteenthCentury Rome.”
Renaissance Studies Cohen, Thomas V. and Elizabeth S. Cohen. Words and Deeds in
Renaissance Rome: Trials Before the Papal Magistrates. Toronto: University of
Toronto Press, 1993. D’Elia, Anthony F. “Marriage, Sexual Pleasure, and Learned
Brides in the Wedding Orations of Fifteenth-Century Italy.” Renaissance
Quarterly 55, no. 2 (2002): 379–433. Finucci, Valeria. The Manly Masquerade:
Masculinity, Paternity, and Castration in the Italian Renaissance. Durham, NC:
Duke University Press, 2003. Foucault, Michel. The History of Sexuality. Volume
1: An Introduction. Translated by Robert Hurley. New York: Vintage Books, 1978.
Gallucci, Margaret A. Benvenuto Cellini: Sexuality, Masculinity, and Artistic
Identity in Renaissance Italy. New York: Palgrave Macmillan, 2003. Ghirardo,
Diane Yvonne. “The Topography of Prostitution in Renaissance Ferrara.” Journal
of the Society of Architectural Historians 60, no. 4 (2001): 402–31. Kalof,
Linda and William Bynum, eds. A Cultural History of the Human Body in the
Renaissance. Volume 3. New York: Berg, 2010. Laqueur, Thomas. Making Sex: Body
and Gender from the Greeks to Freud. Cambridge, MA: Harvard University Press,
1990. Levy, Allison M., ed. Sex Acts in Early Modern Italy: Practice,
Performance, Perversion, Punishment. Farnham: Ashgate, 2010. Marshall, Melanie
L., Linda L. Carroll, and Katherine A. McIver, eds. Sexualities, Textualities,
Art and Music in Early Modern Italy: Playing with Boundaries. Burlington, VT:
Ashgate, 2014. Matthews-Grieco, Sara F., ed. Cuckoldry, Impotence, and Adultery
in Europe (15th–17th century). Farnham: Ashgate, The Erotic Cultures of
Renaissance Italy. Farnham: Ashgate, 2010. Moulton, Ian Frederick.
“Homoeroticism in La cazzaria The Gay & Lesbian Review Worldwide Murray,
Jacqueline and Konrad Eisenbichler, eds. Desire and Discipline: Sex and
Sexuality in the Premodern West. Toronto: University of Toronto Press, 1996.
Radcliff-Umstead, Douglas, ed. Human Sexuality in the Middle Ages and
Renaissance. Center for Medieval and Renaissance Studies. Pittsburgh, PA:
University of Pittsburgh, Rocke, Michael. Forbidden Friendships: Homosexuality
and Male Culture in Renaissance Florence. New York: Oxford University Press,
‘Whoorish boyes’: Male Prostitution in Early Modern Italy and the Spurious
‘second part’ of Antonio Vignali’s La cazzaria.” In Power, Gender, and Ritual
in Europe and the Americas: Essays in Memory of Richard C. Trexler. Edited by
Peter Arnade and Michael Rocke, 113–33. Toronto: Centre for Reformation and
Renaissance Studies, 2008. Rosenthal, Margaret F. The Honest Courtesan:
Veronica Franco, Citizen and Writer in Sixteenth-Century Venice. Chicago:
University of Chicago Press, 1992. Ruggiero, Guido. The Boundaries of Eros: Sex
Crime and Sexuality in Renaissance Venice. Oxford: Oxford University Press,
Machiavelli in Love: Sex, Self, and Society in the Italian Renaissance.
Baltimore, MD: Johns Hopkins University Press, 2007. Simons, Patricia. The Sex
of Men in Premodern Europe: A Cultural History. Cambridge: Cambridge University
Press, 2011. Storey, Tessa. “Courtesan Culture: Manhood, Honour, and
Sociability.” In The Erotic Cultures of Renaissance Italy. Edited by Sara F.
Matthews Grieco, 247–73. Farnham: Ashgate, 2010. Talvacchia, Bette, ed. A
Cultural History of Sexuality in the Renaissance. Oxford: Berg, 2011.PART ISex,
Order, and Disorder. One of the last works that Francesco Petrarch wrote was a
short story in Latin which he claimed to have translated from the Italian of
the final tale of Boccaccio’s Decameron —the novella of the patient Griselda,
who accepted every cruel test her husband, Gualtieri, tried her with to assure
her worthiness as a wife. In Petrarch’s version Griselda was a humble peasant
and Gualtieri the esteemed Marquis of Saluzzo, a prince loved by all for his
wise rule. Tellingly, he claimed that he was translating the tale because it
was so very useful as a lesson on how to treat a wife that it needed to be in
Latin to gain the wider circulation that the universal language of learned men
merited. And, in fact, Boccaccio’s original version has been long read in that
light, almost as if Petrarch’s Latin retelling determined its meaning for
future generations. Recently, moreover, with more sophisticated discussions of
gender, his perspective has garnered even greater purchase, with Boccaccio’s
tale being criticized for its misogynistic vision of matrimony and support for
a husband’s absolute power over a wife. In turn, this perspective has even
colored the way some read the Decameron itself, discovering behind its laughing
stories and powerful, clever women a conservative defense of traditional
patriarchy. But in this essay, I want to suggest with a historian’s eye that
the story of Griselda’s ideal wifely qualities and her husband’s wisdom is in
reality not there in the Decameron (X, 10). For while that tale has been often
read as an account of Griselda, and her virtually biblical acceptance of her
husband’s will, it may well have read at the time as a story much more about
the many negative qualities of Gualtieri.1 For he is presented throughout as a
dangerous tyrant moved by a misguided sense of honor and a rejection of the
emotion of love, which meant that he was incapable of being either a good
husband or a good ruler from the perspective of fourteenth-century Florentine
readers. Thus, this tale is not just concerned with love and marriage, but also
crucially with rule and the rule of princes, in this casenegatively portrayed
as tyrants. In a way, then, I want to argue that it is Boccaccio’s “The Prince”
a century and a half before Machiavelli. Even the language of the day nicely
sets up this theme: for the term signore (lord) had multiple meanings that could
span the gamut of power relationships from the everyday husband as signore/lord
over his wife and household, to the local signore/lord/noble with power over
those below him, on to the signore/lord/ ruler (either a prince or a tyrant
depending on one’s perspective), and, of course, finally on to the ultimate
signore, the Signore/God. As we shall see, all these meanings are at play in
Boccaccio’s version of this tale. The teller of this story of multiple signori,
the irrepressible Dioneo, suggests its negative tone right from the start,
immediately warning that he finds Gualtieri’s behavior in general and towards
his wife “beastly.”2 He states f latly, “I want to speak about a Marquis, not
all that magnificent, but actually an idiotic beast. . . . In fact, I
would not suggest that anyone follow his example. . . .”3 This,
obviously, is hardly the wise prince Petrarch created in his supposed
translation of the tale. Dioneo then more subtly attacks him as a ruler
(signore), remarking that he was a young man who spent all his time “in hawking
and hunting and in nothing else.”4 Here we have echoes of an earlier tale in
the Decameron, the third tale of day two, about spendthrift Florentine youths
who threw away the riches left them by their aristocratic father by living the
thoughtless life of young nobles hunting, hawking, and living like signori.5
Significantly, those Florentine youths, after they lost their inherited
fortune, regained it by going to England and loaning money at interest to the
apparently even more foolish signori there, the English nobility, like many
Florentine bankers.6 Yet quickly they squandered their riches again, because,
as the story stresses, they returned to living like signori, eschewing the
virtù that made their Florentine merchant/banker contemporaries so successful.
What, one might well ask, was this virtù that had allowed them to remake their
fortune and that repeatedly brings success to the denizens of Boccaccio’s
tales? At one level the answer is simple. For Boccaccio’s contemporaries virtù
was a term that identified the range of behaviors that allowed one to succeed
and made one person superior to another. Simply put, it marked out the best.
But the simplicity of that definition quickly dissolves before the fact that
largely because it was such a telling term its meaning was highly contested and
f luid, in fact changing considerably over time, place, and across social
divides. Speaking very broadly, in an earlier warrior society many saw virtù in
aggression, direct action, often violent; and in physical strength, blood line,
and blood itself, even as at the same time moralists and philosophers often saw
it in more Christian behavior that rejected violence and aggression. In the
cities of northern Italy in the fourteenth century this traditional vision of
virtù was first expanded, then increasingly overshadowed by a vision more
suited to the urban life of the day and newer merchant/banker elites. For many
at the time, virtù required the control of passions—in contrast to an earlier vision
that privileged their moredirect expression—and included a strong lean towards
peaceful, mannered conduct that required reasonable, calculating (at times
sliding into cunning) behavior that controlled the present and significantly
the future as well.7 In sum, virtù, even as it was contested and changed over
time, was a word of power that helped to define an urban male citizen and a
truly good man. In the end, however, these youths were saved from their
un-virtù -ous behavior by a virtù -ous nephew, Alessandro, who first
re-established their fortunes via once again astute money-lending, and then
with his virtù won a bride who turned out to be the daughter of the king of
England, effectively overcoming all their foolish misdeeds. From this
perspective, it is clear that the signore Gualtieri, much like Alessandro’s
uncles, was not a virtù -ous or good prince, ruling as he should. Rather, by
not attending to anything but his own youthful pleasures, he was acting in a
way that Florentines would have easily associated with their fears about
contemporary signori/tyrants; for such rulers were seen by them as ruling all
too often merely to serve their own whims and selfish pleasures at the expense
of their subjects. And, in fact, proudly republican Florence had recently in
1342 experienced a brush with a signore/tyrant of its own, Walter of Brienne.
He had been appointed to a one-year term as ruler of the city in the hope that
he would be able to overcome an economic crisis caused by the failure of the
major banking houses of the city. But, as was often the case, he quickly
attempted to take power permanently as a signore and was just as quickly thrown
out after only ten months of unpopular rule. Almost immediately afterwards, a
popular government returned to power, and it remained wary of signori of any
type.8 Significantly, however, most Anglophone critics have failed to note that
the Italian for Walter is Gualtieri and thus that Florence had thrown out a
tyrannical Gualtieri of their own just a decade before Boccaccio completed the
Decameron. Tellingly the negative behaviors often associated with contemporary
tyrants are immediately linked to the tale’s Gualtieri and his marriage by
Dioneo, who notes that not only did he not pay attention to anything else but
his own selfish pleasures, he “had no interest in either taking a wife or
having children. . . .”9 This, then, had created problems with his
subjects. As they, like all good subjects, wanted him to take on the
responsibilities of a mature male and ruler by marrying; for marriage was seen
at the time as perhaps the most important sign of reaching full maturity and
taking on the sober responsibilities of an adult male.10 Moreover, with
marriage, a prince began to produce the heirs that would secure an ordered
passage of power at his death, something that for his subjects was crucial.
With Gualtieri’s rejection of this, in essence Dioneo had presented his readers
with a questionable signore/lord/ruler who refused to give up his youthful and
irresponsible ways to rule as an adult prince with virtù.11 In the end, then,
although he reluctantly gave in to his subjects’ demands, he decided to do so
by taking a bride without consulting with anyone. And once again this would
have troubled contemporaries. Arranged marriages were the norm in
fourteenth-century Florence and more widely and crucially theywere negotiated
by parents or relatives to secure broader family goals or, in the case of
rulers, meaningful alliances. The immature Gualtieri instead took his marriage
personally in hand to secure his selfish desires with no concern for his
family, his subjects, or even love. Moreover, his lack of love in selecting his
bride also evoked the negative presentation in Decameron stories of many
unhappy marriages where the lack of love had led to bad matches, especially for
women. Repeatedly the tales advocated avoiding this ill-fated situation by
marrying for true love, exactly what Gualtieri rejected. From his perspective
marrying for love and loving his wife would have endangered his un-virtù -ous
life, focused on his own personal pleasures. And at the same time, it would
have also signaled the end of his freedom from his responsibilities as a ruler
and declare that he had acquiesced in becoming the signore/prince that his
subjects desired and that Petrarch had rewritten him as being in his misleading
supposed Latin translation of the tale.12 Making his disgruntlement clear,
Gualtieri finally did knuckle under to his subjects’ demands, but warned them
that whoever he might chose, they must honor her as their lady or feel his
anger.13 The reality behind that warning was soon dramatically revealed.14 For
Gualtieri had for some time been observing a pretty, well-mannered peasant girl
who lived nearby. Yet crucially what made her most attractive to Gualtieri was
the fact that as a humble peasant he was confident that he could dominate her
so that she did not interfere with his youthful lordly pleasures, the selfish
key to his marital strategy again.15 Following Gualtieri’s misplaced desires,
we are drawn ever deeper into the dark morass of unhappy marriages in the
Decameron. Having selected his bride without disclosing her identity to anyone
and without her even being aware of it, he insisted that his subjects come with
him to celebrate the matrimony. And so it was that one day they followed him to
an unlikely nearby village where the peasant girl, Griselda, lived in poverty
with her father. The scene is nicely set by the narrator of the tale Dioneo, as
he describes how the richly attired relatives of Gualtieri and his most
important subjects arrived on horseback before Griselda’s humble hut. When she,
dressed in rags, rushed onto the scene, anxious to see who their lord’s new
bride would be, to everyone’s surprise Gualtieri called down to her by name to
ask to speak with her father. She replied modestly that he was inside and
accompanied him in to the peasant hut to talk with her father, Giannucole.16
Even her father’s name reeked of Griselda’s humble status, for Giannucole is
the diminutive for Giovanni. Using the diminutive for an adult male, and a
pater familias at that, essentially denied him any status or honor. Gualtieri
underlined the point when he did not waste any time with niceties on a person
who, given that lack of status, did not warrant them from his perspective.
Thus, he did not ask Griselda’s father for her hand as simple politeness
required; rather he announced that he had come to marry her. Then, continuing
in his high-handed ways, he turned to her and demanded that if he took her for
his wife, “will you always be committed to pleasing me and never do or say
anything that would upset me.”17 Once again the absenceof love in Gualtieri’s
approach to his future bride is stunning, especially for the tales of the
Decameron; and moreover, his lack of regard for her father, and for her is
deeply troubling. Turning to Florentine history and traditions once more it
seemed almost as if his way of treating Griselda and her father echoed what the
citizens of Florence most disliked in the high-handed ways of local
nobles/lords that they had rejected in the 1290s when they passed their revered
Ordinances of Justice. These laws were ostensibly designed to punish local
nobles and their ilk (labeled magnates) for just such high-handed behavior and
mistreatment of common folk. And these Ordinances had become a symbolic
keystone of Florentine republican government and its civic vision and would
remain so across the Rinascimento. In fact, one of the few times that the
Ordinances were questioned was when they were cancelled almost immediately
after Walter of Brienne, the other Gualtieri and would-be Signore of Florence,
was driven out. After he was expelled in 1343, the Ordinances were momentarily
cancelled by a short lived aristocratic government and then almost immediately
reinstated by the popular government that replaced both Gualtieri and that
unpopular aristocratic moment, as a strong reminder that the city would not
allow signori of any type to mistreat Florentines. And although Gualtieri did
not himself revoke the Ordinances, the black legends that grew up around his
rule often made him responsible for their momentary elimination and an attack
on popular republic government.18 All that this implies is underlined by the
famous marriage scene that follows, for Gualtieri, with his demands met, takes
Griselda by the hand and leads her from her home. There in front of the whole
group of his elegantly dressed subjects to their surprise and dismay he ordered
her stripped naked.19 He then had her re-dressed with the aristocratic clothing
and the rich accoutrements that made up a noble’s wardrobe and only then
consented to marry her. As often noted, this dramatic scene in its undressing
and re-dressing of his bride essentially symbolized and perhaps contributed to
the rebirth that Gualtieri believed he was engineering, transforming Griselda
from a humble peasant to a noble wife, using clothing as both a symbol and a
tool. And indeed, the tale goes on to point out how quickly and successfully
she impressed the gathering, appearing to take up easily the manner and bearing
of a princess in her new noble clothing. That impression was confirmed in the
days following, when, as Gualtieri’s wife, she displayed to all impressive
manners and wifely virtues. In sum, once redressed she was capable of being
transformed from a humble peasant to a noble princess—the very stuff of fairy
tales and popular fantasy. But it is also the very stuff of Florentine beliefs
at the time—the elite of the city had shifted from old noble families to a
newer merchant/banker group who dominated Florence both economically and
socially. Thus, a humble peasant who gained the opportunity and the dress to
move at the highest social levels was an attractive conceit, demonstrating that
anyone with virtù could behave as well as the old nobility. From that
perspective Griselda had that delicious quality of fulfilling contemporary
fantasies, even if many rich Florentines would havebeen comforted perhaps by
the fact that such a leap for someone of her status was highly unlikely. Yet
there is a way in which the dramatic stripping of Griselda—a theme that would
have great popularity in the future in literature and art—has masked a deeper
honor dynamic involved in this troubling marriage. In fact, the tale’s Florentine
audience would have been aware from the first that marriages were virtually
always moments when issues of honor were central. That was why fathers usually
played such a significant role in such affairs: they had, in theory at least,
the mature judgment to evaluate the complex calculus of family honor involved
in a marriage alliance between two families without letting youthful emotions
interfere. Unfortunately, from this perspective the young, selfish,
self-centered Gualtieri fell far short of this ideal, as the tale made
abundantly clear. Nonetheless, Gualtieri was aware of the honor dimensions of
his marriage and was anxious to resolve them in his own high-handed way.
Anticipating the resistance of his subjects to his marriage of a peasant and
its implications for the honor of all involved—a marriage that he saw as
serving his interests and not theirs—from the first he insisted that they
accept his choice and “honor” it and him as their ruler. And, of course, as
long as his misguided honor was a driving force replacing love in his approach
to marrying Griselda, it crippled the relationship and his ability to be a good
husband and suggested a similar situation vis-à-vis his subjects as a ruler
where love for his subjects was also lacking. Crucially in this way of seeing
things, his behavior evoked strong echoes of other husbands and princes in the
tales of the Decameron whose lives were destroyed by their misguided sense of
honor. In turn, such behavior echoed Florentine fears about the dangers of a
central/northern Italian world where it appeared—in many ways correctly—that
the days of republics like theirs were a thing of the past. They were being
rapidly replaced by the one-man rule of signori who claimed to be princes, but
more often than not seemed to Florentines to be self-serving tyrants like
Gualtieri, more concerned with their misguided honor and selfish pleasures than
just rule. Yet in the short term things seemed to be looking up for Gualtieri’s
honor and his marriage. Not only did Griselda win over his subjects, she soon
became pregnant and produced a daughter. But not long after the happy birth,
the f laws in his personality and his treatment of his wife began to reveal a
deeper, darker truth. Almost as if he feared to succumb to the success of his
marriage, he decided to test his wife to assure himself that she was ready to
honor all his lordly wishes, no matter how cruel and tyrannical they might be.
Significantly, however, he defended these tests to Griselda as a concern for
his honor, complaining that his subjects were murmuring about her lowly peasant
origins and the similar baseness of her daughter. In fact, his claim was
presented as false by Dioneo. Gualtieri’s honor was never questioned by his
subjects in this context; actually, they are portrayed as quite happy with his
bride, even as they were surprised by her success as a lady. Griselda, however,
accepted his false claims, and, as a result, unhappily understood the worries
about his honor thatwere supposedly tormenting Gualtieri. Thus, she replied
obediently as a subject to such a lord must: “My lord (Signor mio), do with me
what you will as whatever is best for your honor or contentment I will accept
. . .”20 (1239). Once again one wonders how this would have played for
Florentine republican readers, who saw in such one-man rule and unjust claims
of honor the essence of tyranny—the greatest danger to their own republican
values and way of life. And in the context of an unloving, unhappy marriage, we
are faced with a man and a relationship definitely gone wrong and a poor wife
whose suffering Florentines could feel.21 Things quickly go from bad to worse.
Evermore the tyrant, Gualtieri deceitfully uses his honor to excuse his most
outrageous demands on his wife/subject. First, he has a servant take her
daughter away. And making it clear that he is acting on the lord’s orders, the
servant implies that he has been instructed to kill the child. With great
sadness Griselda hands over her baby. Although Gualtieri is impressed by her
obedience and strength in the face of his horrible demand, nonetheless he
allows her and his subjects to believe that the child has been killed, while he
secretly sends it off to relatives in Bologna to be raised. Continuing his
testing of her, when she gives birth to a male child and heir, he once more
claims the child’s life, using again the excuse of fearing for his honor and
his rule. Woman, because you have made this male child, I cannot find any peace
with my subjects as they complain insistently that a grandson of Giannucole
will after me become their Signore, so I have decided that if I do not want to
be overthrown, I must do with him what I did to the other [child]. Moreover,
given all this [I must sooner or later] leave you and take another wife.22 Dioneo,
however, makes it clear to his listeners that once again this claim is false,
noting that Gualtieri’s subjects were not complaining about the boy’s humble
background or the loss of honor it implied. In fact, he points out that in the
face of the apparent murder of both children, his subjects “strongly damned him
and held him to be a cruel man, while having great compassion for Griselda.”23
Hardly the response of those anxious to see an unsuitable heir or wife
eliminated or those enthusiastic about their exemplary prince, as Petrarch
misleadingly portrayed him. Still, as her lord and their tyrant, both she and
they had no option but to bow down before his cruel will, yet another lesson
about the dangerous honor of lords and their potential for heavy-handed tyranny
that would not have been lost on republican Florence. So, the second child
joined the first in apparent death—while Griselda lived on sadly under the
shadow of her husband’s warning that eventually he would end the whole problem
of her humble birth besmirching his honor and threatening his rule by putting
her aside to take an honorable bride.
And finally, after twelve years Gualtieri decided that his daughter had grown
old enough to pass as his new bride; and it was time for the last tests of his
wife. Thus, he acted onhis earlier promise, informing her that he was ready to
dissolve their marriage in order to take a more suitable wife. Claiming that he
had secured a dispensation from the pope to put her aside, he gathered his
subjects together to make the announcement that he was sending her back to her
father and her humble life as a peasant. Evidently, he was not content to
continue his cruel testing of his wife in private; rather his cruel deeds had
to be displayed before his subjects. The power to rule and the honor it
required were at play and perhaps also a desire to warn his subjects that he
was their signore as well and capable of similar deeds to defend his honor and
assert his control over them. But considering what fourteenth-century Florentines
would have made of this new outrage is again suggestive; for almost certainly
they would have seen in this a cruel lord acting as a tyrant, mistreating his
most loyal subject in a way that no right-thinking republican Florentine would
ever accept—in sum Gualtieri was the model anti-prince. Gualtieri announced,
then, before his troubled subjects and the abject Griselda, that he was
renouncing her as his wife because in the past my ancestors were great nobles
and lords of these lands, where your ancestors were always laborers (lavoratori
), I wish that you will no longer be my wife, but rather that you return to the
house of Giannucole . . . and I will take another wife that I have
found that pleases me and is befitting [to my status].24 In sum, his ancestors
were nobles and rulers and Griselda’s were humble laborers; therefore, their
marriage was unsuitable and he was literally suffering the dishonor of being a
lord badly married. The term “lavoratori ” used to describe her ancestors,
while it could be used as a synonym for a peasant, may well have suggested
something more troubling yet. The more normal terminology for Griselda’s
ancestors would have been contadini or villani,25 but by contrasting his
nobility with her status as descended from lavoratori, Gualtieri once again was
asserting status claims that would have ruff led Florentine feathers. For the
people of Florence, who had fought so hard across the thirteenth century to
drive out high-handed nobles like Gualtieri, had done so in the name of protecting
the laborers of the city from just such high-handed behavior. In fact, the
Ordinances of Justice labeled such behavior as typical of the nobility. And the
Ordinances were celebrated as wise legislation designed to discipline and
punish the nobility and protect lavoratori from their high-handed ways. Once
again, the recent attempt to eliminate the Ordinances in 1342 and the threat
that posed to the laborers of the city would have added weight to the negative
valence of Gualtieri’s speech.26 All this cruel testing of Griselda calls up
echoes of another person often associated with her and this tale, who had also
suffered greatly under his lord, the biblical Job. In fact, commentators have
often pointed to the parallels betweenGriselda’s patient suffering at the hands
of her signore/lord/husband and Job’s suffering at the hands of his
Signore/Lord/God as a reason for seeing her as an exemplary wife and loyal
subject accepting her husband’s rightful dominance, just as Petrarch later
recreated her.27 There is an immediate problem with this parallel, however, for
Job’s Lord did not actually deal out the setbacks that deeply wounded him. He
merely withdrew his protection and left the door open for Satan to attempt to
destroy Job’s faith, ultimately without success. From that perspective
Gualtieri seems more to parallel Satan than God. Despite that often-overlooked
theological nicety, however, the God (Signore) of the Old Testament who allowed
the testing of Job might seem to vaguely parallel at a higher level her lord
(signore), Gualtieri’s, testing of Griselda. But tellingly in the Trinitarian
view of time being preached aggressively in Florence when the Decameron was
being written and as war loomed with the papacy, that Old Testament God and His
troubling relationship with humanity following the original sin of Adam and
Eve—often portrayed as dishonoring that Signore —was seen by many as no longer
the order of the day. Christ’s love and his sacrificing of his honor to die as
a common criminal to save humanity was seen as inaugurating a new order and
dispensation, a view especially stressed by a powerful group of local preachers
at the time. And the Godliness of that new age, Boccaccio’s present, was
totally alien to Gualtieri and totally alien to his relationship with his wife
and his subjects—for crucially, he explicitly rejected love in favor of
jealously protecting his honor, much like the vengeful Lord of the Old
Testament and nothing like the God of Love of the New. In a work that over and
over again stresses the importance of love, love in marriage and in the best
relationships between men and women, Gualtieri becomes the cruel husband, the
anti-prince, the tyrant par excellence, and a ref lection of a relationship
with the wrathful God of the Old Testament that no longer obtained. And, of
course, this last tale of the Decameron is told by Dioneo—literally “Dio Neo,”
the “new god” of love—who makes it clear that he finds Gualtieri unsuitable as
a husband, ruler, and most certainly as any kind of a lover. But this was
merely the prelude to his last cruel testing of poor Griselda. For Gualtieri
then demanded that she return to prepare and oversee his wedding to his new
bride. Once again Griselda accepted this command. But significantly Dioneo
insists on making a critical clarification: Griselda accepted his cruel command
not as a patient ex-wife or as a loyal subject, but out of love for Gualtieri.
He explains that she accepted only because “she had not been able to put aside
the love she felt for him.”28 Thus she returned to the palace as a servant, to
prepare the new wedding for her beloved. Dioneo relates a number of humiliating
moments in the preparations and underlines once again their injustice by noting
the deeply troubled reactions of Gualtieri’s subjects to her abuse and their
repeated calls for a more just treatment of her. The humiliation comes to a
head when Gualtieri has his new bride brought to his palace for the wedding.
Presenting her to Griselda, he cruellytwists the knife of her humiliation in public
again, asking her opinion of his new lady. She answered, My lord
. . . she seems to me very good and if she is as intelligent as she
is beautiful, as I believe, I am certain that you ought to live with her as the
most content signore in the world. But still I would pray that those wounds
that you gave before to the earlier one [wife], you spare this one; because I
doubt that she could resist them, for she has been raised with great
gentleness, whereas the other was used to hardships from her childhood.29 Yes,
Griselda has suffered and finally even she has complained. Subtly, and without
ever referring to herself by name, she has pointed out finally the unjust
nature of his rule over her and by implication over his subjects. It would be
satisfying to claim that Griselda’s final faint demonstration of defiance
caused Gualtieri to change his ways, but Dioneo has already informed us that
Gualtieri was ready to act even before she spoke. Thus ignoring her comments,
he declares: Griselda it is time that you finally hear the fruit of your long
patience and that those who have held me to be cruel and unjust and bestial
learn that it was all according to plan, wishing to teach you how to be a wife
and teach others how to pick and keep a wife and [finally] to guarantee my
peace as long as we would live together.30 In the end, then, even Gualtieri
admits that his lordly ways have been cruel, unjust, and bestial, but he
justifies them by claiming that he has taught Griselda how to be a good wife.
And many commentators, following Petrarch, have taken this claim at face value,
arguing that Gualtieri is the demanding but just hero of the tale and Griselda
the ideal wife fashioned by his treatment of her. Yet, in fact, as the story
makes clear over and over again, his cruelty did not teach her anything. She
came to him, as she has just pointed out, already accustomed to suffering and
accepting the hardships that life brought her as a peasant. She was born into
hardship and suffering and she adapted quickly to her lord and his mistreatment
because of her own inherent peasant ability to suffer and lack of a sense of
honor. Indeed, one would be hard put to find a place where the tale or Dioneo
suggest that she learned anything from Gualtieri. And while the
fourteenth-century Florentine readers of this tale were more usually urban
dwellers than peasants and thus theoretically not as inured to hardship and
suffering, they were proudly not nobles either, and it is hard to imagine them
accepting from local nobles the treatment that Gualtieri dished out. Moreover,
it is hard to imagine that they would have felt sympathy for Gualtieri’s
defense of his cruel ways, as they too would have been unlikely to feel any
need for such lessons from nobles or signori to learn the patience necessary to
survive as subjects (as they had recently demonstrated throwing out their own
Gualtieri) or for that matter even to survive as wives.Actually, it might seem
strange that finally after retaking Griselda as his wife and explaining his
whole plan to his subjects and her, the couple are portrayed by Dioneo as
living happily ever after. But providing an explanation for that improbable
happy ending is a startling and significant admission by Gualtieri: for, as
unlikely as it might seem, all his cruel tests have led him finally to a
crucial transformation— the decisive often overlooked climax of the tale. He
has finally discovered the emotion of love and has fallen in love with his
victim, Griselda. He confesses at the last: “I am your husband who loves you more
than anything and believe me when I say that there is no man more content than
I in his wife.”31 Crucially with that admission, and Griselda’s ongoing love
that survived his every cruelty, no longer is their marriage simply an unhappy
mismatch with a wife subject to her lord/husband defending his misguided honor
and selfish noble pleasures. Rather, now it is exactly the kind of marriage
that the Decameron advocates over and over again. With love as its emotional
base, the happy ending that the story, and the Decameron itself, requires is
possible and Gualtieri, his wife, and perhaps even his subjects can live
happily ever after—not a divine comedy perhaps but a human one.32 For in the
end Griselda survived a cruel lord, and with her willingness to suffer and
peasant patience, she, not he, for a moment at least became the true teacher,
teaching a tyrant who rejected love to love and to become a true prince—in this
she was perhaps more Christ-like than Job-like. Let me suggest that by
contemporary Florentine standards or those of the imagined and real women
listeners of Dioneo’s tale, Gualtieri’s mistreatment of his wife was anything
but a model of an ideal marriage until everything changed with love at its
conclusion, despite Petrarch’s claim to the contrary. In the end, then, she was
a victim, but in ways that many critics have had trouble seeing. First, of
course, at the hands of her cruel lord/husband. But also at the hands of the
would-be aristocrat and anti-republican Petrarch. For despite his claims about
what he saw as an ideal of marriage, he also retold her tale in Latin to
celebrate the honor of the often cruel signori—tyrants and lords—that he
cultivated for patronage and support far from the republican Florence that
claimed him at times with difficulty as an honored son. Still, in the end she
and love won out, a fitting conclusion to the new god of love, Dioneo, and his
tale, as well as to Boccaccio’s Decameron.Notes 1 I have used for this tale and
all citations from the Decameron the classic edition edited by Vittorio Branca:
Boccaccio, Decameron. In this reading that looks more closely at the Marquis of
Saluzzo, I am following the path breaking lead of Barolini in her article “The
Marquis of Saluzzo.” But I emphasize more a Florentine perspective on the tale
than Barolini and am less inclined to follow her strategy of using game theory
to explain what she labels as the Marquis’ beffa. I discovered after I wrote an
early draft of this essay Barsella’s excellent article “Tyranny and Obedience.”
My account stresses more the marital as well as the political side of the tale
and looks more closely at the Florentine political and social world of the day,
while she offers a more complete analysis of the ancient and medieval
theoretical literature on tyranny; but we both agree that the tale is more
about Gualtieri as a tyrant than about Griselda as a model wife.2 Decameron,
1233. “Beastly” often seems to serve as code word or signal that the male so
labelled has sexual appetites that are “unnatural” by Boccaccio’s standards and
hence like those of a beast. If beastly is being used in that sense here, it
would add another dimension to the Marquis’ rejection of marriage and the love
of women, one that Boccaccio regularly paints in a negative light. Barolini provides
an interesting discussion of the term drawing similar conclusions but
emphasizes its echoes of Dante’s usage of the term, along with its classical
and Aristotelian dimension—a perspective that would undoubtedly have had its
weight for learned readers and listeners, but perhaps less for a broader
audience at the time. Barolini, “Marquis of Saluzzo,” 25–26. 3 Ibid., 1233;
italics mine. 4 Ibid., 1234. 5 The three are described as the young sons of a
noble knight named Tebaldo from either the Lamberti or the Agolanti
families—both Ghibelline families exiled from Florence in the late Middle Ages
and thus suspect already in fourteenth-century Florence with its strong Guelf
tradition. 6 Although it should be noted that the prospects of profits from
loaning money to the English had become less appetizing after the recent
failure of Florentine banks in 1342, in part caused by the King of England’s
reneging on his debts to them. Actually, recent scholarship has argued that
local bad loans in Tuscany and debts built up in the ongoing wars in the region
were more responsible for the bank failures, but contemporary accounts tended
to place a heavy emphasis on the King of England’s actions—perhaps as a way to
divert attention from the more local issues involved. Barsella notes also this
connection in “Tyranny and Obedience,” 74–75. 7 Ruggiero, Machiavelli, 163–211.
This vision of virtù and its development across the Rinascimento in Italy is
one of the central themes of my effort to reinterpret the period in my book The
Renaissance in Italy. From this perspective, Boccaccio’s Decameron with its
stress on virtù is a work that fits more in the world of fourteenth-century
Italy than as a work of medieval literature as it is often characterized. Of
course, many of his tales have medieval sources and echoes, but significantly
they are rewritten with a very different set of values more characteristic of
fourteenth-century Florence and the city-states of central and northern Italy.
8 Walter (Gualtieri) of Brienne actually makes an appearance in the Decameron
in his own right as one of the nine “lovers” of the Sultan of Babylon’s
daughter, and a quite bloody “lover” at that (II, 7). Boccaccio also wrote a
quite uncomplimentary account of his life in his De Casibus Virorum Illustrium,
Lib. IX, cap. 24. 9 Decameron, 1234. Dioneo, however, does follow this comment
with what appears to be a compliment for this lack of desire to marry, “for
which he was to be seen as very wise” (1234). Yet what follows undercuts the
force of this apparently very traditional negative vision of marriage. And
throughout the Decameron Boccaccio seems to provide an unusual number of tales
that see well-matched marriages as positive and at least potentially happy. 10
For this see the discussion in Ruggiero, Machiavelli, 24–6, 172–73 and
Giannetti, Lelia’s Kiss, 18, 131–34. 11 While the character Gualtieri had the
same name as the recent Florentine would-be tyrant, this is not to argue that
he was the only tyrant being referred to in the tale. In actuality Florence was
surrounded by dangerous and aggressive tyrants who were capable of instilling
fear in the city even if they were not named Gualtieri. As often noted, the
fourteenth century, following in the footsteps of the thirteenth, was a period
where republics were losing out to tyrants everywhere and Florence found
themselves surrounded by aggressive signori on virtually all sides. 12 This
lack of love also played a significant role in his lack of a positive
relationship with his subjects, once again the micro-level of life, in this
case marriage, reflecting the macro-level of life, in this case Gualtieri’s
rule. Both lacked love and that stood literally at the heart of his negative
consensus reality for his subjects and for the Florentine readers of his tale. 13
Clearly with the repetition of “insisting” and Gualtieri’s will, the tale is
playing on will as a dangerous source of sin when misplaced as it is in this
case. Of course, will from a1415 16 17 181920 2133theological perspective is
the basis of all sin, which in the end is merely willing to turn away from the
good and ultimately God. In this case Gualtieri might be seen as willfully
turning away from love, the good and God much like Satan turned away from love,
the good and God in the greatest rejection of all. At this moment in the tale
with his willing misdeed, it might be argued Gualtieri confirms his fallen
state. Barolini suggests that in these demands Gualtieri, unhappy with his
subjects’ calls for his marriage, is setting up a beffa at their expense—a very
typical form of Florentine joke that in this case punishes them for forcing him
to marry against his will—and the key to the beffa is forcing them in turn to
accept the peasant wife that he will pick unbeknownst to them. Although there
is a logic to this perspective, it seems more likely that contemporaries would
have assumed the driving force in his decision to take a peasant as a wife was
his belief that she would have to be totally subservient to him, something that
Barolini stresses as well. Decameron, 1235. Although the text is clear that
Gualtieri entered the house alone, the discussion between Gualtieri, the
father, and Griselda requires that she had entered as well. Perhaps it is
significant that she is so humble that her entering the house with Gualtieri
does not require mention. Ibid., 1237. The Ordinances of Justice were first
passed in Florence on January 18, 1293 and while their meaning at the time has
been much debated, they became with time a kind of civic monument to the ideal
of Florence as a republic ruled by the popolo without the interference of the
traditional Tuscan rural nobility, labeled magnates, who had once dominated the
city. For the debate and the more complex reality of the Ordinances and the
magnates themselves see my Renaissance, 77–82 and 94–97 and the overview of
Najemy in A History of Florence, 81–89, 92–95, 135–38, and for a more detailed
study see Lansing, The Florentine Magnates. Suggestively, Petrarch in his
rather different retelling of the tale, softens this act of prepotency and male
power that once again here strongly underlines Gualtieri’s cruelty and lack of
required manners. He adds the telling detail that Gualtieri had Griselda
surrounded by women of honor before she was stripped. Here we see how the tale
could be changed to make it a hymn to a wise and careful husband anxious to
arrange the right kind of marriage that would assure a matrimony that
functioned as it should with the husband in command and the woman subservient
and obedient. But Dioneo’s careful scripting of Gualtieri’s boorish and
self-centered behavior in line with his high-handed ways that evoke the
psychological violence of the old nobility, strongly suggest a very different
vision of Gualtieri and his marriage—a negative vision in line with many of the
tales about the injustices of arranged marriages in the Decameron. Decameron,
1239. One might note here that although Griselda is clearly a victim, she is
hardly a heroine as often claimed by critics. There are in fact any number of
actual female heroines in the Decameron whose tales were constructed to show
their virtù and ability to control their own lives and virtually always their
goal of winning a meaningful love in life and often in marriage. Perhaps the
best example of this, and a virtual anti-Griselda tale, that gives the lie to
Petrarch’s and later critics’ vision of Griselda as a model wife is the tale of
Gilette of Narbonne (III, 9), who empowered by love cures the king of France
and overcoming a series of seemingly impossible trials (typical of medieval
lover’s tales and more normally male knights) in the end thanks to her virtù
wins the love of the man she loves, her husband, Bertrand of Roussillon. In
this tale he is also portrayed as a cruel lord, but Gilette is anything but
passive and takes her life in her own hands to win out in the end—a model of
what a woman can accomplish with real virtù in the name of love. It is
suggestive also that Gilette is an upper-class non-noble from an urban setting
not unlike the Florentine readers of the Decameron and much more easily
accepted as active and aggressive than the humble peasant Griselda. Similar
virtù overcoming a husband both cruel and foolish is presented also in tale
(II, 9) where a Genoese woman, who takes the name Sigurano da Finale, passes as
a male and flourishes in a series of adventures thanks to her virtù and in the
end recovers the love of the husband she loves despite his murderous
misdeeds.Guido RuggieroDecameron,In fact, this is the only use of the term in
the tale, usually she and her father are referred to as poor and it is noted
that he is a swineherd not a laborer. The title of the tale refers to her as
“una figliuola d’un villano” and later when referring to her unexpected virtù,
her dress and by inference her status is referred to as “villesco”: “l’alta
vertù di costei nascosa sotto i poveri panni e sotto l’abito villesco.” For
this see Brucker, Florentine Politics, 114; Najemy, Florence, 135–37. On the
Ordinances see note 18 above. Branca actually points out the textual parallels
noting that in the story of Job I:20 he states “Nudus egressus sum
. . . nudus revertar” in reference to Griselda’s “ignuda m’aveste
. . . Io me n’andrò ignuda . . .” In the New Oxford
Annotated Bible, the famous lament of Job is rendered “Naked I came from my
mother’s womb, and naked I shall return; the Lord gave, and the Lord has taken
away; blessed be the name of the Lord” (Job I:20 [614]). Decameron, Critics
have from time to time referred to the Decameron as “The Human Comedy” playing
on an apparent contrast with Dante’s Divine Comedy, but I would suggest that
Boccaccio’s comedy was more divine than it might at first seem and Dante’s more
human.Bibliography Barolini, Teodolinda. “The Marquis of Saluzzo, or the
Griselda Story Before It Was Hijacked: Calculating Matrimonial Odds in the
Decameron 10:10.” Mediaevalia Barsella, Susanna. “Tyranny and Obedience: A
Political Reading of the Tale of Gualtieri (Dec., X, 10).” Italianistica Boccaccio, Giovanni. Decameron. Edited
by Vittorio Branca. Turin: Einaudi, 1992. Brucker, Gene. Florentine Politics and Society
1343–1378. Princeton, NJ: Princeton University Press, 1962. Giannetti, Laura.
Lelia’s Kiss: Imagining Gender, Sex, and Marriage in Italian Renaissance
Comedy. Toronto: University of Toronto Press, 2009. Lansing, Carol. The
Florentine Magnates: Lineage and Faction in a Medieval Commune. Princeton, NJ:
Princeton University Press, 1991. Najemy, John. A History of Florence,Oxford:
Blackwell, 2006. Ruggiero, Guido. Machiavelli in Love: Sex, Self, and Society
in the Italian Renaissance. Baltimore, MD: Johns Hopkins The Renaissance in
Italy: A Social and Cultural History of the Rinascimento. New York: Cambridg. Sexual
violence in Renaissance and early modern Siena was widespread, barely
manageable, and apparently accepted, though not always legitimized, especially
when it applied to particular social classes. Both the nobility and the clergy
considered it their “right” to engage in behavior that underscored their social
superiority.1 This included not only the use of weapons, but also brawls,
thievery, private vendettas, and sexual violence. Such behavior did not,
however, pertain only to them: commoners also forcefully imposed their
brutality, sexuality, and violence on less powerful victims who happened to be
in the wrong place at the wrong time, or whose only fault was their
vulnerability. But not all victims, whether male or female, endured violence
passively. For everyone whose voice was not heard, there were many others who,
in spite of their age or sex, protested the violence they had endured and
described it in detail. Unlike other Italian cities, medieval Siena did not
have a single government office charged with the social control of the
population and the suppression of behavior deemed to be unacceptable.2 This
changed in 1460 when the government established the office of the Otto di
custodia (Eight in charge of Protection) to oversee behavior and public
health.3 After several changes to its name and tasks, the office was abolished
in 1541 by the Spanish protectorate, and then reestablished in 1554 as the
Ufficiali sopra la pace (Officers in charge of the Peace) in order to settle
citizen disputes and prosecute both blasphemy and violence. Yet this
incarnation was also short-lived, and the office was abolished at the fall of
the Republic in 1555.4 The administration of justice was entrusted first to the
Captain of the People (Capitano del popolo), and then to the Captain of Justice
(Capitano di giustizia), before being abolished in 1481. Some of its tasks were
entrusted to the Rota court in 1503, but in the event the 1481 suppression was
not definitive, and the Captain of Justice seems to have recovered some functions
in the first half ofthe sixteenth century. The office of the Captain of Justice
was formally revived when Duke Cosimo I de’ Medici issued an edict on the
“Reformation of the Government of the City and State of Siena.” in 1561, and it
acquired criminal jurisdiction over the city and the podesterie (the
administrative structures into which the countryside was organized).5 The
Captain of Justice also gained those tasks previously entrusted to the Criminal
Judge (Giudice dei malefizi ),6 and functioned under the supervision of the
Governor (Governatore).7 The Governor was now the top official in the new
administration. He enjoyed “broad political and administrative functions,
supervised the public order, issued regulatory actions and had the control of
all sentences of tribunals.”8 All other magistrates lost their jurisdiction
over criminal lawsuits.9 These frequent changes to judicial offices in Siena
help us understand why documentation on crime is scattered throughout many
different archival collections and series. It is also incomplete, because much
material has been lost. As a result, it is not possible to analyze the Sienese
records in as thorough a social or statistical way as it has been done for
Florence.10 The preliminary analysis presented in this essay—which uses Sienese
documents for the years just before and after the fall of the Republic
(1555)—will serve to illustrate at least some cases of violence at a time in
Sienese history that, from the perspective of the history of crime, still awaits
detailed analysis. A preliminary analysis reveals just the tip of the iceberg.
One of the questions that arises from a first glance at the documentation is
why so much of the surviving documentation refers to violence in the
countryside and not in the city. Perhaps extra-judicial agreements between the
parties, reached in order to avoid denunciation, were more common or widespread
in the city. Or, perhaps, much of the documentation for urban violence has not
survived to the present day. In Siena, and especially in the Sienese
countryside already devastated by war, famine, and other problems, Medicean
legislation over criminal activities took a long time to be applied and become
the norm. One of the reasons for this was that the countryside suffered from a
very slow reconstruction process. It took not only time, but a lot of effort,
to erode and limit local authorities and personal powers that, for decades
after the fall of the republic, continued to impose a social code that
penalized those on the lower levels of the social scale.What the law said The
rubric on sexual violence in the last republican Sienese statute (1545)
followed medieval precedent and listed only adultery, rape, and abduction, in
that order, as crimes of violence.11 Sexual intercourse with a married woman of
whatever social rank or with an unmarried virgin was punishable by the
imposition of a financial penalty; abduction for the purpose of sexual
violence, on the other hand, was punishable by death. The definition of sexual
violence required that the abductor (raptor) marry the victim, if the father or
the senior male members of her family deemed it appropriate, or alternatively
that he provide her withSexual violence in the Sienese state 37a dowry. If
sexual violence was perpetrated against someone’s wife or daughter, it damaged
the honor of the husband and the family, so the culprit had to, somehow,
adequately restore that damaged honor.12 Sexual violence by men on men,
described in the statute as “a dreadful kind of violence that is used against
nature on men,” demanded that the rapist be jailed and pay a fine, but if the
rapist was over forty years old, he was to be burned at the stake.13 The
regulation in the Duchy of Florence was similar: in 1542 Duke Cosimo I revised
the law against “the nefarious, detestable, and abominable vice of sodomy” and
not only increased the fines but also imposed physical punishments and even the
death penalty on repeat offenders.14 Once Siena had been ceded by King Philip
II of Spain to the Medici in 1557 and incorporated into the duchy of Tuscany,
the 1558 revision of the Florentine law on sexual violence also applied to the
city. This revised law removed the fines and imposed only physical punishments
for “those who will use force and violence to women and men to satisfy their
sexual desire.”15 If the violence did not lead to an effusion of blood, the
culprit was to be sent to the galleys for a certain number of years to serve as
a chained rower; if, on the other hand, there had been an effusion of blood the
culprit was to be executed. The only exception allowed, and this only for
Florentine and Sienese citizens, was commuting the sentence to the galleys into
a jail term, but this only at the discretion of Duke Cosimo I. Such discretion
generally depended on the social rank, personal reputation, and family honor of
the culprit.The rape of women and young girls The new law was tested almost
immediately. “Since this case was of such manifest enormity, and the first
since the publication of Your Excellency’s last pronouncement against violence
on men and women”:16 so begins a letter by Orazio Camaiani (or Camaini),17 a
diligent official and Captain of Justice in the “New State” (Stato Nuovo) of
Siena, to Duke Cosimo I de’ Medici in the winter of 1559. Camaiani went on to
relate a case of attempted sexual violence against “a poor widow of Belforte”
who, on resisting her attacker, was hit by him so hard that she bled.18
Camaiani’s information came not from first-hand observation, but from letters
he had received from the vicar of Belforte (fol. 13r), a small mountain-top
hamlet about 45 km west of Siena. It included all the necessary negative
requirements—night, loneliness, violence. The “poor widow,” who is never named
in the letter,19 had been assaulted during the night in her own home by two men
who entered on purpose in order to rape her; she resisted the attack, screamed
loudly, and was wounded in the head and face. Her attackers ran away without
succeeding in their intent. The widow did, however, recognize one of her
attackers, “a certain Terenzio Usinini, Sienese” (fol. 13r) and reported him.
The Captain of Justice thus knew for whom to look. The information was sent to
Duke Cosimo I, but what has survived is scattered and incomplete. It does,
however, point to the many cases of violence in a territory that was still
sufferingfrom the aftermath of the raids and devastations brought about by the
recent Florentine conquest of Siena (1552–59) and the republic’s difficult
process of submission to its new Florentine lord. We know very little about
Terenzio Usinini. There is no record of his having been baptized in Siena,20 so
we can assume that he was born and baptized in the countryside. He also does
not appear among the very few Usinini who held secondary appointments in
Sienese offices.21 His family pedigree or that fact that the family belonged to
one of the major political groups in Siena, the Monte of the Riformatori, were
of no help to him—in referring to Terenzio, the Captain of Justice noted that
“a worst name against a person cannot be heard in the entire town.”22 In fact,
Terenzio did not have a good reputation—after hearing that he had been accused
of attempted rape, other women in town went to the Captain of Justice to report
that he had raped them, too, or had attempted to do so. Terenzio managed to
escape arrest on this occasion, but his accomplice, a priest, was not as
fortunate—he was captured thanks to a peasant who tricked him with the help of
a woman who was priest’s former lover. The incomplete records do not tell us
what happened to either Terenzio or the priest. We can, however, determine that
Terenzio seems to have been a violent highborn individual who behaved as if he
were above the law and thought he could force his sexual desires upon subordinate
women. This may, in fact, be to a certain extent true because Terenzio seems to
have managed somehow to escape justice. While highborn locals might have been
able to get away with sexual violence and escape justice, the sexual
misbehavior of state officials, who were to uphold the legal system, was more
problematic, especially when such officials used their power to abuse women and
girls. Already in 1378, Pietro Averani from Asti, a district judge was
dismissed because he had used the power of his office (sub pretextu offitii )
to rape a young virgin girl living in Siena.23 In a case from 1554, a community
in the countryside asked the government in Siena to “immediately” send another
commissioner to replace the current one whose violence against some local women
was such that it was about to cause serious disorders. One “young, respectable,
and good” local woman even went to Siena herself and, in tears, described to
the magistrates how the said commissioner had come into her house at night on
the excuse of seeing how the soldiers had been billeted and had started to lay
his hands on her, at which point she had begun to scream and he stopped.24
Though problematic, the sexual misbehavior of this representative of the legal
system seems to have elicited little more than a request for removal from the
post or relocation, and no actual physical punishment meted out on the guilty
party. We do not know whether this was the limit of what plaintiffs could
expect. In a different case, blasphemy was added to the charge of attempted
violence. This rendered the accusation much more dangerous because blasphemy
was considered an “open crime,” that is, clear and public. Angela reported that
Bastiano, the servant of the Bargello (that is, of the chief of police), “on
many occasions requested her honor from her.”25 After beating her several times
because sherefused, he entered her house while her husband was away and tried
to rape her, at which point she started screaming. After threatening her, “he
pointed the dagger at her throat saying ‘whore of God, if you scream I will
slaughter you,’” but she continued to scream and so he left. The examples given
so far point to a somewhat spontaneous, even impulsive attempt on the part of
the men to engage in sex with an unwilling woman. There are also cases of
carefully planned attempts. Agnoletto the Corsican, for example, not knowing
how other to seduce a young woman, did so by impersonating a priest; “because
he did not know how else to rape a young girl, he took the clothes the
archpriest wore during Lent and, dressed like him, started confessing her in
church.” This particular record continues by pointing out that Agnoletto “raped
many women and did other impudent things.”26 We have further examples of
premeditated rape. A notary reports that Pompeo di Giovanni from Monticello, a
45-year-old man, married and with two daughters, had engaged in “robberies,
rapes and, in general, all other sorts of abuses done and committed” including
“raping, together with other men, Iacoma the daughter of Filippo, his
relative,” and of “having prided himself for having entered through the roof
into Antonia di Censio’s house only to have sex with her and perhaps he did so,
and because there was no point in screaming she, for the sake of her honor,
kept quiet about it.” The notary continues his report with the comment that he
“will remain silent on what Pompeo did to certain poor young women who were
walking by” and then concludes by recording that Pompeo was eventually found
guilty of a long list of robberies and sentenced to the gallows.27 After the
Council of Trent (1545–63), a new detail enters into notarial descriptions of
sexual violence: some defendants now tried to justify themselves by explaining
that they had been tempted by the devil. In 1571, Sandro was accused of raping
five-year-old Santina in a wheat field and causing her to bleed from her
vagina.28 In his defense, Sandro told the Captain of Justice that when he went
in the field to “shout at some children doing some damage,” Santina and Elisabetta
came by. Sandro was then tempted by the devil to sit down and grab the said
Santina and put her on his lap, and having pulled out his tail [i.e. penis]
through the opening of his trousers, he inserted the second finger of his right
hand into Santina’s nature [i.e., vagina] and, having seen that it could enter
easily, took out his finger and started pointing his tail towards her nature
and, in so doing, he could have hurt her and she shouted one or two times.
Hearing the little girl scream, her uncle Domenico rushed to help her and found
her crying and “totally wrecked and bloody.” He hit Sandro with a bow he had in
his hands and moved him away from the girl. Sandro later confessed that since
he could not put his member inside Santina’s nature, he was about to finish
[i.e. ejaculate] between her thighs or in some other way as best hecould
because the devil grabbed him by the hair and he [Sandro] could not stop
himself, but the said Domenico stopped him. Sandro’s deposition claims that
when he was raping the girl he was not his own self, but was under the control
of the devil to the point that he was not physically able to do otherwise until
an external force, Domenico, interrupted him and stopped the devil’s control.
Referring directly to the 1558 law mentioned above, the Captain of Justice
pointed out that, in cases of violence with effusion of blood, the accused must
incur the death penalty. Perhaps to elicit a more merciful sentence, the
Captain of Justice described Sandro as “a young man between 25 and 30 years
old, a bachelor, and more a fool than a scoundrel.” The plea was
successful—Sandro was spared his life and received the lighter sentence of “two
or three years in the galleys.”A matter of honor, but whose honor? In a letter
of March 1524 to the government in Siena, Bartolomeo di Camillo, at that time
podestà (chief magistrate) of Sarteano, reported a disturbing case of rape: A
certain local man, Agnolo di Ipolito, entered into the house of a certain
Giovanni Baptista Tucci, a citizen of Siena, and found a daughter whose name is
Iuditta, who is around fourteen-years-old and not yet married, and violently
took her and because she did not consent, he started hitting her and eventually
he raped her by force so that he broke her nature. 29 Podestà Petrucci then
went on to say that: It seemed to me that, since I am in this town, for the
honor of your Excellencies first and for my own honor secondly, I had to bring
this shameful case to your attention so that it will not go unpunished.
Petrucci explained how he sent soldiers to Agnolo’s house to arrest him, but
the accused was defended by one of his brothers and other relatives, as well as
by the town’s priors. Because the victim’s father, Giovanni Baptista Tucci, was
a Sienese citizen, Sienese statutes applied and overrode Sarteano’s local
customs and statute (capitoli ). Petrucci thus assumed that he had the
authority, as podestà of Sarteano, to deal with the case, so “In a friendly
way, I let the Priori know that I did not want to bypass their local customs,
but I wanted [to uphold] my honor.” The situation quickly deteriorated and one
of Agnolo’s relatives fired “two rif le shots together with offensive words”
against the podestà. Another relative, Petrucci reports, “told me, answering
back, that if I would have gone to his house, he would have punched not only
me, but Christ himself.”Two days later, Petrucci reported that news of the rape
had reached one of the subordinate judges in his podestarial team, and that
this judge, together with some soldiers, went once again at Agnolo’s house to
arrest him. Agnolo’s uncle, Ser Giovanni di Gabriello, threatened them, saying
that if the judge tried to get in, he would throw bricks or stones at him. In
his report to Siena, Petrucci underlines the fact that “Your Excellencies know
that these actions are done against you, that in this place I am your delegate,
and that in order to preserve your honor I am ready to give my life.” Two days
after this, Cardinal Giovanni Piccolomini, archbishop of Siena, wrote from Rome
to the Sienese Concistoro (the lords and main officers) in support of Ser
Giovanni; perhaps as a way to show that Ser Giovanni enjoyed important
connections and patronage, or perhaps as an attempt to limit more severe
outcomes. “Because they had some other enmities [in town]” cardinal Piccolomini
informed the Concistoro, Ser Giovanni di Gabriello and his relatives did not
recognize, in the darkness of the night, the podestà ’s soldiers and so they
defended themselves. He added that Ser Giovanni “in a good-natured and simple
way used some inappropriate words” without realizing that he was speaking to
the podestà and his soldiers. Cardinal Piccolomini continued that he was
certain that the lords of Siena would recognize “the good faith of this country
town and in particular of the family and household of said Ser Giovanni who
have always been good servants of our city” and suggested that the lords “might
show all possible leniency.” A month later, podestà Petrucci happily wrote:
Magnificent, excellent and powerful lords [. . .] in order to carry
out what your Excellencies have ordered [. . .] I sent for Giovan
Baptista Tucci, his wife, and his daughter on the matter of what Agnolo di
Ipolito had done, and about the marriage that has to be contracted between
them.30 Clearly, the legal solution reached in this case of rape was for the
rapist to marry his victim. The records do not indicate what Iuditta, the
victim, might have thought of such a solution, or even what she felt about the
entire case. There is no trace of her in the reports or the letters. What is
ever-present, instead, is the matter of honor—the honor of Siena, of its
magistrates, and their delegate, of the town of Sarteano and its priors and
local statutes; of Agnolo’s family; of Tucci’s family; and of Iuditta’s own
self, which would now be restored through marriage with her assailant. In all
of this, the discourse is male while the female voice of Iuditta is completely
absent.The rape of young boys Rocco from Campiglia confessed under torture
that, while he was at home eating, a certain Curtio, a little boy around eight
years old, entered his house and asked him for something to eat; the said Rocco
grabbed him and laid him over a table and, having lifted his clothes, put his
tail [penis] between the boy’s butt cheeks with the intention of knowing him
carnally.The boy’s screams stopped Rocco from proceeding any further in the
attempted rape. Under questioning, Rocco admitted that “he did put [his penis]
between the boy’s thighs but then finished the job with his hands.”31 In light
of the accusation and confession, the Captain of Justice in 1571 asked not only
that the usual fine for such sodomitical activities to be levied on Rocco, but
also that he be given jail time on account of “the young age of the boy.” The
request for jail time may point to the Captain of Justice’s understanding of
the aggravating factor in the case (the boy’s tender age) and, perhaps, to his
personal feelings about it, but the bureaucratic language of the report does
not allow us to delve further into the case nor to understand more fully how
Rocco himself might have justified his aggression of Curtio. It does, however,
point to the risks and dangers that came with child poverty (Curtio entered the
house to ask for food) and the opportunistic behavior of men in the grip of
sexual impulses. The charges levelled a few years earlier in 1567 against
Giovanni, a 25-yearold man from Sinalunga, “strong and well-shaped,” were many
and varied.32 The records tell that that he was “in jail, indicted for having
carnally known a she-ass and also for having used the nefarious sin [sic] vice
of sodomy.” He was also accused of having sodomized Salvatore, a boy of “around
four or five years of age and of having broken his ass [sic] sex.” Salvatore
was not the only boy Giovanni had attempted to sodomize; he had done the same
to “another little boy [also named Giovanni] of the same age [as Salvatore] or
a little more”, but this boy managed to run away crying. Under “rather rigorous
torture,” Giovanni explained that he had found a she-ass along the way, moved
her off the public road and into a scrub where, he felt the need to mount her
and so, approaching her from the back, he put his member into her nature, but
because she did not stop moving and grazing, after having kept it there for a
little while, he pulled it out and climaxed as he did so. Giovanni also
confessed to having taken little Salvatore to a vineyard where, having lifted
his clothes, he directed his natural member into the boy’s ass [sic] sex, but
because the boy was small he could not insert it more than two fingers, and
because this was hurting the little boy, the boy started to struggle and scream
so Giovanni let him go and climaxed outside, and he did not notice that he had
broken the boy’s sex or caused an effusion of blood. An aunt of the little boy
declared, instead, that when little Salvatore came home “the blood was running
down his thighs and his ass [sic] sex was chapped.” Giovanni justified himself
saying that when they were in a barn he told the child “if you come here, I
will fuck you” and then added that “it is not true that he wanted to sodomize
him.” The records conclude that “in line with the statutesof this city, it does
not look as if Giovanni is subject to capital punishment,” even though blood
had been spilled, “but we could condemn him to the galleys, with the approval”
of the Governor. Aside from the various crimes listed in this deposition
(bestiality, sodomy, child abuse, physical violence causing bleeding), there is
an interesting idiosyncrasy in the records. The notary seems to have had second
thoughts about some of the words he was using and seems to have felt compelled
to attenuate the language; he did so by striking out some words and
substituting them with more neutral, though still very precise, terms. As a
result, “ass” became “sex” and “sin” became “vice.” While the first correction
suggests an attempt to use terminology that is less vulgar or vernacular in
favor of a more technical term, the second suggests the presence of a moral
consideration whereby the Christian concept of “sin” is replaced by the more
secular concept of “vice.” All the previous cases deal with sexual violence in
the countryside or smaller towns in the region. The only case of sexual
violence I have found in the city of Siena itself involved a young apprentice
working in a slaughterhouse in the district of Fontebranda.33 Ascanio accused
the butcher Lando, an associate of his employer Orlando, of having sodomized
him in the slaughterhouse and having beaten him for resisting. Ascanio
explained that it happened “in the workshop when we were going to stretch the
tallow in the workshop dais” (fol. 169v). When Ascanio turned down Lando’s
sexual request, Lando “took me by the arms, tore the lace off my leggings and
lowered them. Then he lowered my head, came into me from behind, and did his
wicked things [ poltronerie] to me, and once he had done them, he punched me
twice in the back.” Ascanio told the court that he informed his employer
Orlando, who in turn informed the shop boys working with Lando as well as other
people. Ascanio’s accusation was, however, undermined by his own admission that
he had already, on several occasions, been the passive partner in same-sex
intercourse with soldiers in Montalcino and with a soldier in Siena in the
service of Cornelio Bentivoglio (fol. 170v). In other words, Ascanio had
previously been sexually active with other men. Perhaps for this reason Lando
did not suspect at first that he had been arrested for having sodomized
Ascanio, but thought, instead, that he had been arrested for having beaten him
(fol. 171r). Questioned on the details of what happened in the slaughterhouse,
Lando reported that perhaps Ascanio had misinterpreted his joking words “what
do you think, come here I want to fuck you.” This led the judge to interrogate
Ascanio once again, this time with his hands tied. The youth once again
declared that “Lando started beating me and wanted to force me and he bent me
over and sodomized me” (fol. 172r), but this time Ascanio added that he did not
resent his having been beaten. Ascanio was then questioned a third time, this
time in front of Lando, who maintained his defensive line saying: “I told him
jokingly ‘come here, I want to fuck you’ because he did not want to come.”
Interrogated again, Lando confirmed “I ordered him to bring the tallow and to
stretch it up, but I did not do anything with him nor with anyone else” (fol.
172v). Ascanio, too, continued to affirm his own version of events pointingout
that this happened not only at Lando’s slaughterhouse, but once also at
Fontebranda (where Ascanio refused to go along with the attempted sodomy). When
Lando kept saying that the accusation was levelled at him because of the
beating he had given Ascanio, the latter asked the judge call other witnesses
saying, “let the shop boys come here and they will tell you what I told you”
(fol. 173r). In the end, Ascanio’s situation became quite complicated as he
paradoxically changed from being the accuser to being the accused. He was
jailed (allegedly on charges of sodomy), but on 25 December, in celebration of
the Nativity, he was pardoned and released “by decree of the lords” (fol.
173r).34 Several factors worked against Ascanio. His position as an apprentice
was perhaps too weak to sustain the charges he levelled against a master
butcher such as Lando, or to raise doubts about the truth of Lando’s
deposition. In a situation such as this, the court seems to have given credence
to the more senior and more socially respectable individual. Similarly, the
fact that Ascanio’s employer failed to support him in his case must have raised
suspicions. Lastly, Ascanio’s admission of having previously engaged in
same-sex intercourse with soldiers both in Siena and in Montalcino worked against
him. Although Ascanio had the courage to denounce a superior for a sexual crime
that was not uncommon, his social status and his previous sexual encounters
with men not only placed his testimony in doubt, but actually served to find
him guilty and put him in jail.The clergy and violence After Siena fell to
Florentine forces in 1555 the Sienese government and part of the Sienese
population moved to Montalcino, a small town about 40 km due south of Siena, in
a last attempt to resist the conquest and preserve the centuriesold republic.
Among the volumes of deliberations that have survived from the “Republic of
Siena retired in Montalcino” (Repubblica di Siena ritirata in Montalcino) there
is the denunciation deposited by Mona Antilia di Andrea, a woman living in
Castelnuovo dell’Abate, in which she asks for justice for her eight-yearold son
who, she reports, has been “damaged” ( guasto) by the French friar Carlo who
worked at the ospedale (hospital or hospice) attached to the Olivetan abbey of
Sant’Antimo, in the plains just below Castelnuovo.35 The Sienese authorities
summoned the friar to appear in court within three days to defend himself
against the accusation that “he had had sodomitical intercourse with the said
young boy and had broken his ass” (“di havere fatto culifragio”). Because the
friar was French, the court decided to inform the French Marshal Blaise de
Lasseran-Massencome, seigneur de Monluc, who had commanded the French troops
during the defense of Siena and had then moved to Montalcino with the Sienese
government and exiles. A week later, Monluc was informed that the friar had
been arrested in Piancastagnaio where the podestà was told to keep the
Frenchman in jail and under close surveillance until further notice. About a
month later, the friar was transferred to the Franciscan convent in
Montalcinowhere the friars were advised of his alleged crime, told to guard him
well, and await further orders. At this point, the documents fall silent and we
do not know what further ensued with Friar Carlo. We are thus left with no
information on what he might have said in his defense, what further evidence
the mother and the boy might have brought into consideration against
him, or what the final verdict might have been. What we do have, however,
is the record of a mother asking for justice against a foreign clergyman who
was the subject of, and possibly defended by, a powerful foreign military
figure in the region, this during a difficult moment in a war that had
devastated the countryside and brought about the near-total collapse of the
government and the republic. Civic and moral regulations were still in effect,
but the silence of the incomplete records and the transfer of the accused friar
to another convent, rather than to a city jail, seem to imply that such
regulations had not been strictly applied and that the friar probably escaped
justice. The Sienese government, whether in exile or not, was not the only
jurisdiction to deal with sexual violence by the clergy. Ecclesiastical courts
also dealt with sexual crimes, as we can see from the records in the fonds of
Cause criminali housed at the Archiepiscopal Archive in Siena.36 The collection
includes the precepts, that is the summons to appear in court, and some of the
trial records, but once again many of the files are incomplete. In fact, in the
majority of documents and final sentences issued by the archbishop’s vicar are
missing, so this case can only be known in its general outlines.Menica and the
priest Ser Mauro Criti One case for which we do have a complete set of
documents deals with the charges levelled against the priest Ser Mauro Criti,
rector of Campriano di Murlo, a hamlet 17 km south of Siena.37 According to the
charges brought forth by the victim’s father, the priest used an excuse to
enter the accuser’s house and, finding the man’s twelve- or thirteen-year-old
daughter Menica alone at home, tried to sweet-talk her by asking her if she
wanted him to buy her a pair of shoes. Aware of the priest’s intentions, Menica
responded with “I want God to give you a misfortune.” Ser Mauro “then reached
out for her neck and kissed her and tried to do something else, but she
yelled.” Menica’s shouts were heard by Laura Pasquinetti, a nine-year-old girl
who arrived just in time to see the priest leave. He pretended to throw some
snow against the window, and said to Menica: “Be quiet, you little beast, I’ll
buy you a pair of shoes.” Menica’s father asked that the priest be justly
punished, having damaged both his and his daughter’s honor, even though he had
to admit that “he could not prove the fact, except as he had told it, because
when it happened there was no one else at home.” Although the evidence came
from two under-age girls, Menica and Laura, the court was nonetheless obliged
to pursue the case. A note signed by FilippoAndreoli, secretary of the Governor
of Siena, Federico Barbolano di Montauto, laid out the guidelines the vicar was
to follow: The very reverend vicar of the most reverend lord archbishop of
Siena will make sure that in the states of His Highness [Duke Cosimo I de’
Medici] crimes committed by priests will not go unpunished and he will not fail
to ensure that both public honesty and private interest are upheld. With this
note, Andreoli was referring to the 1558 Florentine law on sexual violence and
Cosimo’s determination that it be applied evenly and universally. The trial,
which lasted almost a year, gathered testimonies not only from the two girls
who had been ocular witnesses, but also from many other people, and brought to
light the fact that the priest was no saint. At first, the interrogation of Ser
Mauro revolved around what he did that day. His responses claimed that his
conduct had not been socially improper—he said that when he called at the house
and realized that no adult was present he simply went away (fol. 4v). He
stubbornly denied having thrown snow at the window, but admitted to having
thrown snow elsewhere that day, as confirmed by other witnesses. Brought in for
questioning once again, this time with Menica in the room, Ser Mauro reacted
with surprise and fear at seeing the girl (fol. 13r), who accused him without
fear (fol. 13v). From the examination of other witnesses, the vicar learned
that Ser Mauro had also been physically and sexually violent with Caterina, a
young girl about fourteen years old, unmarried, who had been brought up by a
certain Bernardino. According to testimony, Ser Mauro had “misled and kidnaped
Caterina [. . .] brought her to his house, where he kept her for
several weeks, raping her and using her contrary to the law [contra forma
iuris]” (fol. 23v). He also sought to take advantage of Hieronima, the servant
of a priest who had previously been stationed in Campriano. Ser Mauro asked her
to wash his clothes in exchange for his giving lessons to one of her sons and
then added that he would “give her more affection than the other priest”, and
this contrary to the law [contra forma iuris] (fol. 23v). Other witnesses
reported that the priest was a confirmed card player and always had with him a
deck of cards “that he says is a present from a beautiful girl” (fol. 30v). Ser
Mauro denied everything, even under torture, but was found guilty nonetheless
and fined 100 lire, removed from his church in Campriano, and confined in Siena
for two years.Filippo and the presbyter Ser Cristofano Another case heard by
the bishop’s court in Grosseto deals with a mother who brought charges against
a priest who had raped her son. Monna Caterina, a thirty-year-old widow living
in Campagnatico, in the outskirts of Grosseto, reported that the presbyter Ser
Cristofano “has raped my little son Filippo.”38 The narrative she provides
illustrates a mother’s care and a young victim’s shame. “For the past year I
have sent my Filippo to his [Ser Cristofano’s] school andone evening when he came
back one I noticed he was unhappy and very sad.” Caterina asked what was going
on, but Filippo refused to answer. Later that evening, when she was “undressing
him to put him in bed, I saw his shirt very bloody and I asked him what blood
was this.” Filippo confessed that on that day, the priest had called him in his
bedroom and had given him a book and he had approached him and while he
pretended to teach him, he did that horrible thing on the back, and because the
little boy yelled, he hit him few times. Ser Cristofano threatened the boy not
to reveal anything to me nor to someone else and so, “looking carefully at the
boy, I saw that he had hurt him and had broken his ass and so I decided he
would not attend school anymore.” In her testimony, Caterina also reported that
she heard that Ser Cristofano had raped “Monna Lena, a widow at that time” and
that rumor went around the entire countryside that “he torn her behind.” But
what troubled Caterina more was that she and Ser Cristofano were cousins39
—presumably, she did not understand the reason behind his “bad behavior”
against his twelve-year-old nephew Filippo. When the bishop’s vicar
interrogated young Filippo, the story matched closely with what his mother had
reported. Both accounts pointed to a familiar closeness and confidence that the
presbyter had showered on Filippo in order to sodomize him. Filippo recounted:
I know Ser Cristofano of Ventura, the priest in Campagnatico and my kin, and I
attended his school for a year or perhaps more and one evening, after the other
pupils had left, I remained there to serve him at dinner and after he had dined
he stood up and he went to sit on a chair in his bedroom and he called me.
After I made the bed, we went back and he sat again on the same chair. Then he
gave me an illustrated book and he put me between his legs: he untied my pants
and lifted up my shirt and put his thing into my ass and caused me pain. I
started to scream and asked him to let me go, but he was holding me and he was
thrashing and kept telling me “be quiet, be quiet” and he closed my mouth so I
could not scream and he put his thing into my ass and then he let me go. I went
home and, along the way, I could not walk because he hurt me in the ass and I
was bleeding and I went to bed and my mother saw my shirt and I think she
believed it was scabies because at that time I had it, and then I told her: and
she did not want me to go to school again and I did not go anymore. In response
to a direct question, Filippo answered, “I never saw nor do I know whether Ser
Cristofano did something like this to any other student.”40 Family relation was
the justification Ser Cristofano used to keep Filippo back, have him serve
dinner, and make the bed. Once there, he used the “illustrated book” to entice
the boy enough to sodomize him, counting on the fact that Caterina, as a widow,
did not have a husband to defend the family or take action against the
presbyter, whose social and cultural position in town served, in part, to
protect him.Reading the document with modern eyes, we note Caterina’s maternal
sensitivity: she immediately realized that Filippo was unhappy and hiding
something. Her understanding of her son and her emotional connection with him
were strong and deep. She also had aspirations for her son, enough to send him
to be educated by a learned relative who might open doors in life for the boy.
In spite of this, Caterina was not about to accept her cousin’s violence
against her son and reacted quickly and with determination: “I did not want him
to go to his school anymore” she told the vicar’s notary, and then, perhaps to
temper her rage, added “I consider him [Ser Cristofano] wicked man [tristo]41 because he raped my
little boy Filippo.” Although Filippo was about twelve years old at the time,
Caterina referred to him as a citto (little boy), using a typically vague term
for a child that could be adapted to the legal necessities of the moment—in her
eyes, Filippo was an innocent child and not a possibly compliant youth. In
fact, the records do point to Filippo’s physical weakness and to his inability
to deal forcefully enough with the situation to avoid the rape—caught by
surprise, he reacted strongly and screamed, but to no avail because the
priest’s adult strength, his shutting Filippo’s mouth to prevent the boy from
screaming, and his repeated command to the boy to “be quiet” while he raped him
all contributed to overpower and subdue Filippo. The consequences of the
priest’s violence were not only physical—lacerations, bleeding, pain—but also
psychological—the boy’s depression and silence on his return home. While in
cases of anal rape in Venice, the authorities, already in the fifteenth
century, sought the help of surgeons and barbers to examine and report on the
lesions and physical damage done to the victim’s body,42 this was not the case
in Siena. There is no trace of such provisions in the surviving statutes of the
Sienese barber surgeons’ guild.43 The only reference I have found to an
obligation to report on wounded persons is a decree of February 1556 (reissued
in 1563) signed Governor Ferdinando Barbolani di Montauto, which refers to
wounds in a general way, and not to wounds specifically caused by sexual
violence or sodomy.44 In a case of some years later, a certain Arcangelo
charged the chaplain Ser Andrea with having sodomized his eight-year-old son
Sabbatino, who had been a boarding student in the chaplain’s school, and with
having threatened him (Arcangelo) with a weapon.45 Arcangelo reported that “one
night, while sleeping in bed with Sabbatino, Ser Andrea sodomized him forcibly
and against Sabbatino’s will, so that he broke his ass and then abandoned him.”
As he was being raped, the young boy screamed and was heard by a neighbor. The
physical damage done to Sabbatino was such that he could not walk. Archangelo
heard of this from a local miller who presumably heard the news through the
small talk of the neighbors, and went to the chaplain’s house to get his son
and take him home. A few days later, Arcangelo went to pick Sabbatino’s things,
but the chaplain refused to return them. In front of other people, the chaplain
threatened Arcangelo with a hatchet while “another man who is in his house took
an harquebus.” Ser Andrea’s violent behavior was not limited to
Sabbatino:Arcangelo reported that “he has sodomized four more little boys,”
among them two of the miller’s sons.Conclusion The case studies presented in
this essay point to a much larger corpus of documents dealing with legal cases
against perpetrators of crimes of sexual violence. A first observation we might
draw from the evidence presented is that, ten years after the publication and
implementation of the 1558 Florentine law against sexual violence, cases were
still being handled with leniency towards the accused—at least in Sienese
territory. In spite of mounting evidence that included precise and detailed
information from the victims, supporting evidence from eye-witnesses and other
people, and in spite of the use of torture (in a few cases) to extract further
information or confirm previously given information, alleged culprits seem
generally to have received lenient sentences that spared their life. What is
also striking is that all defendants denied the allegations raised against
them, even under torture. In their defense, the accused used standard diversion
tactics in order to have the case dismissed or the penalty reduced. This
included suggesting that the children’s allegations were reliable because of
their young age, or the fact that the children may have been prompted by others
to say things that were not true, or that they had been instructed on what to
say in order to build a case against the accused. Was this sexual violence
against minors “normal” at the time? To modern eyes, the cases and evidence
presented here may seem extreme and even unbelievable, and some contemporaries
probably felt the same way. Yet, as Ottavia Niccoli reminds us, we must not
imagine a constant in “human nature” that might allow us to apply our criteria,
our sensibility, our perceptions to people who lived five or six hundred years
ago, except in very general terms. The mental frame of our ancestors was, in
fact, and at least under some aspects, very different from ours.46 We can
observe that those mothers, fathers, and relatives who sought justice for their
victimized children did so without fear of the court, or public opinion, or the
bureaucratic lengths of time the process would entail. We can also note how
local communities were not sympathetic towards people in positions of authority
who behaved in improper ways towards the young people they were supposed to
educate, defend, and protect. The Sienese evidence suggest that these cases,
unlike those in Florence or Venice, were not about voluntary choices.47 These
were not cases of same-sex consensual sodomy or prostitution for profit. These
were violent acts perpetrated by men in power over young people who could not
defend themselves. As Patricia Labalme aptly said, “although there is herein
much to pity and much toprotest, this is a story without a moral.”48 The
evidence from the Sienese records points to the same conclusion.Notes 1 Di
Simplicio, “La criminalità.” For
the later period, Di Simplicio, Peccato penitenza perdono. 2 For the case of
violent behavior in Bologna see Niccoli, Il seme della violenza. 3 Archivio di
Stato di Siena (hereafter ASSi), Guida Inventario, 105, 119–23. 4 Ibid., 105. 5
Cantini, Legislazione Toscana, vol. IV, 120. 6 ASSi, Guida Inventario, 121. 7
Cantini, Legislazione Toscana, vol. IV, 120. 8 ASSi, Guida Inventario, 123. 9 Cantini,
Legislazione Toscana, vol. IV, 117. 10 For social aspects, see Rocke, Forbidden
Friendships. For statistical aspects, see Zorzi, “The Judicial System.” 11 Ascheri, ed., L’ultimo statuto, III. 76 “De poena
adulterii, stupri et raptus,” 315. 12 Brackett, Criminal Justice, 111. 13
Ascheri, ed., L’ultimo statuto, III. 79 “De poena sogdomitarum,” 316. 14
Cantini, Legislazione Toscana, Archivio di Stato di Firenze (hereafter ASFi),
Mediceo del Principato (hereafter MdP) 1869, fol. 13r (February 16, 1559). 17 Giansante, “Camaiani
Onofrio.” 18 ASFi, MdP 1869, fol. 27r. 19 It may be possible that she is
“domina Francisca relicta quondam Michelagnoli Iacobi de Belforte” with whom
Terenzio had disagreements for some quantities of wheat, ASSi, Curia del
Placito 750, not foliated (November 4, 1555). 20 He does not appear in ASSi, Ms
A 33, fol. 305r (battezzati), a compilation of baptismal records from church
registers in the Baptistery and civic records in the office of the Biccherna. 21 ASSi, Ms A 39, fol. 203r (riseduti). 22 ASFi, MdP
1869, fol. 21bisr. 23 ASSi, Notarile ante cosimiano 99, not foliated. Pietro
was also legum doctor. 24 ASSi, Concistoro 2453 ad datam (April 18, 1554). 25
ASSi, Capitano di giustizia 645, fols. 17r–19r (August 1570). 26 ASSi,
Repubblica di Siena ritirata in Montalcino 63, passim (1557). 27 ASSi,
Biccherna 1127, fol. 24v (1544); ASSi, Capitano di giustizia 645, fol. 94r–v
(July 1571). 28 ASSi, Governatore 436, fol. 86r–v (June 28, 1571). 29 ASSi,
Concistoro 2081, not foliated (March 20–24 1524). 30 ASSi, Concistoro 2080, not
foliated (April 26, 1524). 31 ASSi, Capitano di giustizia 645, fol. 78r–v (May
29, 1571). 32 ASSi, Capitano di giustizia 611, fols. 138v–139r (April 8, 1567).
33 ASSi, Capitano di giustizia 150, fols. 169v–173r (November 2, 1555). 34 It was common custom
to free some prisoners during the most important religious celebrations. 35 ASSi, Repubblica di Siena ritirata in Montalcino
5, not numbered Archivio Arcivescovile di Siena (hereafter AASi), L’Archivio
Arcivescovile di Siena, ed. G. Catoni and S. Fineschi (Rome: 1970). 37 AASi, Cause criminali 5509,
insert 3 (January 23–December 6, 1569). 38 AASi, Cause criminali 5502, insert 4
(May 5–September 1, 1552). 39 “To me he is a cousin brother” (“a me è fratello
consobrino”), that is, a cousin born to a sister of Caterina’s mother.40 “For a
similar case, see Marcello, “Società maschile e sodomia.” 41 The Treccani
Italian vocabulary defines as tristo a person who has a bad attitude. 42 In
1467 the Council of Ten issued a law that obliged doctors to report “anyone
treated for damages resulting from anal intercourse”; see Ruggiero, The
Boundaries of Eros, 117. 43
ASSi, Arti 37 (1593–1776). 44 ASSi, Statuti di Siena 64, fol. 72r. 45 AASi,
Cause criminali 5504, insert 4 (February 19–March 5, 1559). 46 “Non dobbiamo
immaginare una costanza della ‘natura umana’ che ci consenta di applicare i
nostri criteri, la nostra sensibilità, la nostra attitudine percettiva a chi è
vissuto cinque o seicento annifa, se non in termini generalissimi. L’attrezzatura
mentale di quei nostri antenati era infatti, almeno sotto alcuni aspetti, molto
differente dalla nostra.” Niccoli, Vedere,
vii. 47 For Florence, see Rocke, “Il fanciullo” and Rocke, Forbidden
Friendships. For Venice and the Veneto see Ruggiero, The Boundaries of Eros. 48
Labalme, “Sodomy,” 217.Bibliography Archival sources Archivio Arcivescovile di
Siena (AASi) Cause criminali 5502 and 5509 L’Archivio Arcivescovile di Siena. Edited by G. Catoni and S. Fineschi. Rome: 1970.
Archivio di Stato di Firenze (ASFi) Mediceo del Principato (MdP) 1869 Archivio
di Stato di Siena (ASSi) Arti 37 Biccherna 1127 Capitano di giustizia 150, 611,
and 645 Cause criminali 5504 Concistoro 2080, 2081, and 2453 Curia del Placito
750 Governatore 436 Guida Inventario. Rome: 1994. Manuscript A 33 and 39
Notarile ante cosimiano 99 Repubblica di Siena ritirata in Montalcino 5 and 63
Statuti di Siena 64Published sources Ascheri, Mario, ed. L’ultimo statuto della
Repubblica di Siena (1545). Siena: Accademia senese degli Intronati, 1993. Brackett, John K. Criminal
Justice and Crime in Late Renaissance Florence, 1537–1609. Cambridge: Cambridge University Press, 1992. Cantini,
Lorenzo. Legislazione Toscana. Volume 1, 3, and 4. Florence: nella stamperia
Albizziniana, 1800. Di Simplicio, Oscar. “La criminalità a Siena (1561–1808):
Problemi di ricerca.” Quaderni Storici Peccato penitenza perdono, Siena
1575–1800: La formazione della coscienza nell’Italia moderna. Milan: Franco
Angeli, 1994.Giansante, Mirella. “Camaiani Onofrio.” In Dizionario Biografico
degli Italiani 17, 1974. Labalme, Patricia. “Sodomy and Venetian Justice in the
Renaissance.” Tijdschrift voor Rechtsgeschiedenis Marcello, Luciano. “Società maschile e
sodomia: Dal declino della ‘polis’ al Principato.” Archivio Storico Italiano
150 (1992), 115–38. Niccoli, Ottavia. Il seme della violenza: Putti, fanciulli
e mammoli nell’Italia tra Cinque e Seicento. Rome-Bari: Laterza, 1995. ———.
Vedere con gli occhi del cuore: Alle origini del potere delle immagini. Rome-Bari: Laterza, 2011.
Rocke, Michael. Forbidden Friendships: Homosexuality and Male Culture in
Renaissance Florence. New York: Oxford
University Press, 1996. ———. “Il fanciullo e il sodomita: pederastia, cultura
maschile e vita civile nella Firenze del Quattrocento.” In Infanzie: Funzioni
di un gruppo liminale dal mondo classico all’Età moderna. Edited by Ottavia
Niccoli, 210–30. Florence: Ponte alle Grazie, 1993. Ruggiero, Guido. The Boundaries of Eros: Sex
Crimes and Sexuality in Renaissance Venice. Oxford: Oxford University Press,
1985. Zorzi, Andrea. “The Judicial System in Florence in the Fourteenth and
Fifteenth Centuries.” In Crime, Society and the Law in Renaissance Italy.
Edited by Trevor Dean and K.J.P. Lowe, 40–58. Cambridge: Cambridge University
Press. Residence, community, and the sex trade in early modern Bologna Vanessa
McCarthy and Nicholas TerpstraEarly seventeenth-century Bologna was unique for
its relatively tolerant legislation on female prostitution. Rome, Florence, and
Venice required meretrici (prostitutes) and donne inhoneste (dishonest women)
to inhabit designated areas and streets. Romans settled on the large area of
Campo Marzio for their residence, Venetians ordered women to reside in the old
medieval civic brothel known as the Castelletto near the city’s commercial
center, the Rialto, and Florentines designated a few streets located in the
poorest areas of each city quarter.1 Segregation was motivated by concerns
about morality as well as the more pragmatic issues of civic disorder, noise,
an policing. Containment protected
sacred spaces and pious inhabitants from the immorality and disruption of
prostitutes and their clients and made it easier for authorities to locate and
arrest violators, thereby increasing order as well as the fees and fines collected.2
By contrast, Bologna permitted registered prostitutes to live across the city,
and the records of its prostitution magistracy demonstrates that they did. The
extant annual registers from 1583 to 1630 provide a rare opportunity to map
where hundreds of registered prostitutes lived in the city, and to trace
individual women’s movements. Only about half lived on streets with ten or more
prostitutes, and very few dwelt on streets with twenty or more. Consequently,
most Bolognese could count prostitutes and dishonest women as near neighbors,
and for many laboring-poor, prostitution and prostitutes per se were not a
serious problem.3 Regulation and enforcement in Bologna show that secular and
religious civic authorities and the general populace approached prostitution
primarily as an issue of economics and public order, and only secondarily as an
issue of morality and public decorum. Due to the city’s economic reliance on
university students, civic authorities had long regulated prostitution as a commercial
issue and prostitutes as fee- and fine-paying workers governed by a civic
magistracy known as the Ufficio delle Bollette (Office of Receipts).
Established in 1376, theBollette registered “Foreigners, Jews, and Whores”
(Forestiere, Hebrei, et Meretrici ). After having tried civic brothels and
sumptuary regulations in the fourteenth and fifteenth centuries, and
residential zones in 1514 and 1525, Bolognese civic authorities of the later
sixteenth century bucked prevailing trends with comparatively relaxed
legislation that underscored the connections between prostitutes, Jews, and
foreigners as coherent communities living and working in the local body social
while remaining legally outside the body politic.4 The Bollette’s officials and
functionaries negotiated between legislation, their own interests, and the
needs of individual prostitutes when enforcing regulation. The hundreds of
women who registered annually as prostitutes were integrated into local
communities through residence and through familial, work, and affective
relationships, and had greater opportunities for agency than broader cultural,
religious, and social ideals would lead us to expect. There were bumps on the
road to this more relaxed regime. In the late 1560s, the Tridentine reforming Bishop
Gabriele Paleotti attempted to separate prostitutes and other dishonest women
from most of Bolognese society through residential confinement. Citing the
desire “to restrain their wickedness and uncontrolled freedoms of life” and to
stop them from polluting others with their “filth,” Paleotti and the papal
legate published three decrees that ordered all prostitutes, courtesans, and
female procurers to live in a handful of specific city streets. Yet Paleotti
was overstepping his jurisdiction. His ambitious reforms failed within eighteen
months, and by 1571 the civic government had regained exclusive control over
regulation.5 It returned to the more tolerant strategy employed before the
bishop’s intervention: all prostitutes and dishonest women were required to
register and purchase moderately priced licenses from the Bollette, but they
were neither required to wear distinguishing signs nor to live in assigned
streets or areas. They were free to live throughout the city. Scholars of
Roman, Venetian, Milanese, and Florentine prostitution have tracked the
contrasts between strict legislation and lax prosecution. Prostitutes regularly
lived outside of designated streets and areas, sometimes thanks to exemptions
sold by the magistrates.6 Yet these cities kept their stricter legal regimes on
the books. What was distinct about a city that largely abandoned that regime?
This essay examines the residential and social integration of prostitutes in
Bologna’s neighborhoods. It first maps their distribution across the city in
order to examine how far residential “freedom” extended in practice. While
about half of registered prostitutes clustered on sixteen specific streets, the
other half lived on eighty-five other streets with ten or fewer other
prostitutes. It then reviews registrants’ sometimes complex and contested
relationships with family, clients, lovers, friends, and neighbors using
evidence recorded in the annual registers and testimonies given to the
Bollette’s officials. Most were integrated into local networks through the
familial, affective, and working relationships they had with other local men
and women, and they gave and received support and companionship. Finally, it
examines late sixteenth- and early seventeenth-century proclamations forbidding
prostitutes from residing in specific city streets. Thesedecrees ref lect the
civic government’s pragmatism: they were issued in response to the specific
complaints of powerful convents, churches, and schools located in areas with
large prostitute populations. Trial records, cultural sources, and recent
scholarship on gossip and visibility shows that most neighbors were aware of
what these women did and that they were not troubled by it. What they did find
troubling were the displays of wealth by individual women, the noise and
disorder that some brought to their neighborhoods, and instances where
neighbors lost control over their communities. The Bollette provided a vehicle
for handling these complaints without criminalizing the prostitutes. Taken
together, the residential and legal evidence demonstrates that prostitutes
lived in most workingpoor neighborhoods of early modern Bologna and that they
were largely tolerated as a fact of life.The geography of early modern
Bolognese prostitution The majority of registered prostitutes lived in the area
between the second and third sets of city walls (see Figure 4.1), the “inner
suburbs” where the urban poor typically clustered in Italian cities.7 Only a
handful of prostitutes lived near the city center, usually on short alleys
hidden behind larger publicFIGURE 4.1Agostino Carracci, Bononia docet mater
studiorum, 1581.56buildings that had been licensed for prostitution in earlier
centuries.8 The civic brothel noted in the 1462 Bollette regulations had been
immediately south-west of the Piazza Maggiore and civic basilica of San
Petronio, and some prostitutes worked by particular gates and markets, but from
the sixteenth century Bolognese meretrici moved to houses across the low-rent
inner suburbs.9 Table 4.1 charts the number and percentage of registrants
who lived in each quarter in 1584, 1604, and 1624. The quarters differed in
size and population as Figure 4.1 shows, and the larger quarters of Porta
Procola and Porta Piera housed more prostitutes. Few lived by the north-western
city wall in Porta Stiera, which appear on Agostino Carracci’s 1581 map
(reproduced here) as dominated by fields.10 The sharp rise and fall in the
number of women registering demonstrate the inconsistencies of early modern
bureaucracy, with total numbers increasing by 327 from 1584 and 1604 (from 284
to 611) and then plummeting by 466 between 1604 and 1624 (from 611 to 165).
Lucia Ferrante has argued that in 1604 the Bollette was operating with unusual
efficiency, and perhaps even over-zealously.11 The f luctuations tell us more
about where the Bollette concentrated its work than about where all the
prostitutes and dishonest women actually lived. Charting residence by quarter
demonstrates that prostitutes spread themselves fairly evenly throughout the
outskirts of the city, and across each quarter. In 1604, registrants lived on
at least 102 streets, yet only eight streets had twenty or more women, and only
eight were home to ten to nineteen women (see Table 4.2). A few streets
housed larger numbers, like Borgo Nuovo di San Felice, in the western quarter
of Stiera by the city wall, and Campo di Bovi, located by the eastern city wall
in the quarter of Porta Piera.12 Women also clustered in the ghetto after the
Jews were expelled from the Papal States for a final time in 1592.TABLE 4.1
Residence of registered prostitutes in Bologna’s quarters1584Porta Piera Porta
Procola Porta Ravennate Porta Stiera Total16041624Number of resident
prostitutesPercent of total registrantsNumber of resident prostitutesPercent of
total registrantsNumber of resident prostitutesPercent of total registrants. This
table includes only those women with identifiable addresses. In 1584, this was
88% of all registrants (250 of 284 total registrants), in 1604 it was 91.8%
(561 of 611), and in 1624 it was 92.7% (153 of 165). Sources: Campione delle
Meretrici 1584, 1604, 1624.The sex trade in early modern Bologna 57 TABLE 4.2
Streets with ten or more resident prostitutes in 1604, by quarterQuarter of
Porta PieraQuarter of Porta ProcolaQuarter of Porta StieraCampo di Bovi:
36Senzanome: 36Jewish Ghetto: 21Frassinago: 21Borgo Nuovo di Fondazza: 29 San
Felice: 47 San Felice by the Broccaindosso: 10 gate: 13 Avesella: 10Borgo di S.
Giacomo: 20 Borgo di Santa Caterina di Saragozza: 21 Torleone: 18 Borgo degli
Arienti: 14 Borgo di San Marino: 17 Bràina di stra San Donato: 13 Gattamarza:
13Quarter of Porta RavennateSource: Campione delle Meretrici 1604.This was an
ironic reversal of the situation in Florence, where the ghetto was deliberately
located within the old brothel precinct in 1571.13 In 1604, twentyone women
lived in this area. Most streets in Bologna’s inner suburbs numbered only a few
prostitutes. In 1604, 84 percent (86 of 102) of the streets on which they
registered housed nine or fewer prostitutes, and these women accounted for
almost half of all registrants that year (44 percent). Further, 66 percent (68
of the 102 streets) housed five or fewer. Consequently, many of these women
lived on streets that were not dominated by prostitutes. A typical example of
this is the south-western corner of the city (see Figure 4.2). In 1604, three
of the area’s streets were heavily populated by prostitutes: Senzanome housed
36, Frassinago housed 21, and Borgo di Santa Caterina di Saragozza housed
twenty-one. However, the majority of the neighborhood’s streets had five or
fewer resident prostitutes and dishonest women: five women lived on Altaseda,
four on Nosadella, and three on Capramozza. The surrounding streets of Bocca di
lupo, Belvedere di Saragozza, Borgo Riccio, and Malpertuso had two or fewer. On
these streets prostitutes mixed with day-laborers, artisans, and merchants.
They rented rooms from pork butchers and shoemakers, lived in inns, and resided
next to potters.14 These were their immediate neighbors, separated only by the
porous boundaries of walls, stairways, doorways, and windows where they had
frequent day-to-day interactions.15 Like other working-poor women, they were
not confined to the streets that they lived on, but could and did move through
the surrounding area buying food, engaging in chores, finding work, visiting
friends, and going to the Bollette to buy their licenses.16 As Elizabeth S.
Cohen writes, prostitutes were both “seen and known” in their
neighborhoods.FIGURE 4.2Agostino Carracci, Bononia docet mater studiorum,
1581.Networks, neighborhoods, and communities The Bollette’s records reveal
prostitutes’ affective social and familial circles. Some women were registered
as living in their mother’s, sister’s, and (more rarely) cousin’s homes, while
other women’s female kin, housemates, lovers, and servants bought their
licenses. Notaries did not consistently record such details, making
quantitative analysis difficult.17 While men regularly appear in the registers
paying for licenses, the specifics of their relationships with the women were
almost never recorded. The Bollette’s records, particularly testimonies in
cases of debt against clients and long-term partners, provide rich information
aboutThe sex trade in early modern Bologna 59women’s familial, social, and work
relationships. However, the tribunal devoted more effort to investigating
unregistered women suspected of prostitution, than to the hundreds of women who
had bought licenses. The Bolognese evidence can be placed in the context of
evidence from other northern Italian cities demonstrating how prostitutes were
surrounded by family, housemates, and allies. In early seventeenth century
Venice, three-quarters of 213 prostitutes noted in a census lived with other
people. Most headed their own households, but some were boarders or lived with
their mothers. The majority of those who headed households sheltered dependent
female kin, children, and a variety of unmarried women, including servants and
other prostitutes. A few heads of households (6 percent) lived with men, who
were either their intimates or boarders.18 Roman parish censuses from 1600 to
1621 show similar cohabitation patterns: 47 percent of prostitutes lived with
at least one family member, mostly children but also siblings, nieces and
nephews, and widowed mothers.19 Everyone within the household economy
benefitted from the income and goods earned by these women. Bologna’s registers
give examples of sisters as registered prostitutes, like Dorotea di Savi,
called “Saltamingroppa” (literally “Jump on my behind”) and her sister
Benedetta, who lived together with their servant Gentile on Broccaindosso.20
Similarly, Margareta and Francesca Trevisana, both nicknamed “La Solfanella”
(“The Matchstick”), lived together on Borgo di Santa Caterina di Saragozza for
eight years. While Francesca registered annually from 1598 to 1605, Margareta
did so only in 1602, 1604, and 1605.21 Before registering, Margareta likely
enjoyed the income that her sister earned through prostitution and may have
assisted in preparing for and entertaining clients. The Bollette suspected that
she had, and so launched an investigation against her when she became pregnant
in 1601.22 Mothers and daughters also lived and worked together, like Lucia di
Spoloni and her daughter Francesca, who lived on San Mamolo by the old civic
brothel area, and Anna Spisana and her mother Lucia, who lived together on
Borgo degli Arienti.23 In 1604, Domenica di Loli bought licenses for her
daughters Francesca and Margareta, and all three lived just south of the church
and monastery of San Domenico on Borgo degli Arienti. Francesca had lived on
the street since at least 1600, and while she was no longer registering in
1609, her sister still was. Margareta continued to live on Borgo degli Arienti
until 1614, perhaps with her mother and sister.24 Prostitutes often lived
together in rented rooms, small apartments, and inns. Residential clustering
was not uncommon for unmarried women, who shared the costs of running a
household through lace making, street-peddling, prostitution, and laundering.25
The largest could count as brothels, though there were relatively few of them.
In 1583, twenty-one dishonest women lived in the house of Gradello on Bologna’s
heavily populated Borgo Nuovo di San Felice, by the eastern wall. Yet while
registrations climbed in the 1580s, the group at Gradello’s shrank to fourteen
women in 1584, and eleven in 1588.26 Moreover no other large houses appeared
through this period. In 1604, the street with mostregistrations was Borgo Nuovo
di San Felice, with forty-seven women, and the largest single group was
thirteen who gathered in the house of Lucrezia Basilia, while the rest had five
or fewer.27 On the second and third most populated streets, Campo di Bovi and
Senzanome, no house had more than six registered prostitutes living in it.28
These larger clusters were often inns, where prostitutes benefitted from the
presence of other women and the protection of innkeepers. Inns popular with
prostitutes included those of Matteo the innkeeper (“osto”) on Frassinago and
of Angelo Senso on Pratello. Seven registered women lived at Matteo’s inn in
1589, and ten lived in Angelo’s inn in 1597.29 Few women stayed at inns for
more than a year and most registered without surnames, but instead with
reference to a town, city, or region, like Flaminia from Ancona (“Anconitana”),
Francesca from Fano (“da Fano”), and Ludovica from Modena (“Modenesa”) who
lived at Matteo’s place in 1598. These could have been recent migrants or women
identifying by parents’ origins or using pseudonyms. The inns and brothels
helped them build social networks as they secured places of their own. Yet, it
was more common for women to live with one or two other prostitutes in rented
rooms and small apartments. In 1597, Lucia Colieva lived with Elisabetta di
Negri on Borgo di San Martino, and the following year she joined another
registered prostitute, Vittoria Fiorentina, on Senzanome.30 Similarly, in 1601
Isabella Rosetti, Giulia Bignardina, and Cassandra di Campi all lived together
in Isabella’s home on Frassinago. A year later Giulia had died and Cassandra
was no longer registered.31 For just under ten years, Madonna Ginevra Caretta,
who was unregistered, managed a small apartment where six to eight registered
prostitutes lived.32 Unlike Bologna’s inns and taverns, Ginevra’s household was
mobile, moving across town and back again over the years it operated. In 1588
it was located on Saragozza, in the south-western corner of the city, and the
next year it moved to San Colombano in the northwest quarter of Stiera. At
least one woman, Lena Fiorentina, followed Ginevra to the new street, where she
remained for almost a decade before moving to Paglia.33 A few of the
prostitutes lived with Ginevra for years, like Pelegrina di Tarozzi, who stayed
for four years, and Chiara Mantuana, for three.34 Domenica Cavedagna,
registered for thirteen years (1597–1609), ran a house on Centotrecento and
then on Bràina di stra San Donato.35 Seven other prostitutes lived with her in
1604, and a year later three had left but six new women had moved in. A few
stayed with her for four or five years.36 The Bollette’s registers explain why
some of the women moved out of the homes run by women like Ginevra Caretta and
Domenica Cavedagna. Some entered service (either domestic, sexual, or both)
while others moved to different streets or left Bologna entirely to try their
luck elsewhere.37 While living with other prostitutes could bring economic,
professional, and even personal security, it could also bring personal rifts or
increased attention from the police (sbirri ), who saw these homes as easy
targets for making arrests. Men interacted with registered prostitutes as
occasional clients, long-term amici, absentee husbands, jealous lovers, and as
acquaintances, if not friends.Single women, whether unmarried or widowed, were
financially and socially vulnerable, subject to sexual slander, to charges of
magic and sorcery, and to general suspicion by neighbors and authorities
alike.38 Relationships with men afforded them a degree of protection from the
financial and social marginalization they experienced because of their gender,
economic status, and work, and so women turned to them not just for income and
companionship but also for a measure of protection. The civic government had
always prohibited married women from prostituting themselves, since by doing so
they committed adultery. The 1462 statutes ordered whipping and expulsion for
the women, and fines of 100 lire for officials who looked the other way.39
Women living with husbands could not register with the Bollette, though
abandoned wives sometimes could. Francesca di Galianti claimed in 1604 that her
husband Bartolomeo di Grandi went to war three or four years previously,
leaving her with a three-year-old daughter to feed. She had since given birth
to a daughter with a cloth worker Giovanni, with whom she had been living for
about a year “to make the expenses.”40 For the Bollette, the question of
whether abandoned women like Francesca could and should register was a
practical one since women who registered were women who paid fees. These women
appealed to the sympathy of Bollette officials by claiming that they were
married but had not seen their husbands in many years, leaving unanswered the
question of whether their husbands were alive or dead. This ambiguity about the
ultimate fate of their husbands would have freed them from charges of adultery
at the archbishop’s tribunal (if the husband was alive) while at the same time
freeing them from registration with the Bollette (if he were dead). Francesca
did not state whether she thought her husband was dead or alive, and ultimately
a kinsmen Vincenzo Dainesi swore that he would ensure she left her “wicked
life” (“mala vita”) and take her into his home to live with him and his wife.41
The officials were satisfied with this, and so Francesca remained unfined and
unregistered. In 1586, Vice Legate Domenico Toschi authorized police to seize
“all married women who do not live with their husbands” caught at night in bed
with their lovers (amatiis).42 Archbishop Gabriele Paleotti believed such women
were clearly committing adultery, and Pope Sixtus V’s bull Ad compascendum
(1586) ordered that any married person whose spouse was alive and had sex with
another person—even if they had a separation from an ecclesiastical court
—should be sentenced to death.43 Toschi’s decree was reconfirmed ten years
later by the new vice legate, Annibale Rucellai, and a third time in 1614.44 If
a woman returned to her husband, she was to be immediately deregistered and
could not be allowed to practice prostitution. If she continued, she was no
longer under the Bollette’s jurisdiction, but rather that of the archbishop.
Stable relationships with men, referred to in Bologna as amici, “lovers,” or as
amici fermi, “firm friends,” offered a measure of economic security for
prostitutes by providing money, clothing, and food in varying amounts depending
on the men’s own status.45 When Arsilia Zanetti sued Andrea di Pasulini, notary
of thearchbishop’s tribunal, for compensation for their three-year sexual
relationship (“amicitia carnale”), she noted he had given her three pairs of
shoes, a pair of low-heeled dress slippers, and a few coins (a ducatone, half a
scudo, and a piastra, a Spanish coin).46 Buying the woman’s licenses could also
be part of the arrangement, as Pasulini had also done for Arsilia.47 Even
though Bologna’s monthly rate of five soldi, and annual rate of three lire, was
extraordinarily low—only onefifth of what Florentine prostitutes paid—this was
another expense that women did not have to worry about and suggested commitment
on the part of the men.48 Lovers and friends helped women in their interactions
with the law. The cavalier Aloisio di Rossi had a three-year sexual relationship
with Pantaselia Donina, alias di Salani, and when her landlord complained to
the Bollette that she had not paid the rent, di Rossi acted as her procurator
and ultimately paid the landlord.49 Other prostitutes maintained relationships
with local, low-level arresting officers (sbirri); Elizabeth S. Cohen has
uncovered many relationships between prostitutes and such men, noting that “the
two disparaged professions often struck up alliances in which the women traded
sex, companionship, and information for protection and money.”50 Such
partnerships were not unusual in Bologna. In May 1583, the sbirro Pompilio
registered Francesca Fiorentina as his “woman” (“femina”) and got her a
six-month license for free.51 In 1624 three women registered as living in the
“casa” of the Bollette’s esecutore, Pietro Benazzi, on Borgo di San Martino.52
Pietro registered Caterina Furlana on January 11, 1624 and paid for her
one-month license. She was subsequently de-registered because “she went to stay
in order to serve Pietro Benazzi.” When Caterina di Rossi moved out of her
place on Borgo degli Arienti and into Pietro’s house, she paid for one month
and never again.53 Though these Bollette functionaries could not keep these
women’s names out of the registers, they could keep them from paying for
licenses, even when they were most likely still living by prostitution, and may
have protected them from harassment by other court officials. Male friends
could also be rallied for support, particularly by women who had lived in one
street or area for a substantial period of time, building reputations and
financial and social ties with their neighbors. When Margareta Trevisana “The
Matchstick” (Solfanella) was investigated by the Bollette in 1601, she had been
living on Borgo di Santa Caterina di Strada Maggiore with her sister for at
least eight years. She confessed that three years earlier she had given birth
to the child of Messer Antonio Simio, a married man.54 The Bollette had
investigated her then, allowing her to remain unregistered on the promise that
she would reform her life and go to live with an honorable woman. In 1601 she
was pregnant with the child of another man and was living with her sister
Francesca, a registered prostitute.55 Margareta produced statements signed by
two male neighbors who described her as a good woman (“donna de bene”) the
whole time they had known her, while her parish curate confirmed that she had
confessed and taken communion the previous Easter.56 On further questioning by
the Bollette, the priest claimed that he had known Margareta for about ten or
twelve years, having first met herwhen he lived in the same house as she and
her sister. He claimed not to know what kind of life Margareta led, but
admitted that she appeared pregnant, and was, as far as he knew, not married.
The priest’s testimony cleared her of charges of adultery, but could not save
her from registration, a three-lire fine, and probation.57 In May 1602,
Margareta produced statements about her “honest life and reputation” provided
by two different neighbors and another curate at Santa Caterina di Saragozza,
and her name was removed from the register.58 Margareta lived on the same
street for ten or twelve years, had relationships with neighbors and
housemates, had a sister with whom she lived, and was able to rally four male
neighbors and two parish priests to support her. She and others moved amongst
family, friends, long-term lovers, and occasional clients, building
relationships on reciprocal, if uneven, bonds of financial, emotional, and legal
support and protection. They were not just physically a part of Bologna’s
working-poor neighborhoods, but also socially and affectively integrated into
their communities.Bad neighbors While Bolognese civic law tolerated
prostitution and permitted prostitutes to reside throughout the city, public
disorder was always a concern. Decrees published by the Bolognese legate, at
the request of convents, churches, confraternities, and schools, frequently
lamented the dishonest words and daily and nightly reveling by prostitutes and
other disreputable people.59 Men socialized in prostitutes’ homes, eating,
making music, and talking.60 While some parties remained relatively quiet,
others filled the neighborhood with winefueled singing, laughing, and the
sounds of dancing and of fights over games of chance. The noise was intrusive,
disruptive, and alarming: blasphemous words, violent acts, and sexual slander
carried through windows, over walls, and into streets, squares, and other
residences. Broadsheets illustrating prostitutes’ lifecycles usually included
knife fights by men who discovered that “their” woman had another lover.61
Barking dogs, brawling men, and screaming women heard through f limsy walls and
open windows added to the noise of crowded squares, laneways, and streets.62
Men also fought in doorways and on streets in full sight and hearing of
neighbors. To reduce these disturbances, Papal Legate Bendedetto Giustiniani
forbade prostitutes from throwing parties ( festini ) or “making merry” (trebbi
) in the homes of honest people, or even from eating or drinking in taverns and
inns. Other decrees forbade games of chance and betting, like dice and cards.63
Lawmakers recognized that it was less the prostitutes than the men with them
who were the problem. In 1602 prostitutes were forbidden from travelling
through the city at night with more than three men, under fine of 100 scudi for
the men and whipping for the women.64 Eight years later, Legate Giustiniani
forbade prostitutes from going through the city at night with any men, under
penalty of whipping for both the men and the prostitutes.65Enclosed communities
of male and female religious frequently complained about the noise of
prostitution. Bolognese authorities attempted general exclusionary zones around
convents in the 1560s without success and so moved to proclamations expelling
prostitutes and other disreputable people from specific streets; this was
similar to Florence, where the streets designated for prostitution were de
facto exclusionary zones around most convents.66 Between 1571 and 1630, at
least fifty proclamations cleared twenty-five distinct streets in Bologna,
about one-quarter of all the streets inhabited by prostitutes in 1604. Most
proclamations concerned eight specific convents on the city’s outskirts, though
a few male enclosures were also protected.67 All either had elite connections
or were newly built, and most were near streets heavily populated by
prostitutes. In 1603 Vice Legate Marsilio Landriani forbade all prostitutes,
procurers, and other dishonest women from living on a cluster of streets
bordering the Poor Clares’ house of Corpus Domini, established in 1456 by S.
Caterina de’ Vigri, and the Dominican convent of Sant’Agnese (est. 1223), one
of the city’s richest and most prestigious convents with over 100 nuns.68
Landriani’s proclamation stated that the nuns were greatly disturbed and
scandalized by the daily and nightly reveling of prostitutes, procurers, and
other disreputable people, the “dishonest” words that they spoke, and the wicked
examples they posed.69 Prostitutes had just over a month to move out, and those
found there after the deadline would be publicly whipped, while their landlords
would be fined fifty gold scudi and lose their outstanding rents.70 Yet few
prostitutes were actually registered on these streets.71 While registrations
generally dropped dramatically in the 1610s and 1620s, these streets declined
the most, with only two prostitutes remaining by 1614.72 In 1622, the expulsion
was repeated almost verbatim with the addition of two neighboring streets that
housed a handful of prostitutes; none remained by 1624.73 Concerns about
pollution continued, particularly around shrines. The confraternal shrine of
the Madonna della Neve was built in 1479 to shelter a miraculous image of the
Virgin on the street Senzanome at the south-western corner of the city.74
Senzanome had twenty-three registered prostitutes in 1594, thirty-six in 1604,
and thirty-five in 1609. Yelling, singing, mocking, and jesting disturbed the
peace, interrupted the Mass and other divine offices, and forced young,
unmarried girls and respectable residents to hide in their houses. Confraternal
brothers repeatedly complained to the legate about the noise of Senzanome’s
prostitutes and other “people who have little fear of God and his most holy
mother.” 75 Between 1587 and 1621 four proclamations expelled dishonest people
and prostitutes from Senzanome and around Santa Maria della Neve.76 One of 1608
threatened women caught residing or lingering in the street with a fine of ten
scudi the first time, and expulsion the second time.77 Men could be fined ten
scudi the first time, and another ten scudi and three lashes the second time.
This proclamation even named three specific women, Giulia da Gesso, Doralice Moroni,
and Ludovica Giudi, “as well as every other meretrice.” 78 A year later all
three of these women were still living on Senzanome, with Doralice Moroni
registeredin the house of the priest Campanino and Giulia da Gesso in the house
of a priest of San Niccolo.79 Moreover, they shared the street with thirty-five
other registered prostitutes. Yet the prostitutes gradually did move away, and
in 1614 and 1624, only two women registered on Senzanome.80 The Legate’s 1621
decree ordered dishonorable people living on Senzanome to move to Frassinago,
to Borgo Novo, or to “another street appointed to similar people” where there
were no convents, churches, or oratories.81 Neighbors had direct, day-to-day
contact with prostitutes and knew details about their lives. Gossip—the sharing
of local and extra local information— typified neighborhoods and formed the
basis of community self-regulation.82 People constantly watched and listened to
their neighbors from the streets, in doorways, through windows, on balconies,
and through f limsy walls.83 Early modern prostitution was public and visible.
Michel de Montaigne remarked that prostitutes sat at their widows and leaned
out of them, while others observed that the women promenaded proudly through
the streets.84 In his Piazza universale di tutte le professioni del mondo
(1616), Tommaso Garzoni described how prostitutes worked to catch men’s eyes
while sitting at their widows, gesturing and bantering with them.85 Some called
attention to themselves by wearing brightly colored gowns with ostentatious
decorations and jewels on their fingers and at their necks.86 Contemporary
Italian broadsheets depict women sitting at their widows and in their doorways
while older women act as go-betweens.87 Bollette testimonies show that Bolognese
knew a great deal about the prostitutes who were their neighbors. Witnesses
often claimed that they had seen women going through the streets or into
buildings and apartments with men. In 1601, Caterina Marema told that when she
lived in the same casa as Lucrezia Buonacasa, she frequently saw the tailor
Gian Domenico Sesto come to stay and sleep with her.88 Others saw more intimate
behavior, like Bartolomea, daughter of Antonio di Miani, who claimed that she
knew her neighbors Margareta and Cornelia were “meretrici” because she saw them
laughing, dancing, embracing, and kissing men. She also heard that they went to
register with the Bollette.89 Still others testified more simply that “everyone
in the neighborhood considers her to be a whore,” or, “everyone says that she
is his whore.” Finally, some men talked with each other about their sexual
relationships with women. Silvio, son of Rodrigo di Manedini, claimed that over
the previous three years his friend Tarquino, a sbirro, told him repeatedly
that he was “screwing” (chiavava) Lucrezia Buonacasa.90 In this case, Silvio
claimed also to have first-hand knowledge of their relationship: he said that
he had seen the two in bed together at Lucrezia’s house on via Paradiso and at
the watch house of the sbirri. In a close knit, intensely local world like
this, prostitutes and dishonest women would have been hard-pressed to keep
their relationships and work a secret. In pragmatic terms, some women may not
have wanted to keep their work a secret: gossip and visibility acted as
advertisement and could attract better clients. Local knowledge of women’s
attachments to men might also earn them a measure of respect, even if only
while the relationship continued, especially ifthe man was honored locally
because of his wealth or status. These relationships could bring a sort of
social protection. Whether or not women or their clients and lovers made
spectacles of themselves, prostitution was both seen and known. Most
working-poor people were not overly scandalized by the fact that their
neighbors lived by prostitution, or perhaps they had resigned themselves to
living amongst them. No evidence has come to light that working-poor women and
men made a concerted effort to drive prostitutes and dishonest women as a group
out of their neighborhoods. Most streets on which registered prostitutes lived
housed ten or fewer such women, and prostitutes may have been quieter and less
given to overt public display, since they did not have to compete with each
other for the attention of the men and youths who came in search of their
services. With fewer women there was less of the serenading, violence, and
harassment by rowdy students and drunken men that offended neighbors, and less
attention from patrolling officers looking to fill their purses with rewards
for arrests.91 Tessa Storey has argued that as long as Roman prostitutes
maintained local order and the appearance of respectability, neighbors did not
see them as an exceptional problem. A few written complaints requesting the
eviction of specific prostitutes from their streets identified only the most
scandalous and the loudest, on grounds that they posed bad examples by
“touching men’s shameful parts and doing other extremely dishonest acts” in the
streets.92 Those who were well behaved—and these were actually listed by
name—were welcome to stay provided that they continued to behave. Working-poor
neighbors who found the women’s work immoral or offensive or their noise and
disorder overwhelming could move to one of the 100 or so other city streets
that were not heavily populated by prostitutes. Even in 1604, the year when the
highest number of prostitutes and dishonest women registered with the Bollette,
only sixteen streets had ten or more registrants living on them, and only eight
had more than twenty. At least half of all Bolognese prostitutes were more
widely dispersed through the city, and this may explain why we see no concerted
efforts to dispel them as a group. Beyond this, it became increasingly
difficult to successfully prosecute violations like adultery or the lack of
license. A 1586 order from the vice legate to the Bollette’s officials
suggested that small-scale rivalries were behind too many frivolous
denunciations. Henceforth, unless a woman was found in flagrante with a man,
the testimonies of two neighbors of good repute and the local parish priest
would be required in order to find her guilty.93Conclusion For many
working-poor Bolognese men and women, living amongst prostitutes was a fact of
life. Whether they respected these neighbors or not, they learned to live with
them. Prostitutes and dishonest women had their places in the local kinship,
social, and economic networks of their neighborhoodsand the larger city. This
is not to say that they were not mocked, or that those who treated them with
courtesy fully respected them. Yet while some prostitutes annoyed, overwhelmed,
and frightened some neighbors with their noise, scandal, and violence, they
were also the sisters, mothers, lovers, and friends of many others. Elizabeth
S. Cohen has argued that “[prostitute’s] presence corresponded to an intricate
engagement in the social networks of daily life. In practice, if not in theory,
the prostitutes occupied an ambiguous centrality.”94 Tessa Storey suggests that
restrictive legislation, especially residential confinement, elicited sympathy
from Romans, who were not overly concerned about the immorality of
prostitution.95 This was also true in Bologna, where prostitutes were far more
widely distributed across the entire city. Religious authorities like Gabriele
Paleotti found them immoral and disruptive, posing bad examples and needing to
be separated and marginalized. Yet civic authorities and most lay people appear
to have held more nuanced attitudes, engaging prostitutes in the body social
and using bureaucratic registration to mediate their place in the body politic.
The sources generated by the Ufficio delle Bollette in the later sixteenth and
early seventeenth centuries reveal these women operating within networks of
sociability, work, and family. They demonstrate women who fit within their
communities, more uneasily at sometimes than others, and who both gave and
received the resources of support, companionship, and security that
characterized the community-centered world of early modern Italy.Notes 1 Cohen,
“Seen and Known,” 402. Hacke, Women, Sex, and Marriage, 179. Brackett, “The
Florentine Onestà,” 291–92 and 296. Terpstra, “Locating the Sex Trade,” 108–24.
2 Brackett, “The Florentine Onestà,” 290–91 and 295; Cohen, “Seen and Known,”
404– 05; Storey, Carnal Commerce, 70–94; Ruggiero, Binding Passions, 48–49. 3
For expanded analysis and archival documentation, see: McCarthy,
“Prostitution.” 4 Biblioteca Universitaria Bologna (hereafter BUB), ms. 373, n.
3C, 151v–152v. Terpstra, Cultures of Charity, 205–06, 329. McCarthy,
“Prostitution, Community, and Civic Regulation,” 40, 54–61. 5 Archivio di Stato di Bologna (hereafter ASB),
Boschi, b. 541, fol. 170v, “Bando sopra le meretrici et riforma de gli altri
bandi sopra a cio fatti” (January 31 and February 1, 1568). For more on this episode and
the gendered politics of social welfare reform in sixteenthcentury Bologna:
Terpstra, Cultures of Charity, 19–54, 206–07. For the comparatively loose
regime in the Convertite: Monson, Habitual Offenders. 6 Cohen, “Seen and Known,”
403 and 405–08; Ruggiero, Binding Passions, 49; Brackett, “The Florentine
Onestà,” 292. Terpstra, “Locating the Sex Trade,” 116-21. 7 Miller, Renaissance
Bologna, 16–17. Terpstra, “Sex and the Sacred.” 8 For example, Isotta
Boninsegna and Giovanna di Martini. In 1604 Polonia, daughter or widow of
Domenico Galina of Modena lived on Simia, while in 1614 Maria Roversi did, and
in 1630 Domenica Borgonzona lived there. ASB, Ufficio delle Bollette 1549–
1796, Campione delle Meretrici (hereafter C de M) 1584, [np] “I” and “G”
sections; 1604, [np] “P” section; 1614, 190; 1630, [np] “D” section. 9 This
street was called variously the “via stufa della Scimmia,” the “postribolo,” or
“lupanare Nuovo,” as well as the Corte dei Bulgari. Fanti, Le vie, vol. 2, 516–17. McCarthy,
“Prostitution,” 20–67.10 Biblioteca Comunale di Bologna (hereafter BCB),
Gabinetto disegni e stampe, “Raccolta piante e vedute della città di Bologna,”
port. 1, n.
14. mappe/14/library.html 11 Ferrante, “‘Pro mercede carnale,’” 48.
12 Borgo Nuovo di San Felice was one of the streets that Bishop Gabriele
Paleotti had ordered prostitutes to live in. ASB, Boschi, b. 541, fols. 170r–171v, “Bando sopra le
meretrici” (January 31 and February 1, 1568). Zanti, Nomi, 16. 13 Muzzarelli,
“Ebrei a Bologna,” 862–70. 14 Francesca Ballerina rented from Giacomo the pork
butcher (lardarolo) on Frassinago. Giacoma di Ferrari da Reggio, Ursina de
Bertini, and Lucrezia di Grandi all lived in the house of Giovanni Pietro the
shoemaker (calzolario) on Senzanome. Lucia Tagliarini lived on Frassinago in
the inn of Zanino. Giovanna Querzola, alias Stuarola, lived on Nosadella
between the potter (pignataro) and the shoemaker (calzolaro). C de M 1604, [np] “F”, “I”,
“V”, “L”, “T”, and “G” sections, respectively. 15 Cohen and Cohen, “Open and
Shut,” especially 64 and 68–69. 16 Chojnacka, Working Women; Cohen, “To Pray.”
17 For instance, in 1604, 611 women registered and only eleven mothers and four
sisters were recorded as purchasing licenses for their kin. McCarthy,
“Prostitution,” 220–21. 18 Of the 213 prostitutes who appeared in the censuses,
one-third had children. Chojnacka, Working Women, 22–24. 19 Storey, Carnal
Commerce, 128–29. On widowed mothers, 114. 20 Benedetta was listed as “sorella
di Saltamingroppa.” C de M 1604, [np] “B” and “D” sections. 21 C de M 1605,
175. For Francesca, see C de M 1598, 56; 1599, 49; 1600, 68; 1601, 60; 1602,
72; 1603, 72; 1604, [np] “F” section; 1605, 86. For Margareta, see C de M 1602,
201; 1604, [np] “F” section; 1605, 175. In 1605, Margareta was deregistered
when she began working as a wet nurse for the Ercolani, a senatorial family. As the register reads: “Sta per balia del 40
Hercolani.” 22 C de M 1601, 140. ASB, Ufficio delle Bollette 1549–1796, Inventionum
1601, [np] fol. 19v (June 28, 1601). 23 C de M 1584, [np] “L” section. Both were registered under
Lucia’s name. C de M 1624, [np] “A” and “L” sections. 24 C de M 1600, 73; 1604,
[np] “F” and “M” sections; 1609, 171; 1614, 172. Domenica was not registered.
25 Hufton, “Women without Men.” Chojnacka, Working Women, 18–19. Cohen, “Seen
and Known,” 406. 26 C de M 1584 and 1588. 27 Of those who registered, almost
all gave their street and residence (44 of 47). For names of co-habitants:
McCarthy, “Prostitution, Community, and Civic Regulation,” 224–25. 28 A total
of twenty-seven (75 percent) of the thirty-six women who lived on Campo di Bovi
identified their homes: five lived in the “casa” of Messer Filippo Scranaro,
and the rest lived with two or fewer other prostitutes. A total of thirty (87
percent) of the thirtyfive women who registered on Senzanome identified their
homes: six lived in the “casa” of Giulia di Sarti, called l’Orba (the Blind),
who was not registered, and four lived in the “casa” of Giovanni Pietro the
shoemaker. Otherwise, all the rest lived with two or fewer other prostitutes. C
de M 1604. 29 C de M 1589 and 1597. 30 C de M 1597, 61 and 86 respectively; C
de M 1598, 95 and 142 respectively. 31 C de M 1601, 99, 78, and 176
respectively. 32 This was between 1588 and 1597. Ginevra registered once, in
January 1588, when she paid for a one-month license. C de M 1588, [np] “G”
section. In 1588, six registered prostitutes lived with her, in 1589 seven did,
and in 1594 and 1597 eight did. C de M 1588; 1589; 1594; 1597. 33 C d M 1589,
[np] “L” section; 1594, [np] “L” section. C de M 1599, 28. Ginevra was still
there in 1601, when Margareta Tinarolla lived in her home. See C de M 1601,
130.34 C de M 1594, [np] “P” section; 1597, [np] “P” section. C de M 1597, [np]
“C” section; C de M 1599, 28. 35 For her first registration, see C de M 1597,
[np] “D” section. 36 Eg., Gentile di Sarti, C de M 1601,
79; 1605, 100, and Domenica Fioresa, C de M 1604, [np] “E” section; 1609,
66–67. 37 Lucia
Fiorentina left Ginevra’s to serve in the house of a local scholar (“Signor
Dottore”). C de M 1589, [np] “L” section. Diana di Sacchi Romana lived in
Ginevra’s casa in January 1594, but moved twice more that year, to Borgo Polese
and then to Altaseda. C de M 1594, [np] “D” section. C de M 1594, [np] “L”
section, Lucia Fiorentina. It is unclear but possible that this was the same
Lucia who entered service in 1589. 38
Chojnacka, “Early Modern Venice,” especially 217 and 225. McCarthy,
“Prostitution,” 253–314. 39 See ASB, Ufficio delle Bollette e Presentazioni dei
Forestieri, Scritture Diverse, busta 1, “Statuti,” [np] fol. 8r. 40 ASB,
Ufficio delle Bollette 1549-1796, Filza 1604, [np] “Die 21 May 1604,” fol. 1r. 41 Vincenzo is described as
Francesca’s “cognatus.” Ibid., fol. 1r–v. 42 This permission was copied into
the 1586 register and the 1462 illuminated statutes: C de M 1586, [np] “Z”
section (28 June 1586); ASB, Ufficio delle Bollette e Presentazioni dei Forestieri,
Statuti, sec. XV, codici miniati, ms. 64, 28. 43 For Paleotti’s reaction, see
BUB, ms. 89, fasc. 2, Constitutiones
conclilii provincialis Bonon. 1586, fol. 95v, cited in Ferrante, “La
sessualità,” 993. 44 ASB, Ufficio delle Bollette 1549–1796, Filza 1601, [np]
“Decreto d[e]lle bolette” (November 20, 1596); Filza 1614, [np] “Dalla letura
delli statuti si cava che le Donne di vita inhonesta si possono descrivere nel
campione in 4 modi” (undated). 45 John Florio defines “amico” as “a friend, also a lover.” Florio,
Queen Anna’s, 24. See also Cohen, “Camilla la Magra.” 46 The suit was brought
to the Bollette. ASB, Ufficio delle Bollette 1549–1796, Filza 1601, [np]
“Arsilia Zanetti” (November 12, 1601). For a detailed study of Bolognese
registered prostitutes who took clients to the Bollette’s tribunal for debt,
see Ferrante, “‘Pro mercede carnale.’” 47 Pasulini bought her two six-month
licenses in July 1598 and January 1601. Arsilia’s son, Giovanni Battista, paid
for the other months. C de M 1598, 48; 1599, 3; 1600, 4; 1601, 4. 48 Archivio di Stato di Firenze (hereafter ASF),
Onestà, ms 1, ff. 27r–31v. Terpstra, “Sex and the Sacred,” 77. 49 Ludovico Pizzoli, the Bollette’s
esecutore, claimed that for three years Rossi had purchased her licenses
because he was having a continuous sexual relationship with her even while she
was having sex with other men: ASB, Ufficio delle Bollette 1549–1796, Filza
1606, “Cont[ra] Pantaselia Donina[m] al[ia]s de Salanis” (August 19, 1605),
fol. 1r. John Florio defines “amicítia” as “amity, freindship [sic], good
will.” Florio, Queen Anna’s¸ 24. The Bollette’s 1602 register confirms that
Rossi paid for her licenses in person as well as giving money to Pizzoli to pay
on his behalf. C de M 1601, 160; 1602, 154; 1603, 170.
ASB, Ufficio delle Bollette 1549–1796, Filza 1601, “Molto Ill[ust]re et
Ecc[ellen]te Sig[no] re” (May 14, 1601). 50 Cohen, “Balk Talk,” 101. 51 The record in the
register does not say why it was given for free, only that Pomilio “solvet
nihil.” C de M 1583, [np] “F” section. 52 These were Angelica Bellini, Caterina
Furlana, and Caterina di Rossi. C de M, 1624, [np] “A” and “C” sections. 53
Both in Ibid., [np] “C” section. 54 This was according to the curate of her
parish church. ASB, Ufficio delle Bollette 1549– 1796,
Inventionum 1601, [np] fols. 20v–21v (June 20, 1601; July 2, 1601). For her
sister Francesca’s registrations: C de M 1598, 56; 1599, 49; 1600, 68; 1601,
60. 55 ASB, Ufficio delle Bollette 1549–1796, Inventionum 1601, [np] fol. 19v
(June 28, 1601) and fol. 20r–v (June 30, 1601).56 ASB, Ufficio delle Bollette
1549–1796, Filza 1601, [np] “Malg[are]ta Sulfanela” (June 27, 1601). 57 ASB,
Ufficio delle Bollette 1549–1796, Inventionum 1601, [np] fols. 20v–21v (July 2,
1601). 58 ASB, Ufficio delle Bollette 1549–1796, Filza 1603, [np] (26 June
1602). C de M 1602, 21. The Convertite
confirmed this removal: ASB, Ufficio delle Bollette 1549–1796, Filza 1603, [np]
untitled (October 12, 1602). 59
See, for instance, BCB, Bandi Merlani, V, fol. 106r, untitled, begins “Non
essendo conveniente che presso li Monasteri j di Monache” (March 24, 1603). McCarthy, “Prostitution,”
131–97 60 Cohen, “‘Courtesans,’” 202. 61 “Vita et fine miserabile delle
meretrici” (“Life and Miserable End of Prostitutes”), ca. 1600, in Kunzle,
History of the Comic Strip, 275. Giuseppe
Maria Mitelli, “La vita infelice della meretrice compartita ne dodeci mesi
dell’anno lunario che non falla dato in luce da Veridico astrologo” (1692),
Museo della Città di Bologna, 2470 (re 1/425). 62 Cohen, “Honor and Gender,” especially 600–01.
Terpstra, “Sex and the Sacred,” 71, 79–80. 63 ASB, Assunteria di Sanità, Bandi (XVI–1792), Bandi
Bolognesi sopra la peste, 45, “Bandi Generali del Ill[ustrissimo] et
Reverendiss[i]mo Monsignor Fabio Mirto Arcivescovo di Nazarette Governatore di
Bologna,” (February 17, 18, and 19, 1575), fol. 2v; BCB, Bandi Merlani, V, fol.
64r, “Bando Sopr’al gioco, & Biscazze, alli balli nell’Hosterie, & che
le Donne meretrici non vadano vestite da huomo” (December 9, 1602). 64 Ibid. 65
Thomas Fisher Rare Book Library (hereafter Fisher), B-11 04425, “Bando generale
dell’Illustrissimo, & Reverendissimo Sig. Benedetto Card. Giustiniano
Legato di Bologna” (June 23 and 24, 1610), “Delle Meretrici. Ca XXVIII,” 60–61. 66 In
1565, Governor Francesco de’Grassi set the exclusionary zone at 30 pertiche
(approximately 114 meters), while in 1566 Francesco Bossi extended the zone to
50 pertiche (190 meters). See
Martini, Manuale di metrologia, 92. ASB, Legato, Bandi speciali, vol. 3,
fol. 16r (February 1, 1565); ASB, Boschi, b. 541 (February 1 and 8, 1566), fol.
115r. Florence reduced
its exclusionary zone from 175 to 60 meters in this time (i.e., from 300
braccia to 100): ASF, Acquisti e Doni 291, “Onestà e Meretrici” (May 6, 1561). Terpstra, “Sex and the Sacred,” 78–79. 67 These
convents were San Bernardino, Santa Caterina in Strada Maggiore, San Guglielmo,
San Leonardo, San Ludovico, Santa Cristina, San Bernardo, Corpus Domini, and
Sant’Agnese. Proclamations
also protected the new monastery of San Giorgio, the Benedictine monastery of
San Procolo, the college of the Hungarians, the Jesuits and their school, the
new church of Santa Maria Mascarella, and the shrine of the Madonna della Neve.
McCarthy, “Prostitution,” 131–97. 68
Zarri, “I monasteri femminili,” 166, 177. Johnson, Monastic Women, 235–37.
Fini, Bologna sacra, 14. 69 BCB, Bandi Merlani, V, fol. 106r, untitled, begins
“Non essendo conveniente che presso li Monasterij di Monache” (March 24, 1603).
70 One-third of
each fine was to go to the accuser, one-third to the city treasury, and
onethird to the esecutore. 71 In 1601, one woman registered on Bocca di lupo,
two on Capramozza, and four on Belvedere di Saragozza. In 1604, one registered
on Bocca di lupo, three on Capramozza, and one on Belvedere di Saragozza. C de
M 1601 and 1604. One of the women who lived on Belvedere in 1601 continued to
do so in 1604, while another had moved three blocks west to Senzanome, and a
third had moved across town to Campo di Bovi by the north-eastern wall. These were Vittoria Pellizani, Gentile di Parigi, and
Angela Amadesi, called “La Zoppina.” For Vittoria: C de M 1601, 204 and 1604, [np] “V”
section. For Gentile: C de M 1601, 74 and 1604, [np] “G” section. For Angela: C
de M 1601, 136 and 1604, [np] “A” section. 72 These were Camilla di Fiorentini,
who lived in the house of Caterina the widow, and Cecilia Baliera. C de M 1614,
288 and 39 respectively.73 See BCB, Bandi Merlani, XI, fol. 28r, untitled,
begins “Non essendo conveniente, che appresso li Monasterij di Monache”
(January 18, 1622). In 1624, four women lived on Altaseta and none on
Mussolina. 74 Guidicini, Cose notabili, vol. III, 179–80 and volume III,
346–50. 75 The proclamation clearly states that the order was made at the
insistence of the “Huomini della Madonna dalla Neve, Confraternità di essa, e
persone honeste di detta strada.” BCB, Bandi Merlani, X, fol. 128r (August 20,
1621). 76 These were published in 1587, 1602, 1608, and 1621. BCB, Bandi Merlani, I, fol. 449r, untitled, begins
“Devieto di affitare a persone disoneste nella contrada di S. Maria della Neve”
(April 26, 1587); ASB, Legato, Bandi speciali, vol. 15, fol. 198r, untitled,
begins “Essendo la Contrada di Santa Maria dalla Neve sempre stata Contrada
quieta” (January 31, 1602); ASB, Legato, Bandi speciali, vol. 17, fol. 225r,
untitled, begins “Havendo l’Illustriss[im]e Reverendiss[ime] Sig[nor]
Car[dinal] di Bologna pien notitia” (June 6, 1608); BCB, Bandi Merlani, X, fol.
128r, “Bando Contra le Meretrici, & Persone inhoneste” (August 20, 1621).
77 “non possa, ne possano, ne debbano sotto qual si vogli pretesto, a quesito
colore fermarsi, o star ferme per detta strada, sotto il portico, suso il
lor’uscio, o d’altri, o suso l’uscio dell’ Hostarie.” ASB, Legato, Bandi
speciali, vol. 17, fol. 225r (June 6, 1608). 78 “comanda espressamente all
GIULIA da Gesso, all DORALICE Moroni, alla LUDOVICA Guidi, & ad ogn’altra
MERETRICE [sic].” ASB, Legato, Bandi speciali, vol. 17, fol. 225r (June 6,
1608). 79 C de M 1609, 73, 121, and 151, respectively. 80 These were Agata
Martelli, alias Bagni, from Castel San Pietro and Lena di Stefani who lived in
the casa of Messer Domenico Bonhuomo. C de M 1614, 19 and 1624, [np] “L”
section. 81 BCB, Bandi Merlani, X, fol. 128r, “Bando Contra le Meretrici, &
Persone inhoneste” (August 20, 1621). Though Savelli did not specify which “Borgo Nuovo”
they should move to, in all likelihood he meant Borgo Nuovo di stra Maggiore,
which had no convents or churches on it. 82 Cohen and Cohen, “Open and Shut,”
67–68. 83 Cowan, “Gossip,” 314–16; Cohen and Cohen, “Open and Shut,” 68–69. 84
Cohen, “‘Courtesans,’” 204–05; Cohen, “Seen and Known,” 396–97. In a later
article Cohen argues that “[t]hough typically noisier and more abrasive than
feminine ideals would dictate, much of prostitutes’ street behavior was not
radically distinct; rather it fell toward one end on a spectrum of working
class practices.” Cohen, “To Pray,” 310. 85 Tommaso
Garzoni, Piazza universale di tutte le professioni del mondo, nuovamente
ristampata & posta in luce, da Thomaso Garzoni da Bagnacavallo (Venice:
Appresso l’Herede di Gio. Battista Somasco, 1593), 598. Available online from
the Università degli Studi di Torino OPAL Libri Antichi internet archive GIII446MiscellaneaOpal, cited in Cohen, “Seen
and Known,” 397, n. 18. 86 Ibid., especially
396–97 and 399; Storey, Carnal Commerce, 172–75. 87 “Mirror of the Harlot’s
Fate,” ca. 1657, reproduced on 278–79 in Kunzle, History of the Comic Strip:
Volume 1 and Storey Carnal Commerce, 37. Vita del lascivo (“The Life of the
Rake”), ca. 1660s, Venice, reproduced on 39–44 of Storey, Carnal Commerce. 88
ASB, Ufficio delle Bollette 1549–1796, Inventionum 1601, [np] January 22, 1601.
89 Ibid., [np] July 23, 1601. 90 Ibid., [np] January 22, 1601. John Florio
defines “chiavare” as “to locke with a key. Also to transome, but now a daies
abusively used for Fottere.” He defines “fottere” as “to jape, to flucke, to
sard, to swive,” and “fottente” as “fucking, swiving, sarding.” Florio, Queen
Anna’s, 97 and 194, respectively. 91 On the attraction of lawmen to streets
known for prostitution, gambling, and drinking: Cohen, “To Pray,” 303; Storey,
Carnal Commerce, 99–100. 92 The complainants referred to themselves as honorati
and gentilhuomini, curiali principali, and artegiani buoni e da bene. Storey,
Carnal Commerce, 91, n. 103. She dates the two letters from 1601 and 1624.93
For the vice legate’s order, as transcribed into the 1586 register: C de M
1586, [np], untitled, begins “Ill[ustrissim]us et R[everendissi]mus D[ominus]
Bononorum Vicelegatus in eius Camera” (June 28, 1586). 94 Cohen, “Seen and Known,” 409. 95 Storey, Carnal
Commerce, 1–2.Bibliography Archival sources Archivio di Stato di Bologna (ASB)
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Romagna. Adulteresses in
Catholic Reformation Rome Elizabeth S. CohenAdultery was no simple sexual
lapse. Intricately bound to the fundamental institution of marriage, it
threatened honor, family, and livelihood. Traditionally, this grave offense
merited harsh punishments like stoning, although by the sixteenth century these
had much softened. A sin, a crime, and a breach of contract, in early modern Italy
it could be prosecuted under several kinds of law. Beyond canon law’s jeopardy
for both spouses, under Roman law enshrining patria potestas, adultery was
overwhelmingly a wife’s transgression, to which, furthermore, she was presumed
to have consented.1 So, a vengefully passionate husband or kinsmen who killed a
wife found f lagrantly abed with a lover could claim immunity from prosecution
for murder.2 The adulteress herself figured ambiguously as a theme in Italian
paintings, prints, and stories. Nevertheless, neither law nor broader cultural
norms ref lected adultery’s complexities as social experience on the ground. To
juxtapose prescriptive and lived understandings and to test the crime’s
notoriety, we turn to judicial records. For contrast with our culturally framed
expectations and to glimpse the everyday worlds of most early modern people,
this essay reconstructs four stories from adultery prosecutions in the Roman
Governor’s court circa 1600. The particular crimes of these non-elite women and
men involved companionship and sex, but little else was directly at stake. My
accounts seek to represent both social dynamics and a vernacular culture of
sexuality accessible alike to the educated and the illiterate. I highlight a
cluster of adulteresses who cultivated not primarily instrumental, but rather
personal, alliances outside marriage. The lovers’ choices transgressed and had
consequences both at home and in the public courts. Nevertheless, their
misconduct was not radically out of step with an everyday culture of sexuality
that endured even in Catholic Reformation Rome. Adultery had a lengthy history
as a cultural, legal, and behavioral problem. From the twelfth century, an
ambivalent medieval literature on humanlove—from Andreas Cappelanus to Gottfried
von Strassburg—suggested that passion and marriage did not mix. Despite the
Renaissance emergence of more positive takes on sex, the notion persisted that
intense eroticism was seldom the business of husbands and wives.3 The church
still taught that marriage was the only licit setting for sex, while
discouraging the pursuit of pleasure for its own sake. The iconography of love
on domestic objects linked to betrothals and weddings promoted family policy as
much as private spousal gratification.4 Although married people may not have
behaved as they were told, they have left few words about sex. If conjugal
relations did often tend to routine, adultery could be easily imagined by
contemporaries, and by scholars since, as an agreeable alternative. Popular
histories have repeatedly featured swaggering Renaissance noblemen, including
prelates, who dallied sensuously with mistresses and fathered bastards. Their
female partners, who ranged from servants to gentlewomen, were often married,
and so adulteresses.5 A wife’s adultery posed problems for both her spousal
household and her natal family, but sometimes brought them benefits as well.
Under ancient Roman law still frequently cited in the Renaissance, uncertainty
about paternity and corruption of the lineage was one major cost.6 Adultery
also rattled the public honor of a patriarchal family that could not control
its assets, including the chastity and fertility of its women. These concerns
appear as conventional rhetoric, but it is far from clear how much they actually
drove Renaissance husbands’ retribution. Certainly, charges of adultery were
invoked to instigate violence against an inconvenient kinswoman and to cover
other, less high-minded goals. On the other hand, where doctrines of sexual
exclusivity could bend in practice, adulteresses might reap rewards rather than
punishments for their liaisons, especially with powerful men. For example,
Giulia Farnese, wife of the Roman baron Orsino Orsini and the mistress of Pope
Alexander VI in the 1490s, arranged a cardinal’s hat for her brother,
Alessandro, the future Pope Paul III.7 Even bastards could be absorbed and
their mothers supported. In the 1460s Lucrezia Landriani, married conveniently
to a Milanese courtier, bore four illegitimate children to the young Galeazzo
Maria Sforza before he became Duke of Milan and took a bride. Bearing their
father’s name and raised in his court, Lucrezia’s brood included Caterina
Sforza, the future indomitable Countess of Forlí.8 The husbands of these high-f
lying adulteresses managed their role, its perks and its costs, more and less
deftly. In Florence, the husband of Bianca Cappello, the mistress and later
wife of Grand Duke Francesco I, retaliated by intemperate womanizing of his
own, and died at the hands of his paramour’s kinsmen.9 Husbands did not take
adultery lightly, but there might be multiple stakes and more than just one
bloody end. The dark emotions of adultery—jealousy and anger—struck men and
women alike. Legends of aristocratic adulteresses killed in flagrante delictu by
vengeful husbands arouse pity, horror, and titillation in later readers.
Although the threat and the rhetoric surely circulated, documented historical
examples are few.10 More modest women, too, had reason to fear even unmerited
spousal violence.For example, in a miracle attested in 1522, the Madonna della
Quercia of Viterbo saved a woman mortally assaulted by a suspicious husband,
egged on by his mother.11 More peaceably, a Quattrocento necromantic recipe
promised that to make a wife “persevere in honest alliance with her husband.”12
Moreover, although adulterers were rarely prosecuted, women deeply resented
their husbands’ philandering. In the 1550s a pious Bolognese gentlewoman,
Ginevra Gozzadini, asked her spiritual director if she owed the marital debt to
her errant husband. Though reluctant to release his disciple from godly duties,
Don Leone Bartolini allowed her to decline if her husband refused to forgo his
“public adultery and also grazing on his wife like a pig and not a
Christian.”13 Renaissance Italian visual and literary culture depicted four
roles in adultery’s drama: the wife; the husband or cuckold; the lover; and the
chorus of the public. Though shadowed by misogyny, views of women were mixed.
Ancient and medieval texts widely posited female propensities to falling in
love and to undisciplined and mercenary carnality. Beauty, coupled with fickle
mind, made women at once temptresses and easy prey to seducers. These risky
frailties in turn justified tightly constraining rules. In parallel, novelle,
poetry, madrigals, and commedia dell’arte evoked both woe and delight with
representations of love and romantic adventure. Magic, too, offered women and
men ways to attract and bind a lover.14 Mainstream cultural norms often lumped
non-conforming women together as sexual transgressors. Yet prestige and class,
singled out some for celebration. Thus, as whores, prostitutes stood for the
obverse of female virtue, but courtesans, especially those dubbed
counterintuitively “honest,” earned renown among elite men for their manners
and cultural finesse. Even Saint Mary Magdalene appeared in paintings as the
brightly dressed, or undressed, playgirl who was the foil to her model
penitent. The adulteress partook of this generic bad girl, at once attractive
and corrupt, but her jeopardy under law invited ambivalence. For example, many
early modern artists represented the Gospel story of the woman “taken in
adultery.”15 Sixteenth-century Italian paintings usually depicted a beautiful,
young woman, thrust by the Pharisees’ heavy legal hand to stand alone before a
crowd to be judged. Although conventional language suggested that she was in
some sense caught or trapped, she was still deemed to have consented to dire
offense. Viewers would hear Jesus first chide her persecutors, “Let he who is
without sin cast the first stone,” and then tell her to go and sin no more. All
were sinners, not least the adulteress, but law must not trump Christian mercy.
Among the men’s roles, not the male adulterer nor the wife’s lover, but rather
the husbandly cuckold claimed a share of cultural preoccupation. The
aristocratic choice between familial vengeance or instrumental accommodation
often came down on the latter side. Instead of destroying the adulteress, the
cuckold had his reasons for complacency. In visual imagery, art historians have
shown betrayed husbands responding as much with dismayed forbearance as with
hot ire. Comparing paintings of Joseph, the helpmate of the Virgin Mary, and
Vulcan, the spouse of Venus, Francesca Alberti explained how the aging husbands
ofexceptional wives, though vulnerable to mockery by artists and viewers,
served divine ends.16 Louise Rice tracked Italian depictions of the cuckold
from a nasty late fifteenth-century allegorical engraving through sixteenth-century
literary parodies from Aretino and Modio, and finally to Baccio del Bianco’s
drawings. These last offered whimsically ironic scenes that normalized both the
cuckold and the adulteress.17 Ambivalently allotting pleasure and agency to
women and complicating the revenge narrative, novelle offered socially more
varied cultural constructions of adultery. In the Decameron, Boccaccio
exploited these possibilities in more than twenty-five stories featuring
adultery that fancifully permuted its spousal roles.18 The married women of the
novelle, again almost always beautiful, pursued love and reaped their
adulterous pleasures with ambiguous culpability. At the expense of dull or
aging husbands, some wives schemed cleverly both to achieve their desires and
to elude discovery and punishment.19 Others, honest, virtuous, and alluring,
had to be tricked by would-be lovers into learning that sex outside marriage
was more fun.20 Lucrezia in Machiavelli’s Mandragola found similar fortune.
Although female delight was only a means to an end in the Decameron’s elegantly
ironic lessons, a more literal reading of the stories at least gave a space to
imagine wives’ extra-domestic enjoyment. Boccaccio’s cuckolded husbands reacted
variously to adultery’s challenges to honor and to its remedies in law. In Day
4, Story 9, a gentlewoman let herself fall to her death after her vindictive
husband fed her the heart of her paramour. Explained the woman, since she had
given her love freely, she was the guilty one and not the lover. In a lighter
vein, Day 3, Story 2 parodied the narratives of murder in f lagrante and, less
directly, of Christ forgiving the adulteress. A king, discovering his wife and
a groom asleep together, cut the man’s hair to mark his guilt. When the lover
woke, he scotched his jeopardy by similarly tonsuring other servants. In the
end, the king, rejecting a petty vendetta that would broadcast his dishonor,
announced cryptically to his assembled entourage: “He that did it, do it no
more, and may you all go with God.”21 In Day 6, Story 7, a hapless husband,
fearing penalty if he killed his adulterous wife himself, hauled her before the
public court, where, by statute, she faced a sentence of death by fire. Unlike
the Gospel’s submissive adulteress, the respected Madonna Filippa staunchly
defended herself with two claims. First, as in the tragedy of Day 4, she did it
for her “deep and perfect” love for Lazzarino. Secondly, having gotten her
husband to agree that she had always satisfied his every bodily wish, she asked:
“what am I to do with the surplus? Throw it to the dogs? Is it not far better
that I should present it a gentleman who loves me more dearly than himself,
rather than allow it to turn bad or go to waste?” The gathered populace of
Prato greeted this charming riposte with approving laughter and, at the judge’s
suggestion, altered the harsh statute to punish only adulteresses who did it
for money.22 Christian rules as implemented through ecclesiastical courts also
ref lected more everyday cultural norms. Although by medieval canon law both
spouses owed the marital debt, in customary practice expectations differed for
husbandand wife. As historian Cecilia Cristellon shows, the church courts of
preTridentine Venice aimed less to police sex than to stabilize marriages and
to minimize scandal.23 Many proceedings, often brought by women, sought to
formalize separations or annulments of couples who had long since parted
company. Adultery by wife or husband was a charge to blacken character but was
seldom advanced as the source of a broken marriage.24 In fact, among the lower
orders, adultery was a common product of widespread, informal serial monogamy.
Finding themselves for various reasons without present spouses, people readily
took up new heterosexual partnerships. Although adulterous, such concubinage,
sometimes with a formal blessing that made it bigamy, was often marriage-like
and, in the absence of contrary evidence, usually accepted by the lay
community. In the face of these popular habits, fifteenth-century church courts
worked to sharpen the boundaries of marriage, and the Council of Trent’s
legislation assimilated concubinage more and more to prostitution.25 Even so,
ecclesiastical judges continued less to punish adulterous sex by itself than to
seek better moral and spiritual discipline around marriage as a whole. Let us
turn now to Rome at the end of the sixteenth century to gauge the moral climate
and social textures in which our everyday adulteries took place. For some
decades Catholic reformers had worked to burnish Rome’s reputation as a fitting
capital for a resurgent church. Issuing repeated regulations (bandi ) to
suppress blasphemy and vice, local authorities particularly targeted gambling
and adultery.26 Yet these official pronouncements better registered moralistic
concern than they energized a thorough cleansing of the civic body. Parallel
rules sought to constrain the practice of prostitution, although that trade and
fornication by the unmarried were transgressive but not criminal. The magistrates’
concerns turned mostly on guarding sacred sites from taint and restraining
violence and disorder by prostitutes’ clients. Yet enforcement of decrees
around illicit sex remained sporadic. Pius V’s ghetto for prostitutes of the
late 1560s at the Ortaccio did not last long as either structure or policy.
That moment was the reformists’ exception rather than the trend. The early
sixteenth-century celebrity of Rome’s honest courtesans had certainly waned,
but in 1580 the gentleman traveler Montaigne was still keen to admire and visit
their kind.27 More generally, the historian of crime Peter Blastenbrei
concluded that, for two decades immediately post-Trent, Rome was de facto quite
accommodating of heterosexual irregularities and sometimes attracted couples seeking
to escape sharper discipline elsewhere.28 All told, by 1600, reform in the
papal city had subdued the Renaissance culture of f leshly pleasures, but
effective suppression of non-marital sex was scarcely true on the ground. The
labyrinth of Rome’s institutions and, especially, the mobile demography of its
residents consistently subverted the religious and moral aspirations of its
leadership.29 The city’s population swelled, from 35,000 in 1527, after the
catastrophic Sack by Hapsburg imperial troops, to around 100,000 in 1600.30 Few
people were native Romans. Visitors and migrants f lowed in—men and women, of
all social ranks from ambassadors and nobildonne to pilgrims, cattledrivers,and
servants. Many also left town. In a f luid residential geography, most people
rented their accommodations and often moved house. Although many households had
a nuclear core or its remnants, complete families were fewer than in many
cities.31 Lodgers and informal clusters of housemates were common. People also
changed jobs frequently, and some worked in one part of the city but, regularly
or occasionally, ate and slept elsewhere. As a result, ordinary Romans had
repeatedly to renegotiate the personnel and terms of daily life. Furthermore,
Rome’s sharply skewed sex ratio yielded distinctive economic and marital
dynamics. The urban population counted, roughly, only 70 women for every 100
men. Celibate clerics were not the primary culprits. Many of the surplus men
came to the city to provide for the needs and comforts of a courtly society, by
serving in great households of prelates or secular lords or by supplying
goods.32 With males doing much of the domestic work and without a major textile
industry, the market for female labor in turn was weak. Of the many men, some
married in Rome to help establish themselves, but others had wives elsewhere,
or were young and not ready to settle down.33 Although some, nubile, women
found husbands readily, many others were left to improvise when fathers died or
spouses left town for shorter or longer absences. Typically, they struggled to
live piecemeal from laundry, spinning, and sewing. As in Venice, concubinage
was common. Prostitution, too, though never as rampant as some hysterical
reformers claimed, was another, potentally better paid recourse. Often
informally and intermittently, younger, more presentable or gregarious women
offered mixes of sexual, social, and domestic services to a shifting contingent
of unpartnered men, and to some husbands as well. As a concubine or prostitute,
a married woman faced legal jeopardy for adultery. When a husband did not, as
obligated, support his wife, she had to find alternatives. Sometimes, he had
wasted the dowry. Often, he had been long away, having intentionally or not
abandoned his wife. A woman, in turn, unknowing if her spouse had died, often
proceeded as if he had and set up new partnerships. In the absence of contrary
information, neighbors tended to presume legitimacy for couples who lived
appropriately, including taking the sacraments at church. Nevertheless, married
women living as prostitutes, concubines, or even bigamist wives were liable, if
denounced, to prosecution. The discipline and prosecution of adultery in early
modern Rome has left only erratic traces. No trial records survive from the
tribunal of the Vicario, who bore many of the city’s episcopal functions for
the pope. 34 As an offense of “mixti fori,” however, adultery sometimes came
before the criminal courts.35 Killing women for honor was rare, especially in
the city, and the ferocity of the ancient law had attenuated. Going to law,
though risking unwelcome publicity, became more common, even for noblemen.36 In
the 1580 edition of Rome’s Statuta, carnal and associated crimes occupied a
brief three pages and mostly specified due punishments.37 In practice, these
penalties were often negotiated down, so the statutory guidelines are
interesting mostly as a ref lection of judicial thinking and broader cultural
values. This section began with sodomy and a tersepronouncement of death by burning.
Next, a longer paragraph, De Adulterio e incestu, spoke first of “adultery with
incest,” before turning to “simple adultery.” For this last, punishments were
calibrated to the woman’s honesty and the man’s social rank. For sex with an
“honest” wife, a plebian man faced a hefty fine of 200 scudi and three years of
exile. A gentleman owed double the fine and the exile, and a baron triple.
Notably, this scale of penalties targeted the common circumstance of
high-status men making alliances with women of lower rank. On the other hand,
the chance that even a middling family would successfully haul a nobleman into
court was slim. Continuing, the statute declared that if the wife was poor and
“inhonesta, but not a public prostitute,” the penalties were halved.38
Reputation ( fama) in the neighborhood legally determined a woman’s
“honesty.”39 At the same time, where early modern criminal law recognized that
virgins might resist forcible def loration (stupro), wives were still held
complicit in adultery.40 Thus, every proven adulteress was, in principle, to be
sequestered for correction in a casa pia for errant wives (malmaritate), where
her husband or family paid her expenses. From the later sixteenth century,
adultery came before the Governor’s court by two routes. By legal tradition,
reiterated in the Statuta, sexual crimes involving respectable women received
public intervention only when brought by a kinsman with honor at stake.
Institutional justice, seeking to promote itself and to tame the violence of self-help
vendetta, encouraged this recourse with some success. Thus, husbands initiated
many of the Governor’s adultery trials, although typically with a keen eye to
retaining spousal property.41 On occasion, angry women prosecuted their
husbands for adultery.42 To note, the Governor’s criminal court in general took
seriously women’s complaints, even without male backing. Their testimony as
accused or witness, usually recorded under the same intimidating circumstances
as men’s, bore analogous weight. Especially for offenders from the lower social
ranks, adultery also came to the court’s attention by an investigation ex
offitio, on the state’s initiative. Usually, a secret report by a mercenary spy
or grouchy neighbor launched the case, followed by a police raid.43 Such
arrests were often handled by summary justice that imposed a fine and issued an
injunction against further misconduct.44 A few cases led to full trials, and my
stories here of “simple adultery” are among them.45 Although these examples
were not formally typical, they involved ordinary people getting into
relatively routine kinds of trouble. Bodies and honor were at stake, but
neither money nor property were central for either husbands or wives. All the
women had engaged actually or potentially in sex with men of their own choosing
outside the bonds of marriage. From the tales of these willing adulteresses who
ended up in court, we can learn about a range of possibilities for extramarital
adventures and about the narratives and discourses that explained them and
hoped to extenuate culpability. These women, though several years married, were
often young. In other Governor’s court trials around f lawed marriages the
wives typically complained of mistreatment to justify their straying. In none
of these four stories, however, did that rhetoric appear. The husbands, when
theysuspected or learned what was afoot, were angry, but the trials were not
about ending a marriage. The lovers, themselves unmarried, were among the many
unattached men in Rome, and met the adulteresses through family and local
connections. Also telling are the ways that neighbors and colleagues took part,
both in the trysts and in their discovery and discipline. In my first two
adultery stories, unhappy husbands tried, more and less cannily, to corral
their wandering wives. For both, events transpired close to home. In the first
case, the spouses spoke of Tridentine teachings to repair a troubled marriage.
The pastoral discipline had failed to work, however, and the next time the irate
husband resorted to self-help, seriously beating his incorrigible wife. The
domestic violence brought the problem to public notice. In the second story,
the husband confronted his wife with her misconduct reported by neighbors. When
she faced down his efforts at proper spousal correction and still continued to
roam, the husband turned for help to the ecclesiastical and public authorities.
They, in time, intervened, but notably declined to rush into a private matter
without good cause. The first tale provocatively mixed elements of Boccaccio
with Catholic reform teaching to the laity. A very short trial from May 1593
recounted adultery trouble that exploded within the cramped premises of a fruit
and vegetable seller in central Rome.46 After the beleaguered husband,
Hieronimo, had resorted to self-help, the resulting domestic violence led an
unnamed informant to alert the police. In this instance, probably because the
wife, Caterina, lay injured, instead of collecting testimony at the prison, the
notary first hurried to the respectable shopkeeper’s premises to interview both
spouses. Husband and wife testified immediately in the heat of events and
again, later, in jail. The would-be lover, the shop assistant Leonardo, nimbly
decamped before the law arrived. As was common for many city dwellers,
Hieronimo Ursini from Milan kept shop on the street f loor and lived upstairs
with his wife, Caterina, but evidently had no children. Two garzoni (shop
assistants) slept in an adjacent room. The fruitseller had good reason to
suspect his young wife. By his account, Caterina, whom he spied often f lirting
in the window “with this one and that one,” had repeatedly tried his patience.
Worse, he once had caught her at her mother’s house, “almost in the act” of
having sex with a tavern keeper. Nevertheless, Hieronimo averred piously, “I
forgave her, and she promised to do no more wrong, and we confessed together to
the parish priest and took communion, and I took her back and led her home,
pardoning everything and keeping her always as well as possible” (ff. 1125r–v).
Portraying himself as a pious and forgiving husband, Hieronimo sought to
meliorate the court’s view of his later, less irenic, behavior. The testimony,
which likely was approximately true, shows us a man of modest status deftly
invoking good Catholic teaching. Caterina in turn confessed, “Truly, I did
wrong (torto) to do what I did to my husband, because I once fell into error
(errore) at my mother’s house, where I had sex with Giovanni Angelo the tavern
keeper, and even so, my husband forgave me and took meback into the house” (ff.
1128r–v). Here she acknowledged not only Hieronimo’s forbearance, but also her
own inclinations to illicit pleasure. Hieronimo’s jealousy thus primed, on a
May morning he climbed early out of the bed that he shared with his f
lirtatious wife. According to his testimony, he intended to go to a garden on
the edge of the city to cut artichokes for the shop. He tried to rouse his two
garzoni who were sleeping in another room. One got up, but Leonardo, also from
Milan, claimed to be sick and would not rise. Suspecting the lay-a-bed of
setting a “trap,” Hieronimo sent the other assistant out to collect the
produce, but he himself slipped into the shop and hid behind a barrel. After a
while, Leonardo entered the shop, “sighing,” according to the hidden Hieronimo,
“an amorous sigh.” A few minutes later, Caterina appeared, asking where her
husband was. “Gone to cut artichokes,” replied Leonardo. Immediately, said
Hieronimo, Caterina began to adjust the garzone’s ruff ( fare le lattughe), and
quickly the two became playful and kissed each other. The husband, seeing that
“Leonardo wanted to lift her skirts and do his thing ( fare il fatto suo),”
burst out of hiding shouting, “Oh traitor, oh traitor, you do this to me!”
Seeing his master thus enraged, Leonardo, expediently, slipped out the shop
door and disappeared from the story. Caterina retreated hastily up the stairs,
and Hieronimo surged after, beating her with a broomhandle, a domestic weapon
of choice for women as well as men, with his fists, and with his belt. So
incensed was he that he pinned her down with his knees on her belly and then on
her shoulders, while hauling on her braids, so that he left her “as if dead,”
swollen, bloody, and with bruises “blacker that your Lordship’s hat”. Hieronimo
volunteered all these details, and one suspects that he may have shocked even
himself with his ferocity. Caterina’s tale of the putative adultery and its
sorry aftermath provides another perspective. Not surprisingly, she presented
herself as aggrieved and “mistreated.” Nevertheless, she reported a similar
account leading to the f lirtatious exchange with Leonardo. Her husband, having
left early without a word, she rose two hours later. Going into the next room,
Caterina rousted Leonardo to get up and open the shop, while she swept. When
she went down for a basket to hold the sweepings, she found Leonardo, wrestling
with a pair of sleeves. He asked for help in attaching them, and the two began
laughing as they struggled with the laces. Just then, Hieronimo sprang out and
began to assault his wife. Confirming Hieronimo’s confessed details and adding
blows with the head of a hatchet, Caterina claimed that he wanted to kill her.
But, “please God,” he had not (f. 1125v). Later, pressured by the court at a
second interrogation, the wife admitted to some greater provocation of her
husband. In this version, as she came into the shop, Leonardo asked that she
help lace his sleeves and moaned about not feeling well. She joked that he was
not going to die, and they began to play so that, as in Hieronimo’s account,
the garzone had kissed her “lustfully (lusuriosamente)” on the cheek and she
responded in kind (f. 1128r–v). Though more theatrical than some tales, this
domestic drama had several points in common with other neighborhood adulteries.
First, illicit relationssprouted very close to home. These were the
settings—through work and domestic propinquity—in which wives were likely to
meet other men. Perhaps surprisingly to us, these were also the spaces in which
adultery—its initiations and often its consummations—took place. People
understood the risks and costs of getting caught; at the same time, privacy,
such as we imagine it, was simply not a reality for most people. While married,
Caterina had practiced serious f lirtations first in her mother’s house and
then in her husband’s, with one of their live-in employees. Even if no real sex
had transpired with Leonardo, Caterina saw the wrongful pattern of her conduct.
She evidently enjoyed the play and appreciation of her guilty encounters, but
she gave little sign of personal feelings for her lovers. In contrast, there
does seem to have been some commitment, however f lawed on both sides, between
the spouses. While we may doubt that Caterina changed her ways, she did express
a sense of responsibility and a belief that she should make peace with her
husband. The brevity of the trial suggests that the magistrate was content to
dispatch the matter quietly. Both spouses had to answer for their
transgressions— Caterina’s sexual misconduct and Hieronimo’s excessive
correction.47 The second story of adultery is the only one of the four where
the husband himself brought his private troubles to the authorities.48 For more
than six months, Bartolomeo from Genoa, alerted by friends, investigated
suspicions and then sought to correct his errant wife, Isabetta from Rome. He
had tried several times in previous months to enlist the help of the Vicario’s
ecclesiastical tribunal, but in vain. Recently, however, he had procured a
warrant, probably from the Governor’s court (ff. 832r–v, 834r). So, a police
patrol met Bartolomeo outside the building where the lovers had been seen and
at his direction made arrests that led to the trial.49 Events took place in a
shared neighborhood and within a community of workers, several of whom
testified. In this slightly larger, but still face-to-face social terrain,
friends and neighbors, notably men this time, had a crucial role in managing
their comrade’s disarray. On Saturday, October 22, 1604, right after the
arrests, Bartolomeo, coachman to a Monsignor Dandini, complained formally
against his wife and Francesco Cappelli from Florence (ff. 831r–v). Bartolomeo
had married Isabetta six years earlier; although native Roman women were few,
they often married men from outside who sought to establish themselves in the
capital. It was a second marriage for Isabetta, who had a grown stepson and a
son who lived together in another neighborhood (f. 840v). Bartolomeo lived with
Isabetta and their young son near San Pantaleone in the city center. The
accused lover, a twelve-year resident of Rome who served as coachman to another
churchman, the Archbishop of Monreale, worked from a stable nearby.
Bartolomeo’s complaint charged Isabetta with spending “unusually much ( piu
dell’ordinario)” time with Francesco. According to reports from several men,
including a third coachman, while Bartolomeo lay on his sick bed, Isabetta came
and went late in the evening from the stables where Francesco worked. Once
healthy again, Bartolomeo berated his wife for her visits and threatened her
with arrest and public whipping (f. 831r). She, however, denied all charges and
challenged her husband to do his worst(f. 831v). Nevertheless, Bartolomeo
asked his friends to spy on her movements (ff. 833v–834r). One morning
Bartolomeo’s nephew brought word that Isabetta had been spotted a few streets
away going with Francesco into the Palazzo de Picchi. Bartolomeo sent a
messenger to alert the city police. When they arrived, Bartolomeo told them to
arrest Francesco, then descending the stairs. The husband entered the building,
collected Isabetta, and sent her, too, off to jail (f. 831v). Note that the
Governor’s police were willing to act, but left it to the respectable husband
to hand over his wife. After the arrests, neighbors and colleagues testified to
having seen Francesco and Isabetta often together over many months and hearing
talk in the piazza of their being lovers. One man observed her three or four times
in the last month taking advantage of walking her son to school to stop to talk
with Francesco in the courtyard of the Massimi family palace (f. 837v). Another
neighbor, Alfonso, intervened directly. Because, he said, Isabetta was his
commare, his spiritual kinswoman, he had invited her a month earlier to his
house. There, with his own wife present, Alfonso told the wayward Isabetta of
the rumors that she was in love (inamorata) with Francesco and having sex with
him. Alfonso urged to her to smarten up (stesse in cervello) and amend her
ways, because her husband knew and had a warrant to send her to jail, and
because it dishonored Alfonso himself, who had helped marry her so respectably
(ff. 834r–v). In their early testimonies, the lovers took different tacks. The
unattached Francesco downplayed the whole business. He acknowledged, as did
Isabetta, that they had known each other in the neighborhood for three or four
years. Yet Francesco dismissed her presence in his room or any adulterous
reasons for it, “I cannot know the heart of that woman or why she came up” (f.
835v). Isabetta, pressed hard through several interrogations, tried
ineffectually to parry the court’s questions. She garbed herself conventionally
as a dutiful housewife who minded her own business and seldom went out: “I have
to keep working if I want to live” (f. 841r). Accordingly, she implausibly
denied knowing local geography; then, insisting that she had never set foot in
the stables, she fudged the meanings of being “inside” a place (f. 839r). She
invoked her own good name, though in an elaborately conditional mode: “What do
you imagine, your Lordship, if I had gone out while my husband was sick, that
would have been a fine honor from me” (f. 839v). Blaming her neighbors for
their spiteful testimony, she invoked the chronic enmities of local life: “what
fine witnesses are these? this is how they repay the courtesies and good will
that I have used with them” (f. 843r). Later, however, she backtracked on some
of these claims with a pathetic tale of going out at night to fetch some greens
to feed the ailing Bartolomeo. Passing by the stable’s open door, she said,
Francesco had called out to her, “‘how is your husband?’ I, in tears, answered
that the doctor offered little hope, and then Francesco responded, ‘look, if
you need anything, be it money or anything else, just ask’” (ff. 843r–v). Spun
this way, the errant wife’s visit to the stable got folded into a stirring
picture of her desperate efforts to help her husband and of the fellow coachman’s
sympathetic offer of aid.Near the end of the trial, the accused lovers,
confronted with repeated testimony to their private meetings at the stable and
in the palazzo, were pushed to address the presumption that they met for sex.
As a judge said in another trial, “solus con sola, one does not presume they
are saying the paternoster.”50 When pressed, Francesco exclaimed, “Your
Lordship, I will take 100,000 oaths that I had no carnal doings with Isabetta!”
He continued, “I can show your Lordship that only with great difficulty can I
go with women, and when I do, it is rarely and to my great injury (danno),
because four ribs got cut by a Turkish scimitar when I served as a soldier on
the galleys of the Grand Duke” of Tuscany (f. 849v). Here we have detail so
baroque that we may have to believe it. Francesco aimed to suggest, with
timeless logic, that his encounters with Isabetta were not, actually, sex.
Whatever it was, however, he feared culpability and had tried, with various
moves, to def lect it. Interestingly, Isabetta’s final remarks also denied a
sexual relationship by alluding to Francesco’s behavior. In her words, “if he
were as proper (netto) with other women as he is with me, he would never have
had sex with any woman.” Then, reaffirming her veracity, she concluded with a
shift to a rhetoric of intention and sin, “If I had done wrong (errore) and if
Francesco had sex with me, I would say so freely and ask for forgiveness, but
because I did not do it, I cannot say I did” (ff. 850v–851r). Much more was at
stake for Isabetta than for her lover. Knowing well that, in sneaking around
while her husband was ill, she had erred in the eyes of her peers, she did not
counter Bartolomeo’s charges with complaints of mistreatment. Yet she stood on
her word that she could not confess a lie. There the trial record ended with
the usual legal instruction that both accused parties be released into the
jail’s public rooms (ad largam) with three days to prepare a defense.
Accumulated circumstantial evidence, rather than catching lovers in the sexual
act, was sufficient for neighbors and, in turn, their publica vox et fama
attesting to the offense had weight in court. Nevertheless, perhaps fearing
retaliation, people appear not to have turned each other in too quickly. Once
an adulterous coupling became common, local knowledge, a friend or associate
might assay an informal warning to wife, husband, or lover. Consensus likely
deemed these matters family business, better handled privately and with minimal
scandal. In this case, Bernardino not only chose official help, but had to
persist to get it. In two other stories private adultery and its public
prosecution unfolded in different circumstances. Here the adulteresses took
advantage of wider urban terrains when pursuing their romantic yearnings. The
husbands, although present in the city, were not principal players in bringing
the cases to court. Neighbors, on the other hand, took active part,
facilitating the alliances or tolerating them for some time, until a moment
arrived when someone alerted the authorities. These times, when the police
raided an illicit rendezvous, they acted ex offitio, on the newer legal premise
that the court could intervene directly, without a kinsman’s request, to ensure
order among the city’s lower-status residents. In a third episode of simple
adultery, prosecuted in January 1605, the husband, Giovanni Domenico, was in
fact the last to know. The short trial consists of apolice report and
testimonies from several neighborhood witnesses.51 Neither wife nor lover spoke
on record, but procedural annotations at the document’s end register their
choice not to challenge any of the witnesses. Most likely, the adulterers
accepted a summary decision that ordered them to pay fines and agree formally
not to consort any more. Giovanni Domenico di Mattei from Lombardy and his
wife, Madalena, lived on the Tiber Island with their two young children and an
orphan boy whom they kept “for the love of God” (f. 145v). Husband and wife
shared a business selling doughnuts from their home (f. 143r). Giovanni
Domenico also commuted daily across the city to Piazza Capranica to work as an
assistant to a doughnut-maker (ciambellaro) (f. 145r). The job required his
being away overnight, but every morning he returned to his family quarters,
evidently bringing pastries to sell. One Wednesday morning, Giovanni Domenico
came home to find that Madalena had been arrested, along with Pietro Gallo from
Parma, a twenty-five-year-old barber’s garzone who lived two doors down the
street (ff. 144r, 145v). According to the official report, a neighbor’s
denunciation had informed the authorities that “every night after four hours
(10 p.m.) Pietro habitually goes to sleep with Madalena” (f. 143r). Receiving
word again last night that the barber was there, the police raided the house
late on a chilly January evening. With professional savvy, the lieutenant
posted men to watch the exits before knocking on Madalena’s door, which she
opened after a few minutes’ delay. While a search inside found no man, a loud
noise overhead alerted the police to visit the roof, but in vain. They did soon
discover the barber in his nightshirt in his own bed, where he protested that
he had been checking the premises above on behalf of his absent landlord.
Unconvinced, the police led the two lovers off to jail (ff. 143v–145r). When
Giovanni Domenico came home to the unpleasant surprise of his wife’s arrest, he
learned that Pietro the barber, carrying a sword (a further offense), had been
in the house at night with Madalena. The cuckolded husband went immediately to
make a formal complaint and to demand, according to the protocol, the severest
punishments for Pietro, Madalena, and anyone with a part in “leading him to
her” (ff. 145r–v). The young orphan, Giovanni Santi, nicknamed Scimiotto
(Little Monkey), also testified then under his master’s auspices. The boy
explained that, during the four months that he had lived in the household,
Madalena had many times sent him to invite the barber to eat, and that, when
Giovanni Domenico was away, Pietro stayed to sleep. He shared the bed with
Madalena and the two children, while the young witness slept on the f loor in
the same room. The lover usually entered through the door, but sometimes
through a window belonging to a laundress (ff. 146r–v). During her husband’s
nightly absences and in plain view of the neighbors, Madalena had carried on
adulterously with, like the other women, a young, unmarried man who lived
nearby. The affair (amicizia) had been going on for as much as two years,
according to gossip in the local wineshop (f. 148v). A hatmaker who lived in
the house between the two lovers had for six months heardlocal “murmuring” that
Pietro was having sex (negotiava) with Madalena. In passing back and forth, the
neighbor had many times seen the barber in her house, their “talking and
laughing together publicly . . . sometimes in the morning,
sometimes after eating, sometimes toward evening” (f. 147r). Often, said the
hatmaker, other men also hung out convivially at the shop, eating doughnuts,
or, in season, roasted chestnuts (f. 148v). Giovanni Domenico must have been
around sometimes when such sociability, presumably good for business, took
place. Yet, about a month before the arrests, the hatmaker saw fit one day in
his shop to warn the young barber: “the people of Trastevere say you’re having
sex with the doughnut-maker’s wife; if you don’t straighten up, you’ll go to
jail.” When Pietro denied it, the hatmaker replied that it was not his
business, but that the barber had better mind his (f. 147r). Cesare the tavern
keeper had also challenged Pietro. Several weeks ago, Cesare had gone to
Madalena’s to borrow matches and found her eating with the barber and another
man. Seeing the tavern keeper, Pietro had slipped away to hide. Later that day,
Madalena’s small son came to Cesare’s house to get a light. Jokingly, he asked
the boy: “who was sleeping with your mother last night?” (f. 148r). Later
still, Pietro stormed into the tavern and began to threaten the host, saying
that he should take care of his own house and not speak of others, or that he
would get his head stove in. Cesare, figuring out how his words had passed from
the child to his mother and to Pietro, protested that he had only spoken in
jest (f. 148r). Although propinquity and opportunity during Giovanni Domenico’s
regular absences clearly favored the liaison, we must guess at what drew these
two lovers together. The unmarried barber could readily have found sex and even
a quasi-domestic companionship elsewhere among the city’s prostitutes. The
illicit pair seemed to enjoy each other’s company, alone together and also in
groups. In Rome where many men were on their own, taking meals in others’
houses, sometimes in return for a contribution in food or money, was not unusual.
Pietro’s sleeping over, especially when he lived so close by, was less
acceptable. Interestingly, though, no one called Madalena a whore or said that
she was in it for money. This suggests that there was something companionable
about the connection, and that may have colored local reactions, at least
initially. Some shift of neighborhood opinion in recent weeks, however, had led
the hatmaker to confront Pietro and the tavern keeper to make his tactless joke
to Madalena’s son. How, then, did the cuckolded husband not suspect? Seemingly,
none of the neighbors said anything to him. At least, when he came home to
discover the arrests, he hastily adopted a posture of righteous ignorance and
mustered shreds of domestic mastery by adding his complaint to the magistrate’s
file. Nevertheless, given local practices, the marriage probably muddled on.
The fourth case shows a different pattern of adulterous assignation.52 The
lovers had been acquainted through family connections for several years. The
older married woman, infatuated with a younger man, a cloth dealer, organized
their sexual trysts. Completely absent from the trial, the cuckolded husband
figured only as an angry specter in his wife’s mind. Here again, a neighbor’s
denunciationlaunched the official investigation. Testimonies from the two
lovers and from several women neighbors arrested with them confirmed and
extended the police report. On Saturday, March 23, 1602, in mid-afternoon, a
police patrol raided a modest upstairs room in the Vicolo Lancelotti near the
Tiber river. According to their lieutenant, an unnamed local informant reported
that a married woman had been meeting a lover there on Saturdays for some
months (ff. 1219r–v). The lodging belonged to Filippa from Romagna, a weaver
and the wife of Hieronimo Morini, though evidently alone in Rome (f. 1220r).
Two other women on their own, including Filippa’s commare Marcella, also shared
the staircase. On Saturday, hearing men barge into the building, the weaver was
able to warn the lovers, so that the police arrived to find the pair, both
fully clothed, the man sitting on the bed and the woman standing beside him.
But when the man rose, lifting his cloak from the bed, the lieutenant spotted a
“shape” ( forma) betraying the couple’s activity (f. 1219r). The woman, Livia,
was known to all present as the wife of Pietropaolo Panicarolo, a carpenter
from Milan (f. 1224v). Confronted by the police, she threw herself tearfully on
her knees and begged not to be taken to prison, because “this is the time” that
her husband would kill her. The man, Marino Marcutio from Gubbio, took an
officer aside, saying “I am a merchant” and offering money or whatever he
wanted in order to let them go, the woman in particular (ff. 1219r–v). But the
righteous policeman refused the bribe, bound the pair, and sent them to jail.
The adultery’s backstory emerged from the interrogations. Livia testified that
she had been married for twenty-six years, although she likely included a brief
first marriage contracted when she was very young (ff. 1225r–v). That husband
had died before she was old enough to go live with him, and probably she had
been wed soon again to Pietropaolo. In any case, in 1602 Livia must have been
at least thirty-five and maybe older. She lived with her husband, but, like Caterina
and Hieronimo in the first story, they had no children. Besides Livia’s fear of
Pietropaolo’s violence should he discover the adultery, we know nothing of
their relationship. As in the third case, the geography in this one spread out
across the center of the city. Livia lived currently not far from the Trevi
Fountain and was accustomed to moving good distances around the city on her own
(f. 1221v). Marino, a younger man, kept shop across town on a corner where the
street of the Chiavari met the Piazza Giudea (f. 1220v). Livia had come to know
Marino eight years before in her own home, where she nursed his seriously ill
cousin, who later died (ff. 1227r, 1229r). Marino had also shared recreation
and games with her husband, Pietropaolo, and the merchant’s parents had more
recently lodged in the carpenter’s quarters during the Holy Year of 1600 (f.
1229r). Through these domestic encounters, Livia had fallen in love with Marino
and had long strategized to meet him discreetly for sex. Livia had known Filippa
for two years, during which time the weaver, who worked on a loom in her room,
had made three cloths for the more aff luent carpenter’s wife (f. 1221r).
Filippa had visitedLivia’s house to collect yarn for the loom and to deliver
finished cloth, and Livia had called in the Vicolo Lancelotti, although it was
a good way from her home. So, bumping into Filippa at various spots around
town, Livia importuned her repeatedly for the use of her room to meet Marino
(f. 1221v). Though reluctant, Filippa eventually gave in to the woman who gave
her work. At risk of being charged as a go-between, the weaver said she had
refused any compensation, but Livia said that she had given Filippa five giulii
for the two recent assignations (f. 1227v). In Livia’s own words, she had
loved and been in love (inamorata) with Marino for years, and her infatuation
had propelled her to arrange a series of private encounters “not having
opportunity to enjoy him ( goderlo) in my house out of respect for my husband”
(f. 1225r). Livia and Marino both acknowledged having met privately a number of
times at Filippa’s room, and twice in the last week that was the focus of the
investigation. On the Monday before the arrests, the pair had had a rendezvous
at Filippa’s house. Duly chaperoned by a nephew, who left immediately, Livia
arrived first after the midday meal and joined the weaver in her room. Marino
appeared about a half hour later, bringing some collars for starching as a
standard cover story for his presence. After chatting brief ly, Filippa
withdrew and left the pair alone. Sometimes, the door was open during the
couple’s visits, but on this, as on another, occasion they had been locked
inside for about an hour (f. 1221r). When later the policeman asked Filippa
what the couple had been doing, she replied, “you know very well that when a
man and a woman are together, it is not licit to see what they are doing” (f.
1219v). Although all the women witnesses echoed the sentiment that Livia was in
love, it was not clear whether, when the couple next met on Saturday, they had
sex. Livia was angry with Marino, because she thought that he was chasing
another woman, and they had had words. She also insisted with dubious piety,
“on Saturday I don’t commit sin, not even with my husband (il sabbato non fo il
peccato, ne anco con mio marito)” (ff.1221r, 1225r). Although during the
arrests Marino had tried to protect Livia, under interrogation his story aimed
first to exonerate himself. He acknowledged that he had met Livia once before
Christmas, twice before Carnival, and another two times during Lent, but, he
insisted, only to talk. Making the implausible claim that he only sought the
carpenter’s wife’s help in order to secure a “simple benefice” for his brother
who was a student, he denied sex altogether (f. 1229v). Describing their
emotional bond, he notably cast the feelings in terms of Livia’s warmth toward
him, “she is a friend to me and loving because she has helped me (mi e amica et
amorevole perche mi ha fatto de servitii ),” referring to her nursing his
mother and cousin (ff. 1231v–1232r).53 To dislodge the lovers’ conf licting
testimony and to convict Marino, the court proceeded to torture the adulteress
in front of the merchant (f. 1234r–v). Using the lighter instruments of the
sibille that compressed the hands, this formal act of judicial stagecraft
intended, as in Artemisia Gentileschi’s case, to authorize the claims of the
sexually compromised woman.54 The tactic failed, nonetheless, to elicit a
change in Marino’s testimony that denied any sex, or touch, or kisses,or even
hearing that Livia was in love with him (f. 1236v). The judge probably did not
believe Marino, but legally his respectability and his adamancy held good
weight. Livia’s unknown fate, on the other hand, would have lain in part with
her invisible husband. If less dramatic than high culture’s renderings of
adultery, adorned by the heft of law, familiar biblical tropes, and colorful
narrative in paint and words, these everyday stories of wives seeking illicit
moments of love and fun have their own art and pathos. For example, there is
the coachman Francesco’s alleged sexual impairment due to a Turkish scimitar
injury. Or the hardworking doughnut guy cuckolded by the young barber. Or
Filippa the poor weaver, who got into trouble because her friend and employer
Livia wore down her resistance to playing hostess to a sexual rendezvous.
Paradoxically perhaps, the criminal court’s address to transgression here tells
us more about what really happened, and what happened to most people some of
the time than the great dramas of high art. Despite reformers’ efforts to
discipline marriage and sex, a customary culture that tolerated various forms
of heterosexual error persisted in Rome long after Trent. In these four cases,
only one husband sought the court’s help. In the others, neighborhood
informants alerted the authorities to a public disorder, but only after an
adulterous liaison had been known in their midst for some time. While the
Governor’s court prosecuted lovers as well as errant wives, the women usually
had more to lose, but also perhaps to gain. Even if unwise, some married women
broke the rules and went looking for love. What they found was usually close to
home so that their adventures took place under the eyes of a local community.
These neighbors knew often well before the law got involved and responded in
diverse ways. Adultery posed a social problem that demanded a solution, sooner
or later. Although the law had its own ambitions, in these sorts of everyday
misdeeds justice did not intervene with a devastating external discipline.Notes
1 Cristellon, “Public Display,” 182–85, summarizes Italian legal and customary
views of adultery. 2 Clarus, Opera omnia, 51b. 3 Besides essays in
Matthews-Grieco, ed., Erotic Cultures, see Bayer, ed., Art and Love, including
essays by Musacchio (29–41) and Grantham Turner (178–84). 4 Ajmer-Wollheim,
“‘The Spirit is Ready’” 5 McClure, Parlour Games, 36–38. 6 Esposito, “Donna e
fama,” 97–98, states this standard view. 7 Cussen, “Matters of Honour,” 61–67.
8 Lev, The Tigress of Forlì, 3–20. 9 Musacchio, “Adultery, Cuckoldry,” 11–34;
on Piero’s death 17–18. 10 On wife-killing by nobleman Carlo Gesualdo in
Naples, 1590, see Ober, “Murders, Madrigals”; on Vittoria Savelli in the Roman
hinterland, 1563, see Cohen, Love and Death, 15–42. Killings of noble wives not
caught in flagrante delictu often had motives linked to claims on property or
power rather jealous rage. 11
Esposito, “Donne e fama,” 47 48
49Elizabeth S. CohenGal, Boudet, and Moulinier-Brogi, eds., Vedrai mirabilia,
241. Kaborycha, ed., A Corresponding Renaissance, 172 + n. 19. Gal, Boudet, and
Moulinier-Brogi, Vedrai mirabilia, 251. Examples include: Titian (1510); Rocco
Marconi (1525); Palma il Vecchio (1525–28); Lorenzo Lotto (1528); Tintoretto
(1545–48); Alessandro Allori (1577). Alberti, “‘Divine Cuckolds.’” Rice, “The Cuckoldries.”
Boccaccio, Decameron. For example, Day 3, Story 3; Day 7, Story 2. For example,
Day 3, Story 2; Day 4, Story 2. Ibid., 241–46. My translation of the quote.
Ibid., 500–01. Cristellon, Marriage, the Church, 14–19, 159–90. For French
parallels, see Mazo Karras, Unmarriages, 165–208. Ferraro, Marriage Wars also
includes cases in secular courts, where issues of property, often pursued by
husbands, have greater visibility; yet women brought many more suits than men,
29–30. In the complaints, adultery was generally subordinate to other concerns,
71. Cristellon, “Public Display,” 175–76,
180–85, Scaduto, ed. Registi dei bandi, vol. 1 (anni 1234–1605), passim. Storey, Carnal Commerce,
108-14, 242–43. Blastenbrei, Kriminalität im Rom, 274–75. Cohen and Cohen,
“Justice and Crime.” Sonnino,
“Population,” 50–70. Da Molin, Famiglia, 93–95. Sonnino, “Population,” 62–64.
See also, Nussdorfer, “Masculine Hierarchies.” Da Molin, Famiglia, 243. The unexplained disappearance
of Vicariato tribunal records precludes Roman comparisons with Venice.
Marchisello, “‘Alieni,’” 133–83. See also in the same volume, Esposito,
“Adulterio.” Blastenbrei, Kriminalität im Rom, 273, n. 160. Statuta almae urbis
Romae, 108–09, for what follows. Forcibly
abducting prostitutes was a crime. Ibid., 109. Esposito, “Donna e fama,” 89–90.
Marchisello, “Alieni,” 137, 166–68; Esposito, “Adulterio,” 26–27. Alternatively, the legal
narrative for the charge of sviamento, leading astray, shifted more blame onto
the lover. For example, Archivio di Stato di Roma,
Governatore, Tribunale criminale (hereafter ASR GTC), Processi, xvi secolo,
busta 256 (1592), ff. 540r–62; see also, Blastenbrei, Kriminalität im Rom, 272,
275. For example, ASR
GTC, Processi, xvii secolo, busta 25, ff. 17r–26v; (1603); busta 91, ff.
1153r–1159r (1610). In parallel, the Statuta almae urbis Romae, 110, declared
that men keeping concubines were liable for fines of 50 scudi. Counts based on
small numbers of surviving records do not reflect behaviour or even patterns of
prosecution. Nevertheless, it may be useful to note that this type of “simple
adulteries” represent about a quarter of the adultery prosecutions between 1590
and 1610. ASR GTC, Processi, xvi secolo, busta 270, ff. 1124r–1128v. References
to specific folios appear in parentheses in text. The trial record ended with
the usual note that those charged had three days to prepare their formal
defense. I have found no record of a judgment, but it is likely that the couple
were fined. ASR GTC, Processi, xvii secolo, busta 37, ff. 830r–851r. The charge
preteso adulterio (appearance of adultery) carried a lesser burden of
proof.Adulteresses in Catholic Reformation Rome50 51 52 53ASR GTC, Processi,
xvii secolo, busta 36, f. 63v. ASR
GTC, Processi, xvii secolo, busta 44, ff. 142r–149r. ASR GTC, Processi, xvii
secolo, busta 17, ff. 1218r–1238r. The range of colloquial meanings for “amica” and
“amorevole” was broad. Here Marino used these words to indicate friendship and
affiliation, rather than romantic or sexual alliance. 54 Cohen, “Trials of Artemisia Gentileschi,” Archival
sources Archivio di Stato di Roma, Governatore, Tribunale Criminale Processi,
xvi secolo, busta 256 (1592) Processi, xvi secolo, busta 270 (1593) Processi,
xvii secolo, busta 17 (1602) Processi, xvii secolo, busta 25 (1603) Processi,
xvii secolo, busta 36 (1604) Processi, xvii secolo, busta 37 (1604) Processi,
xvii secolo, busta 44 (1605) Processi, xvii secolo, busta 91 (1610)Published
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Cambridge: Cambridge University Press, 2008.PART IISense and sensuality in sex
and gender. The case of the early seventeenth-century “lesbian nun” Benedetta
Carlini Patricia SimonsOn November 5, 1623, two Capuchin friars sent by a papal
nuncio finished their investigation regarding whether abbess Benedetta Carlini
was a valid mystic. An earlier, local study drawn up for Pescia’s provost in
1619 had been amenable to her claims. In July 1620, she became the first abbess
of the newly enclosed convent, a prestigious appointment that suggests belief
in her story. Yet Benedetta’s authority within the nunnery was not universally
accepted and she lost the support of the civic establishment, leading to the
new investigation by more distanced authorities. They decided that she had been
deceived by the devil because, according to evidence from disaffected nuns,
signs such as her stigmata were faked. New evidence also included the testimony
of the abbess’ assistant, Bartolomea Crivelli (often called Mea), who
unexpectedly told the men, in explicit detail, about sexual relations between
the two women. Most scholars were similarly surprised when Judith Brown
published the supposedly “unique” case in 1986, in Immodest Acts: The Life of a
Lesbian Nun.1 Responses were varied, the lengthiest being Rudolph Bell’s
evaluation in 1987, which argued that the nuncio was already determined to
silence Benedetta and that her subsequent lengthy imprisonment in the convent
was imposed by the nuns rather than external authorities, a claim refuted by
Brown.2 The details of the internal, civic, and ecclesiastical power plays
cannot be definitively known, but the sexual dynamics are clear. Over thirty
years later, it is time to reconsider this case, neither adhering to a
modernist notion of strict sexual identity nor relegating Benedetta and Mea to
the margins. In keeping with Konrad Eisenbichler’s ability to draw out erotic
implications from literary and archival evidence, this essay respects the
reality of the women’s intimacy and examines textual and visual materials in
order to situate them in their spiritual and sensual context. This case offers
specific details and terminology for what might be called corporeal spirituality,
the unequivocal coexistence of amorous language, sexual deeds, pious rhetoric,
and religious faith.3Since Benedetta’s visions entailed visitations from
Christ, whom she married in a public ceremony, and messages from angels such as
Splenditello, in whose voice she often spoke, Brown claimed the two nuns were
engaged in a heterosexualized affair: The only sexual relations she seemed to
recognize were those between men and women. Her male identity consequently
allowed her to have sexual and emotional relations that she could not conceive
between women. . . . In this double role of male and of angel,
Benedetta absolved herself from sin and accepted her society’s sexual
definitions of gender.4 Brown’s judgment associates male sex with masculine
gender, and in turn a presumed dichotomy between the two women is seamlessly
laminated onto their sex acts. However, this does not accord with either the
women’s physical actions, or with possibilities engendered by the sensual
spirituality of premodern Catholicism. The souls and f lesh of nuns were not as
neatly divided as a later, secular view imagines. Despite the Foucauldian point
that discourses of repression can generate the very thing they seek to silence,
the presumption of religious “purity” and feminized innocence has hardly
disappeared. Benedetta’s case remains nearly ignored in studies of European
religion or is cited brief ly with no new interpretation.5 It is seen as an
aberration on two counts: she was a nun with a sex life—considered an
oxymoron—and her sexual activity was with another woman—thought to be
impossible in her time and setting. Documented cases of nuns having sex with
clergy or secular men, as well as anti-clerical, fictional stories about such
conjunctions, are taken as ordinary, natural, feminine acts by women who were
supposedly frustrated in an entirely earthly way.6 But Benedetta, it seems,
must be a “unique” case, even “bizarre,” who assumed a male guise and cannot be
assimilated into religious history.7 My point here is to remove her from the
interdependent frameworks of deviance and heterosexuality, and to reintegrate
her into a religious context. Benedetta literally acted out what was usually a
world of visual and imaginary culture. Here I try to reconstruct a premodern
nun’s agency and the imagination of religious women, who were not necessarily
repressed victims with no recoverable history of any import. Nunneries were
loci of social and economic power, particular inhabitants inf luenced secular
women and male authority figures ranging from fathers to confessors, and some
women like Benedetta negotiated rich emotive lives for themselves. We tend to
think of nuns as women restricted by institutional confines and discourses that
denied them their bodies, but Benedetta’s story urges us to examine the
materiality of passion, of art, and of past lives. Only the report of the
Capuchins told of Benedetta’s sexual transgressions— f lirting with two male
priests as well as “immodest acts” with a woman—and only at the end of its
account.8 The inquiry concluded that her visions andecstasies were “demonic
illusions.”9 Along with her disturbingly erotic behavior, the inquirers were
concerned by their discovery that apparent signs of her special favor, the
stigmata, nuptial ring, and a bleeding crucifix, were all forged. The friars
integrated Carlini’s sexual behavior with her spiritual behavior—all were
sinful and diabolically inspired. In an important sense, we need to take this
contemporary contextualization seriously, understanding that Benedetta’s
visions were not utterly divided from her corporeal acts. The aspiring mystic,
then in her early thirties, had been having regular sex with Mea for at least
two years. Neither investigation was sparked byrumors of sexual sin, nor is it
clear how central that particular misconduct was to her lifelong imprisonment
within the convent.10 Benedetta’s story most resembles cases of what Anne
Jacobson Schutte has called “failed saints,” or what Inquisitors termed
“pretended holiness” (affetata santità).11 Sixteenth- and seventeenth-century
penance for a nun’s sexual sin ranged from expulsion or permanent incarceration
in the convent to just two years of penance there.12 No witnesses or other
evidence confirmed Mea’s testimony and if she had not made a voluntary confession,
no one could have uncovered the information. The demoted abbess Carlini herself
renounced her past and never acknowledged Mea’s claims. The unusually visible
sexual aspects may not be unique. Recalling her secular life of the 1670s, and
her enjoyment of men courting her, St. Veronica Giuliani later emphatically
interrupted one of her autobiographies. A sentence written in capital letters
alluded to imprecise errors, implicitly sexual: “I bore great tribulation for
the sins I committed with those spinsters and I did not know how to confess
them.”13 Cloistered women may have enjoyed undocumented but thoroughly physical
relationships in secluded spaces. From at least the twelfth to the seventeenth
century, incidents of same-sex eroticism within female convents are recorded.
Around 1660, nuns at Auxonne accused their mother superior of bewitching them,
of wearing a dildo, of kissing, and penetrating them with fingers.14 Sixteenth-
and seventeenth-century women in Italian religious refuges for convertite
(ex-prostitutes) and malmaritate (abused wives) became friends and in some
cases nearly half the inhabitants formed couples sharing rooms, where
“officials discovered women who were sexually involved with other women.”15
Close living and supportive conditions also obtained in non- or semi-cloistered
communities of pious laywomen. Bell’s critique of Brown usefully corrected
various errors, while nevertheless making new mistakes. His chief point was
that the male investigators “had no lack of imagination or conceptual framework
for describing love between two women” and that it was the nuns rather than the
Church officials who condemned Benedetta to life-long imprisonment.16
Certainly, she seems to have been a demanding, imperious abbess who could not
cope with the dissension her rule engendered, perhaps in part due to newly
instigated clausura. Brown’s label of “lesbian,” despite her careful
acknowledgment that it was anachronistic, provoked much criticism. One reviewer
of the book, using yet more historically inappropriate terms, insisted that
“Carlini is heterosexual or, more properly,bisexual in both her inclinations
and conduct.”17 Disagreements over labels and details should not distract from
the fundamental fact that physical, sexual contact took place between two nuns.
Too often, a series of dichotomies misinform discussions of sexual practices. A
binary between the mind and the body, the soul and its vessel, is often mapped
onto other seemingly concomitant divides, not only between masculine and
feminine but also the celestial and the mundane. The presumption is that
religious ideologies constantly repress bodily desires and only secular,
putatively modern, frameworks are capable of acknowledging material passion. In
a similar vein, a contrast is regularly drawn between “real sex” (whatever that
is) and “Romantic Friendships” amongst women. Both the abbess’s visions and her
sexual deeds were informed by conventions shaping the lives of all nuns as
brides of Christ at a time when dualism was not naturalized. Discussing the
exegetical tradition regarding the biblical Song of Songs as an allegory about
the soul’s union with the divine, E. Ann Matter noted that the text was “the
epithalamium of a spiritual union which ultimately takes place between God and
the resurrected Christian—both body and soul.”18 Benedetta’s mysticism links
her to a tradition of female spirituality “that made the body itself a vehicle
of transcendence. . . . Corporeal images were the stuff with which
nuns described their experiences.”19 Heterosexualization of the story is too
simplistic, too ignorant of complex issues related to gender dynamics as well
as intersex and transgender bodies. What Brown calls Benedetta’s “double role
of male and of angel” and “her male identity” was not a consistent performance
of masculinity. Speaking on occasion as an angel named Splenditello or as
Christ, the nun was a medium for the divine rather than for her “self ” in a
modern sense of individual identity, and none of her contemporaries, including
Mea, considered her male. During sex, neither seventeenth-century woman
believed the other was transformed into a man, and their sex did not
necessitate resort to “instruments” or dildos, devices that so obsessed
confessors. For two or more years, “at least three times a week,” when the
women shared a cell as mistress and servant, they had sex, in the day as well
as at night or in the early morning.20 Although Mea sought to protect herself
by claiming she was always forced, and a degree of intimidation or overbearing
insistence may well have been involved, she implicitly admitted pleasure.
“Embracing her,” the abbess “would put her under herself and kissing her as if
she were a man, she would speak words of love to her. And she would stir on top
of her so much that both of them corrupted themselves.” The women did much more
than engage in what Brown and Bell describe, using the dismissive misnomer, as
“mutual masturbation.”21 They touched each other until orgasm, in vigorous and
multiple ways, including actions that were not possible for a single person,
and had no need of a phallus. Rubbing or “stirring” their genitals together to
the point of “corruption,” they also manually penetrated each other and
actively used their mouths. Presenting herself as more passive, Mea recounted
how even during the day the abbess grabbed her handand putting it under
herself, she would have her put her finger into her genitals, and holding it
there she stirred herself so much that she corrupted herself. And she would
kiss her and also by force would put her own hand under her companion and her
finger into her genitals and corrupted her.22 A slightly later expansion of the
account accentuated Benedetta’s inventive pursuit of pleasure, saying that “to
feel greater sensuality [she] stripped naked as a newborn babe,” and “as many
as twenty times by force she had wanted to kiss [Mea’s] genitals.”23 The
document, although stressing the younger woman’s reluctance, also showed a
comprehension of how satisfying the actions could be: “Benedetta, in order to
have greater pleasure, put her face between the other’s breasts and kissed
them, and wanted always to be thus on her.” During the day in her study, while
teaching her companion to read and write, the abbess again enjoyed sensual
contact, having Mea “sit down in front of her” or “be near her on her knees
. . . kissing her and putting her hands on her breasts.” Despite the
reticence Mea tried to convey in her statement, it was clear her lover sought
mutual delight. When manually arousing Mea, Benedetta “wanted her companion to
do the same to her, and while she was doing this she would kiss her.” The older
woman was presented as active and insistent. If Mea tried to refuse, the abbess
went to the cot “and, climbing on top, sinned with her by force,” or she would
arouse herself (“with her own hands she would corrupt herself ”). Hence, in a
phrase recorded only a few times in Mea’s testimony, the younger woman
conceptualized her vigorous, forceful lover in standard terms, saying “she
would force her into the bed and kissing her as if she were a man she would
stir on top of her.” Mea probably had no sexual experience with men, so her
comparison was not based on a Freudian model of the phallus or anatomical
knowledge of a penis, but on a sense of gendered roles whereby the man took a
physically dominant position. Benedetta and Mea enacted substantive, varied
sex, in a range of modes, positions, times, and locations. Benedetta’s case
spurs us to ask questions about the management of nunneries. How did seemingly
“innocent” and “repressed” women learn about sexual details and inventively
contravene prohibitions? A stock opposition between knowledgeable yet
repressive male authorities, and ignorant nuns without any agency, cannot
satisfactorily apply. Some inhabitants of nunneries shared a degree of sexual
experience and innuendo with their companions. Dedicated to God after her
mother survived difficult labor in 1590, Benedetta was a nine-year-old villager
when she entered the religious life.24 Most other entrants (and boarders) were
similarly prepubescent or in their early teens, but some were older, sexually
experienced women, such as widows or former prostitutes. Heterogeneity was
increased by the presence of converse, servants and lay sisters who entered at
slightly older ages, did not profess, and sometimes frequented the outside
world, although the growth of post-Tridentine enclosure made this less likely
from the late sixteenth century onward. The popular and much reprinted
Colloquies (1529) by Augustinian friar Erasmus suggested that nunneries were
filled with “morewho copy Sappho’s behavior (mores) than share her talent,” and
that “All the veiled aren’t virgins, believe me.”25 Through whatever means,
cloistered women could have clear ideas about how to attain sexual pleasure. An
anonymous nun, literate in Latin, wrote a love poem to another religious woman
in the twelfth century, noting that “when I recall how you caressed / So
joyously, my little breast / I want to die.”26 Confessors and canonists
educated women in their obsessive sense of sexual sin. Due to the urging of
questioners, or to a sense of guilt that welcomed the relief of voluntary
confession, Venetian Inquisitors heard in the 1660s about how the “failed
saint” Antonia Pesenti fought in the nighttime against diabolic temptations to
masturbate.27 St. Catherine of Siena (1347–80) was tormented by sexual
visions.28 Such a woman, who strenuously resisted association with secular men
outside her family ever since she was a girl and refused to place herself on
the marriage market, nevertheless had some comprehension of the conventions of
sexual sin. Secular inspirations included farmyard sights, carnival songs, and
oral jokes. Sermons, or the queries of a confessor, further embedded a degree
of simple knowledge, horrifying yet fascinating. Nuns were governed by
regulations suspicious of erotic activity in all-female environments, such as
the provision since the early thirteenth century of night-lights to deter
illicit entries into cells, regular checks on sleeping arrangements,
supervision of female as well as male visitors, and careful control of the grille
and other points of contact with the wider world. Yet those very rules made
everyone aware of the possibility of contravention. Many penitentials and texts
of canon law voiced a concern about nuns erotically touching or using
“instruments” with each other, possibilities paradoxically furthered through
inquiries in the confessional.29 Visual culture, including widely circulated
prints and paintings of the damned, was another means whereby nuns were
incorporated into a communal imagination regarding both sin and sensual piety.
Explicit condemnations of same-sex activities led occasionally to illustrations
in religious texts or on the walls of convents.30 Sensitive contact was also
represented. Mutual tenderness and awe between the embracing Mary and Elizabeth
at the Visitation, liturgically celebrated in the musical crescendo of the
Magnificat (Luke 1:46–55) sung every day at Vespers, was powerfully pictured by
artists such as Domenico Ghirlandaio, Jacopo Pontormo, and Parmigianino (
Figure 6.1).31 Saints’ lives contained legends like Catherine of Siena suckling
at Mary’s breast or St. Catherine of Genoa tenderly kissing a dying woman on
the mouth.32 A woman’s understanding of sex and sensuality might have been
based more on discursive than experiential practices, but it could seem all the
more real in its visionary presence. The chief focus of my study is
legitimized, mystical eroticism in convents, leading to Benedetta’s mistaken,
kinetic literalization of spiritual metaphors. Her pious and sexual performances
intertwined on at least three levels of efficacy. Instrumentally, her access to
the divine persuaded the younger, initially illiterate Mea to be a witness to
the visionary experiences and to become a sex partner.Parmigianino, Visitation,
pen and wash. Galleria Nazionale, Palazzo della Pilotta, Parma.FIGURE 6.1De
Agostini Picture Library/A. DeGregorio/Bridgeman Images.Whether the ambitious
nun was a self-aware manipulator throughout, or convinced by her own delusions,
is neither knowable nor particularly pertinent. For some time Mea and the other
nuns, the confessor, local officials, and the townspeople were all caught up in
a visionary scenario they wanted to believe. At Benedetta’s funeral in 1661,
the populace had to be kept away from a body they stillthought capable of
miracles.33 The investigators eventually judged Benedetta a “poor creature”
deceived by the devil, and she agreed that everything was “done without her
consent or her will.”34 That defense of unconscious possession was already
evident during the days of her acceptance by the community, but it shifted from
being divine favor and spiritual rapture to becoming demonic deception. On the
psychological level, the two women were provided with an effective way to cope
with guilt. Until Mea “confessed with very great shame” about their sex, the
angel Splenditello convinced her the women were not sinning. 35 Initially
hesitating, in the presence of a host of saints led by Catherine of Siena, to
obey Christ’s command to disrobe so he could place a new heart in her body,
Benedetta was reassured by Jesus, who said “where I am, there is no shame.”36
The Capuchin investigators thought her putative ecstasy “partook more of the
lascivious than of the divine” but the earlier inquiry, and the convent’s inhabitants
like Mea, had not taken it amiss. After all, Saints Catherine of Siena,
Catherine de’ Ricci (1522–90), and Maria Maddalena de’ Pazzi (1566–1607)
received hearts from Christ, and numerous images in printed or painted form
continued to disseminate this aspect of female sanctity’s typology.37 Secular
poetry and pictures also represented the gifting of manly hearts as a token of
a courtly love that metaphorically elevated carnal desire into an idealized
realm, without losing sight of erotic thrill.38 Nuns were increasingly devoted
to Christ’s wounded heart, and imagined their own hearts as inner loci to be
entered by their heavenly groom. The crucial difference was that Benedetta’s
imagination was so inventive, and her belief system so literal, that representation
of her participation in this mystic ritual included
physical—“lascivious”—details. Thirdly, on the affective level, Benedetta’s
mysticism heightened her sense of desire, not only for union with the divine,
but for sex aided by angels. Equally, it could be said that her yearnings
exacerbated her mysticism. Recourse to mystical fantasy endowed her passion
with a structure and rhetoric. Rather than sublimation through piety,
Benedetta’s case history indicates an intensifying of acts spiritual and sexual.
Much of her complex psyche is summed up by the striking act of benediction she
performed after sex: as Splenditello, “he made the sign of the cross all over
his companion’s body after having committed many immodest acts with her.”39
Priest, angel, nun, lover, guilty and grateful, powerful and placatory,
Benedetta moved her hand over a body she rendered simultaneously sacral and
sensual. Alongside a renewed disciplinary zeal regulating cloistered life,
CounterReformation culture witnessed a heightening of the emotive register of
piety. In doing so, the Catholic Church accentuated a venerable, central
heritage that used human bodies to imagine spiritual passions. So, in the
Mystic Nativity of 1500–01 (National Gallery, London), Botticelli’s angels
reenact the ritual of the kiss of peace, a regular liturgical moment, but
potential eroticization is indicated by its conjunction with a nuptial kiss and
by the exclusion of sinners from the ritual.40 Primarily same-sex pairs kiss
and embrace in Giovanni di Paolo’s midfifteenth-century panels representing
eternal paradise ( Figure 6.2).41 Angels andFIGURE 6.2 Giovanni di Paolo,
Paradise, 1445, tempera and gold on canvas, transferred from wood, 44.5 × 38.4
cm. New York, Metropolitan Museum of Art. Open access.souls of the blessed
greet each other, and the blissful unions are all manifested as moments of
physical intimacy. Men in religious costume embrace, two secular women tenderly
touch, near them two Dominican nuns entwine in one unit, and angels enfold men
into the sweet realm of grace. Some female mystics were blessed with a miracle
of lactation.42 Catherine of Siena’s experiences especially inf luenced
Benedetta because her mother was devoted to Catherine and the convent was under
her aegis as its patron saint.43 That role model’s mouth drained pus from a
woman’s breast and the abnegation was rewarded by what her confessor termed an
“indescribable and unfathomableliquid” f lowing from Christ’s side.44 Both
scenes featured in one of the prints comprising a well-disseminated series
illustrating Catherine’s life, designed by Francesco Vanni and first issued in
1597, then reissued in 1608 ( Figure 6.3).45 Her confessor Raymond of Capua
presented Christ as Catherine’s sensual lover: “putting His right hand on her
virginal neck and drawing her towards the wound in His own side, He whispered
to her, ‘Drink, daughter, the liquid from my side, and it will fill your soul
with such sweetness that its wonderful effects will be felt even by the body.’”
Raymond brief ly noted that an earlier confessor had written about how “the
glorious Mother of God herself fills her [i.e. Catherine] with ineffable
sweetness with milk from her most holy breast.”46 Nurtured at the breasts of
Christ and Mary, and moaning that “I want the Body of Our Lord Jesus Christ” in
church before his body f luid miraculously satisfied her so that “she thought
she must die of love,” Catherine’s inf luential model of sanctity encouraged
women such as her follower Benedetta Carlini to believe in sensate relief of
their spiritual desires.47FIGURE 6.3 Francesco Vanni, St. Catherine of Siena
orally draining pus from an ill woman and being rewarded with liquid from
Christ’s wound, 1597, engraving, 25.7 × 28.9 cm. Amsterdam, Rijksmuseum. Open
access.Benedetta’s maleness supposedly derived from her role-playing as Jesus
or an angel, yet neither Christ nor angels were unequivocally male. In a
fundamental sense, of course, Christ was masculine, the son of God endowed with
visible, male genitals to prove the infant’s assumption of Incarnational
humanity.48 His adult manifestation was also primarily masculine and
patriarchal. Imitative adoration of their heavenly spouse could lead to
mortification and even stigmatization, but nuns were not masculinized through
such actions and they did not automatically become lovers of men. Stigmatized
like Christ or speaking at times as though Christ was delivering a
message,Benedetta was not Jesus, but his bride and servant. Cloistered women
were privileged followers of Mary’s role as sponsa, the heavenly bride
reenacting the Song of Songs and enjoying sensual relations with an adult,
loving Christ. But when a German cleric regretfully noted that “it properly is
the prerogative of his [i.e. Christ’s] brides” alone to enjoy sensual union with
a celestial bridegroom, he nevertheless vicariously enjoyed a homoerotic
fantasy by instructing nuns to kiss Christ “for my sake.”49 As scholars have
shown, in many ways the metaphorical body of Christ was “feminine” or
homoerotic or, rather, polymorphous in its sensual charge.50 Nuns imagined
themselves as suckled infants, nurtured adults, mothers, spouses, female
friends, all sharing an affinity as “sisters and daughters in Jesus Christ,” as
Catherine de’ Ricci addressed a group of nuns in October 1571 after the death
of “your dearest mother,” their abbess.51 While Christ was their child and
groom, and Mary their exemplar, nuns were also enfolded in a female genealogy
of succession and a feminine household of multiple sisters, daughters and
mothers. Fellow nuns tenderly support Catherine of Siena when she is so
affected as to faint after receiving the stigmata, painted by Sodoma in the
mid-1520s for the Sienese chapel dedicated to her within the Dominican
headquarters of her cult (Figure 6.4).52 Catherine is shown with exemplary
female acolytes whose intimate, gentle regard for her swooning body suggests a
bodily care and unselfconsciousness that requires no masculine intervention.
Nuns took on more than one persona in this labile community of affection. After
Benedetta married Christ in a special ceremony on May 26, 1619, a brief
investigation did not distrust her mysticism, and on July 28, 1620 her
religious sisters elected her abbess, head of the new Congregation of the
Mother of God.53 As such, “mother” abbess Benedetta embraced her “daughter” and
fellow “sister” Mea. Brown conf lates being male with taking on an angelic
guise, but Benedetta took on no such “double role of male and of angel.” When
using the voice of an angel, she was not adapting a role assigned to
unambiguously male figures. Since theologians such as Aquinas believed angels
might assume f lesh but had no natural bodies or functions, the ethereal
creatures were officially asexual. Names, pronouns, and visual representations
implied a degree of masculinity about God’s messengers, but often of a
childlike or pubescent and androgynous kind. At the very moment when Gabriel
carried the message transmitting the Logos into the body of the Virgin Mary,
that archangel was often depicted as especially androgynous. It was probably to
a frescoed Gabriel that the orphan,Sodoma, Giovanni Antonio Bazzi, Scenes from
the Life of Saint Catherine of Siena: The swooning of the saint, 1526, fresco.
Siena, S. Domenico. Scala/Art Resource, NY.FIGURE 6.4The “lesbian nun”
Benedetta Carlinilater Beata, Vanna of Orvieto pointed on a church wall when
she said “this angel is my mother.”54 Splenditello and Benedetta’s other angels
empowered rather than masculinized her. Splenditello and company were
celestial, barely gendered embodiments of winged eros or desire, rather than of
a particular lover. Mea’s account moved directly from details of their sex to
the statement that the mystic “always appeared to be in a trance (ecstasi )
. . . Her angel, Splenditello, did these things, appearing as a
beautiful youth (bellisimo giovane) of fifteen years.”55 The attractive
adolescent was endowed with the kind of homoerotic potential celebrated in
contemporary paintings such as Caravaggio’s The Stigmatization of St. Francis
produced in the first decade of the seventeenth century (Figure 6.5).56 Like
the contemporaneous Splenditello, the seraphic spirit of celestial love who
gently supports Francis is a creature ostensibly male but fundamentally
symbolic of an eroticism which does not insist on singular identifications of
gender or sex. The saint swoons in the arms of a lover whose pictorial form
embodies the ineffable and polymorphous. Francis’s pious identification with
the supreme exemplar Christ is physically and metaphorically consummated as he
receives the stigmata in a mystical experience necessarily represented in
erotic terms. A little more than twenty years after Mea’s confession,
Gianlorenzo Bernini began work on a three-dimensional figuration of The Ecstasy
of St. Teresa (Figure 6.6). With caressing gaze, divine light, a conventional
arrow of Love, andFIGURE 6.5 Caravaggio, Saint Francis receiving the stigmata,
ca. 1595–96, oil on canvas, 94 × 130 cm. Wadsworth Atheneum Museum of Art.Photo
credit: Nimatallah/Art Resource, NY.FIGURE 6.6Bernini, The Ecstasy of St.
Teresa, marble, 1645–52. Rome, S. Maria dellaVittoria. Photo credit:
Alinari/Art Resource, NY.delicate gestures, Bernini’s embodiment of celestial
spirit visits upon Teresa an experience of divine transport. A childlike member
of the ranks of the cherubim gently strips Teresa of her worldly garments,
lifting the robe so that blissful fire will sear her soul with what she called
“a point of fire. This he plunged into my heart several times so that it
penetrated to my entrails.”57 As Teresa described her rapture in the early
1560s, “this is not a physical, but a spiritual pain, though the body has some
share in it—even a considerable share.” Corporeal sensation was certainly
perceived by an anonymous critic who, around 1670, accused Bernini of having
“dragged that most pure Virgin not only into the Third Heaven, but into the
dirt, to make a Venus not only prostrate but prostituted.”58 Contemporaries, in
other words, were quite aware of the fine line between sensuality and spirituality,
a boundary crossed not only by Benedetta but by the renowned artist Bernini.
Benedetta’s staging of such favors as her stigmatization and her nuptials with
Christ were eroticized events akin to those depicted by artists. She involved
an entire community of nuns and a local populace in earthly manifestations of
the divine, just as Caravaggio did in oil paint, Bernini in marble, or
preachers with words. Miracles were understood to be physically manifest, and
visions subtly brought the divine into the corporeal realm. The late
thirteenth-century mystic Gertrude of Helfta wondered why God “had instructed
her with so corporeal a vision.” Her question was rhetorical, as any acceptable
mystic knew: spiritual and invisible things can only be explained to the human
intellect by means of similitudes of things perceived by the mind. And that is
why no one ought to despise what is revealed by means of bodily things, but
ought to study anything that would make the mind worthy of tasting the
sweetness of spiritual delights by means of the likeness of bodily things
(corporalium rerum).59 As the seamstress and “failed saint” Angela Mellini knew
about her visions in the 1690s, “one never sees things with the eyes of the
body, but everything is seen intellectually.”60 On the other hand, this
reassuring statement was delivered to an Inquisitor, whereas a note written by
her halting hand understood that emotional passion had very real effects.
Thinking of such things as the pains she suffered in her heart, in imitation of
Christ’s passion, she observed that “love makes me experience the truth of
sufferings through the senses, now it beats, now it purges, now it hurts and
now all sorts of torments are felt.” In order to truly convey the exactitude
and reality of her sensate love, in September 1697 she sketched a diagram of
her wounded heart, complete with lance, nails, hammer, cross, and crown of
thorns. That drawing was produced for her confessor, a man she desired so much
that she felt “great heat in all the parts of my body and particularly of
movements in my genitals.”61 Like a courtier offering a heart to the beloved,
and like the related love-imagery for the soul’s yearning after the divine,
Angela availed herself of religious rhetoric and resorted to physical signs when
lovingChrist and wooing her priest. Similarly, on Caravaggio’s canvas and in
Bernini’s chapel, light is divine and natural, the ecstasy spiritual and
embodied. So, too, Benedetta’s sensate and emotive life was a continuous blend
of illusion and reality, spirit, and similitude. Echoing her model, Catherine
of Siena, Benedetta experienced visions, stigmatization, the exchange of
hearts, and a marriage with Christ. Catherine’s reception into heaven after her
death, disseminated in Francesco Vanni’s engravings and various paintings,
entailed a tender, intercessory greeting by Mary.62 Catherine’s charitable
nursing brought her mouth into contact with one dying woman’s breast (Figure
6.3), and on another occasion she transformed an ill woman into her spouse.63 “Full
of burning charity,” Catherine rushed to the hospital to tend a bereft woman,
“embraced her, and offered to help her and look after her for as long as she
liked.” She motivated herself by “looking upon this leper woman, in fact, as
her Heavenly Bridegroom.” Benedetta took the actions of her exemplar further,
embracing another woman in a relationship where each was a spouse, each a
bride. At some level, she perhaps believed the words God spoke to Catherine,
that “In my eyes there is neither male nor female.”64 To have an impact,
mysticism had to present a degree of spectacle, and thus cross into the
physical realm. The special favors bestowed on some mystics were invisible, but
then other signs had to appear, especially as the Church grew more cautious
about legitimizing local cults, feminine excesses, fakery, and piety which
might turn out to be diabolical in origin. Lucia Broccadelli’s stigmata arrived
during Lent in 1496 but only becoming visible at Easter, after Catherine of
Siena’s supplication in heaven persuaded Christ “that the stigmata should be
visible and palpable in me.”65 For several years, the Dominican visionary was
highly favored by the lord of Ferrara, Ercole d’Este, and officials, including
the Pope’s physician, examined her wounds to their satisfaction. But the
fortunes of this “living saint” suffered a reversal when her ducal patron died
in 1505. The sisters, chafing under her strict rule, were able to mount a
counter-offensive because the stigmata had disappeared. Lucia was imprisoned for
fraud within the convent for nearly forty years, until she died in 1544. A
potential mystic impressing only a relatively small town and without a powerful
supporter, Carlini also encountered a backlash from her fellow religious and
was investigated in an even more stringent climate. Once the
Counter-Reformation took hold, especially after the Council of Trent (1545–63),
there was an increase in cases of women ultimately judged “failed saints” or
diabolically possessed. Concomitantly, the number of female canonizations
decreased, with a suspicion of women deemed credulous and excessive further
abetted by Urban VIII’s more strict procedures for canonization.66 Two hundred
years earlier, Catherine of Siena’s confessor, Raymond of Capua, later Master
General of the Dominican Order, was persuaded of the veracity of her mystical
experiences, despite the invisibility of her marriage ring and stigmata, by
“watching the movements of her body when she was in ecstasy.”67 Maria Maddalena
de’ Pazzi begged Christ that her mystical ring andThe “lesbian nun” Benedetta
Carlini113stigmata be invisible, but the impulse for humility was neatly
balanced by kinetic and audible theatre similar to Catherine’s. Her very wish
not to be singled out became itself part of the record collected by her
community. In May 1619, Benedetta staged an elaborate wedding witnessed by the
secular elite of Pescia. The first inquiry into her holiness began the very
next day. But her renewal of the ring (with saffron) and stigmata (with a large
pin) only emerged in the course of the later investigation.68 Judged fraudulent
by Bell, Benedetta may nevertheless have been acting in good faith, marking her
body artificially only when doubts grew, trying to persuade the sceptics by
secondary, external signs that she truly believed were there on her soul.69
When a Capuchin nun, the blessed Maria Maddalena Martinengo (1687–1737),
piously took a needle to her own body, it was not counted diabolical. She
embroidered the instruments of the Passion “with the needle threaded with silk
. . . into her own f lesh, nice and big, as chalice-covers are
embroidered, nor without bleeding.” 70 To retain her status and stem the tide
of opposition in an increasingly fractious convent, Benedetta may have
inscribed her body without thinking that the act was forgery. Self-mutilation
recurs in the lives of mystics, including Angela of Foligno’s searing of her
genitals, Margaret of Cortona’s desire to cut her face, and Maria Maddalena de’
Pazzi’s gouging of her f lesh.71 Benedetta’s piercing, documented by a hostile
witness who came forth only after the convent turned against their imperious
abbess, may have been motivated in part by a genuine element of imitatio
Christi. Rather than judge her by later standards of verisimilitude and
honesty, it would be more appropriate to understand her actions, and subsequent
downfall, as a naïve, over-literal, and undisguised performance of spiritual
conventions that found no meaningful political support amongst higher
authorities or in a discordant convent. Like other aspirants to mysticism,
Benedetta displayed her celestial vision through mime, “motioning with her
hands as if she were taking” souls out of purgatory, for instance, but her
choreography went so far as to publicly process in a prearranged mystic
marriage, and to act out her erotic drive with Mea.72 Maria Maddalena de’ Pazzi
also kinetically staged her exceptionality. She mimed her wedding with Christ,
or in pantomime indicated to the novices under her care that she was being
stigmatized. Her charges reported that “she held her hands open, staring at a
figure of Jesus that she had on top of her bedstead; she looked like St.
Catherine of Siena. So, we thought that at that point Jesus gave her his holy
stigmata.” 73 Eroticizing a dormitory, looking at one image and mimicking
another, Maria Maddalena involved her young female audience in a highly visual
fantasy that drew on widely familiar iconography of female mysticism. Those
visualizations were further instilled through skills of internalized sight.
Trained, like all Catholics, in contemplative techniques merging the inner and
outer eye, Maria Maddalena and her faithful novices witnessed the material
reality of a vision. Meditative practices imagined narratives set in
contemporary settings, with familiar faces, placing a premium on immediacy and
recognition that was also highly valued in visual culture. Visions were
regularly made tangible,when nuns cared for and dressed dolls of the Christ
Child, acted out the stigmatization, wrote and performed religious plays, or,
in Catherine of Bologna’s case, painted and drew images inspired by her
raptures.74 To make fantasy real, to don the mantle of holy figures, was
orthodox rather than perverse. Benedetta’s concrete sexualization of her
religious scenario was not unique. In the early sixteenth century, a Spanish
canon lawyer had justified his inordinate lust for some nuns in Rome by arguing
that since, as a cleric “he was the bridegroom of the Church and the nuns were
brides of the Church,” they could have “carnal relations without sin.” 75
Imprisoned until he renounced these beliefs, the educated man had muddled
certain doctrines, but his conf lation of spiritual allegory and physical
desire was present in the writings of many a mystic and it was visualized in
numerous visions or works of art. By making her desires earthly as well as
divine, Benedetta misunderstood conventions, but she did not invent outside a
context. While she cannot be posited as a mainstream example of premodern
religiosity, there was a logic to Benedetta’s actions that does not rely on a
reading of her as a skeptical, manipulative fraud. Angelic disguise transformed
the mystic aspirant Benedetta into a forceful seductress, whose tenderness and
ecstatic passion was not rigidly fixed along differently sexed lines. Mea
reported: This Splenditello called her his beloved; . . . [and said]
I assure you that there is no sin in it; and while we did these things he said
many times: give yourself to me with all your heart and soul and then let me do
as I wish.76 Like the facilitating angel in the mystic encounters represented
by Caravaggio and Bernini, Benedetta’s guardian angel was imagined as a
beautiful, curlyhaired youth dressed in gold and white.77 The young angel was
an instrument of persuasion, the abbess a figure of command and intimidation.
Splenditello’s power derived from a patriarchal hierarchy in heaven, but he
sounded like a youth rather than a god. His counterpart in Caravaggio’s
painting does not heterosexualize that encounter; and in Bernini’s ensemble the
young angel eroticizes a spiritual ecstasy that cannot be crudely reduced to
phallic penetration by an adult man. Nor does Splenditello’s presence amidst
the couplings of Benedetta and Mea reduce them to a differently sexed twosome.
There was a third, disembodied protagonist in each of these raptures. The
divine was elemental light in Caravaggio’s painting and Bernini’s sculpture. In
Benedetta’s visions, as in her sex with Mea, the divine was literally
articulated, through voice. Christ or Splenditello was a pivot in a
triangulation of desire in which one of the results was frequent, very real sex
between two women.78 The interpretation of Benedetta’s acts within the
framework of a heterosexualized bride of Christ points to the need to
reconsider in quite what ways Jesus was a spouse. Three kinds of marital
imagery informed the regulation of female religious: liturgical, allegorical,
and mystical. While all nuns were incorporated liturgically and could picture
their souls as allegorical spouses of the heavenlybridegroom, only mystics
experienced additional nuptials. In 1619, Benedetta’s mystic marriage was an
overt, preplanned, public festival, as was her first marriage to Christ in 1599
at the age of nine, taking the veil, ring, and crown at a ceremony celebrated
by a bishop, though occasionally the celebrant was an abbess.79 In a drawing by
an anonymous German nun around 1500, enthroned Virgin Mary/Ecclesia replaces
the priest (Figure 6.7).80 Strikingly, the figure of Christ, particularly as an
adult, is absent from many such images. When he does appear, as in an
illuminated manuscript of the rule of St. Benedict produced for Venetian nuns,
he can bestow the nuptial crown on two Brides at once.81 Describing the ritual
as one involving “the giving of a woman to a man” and using the term “heavenly
husband” mistakenly suggests a scenario akin to a modern, secular, nuclear
family.82 Analogy should not be confused with actuality. The acculturation
entailed complex, multiple interchanges, evident in the drawing (Figure 6.7).
Its scroll carries the inscription “Take this boy and take care of [i.e.
suckle] me (nutri michi). I will give you your reward.”83 Like a priest
offering the veil, ring, and crown, and then the eucharist, the Virgin begins
to speak, licensing the earthly virgin to embrace the baby. But the infant
takes over, urging the young nun to suckle him and promising her eternal
reward. Her spouse is an infant, not a dominant patriarch, nor an earthly
“husband.” Christ was a communal groom, and a commonly nurtured babe. He was
more visible, and more often adult, in images of the allegorical and mystical
levels of marriage.84 Mystic marriages of saints show the adult, or often
infant, Christ as the pivotal locus of mediation, yet the rhetoric and ritual
of marriage also visually and symbolically bonds two or more female characters Anonymous
German nun, Consecration of Virgins, ca. 1500.Photo credit: Jeffrey Hamburger.
Used with permissionwho are devoted to God’s son. Catherine of Siena imitated
St. Catherine of Alexandria’s mystic marriage with Christ, and thereafter the
subject of union became popular.85 Female saints, especially the earlier
Catherine, are usually depicted in the act of espousal to an infant Christ
offered by his mother Mary, just as the German nun remembered (Figure 6.7).
Thereby, two holy women engineer a mystical union over the body of a small
child. To say that Christ becomes “the object of exalted maternal instincts
rather than sublimated sexual desire,” however, is to assume that a nurturing
woman’s affection has no component of passion, and that all female desire must
be focused on a male object.86 The child-groom can be shown as a young,
unknowing instrument guided by his mother, as in a painting by Correggio, where
the interplay of hands is particularly sensitive.87 Courtly decorum amongst
adults becomes in Correggio’s visualization an intimate, gentle affair in which
the child is too young to grant seigneurial permission. Held close so that his
body is subsumed in his mother’s, at other times he is a virtual extension of
her body, helping to connect through compositional line and symbolic gesture a
succession of two or more female figures. His small arms and shoulder stand in
for Mary’s left arm in a later painting by Ludovico Carracci, so that his torso
becomes especially symbolic of a presence that almost need not be there.88
Guercino’s painting of 1620 depicts a gentle touch between the two women, and
tender glances link the three characters, but Christ is relegated to the
opposite side.89 Visual management of nuns’ fantasies could imagine them in
very physical, explicit actions. A cycle on the Song of Songs painted in the
mid-fourteenth century on the walls of a nun’s gallery at Chelmno in eastern
Prussia imagined Sponsa eagerly pulling her spouse into her bedchamber.90 It
literalizes the Canticle: “I will seize you and lead you / into the house of my
mother” (8:2). Such pictures made manifest an emotive intensity that the
all-female audience knew they were meant to share with other women.91 In
Northern Europe, the instructional habit of elaborating the amorous interchange
between Christ and the soul produced a sequential narrative version illustrated
in comic-strip fashion, Christus und die minnende Seele (Christ and the loving
soul), written in German in the late fourteenth century, later disseminated in
printed sheets and books.92 The divine lover embraced the soul, wooed her with
music, and crowned her in a ritual reminiscent of a wedding ceremony. She obeyed
Christ’s command to divest herself of worldly garments when he said “If you
wish to serve me, you must be stripped bare.” It is unlikely that Italian nuns
like Benedetta knew this particular text or its imagery, but the practice of
encouraging a religious woman’s fantasy through narrative, whether in sermons,
sung words, wall paintings, prints, books, or paintings, fostered a widespread,
eroticized imagination. The soul’s rapturous reach toward its divine lover from
a supine position on a bed, as represented in the Rothschild Canticles, was
echoed in Bernini’s marble display of Ludovica Albertoni arching up from a bed
where the disarranged sheets are even more telling a sign of the soul’s
ecstasy.93 Within this ideological structure, BenedettaCarlini could imagine
herself as a privileged soul experiencing ecstatic union with the actual body
of Mea. On one of the three occasions when she addressed Mea in Christ’s voice,
“he said he wanted her to be his bride, and he was content that she give him
her hand; and she did this thinking it was Jesus.”94 Even if the abbess was a
manipulative faker, as a crude and cynical reading might have it, Mea believed
the illusion, according to her self-protective testimony. If neither woman was
skeptical at the time of the conversation, then the words and gesture performed
a tangible, if unconventional, enactment of bridal mysticism. Christ was
manifest in a human—and female—body rather than only present to the mind’s eye,
yet the two believers went on with the corporeal pantomime. If one or both of
the earthly players did think that Christ was not speaking, then at least one
of them heard a marriage proposal being offered by one woman to another yet did
not rebuff or denounce it at the time. Benedetta utilized the traditional
metaphors and scenarios of erotic mysticism, but at certain moments she took
the logic beyond doctrinal limits. She only assumed Jesus’ voice during three
conversations with Mea.95 Twice she spoke “before doing these dishonest
things,” first when Jesus took Mea’s hand and suggested marriage. The second
time was in the choir, “holding [Mea’s] hands together and telling her that he
forgave her all her sins.” “The third time it was after [Mea] was disturbed by
these goings on,” and was reassured that there was no sinfulness, and that
Benedetta “while doing these things had no awareness of them.” All three
occasions offered comfort and framed sex, occurring either before or after
their “immodest acts,” but Benedetta did not present herself as a sexually active
Christ. However much bridal mysticism structured Benedetta’s actions, she never
took on the persona of Christ during sex with Mea, instead acting through an
angel when she used any guise at all. Perhaps she is best described as a mystic
playwright, someone who wrote scripts during visionary or ecstatic experiences
but who acted out rather than wrote down the dramas, for an audience that
included not only Mea but also on occasion the other nuns and the local
populace. Plays by nuns were performed by inmates who cross-dressed for the
male roles.96 In 1553 Caterina de’ Ricci played the part of twelve-year-old
Jesus speaking, with “signs of particular love,” lines from the Song of Songs
to a fellow nun who was acting as St. Agnese.97 Taking multiple roles, such as
Christ or angels with a variety of dialects and ages, as well as sponsa and
anima, Benedetta was a consummate performer whose voice and appearance fitted
the occasion.98 The mutual gestures of Benedetta and Mea literally followed the
Song of Songs: “My beloved put forth his hand through the hole / and my belly
trembled at his touch / I rose to open to my beloved / my hands dripped myrrh /
. . . / I opened the bolt of the door to my love” (5:4–6). Mea’s
account of how Benedetta “put her face between the other’s breasts and kissed
them, and wanted always to be thus on her” recalls the Canticle’s enjoyment
too. In the adaptation of the biblical Song in the Rothschild manuscript
compiled for a nun, Sponsus delightsin breasts: “between my breasts he will abide
. . . Behold my beloved speaketh to me: How beautiful are thy
breasts, thy breasts are more beautiful than wine.”99 The phrase “sister my
bride (soror mea sponsa)” was particularly apt. It occurs four times in the
Song (4:9, 10, 12; 5:1), along with “open to me, my sister my friend” (sor mea
amica mea) (5:2). Imitating the soul’s statement in Christus und die minnende
Seele that “I must go completely naked,” Benedetta “stripped naked as a newborn
babe.” Each recalled the Song’s bride: “I have taken off my garment” (5:3). The
sequential narrative of the romance between Christ and the soul also had the
womanly soul say “I cannot read a book unless you are my master” and “I will
tell no-one, love, what I have heard from you,” each lines Mea could have uttered
to her abbess.100 Benedetta spoke another line, taking on the voice of Christ
to offer the symbolic emblem of mystical marriage: “Since you delight me, love,
I set a crown upon you.” She lay on top of Mea, “kissing her as if she were a
man [and] she would stir on top of her so much that both of them corrupted
themselves,” an arrangement, and finale, which bears comparison with the
miraculous levitation experienced by the Capuchin nun Maria Domitilla in Pavia
at the very same time, 1622. She recorded that Christ united his most blessed
head to my unworthy one, his most holy face to mine, his most holy breast
(petto) to mine, his most holy hands to mine, and his most holy feet to mine,
and thus all united to me so very tightly, he took me with him onto the cross
. . . I felt myself totally af lame with the most sweet love of this
most sweet Lord.101 Benedetta’s models, such as the sponsa, the anima, and
Catherine of Siena, were feminine, metaphorical, or legendary, and her mistake
in dogma was to take the symbolic literally. Benedetta acted as though the
material was the spiritual: stripping for Christ or Mea like an obedient and
pleasured soul in the Northern sequential romance; kissing a woman or suckling
at a breast as did certain female mystics or saints; engaging in mutual, manual
penetration of an orifice in line with the Song of Songs; proposing and
performing marriage as though she could take both roles in a mystical drama.
Her sex partner, Mea, was always a female figure, assigned a feminine part. Benedetta
enjoyed repeated sex with a woman, not because that was the only body available
to her, but because their religious beliefs were not predicated upon some
exclusionary, modern notion of heterosexual identity. Through the vicissitudes
of confession and documentary survival, we happen to know that in the early
1620s two under-educated women in a provincial Tuscan convent took religiously
legitimized and visualized passion to a literal level. Brides of Christ,
nurtured on the notion that their cells were bedchambers for nuptial union with
a shared, metaphorical spouse, became in those very spaces lovers on an earthly
plane. In seventeenth-century Pescia a patriarchal logic led to an alternative
rite of passion. This does not mean that the women’s sexual arousal was
incidentalor insignificant, but that their sensual and spiritual inspirations
were neither entirely insincere nor irreligious. Benedetta Carlini was a nun,
abbess, articulate angel, feminized soul, female mystic, and woman’s
lover.Notes 1 Brown, Immodest Acts, 4; Bell, “Renaissance Sexuality,” with
“virtually unique” on 487, Brown’s response, 503–09, and Bell’s reply, 510–11.
I am grateful to Professor Bell for sharing his microfilms of the documents.
The Italian of two missing frames, his figs. 1 and 2, was partly published in
the Italian edition of Brown’s book, Atti impuri, esp. 184– 86. I will endeavor
to place digital copies of the documents in the Deep Blue repository of the
University of Michigan. Ideas here were first explored in a talk at the
University of Michigan (January 2000). I am grateful for everyone’s attention
in numerous audiences since then, but for conversations I especially thank
Louise Marshall and Vanessa Lyon. 2 Bell, “Renaissance Sexuality,” 501–2,
Brown’s response, Immodest Acts, 507. 3 Partner, “Did Mystics Have Sex?”
296–311; Salih, “When is a Bosom,” 14–32. 4 Brown, Immodest Acts, 127. 5 An
exception is Matter, “Discourses of Desire,” 119–31. 6 Documented cases include
Brucker, ed., The Society of Renaissance Florence, 206–12; Chambers and Pullan,
with Fletcher, eds., Venice. A Documentary History, 204–05, 208. 7 Matter,
“Discourses of Desire”, 122–23: “the nature of Benedetta Carlini’s sexual
encounters with her sister nun is so bizarre as to defy our modern categories of
‘sexual identity.’” 8 Brown, Immodest Acts, 161–64. 9 Ibid., 110–14, 160–64;
Bell, “Renaissance Sexuality,” 491. 10 Carlini’s imprisonment “in penitence”
ended when she died in August 1661: ibid., 132. Upon Mea’s death in September
1660, the recorder referred to Benedetta’s fraud rather than sexual deeds: when
Benedetta “was engaged in those deceits” Mea “was her companion and was always
with her.” But Mea was not imprisoned: ibid., 135. 11 Jacobson Schutte, “Per
Speculum in Enigmate, 187, 195 n. 11. For another case see Ciammitti, “One
Saint Less.” 12 Brown, Immodest Acts, 7–8, 136; Rosa, “The Nun,” 221; Velasco,
Lesbians in Early Modern Spain, 92. 13 Bell, Holy Anorexia, 70. 14 Barstow,
Witchcraze, 72, and further cases, 139–41. Others include Velasco, Lesbians in
Early Modern Spain, 113–24. 15 Cohen, The Evolution of Women’s Asylums, 92–93,
208–09 n. 65. 16 Bell, “Renaissance Sexuality,” 498. 17 Cervigni, “Immodest
Acts,” 286. 18 Matter, The Voice of My Beloved, 142. 19 Hamburger, The
Rothschild Canticles, 4. 20 Unless otherwise indicated, quotations are from
Brown, Immodest Acts, 117–18, 120– 22, 162–64 passim (with emphases added). 21
Brown, Immodest Acts, 120; Bell, “Renaissance Sexuality,” 486, 495, 497, 499.
22 Ibid. 23 Ibid., 498 (“le ha voluto baciare le parti pudente”); Brown,
Immodest Acts, 120. 24 Ibid., 21–22, 27–28. 25 Collected Works of Erasmus, vol.
39: Colloquies, 290. 26 Coote, ed., The Penguin Book of Homosexual Verse,
118–21 for this and another example. 27 Schutte, “Per Speculum in Enigmate,”
192. 28 Raymond of Capua, Life of St Catherine of Siena, 91–93. 29 Payer, Sex
and the Penitentials, 43, 61, 99, 102, 138–39, 149–50, 172 n. 136.30 For a
female couple sinning sexually in a Bible Moralisée of c. 1220, see Camille,
The Medieval Art of Love, 138–39, fig. 125. For the 1468 fresco of the Inferno
situated in an upper room of the convent founded by St. Francesca Romana, with
a couple of indeterminate sex, but probably male, lying side by side on the
lowest (and most easily seen) register, see Bartolomei Romagnoli, Santa
Francesca Romana, Pl. 27. 31 Ghirlandaio’s panel is in the Louvre, Pontormo’s
remains in Carmignano. 32 See n. 43 below; Jorgensen, “‘Love Conquers All,’”
102–03. 33 Brown, Immodest Acts Bell, “Renaissance Sexuality,” 502. 34 Brown,
Immodest Acts, 108, 129, 130. 35 Ibid., 163–64. 36 Ibid., 63, 158, with
subsequent quotations from 107, 117, 164. 37 Raymond of Capua, Life of St
Catherine, 165–67; Kaftal, St Catherine in Tuscan Painting, 72–77; Bianchi and
Giunta, Iconografia di Santa Caterina da Siena, 112–14 and passim; Maggi,
Uttering the Word, 176 n. 15; Vandenbroeck, et al., Le Jardin clos de l’ame,
nos. 147, 169; Brown, Immodest Acts, 63–64. 38 Camille, Medieval Art of Love,
111–19, and passim, including figs. 19, 55, 80. 39 Brown, Immodest Acts, 163.
40 Payer, Sex and the Penitentials, 105; McNeill and Gamer, eds., Medieval
Handbooks of Penance, 81, 152. When Ercole d’Este married Renée of France in
Paris in June 1528, at the Pax they kissed each other: Gardner, The King of Court
Poets, 194. 41 The quotation is from Rosa, “Nun,” 222. A detail of embracing
Dominican women from the panel in Siena’s Pinacoteca appears on the cover of
Brown’s book. 42 Walker Bynum, Holy Feast and Holy Fast, 101, 126, 131–32, 157,
165–80, 270–73, and passim. 43 Brown, Immodest Acts, 26, 41. 44 Raymond of
Capua, Life of St Catherine, 141, 147–48 (hereafter quoted from 148). 45
Marciari and Boorsch, Francesco Vanni, 118–27. 46 Raymond of Capua, Life of St
Catherine, 179. 47 Ibid., 170–71. 48 Steinberg, The Sexuality of Christ. 49
Hamburger, The Visual and the Visionary, 390. 50 Walker Bynum, Jesus as Mother;
Rambuss, Closet Devotions. 51 St. Catherine de’ Ricci, Selected Letters, 39
(no. 47). Subsequent quotations come from Letters 19, 46. 52 For the frescoes
by Sodoma and an earlier one by Andrea Vanni in the same church see Riedl and
Seidel, Die Kirchen von Siena, II, pt. 2, pls. VII, 596, 627–28 (and pl. 276
for Rutilio Manetti’s canvas of 1630). 53 Brown, Immodest Acts, 41. 54 Frugoni,
“Female Mystics, Visions, and Iconography,” 139. 55 Brown, Immodest Acts, 163,
a translation here adjusted according to the cropped photograph of the passage
in Bell, “Renaissance Sexuality,” 501 (fig. 2), because Brown conflates the
information on Splenditello and on another angel Radicello (a fanciullo) aged
eight or nine. The common misperception is thus that Splenditello was a boy. 56
Gregori, “Caravaggio Today,” no. 68. 57 Teresa of Ávila, The Life of Saint
Teresa of Ávila, 210 (ch. 29). 58 Bauer, ed., Bernini in Perspective, 53. 59
Hamburger, Rothschild Canticles, 165–66; Hamburger, Visual and the Visionary,
147. 60 Ciammitti, “One Saint Less,” 149. 61 Ibid., 150–52, fig. 3. 62 Bianchi
and Giunta, Iconografia, nos. 43, 438, p. 126. 63 Raymond of Capua, Life of St
Catherine, 131, 133. 64 Ibid., 108–09. During her visionary union with God, the
medieval mystic Hadewijch noted that God “lost that manly beauty” so that he
dissolved and “then it was to me as if we were one without difference”: Bynum,
Holy Feast, 156. 65 Gardner, Dukes and Poets in Ferrara, 366–81, 401–05,
431-32, 464–67, 562.The “lesbian nun” Benedetta Carlini66 Weinstein and Bell,
Saints and Society, 141–42, 220–38; Bell, Holy Anorexia, 151, 170–71. Raymond
of Capua, Life of St Catherine, 100, 175–6. Brown, Immodest Acts, 160. Bell,
“Renaissance Sexuality,” 493. Rosa, “Nun,” 201–02. Bell, Holy Anorexia, with
other cases passim; Tibbetts Schulenburg, “The Heroics of Virginity,” 29–72.
Brown, Immodest Acts, 159. Maggi, Uttering the Word, 34 (my emphasis). On
Catherine of Bologna see Wood, Women, Art and Spirituality. Weyer, De praestiis
daemonum, 184–85. Brown, Immodest Acts, 163; Bell, “Renaissance Sexuality,”
fig. 2. Brown, Immodest Acts, 64–65, 122. On erotic triangulation, see the
classic study Kosofsky Sedgwick, Between Men, esp. Ch. 1. Hamburger, Nuns as
Artists, 56–61, 240 nn. 125–26; Lowe, “Secular Brides and Convent Brides,” esp.
43; Vandenbroeck, et al., Le Jardin clos de l’ame, nos. 168, 172. Hamburger,
Nuns as Artists, Pl. 7. Lowe, “Secular Brides and Convent Brides,” fig. 3. The
phrases are in ibid., which often uses “heavenly husband” and has the other
phrase on 44. But at 56ff she points out how often Christ is absent from
images, although the essay’s point is to suggest parallels between the secular
and religious ceremonies. Hamburger, Nuns as Artists, 56–58. Vandenbroeck, et
al., Le Jardin clos de l’ame, nos. 148, 178 and fig. 106a; Hamburger,
Rothschild Canticles, 113–15. Raymond of Capua, Life of St Catherine, 99–101,
explicitly noting the antecedent with “another Catherine, a martyr and queen.”
Hamburger, Nuns as Artists, 57, 239 n. 118. Ekserdjian, Correggio, 137–38.
Emiliani and Feigenbaum, Ludovico Carracci, no. 1. In Parmigianino’s red chalk
drawing of the subject for an altarpiece, c. 1523–24, the Child does not appear
at all: Franklin, The Art of Parmigianino, 104–06. Stone, Guercino, 84 n. 62.
Hamburger, Rothschild Canticles, 85–87, fig. 156 (and see fig. 159); Hamburger,
Visual and the Visionary, 409–10, fig. 8.5. Wood, Women, Art and Spirituality,
128ff, 252 n. 31, 253 n. 37. Gebauer, “Christus und Die Minnende Seele. Both
nuns and secular women were readers. Hamburger, Rothschild Canticles, 106–10,
155–62, f. 66r (Pl. 7); Perlove, Bernini and the Idealization. Bernini’s
motives included wanting to atone for his brother Luigi sodomizing a boy in St.
Peter’s (13–14). Brown, Immodest Acts, Weaver, “Spiritual Fun,” 177, 181–83.
Trexler, Public Life in Renaissance Florence, 194–96. Splenditello spoke in
three dialects: Brown, Immodest Acts, 160. Hamburger, Rothschild Canticles, 82,
179, cf. Song of Songs Kunzle, History of the Comic Strip, vol. 1, 23. Brown,
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Thomas V. CohenLet us take two tawdry events, male affronts to women, with
social history’s eye to assets, both cultural and material, and to the subtle
exchanges that bound men to men, women to women, and one gender to the other.
This is social history in nearly-literary mode, keen to read texts closely. We
have text of two kinds—first the words on paper provided by a small tangle of
criminal trials. If not the actual words spoken before and by the court or in
the streets, taverns, and brothels, still these records do come close. The
conventions and imperatives of the court itself, and the imperfect scribal hand
have, as always, refracted actual speech, but the Roman-legal habits of
verbatim transcription still offer material for close, thoughtful reading.
Second comes the fabric of the city itself, for our scoundrel and his allies
prowled and enjoyed their small corner of Rome, with its streets, squares, and
assorted monuments, an urban backdrop and firm anchorage for memories. The
urbanscape, so prominent both in what happened and in the telling, in itself
invites a reading no less close than the one we accord words on paper. So,
before turning to the deeds, note the spaces where they took place. We are in
Rome’s Rione Regola, or Arenula, a zone sometimes little changed from the 1550s
and 1560s of our stories. Nevertheless, the urbanism of first united Italy and
then the Duce made drastic alterations. In the later 1880s, the wide Via
Arenula ripped inwards from the Tiber, obliterating a web of streets and
squares, and demolishing the church and convent of Santa Anna, right under the
grand 1890 apartment where I once lived and wrote. The church survives only in
the names of Via Santa Anna, and of a pleasant trattoria whose menu depicts my
own abode. A second nineteenth-century destruction obliterated the ghetto,
replacing it with a grand synagogue and some lumpish buildings. And then, under
Mussolini, nostalgia for the Caesars erased the medieval fabric around the fish
market at Pescheria, reducing tight neighborhoods to sterile archeology.So, to
trace our scoundrel and his entourage, we must fall back on the old maps,
especially the splendidly accurate Nolli Plan of 1747, and read street plans,
the surviving urban fabric, and words in court, together. The Nolli plan shows
how, from 1555, once the ghetto gates went up, a street our witnesses call the
strada dritta became crucial for mobility, especially at night. It is hard
today to recapture that very ancient urban street, today the Via del Portico
d’Ottavia. Down by the old ghetto, it is now so wide that restaurants sprawl
into it to hawk carciofi alla giudia, and, on their Sabbath, Rome’s Jews gather
after services for a great chiacchiera —communal conversation. Further north,
Via Arenula and the unkempt park in Piazza Cairoli, and a vague piazza before
the baroque facade of San Carlo, have all smudged the profile of this street, which,
in the sixteenth century, was no less tight than straight. Moreover, it was
handy, skirting the ghetto to link the fishmongers’ square at Pescheria to
Piazza Giudia. It then passed the palace of the Santa Croce, Renaissance in
spirit but, like Palazzo Venezia, still half-medieval in shape, with an
ornamental square tower today lopped short. The Santa Croce, banished by Sixtus
IV, had lost their houses; readmitted, they threw up this palace, with its
elegant diamond-studding on the wall. As the Nolli map shows, heading
northwest, the street, at a bivio (a fork), slotted into Via Giubbonari, a
curving passage today still narrow. Joseph Connors, in his “Baroque Urbanism,”
discusses the extremely ancient streets of this part of Rome, pointing out how
they wander eastwards from the bridge from Hadrian’s Tomb, now Castel
Sant’Angelo, forking as they go.1 The Renaissance papacy used these roads
often, as a way to San Giovanni in Laterano and across Rome, and palaces of the
early Renaissance clustered along them. For our nocturnal misdeeds, the wide
network mattered little, but the local Strada Dritta bore much social traffic.
Our louche central character straddled lines—moral, social, sexual, and
religious. A liminal man, he was and is hard to place, and his actions,
crossing boundaries ethical and social, remind us not to put Rome and Romans
into boxes. His name reveals his hybrid nature—Ludovico Santa Croce. At first
glance, nothing strange there, but, as genealogies show, the civic noble Santa
Croce, descending, they believe, from Publius Valerius Publicola, anti-Tarquin
and one of Rome’s first consuls, in the sixteenth century named their children
almost exclusively from Livy, Sallust, and Tacitus: not a Ludovico in sight.
Moreover, law courts called him “the son of the late Giovanni Antonio de
Franchi” so, if he was a Santa Croce, the noble house somehow adopted him.2 A
friend, aware of this f limsy identity, says of him, “The said Messer Ludovico
si fa romano de casa de Santa Croce et per romano il tengo.”3 Close reading:
the friend does not call him a Santa Croce: just “si fa”—“he claims to be”; the
friend readily affirms his Roman identity but, as to family, balks. But
Ludovico, clearly, grew up some at the family’s palace. A friend recalls: “I
have known him for more than twelve years in Rome and I knew him when he was a
lad [ putto] here at the Santa Croce [qui alli Santa Croce].”4 Magrino, the
witness, a very recent Jewish convert (Feast of the Annunciation, 1556),
testifies not at the prison as is usual, but at home, asIn bed with Ludovico
Santa Croce 127he is sick, and with his “here at the Santa Croce” shows how,
now fatto christiano, he has moved a mere block or so beyond the ghetto gate at
Piazza Giudia to lodgings near the Santa Croce palace. Ludovico is sufficiently
Santa Croce that, back in Carnevale of 1557, a noble Santa Croce helped bail
him out of prison.5 But he is no signore; his cronies call him messer instead.
This title f lags both his status and its ambiguity. In 1557, at his first trial
here, Santa Croce is “about twenty-six, as he asserts.”6 If so, then either his
friend Magrino knew him longer than twelve years or, back then, age fourteen,
he had become a fairly lanky putto. He was born in 1531 or so. By 1565, at the
second trial, he would be thirty-four. No sign of a marriage. His loves, we
will see, were all casual, among the whores. No sign, either, of a craft,
trade, or civic office. He probably still lived at the palace as, for sex, he
took his hireling women to the bathhouse (stufa) or bunked down with them at
friends’ and seldom, if ever, took them home. So how did he pass the days? He
hung out at the Pescheria, the fish market at one end of the Strada Dritta. And
the company he kept: fishmongers, Jews, and recent converts. Plus prostitutes.
He ate, drank, caroused, and got into abundant trouble. In 1565 the court asks
for his criminal record: I have been in prison three or four times, here in Tor
di Nona and in Corte Savelli. I don’t remember why. And his lordship asked him
that he at least tell for what crimes and excesses he was investigated and
tried. He answered: I cannot remember things that are fifteen or sixteen years
old, but I know well that I have not been under investigation either for
homicides or for ugly things [cose brutte]. It is true that I remember that I
was in jail in Corte Savelli for having had a brawl with another gentilhomo,
and for it I paid ten scudi to Messer Pietro Bello.7 Here, Ludovico is as
evasive as his memory is fuzzy; cose brutte indeed came up in court. The court
asks after a jailbreak.8 The fight was probably in Carnevale, 1557, when Pietro
Bello was a judge on staff.9 In June, 1563, Ludovico was wounded in a brawl
where he, a reluctant fighter, stabbed a spice-trader in the chest.10 In a
trial of another unruly gentleman, the court asks the suspect’s serving woman
if her master ever wanted to kill our Ludovico. “I don’t know,” she says, “but
know that the said Ludovico was wounded once and that [my master] Pietro de
Fabii rejoiced.”11 So Ludovico is a man on many margins. A self-proclaimed
gentilhomo, he haunts the edge of his foster-family, in a neighborhood strung
between Jews and Christians, and his socializing crosses boundaries of station,
ethnicity, family, community, and moral action. So let’s join him for the
evening. We begin not along the Strada Dritta, but atop Piazza Navona, by Torre
Sanguigna and the Pace church, with two Christians, doublet-makers both. It was
before Christmas, 1556.12 Antonio Scapuccio and Mario di Simone came offwork at
the Ave Maria sunset bell. Mario, aged twenty, lived across town, by Santissimi
Apostoli. With Antonio he went back three years, from their work.13 As for
Ludovico, Antonio had known him since childhood: “at the time I and he were
lads, we had a close friendship.”14 Antonio, via Ludovico, knew that Fabritio,
another convert, kept a house where friends gathered. “Antonio brought me to
the house of Fabritio, Jew-made-Christian, who sells ironware.”15 When the
doublet-makers arrived, Ludovico was there, with Magrino, and one Giulio
Matuccio, and the host, Fabritio.16 So began their evening. “We all decided, in
agreement, to go find a Signora called Vienna Venetiana, friend of the
aforesaid Giulio Matuccio.”17 Mario adds: And when we were at Vienna’s house—she
lived at Torre Sanguigna— Antonio Scapuccio knocked on the door, and the
mother, if I remember, said that she had hurt her arm and could not keep us
company, and that we should let her off.18 Torre Sanguigna was far from
Ludovico’s haunts. “We left and went to a pie-shop, also near Torre Sanguigna,
and got ourselves a pasticcio. And I don’t remember which of us paid for it.”19
Magrino, a convert, adds that the pie contained a shoulder of pork.20 Ludovico
stepped in, announcing as they walked: let’s fetch my whore!21 So entered
Betta, a cortigiana grande, says Mario, meaning not a top-rank prostitute, but,
as Magrino says disparagingly, a big tall woman—“una donna grande longaccia.”22
Betta lived near the stufa of Felice, near the Cavaglieri family palace, two
blocks north of the strada dritta.23 As the five trailed after him, Ludovico
vaunted his sex with her: And Ludovico said it again, while he was going with
us for that woman, and he was heading to knock on her door . . . that
last night he had slept with this woman, and he said that she had a fine ass
and that it gripped firmly.24 At Betta’s lodgings, the men remained outside.
Ludovico called or knocked and the prostitute came down, and, oddly, if she
really had slept with him the night before, in error she embraced the wrong
man, as if Ludovico, though a gentilhuomo, was hard to tell from the company he
kept.25 “And we asked her if she wanted to come to dinner with us, showing her
the pasticcio, and she said yes, and came away. And going down the street
Messer Ludovico and she went arm in arm.”26 The passage illustrates handsomely
some workings of Roman prostitution. Note how complex were the exchanges
between these women and their customers. Roman prostitution was seldom simple
sex for plain cash. Like many transactions in the economia barocca, it had wide
bandwidth and complex linkages forward, backward, and across society.27 Betta
here accepted a promise of food and entertainment, and furnished public
gestures of affection, a gift to Ludovico, who could f launt her to posse and
to street.In bed with Ludovico Santa Croce 129The party, with Betta making
seven, retired to Ludovico’s hang-out, the inn at Pescheria, called after its
owner Domenidio.28 It was some hour after nightfall.29 “All of us, in company,
went to dinner at the aforesaid inn, and we brought with us a pasticcio, and we
ate.”30 To this osteria, patrons readily brought food. After dinner, the whole
group went to spend the night at Fabritio’s dwelling, near Ludovico’s own
house, where Ludovico, other times that winter, sometimes brought women: “in
the time that he was made Christian . . . he lent me the room.”31 On
the way, the men say, Ludovico again boasted of anal sex with Betta.32 The room
had but a single bed; Fabritio, leaving the bed to his gentleman guest,
hospitably withdrew to a little attic, a solarello —“no great thing”—and
slept.33 Magrino “gave the command to fetch from home a mattress, which we
threw on the f loor.”34 Ludovico and Betta undressed at once and slipped under
the covers.35 There was a bed curtain. It would have had many colors, and it
was mine [Magrino’s]. And to a question he answered: It was not spread around
the bed but gathered to one side.36 Ludovico, in his account, avers that the
curtain was draped around the bed. 37 While Magrino settled somehow on a chair,
clothed, to spend the night, the two doublet-makers and Giulio huddled on the
mattress. Ludovico, meanwhile, lay snugly in one convert’s bed and another
convert’s hangings, in a convert’s house. “Before the light was put out we were
all joking and chatting, and Messer Ludovico told us please to put out the
light.”38 And then, as men settled for the night, Ludovico thrust his arm out
from the covers, making a letter “O” with his index and middle finger.39 Lest he
shame Betta he said nothing, Antonio avers, but Mario claims he boasted
loudly.40 Mirth erupted. Everybody laughed at that and said to one another, “He
has fucked her in the ass. Fire! Fire!”41 The stake, of course. And slim regard
for Betta! What is going on here? The social psychology of this scene is
tangled. We have three Christian artisans, two ex-Jews on the f luid boundary
of the ghetto, and one semi-gentleman half outside his noble family, a troop
cemented, perhaps, by Ludovico’s leadership, occasional largess, and arrant
breach of sexual and moral rules. All six men share in Betta’s humiliation.
Ludovico parades his transgression and the risks he runs and, laughing, the
cronies applaud and, vicariously, thrill to his vulnerability. Collusion cements
this solidarity. Ludovico and Betta were the first to fall asleep.42 Much
later, say the others, invited by Ludovico to join them in the bed, Magrino
left the chair, climbing in still clothed, and fell asleep.43And then awoke,
jostled by the bounce of sex. I could feel it when he was screwing her, and she
had her bottom towards Ludovico and she was turned with her face toward me. And
it was one time that I felt it, and I did not see him stick it in because it
was no affair of mine. I know well that he was screwing her, and he was shoving
her towards me, so that it made me wake up.44 Magrino is remembering events
before Christmas, almost nine months earlier. The trial took place in August,
1557, first at the Inquisition, at the Ripetta. Halfway through, interrogations
moved to the prisons of the Governor of Rome. That is why this record survives.
Precisely two years later, when Paul IV died, Rome’s most tumultuous Vacant See
broke out. Mobs attacked the Inquisition’s Ripetta offices, burning the papers,
and ransacked the house of the tribunal’s notary.45 Later, Napoleon’s
supporters would destroy the Inquisition’s later trials, so a transcript such
as this is rare indeed. Both at Ripetta and later, this trial has a Holy Office
feel; the magistrates treated the courtroom as a confessional, sparing neither
shame nor feelings with their swift, intrusive questions. Why did the matter
slip to the criminal court? The crime in question, though moral and involving
converts, revealed no taint of heresy. Prostitution in mixed company was no
crime and the court was after anal intercourse. He was asked if on that night
he the witness heard the said Betta moaning and crying out, because the said
Messer Ludovico was having intercourse and fucking her [ futuebat] from the back.
He answered: “I could hear it when she was screwed the first time by Messer
Ludovico. She was crying out [si lamentava]. But one can cry out for several
things.” And to a question of me the notary he said: “She can cry out the way
women do.” And I the notary asked, “And how do women do?” He said, “They can
cry out because it pleases them and they can cry out because it hurts them too.
But, one time, as I said, I felt it when he screwed her.”46 When the
Inquisition hauled her in, Betta did her all to prove it wasn’t so. Her
testimony about what went on in bed surely did her little good, as, on point
after point, she lied elsewhere about her history with Ludovico, shown as far
skimpier than others alleged. Her testimony, earthy and vehement, catches well
a prostitute’s voice in court. He never did it to me in that place. It is true
that Messer Ludovico told me to turn around, that he wanted to do it
cunt-backwards [a potta retro], and I told him, “You want to trick me. You want
to stick it in contrary-wise.” And he said no, that he wanted to do it
cunt-backwards, and so I turned around and he did it to me cunt-backwards. I
know where he went in, and if he was fooled, I was not fooled.47In bed with
Ludovico Santa Croce 131Betta appears twice in the record. The first time, to
cover for the weakness of her case, she regales the judge with promises to live
in virtue. If I had consented to the other way, it would seem to me that God
would not keep me on earth. And if I have done wrong in one way, I don’t want to
do wrong in the other. And if I get out of this I want to go to Santa Maria di
Loreto, and then to my home to do good works, and I want to go this September.
And if he wants to say that he did it to me from behind against Nature, he is
lying through his throat, and he is tricked, and, me, I am not tricked, because
I protect myself from this the way I do from fire.48 The next morning, Betta,
Ludovico, and most of the posse stayed. (Mario, sleeping clothed, had slipped
off early to his shop.)49 At breakfast, the boasts went on: She never heard a
word when Messer Ludovico told us that he had twice screwed Betta in the ass,
but he said it at length to us. He was asked if the said Betta was at the table
eating with them, how could Ludovico have said those words, since they could be
heard by Betta. He answered: I will tell you. We were kidding Ludovico
. . . and when he said it at the table she had not yet sat down.50 As
current events show sadly, Renaissance Italy was hardly the only place where,
for some admirers, the swaggering abuse of women gives callous men allure. Jump
eight years ahead. It was 1565, not 1557, and Ludovico was now some thirty-four
years old. Still unmarried, still at loose ends, he haunted the same tight
quarter, up to little good. He had a new entourage; none of the same men turn
up. At the center, as ever, sat that osteria of Domenidio, in Pesheria. His
cronies were, this time, two or three fishmongers and one Cesare Vallati, son
of the civic noble family that owned a palace on the square, facing its ghetto
gate. The Vallati house still stands, pared back to its medieval core, which
now bears sad plaques about Roman Jewish deaths at Nazi hands. Cesare was
gentleman enough to hold, they said, a civic office.51 On Friday, November 23,
the friends stirred up dinner at the inn. Meo, fishmonger, says: Ludovico Santa
Croce came to me, as I was in Pescheria. It may have been a half-hour after
dark, and he asked me if we wanted to go to dinner together at the osteria of
Domenidio. I said yes and so I picked up some fish, and along with Grillo and
Ludovico we went to the osteria of Domenidio, and while we were setting up to
eat Cesare arrived and said, “I want to eat with you,” and so he too sat at the
table and we were four in all.52Meo reports that, when he left his fish-bench,
he brought sardines, while Grillo fetched clams.53 In the midst of dinner, “a
Jew”—nobody names him, ever— joined the group; no sign he ate with them.54
After dinner, except Grillo, all left together. “Let’s go to the house of my
whore,” said Ludovico. “We said, ‘let’s go!’ and Cesare said, ‘I want to join
you.’”55 The court asks later, did Cesare and Ludovico go with sword in hand?56
Probably. The men took the strada dritta, the ghetto to their left, the Santa
Croce tower to the right, over to Il Crocefisso, behind or under where the big
church of San Carlo later stood.57 Ludovico’s woman of the month was Olimpia,
who, it turned out, was off with an amico, a regular of hers, who, she says,
felt ill, so she headed homeward with a Lorenzo stufarolo in tow.58 But when
Ludovico and his cronies arrived, only the house’s mistress, Lucretia, was yet
home. Olimpia calls Lucretia the house padrona; in court, Ludovico will call
her a whore, whom he has known for years, presumably hooking up with tenant
after tenant.59 At Olimpia’s front door, the four men, masking voices and
pretending to speak Spanish, shouted, “Open up the door!” Lucretia: “They
banged six or seven times, for I was not of a mind to open, ever.”60 At last I
went to the window and told them that I did not want to open for them under any
circumstances, and told them to change their talk because no way could I not
recognize them. I knew them just fine, but, with my tenant not home, and
because, I knew, they wanted nothing of me, I had no intention of opening for
them. Instead, I said, I would throw water on their heads if they did not get
away from the door.61 The four men loped east to Via dei Chiavari, still in
Lucretia’s sight.62 There they encountered a second Lucretia. Wife of wealthy
Cyntho Perusco, and mother of two children, she was returning with a
servant—but with no light, lest she be seen and recognized—from a call on her
procurator.63 Two men armed with swords and daggers, with their swords under
their arms and the daggers in hand unsheathed, came at us and at once they
stopped me and one of them put his hand to my neck, feeling my neck, thinking
that perhaps I had some chain necklace or string of gems.64 And I said to them,
“I am a poor woman. What do you want of me?” And I was screaming, “Thieves
thieves!” When they heard that, they let go of me.65 Giovanni Maria, the
servant, thought he recognized one of the four assailants: “Ah Meo, why are you
doing this to us?”66 Meo at once hid his face behind his cape.67 Giovanni
Maria’s assailants, Meo and the Jew, grabbed him. “They were holding on to me
and they told me to keep silent, and they held the naked daggers to my neck.”68
The assailants released their quarry, only brief ly. Lucretia will tell the
Governor: “When we had walked three or four paces, the same men,In bed with
Ludovico Santa Croce 133with some others, made a circle around me and some of
them grabbed me from one side and some from the other, putting their daggers to
my throat.”69 Giovanni Maria tells the Governor: “they began punch me and shove
me and they threw me to the ground.” 70 Adds Lucretia: And they took from him a
pouch. In it were ten giulios, between testoni coins and giulio coins, and a
gold ring that was mine, with a Jesus on the top, and on the bottom, there is a
“claw of the great beast” [a fabled stone with curative powers], which was also
in that pouch, and they took from it also the belt and a handkerchief. The ring
contains 18 giulii of gold.71 Giovanni Maria adds that the pouch had been tied
to his waist and that Lucretia had removed her ring to wash her hands.72 One of
the band of four, almost certainly Cesare Vallati, as Ludovico was by now no
youngster, may have had second thoughts: When this [theft] was done one of
those youngsters took me by the hand and told me, “Come here. I promise you as
a gentleman that I will not hurt you.” And he asked me, who was that woman. And
I told him that she was not for them, and that they should let her go, and that
she was the wife of Messer Cynthio Perusco.73 Ludovico had other ideas. One of
the two underlings, probably not the Jew but Meo, asked him “Messer, what are
we to do?” “Carry her off, carry her off!” 74 And they tried with all their
might to lead me to a house, for they took me by force and they dragged me
. . . But I cried out, “Thieves! Thieves! Is this how you assassinate
people in the street!” And I told them that I had nothing on me and that they
should come to my house, that was near there.75 The assailants hauled Lucretia
into an alley.76 Lucretia was convinced that they wanted to drag her to a
stufa, a bath house of the sort Ludovico haunted. As they pulled her, Lucretia
fell in the mud, losing her pianelle, her clogs. “She told them that her clogs
had fallen off, and they told her to keep walking, and they were making her
walk up that alley, leading her, as there were three or four around her.” 77
And then, providentially, down the alley came two men, in front a servant with
a torch, and, behind him, his master, Agostino Palloni, a man of substance
whose house stood close to the Santa Croce palace.78 And when the light
arrived, I recognized the gentleman, and I begged him for the love of God to
help me. And while I was saying those words, one of those young men, who had
dragged me, as he thought that the light was not coming from that side and that
he would not be seen—Messer Agostino recognized one of those young men, who is
called Cesare Romano.And at that Messer Agostino said, “Ah Cesare, what are you
doing [che fai]. What is this! Do you see that you [tu] are doing wrong?79
Turning towards Agostino, says Giovanni Maria, Lucretia tripped on an iron
grate and once more fell and then, as supplicant, grasped his cape: “Ah, Messer
Agostino, don’t abandon me . . .!”80 Agostino, Lucretia, and Cesare
then stood together, a threesome. First off, Cesare, to catch his social
balance, tried to place Lucretia as a Roman matron. Then Agostino did the same.
Giovanni Maria tells the Governor: The man whom Agostino had called Cesare
asked Madonna Lucretia if she knew Cyntho Perusco. She said, “Yes, I know him,
and I have two children with him, and he is my husband.” And Messer Agostino
asked Madonna Lucretia if she knew Messer Francesco Calvi, and she said yes,
and if he came to her house with her she would show him her daughter.81
Gentleman to gentleman! Cesare Vallati, in night’s shadow, had strayed well
outside his class’s code of conduct, and Agostino’s torch jolted him back from
the abyss. He switched codes as nimbly as he could. Then Messer Agostino turned
to Cesare and told him, “Cesare, son, you have done wrong.” And then Cesare
told Messer Agostino to leave, and said that he would have Madonna Lucretia
escorted by a servant of his.82 No such thing happened, of course. After
questions to Lucretia about how she came to be out after dark, Agostino, with
his torch and serving man, conveyed them both back home.83 At her window, the
other Lucretia, the madam, had seen and heard the fracas. Outraged, woman to
woman, she strove to allay the trouble. I heard a woman who was starting to
scream, and when I looked toward where I heard that cry, I looked and saw a
woman with a man, and she was screaming, “What do you want with me, brothers,
pull the door rope for me, pull the door rope for me!” and when I heard those
words, I feared it might be some neighbor, and I knocked on the window of Diana
and told her, “Listen to your sister who is screaming,” and she answered, “My
sister is here at home.”84 While Cesare and Agostino parleyed, the other three
miscreants probably crept away, and soon, all four were back at Olimpia’s door.
This time they had luck, as Olimpia turned up, with Lorenzo her bathhouse
worker, and his lute. “I came back home and I found Ludovico Santa Croce there
at my door, along with Meo the fishmonger and with two others whom I did not
know, but there was aIn bed with Ludovico Santa Croce 135Jew.”85 Lucretia
opened for Olimpia and, willy-nilly, in came all the others, with Ludovico, as
usual, in the lead.86 Note Lucretia’s version: At that moment, my tenant called
Olimpia arrived, along with an amico called Lorenzo the bathhouse worker, who
played the lute, and I had to pull the rope, and then there came in, along with
my tenant, Ludovico Santa Croce, Meo, Cesare Vallati, and a Jew.87 We learn from
Olimpia several things. For one, the Jew was a stranger, known only,
presumably, by his obligatory Jew’s cap. For another, Cesare Vallati had
rejoined the crew. And, for a third, while she knew Meo, Vallati, a stranger to
her if not to the madam, was less central to Ludovico’s habitual posse. Neither
he nor the Jew had been part of the dinner’s start; though locals, they were
hangers-on. When the men entered, Lucretia, the madam, upbraided them. “And
when they were up the stairs, I said to them, ‘Oh this is a fine state of
affairs! Poor women cannot go in the street.’ And they told me that they
weren’t the ones who did it.”88 Lorenzo, with the lute, would prove Ludovico’s
undoing. The men all stayed a while in Olimpia’s room, listening to him play.
And then Ludovico led Olimpia off to the Santa Anna stufa to spend the night.
The other three escorted him down the block, then went their separate ways.89
We catch a bit of the denouement via Barbara, Meo’s ex-puttana, who, she tells
the court, had after three years broken with him because he owed her big money
on borrowed goods. Barbara had moved to Monte Savelli, just a block down-river
from Pescheria.90 I went to bed without dinner because I felt ill, and while I
was in bed with Annibale the fish-monger I heard passing in the street Cesare
Vallati with other people whom I did not see, and he said, “Your faithful
servant, Signora Barbara, my heart!” I made no answer.91 Annibale and Barbara
went back, she says, three years; she swam as easily among the fishmongers as a
mackerel in the sea. But Cesare Vallati, clearly, slipped through these same
waters; in the intimate spaces of the city, these men and women moved up and
down class lines. Annibale, when asked, would tell Madonna Lucretia what he
knew about the crime. Small world!92 The very next day, Madonna Lucretia sent
her servant to scout the local bathhouses. Lorenzo, the fellow with the lute, a
paesano, led Giovanni Maria to Ludovico and Meo, who would be arrested on
Monday, together.93 At Olimpia’s, the four men, said Lorenzo, had been “in a
terrible mood and all of them distressed.”94 Agostino Palloni, meanwhile,
refused to help Lucretia—“he sent word to me through Cynthio that it wasn’t a
gentleman’s role to accuse anybody, and that was it was enough that I had
suffered no harm.”95 Citing class solidarityhe covered for Cesare Vallati, who
either f led or ducked prosecution. The Jew, luckily nameless, got away. We
have neither a sentence nor knowledge what our four villains did with the rest
of their lives. Our story of status slippage and hasty re-calibration, coarse
male solidarity, callous abuse of women, and female resilience models a careful
reading of words, places, and actions, with an eye to the density of webs and
the fine-grained texture of lives in time and space, to lay out the ref lexes
with which Romans navigated their city. Ludovico, uneasily perched on several
margins, could build coalitions, trading his noble connections, hospitality,
slovenly rapaciousness, and access to paid female sex and company for male
support and applause. To Cesare he offered a pathway down, to the others
perhaps a step upwards. These male solidarities in a moral grey zone show the
porosity of Rome’s social boundaries and its alliances’ often easy give.Notes 1
Connors, “Alliance and Enmity,” 208–09. 2
Archivio di Stato di Roma, Governatore, Tribunale Criminale, Processi (16o
secolo), busta 38, case 23, folio 568r: “Ludovicus de S. Cruce filius q. Io.
Ant. d. Franchis.” Henceforth, I
give busta and folio only. 3 38.23, 559v: Antonio Scapuccio, August 15, 1557,
to a notary at the Holy Office. 4 38.23, 573r, Magrino, August 26, 1557, at
home sick, to a notary. 5 38.23, 579v: Ludovico cites Valerio Santa Croce and
noble Mario Mellino. For Magrino’s conversion at the Annunciation in 1555:
38.23, 573r, Magrino. 6 38.23, 568r. 7
Busta 103, 909r: Ludovico Santa Croce: “. . . costione con un altro
gentil’homo . . .” 8 103, 909v: “fregit carceres et unde exivit.” 9
38.23, 572v: “questo carnevale [1557] . . . messer Ludovico uscii di
pregione in Corte Savella.” 10 Investigazioni 80, 181v–183v, for 23–24, from
June, 1563. 11 38.19, 461v: “. . . se ne reallegrava.” 12 38.23, 577v: Betta:
“. . . avanti natale.” 13 38.23, 562v-563r: for age and employment;
for the friendship and the workplace: 38.23, 562v–563r. 14 38.23, 559v: “eravamo regazi havevamo amicitia
intrinseca insieme.” 15 38.23, 562v: Mario: “Fabritio giudio fatto Cristiano
che venne li ferri.” 16 We know little about Giulio, never interrogated.
Ludovico seems to place him among the converts: 38.23, 570r–v: “Vi pratica in
questa casa Julio Mattuzzo, Fabritio doi o tre altri giudei facti christiani
. . . de continuo li se ce vengono giudei et d’ogni sorte de
generatione.” But no other
witness calls Giulio a convert. 17 38.23, 563r–v: Mario. 18 38.23, 563v: Mario: “. . . lei o la
madre . . . disse che era ferita in uno braccio et che non posseva
abadarci et che lavessemo per scusata.” 19 Ibid.: Mario: “. . . a un
pasticciero pur presso Torre Sanguigna et pigliassemo un pasticcio
. . .” 20 38.23, 574r: “comprassemo una spalla de porco.” 21 38.23,
564r: Mario: “. . . disse per la strada che voleva pigliar detta
cortigiana.” 22 38.23, 573v. 23 38.23, 563v: Mario: “apresso la stufa de Felice
presso li Cavalieri.” 24 28.23, 561r: Antonio Scapuccio: “. . . ando
con noi per dicta donna et voleva bussare la porta . . . che haveva
bravo culo et teneva bene.”In bed with Ludovico Santa Croce 13725 38.23, 574:
Magrino, for Ludovico’s call: “Messer Ludovico chiamandola . . .”;
38.23, 564r: Mario: “credendosi di abracciar messer Ludovico abraccio un altro
in loco suo in cambio.” 26 38.23, 564r: Mario: “Mostrandoli il pasticcio et per
la strada messer Ludovico et liei andavano abracciati insieme.” 27 Ago,
Economia barocca. 28 38.23, 560r: Antonio Scapuccio: “l’ostaria de Domenidio in
Piscaria.” 38.23, 574r: for
the name’s origin. 29 38.23, 564r: Mario, for the time. 30 38.23, 560r: Antonio di Scapuccio: “tutti de
compagnia . . . portassimo . . . un pasticcio
. . .” 31 38.23, 568v: Ludovico Santa Croce: “. . .
Fabritio giudio facto christiano apresso . . . [a] casa mia nel tempo
che e facto christiano et lui me impresto la stantia”; 38. 560r: Antonio
Scapuccio: “presso la casa de Santa Croce.” 32 28.23, 561r: Antonio Scapuccio
for the boast: “et di poi che andassemo a magnar a l’ostaria . . .”
33 38.23, 574v: Magrino: “un solaretto di sopra quale era poca de cosa”; 38.23,
572r: Fabritio: “dormivo io sopra una solarello.” 34 38.23, 560r: Antonio
Scapuccio: “. . . un matarazo quale lo buttassemo in terra.” 35
38.23, 574v: Magrino: “. . . spogliati si misero sotto li panni.” 36
38.23, 574v–575r: Magrino: “un paviglione che saria de piu colori quale era il
mio . . . radunato da una banda.” 37 38.23, 569r. Ludovico claims to have closed the
curtain: “mettevo il paviglione atorno.” 38
38.23, 564v: Mario: “et avanti che la lume fosse svitata stavamo a burlare et
ciancinare . . . che di gratia volessemo svitar la lume.” 39
38.23, 561v: Antonio Scapuccio: “. . . facendo un zeno con il deto
grosso et con il deto indice facendo uno O designando che lui haveva chiavato
nel culo dicta donna”; 38.23, 564v: Mario: “Dicendo forte con noi altri Nel
proprio facendo con il detto grosso et con il indice il tondo.” 40 38.23, 561v:
Antonio Scapuccio: “lui non diceva chiaramente per rispecto de dicta donna che
non volea svergognarla”; Loudly: Mario: “Dicendo forte.” 41 Ibid.: Antonio
Scapuccio: “. . . la chiavata in culo foco foco.” 42 38.23, 574v:
Magrino: “forno primi messer Ludovico et la donna.” 43 38.23, 574r: Magrino,
for sleeping clothed: “et io ancora dormi . . . vestito”; for much
later: 38.23, 560r: Scapuccio: “Giovanni Maria . . . dipoi a un gran
pezo . . . se ando a corigare nel medemmo lecto.” 44 38.23, 575r:
Magrino: “io ho inteso quando lui la chiavava et lei teneva le natiche verso
Ludovico et lei voltata con il viso verso di me et io una volta il sentia et io
non lho visto metter dentro perche io non ce ho tenuto le mane. So bene che la
chiavava et lui sbatteva detta [no noun] verso di me che mi fe svigliato.” 45 Hunt, The Vacant See,
183–84. 46 38.23, 575v: notary and Magrino: “. . . langere et
lamentare eo quia . . . ipsam retro negotiabat et futuebat. Respondit io sentivo che le quando fu chiava[ta] la
prima volta da messer Ludovico si lamentava. Ma si posseva lamentare de piu
cose . . . Si posseva lamentare come fanno le
donne . . . Se posono lamentare che li sappia bono et si posono
lamentare che se li faccia male ancora. Ma io una volta come o detto o sentito
che l’habia chiavata.” 47 38.23, 577v: Betta, August 23, 1557: “lui mai ha fato
in tal loco e e ben vero che messer Ludovico mi disse che mi voltassi che me lo
voleva far a potta retro et io li disse tu me voi gabare tu me voi mettere al
contrario et lui disse de no che il voleva fare a potta retro et cossi io mi
voltai et mi fece a potta retro. Io so dove intro. Si lui se e gabbato non me
sonno gabbata io.” 48 38.25, 567r: Betta, August 21, 1557: “. . . mi
parrebbe che dio non mi tenesse sopra la terra et se ho fatto male per una via,
non voglio far male per laltra, et si io ne esco voglio andare a Santa Maria de
Loreto et poi a casa mia a far bene . . . et se si gabba lui non mi
gabbo io, perche me ne guardaro come dal fuoco.”49 38.23, 565r: Mario. 50
38.23, 576r–v: “Lei non intese mai parole . . . Noi davamo la baia
a Ludovico . . . quando lui il diceva a tavola lei non se ce era
messa ancora.” 51 103, 911r: Ludovico: “me pare che sia cancelliero de
conservatori.” 52 103, 906v: Meo: “. . . voleamo andare a cena
al’hostaria de domenedio insieme . . . et cosi righai certo piscio et
. . . andammo alhosteria . . . et mentre voleamo cenare
arrivo li Cesare . . . lui se messe a tavola et cenammo tutti quatro
insieme.” 53 103, 907r: Meo: “portai certe sarde . . . et Grillo
porto certe telline.” 54 103, 907v: Meo: “un’hebreo . . . venne
. . . mentre che magnammo.” 55 103, 907r–v: Meo: “voliamo andar a casa
della mia puttana et noi dicemmo andamo et Cesare ancora disse io ve voglio
fare compagnia.” 56 103, 911v. 57 The present Via del Monte della Farina was
then Via del Crocefisso, named for church, San Biagio del Crocefisso (or del
Annulo), demolished circa 1617 to expand San Carlo: Lombardi, Roma, 222; Delli,
Le Strade, 339; Gnoli, Topografia, 91; Adinolfi, Roma, 171. Olimpia probably
lived towards San Biagio. 58 103, 913r: Olimpia: “da uno amico mio quella sera
. . . tornai a casa et trovai Ludovico Santa Croce li alla mia
porta”; 913v for the name Lorenzo. 59 103, 918r: Ludovico: “sono parecchi
anni.” 60 103, 917r: Lucretia the madam: “parlando spagnolo et contrafacendo il
parlare loro solito . . . apri qua la sporta che batterno sette o
otto volte ch’io non li volsi mai aprire.” 61 Ibid.: “. . . non li
volevo aprire . . . dovessero mutare parlare perche non potessi di
non cognoscerli, . . . ma per non ci esser’ la mia pigionante in casa
et sapendo che non voleano niente da me io non li volsi aprire anzi
. . . haverci buttato del acqua in testa se non si fussero levati
dalla porta.” 62 Ibid.: “correre verso li Chiavari.” 63 103, 889r: Lucretia the
wife: “retornandome . . . senza lume et con una cannuccia in mano per
non esser vista ne conosciuta.” One Cynthio Perusco lodged by the Minerva:
Bullettino della Commissione archeologica comunale di Roma 29, 15. One puzzle: on October 7,
1567, a Cinzio Perusci by San Marcello, not the Minerva, buried a wife named
not Lucretia but Ortensia. de Dominicis, Notizie biografiche, 275; And, at
court, (103, 899r) Lucretia appears as “Lucretia q. Petri”—no father’s family
name, no husband’s name. Is
Lucretia a femina, a semi-wife? 64 Ibid., r–v: Lucretia: “Doi armati
. . . me si ferno incontro et subbito me fermorno et un di loro me
misse la mano al collo tastandomi il collo pensando forsi ch’io havessi qualche
collana o vezza.” 65 Ibid., v: “. . . io son poveretta che volete da
me strillando ai ladri ai ladri . . . me lasciorno”; the servant
confirms this and notes that other men were also holding Lucretia: 103, 902r.
66 103, 902r: 25: “. . . perche questo a noi.” 67 Ibid.: “se misse la
cappa inanti il viso et pero non posso saper’ ne poddi veder’ se l’era quel
Meo.” 68 Ibid.: “. . . pugnali nudi presso alla gola.” Why daggers?
The gentlemen, with their swords, held Lucretia. 69 Ibid.: Lucretia:
“. . . un cerchio intorno et chi mi pigliava da un canto et chi dal
altro mettendomi li pugnali alla gola.” Giovanni Maria: Ibid., 902r: “ci
fermamo per paura.” 70 Ibid.: Giovanni Maria: “. . . dar de i pugni
et d’urtoni et mi buttorno in terra.” 71 103, 900r: Lucretia: “. . .
con un yesu di sopra et di sotto c’e l’ongia della gran bestia . . .
ancho la cintura et un fazzoletto: che l’anello ci e 18 giulii d’oro.” This “yesu” may have been a
monogram. Giovanni Maria confirms almost all these goods. 72 103, 902r–v: Giovanni Maria: “una scarsella che io
portava cinta. . . . a tenere lavandosi la mano . . . messo
in la scarsella.” 73 103, 902v: Lucretia: “. . . vi prometto da
gentilhuomo de non ti far dispiacer . . . che non era per loro
. . . che era moglie di Messer Cynthio Perusco.” Cesare had yet to
hurt the servant.In bed with Ludovico Santa Croce 13974 Ibid,: Giovanni Maria:
“messer che volemo fare . . . menavola via menavola via.” See also Lucretia: 103, 899v:
“menala su menala su strascinala.” Why do we say Meo and not the Jew? Note
Meo’s ongoing relationship with Ludovico, their habit of joint action, plus
that prompt “Messer.” 75 103, 899v:
Lucretia: “. . . con molta instanza di menarmi in una casa che
. . . per forza . . . me strascinavano
. . . a i ladri a i ladri a questo modo si assassina alla strada,
. . . che venessero in casa mia . . .” Why this invitation? Probably
demonstrate her station, not to proffer loot. 76 103, 199v: Lucretia: “per andare al arco delli
catinari.” The present Via dei Falegnami then was Via dei Catinari: Gnoli,
Toponomia, 69. This Arco was demolished for San Carlo ai Catinari: Gnoli,
Toponomia, 11. 77 103, 903r: Giovanni Maria: “. . . gl’era cascate le
pianella . . . diceano che caminasse . . . la faceano
camminar . . . tre o quattro attorno.” See also Lucretia: 103, 899v: “cascai
in terra in un fangho et lasciai li pianelle.” 78 For Agostino Pallone’s house, see Cohen and Cohen,
Words and Deeds, 136. For the two men:
103, 903r: Giovanni Maria: “arrivò quel che portava la torcia accesa et
. . . mr Agostino Palone . . . per il medesimo vicolo.” In
1577, Agostino would be buried in Santa Maria in Publicolis, the Santa Croce
family church: de Dominicis, Notizie biografiche, 267. 79 103, 899v–900r:
Lucretia: “. . . cognobbi detto messer . . . per l’amor de
dio che me aiutasse . . . pensandosi che il lume non venesse da
quella banda et de non esser visto detto mr Augistino cognobbe . . .
Cesari romano, al quale disse Mr. Augustino ah Cesari che fai, che cosa e
questa[!] . . .” 80 103, 903r: Giovannia Maria: “casco con una gamba
in una ferrata et . . . se attacò alla cappa di Messer Augistino
. . . Mr Augustino di grazia. non me abbandonate per l’amor de Dio.”
81 103, 903r–v: Giovanni Maria: “. . . se conosceva Cyntho Perusco,
et lei disse si che lo cognosce et ho doi figli con lui et e mio marito et . . .
se la conosceva messer Francesco Calvi et lei disse de si . . . se li
andava in casa con lei che li mostraria la figlia.” 82 103, 903v: Giovanni
Maria: “. . . Cesari figlio tu hai fatto male . . . che
andasse via che farria accompagnare Madonna Lucretia da un suo servitore.” 83
Ibid.; Lucretia: “m’accompagno con la torcia.” 84 103, 917r–v: Lucretia the
madam: “. . . guardai et viddi una donna con un’homo che cridava: che
diceva che volete da me fratelli che volete da me fratelli et diceva tiratimi
la corda tiratimi la corda . . . dubitando io che non fusse qualche
vicina, io bussai alla fenestra della Diana . . . senti quella tua
sorella che crida . . .” “Tiratimi la corda” here refers to Lucretia’s
door-rope: “open up for me!” with a dative. 85 103, 913r: Olimpia: “. . . trovai
Ludovico Santa Croce li alla mia porta assieme con Meo pescivendolo et con doi
altri . . . ci era un’hebreo.” 86 Ibid.: Olimpia: “. . .
Ludovico fu il primo”; 103, 918: Ludovico Santa Croce: “il primo io d’intrare
in casa.” 87 103, 917r: Lucretia the madam: “. . . Olimpia insieme
con un’ suo amico che si chiama Lorenzo stufarolo, quale sonava di liuto. Et me
bisogno tirar’ la corda et alhora intro . . . Ludovico Santa [Croce]
Meo Cesar Vallati et un hebreo.” 88 103, 917v: Lucretia the madam:
“. . . o bella cosa, le povere donne non ponno andare per la strada
et loro dissero che non erano stato.” 89 103, 913v: Olimpia, “Meo et l’altri ci
accompagnorno sino alla stufa et poi se ne andorno con dio”; 914v: Meo:
“insieme alla stufa et poi io me ne tornai a casa mia e Cesare e l’hebreo
andorno a fare i fatti suoi.” 90 103, 922r: Barbara claims Meo has been her
amico for three years; 103, 904r: Barbara: “e un mese ch’io l’ho lassato perche
non mi piace piu l’amicitia sua et perche ha dieci scudi delli mei in mano.” Monte Savelli is today’s
Teatro di Marcello, now stripped bare by archeology. 91 103, 922r: Barbara: “me ne andai a letto senza
cena perche io me sentivo male et mentre ch’io stavo a letto con Annibale
pescivendolo sentei passare per la strada Cesare 92 93 94 95Vallata con altre
genti . . . et disse servitor’ Signora Barbera cor mio ch’io non li
resposi altrimente” 103, 914r: Giovanni Maria: “madonna Lucretia domando a
. . . pescivendolo predetto per che causa fussi preso questo messer
Ludovico et . . . rispose che fu preso perche haveva preso una
donna nella strada.” 103, 905v: Meo, on Tuesday: “io fui preso hiermatina in
Ponte ch’io non so perche causa assieme con Messer Ludovico Santa Croce.” 103,
901r: Lucretia the wife: “et che stavano molto di mala voglia et tutti
afflitti.” 103, 900v: Lucretia: “lui mi mando a dir per il detto Cynthio che
non era offitio da gentilhomo di accusar nesuno e che mi bastava che io non
havessi ricevuto mal nesuno.”Bibliography Archival sources Archivio di Stato di
Roma, Governatore, Tribunale Criminale Processi (16° secolo), busta 38, case 19
Processi (16° secolo), busta 38, case 23 Processi (16° secolo), busta 38, case
25 Processi (16° secolo), busta 103Publisd sources Adinolfi, Pasquale. Roma
nell’età di mezzo, rione Campo Marzo, rione S. Eustachio. Florence: Le Lettere
– LICOSA, 1983. Ago, Renata. Economia barocca: mercato e istituzioni nella Roma
barocca. Rome: Donzelli, 1998. Bullettino della Commissione archeologica
comunale di Roma 29 Cohen, Thomas V. and Elizabeth S. Cohen. Words and Deeds in
Renaissance Rome. Toronto: University of Toronto Press, 1993. Connors, Joseph.
“Alliance and Enmity in Baroque Urbanism.” Römisches Jahrbuch der Bibliotheca
Hertziana 25 (1989): 207–94. de Dominicis, Claudio. Notizie biografiche a Roma nel 1531–1582, desunte
dagli atti parrocchiali. Rome: Academia Moroniana, n.d. Delli, Sergio. Le
Strade di Roma. Rome: Newton Compton, 1975. Gnoli, Umberto. Topografia e
toponomastica di Roma medioevale e moderna. Rome: Edizioni dell’Arquata, 1984. Hunt, John M. The
Vacant See in Early Modern Rome: A Social History of the Papal Interregnum.
Leiden: Brill, In two unrelated sixteenth-century texts, a Renaissance prince
was described as vulnerable to assassination because of a f lawed fashion judgment.
In his Historia patria (published 1503), the courtier Bernardino Corio
recounted that just before Galeazzo Sforza left his castle on December 26,
1476, he put on and then took off his corazina because he felt that the chest
armor made him look “too fat.”1 The lack of armored protection was crucial as
Galeazzo was famously stabbed to death during mass later that day. In his
analysis of the event, Timothy McCall provocatively suggests that Galeazzo’s
fatally bad judgment was determined by fashion; Galeazzo, according to McCall,
was inf luenced by the growing pressure to conform to cultural expectations of
a slim masculine figure.2 Sixty years later, a Florentine prince was murdered
by stabbing, and similar to the description of Galeazzo Sforza, a chronicler of
the episode points to clothing’s role in the affair. Benedetto Varchi’s Storia
fiorentina (incomplete at his death in 1565) recounts that just before Duke
Alessandro de’ Medici left his bedchamber on the night of his murder in 1537,
he contemplated whether he should wear his gloves “da guerra” (for war) or his
perfumed gloves “da fare all’amore” (for making love).3 According to the story,
Alessandro chose the love-gloves as they better matched his sablelined cape and
were suited to his planned sexual escapade. He apparently chose unwisely.
Elizabeth Currie argues that Varchi added this presumably invented anecdote
about gloves in order to communicate—through sartorial metaphors—the gap
between Duke Alessandro’s expected dutiful behavior and his actual
irresponsible conduct.4 To Currie’s analysis, I add that the glove anecdote
also participates in what had become a literary pattern of associating men’s
clothing with physical weakness. If, in the first episode, the author indicates
how a soft doublet made Galeazzo defenseless to the knife blade, in the second,
the writer implies that the outcome of Alessandro’s evening might have been
different had the princechosen his gloves “da guerra.” The two
historiographical accounts of Galeazzo’s and Alessandro’s murders underscore
not only the high stakes of men’s clothing choices but the relationship between
literary representations of dress and elements of masculinity. Varchi, like so
many writers of the fifteenth and sixteenth century, chose to articulate men’s
dress as integral components in representations of violence, war preparedness,
moral virtue, and sexuality. Clothing was thus fundamental to Renaissance
discourses of masculinity. While masculine subjectivity as performed through
dress has been the focus of several excellent studies by fashion and art
historians, what has gone somewhat unexplored is how clothing functioned in
such discourses of masculinity.5 Was, for example, clothing presented as a
symptom of men’s loss of masculine virtue or did writers claim that clothing
had a more active role in the imperilment of men? Did so-called effeminate
clothing cause men to weaken, or was it merely a byproduct of a so-called anima
effeminato? This essay will address these questions by looking at the
interconnection of male dress, effeminacy, and militarism in Baldassare
Castiglione’s Libro del cortegiano (Book of the Courtier). I have chosen to
concentrate on Castiglione’s Courtier because of its prominent place in the
history of dress and fashion as well as its role in the history of
masculinity.6 The Courtier presents male dress as a high-stakes enterprise; a
misstep in clothing not only had grave consequences for a man’s reputation, it
was also a question of life or death. Like the gloves of Alessandro de’ Medici
and the cuirass of Galeazzo Sforza, a man’s clothing choice could lead to glory
or personal injury, and it could also result in (at least in Castiglione’s
assessment) large-scale military defeat.Arms in the Courtier Very early in the
book, Ludovico da Canossa declares arms to be the primary profession of the
courtier [1.17].7 Yet, the privileged status of arms is not a settled question,
and it is destabilized during a debate of arms vs. letters.8 The debate is
framed by the same Ludovico, who asserts that the French only respect arms and
abhor letters. Ludovico extols the value of letters by describing several
successful military generals who trotted off to battle with copies of the Iliad
or other literature at their side. His examples of successful and literary
generals are offered as proof that the French were erroneous in their belief
that literature damaged a man’s ability to fight: “Ma questo dire a voi è
superf luo, ché ben so io che tutti conoscete quanto s’ingannano i Francesi
pensando che le lettre nuocciano all’arme” (1.43, p. 92) (But there is no need
to tell you this, for I am sure you all know how mistaken the French are in
thinking that letters are detrimental to arms) (1.43, p. 51).9 Ludovico’s
accusation of the misguided French could as well have been leveled against
Italian contemporaries of Castiglione, since none other than Niccolò
Machiavelli himself was proclaiming that letters were injurious to arms in both
his Art of War as well as his Florentine Histories.10Contrary to the view of
the French (and Machiavelli), Ludovico proposes that letters are beneficial to
arms; letters bring glory, and glory inspires courage in warfare: “Sapete che
delle cose grandi ed arrischiate nella guerra il vero stimulo è la
gloria. . . . E che la vera
gloria sia quella che si commenda al sacro tesauro delle lettre” (1.43, p.92)
(The true stimulus to great and daring deeds in war is glory. . . . And it is true glory that is
entrusted to the sacred treasury of letters) (1.43, p. 51).11 When Ludovico
notes that literature, like the Iliad, could have a positive effect on
soldiers, he shifts the debate that began with the hierarchy of arms and letters
to the correlative and causative relationship between arms and letters.12 For
Ludovico, arms and letters are “concatenate” (conjoined) (1.46). Ludovico’s
assessment of the positive effects of letters on arms is troubled by the fact
that France, at least since 1494, had proven itself to be militarily superior
to Italy. He hedges his argument in a prebuttal, acknowledging that others
might cite recent French military success as evidence against his claim: “Non
vorrei già che qualche avversario mi adducesse gli effetti contrari per
rifiutar la mia opinione, allegandomi gli Italiani col lor saper lettere aver
mostrato poco valor nell’arme” (1.43, p. 93) (I should not want some objector
to cite me instances to the contrary in order to refute my opinion, alleging
that for all their knowledge of letters the Italians have shown little worth in
arms) (1.43, p. 51). To this objection, Ludovico states that the defeat of
literate Italians by illiterate French is the fault of only a few men: “la
colpa d’alcuni pochi aver dato, oltre al grave danno, perpetuo biasimo a tutti
gli altri” (1.43, p. 93) (the fault of a few men has brought not only serious
harm but eternal blame upon all the rest) (1.43, p. 52). The debate of arms and
letters in the Courtier raises two key points for my analysis on dress and
militarism. The first is that there is an anxiety among the speakers that the
actions of a “few men” can bring shame on all men.13 The book’s project of
social control depends in great part on this anxiety. Indeed, the belief that
massive military defeat was caused by a few deviant men gives urgency to the
entire masculine normativizing process (i.e., the ideal courtier). The second
point, related to the first, is that men’s ability to win wars could be
affected (positively or negatively) by what are presumably unrelated aspects of
a courtier’s masculine identity. Throughout the Courtier, not only letters but
music, dance, and of course dress are all placed in a context of their
relationship to warfare.14 When, for example, one speaker condemns music as
effeminate, another will anxiously argue that music stirs soldiers to combat,
and thus it is rightfully masculine (I.47). The book delineates the court and
the battlefield as discrete yet interrelated spaces. The courtier-soldier is
expected to shuttle between the two while performing hegemonic masculinity in both.15
The challenge is that certain practices of masculinity were viewed as causing a
negative effect in one or the other space. The battlefield, in particular, is
shown as vulnerable to the presence of courtly practices. Analogously, the
court’s refined spaces were shown as incompatible with certain military
behaviors.16 Nonetheless, the court often measured itself against a
functionality in war (e.g., music was useful in war) just as men in court adopted
martial aesthetics (e.g., court dress was an adaptation of the military
tunic).17 There thus arises a tension within the Courtier between the
masculinity of courtly practices and the masculinity of warfare, and this
tension is routinely expressed as a fear that practices at court are
deleterious to combat. The speakers never clearly articulate how dress,
letters, and music might endanger war tactics and strategies, but they do
repeatedly imply that refined behavior threatens masculinity. The reader is
then left to leap the epistemological gap that assumes such a claim to be true.
The cumulative effect of this rhetorical technique is that a fear of effeminacy
underlies the entire project to produce an ideal courtier, and this fear is
often articulated in terms of dress and aesthetics.18Aesthetics and masculinity
before Castiglione The association of men’s dress and aesthetics with
effeminacy has a literary tradition that stretches at least back to Classical
antiquity. Craig Williams’ groundbreaking text, Roman Homosexuality, provides
scores of ancient examples of writers reproaching men’s aesthetics. In Roman
texts, clothing, perfumes, and grooming habits were frequent subjects of scorn.
According to Williams, men’s aesthetics were invoked as part of accusations of
effeminacy in what was consistently a reproach of men’s loss of dominion and self-mastery.19
More recently, Kelly Olson’s Masculinity and Dress in Roman Antiquity has
provided a systematic look at dress in ancient Rome, and she usefully pinpoints
specific elements of dress, perfumes, and grooming to show how the Roman man
“walked a fine line” between expected grooming and dressing practice and what
was considered effeminate.20 As we move into the Middle Ages and Renaissance,
writers adopted these Classical condemnations of men’s dress and added their
own brand of Christian morality. Renaissance legal codes and prescriptive
literature justified the regulation of male dress under the auspices of
protecting state expenditures, preventing deviant sexuality, or ensuring the
salvation of the soul.21 For example, Francesco Pontano (f l. 1424–41), a
professor in republican Siena, attacked male hair styling, cosmetics, and
ornate garments as a civic and Christian moral problem.22 In his treatise Dello
integro e perfetto stato delle donzelle (On the whole and perfect state of
girls), a work written primarily about women’s vanities, the author states that
“vain and superf luous ornament” should be disdained by all males “who want to
be called real men.”23 Certain men, he states, do not care if they are esteemed
as masculine, and thus they spend extraordinary amounts of time on hair and
skin care.24 He complains that men multiply the effect of their grooming habits
by fussing over dress as well: “Ma i maschi moltiplicano questo errore or co’
lisciamenti or con continui increspamenti di falde, e arrondolamenti de’
cappucci a diadema, e infiniti altri loro frenetichi e babionerie” (But men
multiply this error, sometimes using cosmetics and at other times with their
continual ruff ling of crinoline and swirls of hoods in the shape of a tiara,
as well as their infinite other frenzies and buffooneries) (Pontano 22). For
Pontano, so-called luxurious dress muddied the gender binary as well as
presented a peril to Christian morality since, as he states, vanities and
ornament debased men, who were “made to be equal to the angels” to a status
“below pigs.”25 Dress imperiled the body and the very soul of men. Effeminate
dress, he states, showed disrespect for God. The crowd of ornate men “non crede
che Dio sia, e che non sia alcuno altro iudice che quegli del podestà ovver del
capitano” (does not believe that God exists, and that there is no other judge
than the podestà or commander) (Pontano 22). Pontano made so-called effeminate
dress a moral and theological issue. Similarly, other writers of the fourteenth
and fifteenth centuries voiced concern about the morality of dress with respect
to sexuality and class status. The chronicler Giovanni Villani (c. 1280–1348)
worried that men’s fashion could create dangerous alliances with foreign powers
and blur class differences, and San Bernardino da Siena (1380–1444) complained
that young men’s short tunics and tight hose were too erotic.26 Ironically,
those same tight hose were reevaluated in the sixteenth century as evidentiary
proof that the male youths of the past were uncorrupted.27 There has as yet
been no systematic study of the condemnations of men’s dress in early modern
Italy, but such a study would aid our understanding of possible thematic
shifts. Not only did the targets of these condemnations vary (e.g., short tunics,
tight hosiery), so too did the rhetoric used to vilify certain dress undergo
changes. There seems to be one significant moment in the history of dress and
masculinity at the beginning of the sixteenth century, when condemnations of
so-called effeminate male dress shifted from threats of Christian imperilment
to failed militancy.28 The anxiety over dress and militarism had real-world
implications such as the standardized military uniform, just as it may have
also inspired some unexpected rhetoric, such as the praise of an unkempt
look.29 Most importantly, it made the abstract notions of dependency and
autonomy visible; men’s clothing carried the meanings of military victory or
loss. Castiglione’s Courtier has a distinct place within the normativization process
of the militaristic masculine body as it is an early—possibly the earliest—
example of sixteenth-century rhetoric of effeminacy, dress, and military
defeat. Castiglione began writing his text during the chaotic years between the
invasion of France in 1494 and the Sack of Rome in 1527. In this period of
instability, he chose to point to certain courtly behaviors, including dress,
in relation to the military losses that were still potentially viewed as
reversible. The Courtier blames the subjugation of the Italian people on
certain refined masculine behaviors that were otherwise unrelated to
militarism, but so, too, it suggests that the salvation of Italy lay in the
hands of this same class of men, men who often marked their class by the very
dress that undermined their masculinity. There are two moments in which
Castiglione suggests that men’s clothing played a role in military loss. I will
analyze these passages along with other textual examples of men’s aesthetics
and dress to demonstrate that Castiglione is in effect not only making
pronouncements about dress but, more importantly, is establishing a practice
whereby men can redeem their masculinity through speaking about the
effeminizing power of aesthetics. The spoken condemnation of courtly dress
purportedly critiques gender and class structures, but like the dress itself,
this very speech is what marks the speaker as belonging to the properly
masculine elite.30Male aesthetics and dress in the Courtier Book One:
sprezzatura and gender nonconformity In Book One, the primary speaker, Count
Ludovico da Canossa, says that the ideal courtier should have a manly yet
graceful face. What is to be avoided, he exclaims with disgust, are certain
male grooming habits: [your face] has something manly about it, and yet is full
of grace. . . . I would have our Courtier’s face be such, not so soft
and feminine as many attempt to have who not only curl their hair and pluck
their eyebrows, but preen themselves in all those ways that the most wanton and
dissolute women in the world adopt; and in walking, in posture, and in every
act, appear so tender and languid that their limbs seems to be on the verge of
falling apart; and utter their words so limply that it seems they are about to
expire on the spot; and the more they find themselves in the company of men of
rank, the more they make a show of such manners. These, since nature did not
make them women as they clearly wish to appear and be, should be treated not as
good women, but as public harlots, and driven not only from the courts of great
lords but from the society of all noble men. (1.19, p. 27) Certo quella grazia del volto, senza
mentire, dir si po esser in voi . . . tien del virile, e pur è
grazioso . . . . di tal sorte voglio io che sia lo aspetto del nostro
cortegiano, non così molle e femminile come si sforzano d’aver molti, che non
solamente si crepano i capegli e spelano le ciglia, ma si strisciano con tutti
que’ modi che si facciano le più lascive e disoneste femine del mondo; e pare
che nello andare, nello stare ed in ogni altro lor atto siano tanto teneri e
languidi, che le membra siano per staccarsi loro l’uno dall’altro; e
pronunziano quelle parole così aff litte, che in quel punto par che lo spirito
loro finisca; e quanto più si trovano con omini di grado, tanto più usano tai
termini. Questi, poiché la natura, come essi mostrano desiderare di parere ed
essere, non gli ha fatti femine, dovrebbono non come bone femine esser
estimati, ma, come publiche meretrici, non solamente delle corti de’ gran
signori, ma del consorzio degli omini nobili esser cacciati. (1.19, pp. 49–50) For
Ludovico, the so-called effeminate courtiers are not by nature “molle” (soft)
or “ femminile” (feminine), but they work very hard (si sforzano) to make
themselvesappear to be so. Moreover, he links aesthetics to acts of despised
behavior, particularly obsequious dependency. This condemned behavior occurs
when, as Ludovico explains, men affect their appearance and speech around other
men of rank. We can situate these despised men within the context of Ludovico’s
own theory of sprezzatura. Coining a new term, Ludovico describes sprezzatura
as the art of “ciò che si fa e dice venir fatto senza fatica e quasi senza
pensarvi” (1.26, p. 60) (making whatever is done or said appear to be without
effort and almost without any thought about it) (1.26, p. 32).31 In the case of
the men who plucked their eyebrows, curled their hair, and augmented certain
behaviors around men of rank, they have failed at this art. Rather than
concealing a performance, as sprezzatura demands, these men drew attention to
the act of ingratiating themselves to men of authority. Their failed
performance of sprezzatura thus resulted in the loss of reputation and power, a
point also made by Ludovico in his definition of the new term: Accordingly, we
may affirm that to be true art which does not appear to be art; nor to anything
must we give greater care than to conceal art, for if it is discovered, it
quite destroys our credit and brings us into small esteem. (I.26, p. 32) Però si po dir quella esser vera arte
che non pare esser arte; né più in altro si ha da poner studio, che nel
nasconderla: perché se è scoperta, leva in tutto il credito e fa l’omo poco
estimato. (1.26, p. 60)
Successful sprezzatura, on the other hand, offered the courtier an ability to
perform a “compelling” version of himself that masked a very different, perhaps
less putatively masculine identity.32 This “manly masquerade,” however, risked
pointing to both a fantastic masculine ideal as well as to the absence of that
ideal.33 Dress and aesthetics, or more precisely, the discussions of dress and
aesthetics in the Courtier, form a paradox in the logic of sprezzatura. When
the speakers complain of the “effeminate” dress or grooming habits of men, they
imply that some idealized masculine version of these men existed before the
offending grooming or dressing occurred.34 However, this anchoring of
essentialist manhood is dismissed in the Courtier. Instead, the speakers
reaffirm that since very few men are born with the qualities of the ideal
courtier, the ideal (read masculine) courtier manipulates his body, behaviors,
and dress. If the ideal courtier is therefore a man who must alter his person
in order to be masculine, then the ideal masculine pre-altered courtier—much
like the idealized Urbino court itself—is a pastoral fantasy.35 The men who
alter their hair and posture when among men of rank, in effect, draw attention
to this absence of essential masculinity in all but the rarest courtiers. These
men fail at a sprezzatura of masculinity not because they ornament themselves,
but because they have exposed the necessity of ornamenting themselves. It is so
great an infraction that Ludovico angrily condemns these men to be punished not
as women but as “public harlots.” Of course, the reference to prostitution is
significant for it foreshadows an episode (discussed below) in Book Four where
Ottaviano explains that all courtiers must use their bodies, speech, and
behavior to gain princely favors. The irony is that the principal difference
between the despicable groomed courtier with plucked eyebrows and the masculine
courtier with less apparently plucked eyebrows is solely aesthetic; both sell
themselves for favors. The offending behavior of the groomed courtier is therefore
that he has failed to conceal this economy.Book Two: foreign dress and foreign
occupation Given the gravity of the punishment that Ludovico doles out to
certain courtiers, it is apparent that a mistake in styling and grooming could
pose a serious threat to masculinity. Thus, choosing proper male dress also
caused anxiety for the upwardly mobile courtier. In Book Two, Giuliano de’
Medici expresses his personal difficulty regarding the variety of dress
available to men, and he asks for assistance “to know how to choose the best
out of this confusion” (2.26). Federico Fregoso responds to this question by
stating that men should dress according to the “custom of the majority.”
Fregoso then states that the majority of Italians wore the styles of various
foreign cultures and that these foreign fashions signaled which cultures would
dominate Italian men.36 But I do not know by what fate it happens that Italy
does not have, as she used to have, a manner of dress recognized to be Italian:
for, although the introduction of these new fashions makes the former ones seem
very crude, still the older ones were perhaps a sign of freedom, even as the
new ones have proved to be augury of servitude . . . Just so our
having changed our Italian dress for that of foreigners strikes me as meaning
that all those for whose dress we have exchanged our own are going to conquer
us: which has proved to be all too true, for by now there is no nation that has
not made us its prey. (2.26, pp. 88–89)
Ma io non so per qual fato intervenga che la Italia non abbia, come soleva
avere, abito che sia conosciuto per italiano; che, benché lo aver posto in
usanza questi novi faccia parer quelli primi goffissimi, pur quelli forse erano
segno di libertà, come questi son stati augurio di servitù . . . cosí
l’aver noi mutato gli abiti italiani nei stranieri parmi che significasse,
tutti quelli, negli abiti de’ quali i nostri erano trasformati, dever venire a
subiugarci; il che è stato troppo più che vero, ché ormai non resta nazione che
di noi non abbia fatto preda. (2.26, p. 158)Fregoso’s fashion advice poses a host of problems
regarding identity and autonomy. By suggesting that men “follow the majority,”
he undermines agency, sovereignty, and control, themes often repeated as
central to masculinity by fifteenth- and sixteenth-century authors. Manliness
is the ability to look like others, to disappear in the crowd; but it is also
ironically defined as following the crowd’s errors. For, as Fregoso states, the
majority of Italians have made a grave error and adopted foreign dress, which
leads to invasion and occupation.37 If fitting in is a masculine virtue, it
could even mean implicating oneself in Italy’s political and military losses.
Fregoso’s concern about foreign dress is a Classical trope that has considerable
fortune in the Renaissance, where French and later Imperial invasions were not
infrequently associated with foreign fashions. 38 The epistemological link of
fashion and invasion was so imbedded in the culture that even one hundred years
after Castiglione wrote his Courtier, the Spanish priest Basilio Ponce de Leon
suggested that God castigated Italy with invasion in 1494 precisely because
Italian men wore French fashions.39 Within the Courtier itself, foreign fashion
does not incur God’s wrath, but rather, it beckons other nations to “venire a
subiugarci” (come and subjugate us). Such a logic—where large scores of men
were responsible for invasion because of their fashion choice—stands in
contrast to Ludovico’s claim in Book One when he claimed that the collapse of
Italy was caused by a “few men.” Book Two thus broadens the guilty parties of
Italy’s subjugation from a “few men” to a “majority” of (upper class) men, who,
like Castiglione himself, were bedecked in the latest Spanish and French trends.Books
One and Two: fashion theory and agency The first two books are differentiated
also by the way they discuss men’s aesthetics. In Book One, for example, there
is no association between aesthetics and military loss. Ludovico did not state
that plucked eyebrows and curled hair brought about military defeat. Rather,
his complaint was limited to gender nonconformity. On the other hand, Book Two
draws a direct line between aesthetics (foreign dress) and military failure.
This shift from Book One to Book Two might be explained by the general
ideological difference that distinguishes the two books. Virginia Cox has
convincingly argued that Book One proclaims that a courtier’s virtue ensures
him success, while in the more cynical Book Two, success at court is depicted
as at the whim of the prince.40 In particular, military bravery is praised only
when it can be observed by others, particularly by the prince. To risk one’s
life when no one is watching would be a waste of one’s personal resources.
Virtue, therefore, is whatever the courtier makes seen in the eyes of others.
In the context of Book Two, where the courtiers participate in an economy that
trades in appearance of virtue rather than intrinsic virtue, clothing takes a
central role in masculine identity construction. It thus follows that Fregoso
attempts to draw a direct relationship between appearance and essence. He
statesthat one must be attentive to what type of man he wishes to be taken for,
and then act and dress accordingly, “aggiungendovi ancor che debba fra se
stesso deliberar ciò che vol parere e de quella sorte che desidera esser
estimato, della medesima vestirsi” (2.27, p. 160) (I would only add further
that he ought to consider what appearance he wishes to have and what manner of
man he wishes to be taken for, and dress accordingly) (2.27, p. 90). Such
action is necessitated by the belief that external appearance (including
mannerisms) communicates a person’s identity: “tutto questo di fuori dà notizia
spesso di quel dentro” (2.28, p. 161) (all these outward things often make
manifest what is within) (1.28, p. 90). The body makes legible the soul, and
this externalization of virtue and morality is problematized by the fact that
the courtier is taught to manipulate the body according to his fashion. One
speaker, Gasparo Pallavicino, pushes back on the theory that dress determines
personal character. He states that one should not “judge the character of men
by their dress rather than by their words or deeds” (2.28, p. 90). To Gasparo’s
comment, Fregoso responds that although deeds and words are more important than
dress, dress is “no small index” (non è piccolo argomento) (2.28) of the man.
Fregoso’s insistence that dress is ref lective of the essence of man is,
however, hard to reconcile with the fact that one’s projected image, as Fregoso
himself states, can be false: “avvenga che talor possa esser falso” (2.28)
(although it can sometimes be false) (2.28, p. 90 translation altered to ref
lect original). Despite Fregoso’s suggestions otherwise, behavior, dress, and
bodily adornment do not convey an unproblematic version of the self. In the
elegant fishbowl of the court, courtiers manipulate dress with the hopes that
others might be duped into believing that it represents an intrinsic identity.
Fregoso’s fashion theory, though not cohesive, does communicate to other men
that a fashion faux pas imperils the courtier’s masculinity in two ways: it
points to a perceived essential effeminacy, or it demonstrates an inability to
mask this effeminacy.Book Four: Ottaviano’s paradox The last mention of dress
in the Courtier is in Book Four, and it famously gives elegance of dress a
virtuous purpose. In Book Four, Federico Fregoso’s brother, Ottaviano, declares
that dress, manners, and pleasantries permit the courtier access to the prince
so that he can provide the ruler with wise counsel. According to Ottaviano, the
courtier must fashion himself with this mask of the “perfect courtier” so that
he can lead the prince away from the ills of vice through deception, “ingannandolo
con inganno salutifero” (beguiling him with salutary deception) (4.10, p. 213).
Ottaviano’s interjection has received much scholarly attention in part because
it exposes the fashioning of the perfect courtier as a performance of deceit.41
Berger, in particular, has noted how this deceit can have an effect on the
integrity of the courtier: The byproduct of the courtier’s performance is that
the achievement of sprezzatura may require him to deny or disparage his nature.
In order tointernalize the model and enhance himself by art, he may have to
evacuate – repress or disown – whatever he finds within himself that doesn’t
fit the model. (20) If sprezzatura requires the courtier to deny or disparage
his own nature, then there is an implicit notion that the courtier also risks
destabilizing his identity, including his masculine identity.42 This is no more
apparent than when we consider how a courtier’s agency is compromised by the
act of sprezzatura, an act of self-fashioning that is dependent on the will of
others. Ottaviano addresses this very process head on. He states that elegance
of dress, along with singing, dancing, and general enjoyment, change a man and
make him effeminate. Relevant here, this effeminacy has consequences not only
on a courtier’s identity but also on state security: I should say that many of
those accomplishments that have been attributed to our Courtier (such as
dancing, merrymaking, singing, and playing) were frivolities and vanities and,
in a man of any rank, deserving of blame rather than of praise; these elegances
of dress, devices, mottoes, and other such things as pertain to women and love
(although many will think the contrary), often serve to merely make spirits
effeminate, to corrupt youth, and to lead to a dissolute life; whence it comes
about that the Italian name is reduced to opprobrium, and there are but few who
dare, I will not say to die, but even to risk any danger. (4.4, p. 210) anzi direi che molte di quelle
condicioni che se gli sono attribuite, come il danzar, festeggiar, cantar e
giocare, fossero leggerezze e vanità, ed in un omo di grado più tosto degne di
biasimo che di laude; perché queste attillature, imprese, motti ed altre tai
cose che appartengono ad intertenimenti di donne e d’amori, ancora che forse a
molti altri paia il contrario, spesso non fanno altro che effeminar gli animi,
corrumper la gioventù e ridurla a vita lascivissima; onde nascono poi questi
effetti che ’l nome italiano è ridutto in obbrobrio, né si ritrovano se non
pochi che osino non dirò morire, ma pur entrare in uno pericolo. (4.4, pp. 367–68) Ottaviano’s
claim marks a critical shift from the other cited passages. It is the only time
in the Courtier where clothing (along with other courtly behaviors) is
described as rendering men effeminate. In Book One, distasteful grooming habits
are practiced by those men who “wish” that they were women, and in Book Two,
foreign dress beckons military defeat. In Book Four, clothing causes
effeminacy, and the effeminized man loses wars. The passage is not only a
significant moment in the Courtier, it is an important moment in the history
ofeffeminacy. To my knowledge, it is one of the earliest Renaissance texts that
figures clothing and other behaviors as the agents that cause effeminacy
leading eventually to military defeat.43 Ottaviano’s brief interjection on
clothing would have provided the attentive listener with (again) some troubling
fashion advice. The passage forms what I call Ottaviano’s paradox: on the one
hand, Ottaviano affirms that elegant dress may be necessary to ingratiate the
prince and engender virtue, while on the other, he warns that dress has
deleterious effects, effeminizing the courtier’s soul and bringing shame to him
and Italy. If the courtier performs his requisite duties (which include
ingratiating the prince with dress, dancing, music, etc.), he cannot escape
losing his own masculinity. It is unclear how the reader is to navigate this
paradox. Castiglione may have been genuinely concerned with the possible
effeminizing effects of dress, or there may have been some irony in placing
these words in the mouth of Ottaviano.44 Ottaviano had, in fact, been derided
for his unusual dress in the earlier version of the book known as the seconda
redazione (written 1520–21).45 Moreover, Castiglione was himself quite the
fashionista. His letters tell us that he was deeply concerned with his own
dress, both at court and during military operations. Many of his letters to his
mother refer to his need for appropriate clothing, and on some occasions, he refers
to this clothing as necessary for exercises carried out in a context of war.46
The fact that Castiglione has left us extensive writing on dress from the
period raises hermeneutical questions about Ottaviano’s statement that courtly
dress and activities “make spirits effeminate and corrupt youth” and eventually
lead to the shame of Italy. Surely the author was not suggesting that winning
wars merely a matter of changing clothing. I propose that Castiglione was less
interested in changing the garments and grooming habits of Italians than he was
in investigating how the rhetoric about aesthetics functioned in defining
identity and motivating social groups. His book explores how courtly practices,
including dress, determined the boundaries of an elite ruling class, but so too
does it explain how the language used to discuss these practices could shift
the values added to such practices. Thus, Ottaviano’s paradox—where the
courtier is virtuous if he ingratiates the prince but loses his virtue of
masculinity by doing so—is in effect a masterful demonstration of sprezzatura.
When Ottaviano utters his words, he not only explains how courtliness
denigrates a man for a virtuous cause, he also reveals how a courtier can
assume an intentional and masculine participation in this virtuous cause. He
derides the very courtly practices that he himself performs and then engenders
them with virtue.47 By showing that a courtier sacrifices his masculinity on
the altar of state security, Ottaviano offers a reclamation of masculinity for
any courtier. The trick is, however, that the courtier must be willing to decry
the very practices that make him a courtier in order to claim this masculinity.
Ottaviano states, in effect, “I criticize the grooming of men as effeminizing,
but I will also perform these acts for the larger good of pleasing the
prince.”By way of a conclusion, we will turn to this same moment in the second
manuscript edition, or seconda redazione.48 Here Ottaviano’s passage appears in
Book Three (the final book of the manuscript). It is spoken by Gasparo and,
most importantly, the condemned effeminate activities are not routine courtly
behavior, but belong to young courtiers in love: Do you not believe that the
young would be doing a much more praiseworthy thing if they were to concentrate
on arms to defend the patria, their own honor, and the dignity of Italy, rather
than to go around with their hair all coiffed, perfumed, and strolling through
the neighborhoods with their eyes glued to the windows above without considering
anything in the world except their own priorities? And what purpose do these
devices and mottoes and elegances of dress serve other than vanity and
frivolity? And what is the point of dancing at balls and masquerades as well as
games and music (and other such things that you praise so much)? What do these
things offer other than to give birth to the effeminizing of men’s spirits as
well as corrupting and reducing youth to a delicious and lascivious life?
Whence, as Signor Ottaviano so well says, it comes about that the effect of all
this is that the Italian name is reduced to opprobrium, and one cannot find a
man who dares, I will not say die, but even to risk any danger. And all of this is the cause of women. (Translation
mine) Non credete voi che li giovani facessero opera più laudevole, se
attendessero all’arme per difender le patrie e l’onor loro e la dignità de
Italia, che andar con le zazare ben pettinate, profumati, passeggiando tutto dì
per le contrade, con gli occhi alle finestre senza pensare cosa alcuna di
quelle che più gl’importano? e queste imprese e motti et attillature insomma a
che servano altro che a vanità e leggiereze? e danzare e ballare e mascare e
giuochi e musiche e tai cose, fatte con tanta diligenzia e che voi tanto
laudate, infine che partoriscono altro che effeminare gli animi, corrompere la
gioventù e ridurla a vita deliziosa e lascivissma? Onde, come ben talor dice el
signor Ottaviano, ne nascono poi questi effetti che il nome italiano è ridutto
in obrobrio, né si truova uomo che osi non dirò morire, ma purentrare in un
pericolo. E di tutto questo
sono causa le donne. The manuscript passage, like that of the final 1528
version of the Courtier quoted earlier, tells us that men’s dancing, games,
music, and elegance of dress are dangerous to Italian sovereignty. However,
there are important differences between these two textual examples. In the
seconda redazione, dressing and music, etc. are presented as the vices specific
to young lovers. This characterization of lovers fits clearly within Gasparo’s
stated distaste for any action that involves the courtship of women.
Additionally, Gasparo explains the relationship between warfare andeffeminate
behaviors in simple terms of time allocation; men should choose to spend time
fighting to “defend their homelands,” but instead they focus on love. Thus,
when he states that dancing, masquerades, and games effeminize men’s spirits,
it follows that this causal effect is at least in part due to the fact that men
are busied with these activities and not fighting. When the author adapted the
passage for the final version, he changed not the effeminizing practices but
the cast of the shameful men, and he removed the phrase that explains that
these practices simply took up too much of the courtiers’ time. In Courtier
Book Four, the list of mottoes, devices, dancing, and dress are not described
as what courtiers do to woo women, but rather, they are general courtly
practices. Indeed, Ottaviano mentions the previous evenings’ discussions and
takes aims at these activities and practices that are described by Ludovico and
Fregoso in Books One and Two.49 These courtly practices were not performed to
attract only the attention of women, but also (and primarily) of men; in
particular, these practices attracted the attention of other courtiers and,
most importantly, the prince. What Ottaviano offers his peers is the chance to
reclaim a masculinity of purpose, even while operating in a gender paradox
where dress and acts necessarily effeminized the men who pursued this purpose.
Ottaviano reclaimed courtly masculinity by denigrating the necessary courtly
practices and dress that enabled the courtier to pursue virtue. His accusatory
rhetoric allows the disempowered male to assert masculinity even in the performance
of dependency. Castiglione’s book enacted the same performance as Ottaviano’s
utterance; the book as a whole takes aim at dress as effeminizing while
explaining that such dress typified the ideal, masculine, and virtuous
courtier. These accusations of the practices of men also served the larger
function of the Courtier’s normativizing project, where the “few men” who were
responsible for the shame of Italy might be refashioned into warrior heroes.
The nagging question is just how aesthetics figured into this degradation of
Italy. It is doubtful that Castiglione (or any other Renaissance writer) would
suggest that changing one’s ruff les and sleeves would be the key to defeating
the French or the Habsburg empire, but why, then, we should ask, did writers frame
military defeat in terms of silks and ruff les? It would seem that we still have much to learn about
how aesthetics and militarism functioned in the Renaissance projects of social
control.Notes 1 Corio, Storia di Milano, 2: 1398–99: “il duca se misse una
corazina, quale cavò dicendo parebbe troppo grosso, puoi se vestì una veste di
raso cremesino fodrata di sibelline e cinto con uno cordono di seta morella la
biretta.” 2 McCall,
“Brilliant Bodies,” 472. 3 Varchi, Storia Fiorentina, Vol. 3, Book 15, 186. 4
Currie, Fashion, Introduction. 5 See, for example, Simons, “Homosociality and
Erotics,” Currie, Fashion, Biow, On the Importance, and Eisenbichler,
“Bronzino’s Portrait.” 6 Paulicelli, Writing Fashion, 3. On masculinity and
dress in the Courtier see Quondam, Tutti i colori and Currie, Fashion.7 All
Italian quotes of the Cortegiano are from the Garzanti edition. All English
quotes are from the Javitch edition (2002) of the Singleton translation. 8
Najemy, “Arms and Letters.” The hierarchy of arms is challenged by Ludovico
himself, who states that letters are the “true and principal” adornment of the
courtier. Moreover, Bembo argues that arms are actually the adornment of
letters; see ibid., 211. 9 Castiglione’s references to France change from
manuscript to print edition. In one of the earliest manuscript editions of the
book, he calls those who do not appreciate letters, barbari. Pugliese, “The
French Factor.” 10 For a discussion of Machiavelli’s position on arms and
letters see Najemy, “Arms and Letters,” 207–08. For a later discussion on the
danger of letters to arms see Stefano Guazzo’s “Del paragone dell’arme et delle
lettere” in which an interlocutor suggests that some people fear that letters
“si snervassero gli huomini Martiali,” Stefano Guazzo, Dialoghi piacevoli
(Piacenza: Pietro Tini, 1587), 167. 11 See Albury, Castiglione’s Allegory, 65.
12 Ludovico is here discussing the influence of literature on war rather than
the study of combat manuals. On Urbino’s master at arms, Piero Monte, who published
the “first significant combat manual ever to be printed,” see Anglo, The
Martial Arts, 133. 13 My reading on this passage differs from Najemy’s, which
argues that Ottaviano, in Book Four, implicates the courtiers as the few bad
men, responsible for Italy’s decline. 14 In Book One, Gasparo states that music
and other “vanities” “effeminar gli animi” of men. Quondam’s published edition
of Manuscript (L) Biblioteca Medicea Laurenziana, Ashburnhamiano 409 shows that
Castiglione originally phrased his concerns differently, without using the word
“effeminize”: “e cosi fatte illecebre enervare gli animi.” Quondam, Il libro del Cortegiano. 15 On hegemonic
masculinity, see Connell, Masculinities, 77. 16 Although warfare is typically shown to be
endangered by courtly behaviors, there are some moments in which the court is
shown to be negatively affected by the presence of warriors; see Book I.17. 17
Newton, Fashion, 1–5; Blanc, “From Battlefield to Court.” 18 On effeminacy in
the Courtier see Milligan, “The Politics of Effeminacy.” On effeminacy in the
study of pre-modern texts, see Halperin, “How to Do.” 19 Williams, Roman
Homosexuality, 125–58. 20 Olson, Masculinity and Dress; see chapter four in
particular. 21 See Blanc, “From Battlefield to Court” for a discussion about
several fourteenth-century chronicles that blame a sudden change in dress for
battles and plague. See also Muzzarelli, Breve storia; Mosher Stuard, Gilding
the Market; Sebregondi, “Clothes and Teenagers”; Muzzarelli, Guardaroba
Medievale. 22 Francesco Pontano, along with his brother Ludovico Pontano, was a
professor at the university of Siena. On
Francesco Pontano see Marletta, “L’umanista Francesco Pontano.” 23 “Il quale
tanto più è vituperoso in loro in quanto debbono in tutto essere rimoti da ogni
vano e superfluo ornamento, s’eglino debbono e vogliono esser detti veri
maschi.” Pontano, “Dello integro e perfetto stato,” 22. All translations are
mine unless otherwise noted. 24 “Li quali non minor tempo e industria mettono
raschiamenti di coteche e scialbamenti di gote e di collo e de’ vari pelatogi e
scorticatogi, e di bionde e d’acque sublimate e stillate, che si facciano le
femine.” Ibid. 25 “Talché oggidì l’uomo che fu fatto presso che pari agli
angeli ’e di sotto a’ porci e a qualunque altro sporco e vile animale.” Ibid. On dress and gender
confusion in early modern England see the essays by Epstein and Straub, Body
Guards. 26 See Sebregondi, “Clothes and Teenagers,” which shows how preachers
such as San Bernardino da Siena complained about the erotic elements of tight
hose and short doublets. Ibid., 31 cites Sermon 37 of Prediche di San
Bernardino vol. 3. 27 Sebregondi, “Clothes and Teenagers,” 36. 28 Not all
writers condemned male dress. Leonardo Fiorivanti states that the only way to
make this “miserable world” better is to dress well and eat well, and that
young men dress extravagantly and then change their dress when they reach the
age to marry and have children. Fiorivanti, Dello specchio, Book I, chapter 9,
27. On the other hand, Anton Francesco Doni (1513–74) and Scipione Ammirato
(1531–1601) both criticize military failings while discussing men’s dress and
aesthetics. In language that is contrary to modern notions of military
discipline, writers such as Pio De Rossi (1581–1667) suggested that the most
courageous warriors were slovenly, dirty, and untidy. De Rossi, Convito morale, 42. On Rossi see Biondi,
“Il Convito.” This mechanism
functions similarly to the “hypocritical rhetoric of self-censorship”
identified by Carla Freccero in that an utterance pretends to do one thing
while performing a different function. Freccero, “Politics and Aesthetics,”
271. On scholarly interpretations of sprezzatura see Javitch; Rebhorn, Courtly
Performances; and Berger Jr., The Absence of Grace. On the “more compelling
figure” see Rebhorn, Courtly Performances, 38; on the virility of sprezzatura
see Berger, Absence of Grace, 11. I borrow the term “manly masquerade” from
Finucci, The Manly Masquerade. How Renaissance writers characterized the
pre-dressed (naked) man as masculine or effeminate is discussed by Paulicelli,
Writing Fashion, ch. 3. According to Berger, Castiglione casts an idyllic,
unreal version of Urbino. Berger describes how Castiglione discloses to the
reader his process of casting Urbino as unreal in a “metapastoral” gesture
Berger, Absence of Grace, 119–78. On this passage see Quondam, Questo povero
cortegiano and Milligan, “The Politics of Effeminacy.” See Currie, Fashion;
Paulicelli, Writing Fashion. On Classical examples see Williams, Roman
Homosexuality. Castiglione himself cites an ancient anecdote of Darius III,
King of Persia (336–330 b.c.), told by Q. Curtius Rufus, Historiorum Alexandri
Magni III, 6. For Renaissance examples see Lando, Brieve essortatione, which
states that the Syrians have dominated the Italians through their perfumes, and
Lampugagni claims that Italians follow French fashions like monkeys, Della
carrozza da nolo. Lampugnani also complains of women who seek to
“dis-Italianize” themselves by adopting foreign fashions. De Leon, Discorsi novi, published in Spanish in 1605.
“E, quando in Italia cominciarono a vestirsi all’usanza di Francia, molti ciò
mirando con prudenza temerono, che i Francesi havessero a mal trattargli; e non
s’ingannò l’anima loro, come fra pochi giorni mostrò il successo. Di modo che
la natione, che lascia la sua foggia di vestito antica, e naturale per imitare
quella de’ Regni stranieri, ben può temere, che Dio non la castighi con guerre,
persecutione, rubamenti, e mali trattamenti che le faranno fatti da coloro, i
cui habiti ella va imitando,” 628. Cox, The Renaissance Dialogue, 54. On Ottaviano’s
interjection see Rebhorn, Courtly Performances, Albury, Castiglione’s Allegory,
and Quondam, Questo povero cortegiano. Berger does not characterize courtliness
as weak or effeminizing; he instead states that the successful performance of
sprezzatura demonstrates a certain virile mastery. Berger, Absence of Grace,
1–12. In his “Education of Boys” Aeneas Silvio Piccolomini suggests that
clothing can make boys soft and effeminate. He particularly warns against
feathers and silk. Piccolomini, “The Education of Boys,” 71. Basilio Ponce de Leon, Discorsi (Italian Translation
1614) suggests that clothing makes spirits effeminate and soft “Legislatori
antichi giudicarono così (e la isperienza lo insegna) che non tanta delicatezza
di vestiti si assottigliano gli animi, e di virile, e forti divengono bassi
effeminate e molli,” 626. Some assert that
Ottaviano’s response might be due to his “republican” leanings. This seems to
be overstated given that Ottaviano was the nephew of Guidobaldo de Montefeltro,
spent much of his childhood at the Urbino court, and was himself a prince of Sant’Agata
Feltria. In response to how a courtier should
dress, Federico responds “Voi lasciate una sorte de abiti che se usa, e pur non
si contengano tra alcuni di questi che voi avete ricordati, e sono quegli del
signor Ottaviano.” Castiglione,
Seconda redazione, II.26, 110.46 See, for example, letters 29 and 30.
Castiglione, Le lettere, Ottaviano’s censoring of courtly dress follows Carla
Freccero’s analysis of “’hypocritical’ rhetoric of self-censorship,” in that it
is as much about establishing identity groups as it is about a sincere rebuke
of argument. Freccero, “Politics and Aesthetics,” 271. 48 For a useful review
of the manuscript revisions to the text, see Pugliese, Castiglione’s “The Book
of the Courtier”, 15–24. 49
“Estimo io adunque che ’l cortegiano perfetto di quel modo che descritto
l’hanno il conte Ludovico e messer Federico, possa esser veramente bona cosa e
degna di laude; non però simplicemente né per sé, ma per rispetto del fine al
quale po essere indirizzato” (4.4) Castiglione, Il libro del Cortegiano, ed. Nicola Longo,
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Eugenia. Writing Fashion in Early Modern Italy: From Sprezzatura to Satire.
Farnham: Ashgate, 2014. Piccolomini, Aeneas Silvius. “The Education of Boys.”
Translated by Craig Kalendorf. In Humanist Educational Treatises. Cambridge,
MA: Harvard University Press, 2008. Pontano, Francesco. “Dello integro e perfetto stato delle donzelle.” In
Raccolta di scritture varie pubblicata nell’occasione delle nozze
Riccomanni-Fineschi. Edited by Cesare Riccomanni, 13–30. Turin: Vercellino,
1863. Pugliese, Olga. Castiglione’s “The Book of the Courtier” (“Il libro del
cortegiano” ): A Classic in the Making. Naples: Edizioni Scientifiche Italiane, “The French
Factor in Castiglione’s The Book of the Courtier (Il libro del cortegiano):
From the Manuscript Drafts to the Printed Edition.” Renaissance and Reformation/ Renaissance et Réforme
27, no. 2 (2003): 23–40. Quondam, Amedeo. Il libro del Cortegiano, v. 2 Il
manoscritto di tipografia (L) Biblioteca Medicea Laurenziana, Ashburnhamiano
409. Rome: Bulzoni, 2016. ———. Questo povero cortegiano: Castiglione, il libro,
la storia. Rome: Bulzoni, 2000. ———. Tutti i colori del nero: moda e cultura
del gentiluomo nel Rinascimento. Costabissara: Colla, 2007. Rebhorn, Wayne. Courtly
Performances: Masking and Festivity in Castiglione’s Book of the Courtier.
Detroit: Wayne State University Press, 1978.Sebregondi, Ludovica. “Clothes and
Teenagers: What Young Men Wore in FifteenthCentury Florence.” In The Premodern
Teenager: Youth in Society 1150–1650. Edited by Konrad Eisenbichler, 27–50.
Toronto: Centre for Renaissance and Reformation Studies, 2002. Simons,
Patricia. “Homosociality and Erotics in Italian Renaissance Portraiture.” In
Portraiture: Facing the Subject. Edited by Joanna Woodall, 29–51. Manchester:
Manchester University Press, 1997. Varchi,
Benedetto. Storia Fiorentina. Edited by Gaetano Milanesi. Vol. 3. Florence: Le
Monnier, 1858. Williams, Craig
A. Roman Homosexuality: Ideologies of Masculinity in Classical Antiquity. Oxford:
Oxford University Press, How the sausage and carne battled for gastronomic and
social prestige in Renaissance literature and culture Laura GiannettiIn
Girolamo Parabosco’s comedy La fantesca (published in 1556) the sexual
activities of a maid, the young cross-dressed Pandolfo who impregnated his
young lover Giacinta, were humorously referred to with a culinary metaphor,
that of inserting meat in the oven: People, the female servant has become a
male in two houses at once as you have seen. And she has shown that she is a
better cook than a housekeeper, because she knew better how to put the meat
(carne) in the oven than make beds or sweep the house. (V, c. 94)1 The Italian
word carne with its multiple meanings of meat, f lesh, and the masculine sexual
organ commonly served as a tool for clever word play in Italian literature from
the Decameron to the Canti carnascialeschi and enjoyed a renaissance of its own
in sixteenth-century comic prose, poetry, letters, and everyday language.2 The
early modern dietary corpus reinforced the religious association between eating
meat, gluttony, and lust. All nutritious food, in particular meat, created more
blood than needed by the body; therefore the surplus translated into an extra
production of sperm, which in turn fueled the sex drive.3 A traditional view of
the link between gluttony and lust holds that biblical accounts of the Fall
considered gluttony the opening door to lust, although the Garden of Eden’s transgression
consisted in eating the forbidden fruit, a fig or an apple according to
different versions, and not eating immoderately. Many medieval theologians and
then Pope Gregory the Great, a medieval doctor of the Church, defined gluttony
mainly as a desire to stimulate the palate with delicacies, while also
exceeding what was considered necessary for basic nourishment and health.4 But
then he drew a more precise connection between the two sins and differentorgans
of the body: “when the first (stomach) fills up excessively, inevitably, the
other are also excited to sin.”5 Gluttony excites the senses and therefore can
carry the sinner to sins of the f lesh. In Dante’s Inferno, and following
Aristotle’s Nicomachean Ethics, incontinence (of desire) was the link between
gluttony and lust. Paolo and
Francesca in Canto V are among the “peccator carnali, / che la ragion
sommettono al talento” [Inf. 5.38–39]). Although for Dante gluttony was a sin worse than lust,
the common vision at his time was that eating immoderately and lusting were
both sins of carne, the f lesh.6 If early theologians’ readings discussed
gluttony without referring to a particular food, it was meat that later became
the preferred target of moralists and came to be associated with ideas of
lasciviousness and lust. Traditionally, animals such as the boar, pig, wolf,
and/or ape in late medieval and early Renaissance visual and prescriptive
sources represented luxuria7 and gluttony, as inextricably and negatively
bonded together.8 Sixteenth-century prints, paintings, broadsheets, and emblem
books kept those associations alive in society and culture even as the
associations between those animals and gluttony or voracity often surpassed
their association with luxuria.9 Sins of the f lesh were often symbolized as
sins of carne in the sense of meat.10 But before delving into the imaginative
perceptions and symbolism attributed to meat-eating it is advisable to recall
brief ly what the lived practice and experience of consuming meat in medieval
and Renaissance Italy involved. Symbol of power and violence, masculinity and
aggressive sexuality, luxury and abundance, meat was often associated with the
aristocracy and its lifestyle.11 As Massimo Montanari and Alberto Capatti have
shown, in the Middle Ages the noble table first saw a triumph of big game
gained through hunting but later the preference was directed more toward
smaller game such as pheasants, quails, and/or farmed animals, like geese and
capons. The new court nobility of the twelfth century no longer identified with
the warriors’ taste for big, bloody game.12 Gross and nutritious meat was now
left to peasants, usually in the form of pork. City dwellers also enjoyed the
meat of the pig in the form of sausages but strove to differentiate themselves
from the rural inhabitants by buying and eating veal, beef, and small birds.
Although Fernand Braudel famously called “carnivore” the period in Europe
between 1350 and 1550,13 Italians of the period had other food resources and
could not, and often did not care to eat meat every day. Nonetheless, eating
meat, and especially good meat, remained an indicator of social elevation and
offered the promise of good health. The preference of the new court nobility
for small birds and farmed animals received the approval of contemporary
doctors, who exalted birds as a source of exceptional nutritional value, with
the caveat that it was best suited to an aristocratic diet.14 It was not just
the symbolic and nutritional value that was considered important; in dietetic tracts
partridges and quails excelled also for their delicate taste and their
lightness. But not all agreed. Vatican librarian and gastronome Platina
(1421–81) was more open to the pleasures of eating a much wider range of meats,
demonstrating more catholic tastes. His De Honesta Voluptate et
Valetudine(first Italian edition 1487) is full of numerous recipes that
included poultry, organ meats, fowl, pork, and sausages. Still much like many
doctors, cooks, and courts stewards, he agreed that meat in general was a food
healthier than others and had an elevated nutritional value.15 The reputation
of meat as a primary source of nourishment and good health continued in the
sixteenth century, and was particularly strong among surgeons, medical
practitioners, and professors of “secrets.” A Spanish “surgeon and empirical
doctor”16 who lived in Rome, Giovan Battista Zapata (ca. 1520–86), claimed that
all meat products sustained good health, as long as they were roasted with a
rosemary oil and a mixture of other herbs and spices, and were accompanied by
good wine.17 Zefiriele Tommaso Bovio (1521–1609)—a Veronese nobleman and lawyer
who later became a medical practitioner—wrote a treatise at the end of the
sixteenth century against the “medici rationali ” who wanted to impose a strict
meatless diet on sick people. He claimed that doctors knew that eating good
meat and drinking wine had the power to restore health but kept the secret to
themselves for fear of losing fees from patients who recovered from illness and
stayed healthy eating meat.18 The nutritional value of meat was thought to rest
on the idea that meat could transform into the substance, the very carne, of
the human body. The steward Domenico Romoli affirmed in his cooking manual that
those who invented the eating of meat did it both for taste but especially for
health reasons: they knew that “more than any other food, it is meat (carne)
that makes f lesh (carne).”19 In his view eating meat meant literally giving
nutriment to human f lesh.20 Renouncing meat, however, was a crucial
requirement for early Christian hermits and monks. It represented unequivocally
the mortification of the f lesh and contempt for the body, although numerous
sources show that meat-eating in many monasteries was fairly normal. In general,
the suspicion of meat running through Christian texts in the period appeared to
be based on an association of the eating of meat with fears of the f lesh and
sexual incontinence. San Bernardino’s preaching in the fifteenth century
aggressively linked meat consumption with unruly sexuality and was particularly
severe on policing widows and youths’ eating practices. He represented the
extreme side of a widespread religious censure of culinary pleasures and the
sense of taste, emphasizing the presumed dangers of uniting desire for meat and
unruly sexuality.21 Outside of the monastic world, religious proscriptions on
food dictated that for periods of fasting, such as Lent, abstinence from animal
f lesh, meat, poultry, and eggs, was mandatory to mortify the body and its
appetites. And Lent was not just the forty days that followed Carnival; every
Friday and many vigils during the year were Lenten days when meat was
proscribed as well.22 How much weight did this religious censure or the
ideology of the ascetic abstention from eating meat actually have? Apparently
not much in everyday life or culture. The desire for meat, originally condemned
as gluttony and a carnal practice that took one away from the life of the
spirit, was often identified in theliterary imagination with positive
expressions of sexual desire. The longstanding Christian prohibition against
eating meat associated gluttony and illicit sexuality, and the Galenic dietary
theory reinforced this, claiming that the body of the meat eater would have a surplus
of blood and thus an increased sex drive. Literary sources valorized the
gastronomic desirability and sexual powers promised by eating meat. Slowly but
surely the sexual/alimentary play on carne as food and f lesh, positively
portrayed in imaginative literature and culture of the sixteenth century,
battled successfully against earlier moralistic discourses insisting on
restraint of the body and its instincts.23 The emerging cultural war of the
period opposed a disciplining view of the body and posited the increasing
importance of pleasure and taste in both life and literature, with the
enjoyment of meat, carne and f lesh, at their very center.Appetite for meat in
literature Returning to the courtly taste for birds in the Renaissance, the
link between eating birds and the lustful consequences that followed was
visible in literary texts, fresco cycles, and dietary discourses, albeit with
different meanings. While Dantesque Inferno punishment scenes in late medieval
Italian dietary treatises and church fresco cycles dwelt on the negative
consequences of eating birds or eating too much meat, literary texts presented
a competing discourse. Giovanni Boccaccio’s Decameron, novelle collections such
as those by Niccolò Sacchetti (ca. 1332–1400), Giovanni Sercambi (1348–1424),
Anton Francesco Grazzini (1503– 84), and Niccolò Bandello (1485–1561), and many
satirical and licentious poems, all exploited the phallic meat metaphor to
elicit laughter as well as sexually allusive word-play.24 Boccaccio made clear
in his Conclusione to the Decameron that the obscene language he had used came
from everyday usage and included words from the culinary world: It is not more
shameful that I have written words that men and women spell out continuously
such as hole, peg, mortar, pestle, sausage, and mortadello. Dico che più non si dee a me esser disdetto d’averle
scritte che generalmente si disdica agli uomini e alle donne di dir tutto dì
foro e caviglia e mortaio e pestello e salsiccia e mortadello. Many contemporary tales
depict adulterous lovers or lovers-to-be enjoying meals with game, fowl, and
poultry in preparation for the carnal pleasures to come. The “carne” metaphor
to designate the male member had a notable literary tradition. Giovanni Sercambi’s
Novelliere (written ca. 1390–1402) presents many instances of the
metaphorical/sexual use of the word carne, in some cases distinguishing between
“raw” and “cooked” meat to indicate the male sexual organ and actual meat.25 In
the novella “Frate Puccio e Madonna Alisandra,” Pseudo-Sermini26 plays on the
double meanings of food and sex and the pleasureof tasting the meat and its f
lavor.27 The metaphor of “fresh meat” to indicate the male sexual organ
continued unabated in the sixteenth century as seen in a laughing novella by
the Sienese Pietro Fortini (ca. 1500–ca. 1562) where a lusty friar offers a
pound of “carne fresca” for free to a young woman with the excuse that religion
does not let him enjoy meat that day. The novella naturally ends with the friar
being beaten by the woman’s husband and with the laughter of the brigata
listening to the story.28 The offer of an attractive bird for a meal often
opened the way to a carnal relationship. In one sixteenth-century novella by
Grazzini, the priest Agostino, enamored of his parishioner Bartolomea, decided
to entice her with the offer of a large and plump duck. Bartolomea, who was a
woman of “easy taste” (buona cucina), let him inside her house and made love to
him with the hope of gaining the duck. But the early return of her husband allowed
the priest to escape with his duck, leaving her literally empty handed.
Agostino bragged cleverly that she would never find another duck, or another
member, so large and plump. But, as often happens in Italian novelle, women
were cleverer than their lovers. Bartolomea was no exception; when Agostino
came back with a duck and two capons to make peace and love again, she got her
revenge. With the help of her husband she beat him and sent him away barely
able to walk, keeping the birds to enjoy with her husband.29 In this novella,
birds carried out their multiple roles: they were an enticing and valued meat,
able to stimulate the senses at many levels but also able to transform gluttony
and lust into laughter and pleasure. In sixteenth-century comedies, birds such
as partridges and pheasants could serve as domestic aphrodisiacs, for both old
men and young. In Donato Giannotti’s comedy Il vecchio amoroso (written ca.
1533–36), old Teodoro, in love with the young female slave his son has brought
home from Sicily, organizes a banquet where the food includes delicacies like
fat capons, birds (starne), and pigeons, served with wine and sweets, in order
to prepare him for the rigors of lovemaking.30 The meat of birds was believed
to arouse lust because it was seen as hot and moist; for this reason Messer
Nicomaco, in the comedy Clizia, plans to eat a half bloody pigeon before his
night of love with the young Clizia. Perhaps because of this popular belief, or
perhaps because it was the most prized and elegant type of meat, Pietro
Aretino, in one of his letters from Venice in 1547, invites the painter Titian
to a dinner at his house with a famous courtesan, Angela Zaffetta, promising
that the main dish to be served would be roasted pheasants.31 Adulterous lovers
with their lascivious dinners were the protagonists of a great number of plays
and novella. Some specific language used in sixteenthcentury poetry, dialogues,
and comedies also suggested that the desire for meat was closely connected to
the practice of sodomy.32 A type of meat that was used euphemistically to
signify sodomy, either with men or women, was the young male goat or
“capretto.” Pietro Aretino in his Ragionamento (1534) used the masculine gender
and the diminutive form of “capretto” to indicate the act of sodomy with a nun,
in obvious contrast with the word “capra,” the adult goat used to refer to
vaginal sex. In describing a moment at an orgy in a convent, Aretino exploited
the culinary metaphor of meat to its fullest: Tired, at the first morsel of the
goat he asked for the young goat . . . I tell [you] that as soon as he got it, he stuck
inside the meat knife and madly enjoyed seeing it in and out . . .
stucco al primo boccone della capra, dimandò il capretto [. . .] dico
che ottenuto il capretto, e fittoci dentro il coltello proprio da cotal carne,
godea come un pazzo del vederlo entrare e uscire. (Emphasis mine) 33 Matteo
Bandello similarly narrates a tale about Niccolò Porcellio, humanist, poet, and
historian at the court of Francesco Sforza in Milan, and well known for his
notorious passion for young boys. Bandello expresses Porcellio’s desire with
the culinary euphemism: he loved “la carne del capretto molto più che altro
cibo” (he always preferred the meat of the young male goat much more than any
other food). In his final confession, he justified his vice as the most natural
thing in the world because it corresponded to his natural taste, and it was a
“buon boccone”: Oh, oh, Reverend Father, you did not know how to interrogate
me. Playing with young boys is for me more natural than eating or drinking to a
man . . . go away as you do not know what a good morsel is
. . . oh, oh padre reverend, voi non mi sapeste interrogare. Il
trastullarmi con i fanciulli a me è più naturale che non è il mangiar a il ber
a l’uomo . . . andate andate che voi non sapete che cosa sia un buon
boccone.34 Porcellio insisted that his sexual behavior—the preference for young
male goat meat—was as natural as it was natural to eat and drink for humans.
His narrator Bandello explained first that Porcellio was forced to marry by the
Duke in order to soften the opinion people had of him as someone who always
preferred “the meat of young goat.”35 The food metaphor, so widely employed in
the novella, was indeed perfect to address his sexual desire as a manifestation
of taste, which can vary according to different people. Contemporary literature
of the Land of Cockaigne included fantastic maps of Cuccagna [Cockaigne in
Italy] where meat, in all of its incarnations, for rich and for poor, was
center stage, while the theatrical Battaglia fra Quaresima e Carnevale
regularly ended with the victory of Carnival and meat eating.36 The carne of
the lascivious goat and luxurious hot birds were generally enjoyed by the rich.
Yet it was the meat of the more humble pig, in the form of sausages that became
dominant in sixteenth-century literature as a food easily conducive to sexual
play, gastronomical delights, and a festive world.The triumph of the sausage
The Allegory of Autumn by Niccolò Frangipane, a follower of Titian, is a
remarkable painting displaying a lascivious satyr who sticks one finger into a
split melon and with his other hand grabs a sausage on top of a table full of
other autumn produce. In the cultural imaginary and in the common understanding
of the period, that sausage in hand proclaimed with a perverse smile that it
was known as a type of meat that promised and was well suited for indulgence,
alimentary and sexual.37 The metaphorical use of the term “salsiccia” was not
new. Many tales in Sercambi’s Novelliere, fifteenth-century carnival songs, and
humorous and popular print allegories of Carnival used the same metaphor
associating the consumption of meat/sausages with the pleasures of the senses,
especially sexual pleasures. In one novella by Sercambi, a libidinous widow
living with her brother, who had not arranged for her to marry again, realizes
that there is a similarity between the sausages her brother brought home and
the instrument with which her dead husband had made her happy. She decides to
satisfy “the need she had of a man” using those sausages as an instrument of
pleasure and consumes them little by little until discovered by her brother. 38
A popular sixteenth-century print studied by Sara Matthews-Grieco shows an old lower-class
woman selling a sausage during Carnival, just before the time of Lent, when
both meat and sexual intercourse will have to be forgotten. While Sercambi’s
humorous novella does not attack the widow, who is described as young and
naturally deprived of sexual pleasure, the prints and grotesque portraits
studied by Matthews-Grieco, more often cruelly satirize old lower-class women
desirous of sausages. 39 Pork occupied a particular cultural space in the realm
of meat of the time. Far from high-class birds, or middle-class poultry and
veal, the pork sausage was the food of the poor, the peasant, or at best, the
uneducated.40 Sausages, particularly pork sausages, were a food appealing to
taste but otherwise problematic as gross, humid, full of fat, and unsuited to a
delicate stomach—or so claimed several early modern doctors and apothecaries.
Humoral physiology dictated that the f lesh of a hot and humid animal would be
beneficial only to a person with a cold temperament who needed to adjust
his/her complexion: people with predominantly moist/hot humors should therefore
avoid pork.41 Practice was, however, more complex. Some doctors associated with
the Galenic revival of the fifteenth and sixteenth centuries promoted the meat
of pig as nutritious and easy to digest, although more suited to physical
workers. In fact, for all the undesirable characteristics noted, the idea that
pork was nourishing and healthful enjoyed wide circulation in dietaries and
medical treatises. From there, it was added as a significant qualifier to the
traditionally unfavorable descriptions of pigs, and ultimately found its way
into comic and burlesque literature, where it merged with the well-established
carnivalesque passion for fat meat and gastronomical excess. The Galenic revival
maintained descriptionsof pork as gross and humid, but gave more positive press
by affirming that it was a nutritious meat. Indeed, despite these warring
visions, the sausage and pork continued to win their battles in both literature
and life.42 Even with their negative medical and social reputation, sausages
had had their partisans in the gastronomical world for at least two centuries.
Platina provided a general and expected warning against the meat of pork at the
beginning of Book VI (“you will find pork not healthful whatever way you cook
it”) but then offered three recipes for sausages, all derived from maestro
Martino: pork liver sausages, blood sausages, and the range of sausages known
as the Lucanica.43 Platina was more interested in showing how to cook and smoke
the meat of pork than in talking about social suitability. He included an
elaborate recipe for roast piglet stuffed with a mixture of herbs, garlic,
cheese, and ground pepper, beaten eggs, slowly cooked over a grill. At the end
of this tempting recipe, he added the usual medical advice: “The roast piglet
is of poor and little nourishment, digests slowly, and harms the stomach, head,
eyes, and liver.”44 While the roast piglet was ostensibly not a fare suitable
for higher classes, Platina’s detailed recipe and the ingredients used meant
that the medical proscriptions against pork were losing ground to the culinary
practices of courts and an emerging gastronomical culture. In a similar way,
Marsilio Ficino, who considered pork a meat more suitable to laborers who
already had pig-like physical features, admitted that dressing pork with
expensive and luxurious spices could transform it into a valuable food.45
Significantly, in this vein, a testimony by Cristofaro da Messisbugo (late
fifteenth-century–1548), steward at the court of the Este in Ferrara, showed
how dressing up pork and sausages elevated such meat above its common status as
a food prescribed for rustic people. Messisbugo’s cookbook, Banchetti,
composizioni di vivande et apparecchio generale (published in 1549), exalted
the famous “salama da sugo,” still today a renowned Ferrarese specialty. In his
recipe he explained how the less noble parts of pork were mixed together with
expensive spices such as cloves, nutmeg, and cinnamon to create a dish that the
Este family appreciated. Apparently, the salama was served especially at
wedding banquets because of the reputed aphrodisiacal quality of its spicy
sauce.46 Sex, pleasure, and taste were clearly winning battles for the
once-humble sausage. The salsiccia, fresh or cured, also took center stage
among a group of bawdy poems on fruit, vegetables, and other humble foods,
authored by three of the most representative poets writing in the bernesque
style, Anton Francesco Grazzini, Agnolo Firenzuola (1493–1543), and Mattio
Franzesi (ca. 1500–ca. 1555). Firenzuola composed a canzone, and Grazzini and
Franzesi capitoli, praising pork sausage for its alimentary and sexual
properties, and demonstrating its social primacy over “superior” foods such as
pheasants and capons. And, as if in a philosophical debate, these poems
regularly elicited long, scholarly, and often obscene prose comments. The
erotic allusions of their verses were clearly associated with the consumption
of meat during Carnival, suggesting both the literal consumption of carne as
meat and of carne as f lesh of a more sexual variety.47 As we have alreadyseen,
pig meat had a mixed reputation because it was considered dangerous on one hand
and nutritious on the other. Imaginative literature built upon medical and
gastronomical culture to produce a more complex vision that allowed
considerable room for ambiguity and ambivalence. Pork never entirely lost its
reputation for promoting debased gluttony and pig-like manners, but it also
gained a more positive reputation as a pleasurable food suitable for both
peasants and upper classes to enjoy, as these poems demonstrate.48 The “Canzone
del Firenzuola in lode della salsiccia,” written between 1534 and 1538 by the
Florentine poet and dramatist,49 boasts of the primacy of his writing on the
sausage and plays on the double erotic sense: “Since no fanciful poet / has
dared yet / to fill his gorge with the sausage” (“poi ch’alcun capriccioso /
anchor non è stato oso / de la salsiccia empirsi mai la gola”).50 He concludes
with an invocation to the canzone itself to go and tell the poets’ friends in
Florence the secrets of this most perfect food.51 Probably written in Rome
while he was a member of the academy known as the Virtuosi52 and followed by an
ironic prose commentary signed by a mysterious Grappa,53 the poem recognizes
its affiliation with the bernesque poets. Yet it humorously affirms that they
deserved an herb crown on their head because they lauded the oven, figs, and
“boiled chestnuts” but not the sausage, “the most perfect food.”54 Firenzuola
presented the pork sausage produced in Bologna as a food worthy of poets but
good also for rich priests and lords, learned men, and beautiful women. He
argued that it had a better reputation than the highest priced meat of the
time, veal. The poem blended sexual innuendos and gastronomical discussion in
its overtly simple description of how to make the sausage. And following the
bernesque tradition, it mocked doctors’ recommendations about when to eat
certain foods and reassured readers that the sausage “is good roasted and
boiled, for lunch or for dinner, before or after the meal”; all these
prepositions suggested different parts of the body and different types of
sexual intercourse.55 Firenzuola then adds what he labels a “beautiful secret”:
never use the sausage during the hot months of summer but wait until August has
passed. According to Aristotelian physiology, men who are already by nature hot
and dry are less potent in the summer when the excessive heat of the season
takes away their sexual force.56 Nonetheless, he argues that even old men who
have lost their heat can be young again thanks to the mighty sausage.57
Finally, and appropriately, for his reportedly polymorphous tastes, Firenzuola
concluded that one could make sausages with “every type of meat,” referring to
all possible sexual practices.58 The sausage’s morphology, then, links it to
the male member and to its features that could be seen both as gastronomic and
sexual: Sausages were ordered from above / to amuse those who were born into
the world / with that grease that often drips from them; and when they are
cooked and swelled / you can serve them in the round dish, although a few today
want them with the split bread. Fur le salsiccia ab aeterno ordinate / per
trastullar chi ne veniva al mondo / con quell’unto che cola da lor spesso; et
quando elle son cotte e rigonfiate, le si mettono in tavola nel tondo. / Altri
son, che le vogliono nel pan fesso, / ma rari il fanno adesso; / che il tondo
inver riesce più pulito, / né come il pan, succia l’untume tutto.59 When a
sausage is cooked and ready to serve, Firenzuola advised, it would be best to
display it on the table “nel tondo” (the round dish and, metaphorically, the
bottom) although others preferred it served with the “pan fesso” (split bread
or, metaphorically again, a woman’s genitals). But there are few who prefer the
latter today, Firenzuola added. As a Florentine, he prefers the domestic
Florentine sausage, large and firm, red and natural, and encased in clean skin.
The metaphors roasted or boiled and the adjectives “tondo” and “ fesso” (round
and split/foolish), refer to sodomitical and heterosexual encounters, while
also alluding to different gastronomical appetites. The poem concludes in an
ecumenical and procreative tone, affirming that the creation of sausages was
intended to give pleasure and utility to everyone, but in the end the good
sausages would always be the reason why men and women were born into this
world.60 Firenzuola’s poem affirms that while the sausage is for everybody and
every taste, gustatory and sexual, when served “after” and roasted it is good
only for upper classes. Like other bernesque poets, he seems eager to assign a
higher social status to this “popular” (and economic) food. In fact, usually it
was roasted fowl and roasted meat that was theoretically reserved for upper
classes. Since he is suggesting sodomy with the reference to roasted meat, that
sexual practice is seen as the nobler activity, although forbidden. Elevating a
lower-class food to a higher status was the perfect metaphor for speaking in
favor of sodomy and introducing social values along with the sexual. What
function did this type of poetic imagery serve in a period when sodomy was a
crime and even the depiction of non-sodomitical sexual acts in an artistic work
such as I Modi proved to be so controversial? It seems likely that images had
more power to move viewers than writings, but in an era of printing
reproduction, cheap copies of poetry, like the one produced in the Vignaiuoli
and Virtuosi circle, could circulate outside an intended audience of
intellectuals and fellow poets. It is therefore difficult to assess the impact
of these texts, but the humor and the metaphorical language dedicated to meat,
vegetables, and fruits may have helped allay the anxiety among authorities,
both religious and civic, about the diffusion and circulation of writings
exalting sodomy.61 The long Capitolo in lode della salsiccia by Anton Francesco
Grazzini, which is followed by an erudite and playful prose commentary by the
same author, extolled the sausage mainly from a gastronomical point of view,
humorously contrasting its attractions with moralizing medical lore, and
interweaving it once again with sexual innuendos.62 Presenting himself as a
knowledgeable gastronome, Grazzini also praised the primacy of the Florentine
sausage, superior to capons, partridges, and all the meat of birds, as well as
to highly prized fish such as lampreys and eels.63 After defining it as a meal
worthy of poets and emperors, and begging Greece and Rome to recognize the
superiority of the sausage made in Florence, Grazzini once again lauded its
colors and its appearance. In addition, much like the cookbooks of his day, he
listed its ingredients: well-ground lean meat and fat from the pig, salt and
pepper, cloves, cinnamon, oranges, and fennel, all stuffed in a case of animal
intestines.64 However, he clarified that his intent was not to explain how to
make it but to laud the sausage’s beauty, taste, and goodness. And citing the
process of stuffing, “imbudellar la carne,” Grazzini took the opportunity to
shift the poem from the culinary to the sexual. He saluted women who always
wanted to have their body full of sausages because they are good and healthy—another
battle won in the same sausage wars.65 The prose Comento sopra il Capitolo
della salsiccia di maestro Niccodemo dalla Pietra al Migliaio, also authored by
Grazzini, makes clear that although women love the sausage, the double sense is
again a reference to sodomy. The “buona carne,” well done, well cut, and making
a good show when displayed in the round dish, once again is a pretext to laud
the male bottom. Furthermore, the view of the tagliere wins over all the other
poetic images (including those taken from fragments of Petrarch’s poems) such
as eyes, hair, breasts, or feet of Beatrice and Laura.66 A long section of the
Comento on the gastronomical virtues of pork begins with a verse from a sonnet
by Petrarch dedicated to the name of Laura: “O d’ogni riverentia et d’honor
degna.” In this line he humorously shifts abruptly from Petrarch’s words
honoring his beloved Laura to the more mundane culinary and sexual wonders of
pork, the only meal worthy of poets and emperors.67 Even Petrarch’s untouchable
Laura takes her blows in the sausage wars. Throughout the long prose comment on
his own poem on the pork sausage, Grazzini attacked Petrarchan poetry and
current medical lore regarding sausages and pork’s meat. The playful
observations on the ability of the sausage to heal every illness—while
maintaining a sexual overtone—reads like a learned medical prescription listing
several herbs and substances used by apothecaries to prepare their confetti,
pills, and tonic drinks.68 Yet Grazzini also made the straightforward culinary
point that Florentine pork and lard, key ingredients in their sausages, were
exceptionally good for roasting and frying as well as the essential ingredient
for making the popular bread with lard called pan unto. The attraction to lard,
the white fat of pork, was echoed in a poem by the author and translator
Lodovico Dolce (1508–68), “Salva la verità, fra i decinove,”69 dedicated to a
gift of wild boar he had received from a friend. This wild pork is defined as
“a magnificent and regal gift” whose rich fatty f lavor “will make Abstinence
die of gluttony and Carnival lick his fingers.” 70 His enthusiasm for lard in
the poem leads to a dream where Dolce witnessed himself, in an Ovidian fashion,
metamorphosed into a succulent sausage, rich with fat dripping from the
extremities of his body.71 Dolce gave the transference theory of Renaissance
doctors a positive spin, since eating pork actually transformed him if not into
the animal itself, into its gastronomical essence and pleasure. Accordingly,
his poem exploited the common ideaof closeness and fratellanza between pigs and
humans in an iconic and paradoxical way that privileged the sausage.72 The
third poem on sausages was written by Mattio Franzesi who dedicated it to a
certain “Caino spenditore,” a friend presumably in charge of food provisioning
in Florence.73 Franzesi employs the language of gastronomy in an amusing
pairing with quotidian language referring to sodomy. The sausage is called
“buon boccon” (excellent morsel) and “boccon sì ghiotto and divino” when it is
paired again with the beloved specialty panunto, declared superior to two
famous upper-class foods, the impepato and marzipan.74 Franzesi, like Dolce,
describes the panunto or slices of bread with sausage inside as a divine and
gluttonous morsel, definitely superior to luxury foods like the beccafico, a
fat and fresh songbird.75 Moreover, the salsiccia does not cost much and can be
used in many different ways to sustain a meal: it can substitute for a salad
(i.e., a woman)76 and priests in particular use it often because they do not
need to cook it but can just warm it up between their hands. All the
affirmations in Franzesi’s poem can be read in a double sense, as gastronomical
discussion or as a metaphorical way of talking about the phallussausage and its
pleasures. He refers with technical precision to the gastronomical side of
sausages, even when metaphorically discussing sexual acts.77 The sausage is
better than prosciutto (both come from pork), when boiled (used with women),
and is a good meal for sauces and “guazzetti ” (sauces). Moreover, all the
birds in the world would be like truff les without pepper and confetti without
sugar, if not accompanied by sausages. A meal with sausages is a meal for taste
and pleasure, not a meal for nourishment. Franzesi then describes its shape,
and how to make a good-tasting, good-smelling sausage, using spices, herbs, and
the unique ingredient for Florentine sausages, fennel. The poem ends with a
list comparing the sausage in the panunto as equal to Florentine gastronomical
specialties, such as the ravigiuolo cheese with grape, cheese with pears, old
wine with stale bread, and others. Exalting a humble subject fitted well with
the agenda of the bernesque poetry that lauded simple foodstuffs and everyday
objects. But privileging sausages over songbirds was clearly not just a
rhetorical ploy because it implied a comparison between a food for rustic
people and a luxury food. Franzesi, like Grazzini before him, contributed in
his poem to elevating the social status of the pork sausage. It was not simply
a food “da tinello,” for poor courtiers used to eating the leftovers of their
lord, but a meal worthy of rich people and important prelates.78 In sum, poets,
novellieri, and dramatists from the fourteenth to the sixteenth centuries took
full advantage of the possibilities offered by the different meaning inherent
in the word carne. It allowed them to discuss virility, sexual potency,
masculinity, and sodomy under the guise of the gastronomical discourse. The
sausage poems fit well with the constant preoccupation and advice of medical
and dietary literature of the time on how to ensure sexual potency. The novelle
discussed sexuality between men and women, endorsing a decisively masculine and
traditional view that depicted women as lusty and desirous of raw carne,which
is able to heal every illness and satisfy every need. The poems on sausages
confirm this hierarchical vision of sexuality dominated by the mighty phallus.
Yet they also endorse a concept of diverse gastronomical taste, lesso and
arrosto, nel tondo or nel fesso, to offer a variety of views of sexuality that
responded to every gusto. These poems on sausages were written in the cultural
circle of the Vignaiuoli and Virtuosi academies, well known in the period for
their substantial corpus of poetry dedicated to the comparison of fruit and
vegetables to sexual organs and sexual acts. The not-so-covert sexual sense of
most of those poems exalted sodomy, in their praise of peaches or carrots, or
sexuality with women in poems on salads and figs. Poems on the mighty sausage
covered all the bases of sexuality, although with a preference, often openly
stated, for male–male sexuality. Intriguingly, the poetic and linguistic play
on carne in the form of sausage allowed lengthy descriptions of an Italian and
Florentine gastronomic specialty of the time, totally ignoring the negative
vision of pigs as gluttonous, dirty animals presented by dietary literature.
Since gluttony was the quintessential behavior represented by pigs, what better
way to reclaim pork in the sausage wars than to use it to symbolize
gastronomical richness and sexual variety? If sins of the f lesh were often
symbolized as sins of carne in medieval times, now in a perfect reversal the pleasures
of the f lesh were symbolized by the pleasures of eating meat in all of its
variety, thanks in part to these sausage wars. Thus, while a moral and
disciplinary vision tried to control the discourse on food and eating in
medical and dietetic treatises of the sixteenth century, a counter-argument
advanced playfully in literature and bernesque poetry presented carne as a
metaphor for the pleasures of the senses.79 The conceptual pairing of gluttony
and lust in medieval tradition began to lose ground to a much more complex
world of food, taste, and pleasure, and the no longer quite so humble sausage
led the way.Notes I would like to thank Jacqueline Murray and Nicholas Terpstra
for inviting me to contribute to this volume in honor of Konrad Eisenbichler, a
friend and scholar who always supported my work and my career. The research and
writing of this essay took place when I was a fellow at the Institute for
Historical Studies at the University of Texas, Austin, in 2016–17. Some of the
topics of this essay were discussed at events at the University of Toronto in
2015 and University of Melbourne in 2012. Belated thanks to Konrad Eisenbichler
and Catherine Kovesi. This essay is part of my forthcoming book Food Culture
and the Literary Imagination in Renaissance Italy. 1 Girolamo Parabosco, La
fantesca, quoted in Giannetti, Lelia’s Kiss, 143. 2 The popularity and
frequency of the word carne to indicate the male sexual organ was matched in
Renaissance literature and culture by the use of bird terminology to indicate
the virile member as well as, less frequently, the female organ and sexual
intercourse. Allen Grieco has recently catalogued and analyzed the numerous
references to birds in imagery and literary sources and has studied birds and
fowl as food to understand the connection between eating birds and fowl, and
sexuality. He has uncovered the widely shared humoral perception of birds as a
“hot” food which tended to over-stimulateThe sausage wars the senses. In this
way he was able to give a deeper explanation of the theological link between
gluttony and lust typical of the period, pointing out the reason why, in common
perception, the consumption of luxurious and heating food, especially birds, stimulated
the sexual function. According to the taxonomy of the Great Chain of Being,
birds belonged to air and they were hot and humid: when eaten they would
transfer their properties to the body and stimulate carnal appetite. See
Grieco, “From Roosters to Cocks.” Albala, Eating Right, 144–47. Quellier, Gola,
15–16. Cited in Grieco, “From Roosters to Cocks,” 123. Much later, gluttony was
defined as the consumption of luxury foods, particularly birds. On Dante’s
conceptualization of sins see Barolini, Dante, chapter 4. The Latin word
“luxuria” meant extravagant/excessive desire (for power, food, sex, money,
etc.) and in the Italian form “lussuria” became the word for lust in medieval
Italy. In Inferno “lussuriosi” sinners are those who had excessive love of others,
thus diminishing their love for God. Gluttony is a sin of incontinence like
lust. In medieval bestiary and other iconographic sources especially north of
the Alps gluttony is often represented as a fat man holding a piece of meat and
a glass in his hands and riding a swine or a wolf. Quellier, Gola, 15–23. For
medieval bestiaries see chapter one in Cohen, Animals. In Italy church frescoes
represented gluttons in Hell suffering the tantalic punishment. At the end of
the sixteenth century, in the first edition of Cesare Ripa Iconologia (without
images) Gluttony (Gola) is described as “donna a sedere sopra un porco perché i
porchi sono golosi . . .” and Gourmandize (Crapula) is identified
with a “donna brutta grassa . . .” Iconologia, 111 and 54. This
helps to explain, for instance, why the famed preacher San Bernardino da Siena
in his Lenten sermons in fifteenth-century Florence condemned the desire of
Florentine young men for capons and partridges, claiming they opened the doors
to a life of sensual foods and sensual pleasure. In particular, he linked gluttony to lust and sodomy.
Bernardino da Siena, Le prediche volgari, ed. Ciro Cannarozzi (Pistoia: Tip. A.
Pacinotti, 1934), II: 45–46, quoted in Vitullo, “Taste and Temptation,” 106. Montanari, “Peasants,” 179.
Montanari and Capatti, La cucina italiana, 76–77. Pheasants and partridges
represented the ideal components of a refined and tasty banquet, possible only
for people with means. Braudel,
Capitalism, 129. “Danno ottimo nutrimento, risvegliano l’appetito, massime a’
convalescenti e sono cordiali. Nuocono a gli infermi, e massime à quei che
hanno la febre e fanno venir tisichi i villani.” Residing on a high position on the Great Chain of
Being, they represented powerful people and, accordingly, were sternly
cautioned against for rustic people, to whom, according to Pisanelli, they
could be dangerous. Pisanelli, “De beccafichi, Cap. xxvi” in Trattato de’ cibi,
33. Similarly, pheasants and partridges are responsible for provoking asthma in
rustic people (Cap. xxvii and xxix). In his work, Bartolommeo Sacchi, known as
Platina, paid much attention to the idealistic principle of moderation derived
from the Greek and Roman world, along with his interest in the revival of
Epicureanism. Platina, On Right Pleasure. Eamon,
Science, 163. Giovan Battista Zapata, Li maravigliosi secreti di medecina, et
chirurgia, nuovamente ritrovati per guarire ogni sorta d’infirmità, raccolti
dalla prattica dell’eccellente medico e chirurgico Giovan Battista Zapata da
Gioseppe Scientia chirurgico suo discepolo (Venice: Pietro Deuchino, 1586; 1st
ed. Rome, 1577),
37–41, quoted in Scully, “Unholy Feast,” 85. Eamon, Science, 188. Bovio,
Flagello. He gives the example of a doctor whose wife was sick and how he cured
her with a diet of French soup, capon, and wine but could not apply the same
treatment to his other patients in fear of losing business; see 45–46. “più facilmente di carne si faccia carne che di
qualunque altra sorte di cibo.” Romoli, La singolare dottrina; “Delle carni in generale,” 205r. Domenico
Romoli (n.d.) previously Laura Giannettiworked as a cook with the name of
Panunto (oiled bread) and then became steward for Pope Julius III. For poor
people and peasants in particular, pork continued to be the meat of choice; and
although it had a negative reputation, in the case of people occupied in heavy
physical work, pork was reputed nourishing and healthful. Florentine communal
statutes of 1322 prohibited innkeepers from serving up culinary delights
because they could attract men and boys and incite them to commit the
unspeakable sin of sodomy. Rocke, Forbidden Friendships, 159. During Cosimo the
Elder’s regime Florentine Archbishop St. Antonino—in his confessor’s
manual—warned against sloth, excess food, and drink as causes of sodomy.
Toscan, Le Carnaval, vol. I: 190. See Giannetti Ruggiero, “The Forbidden
Fruit,” especially pages 31–33. Later in the seventeenth and eighteenth
centuries the Church allowed consumption of eggs, butter, and cheese during
famines and epidemics. See Gentilcore, Food and Health. One of the most
important representatives of this tendency was the Venetian noble Alvise
Cornaro who wrote the extremely successful Trattato della vita sobria in 1558.
In general, moralists’ writers of the later Middle Ages and early Renaissance
continued to advise against eating food that would produce excessive heating of
the body. The dietetic literature, particularly the influential earlier author
Michele Savonarola and the later Baldassar Pisanelli, supported the restriction
of birds and fowl to particular categories of people held to be more capable of
controlling the passions they induced, such as the powerful and rich or those
needier of stimulation such as the sick and the ailing. Grieco, “From Roosters to Cocks,” 115. See novella
“De Novo Ludo” (Sercambi, Novelliere) available online at www.classicitaliani.
it/sercambi_novelle_08.htm where Ancroia enjoys her time with the priest: “la
donna, come vide Tomeo fuora uscito, preso un fiasco del buon vino, una
tovagliuola, alquanti pani e della carne cotta per Tomeo, et al prete
Frastaglia se n’andò e con lui si diè tutto il giorno piacere, pascendosi di
carne cruda e carne cotta per II bocche . . .” Apostolo Zeno in the
eighteenth century attributed the author name Gentile Sermini to the two
anonymous caudexes containing the novelle. Monica Marchi in her critical
edition of the novelle prefers to use Pseudo-Sermini instead of the
conventional name Gentile Sermini. See Marchi, “Introduzione,” in
Pseudo-Gentile Sermini, Novelle, 10–22. The novelle were written in the first
half of the fifteenth century. “[
. . . ] non altramente fece la valente madonna Alisandra che,
agustandole molto la carne e ‘l savore, per quello dilettevole giardino, preso
insieme d’acordo giornata . . .” Pseudo-Gentile Sermini, Novelle, xi,
270. Fortini, Le giornate, I, xvi, 296–300. Grazzini (Il Lasca), Le Cene, I:
vi, 80–94. Giannotti “Il vecchio amoroso,” II: i, 40–41. On remedies for impotence,
and early modern drama, see Giannetti, “The Satyr.” “A Tiziano,” in Aretino,
Lettere, 67–68. This section is partially based on Giannetti Ruggiero, “The
Forbidden Fruit,” 31–52. See “Ragionamento Antonia e Nanna,” in Aretino, Sei
giornate, 38. “The Roman Porcellio Enjoys the Trick Played on the Friar in
Confession,” in Bandello, Novelle, vi: 125. See the discussion of the tale in
Giannetti, Lelia’s Kiss, 181–82. Ibid., 181. On the battles between Quaresima
and Carnival see Ciappelli, Carnevale. Albala, Eating Right, 168 and 181. The
painting is now in the Museo Civico of Udine. Sercambi, “De vidua libidinosa” in “Appendice,”
Novelle inedite, 417–18. Matthews-Grieco, “Satyr and Sausages.” Several novelle, from
Boccaccio to Sacchetti, related the closeness in everyday life of pigs and
humans in rural and urban areas and the importance of pork for sustenance, but
also the negative perception of pigs and filthy and gross animals. For instance, see Sacchetti LXX, CII, CXLVI, CCXIV.
For Boccaccio see “Calandrino e il porco.” Already in the Middle Ages, from the perspective of
the Great Chain of Being, pork and the quadrupeds occupied a questionable
position—they were not part of Air like birdsThe sausage wars nor of the Earth
but somewhere in between; and pig in particular occupied one of the lowest
position among all quadrupeds. Grieco, “Alimentazione e classi sociali,”
378–79. Pigs were voracious animals and, according to the Galenic doctor,
eating their fattening meat would transform a person in a pig, as a later image
of Gola as a woman sitting on a pork would make really explicit. For instance,
in the second half of the sixteenth century, Baldassar Pisanelli advised eating
sausages and salami in moderation, but recognized in them some positive
characteristics such as reawakening of appetite and helping to make drinking more
pleasurable. Pisanelli, Trattato de’ cibi, c. 13. Platina, On Right Pleasure,
Book VI, 281. Ibid., 277. Ficino, Three Books on Life, Book 2, 181. See
the section “Sausages and Salami” in Matthews-Grieco, “Satyr and Sausages.”
Pietro Aretino in his comedy Il Filosofo summarizes well this new ambivalence
about pork when he had one of his characters resolutely affirm: “refined sugary
confections (the biancomangiari) and quails do not stimulate taste as do steaks
and sausages.” Pietro Aretino, Il Filosofo, III, 15. See
the text in Romai, Plaisance, and Pignatti, eds., Ludi esegetici, 313–15. Firenzuola is also author of
the famous dialogue On the Beauty of Women. vv. 12–14. “Canzon, vanne in
Fiorenza a quei poeti,” v. 76 The Virtuosi academy was the continuation of the
Vignaiuoli academy, one of the first “academies” of sixteenth-century Italy, an
informal gathering of intellectuals that met for dinner, witty conversations,
music, and poetry in the early 1530s. Around 1535 or slightly later, the
Vignaiuoli renamed themselves Academia della Virtù and/or Reame della Virtù and
continued their activities until ca. 1540. Meetings, often held at Carnival
time, featured improvised speeches and the recitation of poems, frequently
accompanied by music. The Vignaiuoli was one of the first academies in Italy to
privilege the usage of vernacular and became most famous for the poetic
production of so-called “learned erotica,” as well as for their anti-Petrarchan
and anti-classicist poetic stance. Grappa, now identified with Francesco
Beccuti, comments on Firenzuola’s poem. See
Grappa, Il Comento. On Beccuti see Fiorini Galassi “Cicalamenti.” The allusion
here is to the poem Sopra il forno by Giovanni della Casa, De’ Fichi by
Francesco Maria Molza, and In lode delle castagne by Andrea Lori. All three are
poems dedicated to the female genitals. “Mangiasi la salsiccia innanzi et
drieto / a pranso, a cena, o vuo’ a lesso o vuo’ arrosto / arrosto et dietro è
più da grandi assai; / innanzi et lessa, a dirti un bel segreto / non l’usar
mai fin che non passa Agosto.” vv. 30–35. “Perchè in estate gli uomini sono
meno capaci di fare l’amore, le donne invece lo sono di più [. . .]?
Perché gli uomini sono più inclini a fare l’amore d’inverno, le donne in
estate? Forse perché gli uomini sono di natura più caldi e secchi
[. . .]?” Aristotele, Problemi, ed. Maria Fernanda Ferrini (Milan:
Bompiani, 2000), IV, 25–28, quoted in Pignatti, ed., Ludi Esegetici II, 200. “O
vecchi benedetti! / questo è quel cibo che vi fa tornare giovani e lieti, et
spesso ancho al zinnare” vv. 58–60. “Fassi buona salsiccia d’ogni carne: /dicon
l’istorie che d’un bel torello/dedalo salsicciaio già fece farla /e a mona
Pasife diè a mangiarne? Molti oggidí la fan con l’asinello . . .” vv.
46–50. vv. 61–65. “Basta che i salsiccioli/cotti nei bigonciuoli, / donne, dove
voi fate i sanguinacci, / son cagion che degli uomini si facci.” vv. 72–75. On the cultural function of
humor see Matthews-Grieco, “Satyr and Sausages,” 37.62 For the text of the
canzone, see Grazzini, “In lode della salsiccia,” in Romei, Plaisance, and
Pignatti, eds., Ludi esegetici, 227–30. For
Grazzini “Comento di maestro Nicchodemo dalla Pietra al Migliaio sopra il
Capitolo della salsiccia del Lasca,” see ibid., 231–309. There is no secure date
regarding the writing of the Comento but it should have been written around
1539–40. See Franco Pignatti, “Introduzione,” in
Romei, Plaisance, and Pignatti, eds., Ludi esegetici, 163. 63 Ibid., vv. 22–33.
64 Ibid., vv. 76–81. 65 Ibid., vv. 94–111. 66 “La bellezza del tagliere non è
come forse molti credono, e non consiste in l’esser bianco, non di buon legno,
non tondo, non ben fatto, ma si bene nell’essere pieno di buona carne ben cotta
e ben trinciata; . . . tolghinsi pur costoro i capelli di fin oro, la
fronte più del ciel serena, le stellanti ciglia . . . come dire le
Laure, le Beatrici, le Cintie e le Flore!” Grazzini, Comento di Maestro,
240–41. 67 Sonetto n. 5 of Canzoniere on the name of Laura: “Quando io movo i
sospiri a chiamar voi” 68 “Perciò che quei traditori de’ medici la prima cosa
levono il porco e non vogliono a patto nessuno che n’habbia l’ammalato per
mantenergli bene il male addosso, sendo il porco e maggiormente la salsiccia,
habile e possente a guarir d’ogni malattia e più sana che la sena, più necessaria
che la cassia, più cordiale che il zucchero rosato, più ristorativa che il
manicristo, et insomma ha più virtù che la bettonica.” Grazzini, Comento di
Maestro, 280–81. The terzina commented is 103–05: “Io crederria d’ogni gran mal
guarire/ quando haver ne potessi un rocchio intero,/ancor ch’io fussi bello e
per morire.” 69 In Dolce, Capitoli. 70 “dono invero magnifico e reale,/da far
morir di gola l’astinenza/e leccarsi le dita a Carnevale.” Ibid., vv. 10–12. 71
“E chi m’avesse allora allora punto/aria veduto uscir liquor divino/del corpo,
ch’era pien di grasso e d’unto.” Ibid., vv. 43–45. 72 Some authors trying to dignify
pork, recycled Galen’s idea expressed in De alimentorum facultatibus where he
argued troublingly that pork was pleasurable because it was similar to human’s
flesh. For instance “Le carni del Porco fra
tutte le altre carni dei quadrupedi han vittorie in nutrire e dar più forza ai
corpi perché cosi nel gusto come nello odore par che habbiano una peculiar
unione e fratellanza col corpo umano si come da alcuni si è inteso che per non
sapere hanno gustato la carne dell’huomo” [For taste as well as for odor, it
seems that the meat of pork has a peculiar unity and likeness with the human
body, as some reported, who tasted human flesh while not knowing it] in Un
breve e notabile trattato del reggimento della sanità, ridotto dalla sostanza
della medicina di Roberto Groppetio 362–63 v. The little volume is attached to
La singular dottrina. It is not clear
whether it was written by Panunto himself or not. For a similar affirmation see
also: Della natura et virtù de’ cibi, 68v. Not all agreed with this troubling
similarity but it was quite a common affirmation in many medical treatises and
in some literary works of the time. 73 In
Romei, Plaisance, and Pignatti, eds., Ludi esegetici, 316–18. 74 “Qui non è
osso da buttare al cane, / e’l suo santo panunto è altra cosa/che lo impepato
overo il mrzapane,” vv. 25–27. 75 “Dicon che la midolla del
panunto,/incartocciata come un cialdoncino, / tal che di sopra e di sotto
appaia l’unto, / è un boccon sì ghiotto e sì divino, / che se lo provi ti parrà
migliore/ch’un beccafico fresco e grassellino,” vv. 38–42. It should be noted that even
the luxury food, the beccafico, had strong sexual overtones. 76 The cultural
discourses that surrounded salad in early modern Italy and Europe were complex
and rich, ranging from sexuality and manners, to taste, gastronomy, and class
identity. See Giannetti, “Renaissance
Food-Fashioning.” org/uc/item/1n97s00d.
77 “è un boccon sì ghiotto e sì divino, / che se lo provi ti parrà
migliore/ch’un beccafico fresco e grassellino,” vv. 40–43. Franzesi, “Capitolo
sopra la salsiccia,” 316–18.78 “Questo non è già pasto da tinello/ma da ricchi
signori e gran prelati / che volentieri si pascon del budello.” Ibid., vv. 79–81. 79 On the
disciplining vision of the sixteenth century and a counter-discourse in
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image10Homosexuality in art, life, and history James M. SaslowFrom his
mid-thirties, the Lombard-Sienese painter Gianantonio Bazzi (1477– 1549) was
publicly known as “Il Sodoma.” This epithet translates as “Sodom,” the biblical
city eponymous with sexual transgressions that were then both a sin and a
crime. Sodomy bracketed multiple acts, but most commonly referred to love
between men; so, his nickname might be freely rendered as “Mr. Sodomite.” Our
principal biographical source is Giorgio Vasari, whose Vita of Bazzi (1568)
recounts several revealing or scandalous episodes. A few are exaggerated or
false, skewed by Vasari’s disdain for both homosexuality and Siena. However,
his plausible explanation of how the artist earned his sobriquet is not refuted
by other evidence. Vasari describes him as a gay and licentious man, keeping
others entertained and amused with his manner of living, which was far from
creditable. . . . [S]ince he always had about him boys and beardless
youths, whom he loved more than was decent, he acquired the by-name of Sodoma.1
While sources for private feelings are scanty and often problematic for this
period, and Sodoma left little first-person testimony, this and other records
suggest a prima facie case for the artist’s erotic interest in other males. He
is unique in Renaissance Italy as the only artist whose homosexuality was
frankly avowed and widely known. His character and sexual interests offer a
provocative case study of the intersections between eros and creativity, and
how that sensibility was manifested in his imagery. His experiences further
suggest that there were overlapping audiences eager to receive and respond to
that sensibility. Sodoma exhibited other character traits also considered
eccentric or insolent, and was fond of capricious pranks; the monks at
Monteoliveto Maggiore, his first large commission, referred to him as “Il
Mattaccio,” the “crazy fool.”2 Hewas an impudent mocker of moral decorum:
Vasari reports indignantly about the nickname Sodoma that “in this name, far
from taking umbrage or offence, he used to glory, writing about it songs and
verses in terza rima, and singing them to the lute with no little facility.” He
was also infamous for his f lamboyant clothing and for keeping an entire
menagerie in his home, including pet birds, monkeys, squirrels, and race
horses; Vasari called the house “Noah’s Ark.”3 He entered his horses in public
contests, and we can date his sobriquet back to a series of races in Florence
from 1513 to 1515. When his steed won, the heralds asked what owner’s name to
announce; Bazzi replied, “Sodoma, Sodoma,” indicating that he was already known
by that name and willing to be associated with it. The incident also reveals
the precarious social landscape that known or suspected sodomites had to
negotiate. Thumbing his nose at a mocking public backfired: a group of outraged
elders incited a mob attack, during which he narrowly escaped being stoned to
death.4 Anecdotes and documents notwithstanding, historians have long tried,
for widely differing reasons, to chip away at the foundations of a
historiographical tradition dating back to Vasari himself. For it was Vasari,
unwittingly anticipating modern queer scholarship, who first understood Sodoma
as having homosexual desires and assumed some connection between his sexuality
and his work.5 To the prudish chronicler, that connection was negative: Vasari
blamed Sodoma’s failure to achieve greatness on his excesses of character, from
laziness to carnality, scolding that if he had worked harder, “he would not
have been reduced to madness and miserable want in old age at the end of his
life, which was always eccentric and beastly.”6 Value judgment aside, the
assumption that artists’ personalities and passions are intimately imbricated
with their work runs throughout Vasari’s biographies. Modern generations,
beginning with the homophile Victorian critic-historians John Addington Symonds
and Walter Pater, acknowledged the same connection with a positive valence,
reading Sodoma’s androgynous figures and distinctive iconography as revealing
glimpses into the sensibilities of a man aware of both his own desires and the
gap separating that passion from social norms. The path they laid down guided
post-Stonewall gay studies through the early 1980s.7 More recently, postmodern
theoreticians, stressing the ever-shifting social constructions of sexuality
and identity, have countered such attempts to posit any individual sexual
identity or group homosexual consciousness, however embryonic and sporadic, in
that era. Their methodology, inspired by scholars from Michel Foucault to Eve
Sedgwick and David Halperin, dismisses such formulations as anachronistic
over-reading.8 The generational shift in goals and methods, from “gay and
lesbian studies” to “queer studies,” instigated an ongoing debate. These
theoretical polarities have implications for the present study, which aims to
excavate the embodied passions and creative process of an individual who felt
homosexual desire, and to reconstruct, to whatever extent possible, an early
moment in the gradual, fitful emergence of self-aware homosexual sensibilities
and self-expression.Although I defer consideration of this theoretical
controversy until the essay’s end, my working hypothesis parallels the nuanced
historiography of Christopher Reed, who reminds us that, although readings of
Renaissance homosexuality as similar to modern conceptions were convincingly
challenged by Foucault’s insistence that [the modern] sexual typology was not
invented until the nineteenth century, [nevertheless] no idea is without roots,
and subsequent scholarship provided evidence that convinced even Foucault to
recognize stages in the eighteenth, the seventeenth, and even the sixteenth
century leading to the invention of homosexuality as a personality type.9 As a
personality, Sodoma was among the few early modern artists who visualized
homoerotic desire. This essay investigates that process along three intertwined
axes: life, work, and historiography. His biography provides a unique
microhistory of an early avowed homosexual and his culture’s understanding of
that inclination. His works gave visual expression to his erotic sensibility,
and contemporary patrons and spectators, from pederastic monks to libertine
aristocrats, were ready to receive it sympathetically. Finally, I conclude with
a more personal historiographical meditation on the controversy over whether
embryonic homosexual consciousness can be located in early modern culture.Early
religious works Arriving in Siena as a young man, Sodoma established relations
with the Chigi family and the Benedictine order, who commissioned numerous
works, mainly on sacred themes.10 Officially, since Christianity condemned all
non-procreative sex, theological narratives offered next to no scope for
“homo-representation”; but his religious pictures nonetheless provide material
for queer readings. If a subject contained any potential for imagining or
accentuating a homoerotic subtext, Sodoma exploited it more than any artist of
his time except Michelangelo (also a lover of men), seldom missing an
opportunity to foreground male beauty or intimacy in nude or suggestively clad
bodies. Many images celebrate the boyish, androgynous type that was the most
common object of adult male desire at the time, while a few idealize the more
heroic male adult body; he often derived both figure types from classical
sculptures with a homoerotic pedigree. And many members of the audience for his
imagery, both clerical and lay, were likely to appreciate this eroticized
beauty. The first example of the interlinked sensibilities of artist and
spectators is his fresco cycle for the abbey at Monteoliveto Maggiore, outside
Siena (1505–08), depicting the life of the order’s founder, St. Benedict.11
Payment records confirm several Vasarian details about the artist, from his
early nickname, Mattaccio, to his use of apprentices ( garzoni ) and his
fondness for extravagant finery. Although the austere life of the founder of
monasticism was unpromising terrain,Sodoma found novel pretexts for inserting
numerous visual features—often rare or unique inventions—that would appeal to
the homosexual or bisexual gaze. Most striking in its novel and ironic
departure from the subject’s nominal moral is the illustration of Benedict
seeking relief from a female devil’s sexual temptation by stripping off his
clothes and f linging himself into spiny briar bushes12 (Figure 10.1). Unlike
the few earlier representations of this scene, Sodoma renders the vegetation
soft and unthreatening: rather than conveying mortification of the f lesh, he
presents in full frontal view a nude of heroic proportions, reclining comfortably
in a pose modeled on classical prototypes. The all’antica beauty of the body
displaces attention from the saint’s physical self-abnegation onto his
potential to arouse erotic desire—precisely what Benedict is trying to
suppress.13 The most personally revealing of the frescoes is the Miracle of the
Colander (Figure 10.2), in which the saint and his homespun miracle (repairing
a household sieve) are shunted to the left, leaving the central focus on the
figure of Sodoma himself, showing off his legendary wardrobe. His self-portrait
corroborates Vasari’s disdainful take on him as a fop, “caring for nothing so
earnestly as for dressing in pompous fashion, wearing doublets of brocade,
cloaks all adorned Sodoma, Abbey of Monteoliveto Maggiore, Saint Benedict Is
Tempted by a Female Devil, fresco, 1505–8.Photo credit: Scala/Ministero per i
Beni e le Attività Culturali/Art Resource, NY.Gianantonio Bazzi, called “Il
Sodoma”Sodoma, Monteoliveto, Miracle of the Colander, fresco, 1505–8.Photo
credit: Scala/Ministero per i Beni e le Attività Culturali/Art Resource,
NY.with cloth of gold, the richest caps, necklaces, and other suchlike
fripperies only fit for clowns and charlatans.” Here, as elsewhere, Vasari seems
well informed about specific details of Sodoma’s life and work: his comment is
supported by the abbey account books, which describe a garment much like the
one Sodoma wears here, an embroidered gold cape listed among elaborate items of
apparel as a form of payment from the monks, who had received it from a wealthy
nobleman.14 The artist also surrounds himself with exotic animals, just as
Vasari noted he liked to do: birds and two pet badgers. Sodoma’s sartorial
tendencies and other biographical details connect him to a contemporaneous
homosexual demimonde in ways that Vasari himself was perhaps unaware of, but
which is well attested in social history of the period. His clothing, fondness
for androgynous youths, and writing of satirical poetry are all behaviors then
associated with sodomites as an identifiable group with its own recognizable
customs. Research by Michael Rocke, Guido Ruggiero, and others into the
prevalence of sodomy and the emergence of urban homosexual networks in early
modern Italy has revealed that they were so widespread they can scarcely be
called a “subculture.” As Rocke puts it, Bazzi’s brand of sexuality became “an
increasingly common feature of the public scene and the collective
mentality.”15 In Florence, a special sodomy court heard hundreds of
casesannually until 1502; a substantial percentage of males passed through at
some time in their lives.16 Hence “sodomy was . . . a common part of
male experience that had widespread social ramifications.” Rocke notes that
“this sexual practice was probably familiar at all levels of the social
hierarchy” and among a wide range of professions.17 Among those occupations are
the “beardless boys” whom Vasari blames for the artist’s nickname, probably his
apprentices and workshop assistants. Artists’ studios being all-male, “the
potential for homoerotic relations in such an environment was high,”18 and
intimate, sometimes sexual relations between assistants or models and their
masters are suggested by documents on artists from Donatello to Leonardo da
Vinci and Botticelli. Closer to Sodoma’s time, the bisexual sculptor Benvenuto
Cellini was taken to court by the mother of one apprentice for coercing him
sexually.19 This common social pattern gives Sodoma’s behavior wider
implications, since his actions were shared with countless other men. His
wardrobe is the clearest exemplar of those erotic implications. Helmut Puff has
documented the role of material culture in formulating and enacting sexual
subcultures, and how extravagant clothing was a marker of effeminacy and sexual
deviance. Exchange of rare and costly textiles or clothing could betoken
homosexual relationships, either as gifts for love or payment for services.20
By the mid-fifteenth century, San Bernardino da Siena’s sermons thundered
against boys’ receiving clothing and money for sex.21 Within the field of
costume studies, which asserts “the centrality of clothes as the material
establishers of identity itself,” clothing is understood as a set of
materialized symbols with social functions and meanings. As Jones and
Stallybrass have explored, clothes can either embody and reinforce submission
to normative social roles (uniforms) or, when deployed in violation of
sumptuary standards, mark the wearer as consciously rejecting those norms—as
Sodoma did by appropriating the dress of an aristocrat.22 Thus, portraying
himself in extravagant, coded finery was a subversive act of
self-identification with a marginalized minority: in Andrew Ladis’s phrase, “a
pose of arrant foppishness, as if the painter personified the very diabolical
temptations of the f lesh that he painted and lived, not excluding what was
commonly known as ‘the monastic vice’”23 —a revealing euphemism for sodomy. The
artist gives freest play to erotic signifiers in the scene of St. Benedict
welcoming two disciples, Saints Maurus and Placidus, amid the wealthy youths’
retinue and onlookers24 (Figure 10.3). While the disciples are modestly clothed
and posed, both the epicene youth on the center axis and the African groom at
right are shown da tergo, Italian for a rear view that spotlights the buttocks.
The central youth and his mirror image at far left are boyish androgynes,
embodying the predominant pattern of pederasty, in which mature men sought
stillfeminine adolescents for anal intercourse. Thus, some viewers, at least,
would have appreciated the erotic implications of the motif.25Gianantonio
Bazzi, called “Il Sodoma”Sodoma, Monteoliveto, St. Benedict welcomes Sts.
Maurus and Placidus, fresco, 1505–8.Photo credit: Scala/Ministero per i Beni e
le Attività Culturali/Art Resource, NY.Reinforcing this erotic interpretation,
the two youthful onlookers at center and left also sport versions of Sodoma’s
own elaborate clothing, as does the groom to the right of center. They f launt
the styles associated with homosexual seduction: tight multicolored stockings,
long hair, and extravagant fringes, hats, and colors.26 Such clothing had long
been associated with sodomites; Alainof Lille’s De planctu naturae (ca. 1160)
lamented that these men “over-feminise themselves with womanish adornments.”27
San Bernardino da Siena inveighed against parents who let their sons wear short
doublets and “stockings with a little piece in front and one in back, so that
they show a lot of f lesh for the sodomites,” resulting in such an appealing
adolescent always “having the sodomite on his tail.”28 These suggestive details
may have been projections of Sodoma’s erotic mindset, but it is highly likely
that they resonated with some of the monks who were his primary audience. Shifting
our focus from the artist, we should also examine the mental world of his
viewers. Reception theory or spectator theory asks not what did the artist put
into the work, but, rather, what did the audience take out of it? What
interests, beliefs, or habits of seeing did his audience have, and how did that
subject-position influence their reading of his messages? As Adrian Randolph
observed regarding the reception of Donatello’s homoerotic bronze David, an
artwork can function as “a receptacle for the beholder’s imaginative concerns.”
His and other studies have explored how reception of religious art was
determined by the viewers’ gender, particularly in convents, where nuns often
specified subjects relevant to their experience; these insights can be extended
to male religious and to sexuality as well as gender.29 Sodoma’s audience here
was exclusively male clergy, proverbially stereotyped as sodomitical.30
Temptations were exacerbated by the enforced closeness of clerical living
arrangements: several scenes depicting Benedict and his monks highlight their
day-to-day intimacies both emotional and physical.31 To head off such dangers,
the rules of the order specified that no brother is permitted to enter the cell
of another without permission of the abbot or a prior; if this is permitted,
they may not remain together in the cell with the door closed. And no monk may
touch another in any way . . . A light was to burn all night in the
dormitory area and latrine, presumably to prevent secret trysts under cover of
darkness.32 Such precautions were not entirely effective, as a few visual
examples attest. A near-contemporary satirical painted plate depicts a monk
pointing to a youth’s bare bottom; the caption explains, “I am a monk, I act
like a rabbit” (Figure 10.4)—then, as now, a symbol of tireless sexuality,
particularly homosexuality.33 A Flemish print depicts a 1559 event in Bruges in
which three monks were burned at the stake for “sodomitical godlessness.”34
These starkly contrasting examples dramatize the contradictory culture within
the religious world: male–male sex was acknowledged, though officially taboo
and sometimes severely punished, yet often tolerated and even laughed about.
Outside monastery walls, free from Church proscriptions, Sodoma found more
overt opportunities to celebrate such love. Majolica plate, attributed to
Master C.I., ca. 1510–20. Musée national de la Renaissance, Écouen,
France.Photo credit: ©RMN-Grand Palais/Art Resource, NY.Secular subjects Sodoma
illustrated secular subjects for private patrons and domestic settings. His
most career-boosting painting depicted the Roman heroine Lucretia, whose
suicide to preserve family honor after she was raped symbolized the ideal of
married women’s honorable chastity; gifted to Pope Leo X, it earned the artist
a papal knighthood.35 When the opportunity arose, however, as with sacred
images, hepaid unusual attention to the homoerotic elements of myth and
history, which offered explicit exemplars of male devotion and passion. And the
audience for his best-known classical project, a fresco cycle for the papal
banker Agostino Chigi, was the sophisticated, libertine Roman society who were
as likely to share his sexual interests and habits of spectatorship as were the
monks at Monteoliveto.36 In 1516–17, Chigi commissioned Sodoma to decorate the
bedroom of his villa, now called the Farnesina. The wealthy financier’s love
nest, shared with his mistress Francesca Ordeaschi, offers a revealing
microcosm of the hedonistic, tolerant atmosphere of High Renaissance Rome,
where even popes had mistresses and bastards, and humanist classical culture
provided justification for libertine bisexuality all’antica.37 Numerous rooms
were painted with erotic myths both heterosexual and homosexual.38 Given
Chigi’s personality and interests, Sodoma was a sympathetic addition to his
creative team. Although Sodoma married in 1510, his nickname was public
knowledge by 1513, when he registered as “Sodoma” in a list of racehorse
owners, and two years later had the heralds call that name. After describing
our artist’s clothes, manners, and mocking spirit, including the racing
incident, Vasari reports that “in [these] things Agostino, who liked the man’s
humour, found the greatest amusement in the world.” The appreciative patron requested
episodes from the life of Alexander the Great, historically implied as
bisexual.39 The principal scene recreates a lost Greek painting of Alexander’s
marriage to Roxana, known through an ancient ekphrasis—a classicizing tribute
to Chigi and his beloved40 (Figure 10.5). The emperor proffers a marriage crown
to the princess, while putti cavort in playful eroticism. To the right stand
two idealized men: nude Hymen, god of marriage, and torch-bearing Hephaestion,
Alexander’s intimate companion and, in some accounts, lover. Both figures are
based on a well-known Greek statue, the Apollo Belvedere, depicting the most
vigorously bisexual of the gods.41 While principally a heterosexual scene,
then, the picture’s sub-theme is nude male beauty and the passion Hephaestion
represents. Sodoma’s audience was predisposed to appreciate this story’s erotic
duality. Many patrons and viewers had bisexual or homosexual desires; an
anecdote in Castiglione’s Book of the Courtier (ca. 1514) reports that “Rome
has as many sodomites as the meadows have lambs.” The erotic tone among these
clerics, aristocrats, artists, and writers was light-hearted; while sodomy was
outlawed, enforcement was spotty and penalties light.42 Eyewitness testimony
for “queer visuality” at the Farnesina comes from raunchy bisexual author
Pietro Aretino, who spent time there while Sodoma was painting. Aretino
recorded an ancient statue of a satyr chasing a boy, an explicit complement to
the loftier male love in Sodoma’s fresco. He wrote to Sodoma twenty-five years
later, expressing nostalgia for their shared youth, and wishing that “we were
embracing each other now with that warm feeling of love with which we used to
embrace when we were enjoying Agostino Chigi’s home so much.”43 One glimpses
the atmosphere of an affectionately demonstrative, pansexual pleasure-palace.
Like the life it looked out upon, Sodoma’s picture is a mélange of sexualities,
with intimacy between men given “equal time.”FIGURE 10.5 Sodoma, The Marriage
of Alexander and Roxana, Villa Farnesina, Rome, fresco, 1517–19.Photo credit:
Scala/Art Resource, NY.Further evidence for the casual attitude toward
homosexuality—Sodoma’s in particular—is a set of epigrammatic couplets
published in 1517 by Eurialo d’Ascoli, a poet in the circles around Chigi,
Aretino, and Leo X, bluntly informing his readers that “Sodoma is a pederast.”
The poem celebrates Sodoma’s painting of Lucretia, which earned his knighthood;
only the final verses turn comic. Having praised the artist for verisimilitude
that brings Lucretia back from the dead, Eurialo imagines her interpreting this
miracle as an opportunity to convert the artist sexually. The narrator then
asks her his own facetious question, implying that as a sodomite the artist
would not normally be inspired by female subjects: Now beautiful Venus grants
me the nourishment of light breezes [i.e., earthly life], So that I can reclaim
you, Sodoma, from tender youths. Sodoma is a pederast; why then, Lucretia, did
he make you So lifelike? He has our buttocks instead of Ganymede. Nunc mihi
pulchra Venus tenui dat vescier aura, Ut revocem a teneris, Sodoma, te pueris.
Sodoma paedico est; cur te Lucretia vivam Fecit? Habet nostras pro Ganimede
nates.44Sodoma’s knighthood was cited by whitewashing early scholars as proof
that the artist could not have been homosexual, since such sins would have
disqualified him from religious honors.45 But here we see again how casually
this milieu treated sexual transgressions. The fabulously wealthy Chigi married
Ordeaschi in 1519, and Leo X—himself a reputed sodomite who, Vasari records,
“took pleasure in eccentric and light-hearted figures of fun such as [Sodoma]
was”— legitimized their four children.46 Worldly success was hardly evidence
against impropriety. Eurialo’s couplets recall Vasari’s statement about
Sodoma’s nickname that “he used to glory [in it], writing about it songs and
verses in terza rima, and singing them to the lute.” As with clothing, Sodoma
was participating in another cultural tradition that linked artists, writers,
and readers of non-normative sexuality in a web of self-expression. Bawdy
burlesque poetry treated all sexuality with lighthearted comedy; Sodoma’s texts
have not survived, but we can garner some sense of their contents and tone from
verses by contemporaries. What Deborah Parker labels “a poetry of
transgression,” full of sexual innuendo and whimsical exaggeration, circulated
in manuscript, public readings, and print.47 The father of burlesque poetry,
Francesco Berni, was banished from Rome in 1523 for too openly mourning a young
male lover.48 The genre became popular among visual artists eager to establish
their intellectual credentials through writing, including such homosexuals or
bisexuals as Michelangelo, Bronzino, and Cellini.49 Sodoma’s personality chimed
perfectly with the genre’s subversive insolence. Bronzino’s capitolo “In Praise
of the Galleys,” for example, unashamedly eroticizes the all-male world of
oarsmen on ships, muscular and sweaty males confined in close quarters where
sex among themselves was the only outlet: here “boiled and roasted meats are
hardly ever mixed,” a common metaphor for vaginal (wet) versus anal (dry) sex.
Berni, expanding on the trope that priests are sodomites, declares that their
example is infecting monks, using a fruity symbol for boys’ buttocks: Peaches
were for a long time food for prelates, But since everyone likes a good meal,
Even friars, who fast and pray, Crave for peaches today. Le pesche eran già
cibo da prelati, Ma, perché ad ognun piace i buon bocconi, Voglion oggi le
pesche insin ai frati, Che fanno l’astinenzie e l’orazioni.50 The sardonic,
guilt-free humor of such texts suggests, as Domenico Zanrè describes, “a
marginal undercurrent operating within an official cultural environment,” and
demonstrates that “certain individuals were able to produce alternative
literary responses within a dominant . . . milieu that attempted to
contain and, insome cases, exclude them.”51 An incident around 1530
corroborates Sodoma’s own refusal to accept derogatory comments from authority:
when a Spanish soldier insulted him, the artist got revenge by drawing his
portrait and identifying him to his superiors.52 San Bernardino was furious
precisely because so many sodomites seemed unrepentant and unafraid of divine judgment.
What enraged him and Vasari was not these men’s behavior alone, but the quality
Italians call faccia tosta—“cheek” or “a big mouth”—refusal to give even lip
service to official mores.53 The burlesque mode evinces the first buds of an
oppositional response to social disapproval: a selfaware articulation of
outsider status, and an emerging rebellion against social convention that
opened a space, however narrow, for asserting alternative consciousness and
self-affirming values.54 Greco-Roman texts and images served Sodoma, like other
homosexual artists and patrons from Michelangelo to Caravaggio, as validation
for their all’antica desires and pretexts for visualizing male beauty and
eros.55 Within educated elites, a tolerant, classically inspired hedonism held
its own against legal and clerical taboos until late in Sodoma’s lifetime, when
the Council of Trent began its anticlassical reform (1545). In this libertine
culture, an artist widely known for sexual nonconformity was able to smilingly
adopt a derogatory nickname as a public identity and even f launt his sexual
interests in word and image, with little harm to his string of major
commissions and honors.Later religious works Sodoma’s late commissions were
predominantly religious. As at Monteoliveto, these images emphasize the erotic
appeal of figures who are nominally not sexual: saints, angels, and soldiers.
Whereas at the monastery it was possible to analyze the reactions of a specific
clerical audience, commissions for more public locations could be viewed by the
whole cross-section of society, some proportion of which, as outlined earlier,
would have understood and welcomed homoerotic allusion. As Patricia Simons has
explained, “Renaissance imagery might appear to condemn non-normative sex
. . ., but it was possible for viewers to take works in other,
imaginative directions.”56 Sodoma’s best-known work, depicting Saint Sebastian
(1525), epitomizes his typical traits: androgynous classicizing male beauty,
emotional pathos and sensuous chiaroscuro (Figure 10.6).57 Iconographically, it
offers a prime example of his sensitive antennae for elements of religious
narrative with specialized appeal. Sebastian was a Roman soldier who refused to
renounce Christianity, for which Emperor Diocletian, despite their intimate personal
relationship, ordered him shot by archers. Saint Ambrose’s hagiography
establishes their strong emotional bond, open to erotic interpretation: he
notes that Sebastian was “greatly loved” by Diocletian and his co-emperor
Maximian (intantum carus erat Imperitoribus).58 Sodoma paints a virtually nude,
Apollo-like Sebastian with blood trickling from several wounds. He looks
longingly at the angel bringing a martyr’s crown—his reward for loving
sacrifice to God—with an expression that could Sodoma, Saint Sebastian,
processional banner, Pitti Palace, Florence,1525. Photo credit: Scala/Ministero per i Beni e le
Attività Culturali/Art Resource, NY.equally connote divine or earthly ecstasy. While his bond with the
emperor offered a secular hint at Sebastian’s sexual inclinations, the implied
passion between Sebastian and the godhead is a more important, and universal,
emotional dynamic, with a profound yet ambivalent homoerotic subtext. For all
Christians, intense, loving union with Christ was the ultimate spiritual goal;
for men, however, exhortation to the symbolically feminine ideal of passive,
ecstatic submission to another male raised the specter of sodomy. The phallic
arrows piercing Sebastian evoke sexual penetration, a symbol of the saint’s
necessary, but problematic, feminization;59 they also recall Cupid’s
love-inducing shafts, multiplying the signals for an erotic response.
Cinquecento image-makers were expected to encourage such a passionate response
because, as Simons observes in relation to Christ, for Sebastian too “the
visualization of supreme beauty was necessary in order to induce reverence.”60
Theoretically, religious images could function on these two levels
simultaneously, without contradiction: the lure of physical beauty would
hopefully lead the viewer to a higher spiritual adoration. In practice,
however, it was difficult to police the borders between earthly and heavenly
passion. We know that Sebastian’s beauty was experienced as problematically
titillating by at least one sex: the Florentine artist-monk Fra Bartolommeo
painted a nude image of the saint so appealing that female parishioners
admitted in confession that it stimulated carnal thoughts, after which it was
taken down.61 It was just such temptations that the Council of Trent acknowledged
when it set out to purge church imagery of eroticism. So, it is not difficult
to imagine that men, as well as women, were attracted to Sodoma’s provocative
Sebastian in the physical sense.62 The “seeming contradictions of deliberately
evoking erotic desire in religious painting” have been parsed by Jill Burke,
who sees in this practice “a deep and knowing ambivalence toward sexuality”
that signals “a huge variance between official rhetoric and widely accepted
practice.”63 By including formal and iconographic cues to a homoerotic
response, Sodoma could appeal to men who, like himself, experienced love and
desire in male terms. Like extravagant dress and burlesque poetry, pictorial
ambiguity opened another narrow cultural space for expressing alternative
sexuality.Historiography: a modest proposal This essay has aimed to demonstrate
three propositions: that Sodoma was known for, and acknowledged, desire for
men; that his work evinces a distinctive mode of seeing and representing that
expresses that erotic inclination; and that contemporaneous audiences would
have appreciated that sensibility. As Ruggiero asserts, It is no longer
possible to ignore the general shared culture of the erotic and its
omnipresence in daily exchange, nor is it possible to overlook the particular
subcultures that coexisted at the time and that were such a central part of
daily life.64Without claiming anachronistically that this evidence establishes
anything so coherent and exclusive as a modern “gay identity,” I submit that
these emerging networks and customs, alongside visual and literary production
on homosexual themes, constitute early shoots of an alternative sexual
consciousness that would reach critical mass only during the Enlightenment. I
accept the historiographic formulation of the Renaissance as “early modern,”
which stresses continuities from that culture into the modern era, presupposing
a model of cultural change that is gradual and evolutionary rather than abrupt
and discontinuous. To quote Reed again, “If modern ideas of sexual identity and
artistic self-expression cannot be simply mapped onto the Renaissance
. . . it is nevertheless true that these notions have Renaissance
roots.”65 However, to seek the “roots” of anything “modern” in anything “past”
has become problematic since the advent of postmodern theory. There are now, as
Reed observes, “wildly varying interpretations of Renaissance art’s
relationship to homosexuality”66 —more broadly, of relationships among desire,
behavior, identity, and self-expression. To social constructionists, the search
for glimmers of an alternative, proto-modern awareness in Sodoma’s ambiente is
misguided. There can be no transhistorical connections between sexual actors in
different periods, because sexual identity is not innate or fixed; rather, it
is created through social discourses that define and control sexuality, an
unstable product of external forces acting on the passive individual. There
were no homosexual persons, only homosexual acts. Puff ’s formulation: “Sodomy
was not thought of as a lifelong orientation, let alone a social identity,” is
echoed by Reed’s: “[S]exual behavior in Renaissance Italy was not seen as a
basis for individual identity.”67 This school coined the term “essentialist” to
disparage earlier researchers who, from Symonds to John Boswell, saw sufficient
commonality with those in earlier times who desired other men to justify
searching the Middle Ages and Renaissance for branches of a sexual family tree
dating back before 1867 (when “homosexual” was coined). Without accepting all
the methodological baggage identified with an often over-simplified
“essentialism,” one can still maintain that someone calling himself “Mr.
Sodomite” seems a prime excavation site for evidence of such genealogical
links, since his name rendered his erotic proclivity a “lifelong social
identity.” Like a genetic mutation that may crop up in random individuals, and
only gradually spread across a species’ gene pool, Sodoma constituted an
irruption of anomalous possibilities that, while not yet fully articulated,
began to diffuse new forms of sexual identity and self-expression that
increased over the next several centuries. These methodological disagreements
center on two questions: one external and sociological, the cultural
categorization of homosexual behavior; the other internal and psychological,
the conscious experience of individuals who desired other men and their degree
of agency within a hostile official discourse. There was clearly a dominant
conceptual structure of canon and civil law that confined homosexuality to
taboo acts that might potentially tempt anyone, within whichour modern notion
of inherent sexual “orientations” was not officially recognized. Just as
clearly, however, no culture is monolithic, and a complex of alternatives
operated alongside these formal structures. As we have seen, the elements of
this quasi-underworld were in place by the sixteenth century: meeting places,
distinctive behaviors, and cultural expressions.68 As Ruggiero has outlined,
such “illicit worlds had their own coherent discourse,”69 which viewed
male–male sexuality as an amusing peccadillo; suggested that some individuals
were drawn to it by distinctive character traits; and expressed awareness of
(and resistance to) the gap between official values and their own experience.
The solution to this impasse lies in moving beyond an “either–or” cultural
analysis to a “both–and” approach. Instead of setting arbitrarily precise
boundaries to ever-shifting conceptions of sexuality, it would more accurately
ref lect Sodoma’s transitional environment to acknowledge the temporal
overlapping of contrasting systems of thought and behavior, and to explore the
realities of those who negotiated the dialectic between them. Two tendencies in
current scholarship, however, militate against such open-ended rapprochement.
The first is reluctance to accept evidence for alternative sexual
consciousness; the second is ascribing to cultural discourses an unrealistic
power over against embodied experience. What follows is part summary, part
personal statement: a roadmap out of an increasingly pointless stalemate, and a
brief for greater attention to the lived experience of men-who-had-sex-with-men
and its genealogical links to later generations. Two principal examples of the
discord over what “counts” as evidence of sexual desire and identity are the
tendency to downplay or deny evidence for Sodoma’s sexuality, and the disregard
of alternative language imputing distinct personality to sodomites. First, the
present examination of how Sodoma expressed his homoerotic desires depends on
establishing that his nickname was in fact a marker of his sexuality, which
raises the question: how reliable is Vasari? Unfortunately, as Paul Barolsky
notes, “How we read Vasari depends on our sensibility and taste. We all ride
our own hobbyhorses.” 70 Since the Victorians, homophobic scholars have
attempted to discredit Vasari and defend a respected Old Master against any
implication of immorality in “his evil-sounding sobriquet.” 71 Efforts to give
it a non-sexual meaning are highly speculative: Enzo Carli supposes the
nickname was simply Bazzi’s own little joke, “with which . . .
he loved to glorify himself facetiously,” but it strains credibility that a
heterosexual man would consider a false claim of deviancy “glorifying.” 72 When
such dismissals are echoed by queer-studies scholars, the hobby-horse is
epistemological caution rather than morality, but the effect is the same: to
erase facets of queer history that conf lict with a higher belief—that
homosexuality did not (yet) exist.73 We do have to read Vasari cautiously:
despite the author’s claims, Sodoma’s wife never left him, nor did he die
poor.74 Because few details in Vasari’s psychological profile are confirmed by
other sources, postmodern skepticism insists that any statement not
independently documented is probably false. But Vasariis generally most
informed about artists close to his own time, many of his artistic facts are
documentable, and details in the Vite of Sodoma and Beccafumi indicate that he
visited Siena, saw artworks, and interviewed informed sources. Moreover, his
characterization of Sodoma as capricious, insolent, and sodomitical is
corroborated by three period sources: Eurialo d’Ascoli’s couplets, Paolo
Giovio’s life of Raphael (“a perverse and unstable mind bordering on madness”),
and Armenini’s account of Sodoma’s revenge for an insult.75 Thus, this essay
has followed a less restrictive approach, accepting any statement that is not
contradicted by external sources as possible and perhaps likely. All historical
reconstructions involve judgments of probabilities; giving one’s sources “the
benefit of the doubt” can make up for any loss of positivistic certainty with
gains in breadth, depth, and detail. Secondly, there is linguistic evidence
that particular psychological traits were becoming attached to habitual
sodomites; but this suggestive vocabulary is often brushed aside to “save the
phenomenon” of an episteme of acts, not personalities. I agree with Simons that
“both categorical approaches are problematic.” A more subtle, inclusive view is
adumbrated by Robert Mills, who demonstrates that the juridical focus on
potentially universal acts was in tension with moral, Church perspectives which
also sought to make an identity of the sodomite . . . by
characterizing sodomy as a more enduring kind of practice, a vice for which one
had a particular disposition, tendency or taste. . . . [S]uch
perspectives developed unevenly, over long periods of time, [but there are]
signs that some medieval thinkers . . . wished to pin the sin down to
particular bodies and selves.76 Examples of how “Sodoma” might thus denote an
individual with an inborn sexual preference include one of Matteo Bandello’s
humorous tales (novelle), ca. 1540, in which the dying Porcellio, pressed by
his confessor to admit that he performed acts “against nature,” claims to
misunderstand the question because, he says, “to divert myself with boys is
more natural to me than eating and drinking.” 77 Similarly, Giordano Bruno’s
Spaccio della bestia triunfante (1584) praises Socrates for resisting “la sua
natural inclinatione al sporco amor di gargioni” (his natural inclination
toward the filthy love of boys).78 Dall’Orto has surveyed numerous Renaissance
Italian terms for those who commit homosexual acts, notably inclinazione, which
implies “leaning” in a particular direction.79 Similar spadework for the French
cognate inclination has been performed by Domna Stanton, while numerous other
French and English tropes, such as “masculine love,” have been catalogued by
Joseph Cady.80 Language was clearly emerging at this point articulating
distinctive traits among those drawn to sodomy: not yet an “identity” in the
modern sense, but a critical shift toward notions of internal difference. If
postmodernism underplays evidence of sexual self-awareness, it conversely
overestimates the power of discourse, unduly minimizing individual agencyand
the imperatives of the embodied self. The ability of collective discourse to
enforce social norms is never absolute. It engages in perpetual dialectic with
the potentially anarchic desires of society’s diverse individual members, a
situation in which “lived eroticism did not always conform to the rules of
social hierarchy,”81 from Romeo and Juliet to Sodoma and his apprentices. This
ineluctable tension arises because discourse is inculcated into the mind,
whereas sexual desire is grounded in parts of the biological organism less
susceptible to rational suasion. Embodied experience is transhistorical: lust,
like hunger, pre-exists cultural conditioning, and “the recalcitrant realities
of human conduct”82 are insistent enough when unsatisfied to overcome any
social convention. This essay has marshalled evidence that Sodoma, and his
contemporaries with similar inclinations, felt a dissonance between their
desires and the dictates of society, and they possessed sufficient agency to
imagine alternative values—what Walter Pater viewed as a signal Renaissance
development, a “liberty of the heart” that enabled nonconformists to move
“beyond the prescribed limits of that system.”83 Individual bodies are not mere
passive receptacles for an overpowering discourse “poured into” them, but are
capable of awareness of that effort at marginalization, and of active resistance.
The ultimate question lying behind such methodological differences is: why do
we do queer history? Here again, divergent answers ride different hobbyhorses:
postmodernists focus on epistemology, while those open to historical continuity
are more interested in phenomenology. The former philosophize, “How and what
can we know about Renaissance sexuality?” answering that we can comprehend
little about a shifting discourse in which “sexuality” did not exist; the
latter psychoanalyze, “How did it feel for sexual outsiders to negotiate this
social regime?,” and seek clues in intimations of difference in life, language,
and art. While the former stress chronological discontinuity, the latter seek a
“usable past,” a narrative that produces affinities and resonances across time.
The latter project is inherently political: as George Chauncey characterizes
emerging queer studies in the late nineteenth century, claiming certain
historical figures was important to gay men not only because it validated their
own homosexuality, but because it linked them to others. . . . This
was a central purpose of the project of gay historical reclamation.
. . . By constructing historical traditions of their own, gay men defined
themselves as a distinct community.84 Put another way, this school, and this
essay, seek to recover evidence of homosexual desire and expression—however
fragmentary, ambiguous, and carefully historicized—to counter centuries of
suppression, and it seems ironic when social constructionism abets the same
historical erasure. A final image, recently attributed to Sodoma, provides an
enigmatic but tantalizing coda to this discussion85 (Figure 10.7). His hair
garlanded with leaves, beard and brows untamed, “Allegorical Man” leers like a
satyr while his rightJames M. SaslowFIGURE 10.7Sodoma (attributed), Allegorical
Man, ca. 1547–8, oil, Accademia Carrara,Bergamo. Photo credit: Scala/Ministero
per i Beni e le Attività Culturali/Art Resource, NY.hand makes the contemptuous
gesture of “the fig,” an insult that, since Martial’s Epigrams (2:28), can
imply that the receiver is a sodomite. The picture’s precise iconography
remains unexplored; Radini Tedeschi suggests the gesture alludes to Sodoma’s
nickname, and the picture may thus be a final self-portrait, literally or symbolically.
If so, it contrasts poignantly with the artist’s first self-portraitforty years
earlier ( Figure 10.2). Once young and beardless, his foppishness a silent
assertion of nonconformity, he has aged to a still elaborately costumed but
more overtly defiant graybeard, telling the world in gesture what his burlesque
poems expressed in words: I am what I am, I’ve survived your derision, and I
still don’t care what you think. Admittedly, this interpretation remains
speculative, but it would effectively bookend the scenario of Sodoma’s life and
work presented here. Our ability to entertain such a hypothesis depends,
however, on more than attribution and iconography. The potential to recover the
self-expression of creative Renaissance sodomites also requires a polyvalent
openness to a range of both personal and cultural evidence and interpretive
methods. Hearteningly, many seminal postmodern theorists are more accepting of
multiplicity than their acolytes. Foucault praised Boswell’s conception of
“gay,” while Carla Freccero deploys Foucault’s own theoretics against his
discontinuity between early modern and modern sexuality. She approvingly cites
David Halperin’s suggestion that we supplement rigidly compartmentalized ideas
of identity with concepts of “partial identity, emerging identity, transient
identity, semi-identity . . .,” the better to “indicate the
multiplicity of possible historical connections between sex and identity.”86
Murray reassures us that “the alternative to intellectual conformity is not a lack
of coherence but rather a series of interwoven, complementary . . .
approaches.”87 Perhaps the most balanced and inspiring methodological f lag has
been raised by Valerie Traub, who recalls that, while seeking traces of early
modern same-sex eros, she assumed “neither that we will find in the past a
mirror image of ourselves nor that the past is so utterly alien that we will
find nothing usable in its fragmentary traces.”88 I have sought in Sodoma not a
mirror-image, but a family resemblance. He is “usable” as our ancestor: someone
with whom we share an identifiable lineage of desire and self-expression, in
whose uniquely chronicled creative life we can recapture the origins of an
increasingly prominent familial trait.Notes1 2 3 4 5This essay grew from a
paper delivered at a 2007 conference at University of Toronto organized by
Konrad Eisenbichler. Thanks to Patricia Simons for her constructive
suggestions. Vasari, Le vite, 6: 380; Vasari, Lives, 7: 246. Vasari repeats these accusations in his Vita of Domenico
Beccafumi, ed. Milanesi, 5: 634–35. Vasari, Le vite, 6: 382; Vasari, Lives, 7:
247. Vasari, Le vite, 6: 381; Vasari, Lives, 7: 246. Vasari, Le vite, 6:
389–90; Vasari, Lives, 7: 251, records the old men’s protest; for documents for
the 1513 and 1515 races, see 6: 389 n. 3, 390 n. 1; Bartalini and Zombardo,
Giovanni Antonio Bazzi, 44–45, nos. 15–19. A note on terminology: I use “homosexual” throughout
in the narrow descriptive sense, to refer to sexual desire or behavior between
persons of the same sex. Although modern audiences read “homosexual” with
broader connotations of psychology and identity, here it is only shorthand for
“male–male sex.” In modern typology, Sodoma would be considered bisexual, since
he was also married and a father.6 Vasari, Le vite, 6: 379; Vasari, Lives, 7:
245. The artist did not die destitute or insane: see below, n. 74. 7 Fisher, “A
Hundred Years,” 13–39, outlines the activist project of research into
Renaissance homosexuality since the nineteenth century. 8 For an overview of
this position, see Grantham Turner, “Introduction,” 8, n. 3. 9 Reed, Art and
Homosexuality, 54–55. 10 Bartalini, “Sodoma.” 11 The standard English monograph
remains Hayum, Giovanni Antonio Bazzi; for Monteoliveto see 93, cat. no. 4. See further on the abbey Radini Tedeschi, Sodoma,
138–47; Batistini, Il Sodoma; documents in Bartalini and Zombardo, Fonti,
15–31, no. 7. 12 Hayum,
Giovanni Antonio Bazzi, 93, no. 4.8; Batistini, Il Sodoma, no. 8. The incident
is recorded by Gregory the Great, Life of St. Benedict, chap. 2. 13 Only a few
illustrations of this subject are known: both a fresco by Spinello Aretino (San
Miniato, Florence) ca. 1387 and a panel by Ambrogio di Stefano Bergognone, ca.
1490, show a pale, unidealized body among prominent briars. A sexual reading of
the series is supported by Kiely, Blessed and Beautiful, chap. 7, “Sodoma’s St.
Benedict: Out in the Cloister.” 14 Vasari, Le vite, 6: 383; Vasari, Lives, 7:
248, for the quote and cloak. The gift, along with other payments of fabrics
and clothing, is transcribed by Bartalini and Zombardo, Fonti, 18–19, 266. See
also Radini Tedeschi, Sodoma, 78–80. 15 Rocke, “The Ambivalence,” 57. 16 Rocke,
Forbidden Friendships, 3–6; his book provides extensive data and analysis of
fifteenth-century Florence. On sodomy elsewhere, see Ruggiero, The Boundaries
of Eros; Crompton, Homosexuality and Civilization, chap. 9; Mormando, The
Preacher’s Demons. For a Europe-wide perspective, see Crompton, Homosexuality
and Civilization, chaps. 10–12; Puff, “Early Modern Europe,” 79–102. 17 Rocke,
Forbidden Friendships, 112, 134. 18 Simons, “The Sex of Artists,” 81. 19 Rocke,
Forbidden Friendships, 163; Crompton, Homosexuality and Civilization, 262–69.
20 Puff, “The Sodomite’s Clothes,” 251–72. 21 Bernardino da Siena, Le prediche volgari, ed.
Pietro Bargellini (Milan: Rizzoli, 1936), 796–97, 898, cited and discussed in
Dall’Orto, “La fenice,” 5, and n. 27 and n. 28. See also Rocke, “Sodomites.” 22 Jones and Stallybrass,
Renaissance Clothing, 2–7. 23 Ladis, Victims, 109. 24 Hayum, Giovanni Antonio
Bazzi, 94, no. 12. 25 On anal sex as social practice and artistic motif, see
Saslow, Ganymede, chaps. 2–3;
Rubin, “‘Che è di questo culazzino!’”; Grantham Turner, Eros Visible, 274–99. Sodoma’s Deposition, ca.
1510, similarly spotlights the rear view of a soldier: Hayum, Giovanni Antonio
Bazzi, 117, no. 7. Other artists emphasized rear views, often motivated by the
formalintellectual challenge of the paragone: Summers, “‘Figure come fratelli.’”
When we have evidence of an artist’s sexual proclivities, as with Sodoma, it is
reasonable to explore whether he imbued the motif with personal erotic
interest; lacking such evidence, however, we cannot know which other artists
might have done the same. Regardless of artistic intent, similar stimuli would
invite similar audience responses. 26 Similar figures appear in scenes no. 1,
30, and 36 as catalogued by Batistini (Hayum, Giovanni Antonio Bazzi, 93–4,
nos. 1, 20, 26). 27 Alain of Lille, The Plaint of Nature, trans. James Sheridan
(Toronto: Pontifical Institute, 1980), 187, cited in Puff, “The Sodomite’s
Clothes,” 260. 28 Bernardino, as quoted by Rocke, “Sodomites,” 12, 15; cited in
Simons, The Sex of Men, 99. 29 Randolph, Engaging Symbols, 151, chap. 4. For
nuns, see Hayum, “A Renaissance Audience”; for both sexes, Hiller, Gendered
Perceptions. 30 On the prevalence of clerical sodomy see Boswell, Christianity,
Social Tolerance; Mills, Seeing Sodomy, chap. 4; Rocke, Forbidden Friendships,
136–37. See also Parker, Bronzino, 37: “burlesque poets tended to present
clerics as sodomites.”31 Hayum, Giovanni Antonio Bazzi, 93–94, nos. 4.13, 4.14,
4.21; Batistini, Il Sodoma, nos. 13, 14, 31 (illns. 59, 60, 68). 32 The
regulations are in the monastery’s fourteenth- and fifteenth-century chronicle:
Regardez le rocher, 182–83, 418–19 (my translation). 33 Illustrated and
discussed in Saslow, Pictures and Passions, 103–04. 34 Frans Hogenberg,
Execution for Sodomitical Godlessness in Bruges, 1578; illustrated in Crompton,
Homosexuality and Civilization, 327. 35 Vasari, Le vite, 6: 387; Vasari, Lives,
7: 250. 36 On the city’s licentious paganism, see Bartalini, Le occasioni,
39–86. 37 Rowland, "Render unto Caesar.” 38 Other homoerotic images are in
the Sala di Psiche, where Ganymede appears twice, and one spandrel depicts
Jupiter kissing Cupid; Saslow, Ganymede in the Renaissance, 135–40; Turner,
Eros Visible, 109–33. 39 Vasari, Le vite, 6: 384–88; Vasari, Lives, 7: 248–50.
Alexander and Hephaestion’s love is alluded to by Aelian, Various History, 12:
7, and other ancient authors. 40
Hayum, Giovanni Antonio Bazzi, 164–77, no. 20; Bartalini, Le occasioni, 78–81;
Radini Tedeschi, Sodoma, 193–94, no. 56. 41 On Sodoma’s use of classical sources and gender
ambiguity see Smith, “Queer Fragments.” 42 Baldassare Castiglione, The Book of
the Courtier, book 2, chap. 61. On the sexual tone in Rome, see Crompton,
Homosexuality and Civilization, 269–90; Talvacchia, Taking Positions. Leo X’s
Rome also associated sartorial effeminacy with homosexuality: pasquinades
mocked Cardinal Ercole Rangone and sodomite friends for “going around disguised
as nymphs”: Burke, “Sex and Spirituality,” 491. 43 Aretino, Lettere sull’arte, vol. 1, no. 68 (1537),
vol. 2, no. 244 (1545); Aretino, The Letters, 123–25, no. 58. Other sources record a
sculpted Antinous, Hadrian’s lover: Bartalini, Le occasioni, 73–75. 44 d’Ascoli, Epigrammatum, 11v–12r; Bartalini and
Zombardo, Fonti, 64–67, no. 29; Radini Tedeschi, Sodoma, 71–72. 45 Ibid., 23.
46 Vasari, Le vite, 6: 386–88; Vasari, Lives, 7: 250. On Leo’s sodomitical
reputation see Giovio’s biography, in Le vite di dicenove, 141v–142v. 47 Parker, Bronzino, chap. 1;
Parker, “Towards;” Rocke, Forbidden Friendships, 3–5; Tonozzi, “Queering
Francesco”; Zanrè, Cultural Non-conformity, chap. 3. 48 Tonozzi, “Queering
Francesco,” 589–91. 49 On these artist-authors see Parker, Bronzino; The Poetry
of Michelangelo; Gallucci, Benvenuto Cellini. 50 Fisher, “Peaches and Figs,” 158–59. 51 Zanrè,
Cultural Non-conformity, 1-2. 52 Armenini, De’ veri precetti, 42–43; Vasari, Le
vite, 6: 393; Bartalini, Le occasioni, 17. 53 Dall’Orto, “La fenice di Sodoma,”
71-72, quoting Bernardino, in Le prediche volgari, ed. C. Cannarozzi (Pistoia:
Pacinotti, 1934), 277. A document dated 1531, purportedly Sodoma’s tax
declaration, is even more insolent, signed with a sexual vulgarity; Bartalini
and Zombardo, Fonti, 131–33, 281–92. While now considered a seventeenth-century
forgery, it demonstrates that a “legend” about Sodoma’s sexual brazenness
persisted after his death. 54 See Milner, “Introduction.” 55 Sodoma depicted
anther homoerotic myth distinctively: his Fall of Phaeton is almost unique in
including Phaeton’s cousin Cycnus, with whom literary sources imply a loving
relationship (Hayum, 135, no. 12). Suggestively, the only other artist to
include Cycnus was Michelangelo. 56 Simons, “European Art,” 135. 57 Vasari, Le
vite, 6: 390; Hayum, Giovanni Antonio Bazzi, 191, no. 24; Radini Tedeschi,
Sodoma, Acta sanctorum, 2: 629, 20 Januarii; Jacopo da Voragine’s
thirteenth-century Golden Legend repeats this phrase (s.v. “St. Sebastian”).59
On arrow symbolism, including homoerotic potential, see Cox-Rearick, “A ‘Saint
Sebastian,’” 160–61. 60 Simons, “Homosociality,” 38. 61 Vasari, Vita of Fra
Bartolommeo. For additional complaints about sexualized Sebastians, see Bohde,
“Ein Heiliger,” 86, n. 18. 62 Sodoma’s later depictions of Sebastian evoke the
same erotic subtext. In his Madonna and Child with Saints, ca. 1541–44 (Hayum,
Giovanni Antonio Bazzi, 257, no. 43), Sebastian stares at Jesus, who toys with
the saint’s arrow—a phallic detail seen in no other image. Similarly unique is
Sodoma’s Resurrection, 1535 (Hayum, 235, no. 33) in depicting the angels as
nude putti. 63 Burke, “Sex and Spirituality,” 488–92. 64 Ruggiero,
“Introduction,” 2. 65 Reed, Art and Homosexuality, 43. 66 Ibid., 47. 67 Ibid.,
43; Puff, “Early Modern Europe,” 84–85. 68 On this alternative culture in
various cities see Puff, “Early Modern Europe,” 87; Ruggiero, “Marriage,”
23–26; Dall’Orto, “La fenice di Sodoma,” 61–64, 79. 69 Ruggiero, “Marriage, Love,” 11. 70 Paul Barolsky,
“Vasari’s Literary Artifice,” 121. 71 Cust, Giovanni Antonio Bazzi, 10. 72
Carli, Il Sodoma, 9–12; Carli, “Bazzi.” 73 See, e.g., Patricia Simons, “Sodoma,
Il,” 286. 74 Vasari, Le vite, 6: 379, 398, citing contradicting documents, 399
n. 1. 75 On Eurialo see above, n. 44; Armenini, n. 52. On Giovio’s biographies
see n. 46; for his comment on Sodoma (“praepostero instabilique iudicio usque
ad insaniae affectationem”) see Bartalini and Zambrano, Fonti, 83–86, no. 35. 76 Simons, “Homosociality and
Erotics,” 48, n. 4; Mills, “Acts, Orientations,” 205. 77 Bandello, Tutte le
opera, ed. Flora, 1: 95, novella 6; Bandello, Tutte
le opera, trans. Payne, 1: 94–8. 78 Bruno and Campanella, Opere, 321. 79
Dall’Orto, “La fenice di Sodoma,” 74–76; Dall’Orto, “‘Socratic Love,’” esp.
34–35, 46–50. 80 Stanton, “The
Threat.” See further Stanton, ed., Discourses of Sexuality; the historiographic
overview by Smith, “Premodern Sexualities”; Cady, “The ‘Masculine Love.’” 81
Puff, “Early Modern Europe,” 87. 82 Brundage, “Playing,” 23. 83 Pater, The
Renaissance, 3–6, 18–19; Fisher, “A Hundred Years,” 19–23. 84 Chauncey, Gay New
York, 285–86. 85 Radini Tedeschi, Sodoma, 257, no. 118. 86 O’Higgins, “Sexual
Choice,” 10; Halperin is quoted and discussed in Freccero, Queer, 48. 87
Murray, “Introduction,” xiv. 88 Valerie Traub, The Renaissance of Lesbianism in
Early Modern England (Cambridge: Cambridge University, 2002), 32.Bibliography
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2004.Piccolomini’s Raffaella and Aretino’s Ragionamenti Ian Frederick MoultonIn
1539, Alessandro Piccolomini, a thirty-one-year-old Sienese nobleman living in
Padua, published a short dialogue: La Raffaella, ovvero Dialogo della bella
creanza delle donne [Raffaella, or a Dialogue on women’s good manners].1
Piccolomini’s dialogue, in which an older woman encourages a younger one to
commit adultery, owes much to the example of Pietro Aretino’s scandalous
Ragionamenti (1534, 1536),2 in which an experienced courtesan teaches her
daughter how to become a prostitute. While the filial relationship between La
Raffaella and the Ragionamenti has long been noted, the cultural and
ideological significance of this relationship remains largely unexamined. Both
texts imagine private female conversations: what do women talk about when no
men can hear? The answer in both cases is men. Men and sex. (What else would
men think that women talk about?) Both texts are male fantasies of female
pedagogy and sexual knowledge, in which male authors adopt a voice of
experienced femininity to articulate imagined feminine perspectives on sex,
gender relations, and gender identity. In the Ragionamenti, the women’s
conversations are scandalous, but also, at times, radical and transgressive, questioning
fundamental norms of gendered behavior and exploring the role of power in
gender relations.3 Despite Aretino’s ambivalent misogyny, the Ragionamenti
imagine possibilities of female agency and power. Piccolomini’s Raffaella, on
the other hand, merely encourages women to subvert one form of male authority
in order to submit to another; it imagines freeing wives from their husbands
the better to subordinate them to their male lovers. Piccolomini playfully
suggests that this shift is doing women a favor because it acknowledges their
need for sexual pleasure.4 His text takes the subversive energy of the
Ragionamenti and turns it into a safe, sly joke. Women, it turns out, do not
want autonomy: they want to submit to younger, sexier men. In La Raffaella,
female agency is not a threat to male dominance—it simply rewards ardent male
lovers over dreary husbands.The conversations of Aretino’s Ragionamenti take
place over six days. An experienced courtesan named Nanna is discussing with a
younger prostitute named Antonia what way of life would be best for her
teenaged daughter Pippa—should she grow up to be a nun, a wife, or a whore?
Nanna spends the first three days of the dialogue recounting her own
experiences in each of these roles; at the end of the third day she
and Antonia decide that Pippa should be a prostitute. They reason that while
nuns break their vows and wives are unfaithful to their husbands, prostitutes
(for all their faults) are not hypocritical—they are simply doing the necessary
work they are paid to do.5 This ends the first volume. In the sequel, having
decided Pippa’s future, Nanna and Antonia teach her the things she will need to
know. On the fourth day, they instruct her how to be a successful courtesan; on
the fifth, they discuss men’s cruelty to women; and on the sixth they listen
while a midwife teaches a wetnurse how to make a living procuring women for sex
with men. In all the discussions about prostitution, Nanna’s instruction
focuses not on how to satisfy men but on how to manipulate them. The condition
of a prostitute is inherently hazardous, and Nanna and Antonia teach Pippa how
to survive and thrive in a world of gender warfare, where men are always
seeking to exploit women, sexually, physically, socially, and financially.
Throughout the Ragionamenti the text takes an ambivalent attitude to its
speakers. On the one hand, Nanna and Antonia are monstrous women who embody a
wide range of misogynist stereotypes. They are deceitful, amoral, gluttonous,
greedy, garrulous, and fickle. On the other hand, they are cunning tricksters,
who use their superior intellect to dupe those who try to exploit and
manipulate them. Nanna is at once a shocking figure of feminine excess and an
insightful satirist who bears more than a passing resemblance to Aretino’s own
persona as an epicurean scourge of powerful hypocrites.6 The Ragionamenti
contain shockingly explicit descriptions of a wide range of sexual activity,
but almost all of these are in the early chapters of the text, in which nuns
betray their vows in endless orgies and wives betray their elderly husbands to
find satisfying sex elsewhere.7 The chapters on prostitution focus not on
sexual pleasure or technique, but rather on how best to earn money and swindle
clients. Aretino’s whores are not particularly interested in sexual
pleasure—they want money, power, and status instead. And the best way to attain
all three is by selling the promise of sexual availability while deferring
sexual activity for as long as possible; the ideal relationship is one where a
man is paying large amounts of money without ever actually managing to have
sexual relations with the woman he is buying. As Nanna puts it, “lust is the
least of all the desires [whores] have, because they are constantly thinking of
ways and means to cut out men’s hearts and feelings.” (“La lussuria è la minor
voglia che elle abbino, perché le son sempre in quel pensiero di far trarre
altrui il core e la corata.”)8 Through a series of cunning tricks, deals, and
lies, Nanna ends up living in luxury in a fashionable house protected by gangs
of armed men whom she employs to remove unwanted suitors.9 She survives and
thrives by manipulating male desire and profiting from male gullibility.Nanna’s
worldly success is, of course, a fantasy that bears little relation to the
actual living and working conditions of most early modern prostitutes,10 but
the Ragionamenti admit this as well. Nanna knows she is not normative, and that
her position remains precarious: “I must confess that for one Nanna who knows
how to have her land bathed by the fructifying sun, there are thousands of
whores who end their days in the poorhouse.” (“Ti confesso che, per una Nanna
che si sappia porre dei campi al sole, ce ne sono mille che si muoiono nello
spedale.”)11 On the sixth day, the Midwife agrees: “A whore’s life is
comparable to a game of chance: for each person who benefits by it, there are a
thousand who draw blanks.” (“E
so che il puttanare non è traffico da ognuno; e percìo il viver suo è come un
giuoco de la ventura, che per una che ne venga benefiziata, ce ne son mille de
le bianche.”)12 Consequently, Nanna makes sure to spend a lot of time warning
her daughter Pippa about the many ways that men can harm the women in their
power. In contrast to
Aretino’s earthy dialogue of whores, Piccolomini’s La Raffaella consists of an
imagined discussion between two upper-class women: Raffaella, an elderly,
impoverished, but well-born woman, and Margarita, a newly married wealthy young
noblewoman. The tone of conversation in La Raffaella is certainly more polite
and decorous than Nanna and Antonia’s profane and bawdy language in the
Ragionamenti.13 Raffaella, a friend of Margarita’s late mother, presents
herself as a pious widow, eager to help Margarita adjust to the challenges of
being an adult woman and the mistress of a household. Throughout her talk of
pass-times, cosmetics, deportment, and fashion, Raffaella advises Margarita to
take full advantage of youthful pleasures; if a woman does not enjoy herself
while she is young and beautiful, she is sure to become bitter in her old age:
As for God, as I said earlier, it would be better, if it were possible, to
never take any pleasure in the world, and to always fast and keep strict
discipline. But, to escape even greater scandal, we must consent to the small
errors that come with taking some pleasures in youth, which can be taken away
later with holy water. . . . And moreover, in all this I’m telling
you, presuppose that this little necessary sin will bring you much honor in the
world, and that these pleasures that must be taken can be managed with such
dexterity and intelligence that they will bring no shame from anyone. Quanto a Dio, già t’ho detto che sarebbe meglio, se
si potesse fare, il non darsi mai un piacere al mondo, anzi starsi sempre in
digiuni e disciplina. Ma, per fuggir maggior scandalo, bisogna consentir a
questo poco di errore che è di pigliarsi qualche piacere in gioventù, che se ne
va poi con l’acqua benedetta. . . . E però in tutto quello che
io ti ragionerò presupponendo questo poco di peccato, per esser necessario,
procurerò quanto piú sia possibile l’onore del mondo, e che quei piaceri che si
hanno da pigliarsi sieno presi con tal destrezza e con tal ingegno, ch non si
rimanga vituperato appresso de le genti.14Margarita’s husband is constantly
away on business; she is bored and feels neglected. By the end of the dialogue,
Raffaella has convinced Margarita to embark on an adulterous affair with a
young man named messer Aspasio (who bears more than a passing resemblance to Piccolomini
himself ).15 It becomes abundantly clear to the reader that convincing
Margarita to sleep with messer Aspasio has been Raffaella’s goal all along. As
the dialogue ends, Margarita looks forward eagerly to her planned affair,
completely unaware of how she has been manipulated by the older woman. She
exults, Having learned today through your words that a young woman needs, to
avoid greater errors, to pour out her spirit in her youth, and having heard
certainly from you the good words of messer Aspasio and the love he bears me, I
am resolved to give all of myself to him for the rest of my life. And thus
having pledged eternal fidelity to messer Aspasio—whom she has barely
met—Margarita goes on to offer the impoverished Raffaella bread, cheese, and ham
as a reward for her kindness.16 Given its subject matter, it is not surprising
that some readers interpreted La Raffaella as an attack on women’s moral
character: older women are presented as corrupt and amoral; younger women as
hedonistic and naive. Women of all ages, it seems, are concerned primarily with
deceiving men to obtain sexual pleasure. Beyond its general cynicism regarding
female virtue, La Raffaella also gives precise and effective direction on ways
to deceive one’s husband and to discreetly carry on long-term affairs.
Raffaella warns Margarita against writing love letters—especially if her lover
is married.17 She recommends that her lover be unmarried, if possible (messer
Aspasio is a bachelor!).18 Raffaella tells Margarita she will need a trusted
servant to communicate with her lover, and that she should choose that person
with great care.19 She recommends a rope ladder for giving a lover access to
private rooms without anyone in the household knowing.20 Raffaella encourages
Margarita to take full advantage of the pleasures that wealth and leisure can
bring, but she insists that all these pleasures are worthless without the final
consummation of adulterous sex: What’s love worth without its end? It’s like an
egg without salt, and worse. Holidays, dinners, banquets, masques, plays,
gatherings at villas and a thousand other similar pleasures are icy and cold
without love. And with love they are so pleasurable and so sweet that I don’t
believe that one could ever grow old among them. In every person love inspires
courtesy, nobility, elegance in dress, eloquence in speech, graceful gestures,
and every other good thing. Without love, they are little esteemed, like lost
and empty things. E amore poi che val, senza il suo fine?
Quel ch’è l’uovo senza’l sale, e peggio. Le feste, i conviti, i banchetti, le
mascere, le comedie, i ritruovi di villae mille altri cosí fatti solazzi
senz’amore son freddi e ghiacci; e con esso son di tanta consolazione e cosí
fatta dolcezza, ch’io non credo che fra loro si potesse invecchiar mai. Amor riforisce in altrui la
cortesia, la gentilezza, il garbo di vestire, la eloquenza del parlare, i
movimenti agraziati e ogni altra bella parte; e senza esso son poco apprezzate,
quasi come cose perdute e vane.21 The “end” of love, which in Neoplatonic
treatises was seen as a beatific transcendence of earthly desires, is here
clearly redefined simply as sex.22 As a result of passages like this, La
Raffaella was attacked both as an insult to women and as an instruction manual
for adultery.23 That the text was explicitly dedicated by Piccolomini to “the
women who will read it” (“A quelle donne che leggeranno”) only made matters
worse.24 Piccolomini was destined from youth for an ecclesiastical career,25
and at the time he wrote La Raffaella he was starting to make a name for
himself in Italian intellectual circles.26 He had published La Raffaella under
his academic pseudonym, Stordito Intronato, but this did little to conceal his
identity. Responding to criticism of the dialogue, Piccolomini disavowed La
Raffaella almost immediately, writing in 1540 that the text was a “joke,”
written only for his own amusement.27 Clearly, he felt that La Raffaella’s
scandalous reputation was not suitable for his public image and future
aspirations. Unlike Aretino, who published the Ragionamenti in two
installments, Piccolomini not only never published a sequel to La Raffaella, he
never wrote anything like it again.28 In his retractions, Piccolomini insisted
that he had meant no insult to women in La Raffaella, and compared his work to
the licentious novelle in Boccaccio’s Decameron, intended to give “a certain
pleasure to the mind, that cannot always be serious and grave” (“per dare un
certo solazzo a la mente, che sempre severa e grave non può già stare”).29
Although Piccolomini consistently downplayed the dialogue’s significance, La
Raffaella remained in print and remained popular. There were nine Italian
editions in the sixteenth century, as well as three separate translations into
French.30 Indeed, La Raffaella is the most frequently republished of all
Piccolomini’s texts, and one of the few still in print in the twenty-first
century.31 Though criticized for its licentiousness, generically La Raffaella
was in the mainstream of the literature of its time. Neoplatonic dialogues
dealing with love and sexuality were a staple of Italian literary and academic
culture, from Bembo’s Asolani (1505) and Judah Abrabanel’s Dialogi d’amore, to
Sperone Speroni’s Dialogo d’amore, and Tullia d’Aragona’s Dialogo
. . . della infinità d’amore (1547). Along with books on love, books
on the status of women and on feminine deportment were also produced in great
numbers in Italy in the midsixteenth century. Advocating adultery may have been
scandalous, but men telling women how to behave was commonplace. Besides
internationally inf luential texts such as Juan-Luis Vives’ De institutione
feminae christianae (1523)32 and Baldassare Castiglione’s Cortegiano (1528),33
there were dozens of lesser known or more specialized books, such as Giovanni
Trissino’s epistle on appropriate conduct forwidows (1524),34 and Galeazzo
Flavio Capella’s treatise on the excellence and dignity of women (1526).35 The
vast majority of these texts were written by men, and many were prescriptive
works that attempted to define appropriate female conduct.36 Of 125 works
listed by Marie-Françoise Piéjus dealing with the status of women published in
Italy between 1471 and 1560, only two were authored by women: Tullia
d’Aragona’s 1547 Dialogo . . . della infinità d’amore and Laura
Terracina’s 1550 Discorso sopra tutti li primi canti d’Orlando Furioso.37 Given
Piccolomini’s deep engagement with academic and literary culture, it is not
surprising that La Raffaella draws on a wide range of contemporary texts. The
character of Raffaella herself has a strong resemblance to the central figure
of the procuress from Fernando de Rojas’ La Celestina,38 and passages in
Piccolomini’s dialogue closely echo debates over proper feminine dress in
Castiglione’s Cortegiano.39 But arguably the most important model for La
Raffaella remains Aretino’s Ragionamenti.40 To begin with, there are precise
textual echoes: La Raffaella’s discussion of cosmetics closely follows passages
from Aretino’s work,41 as does Raffaella’s reference to the illicit sexual
activities of nuns.42 Even Raffaella’s notion, quoted above, that youthful sins
can be removed with holy water, recalls a speech by Antonia about the relative
insignificance of the sins committed by whores.43 Beyond her similarity to the
title character of La Celestina, Piccolomini’s Raffaella also recalls the
Midwife from the sixth book of the Ragionamenti. Certainly, the Midwife’s
following account of her own techniques are a good description of Raffaella,
who comes across as a pious churchgoer, says she loves Margarita like a
daughter, and has endless advice on fashions and hairstyles: It was always my
habit to sniff through twenty-five churches every morning, robbing here a
tatter of the Gospel, there a scrap of orate fratres, here a droplet of santus
santus, at another spot a teeny bit of non sum dignus, and over there a nibble
of erat verbum, watching all the while this man and that girl, that man and
this other woman. . . . A bawd’s work is thrilling, for by making
herself everyone’s friend and companion, stepchild and godmother, she sticks
her nose in every hole. All the new styles of dress in Mantua, Ferrara, and
Milan follow the model set by the bawd; and she invents all the different ways
of arranging hair used in the world. In spite of nature she remedies every
fault of breath, teeth, lashes, tits, hands, faces, inside and out, fore and
aft. Io che ho sempre avuto in costume di
fiutar venticinque chiese per mattina, rubando qui un brindello di vangelo, ivi
uno schiantolo di orate fratres, là un giocciolo di santus santus, in quel
luogo un pochetto di non sum dignus, e altrove un bocconicino di erat verbum, e
squadrando sempre questo e quella, e quello e questa. . . . Bella
industria è quella d’una ruffiana che, col farsi ognun compare e comare, ognun
figilozzo e santolo, si ficca per ogni buco. Tutte le forge nuove di Mantova,
di Ferrara, e di Milano pigliano la sceda da la ruffiana: ella trova tutte
l’usanze de le acconciaturedei capi del mondo; ella, al dispetto de la natura,
menda ogni difetto e di fiati e di denti e di ciglia e di pocce e di mani e di
facce e di fuora e di drento e di drieto e dinanzi.44 In his Novelle (1554),
Matteo Bandello mistakenly attributed La Raffaella to Aretino, in part because
of its resemblance to the Ragionamenti.45 Clearly, the similarity of the two
texts was apparent to contemporary readers. Socially and intellectually, Piccolomini and Aretino
were on friendly terms in the years immediately following La Raffaella’s
publication. Piccolomini wrote to Aretino in December 1540, publicly praising
his satirical attacks on the abuses of the powerful.46 And in 1541, two years
after La Raffaella appeared in print, Piccolomini invited Aretino to join the
newly founded Accademia degli Infiammati in Padua. As Marie-Françoise Piéjus
has suggested, both the Ragionamenti and La Raffaella function as parodies of
the ubiquitous conduct books addressed to women in the mid-sixteenth century.
The Ragionamenti and La Raffaella are “provocative text[s], animated by an
ironic cynicism that, parod[ies] point by point the lessons habitually taught
to women.” By focusing on women’s sexual lives, both Aretino and Piccolomini
“attest to the divorce between openly affirmed principles and the daily conduct
of [their] contemporaries.”47 What makes these texts parodic is their sexual
subject matter; they both, in differing ways, affirm women’s fundamental
sexuality and attest to the central role of sexual desire in women’s lives.
This is precisely the aspect of femininity that most of the conduct books are
trying most urgently to restrain, repress, and police. The vast majority of
sixteenthcentury conduct books written for women are designed to make women
into good wives: chaste, silent, and obedient—pleasing to their husbands and
compliant to the wishes of their male relatives.48 It is telling that these two
parodic texts are both written in the voice of women. Rather than having a male
author lay down the law for women (like Vives does), or imagining a conversation
where women listen silently as men debate (as in Castiglione), both the
Ragionamenti and La Raffaella imagine female conversations with no men present.
In Ventriloquized Voices, her study of early modern male authors’ adoption of
female voices, Elizabeth Harvey has argued that “in male appropriations of
feminine voices we can see what is most desired and most feared about women.”49
If Harvey is right, what Aretino and Piccolomini most desired and feared about
women was their sexuality—and the ways their sexuality creates possibilities
for female agency. In both the Ragionamenti and La Raffaella, an older woman
instructs a younger one on issues of gender and sexuality—and on ways to trick
men to get what they want. In both cases, the absence of male auditors creates
the illusion that the reader is privy to the secret truth of feminine speech.
It is significant that both Aretino and Piccolomini imagine that the main topic
that women discuss in private is their sexual relations with men. While the
conversation in both the Ragionamenti and La Raffaella is wide-ranging, both
dialogues arguably fail the Bechdel test—an assessment that asks whether or not
a work of fiction has twonamed female characters who talk to each other about
something other than their relationships to men.50 In both works, the women are
constantly concerned about their interactions with men and how their actions
are perceived by men. The very categories of female life as set forth in the
Ragionamenti—nuns, wives, and whores—are defined by the ways in which women’s
sexual relations with men (or their lack) are structured and determined. In
their desire to hear the truth of female sexuality, both the Ragionamenti and
La Raffaella metaphorically echo a tradition of masculine fantasy in which female
genitalia are compelled to speak. In the thirteenth-century French fabliau Du
Chevalier qui fist les cons parler [The Knight Who Made Cunts Speak], a poor,
wandering knight who treats some bathing fairies with courtesy and discretion
is rewarded with the magical power to make vaginas talk.51 He uses this power
to discover the truth in situations where people are lying to him: when he
encounters a miserly priest riding on a mare, he makes the mare’s vagina tell
him how much money the priest is hiding. When a countess sends her maid to
seduce the knight, he makes the maid’s vagina reveal the plot. Eventually, he
makes even the countess testify against herself by compelling her nether
regions to speak.52 The vagina, it seems, always tells the truth. This
provocative trope reappears most famously in Denis Diderot’s 1748 libertine
novel Les Bijoux indiscrets [The Indiscreet Jewels], in which a sultan has a
magic ring that makes vaginas tell all. While there is no evidence that either
Aretino or Piccolomini were aware of such tales of talking vaginas, the gender
dynamics of their texts are remarkably similar. The trope of a man magically
forcing a vagina to speak is culturally resonant on a number of levels. On the
most basic level, these stories are fantasies of masculine power: the masterful
male commands the female body to do his bidding and reveal its knowledge. There
is comedy, of course, in the blurring of function between vagina and mouth—the
earthy lower body inevitably tells a tale that refutes the refined upper body.
It is important to note that what the vagina says does not merely contradict
what the mouth says; it unerringly reveals the hidden truth of the situation.
Just as the Ragionamenti and La Raffaella ironically imagine the sexual desires
hidden behind a public façade of decorous femininity, in these stories, the
mouth tells lies, but the vagina tells the truth of the body; it cannot lie.
Indeed, in all these texts, the vagina is the truth, the essence, the thing
itself. The truth of woman is her sex. The same assumption underlies Eve
Ensler’s popular 1996 feminist play The Vagina Monologues, an episodic work in
which women of various ages and backgrounds recount their sexual experiences,
some positive, others negative. While the play was acclaimed for giving voice
to women’s sexuality, it was also criticized for reducing women to their
genitalia: as feminist scholars and activists Susan E. Bell and Susan M.
Reverby wrote, “The Vagina Monologues re-inscribes women’s politics in our
bodies, indeed in our vaginas alone.”53 But of course, in Ensler’s work, the
author who wrote the lines and the actors who perform them are all women. The
voices we hear are the women’s voices—not men’s imagination of what a woman’s
voice might sound like if there was no man there to hearand record it. In
Aretino and Piccolomini’s vagina dialogues, it is always only men talking—even
if the characters are female. Piccolomini’s ventriloquized fantasy of female
speech in La Raffaella is all the more remarkable given that the Academy of the
Intronati,54 the organization under whose auspices he published the dialogue,
was more arguably more open to women than any other sixteenth-century Italian
academy. The Accademia degli Intronati [the Academy of the Stunned] was founded
in 1525 by a group of six Sienese young men. The avowed object of the group was
“to promote poetry and eloquence in the Tuscan, Latin and Greek languages” and
their motto was: Orare, Studere, Gaudere, Neminem laedere, Neminem credere, De
mundo non curare [Pray, Study, Rejoice, Harm no one, Believe no one, Have no
care for the world].55 Membership in the Intronati was restricted to men, but
as Alexandra Coller has argued, “women were awarded much more than a merely
ornamental presence within the context of the academy [of the Intronati],
whether as sources of inspiration, correspondents in educationally-oriented
literary exchanges, or as discussants in female-centered dialogues.”56 Sometime
around 1536, not long before he wrote La Raffaella, Piccolomini himself wrote a
brief Orazione in lode delle donne [Oration in Praise of Women]. He delivered
the oration to the Intronati in person on his return to Siena from Padua in
1542 and it was published three years later.57 Utterly rejecting La Raffaella’s
notion that love must be sexually consummated to have any real value,
Piccolomini’s oration draws heavily on the Neoplatonic idealization of love
articulated in Pietro Bembo’s Asolani, and in Bembo’s concluding speech in the
Fourth Book of Castiglione’s Cortegiano. In this discourse, love is primarily a
spiritual discipline that paradoxically leads to a transcendence of physical
desire. Women’s beauty is an earthly echo of divine Beauty, and Beauty can be
used by the lover to reach a higher plane of spiritual awareness.58 Women are
thus to be served, adored, and obeyed, in the way that a Courtier should serve,
adore, and obey his Prince.59 Many texts written by members of the Intronati
were dedicated to female patrons, including a translation of six books of
Virgil’s Aeneid and Piccolomini’s own 1540 translation of Xenophon’s
Oeconomicus, a classic treatise on household management.60 A text from the
later sixteenth century, Girolamo Bargagli’s 1575 Dialogo de’ giuochi [Dialogue
on Games], describes the activities of the Intronati in the 1530s, and attests
to the support of the Academy by “many beautiful and noble ladies” (“Molte
belle e rare gentildonne”).61 Some scholars have suggested that women may have
even participated in meetings of the Academy, a rare occurrence in sixteenth-century
Italian intellectual culture.62 An unpublished dialogue by Marcantonio
Piccolomini, a kinsman of Alessandro and a founding member of the Intronati,
imagines a scholarly dialogue between three Sienese gentlewomen on whether God
created women by chance or by design.63 At the outset, however, not all the
Intronati were so welcoming to women— at least if Antonio Vignali’s Cazzaria
(1525) is any indication. Vignali’s dialogue, in many ways a defense of sexual
relations between men, is a fiercely and crudelymisogynist text, a product of
an exclusively male environment that denigrates women at every turn.64 The
Cazzaria was a scandalous text. It was initially circulated in manuscript among
the Academy’s members and was probably printed without its author’s consent.
Although it was not publicly acknowledged or defended by the Intronati at any
point, it was nonetheless written by one of the Academy’s founding members and
was one of the most prominent products of the Academy’s early years.65 Piccolomini
was surely familiar with the text— indeed, his kinsman Marcantonio Piccolomini
(Sodo Intronato) appears as one of La Cazzaria’s main characters.66 However
eccentric and outrageous it may be, La Cazzaria is arguably an accurate ref
lection of the attitudes towards women of at least some of the Intronati’s
founding members. If the Intronati’s respectful and inclusive attitude towards
women represented in Bargagli’s Dialogo de’ giuochi is to be believed, things
must have changed a lot by the late 1530s. But it is quite possible that the
Intronati’s relatively positive public attitude towards women masked more
negative private views. Perhaps Alessandro Piccolomini’s ironic attitude
towards women in La Raffaella is a product of this conf lict. As we have seen,
the Ragionamenti ’s attitude towards its female speakers is always ambivalent.
But La Raffaella’s presentation of its speakers is much more straightforward.
Raffaella is a manipulative woman who is working throughout with a very
specific goal in mind—to convince Margarita to have an adulterous affair with
messer Aspasio. Margarita is simply a dupe. Whatever Piccolomini’s praise of
women, whatever support the Intronati gave and received from Sienese
noblewomen, La Raffaella ironically suggests that women are fundamentally
submissive to male desire. Raffaella’s considerable ingenuity is entirely
subordinate to the schemes of messer Aspasio. She has no other function than to
help him obtain his desires, and she is in many ways an abject character,
forced to make her living by tricking young women into having sex with
manipulative men. Piccolomini’s idealistic role as defender of women in his
Orazione and elsewhere has an ironic echo in the dedicatory epistle to female
readers that prefaces La Raffaella. Here Piccolomini insists that he has always
been a staunch defender of women against their detractors. He claims that La
Raffaella clearly shows “the appropriate life and manners appropriate for a
young, noble, beautiful woman,” and holds up the character of Raffaella as
proof that women are capable of “great concepts and profound statements and
good judgment.”67 He decries the double standard that sees extra-marital
affairs as “honorable and great” for men, and “utterly shameful for women.” He
admits that if a woman were to be so foolish as to conduct an affair in a way
that would arouse suspicion, that would be “a great error,” but he trusts that
his female readers “will be full of so much prudence, and temperance that
[they] will know how to maintain and enjoy [their] lovers” for years and years.
“There is nothing more pleasing nor more worthy of a gentlewoman than this.”68
In the epistle, Piccolomini is doubling down on the joke that underlies La
Raffaella as a whole: what women want most of all is satisfying sex with
anattractive and f lattering young man. Anyone who helps them attain this goal
becomes their greatest champion.As we have seen, Aretino’s Ragionamenti argue
at length that at least some women prefer money, status, and power to sexual
pleasure. But this is largely because the whores of the Ragionamenti are not
comfortable, upper-class women like those in La Raffaella. Aretino’s whores
want power, but his nuns and wives, whose material well-being is secured either
by the Church or by their husbands, want sex. In the more elevated world of La
Raffaella, the wealthy and well-born Margarita lives in luxury; all that is
missing from her pleasurable life is a satisfying sexual partner. The condition
of Nanna, Pippa, Antonia—and indeed of Raffaella, Piccolomini’s impoverished
elderly bawd—is much more precarious. The single-minded pursuit of sexual
pleasure, it seems, is a privilege of the upper classes, of those women who are
not compelled to participate directly in a capitalist market for goods and
services in which their sexuality is primarily a commodity used to raise
capital. Aretino’s attitude to women is often disdainful and dismissive;
Piccolomini almost always f latters his female readers. And yet, it is the
Ragionamenti that imagine autonomous women who manage to hold their own in conf
lict with men, whereas La Raffaella presents women who are entirely dominated
by men in one way or another. The Ragionamenti fantasize about the ways in
which women trick men; La Raffaella fantasizes about the ways women can be
tricked. Aretino’s Nanna provides a powerful contrast to Piccolomini’s fantasy
of feminine submission. In Book 2 of the Ragionamenti, when Nanna recounts her
experiences as a wife, she does exactly what Raffaella urges Margarita to do—
she takes young lovers who can satisfy her sexually in ways her impotent
husband cannot. But the key difference is that Nanna makes that choice for
herself—she is not tricked into it by a male suitor who is using a female
confidant to manipulate her. Even before becoming a prostitute, Nanna is always
looking out for herself. She tricks her lovers in the same way she tricks her
husband. She plays to win and is never duped. And unlike Margarita, who
promises to devote herself exclusively to messer Aspasio, Nanna’s adultery is
utterly promiscuous: Once I had seen and understood the lives of wives, in
order to keep my end up, I began to satisfy all my passing whims and desires,
doing it with all sorts, from potters to great lords, with especial favor
extended to the religious orders—friars, monks, and priests. Io, veduto e
inteso la vita delle maritate, per non essere da meno di loro, mi diedi a
cavare ogni vogliuzza, e volsi provare fino ai facchini e fino ai signori, la
frataria, le pretaria, e la monicaria sopra tutto.69 Eventually she ends up
stabbing her husband to death when he assaults her after catching her having
sex with a beggar.70 It is hard to imagine Piccolomini’s wellbred Margarita
acting in a similar manner should her husband ever catch her with messer
Aspasio. Piccolomini’s Raffaella fits into larger trends in the ways in which
Aretino’s Ragionamenti were read and assimilated into mainstream early modern
culture.Broadly speaking, texts that were inspired or inf luenced by the
Ragionamenti adapted Aretino’s text in ways that made it less subversive and
conformed better to traditional ideas of early modern gender relations. Later
editions, translations, and adaptations of the Ragionamenti focused on Book 3
of the first day, on the life of whores, and presented the text to readers
simply as a catalogue of female deceit and monstrosity in which the satirical
and subversive elements of Nanna’s character were downplayed in order to make
her a purely negative figure.71 In a similarly reductive move, La Raffaella
takes the notion that women will attempt to deceive men, and limits it to the
particular case of aristocratic wives deceiving their husbands—a model which
fits well into traditional discourses of courtly love that go back to the
twelfth century.72 Women are represented as fundamentally passionate creatures
that desire physical pleasures above all else, and these are found more
naturally with young men in adulterous relationships than with respectable,
mature, and neglectful husbands. Margarita’s husband spends too much time on
“business” and not enough with his wife, and the well-bred and discreet messer
Aspasio is the natural solution to Margarita’s problems. Raffaella the bawd is
not disrupting traditional aristocratic patterns of behavior, she is
facilitating them. As long as the affair remains discreet, everyone will
benefit and no one will care. (Machiavelli makes much the same point in his
play Mandragola, but in that case the satiric irony is obvious.) In La
Raffaella the extent to which Piccolomini supports Raffaella’s argument is not
clear. As we have seen, he explicitly endorses her point of view in his
dedicatory epistle to his female readers. But the degree of irony in the
epistle is an open question. It is enough that Piccolomini had deniability when
he needed it—La Raffaella, as he later claimed, was obviously a youthful joke.
Later commentators agreed that the dialogue, though seemingly immoral, was
actually a witty jeu d’esprit. The nineteenth-century scholar and editor
Giuseppe Zonta called La Raffaella a “jewel of the Renaissance, the most
beautiful ‘scene’ that the sixteenth century has left us, in which didactic
intent develops deliciously out of a comic drama” (“gioiello della Rinascita,
la più bella “scena” che il Cinquecento ci abbia lasciato, dove l’intento
didattico deliziosamente si svolge di su una comica trama”).73 Many things have
been said about Aretino’s Ragionamenti, but no one ever claimed that they were
a beautiful jewel.Notes 1 On sixteenth-century editions of La Raffaella, see
Zonta, ed., Trattati d’amore, 379–82; Cerreta, Alessandro Piccolomini, 175–77.
There are no known surviving copies of the 1539 edition. Zonta believes the
first edition may have been published in 1540. 2 Aretino, Ragionamento della Nanna; and Dialogo di
M. Pietro Aretino. 3 Moulton, Before Pornography, 132–36. 4 See the dedicatory
epistle to “quelle donne che leggeranno,” Piccolomini, La Raffaella, 31. Unless otherwise indicated,
all references to La Raffaella are to this edition. 5 On prostitution as a form
of labor and commerce in the Ragionamenti see Moulton, “Whores as Shopkeepers,”
71–86.6 Moulton, Before Pornography, 132–36. On Aretino’s public image, see
Waddington, Aretino’s Satyr. 7 Moulton, Before Pornography, 130–31. 8 Aretino,
Sei giornate, 132–33. English translation: Aretino, Aretino’s Dialogues, 116.
All English quotations from the Ragionamenti are from this edition. 9 Aretino,
Sei giornate, 115–16; Aretino’s Dialogues, 102–03. 10 See Larivaille, La Vie
quotidienne, esp. chapter 6 on the economic and personal exploitation of whores
and chapter 7 on syphilis. On
hierarchies of prostitution, see Ruggiero, Binding Passions, 35–37. 11 Aretino,
Sei giornate; Aretino’s Dialogues, 135–36. 12 Aretino, Sei giornate, 283–84;
Aretino’s Dialogues, 310. 13 Baldi, Tradizione, 106–07. 14 Piccolomini, La
Raffaella, 41. All translations from La Raffaella are my own. 15 Piéjus, “Venus
Bifrons,” 121. 16 Piccolomini, La Raffaella, 119. 17 Ibid., 101–02. 18 Ibid.,
94. 19 Ibid., 112. 20 Ibid., 113. 21 Ibid., 110. 22 Ibid., 135 n. 120. 23
Piéjus, “Venus Bifrons,” 82–83. 24
Piccolomini, La Raffaella, 27. 25 Piéjus, “Venus Bifrons,” 86. 26 Cerreta,
Alessandro Piccolomini, 10–48. 27 “Molte cose che per scherzo scrisse già in un
Dialogo de la Bella Creanza de le Donne, fatto di me più per un certo sollazzo,
che per altra più grave cagione.” Dedicatory epistle to Piccolomini, De la
Institutione. See Piccolomini, La Raffaella, 7. 28 He did publish two comedies:
L’Amor costante (1540) and L’Alessandro (1545). See Cerreta, Alessandro Piccolomini,
177–78, 187–88. 29 Piccolomini, De la Institutione (f. 231r-v). See Piccolomini, La
Raffaella, 8. 30 Piéjus, “Venus Bifrons,” 81, 161. 31 See the 1960 bibliography
of Piccolomini’s published works in Cerreta, Alessandro Piccolomini, 173–96. 32
An Italian translation of Vives’ De institutione feminae christianae was published
in Venice in 1546 under the title De l’institutione de la femina. A second
edition appeared in 1561. Vives’ treatise was also the model for Ludovico
Dolce’s Della Institutione delle donne (Venice: Giolito, 1545). Further
editions of Dolce’s text were published in 1553, 1559, and 1560. 33 Burke, The
Fortunes of the Courtier. 34 Trissino, Epistola. 35 Capella, Galeazzo Flavio
Capella Milanese. 36 Kelso, Doctrine for the Lady. 37 See the chronological
bibliography of 125 works on women published in Italy between 1471 and 1560,
Piéjus, “Venus Bifrons,” 156–65. Women did address the issue in unpublished
texts, such as the collected letters of Laura Cereta (ca. 1488). See Cereta,
Collected Letters. Published texts by women were more common is the later years
of the sixteenth century. For an overview of “protofeminist” writing in early
modern Italy see Campbell and Stampino, eds. In Dialogue, 1–13. 38 Baldi, Tradizione, 99–102.
Piccolomini, La Raffaella, 11–15. 39 Piéjus, “Venus Bifrons,” 108. On the
larger influence of the Cortegiano on La Raffaella, see Baldi, Tradizione,
86–90. 40 Piccolomini, La Raffaella, 9. Baldi, Tradizione, 100–07. 41 Piéjus,
“Venus Bifrons,” 106, 118, 126. 42 Piccolomini, La Raffaella, 43.43 Aretino,
Sei giornate, 139; Aretino’s Dialogues, 158. 44 Aretino, Sei giornate, 285, 291; Aretino’s
Dialogues, 312, 318. 45 Bandello, Novelle, 1.34. Included in a list of
licentious books, along with the poems of Petrarch, Boccaccio’s Decameron, and
Ariosto’s Orlando Furioso. See
Piéjus, “Venus Bifrons,” 83. 46 Cerreta, Alessandro Piccolomini, 43–44.
Piccolomini and Aretino corresponded in 1540– 41. Five letters from Piccolomini
to Aretino are included in Marcolini, ed., Lettere scritte. See also Cerreta,
Alessandro Piccolomini, 253–54. 47 “De là naît, comme dans les Ragionamenti, un
texte provocateur, animé pare une ironie cynique qui, parodiant point par point
les leçons habituellement données aux femmes, renverse la finalité d’une
conduite désormais subordonnée à la recherche du plaisir”; “Piccolomini
constate, comme l’Arétin, un divorce entre les principes ouvertement affirmés
et la conduite quotidienne de ses contemporains.” Piéjus, “Venus Bifrons,”
147–48. My translation. 48 Kelso, Doctrine, 78–135. 49 Harvey, Ventriloquized
Voices, 32. 50 The Bechdel–Wallace test was first outlined in 1985 in Allison
Bechdel’s comic strip Dykes to Watch Out For. See Alison Bechdel, “The Rule,”
in Dykes to Watch Out For (Ithaca, NY: Firebrand Books, 1986), 22. Bechdel
attributes the idea to her friend Liz Wallace, and says the ultimate source is
a passage in Virginia Woolf ’s A Room of One’s Own. See also Selisker, “The
Bechdel Test.” 51 Rossia and Straub, eds., Fabliaux Érotiques, 199–239. 52 In
order to silence her vagina, the Countess stuffs it with cotton, but the Knight
is able to make her anus speak as well, and all is revealed. 53 Bell and
Reverby, “Vaginal Politics,” 435. 54 On the Intronati, see Constantini,
L’Accademia. 55 Maylender, Storie delle accademie
d’Italia, vol. 3, 354–58. 56 Coller, “The Sienese Accademia,” 223. See also Piéjus, “Venus
Bifrons,” 86-103. 57 Coller, “The Sienese Accademia,” 224. A second edition of
the Orazione appeared in 1549. See
Cerreta, Alessandro Piccolomini, 189. 58 Moulton, Love in Print, 48–53. 59
Piéjus, ‘L’Orazione, 547. Coller, “The
Sienese Accademia,” 225. 60 Piccolomini translated one of the six books of the
Aeneid. For these and other examples, see Piéjus, “Venus Bifrons,” 91–96. 61
Bargagli, Dialogo de’ giuochi, 22. Piéjus,
“Venus Bifrons,” 89. 62 Ibid. She cites Elena De’ Vecchi, Alessandro
Piccolomini, in Bulletino Senese di Storia Patria (1934), 426. 63 Piéjus, “Venus Bifrons,”
93–96. The untitled dialogue is roughly contemporaneous with La Raffaella. 64
Vignali, La Cazzaria, 40–41. 65 Ibid., 21–26. 66 As well as appearing in La
Cazzaria and being the author of the aforementioned scholarly dialogue between
three women, Marcantonio Piccolomini (1504–79) also appears as the primary
speaker of Bargagli’s Dialogo de’ giuochi. 67 Piccolomini, La Raffaella, 29. 68 “Io vi confesso
bene, poiché gli uomini fuori di ogni ragione tirannicamente hanno ordinato
leggi, volendo che una medesima cosa a le donne sia vituperosissima e a loro
sia onore e grandezza, poich’egli è cosí, vi confesso e dico che quando una
donna pensasse di guidare un amore con poco saviezza, in maniera che n’avesse
da nascere un minimo sospettuzzo, farebbe grandissimo errore, e io piú che
altri ne l’animo mio la biasmarei: perché io conosco benissimo che a le donne
importa il tutto questa cosa. Ma se, da l’altro canto, donne mie, voi sarete
piene di tanta prudenza e accortezza e temperanza, che voi sappiate mantenervi
e godervi l’amante vostro, elletto che ve l’avete, fin che durano gli anni
vostri cosí nascostamente, che né l’aria, né il ne possa suspicar mai, in
questo caso dico e vi giuro che non potete far cosa di maggior contento e piú
degna di una gentildonna che questa.” Ibid., 30–31.69 Aretino, Sei giornate,
89; Aretino’s Dialogues, 102. 70 Aretino, Sei giornate, 90; Aretino’s
Dialogues, 103. 71 Such texts
include Colloquio de las Damas (Seville, 1548); Le Miroir des Courtisans (Lyon,
1580); Pornodidascalus seu Colloquium Muliebre (Frankfurt, 1623); and The
Crafty Whore (London, 1648). See Moulton, “Crafty Whores,” and Moulton, Before
Pornography, 152–57. 72 On Courtly Love as a cultural phenomenon, see Newman,
ed., The Meaning of Courtly Love. On the cultural origins of courtly love, see
Boase, The Origin and Meaning. 73
Zonta, ed. Trattati d’amore, 377.Bibliography Abrabanel, Judah (Leone Ebreo).
Dialoghi d’amore. Rome: Mariano Lenzi, 1535. Aragona, Tullia d’. Dialogo
. . . della infinità d’amore. Venice: G. Giolito, 1547. Aretino, Pietro. Aretino’s
Dialogues. Translated by Raymond Rosenthal. New York: Marsilio, 1994. ———. Dialogo di M. Pietro
Aretino, nel quale la Nanna il primo giorno insegna a la Pippa sua figliola a
esser puttana, nel secondo gli contai i tradimenti che fanno gli huomini a le
meschine che gli credano, nel terzo et ultimo la Nanna et la Pippa sedendo nel
orto ascoltano la comare et la balia che ragionano de la ruffiania. Turin?:
1536. ———. Ragionamento della Nanna e della Antonia, fatto in Roma sotto una
ficaia, composto del divino Aretino per suo capricio a correttione de i tre
stati delle donne. Paris?: 1534. ———. Sei giornate. Edited by Giovanni
Aquilecchia. Bari: Laterza, 1969. Baldi, Andrea. Tradizione e parodia in
Alessandro Piccolomini. Lucca: Maria Pacini Fazzi Editore, 2001. Bandello,
Matteo. Novelle. 3 vols. Lucca: Il Busdrago, 1554. Bargagli, Girolamo. Dialogo
de’ giuochi. Venice: Gio.
Antonio Bertano, 1575. Bechdel, Alison. “The Rule.” In Dykes to Watch Out For.
Ithaca, NY: Firebrand Books, 1986. Bell, Susan E. and Susan M. Reverby.
“Vaginal Politics: Tensions and Possibilities in The Vagina Monologues.”
Women’s Studies International Forum 28 (2005): 430–44. Bembo, Pietro. Gli
Asolani. Venice: Aldo Romano, 1505. Boase, Roger. The Origin and Meaning of
Courtly Love: A Critical Study of European Scholarship. Manchester: Manchester
University Press, 1977. Burke, Peter. The Fortunes of the Courtier: European
Reception of Castiglione’s Cortegiano. University Park, PA: Pennsylvania State
University Press, 1995. Campbell, Julie D. and Maria Galli Stampino, eds. In
Dialogue with the Other Voice in Sixteenth-Century Italy: Literary and Social
Contexts for Women’s Writing. Toronto: Centre for Reformation and Renaissance
Studies and Iter, 2011. Capella, Galeazzo Flavio. Galeazzo Flavio Capella Milanese della eccelenza et
dignità delle donne. Venice: Gregorio
de Gregorii, 1526. Castiglione, Baldassare. The Book of the Courtier. Edited by
Daniel Javitch, translated by Charles Singleton. New York: Norton, Il libro del cortegiano. Edited by
N. Longo. Milan: Garzanti, 2008. Cereta, Laura. Collected Letters of a Renaissance
Feminist. Edited and translated by Diana Robin. Chicago: University of Chicago Press, 1997. Cerreta,
Florindo. Alessandro Piccolomini: Letterato e filosofo senese del cinquecento.
Siena: Accademia Senese degli Intronati, 1960. Coller, Alexandra. “The Sienese
Accademia degli Intronati and its Female Interlocutors.” The Italianist 26
(2006): 223–46. Constantini, Lolita Petrarchi. L’Accademia degli Intronati di
Siena e una sua commedia. Siena: Editrice d’Arte “La Diana,” 1928.Diderot,
Denis. Les Bijoux indiscrets. Paris: Garnier Flammarion, 1968. Harvey, Elizabeth D. Ventriloquized
Voices: Feminist Theory and English Renaissance Texts. New York: Routledge,
1992. Kelso, Ruth. Doctrine for the Lady of the Renaissance. Urbana, IL: University of Illinois Press, 1956.
Larivaille, Paul. La Vie quotidienne des courtesanes en Italie au temps de La
Renaissance. Paris: Hachette, 1975. Marcolini, Francesco, ed. Lettere scritte a
Pietro Aretino. 1551. Scelta di curiosita letterare 132. 4 vols. Bologna: 1875.
Maylender, Michele. Storie delle accademie d’Italia. 5 vols. Bologna: Lincino
Capelli, 1926. Moulton, Ian Frederick. Before Pornography:Erotic Writing in
Early Modern England. New York: Oxford, “Crafty Whores: The Moralizing of
Aretino’s Dialogues.” In ‘Reading in Early Modern England’. Edited by Sasha Roberts.
Critical Survey Love in Print in the
Sixteenth Century: The Popularization of Romance. New York: Palgrave, 2014.
“Whores as Shopkeepers: Money and Sexuality in Aretino’s Ragionamenti.” In
Money, Morality, and Culture in Late Medieval and Early Modern Europe. Edited
by Diane Wolfthal and Juliann Vitullo, 71–86. Farnham: Ashgate, 2010. Newman,
F.X., ed. The Meaning of Courtly Love. Binghampton, NY: State University of New
York Press, 1973. Piccolomini, Alessandro. De la
Institutione di tutta la vita de l’homo nato nobile in città libera. Venice:
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donne. Edited by Giancarlo Alfano. Rome: Salerno, 2001. Piéjus,
Marie-Françoise. ‘L’Orazione in lode delle donne di Alessandro Piccolomini.’
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féminin dans La Raffaella d’Alessandro Piccolomini.” In Images de la femme dans
la littérature de la renaissance: préjugés misogynes et aspirations nouvelles,
Centre de recherche sur la renaissance italienne 8, 81–167. Paris: Université
de la Sorbonne Nouvelle, 1980. Rossi, Luciano and Richard Straub, eds. Fabliaux Érotiques: Textes
des jongleurs des XIIe et XIIIe siècles. Paris: Le livre de poche, 1992.
Ruggiero, Guido. Binding Passions: Tales of Magic, Marriage, and Power at the
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sopra tutti li primi canti d’Orlando Furioso. Venice: G. Giolito, 1550.
Trissino, Giovanni Giorgio. Epistola . . . de la vita che de tenere
una donna vedova. Rome: 1524.
Vignali, Antonio. La Cazzaria: The Book of the Prick. Edited and translated by
Ian Frederick Moulton. New York: Routledge, 2003. Waddington, Raymond B.
Aretino’s Satyr: Sexuality, Satire, and Self-Projection in SixteenthCentury
Literature and Art. Toronto:
University of Toronto Press, 2004. Zonta, Giuseppe, ed. Trattati d’amore del
Cinquecento. Bari: G.
Laterza,Della Porta’s brief thirty-two-page treatise on the art of memory1
appeared in print in Naples in 1566. There was another edition in 1583; in 1602
Della Porta published a revised Latin version of the text under the title Ars
reminscendi.2 Despite the fact that The Art of Remembering did not see nearly
as many press runs as Della Porta’s more famous works on natural magic and
physiognomy, and despite (or because of?) its brevity, his art of memory was
frequently utilized by seventeenth-century preachers.3 Given its author’s
dubious reputation with Catholic orthodoxy—and his constant difficulties with
the Inquisition—this popularity might seem quite amazing.4 In both a series of
articles and a book chapter, Lina Bolzoni has discussed The Art of Remembering;
my contribution here seeks to elaborate on Bolzoni’s work by examining the function
of a peculiar sequence of images appearing in Della Porta’s text—images that
inf luence the entire structure and character of The Art of Remembering. Della
Porta recommends the use of explicit sexual fantasies as the most powerful
images for organizing the process of recollection. The use of erotic images was
not uncommon in the medieval and early modern tradition of the art of memory.
Yet in Della Porta’s text, images depicting sex between human beings and
animals are amazingly prominent (and especially in the two Italian versions of
the Arte del ricordare than in the later Latin Ars reminiscendi ). Here I will
argue that Della Porta’s use of pornographic and even, in the modern sense of
the word, sodomitic imagery is not merely a consequence of the more innovative
aspects of his instructions for developing the capacities of memory. Rather,
these images resonate in other of Della Porta’s numerous and highly inf
luential texts—namely, his texts for the theater, on human physiognomy, natural
magic, cross-breeding, and marvels (meraviglia) in general. Such pornographic
images thus refer to the core topics of his most important texts—and,
accordingly, to his general endeavors as an early modern magus.5The art of
memory Basically, the art of memory consists of imagining a spatial
structure—for instance, a house with different rooms (loci )—and then
furnishing these spaces with objects and persons (imagines).6 The next step is
to walk through the rooms of this imagined building and to assign to each one
item one wishes to recall, in the precise order of movement through the
architectonic structure. Originally developed in classical antiquity for public
orators, this method allows a speaker to recall the general content and order
of a speech, but the “art of memory” was also used to recollect specific
sequences of words. In this “art,” it is crucial to visualize and memorize a
mental structure, with its loci and imagines, in the greatest possible detail.
To facilitate this formidable task, the masters of the art of memory frequently
recommended that the images have a strong emotional nature (imagines agentes).
Conspicuously, manuals for the art therefore often recommend erotically charged
images as imagines agentes.7 Remembrance thus becomes dependent on—and simultaneously
synonymous with—exercising vivid (and, as we shall see, predominantly male)
sexual fantasies. The imaginary loci populated by a sequence of well-ordered
and striking images tend to acquire a life of their own. As Bolzoni writes: “it
is easy to imagine how centuries of experience in memory techniques have given
scholars some idea of the complex nature of mental images and their capacity to
inhabit their creators, to come alive and escape their control.”8 And yet the
affective movement of the soul, produced by recalling a set of emotionally
charged images, clashes with the imperative of order that is the other vital
aspect of the art of memory.9 Thus—in contrast to modern literary authors who
acknowledge and actively employ this same phenomenon in developing their
texts—the masters of memory were faced with the arduous task of restraining the
life of their own figments.10Della Porta’s mnemotechniques Della Porta’s
approach to the topic is characterized by a methodical pluralism that is
typical for the art of memory. Along with the basic principles outlined above,
he presents different ways of organizing memory.11 For example, he recommends
memorizing a group of ten to twenty women whom one has loved to organize a
system of pleasant and striking mnemonic images. He contends that when
employing the phantasmata of women one has made love to or one has desired, one
can succeed in remembering not only one word, but an entire verse or even
several verses.12 Della Porta also states one particular system as his most
innovative and preferred innovative contribution to the art. For setting up the
loci, he recommends memorizing little neutral cubicles eight palms long, each
populated with different impressive personae: here, the sexually attractive
women one has made love to or has been in love with are placed alongside
cubicles occupied by friends, jesters, noblemen, and matrons.13 Della Porta
accordingly recommends the use not only of men and women personal
acquaintances, but also of charactertypes—especially from comedy—that during
the sixteenth century were populating contemporary stage plays. In this
respect, The Art of Remembering follows a widespread tradition in
sixteenth-century treatises, as seen for example in Lodovoco Dolce’s
contemporaneous Dialogo del modo di accrescere e conservare la memoria
(1562).14 Another important precept in Porta’s Art of Remembering is that the
sequence of personae must vary; for example, he suggests “a woman, a boy, a
girl, a relative, an elderly man.”15 It is crucial to note that this succession
of personae is as fixed as the structure of the cubicles where they are
placed—which they “inhabit,” as it were. This implies that the personae become
part of the spatial setting, of the architecture of the memory palace, the
locus.16 These loci/personae determine the temporal sequence in which the
imagines appear, and in turn the content to be memorized in the correct
sequence (this content I will term the memorandum). In contrast to the fixed
personae, Della Porta defines the images as “animated pictures” which we
construct or spin out ( fingere/recamare) using the faculty of fantasy to
represent things and words.17 The images are mobile and variable: they
constitute what the personae in their fixed sequence do. And these activities must
be extraordinary in every respect; clothed in lavish and shining robes, the
personae’s movements should resemble larger-than-life actors, presenting the
mind with a “painting that is new, strange, marvelous, unusual, pleasant,
varied, and horrific (spaventevole).”18 Moreover, an image should also be
composed of a variable set of living and dead objects, which, like stage props,
are added to the persona—for instance, a cornucopia or a swan. Della Porta
recommends the use of relatively few loci/personae, condensing the sequence of
memoranda to a maximum of ten images agentes, as comic and tragic playwrights
would.19 One cannot help speculating that Della Porta discloses here a vital
aspect of his writing techniques as a prolific and inf luential author of comedies.20
He obviously followed the advice of his predecessors, shaping his personae in
ways reminiscent of the exceedingly grotesque personae in his mannerist
comedies.21 The most salient feature of these plays is that they use a limited
set of characters whose social roles and statues are fixed in a set of stock
scenes.22 The practicability of this system is obvious, because there is no
need to memorize hundreds of loci and imagines. Yet there is one obvious
difficulty. This artificial memory is rather limited, because it will only
allow the practitioner to memorize one story (or a sequence of ten words).Della
Porta’s ars oblivionis This limitation is, of course, a general difficulty for
the art. From the time of its invention, the ars memoria has entailed an ars
oblivions, an art of forgetting, that in turn allows for the memory to be
organized anew. This is a difficult task, because laboriously constructed
chains of association between personae, imagines, and memoranda must now be
erased.23 Della Porta says that if we wish to remember a new story or a new set
of words, we can assign the same set of personae, in the same sequence, the
task of forging a new sequence of images.To this aim, we must imagine the fixed
sequence of personae in their cubicles, with these “usual suspects” stripped
naked or merely covered in white sheets, all in identical upright posture,
leaning with their shoulders against the walls of their cells.24 In Della
Porta’s system, the sequence of personae set in neutral cubicles is a permanent
pattern. He compares the personae to the lines on a specially varnished sheet
for musical compositions; it is inscribed with permanent lines, but what is
written onto them can be washed off. Thus, just as the musical notes (or signs)
are impermanent and can be reinscribed onto that sheet in a new order, creating
a new melody, so the old imagines agentes may be erased, with the personae free
to assume the pose of new imagines agentes.25 It is not only the architectonic
structure that functions as locus; the personae (who are usually classified as
“images”) become an aspect or a part of “place.”26 The personae assume the
paradoxical role of living statues—and this oxymoron aptly circumscribes the
self-contradictory function of the memory images: in order to impersonate new
imagines agentes, they should be plasmatic, but at the same time their bodies
must remain precisely fixed in dress, comportment, gesture, and the
corresponding affects communicated by these visual traits. However, Della Porta
prescribes that even when the personae are imagined naked, leaning against the
wall—in order to prepare them for a new role in another story—they should not
be the neutral recipients of images. Rather, they must be imagined in a highly
individualized form. And their actions are not arbitrary: Della Porta
prescribes constructing these stock characters of the imagination in the most
fitting way with respect to “age, facial traits, occupation, and comportment
(mores).”27 The personae’s actions are predetermined by their sex, social
status, and concomitant habits. Moreover, these actions of the personae—who
become the permanent abodes of the variable imagines—have to be related to the
content of the word or the story to be remembered. Della Porta’s technique of
character development was an important and original modification of the
traditional system of loci and imagines.28 In this way, the formal structure of
the memory is brought into a strong— and reciprocal—relationship with the
content that is to be memorized. In a key example, Della Porta writes that the
entire story of Andromeda can be remembered by the image of a naked, shivering,
and wailing woman chained to a rock.29 The setup of highly individualized
loci/personae is vital for the intricate task of memorizing a sequence of
individual images. Since more than one image is required, the spatial
arrangement of the personae/imagines becomes very important. The Latin version
of The Art of Remembering supplies the following example: if the word to be
remembered is avis (bird) and the cubicle is inhabited by the persona of a boy,
then he should be Ganymede; if it is “cook” then he cooks the bird;30 if the
word is taurus (bull) and a robust boy inhabits the cubicle, then we should
imagine Hercules wrestling with Achelous;31 if we wish to remember horn
(cornus) and a virgin inhabits the cubicle, we visualize her covered in f
lowers and fruits, like a Naiad with a cornucopia in hand.32The Italian Arte
del ricordare gives different examples.33 If we suppose the word “bird” to be
the memorandum for a prostitute (meretrice), Della Porta suggests constructing
an image of Leda during sexual intercourse with Jupiter in the guise of a
swan.34 This direction is confirmed in many other examples: for instance, under
the memorandum “bull” in the locus/persona of a virgin, we might imagine the
rape of Europa.35 If the memorandum “bull” embodies the locus/persona of a
meretrice (prostitute), then we should forge an image of Pasiphaë having sexual
intercourse with the bull.36 There is no doubt that the imagery of the
vernacular Arte del ricordare is more graphic, more sexually explicit, and less
polished than the later Latin version. Yet all the versions recommend sexually
explicit, or at least erotically charged, imagines agentes. Another striking
feature of Della Porta’s examples is that all memoranda— the “bulls,” “horns”—
are words with sexual connotations. Of course, uccello “bird” in Italian
denotes the penis; thus, the sexual connotation is as present in the memorandum
as in the image. 37 This intimate thematic connection highlights the rule that
imago and memorandum must be as closely related as possible. These examples
reveal that Della Porta wishes his readers to entwine their individual memories
of (present or former) personal acquaintances with the stories of classical
mythology to construct imagines agentes; like interlacing arches, they support
the architecture of the memory palace. It seems that the thematic link between
imago agens and memorandum is rather uncommon in the art of memory. Usually the
imagines agentes are used as placeholders for any content; for example, one
could use the imagines agentes of naked women to remember any sort of text, not
only erotic topics. Della Porta’s thematic over-determination would seem to imply
that his true interest lay in the actual topics to which the imagines agentes
and their corresponding memoranda refer; namely, a discourse concerning the
human body, the porous boundaries between human beings and animals. Inherent in
these tales of sex with animals is the generation of
monstrous—marvelous—offspring.Panoptic visions and living statues From a
Foucaultian perspective, Della Porta’s vision of the defenseless personae in
their mental prison cells has a panoptic character (though the term here is
used, of course, anachronistically). Whereas gazing at naked or sparsely
dressed human bodies, even in the imagination, can be considered a form of
symbolic violence, it is a technique of visualization in which the different
qualities of men and women of various ages, sexes, and professions become—quite
brutally— reduced to their physical features, because they are bereft of their
clothing and the social insignia, which denote, circumscribe, and protect their
social status and their moral integrity. This practice of examining the
physical features of naked men and women is echoed in the art of physiognomy of
which Della Porta considered himself a master. In fact, in his lavishly
illustrated works on the topic we find many depictions of the naked bodies of men
and women, with textssupplying the reader with the character traits (mores)
ascribed to various medical complexions; that is, the constituent factors of
human bodies and their affinities within the animal world.38 Measuring and
classifying naked human bodies according to their occupational and concomitant
social status was a widespread artistic practice during the fifteenth and
sixteenth centuries following the techniques for painters described in Leon
Battista Alberti’s De pictura (On Painting, 1435). Della Porta very closely
echoes and even plagiarizes Alberti, adapting Alberti’s instructions for
painters into his art of memory. In order to create images that appear lifelike
and therefore suited for communicating human emotions, Alberti recommends that
painters first draw human figures naked and only subsequently dress them (“ma
come a vestrie l’uomo prima si disegna nudo poi il circondiamo i panni”). 39 In
this context, the parallels between Alberti’s and Della Porta’s ideas are
obvious. In order to create emotionally charged imagines agentes they must be
as lifelike as possible, which means—especially in the case of erotic
imagines—that we undress the personae. Yet, whereas Alberti had pointed to the
appropriate decorum of his images, Della Porta opts for
larger-than-life-personae—for grotesque and exaggerated representations.40
Another point of reference between the De pictura and The Art of Remembering is
that Alberti links his measurements of human bodies to the proportions of
buildings. In Alberti’s context, an implied relation of architecture and body
clearly results from the process of constructing representations of irregular,
organic forms in central perspective. The architectural space must be
circumscribed before inserting the non-geometrical figures which are to
“inhabit” that space. The parallel to Della Porta’s The Art of Remembering is
striking, since for him as well the personae are an integral part of the loci
they inhabit. Paradoxically, Della Porta’s personae can be considered moving
statues. On the one hand, they must be imbued with as much life as possible; on
the other hand, they must freeze in one position, like a tableau vivant. But
the idea that moving statues are sexually arousing is much older than Della
Porta; Andromeda (one of the key examples in Della Porta’s The Art of
Remembering) is described by Ovid as sexually arousing to Perseus, her
liberator, because her naked body resembles a marble sculpture. “When Perseus
saw [Andromeda], her arms chained to the hard rock, he would have taken her for
a marble statue (“marmoreum esset opus”), had not the light breeze stirred her
hair, and warm tears streamed from her eyes. Without realizing it, he fell in
love (“trahit inscius ignes”).”41 When viewed from the perspective of
contemporary theater, Ovid’s erotic statue of Andromeda brings to mind the
“living statue” of Hermione in Shakespeare’s Winter’s Tale (V, 3) or Othello’s
description of Desdemona’s body as “whiter skin . . . than snow” and
as “smooth monumental alabaster” (Othello V, 2, 4–5). On Shakespeare’s stage,
this transformational power from living being to statue (and back again, in the
mode of comedy) is associated with male violence against women caused by
jealousy. Such marble statues may also play an important role in imaginings of
pregnant women. In a more general context, tales of walking statues are
associated with magical arts, as demonstrated in Apuleius’Metamorphoses, a work
closely associated with magic. Lucius, the protagonist of this second-century
Roman novel, describes his arrival in Corinth, the capital of Greek witchcraft:
There was nothing I looked at in the city that didn’t believe to be other than
it was: I imagined that everything everywhere had been changed by some infernal
spell into a different shape – I thought that the very stones I stumbled
against must be petrified human beings, . . . and I thought the
fountains were liquefied human bodies. I expected statues and pictures to start
walking, walls to speak, oxen and other cattle to utter prophecies, . . .42
A magician’s power thus is akin to what a master of memory does: turning one
thing into another. This topic is intimately linked to Della Porta’s other
interests in the arts of cross-breeding, of physiognomy, and of natural magic.
Yet the relationship between Della Porta’s imagines agentes and contemporary
painting becomes even more striking upon a closer examination of the individual
imagines agentes ref lected in contemporary media.Ovid’s Metamorphoses as
represented by Titian’s paintings Virtually all the examples in Della Porta’s
The Art of Remembering refer to the thicket of myths recorded in Ovid’s
Metamorphoses. This is no wonder; as the most inf luential “pagan” text of the
Middle Ages and beyond, the Metamorphoses43 constitute a substantial encyclopedia
of the transformations of the bodies of gods and human beings—transformations
caused mostly by violent sexual acts of transgression on the part of gods,
heroes, or powerful men upon their helpless victims. Ovid’s text is thus a rich
source for the primary task of Della Porta’s art of memory: not only to
associate but to exchange one image for another. Moreover, Andromeda, Leda,
Ganymede, Io, and Actaeon, to mention but a few of the imagines mentioned in
the Ars reminiscendi, were highly popular subjects for contemporary artistic
representation. It is thus no wonder that Della Porta explicitly refers to the
paintings of Michelangelo, Rafael, and Titian in his writings.44 In the mode of
synecdoche, these imagines agentes serve as abbreviations for entire stories
that are reduced to one single imago agens, just as Della Porta had postulated
in the case of Andromeda. Accordingly, Titian’s most famous works supply the
reader with instructive illustrations for Della Porta’s The Art of Remembering.
His key example, Andromeda (in Perseus and Andromeda 1554–56), is represented
by Titian with a body as white as a marble statue, chained to her rock, with a
vivid facial expression, her arms depicted in an unusual, expressive pattern of
movement. The same applies to Europa (in Rape of Europa 1559–65), with the
major difference that she is not shown in an upright position like Andromeda,
but instead reclining against the back of the bull/Zeus; both female figures
are naked, their sexual organs barely covered by a piece of white transparent
garment. In all likelihood, this is whatDella Porta imagined as the lenzuola
with which the bodies of his personae should be covered in their ground
positions. Of course, Titian created many striking erotic female figures. One thinks
of his many Venuses, but also his renderings of a seductive St. Mary Magdalen
(1530–35) or St. Margaret (ca. 1565), paintings also remarkable for the
impressive movements of their subjects’ arms as well as gesture, (lack of )
apparel, and extravagant demeanor. The myth of Actaeon is the subject of two of
Titian’s most impressive paintings: the Death of Actaeon (1559) and The Fate of
Actaeon (1559–75). In the latter painting, the hunter’s head is already
transformed into the form of a horned stag. With the exception of Leda and the
Swan (by Michelangelo), nearly all the mythological subjects mentioned in Della
Porta’s treatise are represented in Titian’s most famous works. We thus do not
lack examples of contemporary paintings illustrating the imagines agentes in
Della Porta’s The Art of Remembering. Yet there is one notable exception: the
story of Pasiphaë (on whom see below). Like the imagines agentes in The Art of
Remembering, Titian’s figures seem to be frozen in their movements, despite
their vividness. An entire story is reduced to one spectacular moment—a
snapshot (to use an anachronistic term). This reduction is not merely a
convenient tool for remembering a myth in a wink of time. It also constitutes
an intervention eclipsing all other aspects of the story that are not
represented in the one imago agens. Titian’s paintings, like Della Porta’s
imagines, are evocations of a story in the mode of synecdoche. Alive and dead
at the same time, they are fetishistic representations catering to a male gaze,
for a specific set of sexual fantasies. Moreover, the fragmentation implicit in
this process also allows for a reduction of different myths to a limited set of
structural elements or topics which all point to one and the same topic. This
is exactly what Della Porta does in the examples given in The Art of
Remembering; he evokes one and the same topic (for instance, a bull) in various
loci/personae and the concomitant imagines agentes they enact. Moreover, all
the different topics he uses as examples for memoranda (bull, horn, bird) may
be subsumed under one single general topic: sex between human beings and
animals.Pasiphaë As I shall argue in what follows, the myth of Pasiphaë
fulfills a paradigmatic function for Della Porta’s memory technique, since it
corresponds so precisely with his preferred focus in natural magic, the mating
of different species and the creation of marvelous monsters. The myth is well
known. Pasiphaë falls in love with a bull, has intercourse with the animal, and
conceives the Minotaur. The sexual act leading to this monstrous birth is made
possible through the cunning intercession of Daedalus. This archetypal male
master-engineer from classical antiquity constructs a cow-shaped wooden frame
in which Pasiphaë could hide while being penetrated by the bull.45 The
remarkably imaginative and colorful myth of Pasiphaë thus conjoins illicit sex,
the art of the engineer, and the tale of a monstrous offspring.Pasiphaë is a
woman in love with an animal. She has sexual intercourse with a real bull, with
her desire thus inclined toward the animal world. Ergo, she impersonates a
highly negative image of women in the patriarchal societies through which the
myth has travelled. This gender bias is highlighted when we compare Pasiphaë to
the rape of Europa.46 Both Pasiphaë and Europa are situated in a liminal
territory of intersection between the animal, human, and divine— between
bodies, souls, and noumenal entities. Indeed, Europa is an inversion of
Pasiphaë’s story. Zeus here figures as a male lover and a god disguised as a
bull who has sexual intercourse with the maid Europa. Her fate is oriented
towards the stars. To have sex with a god in animal guise is a ticket to
immortality. To have sex as a woman with a real animal leads to ostracism and
to the birth of monsters. Thus, it is no wonder that there are copious
visualizations in fine art of the myth of Europa, but virtually none of
Pasiphaë. From the perspective of the art of memory, we may say that Pasiphae
and Europa, as imagines agentes, are inversions of each other. The mode of
synecdoche, whereby an imago agens embodies the stories of Europa and Pasiphaë,
invites a synoptic perspective on both myths, connecting as intersecting arches
in the image of a woman having sex with a bull. But this contradicts the
specific image of Pasiphaë observed in the myth, where the woman engaged in
sexual intercourse with the animal was a (real) bull covering a (dummy) cow.
Pasiphaë in fact disguises herself in what one could call a statue of a
cow-like imago in the art of memory, thus transforming the dummy cow into a
caricature of a “living statue.”47 Yet this image, on face value, shows an act
that can be observed frequently. The myth’s image of a cow and a bull mating
(again, on face value) cannot qualify as an imago agens, nor is it clear why it
should be used in Della Porta’s The Art of Remembering in the locus of the
meretrice. This does not mean the wooden cow is irrelevant to the phantasmatic
transactions that characterize the basic method of the art of memory, namely to
exchange one image for another. For the myth of Pasiphaë points in an oblique
way to Daedalus’s sublime craftsmanship, his ability to fabricate a wooden
image which deceives a bull. Despite the fact that Pasiphaë is a witch (Circe’s
sister), she seemingly has not been able to concoct a magical love potion that
would sexually attract the bull. In order to fulfill her desire, she needs the
help of a male master engineer. In Greek philosophical terminology, this
ability to produce potentially eternally lasting objects (like tables) is
called “poetic.” Daedalus is thus pursuing an activity that he shares with the
poets. Indeed Daedalus’ prop is a powerfully poetic cow, and the image he
created has the power to evoke a series of (brutally violent) images which are
not the image: they are quite literally “in” the image. The dummy cow (with its
dark inside where the male imagination can pursue its most graphic phantasies
of penetration) is a model for the associative processes at work in the art of
memory—but it is in itself not an imago agens. In marked contrast to Ovid’s
version of the story, where Pasiphaë is disguised in a dummy cow, Della Porta
apparently wishes his readersto create an imago agens in which a prostitute has
sexual intercourse with a bull without recourse to Deadalus’ prop. Pasiphaë’s
myth points to the idea that the birth of monsters, in this case the Minotaur,
requires the intervention of a male mastermind, who not only helps to beget the
deviant creature, but also provides the means to contain the dangers arising
from it, for it is Daedalus who constructs the famous maze in which Pasiphaë’s
child is imprisoned.48 This image of Deadalus as creator and container of
monsters or marvels epitomizes the role Della Porta wished to assign to himself
as a cunning magus.49 Here, at the crossroads between mechanical device and intervention
into the organic body, Della Porta’s particular form of late Renaissance
natural magic, physiognomy, and the theater unfolds. Actually, the imago agens
of a woman having sex with a bull has an interesting relationship to Della
Porta’s Magia naturalis. Here we learn of Della Porta’s keen interest in
practices of cross-breeding between human beings and animals. To bolster his
claims, he cites the usual suspects for such stories: Pliny, Herodotus, Strabo
and their tales of women who were raped by billy goats, producing monstrous
offspring.50 This leads him to believe that “some of the Indians have usual
company with bruit beasts; and that which is so generated, is half a beast, and
half a man” (Magick 2, 12, 43). Della Porta also contends that it would be
possible for a man to inseminate a fowl under the right astrological
constellation and the right medical complexion.51 In order to create a
human/animal monster, Della Porta does not resort to the kind of contraption
Deadalus constructed for Pasiphaë, but relies instead on his expertise in
measuring, not the proportions of the head as did Alberti, but rather the
lengths and depths of male and female sexual organs, the course of the stars,
and the assessment of the medical complexions inscribed in the physical traits
of human beings and celestial bodies alike. These parameters—basically a
doctrine of signatures—are also the most decisive indicators in Della Porta’s
texts on physiognomonics, where he postulates the close resemblance of human
beings to certain animals, with attendant implications for the human
character.52Apuleius’ Metamorphoses This impression is confirmed by looking at
another imago agens where a woman has sex with an animal. In both the Italian
and Latin versions of The Art of Remembering, Della Porta claims that we
remember the woman having intercourse with the ass from Apuleius’ Metamorphoses
better than we do the heroism of a Muzius Scevola.53 Apuleius’ Metamorphoses,
the second-century novel better known as The Golden Ass, is an interesting
source for The Art of Remembering, because Apuleius describes the sexual act
between an ass (not a bull) and a woman in great detail.54 Lucius, the
protagonist of The Golden Ass, is a young man obsessed by witchcraft who is
transformed into an ass after he applied the magical unguent concocted by
Pamphile, a powerful Thessalian witch. In the shape of an ass—although never
losing consciousness that he is a man—Lucius livesDella Porta’s erotomanic art
of recollectionthrough a veritable odyssey during which he is beaten and
mistreated. When one of his many keepers discovers that this ass is
particularly clever, he makes Lucius the object of special exhibitions and a rich
woman falls in love with the ass and hires it. In contrast to Pasiphaë, this
woman has sex with the animal without any recourse to a prop. Both Lucius and
the woman seem to enjoy the act, in spite of his asinine and—hence proverbially
large—sexual organ. This changes as soon as Lucius has to perform the act
again, this time as a cruel public entertainment in an amphitheater, where a
female convict, before being devoured by wild beasts, is sentenced to have
intercourse with the ass. Lucius deeply resents this act and manages to
escape.55 It is interesting to note that Apuleius explicitly links his
salacious story of the wealthy woman who has sex with the ass to the myth
Pasiphaë, given he calls the woman asinaria Pasiphaë (an ass-like Pasiphaë).56
The story is thus marked as a parody of the myth of Pasiphaë in the form of a
blunt satire on late Roman mores. Upon closer scrutiny, this story of the
noblewoman and the ass is—again structured by a set of inversions, an oblique
evocation of the myths of the rape of Europa as well as of Pasiphaë. In
Apuleius it is a man, Lucius, who has been turned into the shape of an
ass—neither a god ( Jupiter) who willfully changes his shape into a bull (as in
the Europa myth), nor a witch (Pasiphae) who desires a real bull and who needs
the help of a male engineer to fulfill her desire. Instead, Lucius is a man who
has been changed into an animal, not by a Pasiphaë (who was incapable of doing
that job for herself ) but by another relative or follower of Circe—Pamphile.
The sexualized content with a specific violence towards female bodies is deeply
inscribed into the story of Apuleius and, consequently, in the imago agens
prescribed in Della Porta’s The Art of Remembering, which again condenses the
stories of Pasiphaë (the prostitute has sex with a bull) and the story of the
sodomite noblewoman in Apuleius, as well as including the plan to showcase the
act with female convict. The extremity of this imago agens is enhanced by the
fact that such acts of bestiality were a capital crime in Della Porta’s time,
primarily because they were believed to engender monstrous offspring, to
humanize the animal world, and simultaneously to animalize the human
perpetrators.57Io: more cows Another myth Della Porta mentions in his The Art
of Remembering —this time, as an imago agens for remembering the word
“horns”—is the story of Io.58 Her story is most pertinent because it concerns a
beautiful Naiad who is raped by Jupiter and subsequently transformed into what
Ovid describes as an extremely beautiful cow. In this shape, Jupiter wishes to
protect the girl he has violated from the wrath of his ever-jealous wife.
Unexpectedly, however, Juno likes the animal and receives it as Jupiter’s gift.
Suspecting some ruse from her husband, she proceeds to have the animal
protected by Argos, the moment in the story Della Porta employs as imago agens.
According to Ovid, Io did not lose consciousness of herreal identity but,
rather, terrified by her transformation, she seeks the company of her (human)
family. Io’s father suspects that the tame, suspiciously human cow is his
daughter. He exclaims in desperation that he had been “preparing and arranging
a marriage (thalamos taedasque praeparam I, v 558), hoping for a son-in-law
. . . now you must have a bull from the herd for husband, and your
children will be cattle (de grege nunc tibi vir, nunc de grege natus habendus.
v.660).” Eventually, Juno discovers Io’s true identity, her wrath subsides, and
Io is fully restored to her former human shape. Similar to Apuleius’ story of
Lucius in his Metamorphoses, Ovid describes Io’s transformations from human
being into cow and back again in great detail.59 Io’s story is constructed as a
set of inversions of the story of Europa. Jupiter approaches Io in the form of
a human being (not as a handsome bull) and he transforms not his own body but
that of the maid into the shape of a beautiful cow, a body in which the
sexually abused girl is deeply unhappy. However, the affinities between Lucius
and Io are even more striking; their stories appear as mirrored inversions
along the gender divide. Both their bodies are transformed into the shapes of
animals (a cow viz. an ass), both are beautiful and attractive in that guise (
Juno unexpectedly takes a liking to the cow, the noblewoman has sex with
Lucius), neither of them lose consciousness of their human nature and suffer in
their shape as animals (but Io seeks the company of her father, whereas Lucius
wants his girlfriend back), both are subsequently transformed into human shape
again, and both were originally transformed in order to escape imminent
persecution. (Io is turned into a cow by Jupiter in order to protect her from
Juno’s wrath, Lucius is mistakenly transformed into an ass in order to escape
from the law.) The specific aspect making the stories of Europa, Io, Pasiphaë,
and Lucius so significant for Della Porta’s The Art of Remembering is the
constant interplay of various but related inversions of plots. Indeed, this
method is intrinsic to the modes of transformation prescribed by this
particular art.60 Interchangeability arises from the set of oblique
inter-textual references and inversions of plots, as amalgamated in a given
imago agens.61 In the mode of synecdoche, an imago agens is designed to
represent an entire story in one image. This is a constitutive strategy of
Della Porta’s mnemotechnique, which aims at the thematic interconnecting of
persona/locus, imago agens, and memorandum. For example, a prostitute Della
Porta has slept with (persona/locus) in turn embodies Leda having sex with
Jupiter (imago agens) in order to remember the word bird (memorandum). Della
Porta’s personal (phallic) imagination thus becomes entwined with classical
myth. Within the positional logic of loci/personae in Della Porta’s The Art of
Remembering, therefore, Leda, Io, Europa, Pasiphaë, the Roman noblewoman, and
the female convict all become different imagines agentes into which one and the
same memorandum may be inscribed. Thus, the porous boundaries between human
beings and animals integral to Della Porta’s imagines agentes not only indicate
his personal taste for a bizarre and grotesque imaginary and his studiesin
physiognomy; they embody the basic principles of the Renaissance natural magic
tradition of which Della Porta was a late (yet inf luential) exponent. It
allows for a “syn-opsis,” a viewing together of very different stories that
bolsters one of the foundational tenets of Renaissance natural magic: the
universal drive for wholeness permeating the entire enlivened and sexualized
cosmos, where the male and female aspects strive to unite. By dint of his
profound knowledge of the occult sympathies and antipathies between things, the
natural magus has the power to tap and organize these cosmic erotic forces so
that he may produce his marvels.62 Within this Renaissance tradition, the human
imagination has not only a specific capacity of the soul for evoking and then
transforming images that originate from sensory perception. The human
imagination also had the power to shape the body it inhabited, as well as other
bodies.The formative power of maternal longings Renaissance natural magic
coopted an ancient belief in order to exemplify the extraordinary formative
powers of the human imagination. If a woman was exposed to a strong sensation
or harbored an intense longing during intercourse or pregnancy, this state was
thought to inf luence the formation of the embryo in her womb. Renaissance magi
thus believed that the image of its mother’s obsession was impressed on the
fetus and the future child would physically resemble the entity she had longed
for during intercourse. Della Porta makes direct reference to such ideas and
related practices. Initially, it appears that he is simply repeating the highly
popular theories on maternal longings encountered in authors as diverse as
Ficino and Castiglione.63 In the circular reasoning characteristic of natural
magic, this set of beliefs about the imagination also opened implications for
purposefully shaping future children, by positively conditioning the imagination
of the mother. A frequently repeated segreto for creating beautiful children
recommends exposing women during intercourse and pregnancy to paintings or
sculptures of beautiful children, inf luencing the future child’s shape via
beautiful imaginamenta.64 Della Porta refers directly to this bedchamber
practice: place in the bed-chambers of great men, the images of Cupid, Adonis,
and Ganymedes; or else [. . .] set them there in carved and graven
works in some solid matter, [. . .] whereby it may come to passe,
that whensoever their wives lie with them, still they may think upon those
pictures, and have their imagination strongly and earnestly bent thereupon: and
not only while they are in the act, but after they have conceived and quickened
also: so shall the child when it is born, imitate and expresse in the same form
which his mother conceived in her mind, when she conceived him, and bare in her
mind, which she bare him in her wombe.65 It is fascinating that Della Porta’s
two discourses on memory and on what one could call family planning are also
interconnected through his choice of visualexamples, of imagines agentes. As in
The Art of Remembering, we again encounter the images of Adonis and Ganymede
and of Cupid. Significantly, in contrast to Della Porta’s The Art of
Remembering, where predominately female personae cater to male sexual
fantasies, all of the images that Magia naturalis prescribes for pregnant women
are of beautiful boys. Della Porta’s ideas on the power of maternal longings
entail a creative female capacity to produce such images in the shape of
children; her imagination is engaged with the future. A master of the art of
memory, on the other hand, is engaged in recollecting the past. Hence, the
process in the pregnant woman’s imagination constitutes an inversion of the
process prescribed in Della Porta’s The Art of Remembering: the woman’s
imagination allows a marble statue to come alive, whereas the (male) master of
the art of memory seeks to freeze the image of a living person (preferably a
sexualized woman) into an imago agens—that is, he turns the figment to stone,
symbolically killing the persona just when it appears to be most alive. This
excursion into beliefs about the effects of maternal longings allows us to
re-contextualize the mental process structuring Della Porta’s The Art of
Remembering. The imagination is a faculty of the human soul capable of
producing loci and imagines agentes, to be frozen into statues, into tableaux
vivants. The story of the maternal longings confirms Della Porta’s creed that
the human imagination can also materialize its products; in both cases, the
image may be unfrozen and directed back to its starting position to assume a
new pose. The master of Della Porta’s art of memory thus arrogates for himself
a phantasmatic power over life and death, inherently a much greater power that
the pro-creative capacity he has ascribed to women. The asymmetric gender bias
that emerges in this account is instructive. As in the story of Daedalus and
Pasiphaë, the art of memory also refers to the preeminent ability of the male
magus to create monsters through artificial cross-breeding, whereas the
imagination of a pregnant woman requires male protection and guidance to its
power to shape future children.Conclusion The evidence for my claim that
Porta’s choice of memory images in his The Art of Remembering is not arbitrary,
but instead it is closely related to the overreaching project he pursued as
author of texts on (and a practitioner of ) natural magic, physiognomy, and the
theater. A set of classical myths—Andromeda, Europa, Io, Pasiphaë, and
Aktaion—handed down by Ovid, parodied by Apuleius, and painted by Titian, was
put to a specific use in Della Porta’s The Art of Remembering. In the mode of
synecdoche, he instructs the reader on how to reduce an entire story to a
single imago agens (for instance, the image of naked Andromeda chained to her
rock). The imago agens thus functions as a synopsis of the entire myth. This
oscillation between the modes of synopsis and of synecdoche—entailing a
constant process of re-focalization—in effect constitutes the basic cognitive
operation in Della Porta’s The Art of Remembering. Since it reduces a whole
welter of ancientmyths to one common narrative, the mode of synecdoche
facilitates the perception of thematic or structural affinities between
different myths. Accordingly, a series of imagines agentes referring to very
heterogeneous stories allows a leveling in our perception of these different
narratives and their content. The mode of synecdoche is conducive to
focalization on a single topic via myriad topical affinities (which become
highlighted in the mode of synopsis). In Della Porta’s mnemotechnique, this
re-focalization of a series of stories may transpire not only through a
heightening affinity, but also in the mode of inversion (for instance, in the
myths of Europa and Pasiphaë). In The Art of Remembering, this results in the
reduction of the stories of Io, Pasiphaë, and Europa (as well as Apuleius’
asinaria Pasiphaë ) to the topic of women having sex with animals and
generating monstrous offspring (bulls, cows, asses). This topical affinity is
also pertinent to the relationship between of sexualized imagines agentes and
memoranda (bulls, horns, birds). The imagines agentes operate within the
imagination of the master of the art of memory. This particular mental faculty
not only receives such images; it also has the capacity to transform them into
new images—images which in turn have the power for transforming the human body.
Not only does Della Porta’s laboratory of monstrous hybridization constitute a
hotbed for the literary imaginary, but the literary image also models the
reader’s imagination, and once the imagination is infected by an image, these
images may acquire a life of their own. This reasoning has its ultimate proof
in the belief that a pregnant woman’s fantasies inf luence the form of the
future child. At the thematic intersections of literature, visual art,
physiognomonics, natural magic, the core topic—sex with animals and the
generation of monstrous offspring—becomes embedded (in the literal sense of the
word) with personal erotic experiences. The women who have intercourse with
animals are impersonated by the women with whom Della Porta has had—or wished
to have—intercourse. As mnemonic personae/loci and hence as slaves of his
erotic fantasy, they are forced to embody any role assigned to them by their
master. Della Porta is thus obliquely portraying himself in the process of
recollecting his own memories—living statues of women who have sex with animals
who may be seen as surrogates for him. In a series of constant mise en abimes
mirroring a phallic erotic imagination, Della Porta points his readers (and
himself ) towards the center of a truly mannerist Minotaur’s abode.Notes I wish
to thank Marlen Bidwell-Steiner for many invaluable discussions and comments. 1
On the art of memory, see Yates, The Art of Memory; Bolzoni, The Gallery of
Memory; Carruthers, The Book of Memory. 2 The Latin Ars reminiscendi was
published 1602. L’arte del ricordare was purported to be the Italian
translation by a Dorandino Falcone da Gioia, but this was in all probability a
pseudonym for the author himself. Both
texts are edited in Della Porta, Ars Reminiscendi: L’arte di ricordare. For the first English
translation of the Italian version and a well-informed introduction to the text
in English, see Della Porta, The Art of Remembering/L’arte del ricordare. On
the differences between the Italian and the Latin versions, see in that edition
Baum, “Writing Classical Authority”; also Bolzoni, “Retorica, teatro,
iconologia, 340, with footnote 5; Maggi, “Introduction,” in Della Porta, The
Art of Remembering/L’arte del ricordare, 29–30; Balbiani on the fortuna of
Della Porta’s Magia naturalis in La Magia naturalis. Bolzoni, The Gallery of Memory, 175. Valente, “Della
Porta e l’inquisizione.” On which see
Kodera “Giambattista della Porta,” in Stanford Encyclopedia of Philosophy. For
a succinct and highly influential discussion of the medieval technique of the
art, see Rhetorica ad Herennium, ed. and trans. Nüsslein, 164–80 (bk III, §§
28–40, XVI–XXIV); Yates, The Art of Memory, 63–113. On the medieval use of
memory images, Carruthers, The Book of Memory, 59, writes: “Most importantly,
it is ‘affective’ in nature, that is, it is sensorily derived and emotionally
charged.” See also ibid., 109, 134, and 137. Bolzoni, The Gallery of Memory,
130–31. Della Porta, Ars Reminiscendi, 75. See for instance Dolce, Dialogo del
modo, 26–32. As Bolzoni, The Gallery of Memory, p. 137 (with footnote 12) has
pointed out, it is interesting to note that the Ars reminscendi explicitly
warns against the use of medicines or drugs for enhancing the capacitances of
memory, whereas in Della Porta had presented such recipes in his Magia
naturalis. Della Porta, Ars Reminiscendi, 68. On the
notion of phantasmata in Della Porta, see Kodera, “Giovan Battista della
Porta’s Imagination.” Della Porta, Ars
Reminiscendi, 70. See Dolce, Dialogo del modo, 92 and the attendant notes
directing the reader to medieval sources of this method. Della Porta, Ars
Reminiscendi, 70. Dolce, Dialogo del modo, 33–34, for example, does not try to
assimilate the personae to the loci, but instead distinguishes between them.
Della Porta, Ars Reminiscendi, 17. It is interesting to note that Della Porta
does not seem to be picky about terminology, as for him very different
notions—similitudo, idea, forma, simulacrum are synonyms with imago. Ibid., 79.
Galileo loved exactly such character traits in Ariosto’s heroes; cf. Bolzoni,
The Gallery of Memory, 211. Della Porta, Ars Reminiscendi, 17–18. Bolzoni, The
Gallery of Memory, 167 has pointed to the fact that Della Porta is here quoting
almost verbatim from Leon Battista Alberti’s, De pictura, 2. 40, arguing that “the
theatrical tradition becomes a point of reference to the painter who has to
paint an istoria.” For a discussion of the number of loci from a different
contemporary perspective see Dolce, Dialogo del modo, 39–43 with many
references to earlier sources. Bolzoni, The Gallery of Memory, 162–63; Dolce,
Dialogo del modo, 145, footnote 345 with much scholarly literature on the
connections between the art of memory and theater. Kodera, “Bestiality and
Gluttony.” Clubb, “Theatregrams,” has called these variable parts theatergrams.
One possibility is to generate a locus which is then invariably used, because
it is recharged with new imagines that have the capacity to store a new set of
memoranda. Yet if this process of re-inscription of the extant structure proves
impossible, one must destroy the entire setup. In order to do this, many
masters of memory suggested methods that were outright iconoclastic; cf.
Bolzoni, The Gallery of Memory, 142–44. Della Porta, Ars Reminiscendi, 18.
Ibid. Carruthers, The Book of Memory, 131 on the pictorial turn of medieval art
of memory. Della Porta, Ars Reminiscendi, 76. Ibid. Ibid., 17–18.30 This
otherwise puzzling imago seems to be a remnant from a manuscript version of the
Arte del ricordare, which refers as examples for imagines agentes to one of
Boccaccio’s Novellae, on Chichibio, of the Decameron VI, 4 (Della Porta, Ars
Reminiscendi, 77); in that version Della Porta also mentions two more highly
salacious stories from the Decameron (III, 10 and VIII, 7); see Della Porta,
Ars Reminiscendi, 79 and 95; see also Baum, “Writing Classical Authority,” 159.
31 The hero Hercules and the river god Achelous were fighting over Deianeira,
the daughter of Dionysius. During the battle between the two rivals, the
bull-headed river god turned first into a snake and then into a bull, whose
right horn is broken by Hercules; according to one version, Hercules took that
horn down to Tartarus where it was filled by the Hesperides with golden fruit
and is now called Bona Dea (cornucopia). Graves, The Greek Myths, 553–54; Ovid,
Metamorphoses, bk. IX, vv. 1–92. Observe that the cornucopia appears in the
next imago agens. 32 Della Porta, Ars Reminiscendi, 18. 33 This increasing
prurience is a general tendency in Della Porta’s works and is probably due to
the increasingly intolerant intellectual climate characterizing the last
decades of the sixteenth century; on this see Kodera, “Bestiality and
Gluttony,” 86–87 with references. 34 Della Porta, Ars Reminiscendi, 77. 35
Della Porta here had openly referred to the myth, whereas in the Ars
reminiscendi he only alluded to it—namely, by describing the iconography of one
of Titian’s most famous paintings (the persona of a virgin sitting and playing
on a bull and holding a crown over the animal’s head). 36 In the Latin version
the prostitute was substituted with the lover of one’s wife. In the Latin
version, ibid., 22, Leda is completely omitted. 37 The word ucello (bird)
denotes penis, with birds commonly looming large in all kinds of erotic
metaphors; on the semantics of ucellare (the word denoting prostitution,
ridicule, and penis) see Alberti, “Giove ucellato,” 59–64; for similar contexts
in Della Porta’s theater, see Kodera, “Humans as Animals,” 108–09. 38 Compare
Schiesari, Beasts and Beauties, 61–64 for perceptive remarks on the gender bias
of Della Porta’s Physiognomy. 39 Alberti, Della pittura, 122–24 (bk 2, §36) For
a discussion of the relevant passages, see for instance Heffernan, Cultivating
Picturacy, 71–73. 40 Bolzoni, The Gallery of Memory, 167. 41 Ovid,
Metamorphoses IV, vv 671–675; 112. 42 Apuleius, Metamorphoses: The Golden Ass,
Book ii, § 1, 22. 43 See Innes, “Introduction,” 19–24. 44 So does Dolce,
Dialogo del modo, 146-47, mentioning Titian’s Europa and Akataion. 45 Ovid, Ars
amatoria libri tres, 26–28, bk. I, v. 289–326, Ovid., Metamorphoses, bk. VIII,
v. 134–36; Graves, The Greek Myths, 293–94. 46 On Europa, see ibid., 194–97. 47
A caricature of the animation of statues by Egyptian magi, as described by
Hermes in the Corpus Hermeticum, an account which it is well known, and haunted
many renaissance minds; for a commented edition, Copenhaver, Hermetica. 48 A
labyrinth, i.e., an architectural structure designed expressly to get lost in,
as opposed to orderly architectural structures—and also the inversion of the
clearly represented structure of loci in the art of memory. 49 See Kodera, Disreputable Bodies, 275–93 and Della
Porta, De i miracoli, 23–25, bk I, ch. 9. 50 Della Porta, Natural magick, 43,
bk 2, ch. 12. 51 Kodera, “Humans as Animals,” 109–15; Della Porta, Magia
naturalis libri XX, 76, bk II, ch. 12. This passage is an elaboration of Aristotle on
crossbreeding, from De generatione animalium 4.3, 769b. In this case Della
Porta’s credulity is greater than that of many of his educated contemporaries,
who were usually more skeptical about the possibility of producing offspring
through sex between humans and animals. For a very interesting24452 53 54 55 56
57 58 59 60 61 6263 64 65Sergius Koderacontemporary discussion of the topic,
which clearly accentuates the ways in which Della Porta is bending his
evidence, see Varchi, “Della generazione dei Mostri,” 99–106. On this see
MacDonald, “Humanistic Self-Representation,” Kodera, Disreputable Bodies, and
Schiesari, Beasts and Beauties. Della Porta, Ars Reminiscendi, 78–79. Cf.
Apuleius, Metamorphoses lib. X, §§ 19–22. For a succinct introduction to that
text, and relevant secondary literature, see Kenney in Apuleius, Metamorphoses,
ix–xli. Ibid., 84–186; 190–94, bk 10, § 19–23; § 29–35. Apuleius, Metamorphoseon,
bk. 10, § 19, l. 3. See Liliequist, “Peasants against Nature,” 408. On the
increasing belief in the real existence of such hybrid animals in the later
Middle Ages, see Salisbury, The Beast Within, 139 and 147. Ovid, Metamorphoses,
bk I, vv. 588–662 and 724–45, Graves, The Greek Myths, 190–92. Just see the
example of the re-transformation: Ovid, Metamorphoses, bk I, vv 737–46, trans.
Mary M. Innes, 48. For Lucius’ transformations into an ass and back again, see
Apuleius, Metamorphoses, 52, bk 3, § 25 and ibid., 202–03, bk 11, § 13–14. In
that vein of thought, many more things could be said also on the story of
Hercules and the bull-headed river god Achelous (on whom, see above, endnote
31). The Arte del ricordare mentions not only
association from the same (dal simile, Della Porta, Ars Reminiscendi, 80 and
81) but also aggiungere, mancare, trasportare, mutare, partire (ibid., 85) and
trasponimento dal contrario (ibid., 95). Kodera, “Giambattista della Porta,” 8–9 for a short
introduction to the idea that all things in the universal hierarchy of being
are moved by the (irrational) forces of attraction and repulsion they feel for
one another. Porta provides an impressive description of the macrocosmic
animal, the male and female aspects of which mingle in a harmonious and
well-coordinated way; cf. Della Porta, Magia naturalis, bk. 1, ch. 9. Della
Porta, Natural magick, 51: “Many children have hare-lips; and all because their
mothers being with child, did look upon a hare.” For an earlier source see
Ficino, De amore, 252. For an introduction to the history of these seemingly
widespread practices and the related artwork during the Renaissance, see
Jacqueline Musacchio, The Art and Ritual of Childbirth, 128–39. Della Porta, Natural magick, 53.Bibliography Alberti,
Francesca. “Giove ucellato: quand les métamorphoses sefont extravagantes.” In
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international du Groupe de recherche Cinquecento plurale, Tours, 18–20
Septembre 2008. Edited by Élise Boillet and Chiara Lastraioli, 41–70. Paris: Champion, 2010. Alberti, Leon Battista. Della
pittura: Über die Malkunst. Edited and translated by Oskar Bätschmann and Sandra Gianfreda.
Darmstadt: Wissenschaftlche Buchgesellschaft, 2014. Apuleius, Lucius.
Metamorphoseon. Edited by Rudolf Helm. Stuttgart: Teubner, Metamorphoses: The
Golden Ass. Translated by E.J. Kenney. London:
Penguin, 1998. Balbiani, Laura. La Magia naturalis di Giovan Battista Della
Porta: Lingua, cultura e scienza in Europa all’inizio dell’età moderna. Bern: Peter Lang, 2001. Baum,
Gregory. “Writing Classical Authority, and the Inter Text of Memory: From
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del ricordare. Edited and
introduced by Armando Maggi, translated by Miriam Aloisio, 147–61. Ravenna:
Longo Editore, 2012.Della Porta’s erotomanic art of recollectionBolzoni, Lina.
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Printing Press. Translated by Jeremy Parzen. Toronto:
University of Toronto Press, “Retorica, teatro, iconologia, nell’arte della
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Giunti, 1590. Yates, Frances A. The Art of Memory. London: Penguin, 1969.13 “O
MIE ARTI FALLACI” Tasso’s saintly women in the Liberata and Conquistata Jane
TylusThe second half of Torquato Tasso’s tormented life was taken up by his
epic poem Gerusalemme liberata and the painstaking revisions he made to it
following its unauthorized publication in 1581. Posterity has canonized the
1581 poem rather than its more sprawling successor, Gerusalemme conquistata,
which Tasso proudly dedicated to Pope Clement VIII’s nephew when he published
it in 1593. Posterity notwithstanding, Tasso claimed that his “poema riformato”
was far superior to the earlier work largely because of “the much more certain
knowledge I now have of myself as well as of my writings” (“la certa cognizione
ch’io ho di me stesso e de le mie cose”).1 One result of this new certainty
seems to have been if not the eradication of the Liberata’s female characters,
at least the curtailing of their inf luence.2 The enchantress Armida virtually
disappears after Canto 13, lamenting her failures to keep the Christian army’s
strongest knight with her forever, and no longer converting to Christianity as
in the surprising end of the Liberata. The princess of Antioch, Erminia, is
denied her remarkable role in the Liberata as the discoverer and healer of the
Christian knight Tancredi’s wounded body and the revealer of a secret plot
against his captain, Goffredo. Two extraordinary Christian women are completely
excised from the Conquistata: Gildippe, who dies fighting by her husband’s side
in the Liberata’s twentieth canto, and Sofronia, who offered her life to save
the Christian refugee community in a captive Jerusalem, and who, in turn, is
saved by the Muslims’ most celebrated woman warrior, Clorinda. Only Clorinda’s
tale is relatively untouched—with the exception of her rescue of Sofronia. Both
the Liberata and the Conquistata tell of her strident independence and her
baptism into her mother’s Christian faith as she lies dying by the hand of
Tancredi, who has killed what he loved. This essay will not so much catalogue
the Conquistata’s many revisions as attempt to gauge the changing role of the
female body in Tasso’s epic practiceTylusand its relationship to Tasso’s
growing ambivalence about the status of the “arti fallaci” in his poetry—a
phrase, as we will see, that is uttered by the much altered character of
Erminia toward the end of the Conquistata. And even if Clorinda and Armida
continue to stand out in their memorable particularity in the Conquistata, they
are joined by a new host of women who exist largely to create a “dynamic that
is reassuringly familial,” as Claudio Gigante has observed, and who no longer
possess the self-conscious artfulness that characterized female characters in
the Liberata.3 The contrast allows us to see how potentially radical the Tasso
of the Liberata was and at the same time how his transformations of women in
the Conquistata are tied to his reconceptualization of himself as an epic
poet.4 I will elaborate some of these arguments by turning to developments that
led to the Conquistata, necessarily addressing selective incidents within both
poems in order to depict the nature of Tasso’s poetic transformation. One
episode in particular offers itself up for special consideration. It concerns a
female figure in the Liberata who has not attracted much attention, and who, as
mentioned above, is nowhere to be found in the revised poem: Sofronia.5 Willing
to die in exchange for the salvation of her fellow Christians, she is rescued
and subsequently exiled from Jerusalem. The contrast between this stirring
episode in the Liberata and its muted aftermath in the Conquistata could not be
greater, as the following pages will show. At the same time, they attest to
what might be called Tasso’s desire for the organicity of his revised epic, a
poem in which individual characters would be immune from the criticism launched
against Sofronia herself. For according to the Gerusalemme’s first readers, the
episode that centered on her in Canto 2 was “poco connesso” to the Liberata as
a whole.6 This lack of continuity, in turn, has a stylistic echo in the
infamous critique of Tasso’s language as “parlar disgiunto” or disjointed
speech—a disjointedness even Tasso acknowledged when he claimed to have learned
it from Virgil, admitting that it can tempt one to swerve dangerously from the
“truth” in its pursuit of fallacious artistries.7 The path toward wholeness in
the Conquistata thus marks a turn away from Virgil and toward the more
narratively f luid Homer, as readers of Tasso (and Tasso himself ) have readily
ascertained.8 But this path also goes through the body of the female,
inscripted into the Conquistata as bearer of a new epic model of integration
and personal loss. It is a body that the chastened Tasso, in his final critical
writings on his poetic output, may also have recognized as his own. * ** In the early 1680s, the prolific Luca Giordano
executed a series of paintings for a Genovese palazzo recently acquired by the
nobleman Eugenio Durazzo. Among the works Giordano designed for the entryway
into a palace that was on the “must-see” list of every foreign visitor to
Genova, were portraits of the death of Seneca and the Greek hero Perseus. But
his paintings also featured a large canvas depicting an event from the
Liberata’s story of Sofronia, the brave young woman who volunteers to die for
her fellow Christians and who, along with the man who loves her, is saved by
Clorinda. Moved by the taciturn stance of thefemale victim before her, Clorinda
asks Aladino, Jerusalem’s king, to free the two Christians in exchange for her
promise that she will perform great deeds in Jerusalem’s defense, and Giordano
chooses to display this moment in his work9 (Figure 13.1).10 At the same time,
Clorinda’s back is turned, so that the real savior of the two Christians bound
at the stake seems to be a painting of Mary which angels are holding
aloft—suggesting that Giordano’s work may also be about the salvific powers of
art. Mariella Utili has written of Giordano’s intent to throw into relief the
religious aspect of the story: “the exaltation of Christianity, which had been
the basis for the immediate success of Tasso’s poem and which many other
artists before Giordano had noted as well.”11 Yet with respect to the episode
of Sofronia and her would-be lover Olindo, who begs to die with her, such a
remark might seem ironic. For this story provoked almost more than anything
else in the epic the concerns of the poem’s Inquisitorial readers, and in turn
Tasso’s worries aboutFIGURE 13.1Luca Giordano, “Olindo e Sofronia,” Palazzo
Reale gia’ Durazzo (Genova).Photo credit: Zeri Photo Archive, Bologna, inv.
110885.the extent to which its inclusion would threaten the Liberata’s
publication. So much so, that in a telling letter written on April 3, 1576 to
his friend and literary confidant Scipione Gonzaga he writes, “Io ho giá
condennato con irrevocabil sentenza alla morte l’episodio di Sofronia” (“I’ve
already condemned the episode of Sofronia to death, and my decree is
absolute”).12 Having barely escaped death at the hands of Jerusalem’s king,
Sofronia was condemned anew by Tasso. The reasons for this condemnation are
several, even as the episode contains within itself a germ of the process that
will define Tasso’s method in the Conquistata. One reason certainly has to do
with the painting which Giordano has f loating in the sky—a touch unaccounted
for in the Liberata itself, but prepared for by the odd narrative Tasso weaves
in the opening of Canto 2. For the catalyst that set off a tyrant’s rage,
leading him to sentence Jerusalem’s Christians to death, is indeed a work of
art: an image of Mary taken from the Christians’ church by the magician and
former Christian Ismeno, who is convinced of its supernatural abilities to
protect the walls of the city against the Crusaders. He places Mary’s picture
in a mosque so as to provide “fatal custodia a queste porte.”13 For reasons on
which Tasso coyly refuses to pronounce—(“O fu di man fedele opra furtiva, / o
pur il Ciel qui sua potenza adopra, / che di Colei ch’è sua regina e diva /
sdegna che loco vil l’imagin copra: / ch’incerta fama è ancor se ciò ascriva /
ad arte umana od a mirabil opra”; “It was either the work of a stealthy hand,
or heaven interposed its potent will, disdaining that the image of its queen be
smuggled somewhere so contemptible” [2: 9]14)—the immagine mysteriously
disappears from the mosque into which Ismeno has smuggled it. Certain that the
Christians have contrived to steal it back, Aladino plots for them universal
slaughter, until the beautiful Sofronia steps forward to take the blame so that
her people will not die, a confession the narrator describes as a “magnanima
menzogna,” a magnanimous lie. In a letter, however, written soon after he
released the poem to an official reading, Tasso seems fearful that the stolen
immagine has invoked the ire not of Aladino but of Silvio Antoniano, the Roman
Inquisitor and official in charge of granting the right of nihil obstat for
books published in Rome. Writing to Luca Scalabrino on a later occasion, he
continued to insist on excising the “episodio di Sofronia”: “perch’io non
vorrei dar occasione a i frati con quella imagine, o con alcune altre cosette
che sono in quell’episodio, di proibire il libro” (“I don’t want to give the
friars a chance to condemn the book because of that image, or because of any
other little things found in the episode”).15 Much of interest has been written
of the status of images in the aftermath of Trent, some of it in regard to the
poem’s second canto. As Naomi Yavneh has pointed out, Trent was preoccupied
with limiting the role that excessive popular devotion played in religious
life, and its stance on images was no exception: it perforce needed to clarify
the extent to which “immagini” were only the simulacri for the things to which
they pointed. As such, the importance of an object in referencing beyond
itself—its deictic function—was accentuated by the orthodox proclamations from
the 1570s and 1580s. One typical characterization of the post-Tridentine image,
although from the Seicento, is offered by the JesuitGiovanni Domenico
Ottonelli. He suggests that in gazing at a painting, “which represents
something other than the thing which it resembles, and from which it takes its
name” (“che rappresenta un’altra cosa, di cui tiene la simiglianza, e prende il
nome”), one must recognize that “while the image renders visible what is
invisible, the image is only worthy of honor by virtue of resemblance, not
substance.”16 Moreover, as Yavneh goes on to point out, in the episode from
Tasso’s Liberata, the transformation of the painting of Mary into a thing of
“substance”— i.e., it alone can save Jerusalem from harm—is initiated by the
renegade Christian, Ismeno, unable to leave his former religion completely
behind him (“Questi or Macone adora, e fu cristiano, / ma i primi riti anco
lasciar non pote; / anzi, in uso empio e profano / confonde le due leggi a se’
mal note”; “He adores Mohammed, as once he adored Christ, but cannot now
abandon the first way, so often to profane and evil use confounds the two
religions out of ignorance” [2: 2]). It is Ismeno who recommends that Aladino
place “questa effigie lor” of Mary, “diva e madre” or goddess and mother of the
Christian’s god (2: 5) into the mosque because of its talismanic status—an
idolatrous reading in which the Christians, who leave their offerings before
the “simulacro” do not, apparently, concur.17 One can only speculate as to what
about the “immagine” in Canto 2 might have angered Tasso’s inquisitorial
reader; the letter from Antoniano detailing his objections to the Liberata does
not survive. But it is striking that another vergine, Sofronia, proclaims for
herself the protective status Ismeno gave to the immagine of Maria. Her
sacrifice thus effects a substitution originally engineered by the apostate.
She too adopts the language of female uniqueness when boldly stating to the
king Aladino her “crime”: “sol di me stessa, sol consigliera, sol essecutrice”
(“I was the only one [who knew of it], one counselor, one executor alone”; 2:
23). When Olindo challenges Sofronia’s magnanimous lie, arguing that a mere
woman would be unable to carry out the theft, she insists again on her
autonomy: “Ho petto anch’io, ch’ad una morte crede / di bastar solo, e
compagnia non chiede” (“I too have a heart, confident it can die but once. It
does not ask for company”; 2: 30). But Tasso links her in other ways to the
Madonna that Ismeno made into a singularly potent object. As commentators have
noticed, Tasso compares her to the stolen image when her veil and mantle are
roughly taken from her when she is led to the stake.18 Just as Mary’s image,
“enveloped in a slender shroud” (“in un velo avolto”; 2: 5) was seized
(“rapito”) by Ismeno, so are Sofronia’s veil and mantle seized from her
(“rapit[i] a lei [Sofronia] il velo e ’l casto manto”; 2: 26). And an allusion
to Mary’s face (“il volto di lei”) returns with “smarrisce il bel volto in un
colore / che non è pallidezza, ma candore” (“the lovely rose of [Sofronia’s]
face is lost in white which is not pallor, but a glowing light”; 2: 26). And
yet the resonances between Sofronia and an inimitable female figure do not end
here. Giampiero Giampieri has noted that the white coloring of Sofronia at the
stake is echoed eleven cantos later when Clorinda, the third vergine of the
canto, dies at Tancredi’s hands. This pale demeanor at death’s arrival in turn
has its haunting origins in the phrase accompanying the suicides of
Virgil’smost prominent female character, Dido, and the historical figure on
whom she is partially modelled, Cleopatra. These intertextual allusions thus
trace an unsettling historical trajectory, insofar as far from being “vergini,”
unlike their Tassian counterparts, both women are known for their sensuality
and, in Dido’s case, unrequited passion. At the same time, Clorinda, like
Sofronia, occupies the role enjoyed by Dido and Cleopatra before romantic
liaisons led them astray. They are all the singular, female supports of their
people. When Islam’s powerful woman warrior enters Jerusalem in Canto 2,
Clorinda is defined as the self-sufficient savior of a people that Sofronia
and—according to Ismeno—the immagine of Mary have been before her. In greeting
Clorinda, Aladino bestows on her the signal distinction of the warrior who
alone can protect the city (“non, s’essercito grande unito insieme / fosse in
mio scampo, avrei più certa speme”: “though a whole host should come to rescue
me, I would not hope with greater certainty”; 2: 47). Not only does he concede
to her his scepter (“lo scettro”) but he adds, “legge sia quel che comandi”
(“let the law be what you command”; 2: 48), an honor that prompts Clorinda to
ask for her reward in advance: the release of the two Christians.19 Even as
Clorinda will exact bloody penalties on the Christians who attack the city to
which she pledges her protection, this fantasy of female potency that begins in
Canto 2 will be eclipsed outside Jerusalem’s walls when Clorinda is killed by
Tancredi: Meanwhile they whispered of the bitter chance behind the city wall confusedly
till finally they learned the truth. At once through the whole town the bad
news made its way mingled with cries and womanly laments, as desperate as if
the enemy had taken the town in battle and f lew to raze houses and temples and
set the ruins ablaze. Confusamente si
bisbiglia intanto del caso reo ne la rinchiusa terra. Poi s’accerta e divulga,
e in ogni canto de la città smarrita il romor erra misto di gridi e di femineo
pianto; non altramente che se presa in guerra tutta ruini, e ’l foco e i nemici
empi volino per le case e per li tèmpi. (12: 100) The defeat of a city in wartime evoked in
this moving simile is the fate that Ismeno believes Jerusalem will avoid if
Mary’s image is placed in the mosque; that Sofronia believes her people will
avoid if she dies at the stake; and thatAladino believes his kingdom will avoid
if Clorinda agrees to defend his city. And the moment, of course, looks
backward again to Virgil, and to the demise of another city, Carthage, upon the
death of another singular woman. “The palace rings with lamentations, with
sobbing and women’s shrieks, and heaven echoes with loud wails—even as though
all Carthage or ancient Tyre were falling before the inrushing foe, and fierce
f lames were rolling on over the roofs of men, over the roofs of gods” (IV:
667–71).20 The “città smarrita,” the urbs in ruin: in both Aeneid 4 and the
Liberata, the figurative collapse of the city, portrayed in a simile that
reveals the grim devastations of war, is tied to the death of a woman
characterized as savior. And in both cases, the two cities of these respective
poems will be invaded by the enemy—one during the Punic Wars that are only
predicted in the Aeneid, the other in Canto 20 of the Liberata. At the same
time, the simile of Canto 12 following Clorinda’s death can be said to silence
the diabolical suggestion that women’s bodies might be sufficient protection
for Jerusalem’s community; or in rhetorical terms, that the female body stands
in an analogical relationship to the city and can procure its health.
Sofronia’s self less action in Canto 2 procures temporary salvation for the
Christians. But genuine salvation arrives only eighteen cantos later, when
Goffredo’s troops invade Jerusalem and secure it for its “rightful” owners. In
the meantime, Sofronia, like the Madonna’s image, has been withdrawn forever
from the poem. Following her rescue by Clorinda, she does not refuse Olindo her
hand in marriage, and with him and others “di forte corpo e di feroce ingegno”
(whose bodies are robust and spirits bold; 2: 55) she is banished, so fearful
is Aladino of having so much virtue nearby (“tanta virtù congiunta
. . . vicina”; 2: 54). Some of the banished wandered aimlessly
(“Molti n’andaro errando”; 2: 55) while others traveled to Emmaus where Goffredo’s
troops are gathered. Of Sofronia and Olindo, however, no more is heard. All
Tasso divulges of their fate is that they both went into exile beyond the
bounds of Palestine (2: 54). Such a finale to Sofronia’s sacrificial offering
ensures—intentionally, it would seem— that the episode is indeed “poco
connesso” to the rest of the poem. Inserted into the beginning of the Liberata,
the story of Sofronia operates as a virtually self-contained unit, ending with
its main protagonist banished from Jerusalem. That the episode can be said to
trace Tasso’s ambivalences regarding “tanta virtù congiunta” in not one, but
three, female characters, is suggested by both Sofronia’s and the immagine’s
summary dispatch from the poem—as though to insist on the heretical nature of Ismeno’s
view of the painting, and the women’s views of themselves, as sufficient to
protect a city.21 But there may be another link between the exiled women and
the immagine. The latter is both more and less than an icon: it is a work of
art, in ways which the woman themselves may replicate. Much of the threat
represented by Sofronia has to do with her inscrutability, which mirrors the
unknowability of the immagine’s fate and of the painting itself. Moved by
generosity and “fortezza,” Sofronia exits alone among the people (“tra ’l
vulgo”) after Aladino orders the Christians’ houses burned. But as she journeys
publicly to meet the king, Tassointroduces some seemingly gratuitous phrases:
she neither “covers up her beauty, nor displays it,” and “Non sai ben dir s’adorna
o se negletta, / se caso od arte il bel volto compose” (“If chance or art has
touched her lovely face, if she neglects or adorns herself, who knows”; 2: 18).
Similarly, she is described in relationship to the young Olindo, who has loved
her desperately from afar, as either “o lo sprezza, o no ‘l vede, o non
s’avede” (“she scorns him, or does not see him, or takes no note”; 2: 16), and
of her considerable beauty, she “non cura, / o tanto sol quant’onesta’ se ’n
fregi” (“cares not for it, or only as much as required by honor’s sake”; 2:
14). Even as Tasso depicts her as a “virgin of sublime and noble thoughts”
(“vergine d’alti pensieri e regi”), he wastes no time in adding that she is
also “d’alta beltà” (2: 14), suggesting that we do not know whether Sofronia is
aware of her beauty’s effect on her admirers. In short, she is the product of
an artfulness that at once belies her sincerity and renders her inaccessibility
to public scrutiny even more pronounced. Indeed, Sofronia is impugned
throughout Canto 2 in various ways that can only force the reader to suspect if
not her motive—which emerges following her struggle to balance masculine
virility or “fortezza” and female modesty (“vergogna”)22—then at least her
self-presentation in a public space. And because she is a woman, “amore”
emerges as the vehicle through which her integrity can be compromised. Or as
Tasso says in introducing Olindo and in returning to the language used only
several stanzas before of the chaste image of Mary and its supposed ability to
provide “fatal custodia” to the gates of Jerusalem: “tu [amor] per mille
custodie entro a i più casti/ verginei alberghi il guardo altrui portasti”
(“although a thousand sentinels are placed, you [Love] lead men’s glances into
the most chaste of dwellings”; 2: 15). The uncertain status of Sofronia’s
agency and her inability to control the reception of her offer are highlighted
again after the king, furious over her assertions that she was right to steal
the image, orders her to be burned: “e ’ndarno Amor contr’a lo sdegno crudo /
di sua vaga bellezza a lei fa scudo” (“too slight a shield is womanly grace for
Love to f ling against the crude resentment of the king”; 2: 25): as though
she—or Love working through her—might cunningly be able to soften the tyrant in
his resolve. The manner in which Sofronia is tied to the stake—her veil and
“casto manto” stripped violently from her and used to tie “le molli braccia”
(2: 26)—and the ensuing appearance of Olindo beside her, “tergo al tergo,”
heighten the barely suffused sensuality of the preceding stanzas in which
Sofronia’s ambiguously constructed femininity has been a muted but persistent
theme. “O caso od arte.” This is the phrase that threatens to turn Sofronia
into the seductress Armida, who appears two cantos later at the threshold of
the Christians’ camp to lure the Crusaders away from war. Sofronia is no
Armida. Yet in depicting Sofronia’s inner conf lict between “fortezza” and
“vergogna,” while refusing to declare the extent of Sofronia’s artful self-consciousness,
Tasso highlights the problems that emerge when a woman thrusts herself into the
public gaze.23 The questioning presence of male spectators, a group into which
Tasso inserts the (male) reader by way of the narrator’s interventions,
ultimately pointsto the inability of Sofronia—and by extension, of the immagine
of Mary and of Clorinda, who has already unknowingly inspired the passion of
the Christian knight Tancredi—to control the effects of her self-presentation.
Like the Didos and Cleopatras before her, she is unable to escape from the
controlling system of gender that makes her into the object gazed upon and
fantasized about as though she were a work of art. At the same time, what
prevents Sofronia from becoming a martyr and hence giving her life for her
people is another woman, Clorinda: who at first appears to the populous as a
male warrior (“Ecco un guerriero [ché tal parea]”) but who is betrayed as a
woman by her insignia, the tiger. When Clorinda enters into the crowded piazza
where the two Christians are tied to the stake, she notes Olindo weeping “as a
man weighed down with sorrow, not pain” (“in guisa d’uom cui preme / pietà, non
doglia)” while Sofronia is silent, “con gli occhi al ciel si fisa / ch’anzi ‘l
morir par di qua giù divisa” (“her eyes so fixed on heaven that she seems to be
leaving this world before she dies”; 2: 42). Clordina’s response to this
sight—a Clorinda raised in the woods and led to disdain female pastimes such as
sewing and embroidery—is extraordinary: “Clorinda intenerissi, e si condoles /
d’ambeduo loro e lagrimonne alquanto” (“Clorinda’s heart grew tender at this
sight; she grieved with them, and tears welled up in her eyes”; 2: 43). Such
tenderness leads her to ask for the two Christians as a gift in advance of her
promised salvation of the city: a salvation, as we will soon know, she can
never achieve. Her pity for a woman like herself—at once self-contained and yet
vulnerable to others’ fantasies about her sexuality—breaks through the
religious and ethnic differences on which the Liberata as a whole depends, and
arguably questions for Muslims and Christians alike the very premise of the
war. Clorinda will be revealed later in the poem as the daughter of a Christian
mother, and in retrospect one might see her recognition of herself in Sofronia
as a premonition of her true identity. Yet, at this early point in the poem,
her alignment of herself with Sofronia, along with Tasso’s allusions to
Virgil’s fateful women, creates a potentially scandalous community of women whose
unpredictable and often unreadable actions threaten to undo the transcendental
militarism on which the poem is based. The crisis of the immagine, in Ismeno’s
feverish recasting of its significance, is like that of the women who are
endlessly substituted for it: complete within itself, it has no deictic
function, failing to refer beyond itself to heavenly powers. Sofronia, too,
points only to herself (“Sol essecutrice”), a presumed self-sufficiency that
Tasso’s narrator translates into inaccessibility. It creates for Sofronia the
same unknowable status of the stolen painting, and an unknowability Clorinda
can only admire, and in which she similarly partakes. Tasso’s simile of the
city that dissolves into f lames upon Clorinda’s death ten cantos later is thus
ultimately a failed simile. That he will go on to banish all of his Christian
women from the end of the Liberata suggests both his attempt to contain the
threat represented by the female figures of Canto 2 and his inability to
integrate Christian and Muslim women alike into the culminating events of the
poem. Clorinda and Gildippe are dead, Erminia is in an “albergo”
somewherewithin the city, Armida utters words of conversion but only on
Jerusalem’s outskirts, and Sofronia has disappeared forever. To be sure, on the
one hand, Tasso’s poem generally refuses to allow any character to stand in for
the whole and thus represent the city, earthly or celestial, by him or herself,
as the belated “Allegoria del Poema” attests and as numerous episodes involving
Rinaldo and Goffredo suggest.24 In an early letter, Tasso protests the custom
of romance that allows single characters to decide the fate of entire empires:
“non ricevo affatto nel mio poema quell’eccesso di bravura che ricevono i
romanzi; cioè, che alcuno sia tanto superiore a tutti gli altri, che possa
sostenere solo un campo” (“In my poem, I don’t allow that excess of bravura
that the romance welcomes, in which one figure emerges as greater than all the
others, capable of defending the battlefield all by himself ”).25 To this
extent, transforming the painting of Mary or the body of Clorinda into
singularly protective forces copies the excess of romanzi which Tasso claims to
avoid. Only the uniting of Goffredo’s “compagni erranti” or wandering
companions under “i santi segni” can win for the Christians their city (1:1).
The liberation of Jerusalem is the work not of women, but of men; and not of a
single man, but many. On the other hand, unlike Goffredo or Rinaldo, these
“virtuous” women do indeed disappear from the poem, suffering the fate of the
“poco connesso” and summarily excluded from the larger body into which Tasso
incorporates his men in the “Allegoria.”26 Yet is such exclusion ultimately a
penalty? While at work on the Liberata, Tasso was penning his brief pastoral
play, the Aminta, where he experiments with the inaccessibility of a vergine in
the figure of Silvia, whose own near-violation while tied to a tree is
reminiscent, even in its phrasing, of Sofronia’s violent torture. The
Liberata’s “Già ’l velo e ’l casto manto a lei rapito, / stringon le molli
braccia aspre ritorte” (“they tear away her veil and her modest cloak, bind
hard her tender hands behind the back”; 2.26) echoes Silvia’s victimization at
the Satyr’s hands.27 But the exposure of Silvia’s and Sofronia’s bodies is in
turn contrasted with the degree to which they refuse to be contaminated by the
violence that surrounds them even as they are vulnerable to varying
interpretations of their sincerity. The fact that following their rescues neither
female character is seen again suggests an additional layer of inscrutability,
as though Tasso chose to protect the privacy of his vergini from those who
would compromise their virtue.28 Perhaps only in a world where epic values— the
seizing of Jerusalem from the renegade Ismeno and the infidel Turks—are
unequivocally positive can Sofronia’s premature departure be construed as a
loss, rather than a gain. The phrase used with respect to the mosque from which
Mary’s image is taken—“a vile place heaven holds in disdain”—might stand in for
the contaminated city as a whole that Sofronia inhabits with other embattled
Christians. Tasso’s own narrative gesture with regard to all women of
“fortezza,” Clorinda included, saves them from the bitter militarism that informs
the second half of his poem, preserving for them a space offstage—or above it.
But Tasso continued to ponder the ideal relationship of the female body to his
epic project, one which would rely on integration rather than separation. Such
integration demanded a very different kind of poem from the Liberata,
whoseMuslim male warriors, if not its women, are diabolical figures from whom
the city must be wrested. The Conquistata has typically been glossed as a work
that celebrates the Counter-Reformation Church in all its militancy. But
attentiveness to the new women of the revised poem, beginning with a lamenting
Mary who has stepped out of the painting to become a character, may suggest
otherwise.29 * ** Death appears in the Conquistata’s opening
stanza, where the triumphant prolepsis of “compagni erranti” joining together
under “santi segni” no longer exists, and where the explicit allusions to the
failures of hell, Asia, and Africa to defeat the Crusaders is replaced by a
description of how Goffredo’s military feats “di morti ingombrò le valli e ’l
piano, / e correr fece il mar di sangue misto” (“filled the plains and valleys
with the dead, and made the sea run red with blood”). With death, there is
mourning—and a world, as Tasso will call it late in the poem, of “femineo
pianto” female lament (23:117). And the first evidence of female mourning that
we see in Tasso’s “poema riformato” is that of the Virgin Mary, who makes a
surprising cameo appearance at precisely the moment occupied in the Liberata by
the episode with Sofronia. Threatened, as before, by the impending arrival of
Crusaders, Aladino decides that the Christian community within the walls poses
a danger, and in his rage swears to put them all to death. A stolen painting no
longer exists to provoke his anger, but almost immediately the subject of that
painting appears, as Tasso’s narrator redirects our gaze from the cowering
Christian citizens of Jerusalem to heaven, in two entirely new stanzas: Holy
Compassion, you did not keep your thoughts hidden to yourself, as you gazed
down from the celestial and sacred realm onto the site where the King had lain
buried, and at his faithful f lock. Thus: “Lord,” you cried, “help, help—for
now I alone am not sufficient to save their lives.” Upon seeing those moist
eyes—the eyes that had wept for her Son who died on the cross—the Father said,
“now let me turn my attention to their fear” . . . and the savage man
[Aladino] tempers his insane rage. Non
fu ’l pensier, santa Pietate, occulto a te ne la celeste e sacra reggia, donde
guardavi il luogo in cui sepulto il Re si giacque, e la fedel sua greggia.
Pero’: – Signor, gridasti, aita, aita, ch’io non basto a salvarli omai la vita.
Vedendo il Padre rugiadosi gli occhi di lei che pianse in croce estinto il
Figlio, – Vo’ – disse – ch’al Timor la cura or tocchi – . . . . [e] Tempra dunque il crudel
la rabbia insana. (2: 11–13) 30Thanks to this heavenly intervention that
happens in the blink of an eye (“ad un girar di ciglio”), Aladino will “temper
his rage” by burning the fields where the Crusaders might have found food and
by exiling, rather than killing, the faithful—excepting “le vergini”—from
Jerusalem, who depart in tears (“gemendo in lagrimosi lutti”; 2: 53). But their
laments will not endure for long. When they come upon the Crusaders in their
camp, they offer their services to Goffredo and participate, presumably, in the
final attack on their former city in the closing cantos of the new poem. As in
Canto 2 of the Liberata, we have a threatened community, and once again Mary
figures in its protection. But for those familiar with the Liberata, this
episode in the Conquistata’s second canto represents a loss rather than a gain,
albeit a puzzling loss. Having omitted the episode of Sofronia that apparently,
he, and many of his first readers, found so troubling, Tasso leaves us with the
mere shadow of the women who once occupied the status, rightly or wrongly, of
Jerusalem’s saviors: a mourning mother. When Mary calls upon God to temper
Aladino’s wrath, she is gazing at a tomb: “il luogo in cui sepulto/ il Re si
giacque.” Jerusalem is a place of death, both past and imminent, and Mary is
not celebrating her son’s resurrection, but weeping for his demise on the
cross. Her grief is rehearsed again in the following canto in stanzas also new
to the Conquistata, where it will be shared by other mothers—many of them
Muslim. On tapestries which Goffredo shows the two ambassadors who have arrived
from the enemy’s forces—one of them, Argante, “intrepid warrior” (“intrepido guerriero”;
2: 91)—is the thunderous defeat of Antioch, which the Christians have just
taken. Tasso lingers not over the victorious assault on the city but on the
artist’s attentiveness to women’s loss as they watch their sons die below them:
talented artist, you made the faces of their mothers’ pallid and pale, for life
no longer was welcome to them. From above each one gazed at her dead child, who
lay on the earth by enemies oppressed, his head affixed to the enemy lance; and
tears bathed their dry cheeks. And so
he created great variety among these images of grief . . . con viso
vi [il maestro accorto] feo pallido e smorto le madri, a cui la vita allor
dispiacque. D’alto mirò ciascuna il figlio or morto che tra nemici oppresso in
terra giacque, e’l capo affisso a la nemica lancia; e di pianto rigò l’arida
guancia. E variò le
imagini dolente . . . (3: 48–9) The resulting “istoria” tells of a
“Città presa, notturno orror, tumulto, / ruine, incendi e peste”, to which the
artist adds “Fuga, terror, lutto, e mal fido scampo / . . . . e
correr feo di sangue il campo” (“A city seized, nocturnal horrors, tumult,
ruin, firesand plague . . . flight, terror, grief, and luckless
escape, and he made the field run with blood”; 50). Argante, the Christians’
enemy, is gazing on these images, and one could argue that his perspective inf
lects the presentation of the tapestries, much as Aeneas’s grief in Book 1
colors his reception of the carvings in Carthage that detail the fall of Troy.
Yet, elsewhere in the descriptions, we hear of the “pious Goffredo,” the “good
Beomondo,” the “great Riccardo.” Moreover, the direct apostrophes to the
Christian reader (“Italici e Germani uscir diresti . . .” [2: 17])
suggest that it is Tasso’s narrator—and Tasso himself—who lingers over the
mournful details. In fact, the singular concentration on the Conquistata’s
women as vehicles of lament suggests that Tasso is far from making their
response to loss yet another diabolically tinged inspiration. Riccardo,
formerly the warrior Rinaldo, now also has a mother, who like Thetis, emerges
from sea-depths to comfort her son when his friend Rupert dies. The prayers of
Riccardo in turn are carried by heaven to a female figure who with tearful face
(“con lagrimoso volto” 21: 74) asks God, as did Mary much earlier, to bring aid
by turning “your pitying face to my warrior” (“al mio guerrier pietoso ’l
ciglio”; 72). But as the scenes of the tapestry suggest, women’s presence as
mourners is most visible in the sections devoted to Argante, scourge of the
Christians, and in the Conquistata clearly meant to be a double for Hector from
Homer’s Iliad. To strengthen this parallel with the Homeric poem, Tasso had to
give Argante a wife to protest his going out into battle as Andromache did with
Hector, and a mother—and a Helen—who will mourn him when he dies.31 In the
Liberata, this “intrepido guerriero” was killed by Tancredi after a bloody duel
outside Jerusalem’s walls. The wandering Erminia, in love with Tancredi,
literally stumbles over the bodies when she is escorting the spy Vafrino back
to the Christians’ camp, and restores Tancredi to health with pious prayers and
herbal medicines. Argante is summarily ignored by the pair until Tancredi
insists that they carry his bloody corpse with them to Jerusalem: “non si frodi
/ o de la sepoltura o de le lodi” (do not deprive him of burial or of praise;
19: 116). But we hear no eulogies, nor do we witness Argante’s burial, and he
is as arguably isolated in death as in life. The Argante of the Conquistata
receives a very different fate after he dies at Tancredi’s hands. His body is
given to the women of Jerusalem, who eulogize him at the close of Canto 23 as
husband, father, and son, as well as fierce protector of his city. This last
role is given explicitly to him by Erminia, rechristened Nicea in the
Conquistata, who laments her inabilities to save him in the plaintive cry “O
arti mie fallaci, o falsa spene! / A cui piú l’erbe omai raccoglio e porto / da
l’ime valli e da l’inculte arene? / Non ti spero veder mai piú resorto, / per
mia pietosa cura” (“O my fallacious arts, o my false hope! What use now the
herbs that I gather and carry from the dark valleys and the hidden sands? I no
longer hope to see you risen, saved by my compassionate healing”; 23:126). The
woman who in the Liberata had collected medicinal herbs for her beloved
Tancredi, and who is addressed by him as “medica mia pietosa” after she saves
him from death, here reproaches herself for having failed to rescue Tancredi’s
enemy Argante. Ifshe saved Tancredi and Goffredo—and the Christian cause—in the
Liberata, here she can confess only her failed arts, and in the context of
prophetically imagining a future of grief and destruction in the wake of
Argante’s death: “Sola io non sono al mio dolor; ma sola / veggio, dopo la
prima, altre ruine, / altri incendi, altre morti: e grave e stanca, /
quest’alma al nuovo duol languisce e manca” (“I’m not alone in my grief, but I
alone can see after this first destruction, more ruin, more fiery blazes, more
deaths; and tired and heavy, this soul will languish and expire, sickened by
new sorrows”; 127).32 These three weeping women—mother, wife, and friend whose
arts cannot save a dead man—integrate Argante not only into the life of the
city and the family, but into the future, as the women who survive him imagine
their fates as vividly as the female survivors of Hector in the Iliad imagine
theirs. Or as Argante’s wife, Lugeria, laments, “Ne la tenera etate è il figlio
ancora, / che generammo al lagrimoso duolo, / tu ed io infelici . . .
/ non vedrá gli anni in cui virtù s’onora, / Né la fama tua” (“Our son whom you
and I—unhappy— conceived only for tearful sorrow is still in his tender years
. . . he will see the years in which virtue is bestowed on him, nor
will he know your fame” (23:119). For herself, she can envision only “foreign
shores” (“lidi estrani”) and service in the entourage of some proud, Christian
lord. The lines closely follow those of Andromache in the Iliad, much as the
lament of Argante’s mother (“Difendesti la patria, e palme e fregi / n’avesti,
or n’hai trafitto il viso e ’l petto”; “You defended our country, and had
honors and laurels; now your face and breast are pierced [by a lance]”) repeats
that of Hecuba in Iliad 24. Thus just as in the Iliad, as Sheila Murnaghan has
written, female lament has the function of tying the hero back into his
community, while making it clear that the hero’s kleos or fame is achieved at
women’s expense.33 Such a constitution of a larger, more sorrowful, poem can be
allied in turn with Tasso’s new relationship to epic. Even for a poet as
relentlessly psychoanalyzed as Tasso, the creation in the Conquistata of the
familial contexts that Tasso may have longed for after the death of his mother,
never knew, may come as a surprise.34 Tasso’s redefinition of the epic poet in
his unfinished Giudizio del poema riformato, the last of his critical works,
may instead have been in response to those readers of the pirated Liberata who
complained about the inauthenticity of some of the characters’ emotions that
drove the poem. In particular, he argues forcefully in the Giudizio for the new
sentiment he seeks to generate throughout the Conquistata: pity, or “la
commiserazione e de la purgazione de gli affetti” (“commiseration and purgation
of its effects”; 165). With respect to Argante, whom he explicitly declares to
have now fashioned as “most similar to Hector” (“similissimo ad Ettore”), he
comments, where Argante earlier was not wretched, now he’s completely so,
because he’s been changed from a foreign and mercenary soldier into the son of
a king and a Christian queen, and has become the natural prince of the city:
defending his father, loving his wife, and constant in his defense and in
hisfaith; and so that pity that is denied him by [Christian] law can be granted
out of natural and human sentiment. dove la persona d’Argante prima [nella
Liberata] non era miserabile, ora è divenuta miserabilissima, perché di soldato
straniero e mercenario è divenuto figliuolo di re e di regina cristiana e
principe natural di quella città, difensor del padre, amator de la moglie e
costante ne la difesa e ne la fede; e però quella pietà che si niega a la legge
si può concedere a la natura ed a l’umanità. (164) Arguing against the likes of
Dion Crisostomos who complained about the scenes of mourning in Homer
(“Defunctum vero memoria honorate non lachrymis” [“the memory of the dead are
not honored by tears”]), Tasso strives for a poetics “that is more humane and
more appropriate to civil life” (“piú umana e piú accommodata a la vita
civile”), resisting not only Dion but Plato and the Pythagoreans as “too rigid
and severe” (“troppo rigida e severa”). Taking sides with that “most excellent
Aristotle,” Tasso argues for a poetry that will motivate the sentiment of
compassion “even for the enemy” (“ancora da’ nemici”; 178), and hence for the
creation of a human community in which one takes stock not so much of differing
religious beliefs, but of the parallels that make all humankind members of a
single family. Thus, for example, the king Solimano is to be considered not as
the emperor of the Turks, but as a valorous prince and father of a valorous and
compassionate son. . . . If
they were deprived of the theological virtues, they did not lack natural
virtue, nor those bred by custom. non come imperator de’ Turchi, ma come
principe valoroso e padre di valoroso e di pietoso figliuolo . . .
quantunque fosser privi de le virtú teologiche, non erano senza le virtú
naturali e quelle di costume. (177) As a result, as Alain Goddard has observed, Solimano and Argante
both now fail to embody “a code of values opposed to that of strict Catholic
orthodoxy” (“un code de valeurs opposé à celui de la stricte orthodoxie
catholique”)35 —a failure that unleashes “a tide of ambivalence” despite the
ideological claims made throughout for Catholicism’s supremacy. And the figures
who help to generate such ambivalence and, in particular, compassion for those
with “natural virtues” are largely Tasso’s women, as the Conquistata shapes not
only a new definition of masculinity but a new role for its women.36 Tasso’s
early readers may have challenged the authenticity of Armida’s conversion, the
“saintliness” of Sofronia, the status of the missing “immagine,” and the
rationale for Erminia’s midnight foray into the Christian camp, and her
supposed self lessness when ministering to a wounded Tancredi.37 The
Conquistata seems dedicated rather to making female behavior transparent and
unquestionably sincere, a sincerity that Erminia/Nicea’s rebuke of her
“artifallaci” confirms. The ubiquitous female mourner, for whom Mary is
paradigmatic, embodies the essence of non -theatricality, conveying a spiritual
intensity which Tasso himself longed to experience as clear from his late
canzone to the Virgin, “Stava appresso la Croce,” in which he asks Mary to
become the guarantor of his own prayerful sincerity: “Fa ch’io del tuo dolor /
senta nel cor la forza” (“Grant that I may sense in my own heart the power of
your grief ”), and later in the poem, “Fa ch’l duol sia verace / e ’l mio
pianto sia vero” (“Enable my grief to be authentic, my lament sincere”).38
If—with the exception of Clorinda—there was no place for this expression of
commiseration in the Liberata, fixated as it was on the triumphant attaining of
the city, the Conquistata ensures with its weeping mothers and, on occasion,
fathers and friends, that we see Jerusalem’s conquest as mixed a blessing as
was the defeat of Troy. If the body recognized in the Liberata’s “Allegoria” is
an exclusively militaristic one, the corpus of the Conquistata is familial, in
which men are humanized, perhaps feminized, through their claims to having
mothers, wives, or children. In the meantime, Erminia’s pious arts of healing,
Sofronia’s daring sacrifice, and the immagine itself—aspects of feminine
“artistry” not easily assimilable to this model—are gone. * ** One final glance at Luca Giordano’s painting
may help to clarify the trajectory I have attempted to chart throughout this
essay. The interesting detail of Mary’s image, lifted high above the scene of
impending death, can be said to resolve for Genova’s Counter-Reformation
audience the identity of the “thief ” which Tasso had left in abeyance. Clearly
the “mano” that perpetrated the theft was that of the queen of Heaven herself,
who forcibly intervenes when her image is placed in a mosque, and who exhibits
her power by rescuing not only her “immagine” but the brave Sofronia. Giordano
restores Mary’s protective immagine, letting us “see” it for the first time as
he rescues Mary herself from oblivion in a work that makes the exaltation of
Christianity derive from her comforting presence. To this extent, the painting
confirms the overtly Catholic structure on which the Conquistata insisted. But
it does so by countering the very notion, emphasized by Mary herself in the
Conquistata’s new second canto, that she is “not enough now to save their
lives” (“io non basto a salvarli omai la vita”). Perhaps the key word in the
passage is “omai”: now, as opposed to some earlier time when Mary presumably was
sufficient. Reading backward from Mary’s phrase in Canto 2 of the Conquistata,
one emerges with a nostalgic vision of female sanctity which the Liberata never
intended to confirm; but a vision which for Tasso may have resided in a
not-so-distant past before Trent, found in a work such as the Divina commedia,
in which the Virgin has power to do more than weep. Her compassion can be said
to have generated an entire poem, and it is thanks to her example that Beatrice
is able to say to Virgil in Inferno 2, “amor mi mosse” (“love moved me and made
me speak”). Giordano’s late seventeenthcentury painting willfully misreads the
Liberata, as it envisions a world in which Mary can glowingly transmit her
power to the two central women of Canto 2in the form of light radiating from
her painting. The work of art thus comes to possess a divine, unambiguously
protective status such as a renegade Christian, the wizard Ismeno, would confer
on it—even if Tasso himself would not. 39 This was a world that never did exist
in the Liberata. But that may finally be beside the point. Yet as Tasso tried
to create a poem “senza arti fallacy,” newly directed toward the compassionate
involvement of all its personaggi, Muslims and Christians alike, in the family
of the “vita civile,” Mary and the women like her enable a different kind of
salvation, albeit of a less dramatic kind. If threats of “parlar disgiunto” and
episodic discontinuity hang over the Liberata; if the three women of Canto 2
both embodied and actualized these threats, once we arrive at the inclusive
poem that is the Conquistata, the lonely isolation of heroic difference is no
longer a danger. And as a result, there are no more female heroes.40Notes 1
Tasso, Lettere, ed. Guasti, 5: 72; the letter is from July 1591, when he had
almost completed the Conquistata. 2 For a summary of how female characters
change in the Conquistata, see Goddard, “Du ‘capitano’ au ‘cavalier sovrano,’”
236–38. Also of interest is Picco, “Or s’indora ed or verdeggia.” 3 See
Gigante’s introduction to Tasso’s Giudicio sovra la Gerusalemme riformata,
xlviii, as well as his discussion of the Giudicio and Conquistata in Tasso,
chapter 13. 4 That the female figures of the Liberata are intriguing mirrors
for Tasso himself is not a new argument; particularly in the wake of a feminist
criticism that has focused on Armida and Clorinda. In some cases, such as
Stephens’ article on Erminia (“Trickster, Textor, Architect, Thief ” or
Miguel’s “Tasso’s Erminia,” 62–75, a female character’s narrative and artistic capabilities
are put forth as convincing evidence for self-portraits of the author/artist. 5
For two recent studies devoted to the episode of Sofronia, Giamperi, Il
battesimo di Clorinda and Yavneh, “Dal rogo alle nozze,” 270–94; also see the
few pages dedicated to Sofronia in Hampton’s Writing from History, 116–18. 6
Some early readers of the Liberata considered the episode “poco connesso e
troppo presto,” a point with which Tasso concurred; e.g., the letter to
Scipione Gonzaga from April 3, 1576; Lettere di Torquato Tasso, vol. I, letter
#61; 153. Molinari’s edition of the Lettere poetiche of Tasso contains this
letter with ample critical text; 374. The debate over the episode went on for a
period of many months in 1575 and 1576; see the excellent account of Güntert,
L’epos dell’ideologia regnante, 81–85. 7
The syntactic “difetto” or defect that Tasso claims he learned from reading too
much Virgil is that of “parlar disgiunto”: “cioè, quello che si lega più tosto
per l’unione e dependenza de’ sensi, che per copula o altra congiunzione di
parole . . . pur ha molte volte sembianza di virtù, ed è talora virtù
apportatrice di grandezza: ma l’errore consiste ne la frequenza. Questo difetto
ho io appreso de la continua lezion di Virgilio . . .” (Lettere, vol.
I, 115). Fortini calls attention to the symptomatic crisis of “parlar
disgiunto” in relationship to Canto 2 in Dialoghi col Tasso, 81, describing it
as “la frattura degli elementi del discorso per ottenere maggior rilievo,
maggiore drammatizzazione e magnificenza.” 8 Tasso’s references to Homer in his Giudicio are
extensive, as are his spirited defenses of Homer against those who would call
him a liar; he often invokes Aristotle’s praise of the poet. 9 On Tasso’s
impact on and interest in the visual arts more generally, see Waterhouse,
“Tasso and the Visual Arts,” 146–61 and, more recently, Unglaub’s Poussin and
the Poetics of Painting and Traherne’s “Pictorial Space and Sacred Time,”
5–25.Jane Tylus10 The image is item 176 in the catalogue Luca Giordano, ed. Ferrari and Scavizzi. 11 See Utili’s entry on
Giordano’s Olindo e Sofronia in Torquato Tasso, 313. 12 From the letter to
Scipione Gonzaga of April 3, 1576; in Lettere di Torquato Tasso, 153; Lettere
poetiche, 374. This came less
than a month after Tasso had informed Luca Scalabrino on March 12, that he was
going to add “eight or ten stanzas” to the end of the Sofronia episode, in the
hope of making it seem “more connected” (“che ‘l farà parer più connesso”);
ibid., 339. 13 I use the edition of Fredi Chiappelli; II: 6. 14 Translations of
the Liberata are from Jerusalem Delivered, trans. Esolen; occasionally
modified. 15 Lettere, I, 164; also in Letter poetiche, 406; italics mine. 16
Yavneh, “Dal rogo alle nozze,” 272–73. 17 Giampieri, Il battesimo di Clorinda,
27, has noted in the “casto simulacro” of Mary a parallel with the famous
Palladium of Troy: Mary’s image takes the place of the Palladium, and this
substitution is extended further when Sofronia herself “porta quella salvezza
che tutti si aspettavano dall’efige della Madonna” once the Madonna is gone. 18
See Yavneh, “Dal rogo alle nozze,” 150, as well as Warner, The Augustinian
Epic, 86. 19 This line is echoed by Armida eighteen cantos later, when she
proclaims herself Rinaldo’s “ancilla,” and observes that his word is her law:
“e le fia legge il cenno” (20: 136). Intentionally or not, the line brings us
full circle to the missing image of Mary, but reducing the supposed potency of
that image and the women who mirror it to a gesture of submission to a “conquering”
Gabriel. 20 Virgil, Eclogues, Georgiecs, Aeneid I–VI, 441. 21 The Judith echoes
are relevant as well, on which see Refini, “Giuditta, Armida e il velo,” esp.
87–88. But unlike Judith, who dominates the second half of the apocryphal book
of Judith, Sofronia and Clorinda disappear long before the ending. 22 “A lei, che generosa è quanto onesta, / viene in
pensier come salvar costoro. / Move fortezza il gran pensier, l’arresta / poi
la vergogna e ‘l verginal decoro; / vince fortezza, anzi s’accorda e face / sé
vergognosa e la vergogna audace” (2: 17). 23 Eugenio Donadoni remarked on Tasso’s “incapacità di
ritrarre una santa,” and while he doesn’t elaborate, he clearly has in mind the
puzzling presentation of Sofronia herself. Torquato Tasso, 324. 24 As Lawrence
F. Rhu nicely puts it, the “Allegoria,” first composed in 1576, probably
functioned “as a guarantor of acceptable intentions in the face of potential
censorship . . . rather than as a sure guide in the right
direction for a comprehensive interpretation of his poem”; The Genesis of
Tasso’s Narrative Theory, 56. At the same time, with regard to the conflict
between the “one and the many,” the poem, with its announced attention to bring
together Goffredo and his “compagni erranti,”and the Allegoria, focused on
demonstrating how the bodies of the (male) warriors are eventually incorporated
within the body of the army, seemingly speak with a single voice. 25 Lettere,
vol. 1, 84. Interestingly, Tasso will exempt Rinaldo from this rule. 26 On the
possibility that Tasso resists making his female warriors stronger than the
men, see Günsberg, The Epic Rhetoric of Tasso, 128: “female valour is described
essentially in terms of negative comparatives. This culminates in male
supremacy over a femininity that is already fragmented, and in an act
characterized by sexual overtones”—such as the deaths of Clorinda and Gildippe.
27 See Act III, scene 1, from Aminta, and
Tirsi’s description of the Satiro’s would-be rape of Silvia: She is tied with
her own hair, to a tree, while “‘l suo bel cinto, / che del sen virginal fu
pria custode, / di quello stupro era ministro, ed ambe / le mani al duro tronco
le sstringea; / e la pianta medesma avea prestati / legami contra lei
. . .”; lines 1237–42; from Opere di Torquato Tasso, Volume 5: Aminta
e rime scelte. 28 For a more
sustained reading of the Aminta and Tasso’s protectiveness of his two main
characters, see my chapter in Writing and Vulnerability, 82–95. 29 In truth, a
more nuanced criticism of the Conquistata has emerged in recent years,
including that of Goddard and of Residori, L’idea del poema, as well as in the
recent article of Brazeau, “Who Wants to Live Forever?” Yet critics have been
overly hasty to dismiss the30 31 323334 35 3637 38 39 40265later poem as the
project of Tasso’s new Counter-Reformation orthodoxy. This may be the case, but
surely only in part; as the Giudicio and contemporary letters attest, Tasso was
involved in a continuing dialogue with ancient authors, and the Conquistata
attests to his desire to write a poem that creates more of a balance between
opposing forces. Gerusalemme conquistata, II: 11–12. Luigi Bonfigli’s edition,
which comprises part of his five-volume Opere di Torquato Tasso, regrettably
has no notes; there is still no fully annotated modern version of the poem.
Shortly after Argante’s death a trio of female mourners lament his loss in a
passage taken directly from Iliad 24; the fact that they appear in the
Conquistata’s twenty-third canto makes the connection structural as well as
thematic. See Stephens, “Trickster, Textor, Architect, Thief,” on Erminia, in
which he talks about Erminia’s imitation of Helen; while he finds in the
Conquistata allusions to Helen’s weaving (Canto 3), he does not consider the
Homeric echoes in Canto 23. Also see my “Imagining Narrative in Tasso.”
Murnaghan, “The Poetics of Loss in Greek Epic,” 217: “As she gives voice to her
role as the bearer of Hector’s kleos, Andromache’s words fill in what Hector’s
gloss over . . . [she] insists that the creation of kleos begins with
grief for the hero’s friends and enemies alike. . . . Before it can
be converted into pleasant, care-dispelling song, a hero’s achievement is
measured in the suffering that it causes, in the grief that it inspires.”
Ferguson’s Trials of Desire and Enterline, The Tears of Narcissus explore
psychoanalytic material. Goddard, “Du ‘capitano’ au ‘cavalier sovrano,’” 240n.
I want here to make note of Konrad Eisenbichler’s suggestive work with respect
to new versions of masculinity articulated in early modern Europe, and
especially to his generous support of the volume that Gerry Milligan and I
edited for his series at the University of Toronto, The Poetics of Masculinity
in Early Modern Italy and Spain (Toronto: Centre for Renaissance and
Reformation Studies, 2010). The letters that take up these various episodes,
surely to be read in the larger context of Tasso’s oeuvre, include a majority
of the letters in Molinari’s Lettere poetiche, which date from March 1575
through July 1576. Opere di Torquato Tasso, vol. V, 583. See Traherne,
“Pictorial Space and Sacred Time,” for a bracing discussion as to why Tasso
refused to indulge in any ekphrasis of sacred images in his work—as in his late
poem, Lagrime. In the Conquistata, Tasso adds eight stanzas (15: 41–8) representing
a prophetic dream regarding Clorinda’s future baptism as a Christian—a future
less certain in the Liberata, when a number of verbs suggest the possibility of
an only apparent conversion (“pare,” “sembra,” etc.).Bibliography Brazeau,
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Gottsleben, 6–8 and 94–95. New York: Greenwood Press, 2007. “Erotic Elements in
the Religious Plays of Renaissance Florence.” In Worth and Repute in Late
Medieval and Early Modern Europe: Essays in Honour of Barbara Todd. Edited by
Kim Kippen and Lori Woods, 431–48. Toronto: Centre for Reformation and
Renaissance Studies, 2010. “La
Tombaide del 1540 e le donne senesi.” In Alessandro Piccolomini (Sienne
1508–1579). À la croisée des
genres et des savoirs. Actes du Colloque International (Paris 23–25 septembre
2010). Réunis et présentés par Marie-Françoise
Piéjus, Michel Plaisance, Matteo Residori, 101–11. Paris: Université de la
Sorbonne Nouvelle-Paris III, 2012. “Fils de la louve: Blaise de Monluc et les femmes de
Sienne.” Renaissance and Reformation/ Renaissance et Réforme 37, vol. 2 (Spring
2014): 5–18. “Sex and Marriage in Machiavelli’s Mandragola: A Close(t)
Reading.” Renaissance and Reformation/Renaissance et Réforme -- abandoned women
Abrabanel, Judah Accademia degli Infiammati Accademia degli Intronati Actaeon
Ad compascendum (papal bull) adultery: as crime of violence cultural narrative
in fiction legal definitions of; locations of
prosecutions for and prostitution Aeneid aesthetics: and masculinity and
military prowess and social control agency: of courtiers female Agnoletto the
Corsican Agnolo di Ipolito Alain of Lille Alberti Alberti Albertoni Alessandro
de’ Medici Alexander the Great Alexander VI Altaseda Amadesi, Angela Aminta
(Tasso) anal penetration see also sodomy Andreoli, Andreoli androgyny Andromeda Angela of Foligno angels,
Carlini invoking animals, sex with Antoniano Apuleius Arenula Aretino and Il
Sodoma and Piccolomini Ragionamenti aristocratic behaviour Aristotle Armida
“arti fallaci” autonomy Averani badgers Baliera Ballerina Bandello Bandello
Bargagli Barolsky bastards beastliness Bechdel Test beffa Belforte Bell Bellini
Belvedere di Saragozza Bembo Benazzi Benedek Benedict Benedictine order
Bernardino bernesque poetry Berni Bernini bestiality see animals, sex with
Betta la Magra Bianco bigamy Bignardina birds: eating symbolising the penis
bisexuality blasphemy Blastenbrei Bocca di lupo Boccaccio Bollette see Ufficio
delle Bollette Bologna: Borgo degli Arienti Borgo di San Martino Borgo di Santa
Caterina di Saragozza Borgo di Santa Caterina di Strada Maggiore Borgo Nuovo di
San Felice Borgo Riccio Broccaindosso
men’s relationships with prostitutes in regulation of prostitutes in residencies of prostitutes in sausages of
Bolzoni The Book of the Courtier (Castiglione) arms and letters in dress and
aesthetics in homosexuality in on women’s behaviour Bossi Boswell Botticelli Bovio
Bràina Braudel Brizio Bronzino brothels see also prostitution Brown Bruno Buonacasa
Burckhardt burlesque literature Cady Camaiani Campi Campo di Bovi canon law
Canossa Capatti Capella Cappelli Cappello Capramozza Captain of Justice (Siena)
Caravaggio Caretta Carli Carlini: becoming abbess entry into religious life
imprisonment of investigation into marriage to Christ modern controversy over, sexual
contact with Mea spirituality of carne, multiple meanings of Carnevale
(neighbourhood) Carnival Carracci Carracci Castiglione castration Catherine de’
Ricci, Saint Catherine of Alexandria, Saint Catherine of Bologna, Saint
Catherine of Genoa, Saint Catherine of
Siena, Saint Cavedagna, Domenica Cazzaria (Vignali) Cellini Chauncey Chigi
family Christ: Carlini speaking as Carlini’s visitations from forgiving the
adulteress gender of loving union with Christianity: and eating meat and
masculinity and sexuality Circe Clarke Clement VIII Cleopatra clergy: sexual
violence by and sodomy Clorinda baptism of body of death of and Sofronia clothing: foreign and
masculinity and military defeat and sexual deviance Cockaigne, Land of Cohen Colieva
Colle Colloquies (Erasmus) “compagni erranti” concubines conjugal debt Connors Conquistata see
Gerusalemme conquistata convents: power of
prostitution and sexuality within Corio Cornaro Correggio cose brutte Cosimo cosmetics Council
of Trent and adultery 7and failed saints and images nunneries after and
sodomy Counter-Reformation court ladies
courtesans: in fiction idealized depiction of in Rome courtiers: ideal
sacrificing masculinity Crawford Criminal Judge (Siena) Cristellon Crivelli cross-breeding
cuckoldry Currie Cycnus Daedalus Dante d’Aragona d’Ascoli de Bertini de
Montaigne Decameron: adultery in Branca’s edition of culinary language in and
Dante and della Porta female heroines in Griselda and Gualtieri in and La
Raffaella Walter of Brienne in deceit, courtiers and de’Grassi della Porta Art
of Memory and myth and natural magic and nudity and Titian d’Este the Devil,
and sexual violence di Loli family of prostitutes Dido dildos discourse, and
social norms Dolce Domenidio, inn of Domitilla Donatello (Donato) Donina dress
see clothing Durazzo, ecclesiastical courts effeminacy: in clothing and military defeat Eisenbichler Elbl, Ivana
Elliott, Dyan embodied experience England, debts to Florence Ensler epistemological
caution Erminia/Nicea erotic forces,
cosmic erotica, learned essentialism Europa Fabritio faccia tosta fallacious
artistries Farnese the Farnesina female bodies see also genitals, female
Ferrante Ferrara Ferrari Ficino Finucci Fiorentina, Francesca Fiorentina Fiorentina
Fiorentina Fiorentini Firenzuola Florence: annexation of Siena bank failures in
conquest of Siena ghetto homosexuality in laws on sexual violence nobility and
tyranny in prostitution in sausages of
forgetting, art of fortezza Fortini Foucault Fra Bartolommeo France: in Book of
the Courtier humiliation of Italy
Francesco I Franchi Francis Franco Frangipane Franzesi Frassinago Freccero Fregoso
Fregoso Furlana Gabriel Galen Galianti Gallucci, Margaret gambling Ganymede
Garzoni gender: and art Foucault and Boswell on gender bias gender
nonconformity genitals: of animals female male mediaeval theories about
Gentileschi, Artemisia Gertrude of Helfta Gerusalemme conquistata (Tasso)
female characters in as orthodox and
Sophronia episode Gerusalemme liberata (Tasso) female characters in Sofronia
episode in Gesso Ghirardo Giampieri Giannetti Giannotti Gigante Gildippe
Giordano Giovanni Giudi Giustiniani gluttony Goddard Goffen Gonzaga gossip
Gozzadini Grandi Grazzini Gregory the Great Grosseto group sex Hadewijch Halperin, David 1Harvey, Elizabeth hearts,
gifting of Hercules Homer homoeroticism: between nuns in master-apprentice
relationship in religious imagery in in Renaissance Italian art in Sodoma’s
secular work homosexuality: among clergy clothing denoting in early modern
Italy Il Sodoma and in Renaissance scholarship Saslow’s use of term 203n5; see
also lesbians; sodomy honour: and adultery in Decameron male and sexual violence honour killings Il Sodoma (Gianantonio Bazzi) “Allegorical
Man” biography of early religious works historiography of later religious works
of painting of Catherine of Siena secular art of Iliad images: holy sexual
imagination, phallic imagines agentes imitatio Christi immagine see images,
holy impotence incest, laws on incontinence of desire inns, and prostitution
Inquisition instruments see dildos interdisciplinarity intersectionality
inversions Italian Renaissance: idealised image of scholarship on sex and
gender in Jews: and prostitutes in Rome Kodera La Raffaella (Piccolomini) and
Aretino’s Ragionamenti depiction of women textual sources Labalme labyrinth
lactation, miracle of Landriani Marsilio lavoratori Leda and the swan lenzuola
Leo X Leonardo da Vinci lesbians, use of
term for Renaissance women levitation Liberata see Gerusalemme liberata loci,
in art of memory Lorenzo the bathhouse worker love: in La Raffaella masculine
Neoplatonic discourse of Lucanica sausages Lucretia, wife of Cynthio Perusco Lucretia
(Roman heroine) Lucretia the madam Lugeria lust luxuria Machiavelli magic:
charges of and love natural Magrino male dress see also clothing, and
masculinity male solidarity malmaritate Malpertuso manly masquerade Mantuana, Chiara Marcutio,
Marino Marema, Caterina Margaret of Cortona Maria Maddalena de’ Pazzi, Saint
marital debt see conjugal debt marriage: arranged mystical and passion married
women, sexual laws about Martelli Martinengo, Maria Maddalena marvels Mary
Magdalene Mary mother of Christ: and Catherine of Siena in Gerusalemme
conquistata images of as mourner and mystical marriage Visitation of
masculinity: arms and letters in as conformity and courtiers’ self-presentation
Renaissance masturbation maternal longings Mattei Matthews-Grieco Matuccio Mauro
McCall McCarthy Mea see Crivelli, Bartolomea meat: eating and sexuality see
also carne; sausages memory, art of Messisbugo Michelangelo militarism Mills,
Robert Minotaur misogyny mixti fori
monogamy, serial monstrous offspring
Montalcino Montanari, Massimo Montauto, Federico Barbolani di Monte of
the Riformatori Monteoliveto Maggiore
Moroni, Doralice Moulton, Ian Frederick
Murnaghan, Sheila Muslim women mysticism: erotic physical signs of myths, classical naked
bodies: physiognomy of in Titian Negri Neoplatonism Niccoli Nolli Plan
normative codes Nosadella novelle nunneries see convents nuns: as brides of
Christ in fiction lust of clergy for and prostitutes sexual activities of
Office of the Night Olimpia Ordeaschi Ordinances of Justice Orsini Otto di
custodia Ottonelli Ovidio Paleotti Pallavicino Palloni, Agostino Panicarolo,
Pietropaolo panopticon Paolo Parabosco Parigi Parker parlar disgiunto parodies parties, prostitutes throwing
Partner Pasiphaë Pasulini Pater patria potestas Paul III Paul IV pederasty
pedagogical Pellizani personae, in art of memory Perusco Pesenti Petrarca version
of Griselda story Phaeton phallus, sexuality centred around the see also
genitals, male Philip II of Spain 3physiognomy Piazza Navona Piccolomini Oration
in Praise of Women see also La Raffaella Piccolomini Piéjus Pietro piety,
emotive register of pity Pius V Pizzoli Platina (Bartolommeo Sacchi)“poco
conesso” poetry, and homosexuality Ponce Pontano Poor Clares Porcellio pork:
poetic praise of social attitudes to pork sausage Porta Porta Procola Porta Stiera 56–7 postmodernism power, in
gender relations printing, transformative effects of procuresses prostitution:
behaviour associated with and courtesans and courtiers in della Porta evidence
of ex-prostitutes in fiction and Ludovico Santa Croce male men’s interaction
with female residential patterns in Bologna social and familial circles of Puff
queer studies queer visuality Querzola, Giovanna Randolph, Adrian rape see
sexual violence Raphael (Raffaello Sanzio da Urbino) Raymond of Capua reception
theory Reed re-focalization Renaissance Italy see Italian Renaissance
Renaissance scholarship, sexuality and gender in Renaissance sex Rice the Ripetta Rocke Rojas Roman
antiquity, effeminacy in Roman law romance Romantic Friendships Rome: adultery
trials in early modern street plan prostitution in regulation of illicit sex in
Renaissance demography of sexual bohemianism in Romoli Rosetti Rossi Rossi Ruggiero
Sacchetti Sacchi Romana Sack of Rome saints, failed same-sex eroticism see
homoeroticism San Colombano Santa Caterina di Saragozza Santa Croce Santa Croce
family Sarteano sausages Savi sbirri Scapuccio Schutte Sebastian Sedgwick self-expression
self-fashioning self-harm semen
sensuality: in Renaissance Italy and spirituality women known for Senzanome
Sercambi sex crimes sex ratio, in Rome sexual fantasies sexual identity sexual
innuendos sexual non-conformity sexual positions sexual violence: against women
and young girls against young boys in
art in classical myth by clergy laws on in Renaissance Italy sexuality: female
Foucault on male (see also phallus); and meat eating Neoplatonic discourse on
newer approaches to in poetry see also homosexuality Sforza, Caterina Sforza,
Galeazzo Shakespeare, William shrines, prostitution around sibille Siena:
administration of justice in Il Sodoma in sexual violence in Vasari on Simio Simon
Simone Simons sin, sexual single women, vulnerability of Sixtus V slander,
sexual social constructionism social control Socrates sodomy: defences of in
early modern Italy and meat preachers against regulating Roman laws on Sienese
laws against see also anal penetration; homosexuality; Il Sodoma Sofronia:
episode of Giordano’s paintings of inscrutability of Song of Songs Speroni Sperone
spirituality, sensual imagery Spisana Splenditello Spoloni sponsa spousal
violence, and adultery sprezzatura Stanton statues, living Statuta Stefani Stiera
stigmata Storey, Tessa strada dritta stufa subcultures Symonds synecdoche
synopsis Tagliarini Tarozzi Tasso “Allegoria del Poema” and female bodies
Giudizio del poema riformato and Sofronia episode Gerusalemme conquistata; Gerusalemme liberata
Taylor Tedeschi Teresa Terracina Tiziano Torre Sanguigna torture Toschi transgender
Traub, Valerie Trevisana, Margareta and Francesca Tridentine rules see Council
of Trent Tuscany, duchy of Tylus Ufficiali sopra la pace Ufficio delle Bollette
Urban VIII Ursini Usinini, Terenzio Utili, Mariella The Vagina Monologues 218
vaginas see genitals, female Vallati Vanna of Orvieto Vanni, Francesco Varchi, Benedetto Vasari,
Giorgio Venetiana, Vienna Venice: prostitution in sex crimes in Veronica
Giuliani, Saint Via del Portico d’Ottavia
Via Santa Anna Vicario Vignaiuoli Villani, Giovanni Virgil
Virgil virtù: in Boccaccio in Tasso
Virtuosi visions, religious
visual culture Vives, Juan-Luis Walter of Brienne whores see prostitution witchcraft 1 see also
magic women: abuse of depictions in Renaissance culture honest and dishonest (see also prostitution); in the Intronati men
writing about men writing for 2in myth
published and unpublished texts by see also female bodies women’s
history word play Yavneh Zanetti Zanrè Zapata Zonta. Giovanni Battista Modio. Modio. Keywords. Refs.:
Luigi Speranza, “Grice e Modio” – The Swimming-Pool Library.
Grice e Moiso: la ragione conversazionale e ROMOLO, o
dell’implicatura conversazionale della filosofia della mitologia – filosofia
italiana – Luigi Speranza (Torino).
Filosofo italiano. Grice: “I like Moiso; I would think my
two favourite of his treatises is one on the ‘filosofia della mitologia’ (think
Beowulf!) --; the other is a consideration on Goethe on ‘nature and her forms’
– having built my career on the natural/non-natural distinction, it cannot but
fascinate me!” Esperto di storia della filosofia e della scienza di
fama internazionale, ha insegnato nelle Torino, Macerata e Milano. Le sue
ricerche hanno riguardato la filosofia post-kantiana, con particolare
attenzione al pensiero di Salomon Maimon, l'idealismo tedesco, con ricerche su
Kant, Fichte, Schelling e Hegel, Goethe e l'età goethiana, Achim von Arnim, il
concetto di esperienza ed esperimento nel Romanticismo, la filosofia di
Nietzsche nel suo rapporto con le scienze, il pensiero di Mach. È stato membro
della Schelling Kommission per l'edizione critica di Schelling. Ha partecipato
alla Enciclopedia Multimediale delle Scienze Filosofiche di Rai Educational con
due interventi sulla La filosofia della natura tedesca e sulla "Scienza
specialistica e visione della natura nell’età goethiana". Presso l'Udine è
stato istituito il Centro Interdipartimentale di Ricerca sulla Morfologia. Fondamentali
per la ricerca filosofica e le oltre 100 pagine dedicate a “Pre-formazione ed epigenesis”,
in “Il vivente -- aspetti filosofici, biologici e medici,” – Grice:
“Interesting idea, ‘il vivente’ – we don’t have that thing in English, ‘a loose
liver’ --. Verra, Roma, Istituto della Enciclopedia Italiana. Caratteristica
degli suoi studi è la connessione tra ricerca storico-filosofica e impianto
teoretico, fatto particolarmente evidente in suo saggio su Schelling. “La
filosofia di Maimon” (Milano, Mursia); “Natura e cultura” (Milano, Mursia); “Vita,
natura libertà” (Milano, Mursia); “Pre-formazione ed epigenesi nell'età
goethiana, in “II problema del vivente” Aspetti filosofici, biologici e medici,
Verra, Roma, Istituto della Enciclopedia Italiana); Nietzsche e le scienze” (Milano, Martino)--
Grice: cf. ‘gaia scienza’ – “Tra arte e scienza” (Milano, Marino);“La natura e
le sue forme,” C. Diekamp (Milano,
Mimesis); “La filosofia della mitologia,” M. Alfonso (Milano, Mimesis); “Il
nulla e l'assoluto” "Annuario Filosofico", “Teleo-logia dopo Kant” in:
Giudizio e interpretazione in Kant. Convegno sulla Critica del Giudizio
(Macerata, Genova, Idee in Schelling, in IDEA Colloquio, Roma, Fattori e Bianchi (Olschki,
Firenze); Schelling, "Ricerche filosofiche sull'essenza della libertà
umana: e gli oggetti che vi sono connessi", Commentario A. Pieper e O.
Höffe (Milano, Guerini); Le Ricerche:
una svolta in Schelling?, in Schelling, "Ricerche filosofiche sull'essenza
della libertà umana: e gli oggetti che vi sono connessi (Milano, Guerini); “Dio
come persona,” in Schelling, "Ricerche filosofiche sull'essenza della
libertà umana: e gli oggetti che vi sono connessi", Commentario Pieper e
Höffe (Milano, Guerini); “I paradossi dell'infinito, in: "Romanticismo e
modernità", Torino, La scoperta dell’osso inter-mascellare e la questione
del tipo osteologico, in Giorello, Grieco, Goethe scienziato” (Torino, Einaudi);
“Schelling: il romano antico nella filosofia dell'arte, in "Rivista di
estetica", Torino, pensatore e narratore dell'Europa, Milano, Gargnano del
Garda, Milano: Cisalpino (Acme/Quaderni); E ho visto le idee addirittura con gl’occhi,
in: Goethe: la natura e le sue forme, atti del Convegno Arte, scienza e natura
in Goethe; Torino (Milano, Mimesis); C. Diekamp,
Experientia/experimentum nel Romanticismo, in Veneziani, Experientia” (Firenze:
Olschki); “L'albero della malattia -- motivi della medicina in età romantica,
in Atti della sofferenza. Atti del seminario di studi. Udine,. Casale e
Garelli, Itinerari, La percezione del
fenomeno originario e la sua descrizione, in: Arte, scienza e natura in Goethe.
Torino, R. Pettoello, In memoriam, "Acme", Alfonso, Matteo, In guisa
di introduzione. La filosofia della luce di Fichte, in "Rivista di storia
della filosofia,” Ivaldo, La fichtiana dottrina della scienza, In memoria
di M.. La filosofia della natura, in
"Annuario Filosofico", Ziche, "Un terzo più alto, la loro
sintesi comune". Teorie della mediazione, In memoria di Moiso. La filosofia della natura, in
"Annuario Filosofico", S. Poggi,
Dopo Schelling, dopo Goethe. lettore di Mach, La filosofia della natura, in
"Annuario Filosofico", F. Vercellone, Da Goethe a Nietzsche. Tra
morfologia ed ermeneutica, in In memoria di M.. La filosofia della natura, in
"Annuario Filosofico", Giordanetti, Interprete di Kant", in
Rivista di storia della filosofia, Frigo, Natura della forma e storicità della
sua comprensione, testimonianze di colleghi e allievi, Torino, La responsabilità dell'uomo per la natura nel
pensiero degli scienziati romantici in Testimonianze (Torino, Trauben); F.
Cuniberto, Corpo e mistero, in Testimonianze (Torino, Trauben, M. Alfonso, I
corsi: una lezione di ricerca, in Testimonianze (Torino, Trauben); Giordanetti,
Il kantismo di Nietzsche, Testimonianze” (Torino, Trauben); L. Guzzardi, Tra
filosofia della natura e morfologia dei saperi: un ruolo per l'enciclopedismo,
in Testimonianze” (Torino, Trauben); Viganò, Morfologia e filosofia: la filosofia
della natura come "tropica" del reale, in Testimonianze (Torino,
Trauben); Potestio, Lo Schelling di Heidegger (Torino, Trauben); Mainardi, L'estetica pittorica di Friedrich, Testimonianze,
Torino, Trauben, Cazzaniga, La filosofia
dell'evoluzione, testimonianze Torino, Trauben, La natura osservata e compresa:
saggi in memoria, Viganò, Milano, Guerini,
Moro, In ricordo , in "Rivista di Storia della
Filosofia", antzen, In memoriam: In
ricordo, Università degli Studi di Milano, Sala Crociera Alta, La rivoluzione di Lavoisier, in Enciclopedia delle
Scienze, Goethe e la natura, in Enciclopedia delle Scienze Filosofiche, Goethe
poeta e scienziato, in Enciclopedia delle Scienze La ri-culturalizzazione della
scienza, in Enciclopedia delle Scienze Filosofiche, Scheda biografica su Mimesis.
Grice: “Plato is
clear about this: other than predicated of ‘shape’ (forma), ‘beautiful’ has no
SENSE! Moiso learned that from Gothe –problem with Goethe is that he was
interested in the German mandibule!” Grice: “Pliny understood this best: it’s
one boring thing to see Apollo Belvedere, larger than life. The good thing is
to see or experience a ‘symtagm’, such as ‘I lottatori’ della Tribuna – a
statuary group of two males – one may say there is ONE form in the Lottatori –
Goethe would say that each body is a form – and so there are two forms. -- Francesco
Moiso. Moiso. Keywords: la morfologia e la fisiologia del vivente --. Refs.:
Luigi Speranza, “Grice e Moiso” – The Swimming-Pool Library.
Grice e Mondin: la ragione conversazionale e l’implicatura
conversazionale dell ritorno dell’angelo – la semantica filosofica – semantica
pel sistema G – interpretazione e validità -- filosofia italiana – Luigi
Speranza (Monte di Malo). Filosofo italiano. Grice:“Trust an Aquino to provide a systematic
philosophy! Mind, I’ve been called a systematic philosopher, too!” Grice: “At Oxford, we are very
familiar with angels – but only Mondin takes angeologia seriously! Trust an Italian! Ponte Sant’Angelo comes to mind!” Dottore di Filosofia e Religione a
Harvard. È stato decano della Facoltà di Filosofia presso la Pontificia
Università Urbaniana di Roma. Mondin membro della Congregazione dei
Missionari Saveriani. Nei suoi studi, le principali figure di riferimento sono
state AQUINO e Tillich, da cui ha tratto l'ideale di un accordo e di un mutuo
sostegno tra filosofia e teologia. “Etica, Etica e politica, Filosofia,
Antropologia filosofica, Manuale di filosofia sistematica, La Metafisica di
Aquino e i suoi interpreti,” “Storia dell'antropologia filosofica” Antropologia
filosofica e filosofia della cultura e dell'educazione; “Epistemologia e
cosmologia; “Logica, semantica e gnoseologia; Ontologia e metafisica Storia
della metafisica, Storia della metafisica, Storia della metafisica,
“Ermeneutica, metafisica, analogia in Aquino; Storia della filosofia medievale
Dizionario enciclopedico di filosofia, teologia e morale Il sistema filosofico
di Aquino Corso di storia della filosofia, L'uomo: chi è? Introduzione alla
filosofia. Problemi, sistemi, filosofi La filosofia dell'essere di Aquino
Teologia, Piccolo trattato di mariologia “Il ritorno degl’angeli” -- trattato
di angelologia, Roma, Pro Sanctitate. Ospitato su archive.is. Dizionario
storico e teologico delle missioni Dizionario enciclopedico del pensiero di AQUINO, Essere cristiani oggi. Guida al cristianesimo
Il problema di Dio. Filosofia della religione e teologia filosofica La
cristologia di Aquino. Origine, dottrine principali, attualità Storia della
teologia Storia della teologia Storia della teologia Storia della teologia, Gli
abitanti del cielo Gesù Cristo salvatore dell'uomo La chiesa sacramento d'amore
La trinità mistero d'amore Dizionario dei teologi Introduzione alla teologia
Dio: chi è? Elementi di teologia filosofica Scienze umane e teologia Cultura,
marxismo e cristianesimo I teologi della liberazione, “Il problema del
linguaggio teologico dalle origini ad oggi” Filosofia e cristianesimo I teologi
della speranza I grandi teologi Professore
I grandi teologi Professore I
teologi della morte di Dio Dizionario enciclopedico di filosofia, teologia e
morale. Software Filosofia della cultura e dei valori Le realtà ultime e la
speranza cristiana Religione Nuovo dizionario enciclopedico dei papi. Storia e
insegnamenti Commento al Corpus Paulinum (expositio et lectura super epistolas
Pauli apostoli) La chiesa primizia del regno. Trattato di ecclesiologia Mito e
religioni. Introduzione alla mitologia religiosa e alle nuove religioni L'uomo
secondo il disegno di Dio. Trattato di antropologia teologica Preesistenza,
sopravvivenza, reincarnazione Teologie della prassi L'eresia del nostro secolo
Società Storia dell'antropologia filosofica Antropologia filosofica. L'uomo: un
progetto impossibile? Philosophical anthropology Una nuova cultura per una
nuova società. In ricordo di M.. Un
tomista ed "oltre" del XX secolo: M. di PMontini, Congresso tomista
internazionale, Roma, nel sito "E-
Aquinas" Studium thomisticum. Grice: “M. attempts a systematic semantics. Rather he
has a section on ‘semantics’ --. The expressions have to be used carefully.
System itself, should be used alla Gentzen, or as Myro does with System G in my
gratitude. A semantics for System G should include an interpretation and
provisions for validity and truth!” – Grice: “Most likely, as most Italian
philosophers who haven’t read me do – he uses ‘system’ and ‘semantic’ in a
rather pompouns way!” -- Battista Mondin. Keywords. Refs.: Luigi Speranza,
“Grice e Mondin” – The Swimming-Pool Library.
Grice e Mondolfo: la ragione
conversazionale della filosofia romana – antica filosofia italica -- la
filosofia italiana – Luigi Speranza (Senigallia). Filosofo italiano. Grice: “Mondolfo
is one of the few who have focused on ‘gli eleati’ as involving a locus –
pretty much as I do when I talk of Oxonian dialectic.” Grice: “Mondolfo’s study
of the politics of Risorgimento is good; especially since every Englishman
seemed to endorse it!” -- essential Italian philosopher. Like Grice, Mondolfo
believed seriously in the longitudinal unity of philosophy and made original
research on the historiography of philosophy, especially during the Eleatic,
Agrigento, and later Roman periods. Figlio
di Vito Mondolfo e Gismonda Padovani, una famiglia benestante di commercianti.
Aderisce alle idee marxiste e socialiste. Studia a Firenze. Si laurea con
F. Tocco, discutendo una tesi su Condillac dal titolo: "Contributo alla
storia della teoria dell'associazione", un saggio da cui saranno poi
tratti alcuni dei suoi primi saggi di storia della filosofia. Frequenta un
gruppo socialista. Insegna a Potenza, Ferrara, Mantova, Padova, Torino, e Bologna.
Consigliere comunale nelle file del Partito Socialista. Collabora con la
rivista "Critica Sociale" fino a quando viene soppressa dal regime
fascista. Compone "Saggi per la storia della morale utilitaria"
di Hobbes ed Helvetius”; "Tra il diritto di natura e il comunismo", "Rousseau
nella formazione della coscienza moderna", "Il materialismo storico
in F. Engels" (Formiggimi, La Nuova Italia) "Sulle orme di Marx".
E tra i firmatari del manifesto degli
intellettuali anti-fascisti, redatto da Benedetto Croce. Si dedica alla
filosofia italica antica. Ciò nonostante, pur in questo periodo, grazie alla
politica di Gentile che volle coinvolgere filosofi di diverso orientamento
nell'impresa, collabora con l'Istituto dell'Enciclopedia Italiana. Compone la
voce Socialismo. In seguito alle leggi razziali fasciste che vietavano agli
ebrei di ricoprire cariche pubbliche, Mondolfo scrisse il proprio curriculum di
benemerenze e vi inserì lo stesso Gentile come testimone il quale ha a propormi
per il Premio Reale di filosofia presso i lincei". Gentile autorizza
Mondolfo a citarlo tra i testimoni e tenta inutilmente di farlo ri-entrare tra
gli esclusi dalle leggi razziali. Costretto a lasciare l'Italia Gentile scrive
ad Alberini e lo aiuta a trovare lavoro in Argentina. Il suo archivio personale
è depositato in parte a Firenze presso la Fondazione di Studi Storici Filippo
Turati ed in parte presso Milano. Altre saggi: Sulle orme di Marx,” –
Grice: “Whitehead used to say that metaphysics has been but footnotes to Plato;
and Strawson used to say that to rob peter to pay paul you must show first that
pragmatics is but footnotes to Grice!” --
Grice: “But of course a footnote is not a footprint – only similar!” –
Grice: “While ‘footprint’ involves Roman pressum, ‘orma’ obviates that!”
-- Cappelli); “L'infinito nel pensiero
dei greci, Felice Le Monnier, La Nuova Italia); “Problemi e metodi di ricerca
nella storia della filosofia” (Zanichelli, La Nuova Italia, Firenze, Milano,
Bompiani, “Gli albori della filosofia in Grecia,” «La Nuova Italia», Editrice
Petite Plaisance, Pistoia,. La comprensione del soggetto umano nella cultura
antica, La Nuova Italia (Milano, Bompiani ). Alle origini della filosofia della
cultura, Il Mulino, “Il pensiero politico nel Risorgimento italiano,” Nuova
accademia, Cesare Beccaria, Nuova Accademia Editrice,. “Moralisti greci: la
coscienza morale da Omero a Epicuro,” Ricciardi, “Da Ardigò a Gramsci,” Nuova
Accademia, “Il concetto dell'uomo in Marx,” Città di Senigallia, “Momenti del
pensiero greco e cristiano,” Morano, “Umanismo di Marx. Studi filosofici, Einaudi,
“Il contributo di Spinoza alla concezione storicistica, Lacaita, Polis, lavoro
e tecnica, Feltrinelli, Educazione e socialismo, Lacaita, “Gli eleati,”
Bompiani,. Note Vedi Paolo Favilli, Dizionario Biografico degli Italiani,
riferimenti in. Fu una delle prime donne
italiane a conseguire la laurea (cfr. Le donne nell'Firenze). Sposò civilmente
a Firenze in Palazzo Vecchio Cesare Battisti. La sorella di Ernesta, Irene,
sposerà Giovanni Battista Trener, per anni collaboratore di Cesare. Amedeo Benedetti, L'Enciclopedia Italiana
Treccani e la sua biblioteca, "Biblioteche Oggi", Milano, Enciclopedia
Treccani, vedi alla voce futuro di Cesare Medail, Corriere della Sera, Archivio
storico. «SOCIALISMO» la voce nella
Enciclopedia Italiana, Volume XXXI, Roma, Istituto dell'Enciclopedia Italiana; Paolo
Simoncelli41. Paolo Simoncelli42.
Paolo Simoncelli43. Vedi Fabio Frosini, Il contributo italiano
alla storia del PensieroFilosofia, riferimenti in. Archivio, Inventari Stefano Vitali e Piero
Giordanetti. Ministero per i beni culturali e ambientali. Ufficio Centrale per
i beni archivistici. Archivio Rodolfo
Mondolfo. Inventari, Stefano Vitali e Piero Giordanetti, Roma, Ministero per i
beni culturali e ambientali. Ufficio Centrale per i beni archivistici, Paolo
Simoncelli "Non credo neanch'io alla razza" Gentile e i colleghi
ebrei, Le Lettere, Firenze, L. Vernetti,
R. Mondolfo e la filosofia della prassi, Morano, E. Bassi, Rodolfo Mondolfo nella vita e nel
pensiero socialista, Tamari); A. Santucci, Pensiero antico e pensiero moderno
in Mondolfo, Cappelli, Bologna); Bobbio, Umanesimo di Rodolfo Mondolfo, in
Maestri e compagni, Passigli Editore, Firenze 1984. M. Pasquini, Del Vecchio,
il kantismo giuridico e la sua incidenza nell'elaborazione di Rodolfo Mondolfo
(Alfagrafica, Città di Castello); C. Calabrò, Il socialismo mite: tra marxismo
e democrazia, Polistampa, Firenze); E. Amalfitano, Dalla parte dell'essere
umano. Il socialismo di Rodolfo Mondolfo, L'asino d'oro, Roma.
TreccaniEnciclopedie on line, Istituto dell'Enciclopedia Italiana. Enciclopedia
Italiana, Istituto dell'Enciclopedia Italiana. Dizionario biografico degli
italiani, Istituto dell'Enciclopedia Italiana. su siusa.archivi.beniculturali,
Sistema Informativo Unificato per le Soprintendenze Archivistiche. Opere su openMLOL, Horizons Unlimited srl.
Opere Fabio Frosini, MONDOLFO, Rodolfo, in Il contributo italiano alla storia
del Pensiero: Filosofia, Istituto dell'Enciclopedia Italiana,. Vita opere e
pensiero Diego Fusaro, sito "filosofico.net". Fondo Rodolfo Mondolfo
Università degli Studi di Milano. Biblioteca di Filosofia. Fondo Rodolfo
Mondolfo Fondazione di Studi Storici Filippo Turati. Italiani emigrati in Argentina – Antica
filosofia italica. La filosofia italica sin dai tempi antichi era cosi deita, e
quel che più monta, dai Greci stessi, e l'autorità non sospetta di un Platone e
di un Aristotele, che non la chiamarono con altro nome, ci sembra dar peso alle
ragioni di quanti la vogliono originaria, contro l'opposta opinione di chi tra noi
la dice portata dalle colonie greche. Comunque sia, certo è che in questa
seconda supposizione, l'Italia non perde tutto il suomerito, perchè la scienza
quisorse più splendida mercè il concorso del genio e il sussidio delle
tradizioni italiane. Le scuole di cui essa può menar vanto sono due, la di
Crotone/Ponto/Taranto e la dei velini. La setta di Crotone e fondata da
Pitagora, di cui si tiene incerta così l'origine come iltempo della nascita;
l'origine, perchè è dubbio s'ei nascesse à Samo della Ionia od a Samo della
Magna Grecia; il tempo, perchè chi lo vuol nato nell'anno 584 av. C.,chi nel
608,e chi ancor prima, ai tempi di Numa, il quale, come ciè noto, mori nel 672,
dopo quarantatrè anni di regno. Tra i filosofi che vi appartennero, chiamati
ancor essi pitagorici, con un ARCHITA di TARANTO (il più celebre di tutti), che
capitana più volte gl’eserciti, e non fu mai sconfitto, si ricordano un FILOLAO,
probabilmente di Crotone, un TIMEO di LOCRI, ed un OCELLO di LUCANIA. Taciamo i
minori o dimen nota dottrina, come LISIDE, CLINIA, EURITE, ZELEUCO, e CARONDA
-- i quali due ullimi, legislatori entrambi, di Locri l'uno, l'altro di CATANIA,
insigni rese l'efficacia che, per loro opera specialmente, ha allora la
filosofia negl’ordini civili, quando, mutata la forma, i governi regi si
convertirono in popolari. La setta di CROTONE ha vita dal bisogno di una
scienza, che, professata da uomini austeri e ornati di grandi virtû, e con
giunta all'operosità civile -- in ciò la consorteria pitagorica, chè tale fu
veramente, distinguesi dalle indiane -- serve di criterio per una riforma
riconosciuta necessaria in mezzo al guasto ognor crescente della religione, dei
costumi e della libertà; lo che ci spiega le persecuzioni a cui andò soggetto.
Scuola pitagorica. -Nuovo affatto è nella scienza il metodo recatovi dai CROTONESI.
Questo metodo -- e lo stesso dicasi del linguaggio -- è il matematico; il quale consiste
nell'applicare le idee di quantità alla natura interna ed esterna, ed al
principio sommo della medesima; metodo che, tutto essendo nel mondo capace di
numero e di misura, non sarebbe forse tanto strano quanto a prima vista appare,
se non fosse che i Crotonesi all'esperienza, che la verità ci rivela
nell'ordine dei contingenti, il più delle volte preferirono il ragionamento a
priori, error palese a chi consideri che dal concetto, per esempio, di circolo,
di triangolo, di pentagono, non si può argomentare che questi tipi si
effettuino in natura, e chi lo fa si espone al pericolo manifesto di costruire
da sè un mondo fantastico, un mondo che non esiste fuori della sua mente. Ma i crotonesi
sono educati allo studio delle matematiche; perciò non è meraviglia cheil
metodo di queste scienze trasportassero nelle regioni della filosofia. Il gran
problema metafisico dei CROTONESI riducesi adunque al seguente: trovare la legge
mentale della quantità effettuate nella realtà, e con queste salire alla prima
cagione. Ed ecco perchè tutto è numero nel loro sistema. I principi delle cose
sono i numeri. Un numero, una unità parziale è ogni cosa. Un numero, una unità
generale il loro complesso, cio è l'universo o mondo, il quale comprendendo in
sè tutti i numeri od unità parziali, à in sè la pienezza d'ogni grado di
entità, epperciò è decade; e la prima cagione, il principio di tutti iprincipi
delle cose, la causa che ad ogni altra causa antecede, è numero essa pure, ma
il numero per antonomasia, e quindi può chiamarsi l'unità, la diade, la triade,
il quadernario (o solido), il settenario e la decade. Ma lasciamo da banda
questo gergo simbolico, e vediamo che di sostanziale si peschi in fondo alla
dottrina dei Crotonesi, e come s'abbia a intendere la sua formula. Ogni cosa è
un numero. Che cosa è il numero per eccellenza, la Monade somma, infinita, il divino
dei Crotonesi? E che sarà l'essere individuo? Che cosa il mondo od universo? Il
divino èl'ente che in sè contiene la propria essenza e quella di tutti gl’esseri,
epperò tutti i contrari, cioè le cose più opposte e disparate (inito ed
infinito, dispari e pari, uno e più, positivo e negativo, quiete e moto, luce e
tenebre, bene e male, ecc.), ed inoltre la moltiplicità loro insieme concilia,
risultandone una suprema unità, un'armonia universale. Il divino, insomma, è
l'unità suprema di tutti icontrari. Le cose particolari, gl’esseri derivati da lei
sono immagini sue, epperò consteranno anch'esse di elementi contrari, a unità
ed armonia ridotti; dunque ogni essere è un numero ed armonia parziale. Poni
assieme tutti questi numeri, tutti gl’esseri finiti, e in modo che i contrary non
cozzino, ma formino un solo numero , una sola unità vastissima, immagine
essa pure della monade divina. Tale il mondo od universo dei crotonesi, il
quale e l'assieme dei contrari, non già nell'unità somma inesistenti, ma in
atto e dal divino ridotti ad armonia. Ora, in qual modo la generalità dei
contrari, cioè la decade, il mondo in esi steva nell'unità per eccellenza, nel
divino? Qui crotenesi tacciono, di modo che nulla di positivo e certo può
rilevarsi dalla loro dottrina. Bensi e'ci apprendono come l'universo o mondo si
venisse formando per ispirazione od aspirazione.La monade universale e suprema,
contenente in sè le unità particolari, da principio e una, continua, indivisa,
ma non indivisibile, e da ogni parte circondata da un vuoto immenso; il quale, aspirato
da essa,come l'aria entra nei polmoni, si introduce fra i contrari,ossia fra le
monadi particolari, e cosi separandoli, individuolli, e produsse la grande
moltiplicità delle cose mondiali. La formolaesprimentel'armoniauniversale
(tuttoènumero) per la scuola pitagorica può dirsi il principio di tutta la filo
sofia, dappoichè essa l'applicò in tutti tre gl’ordini --metafisico, logico e
morale. Che cosa è l'anima umana , la quale, dice Filolao, giace nel corpo come
in un sepolcro? Risponde il crotonesi: un numero, un'armonia, insieme
conciliando essa due contrari, cioè i sensi e la ragione, che sono ilnegativo
ed il positivo, l'irragionevole ed il ragionevole. E la verità, la co gnizione
che cosa è mai ? Un numero, un'armonia, come fuor dell'armonia è l'errore,
essendo che per l'acquisto della medesima cooperano gli stessi contrari,
quantunque la ragione si spinga più oltre dei sensi, i quali non escono dalla
sfera dei contingenti o fenomeni. E che sarà, infine, la virtù? Un numero,
un'armonia, che risulia anch'essa dall'accordo dell'irragionevole col
ragionevole, essendo la virtù riposta nella soggezione dei sensi all'impero
della ragione, toltalaquale, all'armonia sotten traladisarmonia, alla virtû il vizio.
Vadasè che la virtù ci rimena alla monade suprema, all'ordine od armonia
universale, che d'ogni essere è principio e fine. Critica. Bene esaminando la
dottrina dei crotonesi, si scuopre nella medesima un error capitale, che à per
sorgente l'abuso del metodo trascendentale, come quello che li condusse a
trasportare nell'ordine delle realtà le astrazioni della matematica, e a
concepir il divino quasi unità generica o numero per eccellenza, che è come
dire quale un'essenza in cui si contengono e si immedesimano le cose tutte quante.
Nè a salvarli dal panteismo implicito bastano le alte verità frammischiatevi, eladichia Senofane,
schernitore dei politeisti, i qualiammettono più dei, e degli antropomorfisti,
che li fingono a loro immagine e somiglianza, insegna che il divino è
potentissimo, uno ed eterno; potentissimo, perchè egli è l'ente (entità, forza,
energia e potenza per la scuola italica sono termini sinonimi). Uno, perchè,
tra più dèi uguali, nessuno è potentissimo per l'uguaglianza, e se inferiori,
nessuno è potentissimo per inforiorità; eterno, perchè l'ente non può non
essere, e il non ente non può divenire. Si fosse egli qui arrestato! ma fra gli
altributi divini ne annovera un quinto, dal quale poi con falsa logica deduce
una (1) Colonia ionica di Elea. (2) Velia ha un'altra scuola, fondatavi da
Leucippo e Democrito, i quali spiegavano la formazione del mondo con ammettere
nel vacuo immenso una infinità di atomi eterni, il cui fortuito accozzamento
avrebbe dato origine a tutte cose (atomismo). Questa scuola,chiamata fisica,non
siconfonda coll'eleaticasemplicemente detta, e denominata anche metafisica per
distinzione. Uno razione di Filolao, Dio essere imperatore e duce sommo,
ed eterno, potentissimo, supremo e diverso dalle altre cose; per chè d'uopo è
che accetti le conseguenze chi non rinunzia al l'erroneità dei principi. E
l’erroneità del principio pitagorico sta appunto nel far di Dio un tutto, un
numero che comprende in sè ogni altro numero. « Il sentimento religioso e
morale, scri ve il dottissimo Bertini (Idea d'una filosofia della vita) induce
va i Pitagorici a collocare Dio molto al dissopra del mondo;ma il fato della
logica li forzava sovente ad immedesimarli in una sola sostanza, e ricacciavali
nel panteismo ». La scuola eleatica ebbe tal nome da quello della città dove
sorse, poco dopo la di Crotone, per opera di Senofane, che, nato a Colofone
della Ionia tardi migra di là per l'invasione della patria,e venuto nella Magna
Grecia, prenfr stanza in Velia, e vi morì nella grave età di oltre a cent'an
ni.- SenofaneebbediscepoloParmenide,eParmenideZenone, buon patriota, che,
condannato a morte da un tiranno, corag giosamente sostenne ilsupplizio.Questi
due,d'Elea entrambi, con Melisso di Samo, il quale capitano gl’Italioti contro
Pericle, continuarono la dottrina del primo, e vi dettero forma più rigorosa,
se non incremento. D'altri nomi più famosi non la menzione la storia della
filosofia eleatica. Una dottrina si ripugnante al senso comune non poteva
menarsi per buona; perciò si levarono a impugnarla e combat terla gli
empiristi, o fautori del metodo a posteriori, sostenendo contro gli Eleati
el'esistenza reale di sostanze finite, e la loro contingenza e varietà, e la mutabilità
loro, attestata dall'evidenza dei fatti. Zenone, quel valente Zenone che
Aristotele riconobbe quale inventore della dialettica -- scienza ed arte di
ragionare e disputare -- come lo fu senza dubbio tra gli Occidentali, a sua
volta non lascia senza difesa la filosofia della sua scuola e del suo maestro, anzi
incalzò gliavversari con molta lena e con buona copia d'argomenti diretti a
dimostrare, per una parte la fallacia dei sensi e l'autonomia della ragione,
per l'altra, e con sofismi ad homincm , che l'empirismo, ilquale all'autorità
della ragione oppone quella dei sensi, contiene in sè contraddizioni ben più
gravi di quelle che si dicevano implicite nella metafisica eleatica. Ed allora,
se la memoria non ci falla, sorse la prima delle po lemiche che, per la loro
importanza, ànno meritato una pagina nella storia della scienza. ~ Famoso
argomento di Zenone deyto l'Achille. strana conseguenza: l'ente è tutto
od intiero, epperò nulla a lui può aggiugnersi; donde segue che nulla può
incominciare ad essere.Qui l'error di illazione, il sofisma del conseguente è
manifesto; quanto viene all'esistenza è forse un che d'aggiunto
all'infinitudine divina? D'altronde, se nulla può nascere o di venire, che
pensare degli esseri contingenti e mutabili, cosi detti perchè nei vari momenti
del tempo sono e non sono, e mutano continuamente ? Senofane se la spicciò
nettamente con negare a dirittura l'esistenza delle sostanze finite, e
sentenziò: « Tali cose non ànno altra vita fuorchè l'apparenza, ed appartengono
all'opinione. O che! sarà dunque menzognera sempre la voce dei sensi ? E ci
ingannerà di continuo l'intimo sentimento ? Che si, rispondono in coro gli
Eleati , quanto ci rilevano i sensi altro non è che illusione; e la ragione è
il mezzo unico per giungere al vero; e il vero è che tutto è uno, e l'uno è
tuito. Critica. Ma l’arte dei Zenoni, che con sofismi strani pro pugnano la
falsità del vero, e quel che è più, l'incertezza del l'evidente, e, prova non
dubbia di grande acume, perfin riesco no a dimostrare, contro la possibilità
del moto, che nella più rapida sua corsa il più celere cavallo non raggiungerà
mai una tartaruga,quantochè tardissima, la quale anche di poco la pre ceda
("), tutta l'arte dialettica, ripeto, non sarà mai da tanto che possa
collocare sopra una base solida isistemi della scuola Filosofia
presso i Greci antichi. Principio, mezzo e fine; infanzia,virilità e
decrepitezza, o decadimento, ecco i tre stadi o periodi, le tre età dell'antica
fi losofia greca. Tra il principio e la fine corrono ben sette secoli,
all'incirca; ma noi li percorreremo in minor tempo, se non ci manchi lena. da
l'alete a Socrate. La prima età della filosofia greca antica incomincia con
Talete, e termina al comparire della filosofia socratica. Talete, già è delio,
nacque 600 anni av. C. e Socrate nel 170 ; qui dunque abbiamo press'a poco un
periodo di centotrenť anni, durante i quali sorsero due scuole, la ionica e la
sofistica; le quali, aggiunte alla pitagorica ed all'eleatica, ci dànno in com
plesso l'antica filosofia designata col nome di italo-greca. Scuola ionica. Fondata
in Mileto della Ionia, sua patria, da Talete,primo tra i filosofi greci
conosciuti, ma forse non tale veramente, que sta scuola è, come vedremo, la men
filosofica di tutte le pre cedenti. Nè la ragione è difficile a comprendersi da
chi sappia che la scienza ebbe allor contrari i voluttuosi costumi e la ser
vitù di quelle cit tà, soggette ai Lidi ed ai Persiani, e che , a
giudicarnedalsilenzioe dai pochi cenni della storia, coloroi quali la
professavano erano ben lontani dalle virtù che adorna vano i pitagorici; virtù
che col venir meno a poco a poco, pois cleatica; e sono tre: l'idealismo
logico, perchè si nega l'au torità dei sensi, per riconoscere soltanto quella
della ragione; l'idealismo metafisico, perchè si esclude la materialità,
ilmolte plice ed ogni mutamento; e, conseguenza di ciò, ilpanteismo, che
ammette la sola esistenza dell'ente immutabile ed eterno, e cosi rimuove ogni
concetto di creazione. Il primo nacque colla scuola pitagorica,mada Senofane fu
recatoasistema ;ilsecon do venne accolto dagli Eleati per evitare le
contraddizioni della medesima, che nell'uno identificava le cose più opposte;
il terzo sidirebbe comune alle due scuole,se non fosse che nell'eleatica si
lasciò da banda la parte corporea e mutabile, e così si riusci a un panteismo
parziale, al panteismo idealistico. Grice: You have to love Mondolfo. As a Jew
he was into Sartre’s existentialism, and the rest of it – when Gentile
inhibited Jews from teaching Italians, M. had to stream his energy into the
study of ‘antica filosofia italica’! for our glory!” -- o ABBAHU di
Cesarea (Rabbi) Abraham (= educazione, in Filone) Achei Acheronte Acherusia,
vedi Acheronte Achille Adamo Adamson Ade AEZIO Africa, africani Afrodite
Agamennone ACATARCO AGATONE Agostino agostiniana corrente filosofia Aiace
Albertelli ALCEO Alcibiade ALCMEONE ALESSANDRINA FILOSOFIA ALESSANDRINI
MATEMATICI Alessandro, vedi Paride. ALESSANDRO Afrodisia
Alessandro Magno ALESSIDE Alfieri Altamura 447. Ambrogio Amerio Amicizia
Amleto Amore ANACARSI di Scizia ANACREONTE Ananke ANASSACORA DISCEPOLI di -
ANASSIMANDRO ANASSIMENE Anfione 671. Anima universale Anselmo ANTICHI
POETI E SAGGI 237, ANTICHITÀ CLASSICA, antica scienza, cultura, antico spirito,
pen-siero, etc. ANTICO TESTAMENTO ANTIFANE ANTIFONTE Antigone ANTIcoNo di
Caristo ANTISTENE Apatia stoica Apocalissi di Pietro Apollo Apollo Lairberos
(santuario di) Aquitania ARCAICo pensiero ARCESILAO ARCHELAO ARCHILOCO
ARCHIMEDE ARCHITA Ardizzoni AREIOs DIDYMOS Areopago Aridea, vedi
Thespesio. ARISTARCO ARISTIPPO ARISTOCLE ARISTOFANE ARISTOSSENO ARISTOTELE
Armstrong Arnauld Arnim ARTE Artemide ASCLEPIo
(commentatore di Aristotele) Asclepio (dio) Asia minore Asiatico principio
AssIoco Atarassia epicurea Atargatis
(dea) Ate Atena Atene, ateniesi ATENIONE di Atene ATOMISMO, ATOMISTI Atreo
Atride Augusto Aulide Aymard Baccanti Вассо Bacone Bacone Baeumker Bailey Baius
Barbari del nord Barth BASILICA PITACORICA della Porta Maggiore a Roma
Battaglia F. Bauch B. Beare Becker 0.
Behaviourismo Bello Bene Bergk Berkeley BIANTE BIBLICA tradizione Bignone Bill
A. Billeter Binder Blanchet Blankert Blondel Boas Lovejoy Boemia Bolland
Bossuet Bovis Bréhier Breier F. 241. Brochard Brune Buccellato Buonaiuti
Burnet Bywater CARNEADE CARONDA Carteron H. Cartesio, cartesiano
Cassandra Cataudella Cattolicesimo Cattolici filosofi,
storici Cefalo CELSO 38. CENSORINO Centimani Ceramone Cerbero
Cesarea Charisio Charu Cherecrate CHEREMONE Cherniss Chimera Chronos Ciaceri
Cibele CICERONE, ciceroniano Ciclopi Caino Cairo Calcidio Callahan CALLICLE
CALLIPPO Calogero Calvino Cameron A. Campanella Campidoglio Canosa Cantarella
Carcopino Carlini Cilento Cilonidi CINICI CIRENAICI Classicista concezione
CLASSICO spirito, mondo, CA cultura Claudio CLEANTE CLEIDEMO CLEMENTE
alessandrino Clitennestra Clodd Cohn CoLòTE di Lampsaco Colchide Combarieu
COMMEDIA DI MEZZO COMMENTATORI DI ARISTOTELE Comparetti Comte Condillac
E. B. de CoNoNE di Samo Contese Croiset Croce B. Cusano Cypselo (arca di)
Dahlmann Daimon Dal Pra M. DAMONE Danaidi Dante Dardania, Dardano Daremberg Ch.
e Saglio E. Dario Dedalo Controriforma Copernico Coribanti Corinto, corinzi
Conford F. M. 240. CORPUs HIPPOCRATICUM COSMOLOGHI (primi) Couissin
Cousin Covotti CRATETE CRATILO Credaro Creso 414. Creta Crimine oggettivo
CRISIPPO Cristianesimo, cristiano spirito, pensiero, cristiana era, na,
filosofia, etc. Cristo CRITIA Criticismo kantiano Critone 486. Ctesibio
700. Delatte DELFICA religione, DELFICO «ePto, le a Delfi Del
Grande Del Re R. Delvaille Demetra DEMETRIo cinico DEMETRIO LACONE DEMOCRITO DEMOCRITEA
tradizione DEMOCRITEO-ARISTOTELICA stinzione di- Demoni del cristianesimo 401.
DEMOSTENE Deonna W., vedi De Ridder A. Derenne De Ridder A. e Deonna
Derketo 454. De Ruggiero Descartes, vedi Destino De
Strycker Deucalione Dewey Dialettica moderna Diano DICEARCO Diderot Diela Diels
Diès Dieterich Dike Diller Dimenticanza Dio natura persona DIODORO CRONO
DIODORO SICULO DIOGENE di Enoanda DIOGENE
DIOCENE LAERZIO Dione 314. DIONE CRISOSTOMO DIONISIACO culto,
spirito Dioniso Discordia Discorsi menzogneri Aiacol Royor Divinazione Doering
Dornseiff Fr. Dostoiewski DRACONE 430. Ducati Dümmler Dupréel EBRAICO-CRISTIANE
eredenze, reli- gione, tradizione EBRAISMo, ebrei EBRAICA religione
EBRAICHE suggestioni ed ispirazioni EBRAICE elementi Ecabe Ecate EcATEo
d'Abdera EcATEo di Mileto 48. Eden 436, Edipo Efesto EcESIA di Cirene
Egisto Egitto Egizi EGIZIANO tradizionalismo ELEATI, ELEATISMO, scuola,
dottrina Elena Elettra Eleusi Eleutherna
ELLENICO genio, spirito, pensie- ro, etc. ELLENISMO ELLENISTICA
eredità ELLENISTICA ROMANA filosofia 2ELVIDIO PRISCO EMPEDOCLE, EMPIRISTICHE
correnti Empusa Endimione Enea ENESIDEMO
Enoanda Enoch (= pentimento, in Filone) Enos (= speranza, in
Filone) Enriques EPICARMICO principio EPICUREI, EPICUREISMO EPICURO
Epidamno Epifanio EPIMENIDE Epimeteo EPITTETO Erarmeno (mito di) Era Eracle
ERACLIDE PONTICO ERACLITO FRACLITEA dottrina esigenza proposizione ERACLITISMO
BRASISTRATO BRATOSTENE Brinni ERMIPPO ERMOTIMO Ernout Erodico di Selimbria
ERODOTO ERoFILo di Calcedone Eros Esaminatore interno (elenchos) ESCHILO
ESCHINE Esculapio ESICHIO EsIoDo ESIODEO principio Espero Età post-omerica
Eteocle ETICA ANTICA, CLASSICA cristiana
e moderna GRECA morale moderna STOICA Etiopi Ettore Eucken EUDEMO EuDosso
Eumenidi Eumeo Euromo di Polignoto EURIPIDE Euristeo Eusebio Eva Evangeli
evangelico messaggio Fabre Falaride, toro di, Farrington B. Fatica Fato
Fedra FERECRATE Festa Festugiere Feuerbach Fichte Ficino Fidia Fiere FILEMONE
FILISCO Fränkel Frazer Friedländer Frigia Frinide Furie GALENO Galileo
Callavotti Gallia Ganter 201. Gassendi Gea Geffcken Geiger GELLIO AULO
Gelosia degli dei Genius malignus di Cartesio Gentile GEREMIA Germani Сет FILODEMO
FILOLAO FILONE FILONIANO testo Filoponia FILOSOFIA NATURALISTICA (ionica)
FILOSOFIA OCCETTIVISTICA FILOSOFIA PRESOCRATICA FILOSSENO FILOSTRATO FISICI
ANTICHI Fitzralph Flegias Flint FoCILIDE Fougères Frank Gerusalemme GesÚ figlio
di Sirach GIAMBLICO Giansenio Gige, anello di, Gigon Gileon GIMNOSOFISTI
indiani GIoBBE Giovanni di Rodington GIOVANNI FILOPONO Giove GIOVENALE
GIUDAISMO, giudaica chiesa, etc. Giuliano imperatore Giuliano di Eclano
(pelagiano) Giussani Glaser Glauco di Chio Glotz GNoMIcI poeti CNOMICA
saggezza GNOSEOLOGIA ANTICA GRECA medievale NEOPLATONICA Goedeckemeyer Gomar
Gomperz Gomperz Goodenough GORCIA Gorgoni Gottschalk Grande Anno GRECA
morale GRECA tragedia, vedi TRAGEDIA. GRECI, greco pensiero, popolo,
spirito, etc.; greca anima, arte, cultura, filosofia, etc. Grecia Greene
Grilli Grousset Guthrie Guyau Halbfass Harnack Hegel Heidel W. A. Heinemann
Heinze Henz Herbertz Herder Hermann Hermes Hildebrand Himeros Hirzel Hobbes Hoffmann Howald E. Hume Hus Huyghens
Hybris Ida Idealismo assoluto cristiano GRECO postkantiano Idealisti Idra
IEROCLE Ifigenia Ilio ILLUMINISMO, ILLUMINISTI, etc. Musionismo Indiani
Inferi (Enfers) Inganno Inge Innocenzo
III Intelletto Invidia degli dei Lo Ionia, ionico mondo, ionica civil-
ta, etc. JONICA poesia IONICI poeti IONICI (Glosofi) IONICA filosofia scienza
Ipermestra IPPIA (sofista) IPPOCRATE,
IPPOCRATICI, ippocrati- ci scritti, trattati, Ippolito Ippolito Iris Isaac (= natura, in Filone) Isaac (Abn
Jacob Jsaac?) ISAIA Isdoso scolastico Isis isiaco culto ISOcRATE, pseudo Issione
Jaeger Jago Jacob (= ascetismo e perfezione, in Filone) Janet
Jardé Jehova Jeat Kaibel Kant Kêr, Kêres Kern Kierkegaard Kirk Kitto
Kleingünther Klimke Kock Kranz
Krokiewicz Kronos Laas Laberthonnière Labriola Lachesi Lachete Laconia Laio Lamennais
Lamenti Laminette auree Lana Langerbeck Latini Lattanzio Latzarus Laurent
Lavagnini Leibniz Leonardo da Vinci Leone Ebreo Leonte di Salamina Leonzio
Leroux Lesky LeuCIPPO Levi Levi Lévy-Bruhl Licurgo Lidia, Lidi Liénard E. IONICO-EOLICA LISIA Locke Lodge LOGICA ANTICA
Logos divino Loisy Losacco Lotte Lovejoy LUCIANO Lucido Lucifero Lucilio
LUCREZIO Lugdunum (Lione) Luria Lusitania Lutero Maddalena Magalhães Vilhena Y.
De Magia Maieutica Maier Malcovati Mancini Manetti MANICHEISMO Marbach Marchesi
Marchesini MARCO AURELIO Mario Vittorino Marouzeau Marsia Martin Martinazzoli
Marx MASSIMO TIRIO Mazziotti M., vedi Enriques F. Meautis MEDICI EMPIRICI
O METODICI IPPOCRATICI mediche scuole Medievale gnoseologia, scienza,
filosofia, teologia — coscienza Medio Evo MECARICA teoria MECARICI Meineke
MELIsso di Samo MENANDRO Menelao Menzel MENONE Mercier Messaggio evangelico,
ellenizza- zione del METRODoRo di Chio Milesi Mill Milton Minucio
MISTICA, MISTICA soggettività, MI-CORRENTI, CRECO (medievale) MITOLOGIA ANTROPOMORFICA CRECA,
mitologiche rappresentazioni OMERICO-ESIODEA Mitre Modernismo Moderni, moderno
spirito, pen- cultura, hlosofia, sia, etc. Ix, Moeller
Moira Momigliano Mondo classico cristiano greco precristiano ionico
arcaico orientale, greco, romano, germanico M. A. M. vedi Zel-Monoteismo
cristiano e greco MORALISTI GRECI Morrison MOSCHIONE Mose Mullach Murray
MUSoNIo RUFo 5Nardi Natorp NATURALISMO PRESOCRATICO, NATURALISTI PRESOCRATICI
Nauck Nausicaa Neikos Nekyia omerica Nenci NEOACCADEMICI Neohegeliani
NEOPITAGORICI NEOPLATONICI, NEOPLATONISMO, NEOPLATONICA teoria, etc. Nestle
Nestore Newmann Nicia di Atene Nietzsche
Noè (- giustizia, in Filone) Norden NUMENIO Nuovo Testamento Occhio di
Zeus Occhio vendicatore degli dei Oceanidi OCCETTIVISMO ANTICO Olimpica
religione Olimpo, olimpici dei Olimpo Olivieri OMERO OMERICHE
concezioni Ontologica prova ontologico argomento ORACOLO DELFICO, lemma
dell', vedi DELFico precetto. Oratorio ORAZIO Oreste Orfeo ORFICI,
ORFICO misticismo, religione, etc oRFISMO Oriente, orientali Origene Otium
Otto OVIDIO Pacioli PAGANESIMO, PAGANI FILOSOFI, etc. Palamede Pan
PANEZIO Paolo Paratore Parche Paride PARMENIDE DISCEPOLI di parmenideo ente
mondo parmenidea Pascal Pascal Pasquali Patristica patristica
eredità Pearson Peipers Pelagio, pelagianismo Pelasgo Pelope Penía
Pericle PERIPATETICI, PERIPATETICA teo-ria, etc. Пері téXvNS Perrotta Perse
Persiani Pesce Petelia Petersen Petrarca Pettazzoni Philippson Piat Pico
della Mirandola Pieper Pilade
PINDARO Piriflegetonte PIRRONE PITAGORA PITAGORICI, PITACORISMO, etc.
Pittura greca etrusca PLATONE PLATONICO mito PLATONISMO PLAUTO Pleiadi PLINIO
PLOTINO PLUTARCO POETI COMICI TEOCONICI TRAGICI Pohlenz PoLIBIO Policleto
POLICRATE Polignoto di Taso Polinice POLITEISMO PoLo Poppe PORFIRIO Puech Póros
Porzig Posidone PoSIDONIO POSTARISTOTELICA epoca, filosofia, etc.,
POSTARISTOTELICI FILOSOFI Praechter K.,
vedi Ueberweg Pragmatismo, pragmatisti Predestinaziani 424. Positivismo,
positivisti 29, 578. PRESOCRATICI FILOSOFI, NATURALI-STI, etc.,
PRESOCRATICA filosofia Priamo PRIMI FILOSOFI Primitivi popoli PROCLO
PRODICO Prometeo PROTAGORA PROTAGORISMO Protestanti, protestantesimo
protestante storiografia Provvidenza PSICOLOGIA « behaviourista», del comportamento
platonica Radamanto Radermacher RAFFINATI del Teeteto Ragione divina Regenbogen
Regnum hominis Reinach Reinhardt Reminiscenza platonica ReyRinascimento
rinascimentale distinzione rivoluzione rinascimentali
celebrazioni — innovatori scrittori Ritter Rivelazione Rivaud Robin Rohde
Roma Romanticismo Rosmini Ross Rossi Rosei Rostagni Rousseau Rudberg Ruvo Saffo
Saglio E., vedi Daremberg Ch. Saitta SALLUSTIO SALOMONE Satana Saturnia
età Saturno SCETTICI, SCETTICISMO SCETTICA critica Schaerer Schiller
Schleiermacher Schmid Schuhl Sciacca Scilla Seiti Scolastica, etc. Scrittura,
Scritture Sacre Segni indicativi, teoria
dei, Segni memorativi, utilizzazione dei SENECA SENOFANE SENOFONTE Senso
comune aristotelico Senso interiore agostiniano Serse Sertillanges SESTIO,
SESTIL, scuola dei EMPIRICO Sette savi Shakespeare Shorey Sibari
Sibilla SIMONIDE di Ceo SIMPLICIO SINESIO Siri Sisifo Snell SOCRATE SOCRATICA
esigenza esperienza
predica
SOCRATICI, SOCRATISMO Sofferenze 86. SOFISTI, SOFISTICA SOFOCLE
Sofronisco Soggettivismo cristiano-moderno Sogni Solari Soliman SOLONE Sorley
Sparta Spencer Spengel Spengler SPEUSIPPO Spinoza Spirito classico antico cristiano moderno
greco classico Spiritualisti cristiani, spiritualismo cristiano Stefanini
TEOCONIE, TEOGONICI POETI Teologi di Oxford Teone Stein Stenzel Stige STILPONE
SToBEo STOICI, STOICISMO, etc. Sroic, HOMAN Storicismo, storicistica concezione
Stragi STRATONE di Lampsaco Strycker TALETE Tannery Tantalo Tarozzi Tartaro
tartareo abisso Tatto interno Taylor Tebe Teeteto Teggart Temesa TEMISTIO Tempo
Tenebre TEODETTE TeodoretoTeodoro di Beza TEOFRASTO TEOGNIDE TERENZIO Тевео Thamus
Thaumante Theiler Thespesio Theuth Thurii Tieste Tifeo Tifone Tilgher TIMEO
TIMONE TIMOTEO Tindaro Tiresia Tiro TISIA Titani Titano Tizio Tommaso Tomismo,
etc. Traci TRADIZIONE DEMOCRITEO-EPICUREA Traducianismo TRAGEDIA TRAGICI
POETI TRASIMACO Traversari Treves Trieber Troia, troiani Tuchulca TUCIDIDE Türk
Tylor Tzetzes Uccisioni Ueberweg Ulisse 4Uno Untersteiner Usener Uxkull Vaihinger
Weil Wendland Wilamowitz Windelband Wundt Wycliffe algimigli Vangelo Vangelo
Vaso arcaico di Palermo Vespasiano Vico Vidari Vlastos Walzer Wehrli
Zafiropulo ZALEUCO ZARATHUSTRA ZENONE
ZENONE Zeller. L'eredità in T. Tasso, in «Archivio di psichiatria, scienze
penali ed antropologia criminale», Torino, Memoria e associazione nella scuola
cartesiana (Cartesio, Malebranche, Spinoza), con appendice per la storia
dell'inconscio, M. Ricci, Firenze. Per le relazioni fra genialità e degenerazione:
Guerrazzi, in «Archivio di psichiatria, scienze penali ed antropologia
criminale», Torino, Spazio e tempo nella psicologia di Condillac, in «Rivista
filosofica», Pavia, Scienza e opinioni di B. Varisco, in «Scienza
sociale», Palermo, Uno psicologo associazionista: E. B. de Condillac, R.
Sandron, Palermo. In esso viene riportato anche lo scritto sullo spazio e
il tempo in Condillac precedentemente citato Il concetto di bene e la
psicologia dei sentimenti in Hobbes, in «Rivista di filosofia e scienze
affini», Bologna, L'educazione secondo il Romagnosi, in «Rivista filosofica»,
Pavia, Ora anche in Tra teoria sociale e filosofia politica. Rodolfo Mondolfo
interprete della coscienza moderna. Scritti 1903-1931, a cura di R. Medici,
CLUEB, Bologna Ancora a proposito di refezione scolastica: il pensiero di
Romagnosi, in «Critica Sociale», Milano, Saggi per la storia morale utilitaria: I - La morale
di T. Hobbes, Drucker, Padova. 1904 11. Saggi per la storia morale
utilitaria: II - Le teorie morali e politiche di C. A. Helvétius,
Drucker, Padova. 12. La politica degli insegnanti, in «Critica Sociale»,
Milano, XIV, n. 24, 16 dicembre, pp. 371-373. 1905 Il
dubbio metodico e la storia della filosofia, Prolusione a un corso di storia
della filosofia nell'Università di Padova, con appendice storico-critica,
Drucker, Padova. Per una filosofia naturale, in «Rivista di filosofia
e scienze affini», Bologna, Recensione a G. Marchesini, La funzione dell'anima,
Laterza, Bari 1905, in «Critica Sociale», Milano, XV, n. 8, aprile, p.
128. L'insegnamento liceale della filosofia.
Considerazioni pratiche, in «Rivista di filosofia e scienze affini», Bologna,
II, fasc. 7, n. 1-3, luglio-settembre, pp. 442-448. L'insegnamento della filosofia nei licei
e la riforma della scuola media al congresso di Milano, in «Rivista di
filosofia e scienze affini», Bologna, VII, n. 4-6, ottobre-dicembre, pp.
754-763. Per la riforma della scuola media: la scuola unica,
in «Critica Sociale», Milano, XV, n. 21, novembre, pp. 326-330. Anche in
Educazione e socialismo. Scritti sulla riforma scolastica (dagli inizi del 900
alla Riforma Gentile), a cura di T. Pironi, Laicata, Manduria 2005, pp. 59-70. Ancora
per la riforma della scuola media: polemica fra colleghi, in «Critica Sociale»,
Milano, XV, n. 22, 16 novembre-1 dicembre, pp. 342-345. 1906 20. Di
alcuni problemi della pedagogia contemporanea, in «Rivista di filosofia e
scienze affini», Bologna, Anche in Educazione e socialismo. Scritti sulla
riforma scolastica (dagli inizi del '900 alla Riforma Gentile), cit., pp.
71-121. 21. Dalla dichiarazione dei diritti al Manifesto dei comunisti,
in «Critica Sociale», Milano, Con alcune variazioni è stato inserito da
Mondolfo anche nella raccolta Tra il diritto di natura e il comunismo: studi di
storia = •archive.org INTERNET ARCHIVE e
filosofia, parte I, Tip. degli operai, Mantova 1909, pp. 5-41. Ora anche in Tra
teoria sociale e filosofia politica. Rodolfo Mondolfo interprete della
coscienza moderna. Scritti Intorno al convegno filosofico di Milano, in
«Rivista di filosofia e scienze affini», Bologna, fasc. 8, ottobre-dicembre,
pp. 728. 1907 Politica scolastica: per la riforma della scuola
media, in «Critica sociale», Milano, XVII, n. 4, 16 febbraio, pp. 53-55. Questioni
varie: il problema della laicità nella scuola media, in «Rivista di filosofia e
scienze affini», Bologna, IX, n. 3-4, marzo-aprile, pp. 279- 282. Ristampato
anche in Educazione e socialismo. Scritti sulla riforma scolastica (dagli inizi
del '900 alla Riforma Gentile), cit., pp. 137-141. 25. Ancora Mazzini e
il socialismo, in «La fiaccola», Senigallia, anno II, n. 9 e 11,
marzo. Altre obiezioni alle idee di Salvemini sugli esami,
in «Nuovi doveri», Palermo, n. 6-7, 30 giugno-15 luglio, pp. 108-109. Il
contratto sociale e la tendenza comunista in J. J. Rousseau, in «Rivista di
filosofia e scienze affini», Bologna, IX, ottobre-dicembre, Presente anche in
Tra il diritto di natura e il comunismo: studi di storia e filosofia, parte II,
Tip. degli operai, Mantova 1909. 1908 Il pensiero di Roberto Ardigo, Tip. G.
Mondovì, Mantova. La dottrina della proprietà del Montesquieu, in
«Rivista filosofica», Pavia, Il, fasc. 46, gennaio-febbraio, pp. 129-135.
Pubblicato anche in Tra il diritto di natura e il comunismo: studi di storia e
filosofia, parte II, cit. 30. La filosofia della proprietà alla
Costituente e alla Legislativa nella rivoluzione francese, in «Rivista di
filosofia e di scienze affini», Bologna, Pubblicato anche in Tra 761 of
824 [3 il diritto di natura e il comunismo: studi di storia e
filosofia, parte II, cit. Sulla laicità della scuola, in «Critica sociale»,
Milano, XVII, n. 5, 1 marzo, pp. 69-70. Anche in Educazione e socialismo.
Scritti sulla riforma scolastica (dagli inizi del '900 alla Riforma Gentile),
Religione, fanciulli, educazione, in «Nuovi doveri», Palermo, II, n. 29-30, 30
giugno-15 luglio, pp. 186-187. Ristampato in Educazione e socialismo. Scritti
sulla riforma scolastica (dagli inizi del '900 alla Riforma Gentile), La
fine del marxismo?, in «Critica sociale», Milano, XVIII, n. 20, 16 ottobre, pp.
311-312. Pubblicato anche in Umanismo di Marx. Studi filosofici 1908-1966, a
cura di N. Bobbio, Einaudi, Torino Roberto Ardigò nelle scuole di Mantova.
Notizie e documenti, Tip. Operai, Mantova. Studi sui tipi rappresentativi. Ricerche
sull'importanza dei movimenti dell'immaginazione, nelle funzioni del
linguaggio, nelle pseudoalluci-nazioni e nella localizzazione delle immagini,
in «Rivista di filosofia», Roma, I, 2, marzo-aprile, pp. 38-92. Tra
il diritto di natura e il comunismo: studi di storia e filosofia, parte I, Tip.
Operai, Mantova. La filosofia di Feuerbach e le critiche del Marx, in
«La Cultura filosofica», Firenze, III, marzo-giugno, pp. 134-170, 207-25.
Accolto in Sulle orme di Marx. Studi di marxismo e di socialismo a partire
dalla prima edizione (Cappelli, Bologna 1919, pp. 64-114) con il titolo
Feuerbach e Marx. È stato poi successivamente integrato di due capitoli,
precisamente il sesto e il settimo, nella terza edizione (Cappelli, Bologna Ora
anche disponibile, sempre con il titolo Feuerbach e Marx, in Umanismo di Marx.
Studi filosofici La filosofia della storia di Ferdinando Lassalle (Per nozze
Mondolfo-Sacerdote), Pirola, Milano. Poi nelle prime due edizioni de Sulle orme
di Marx: Cappelli, Bologna 1919, pp. 129-163; Cappelli, Bologna
Recensione a G. Vidari, L'individualismo nelle dottrine morali del secolo XIX,
in «Cultura Filosofica», La riforma della scuola media: fra la Commissione
Reale e il congresso della federazione, in «Critica sociale», Milano, XX, n. 1,
1 gennaio, pp. Politica scolastica: il dovere presente della
federazione degli insegnanti, in «Critica sociale», Milano, XX, n. 6-7, 16
marzo-1 aprile, pp. 89-90. 1911 La vitalità della filosofia nella caducità dei
sistemi, Prolusione all'Università di Torino (tenuta il 1° dicembre 1910), in
«La Cultura filosofica», Firenze, V, n. 1, gennaio-febbraio, pp. 1-31. Rovistando
in soffitta, in «Critica sociale», Milano, Pubblicato anche in Umanismo di
Marx. Studi filosofici 1908-1966, cit., pp. 79-85. Fra l'ideale e l'azione: per l'unità di
teoria e praxis, in «Critica sociale», Milano, XXI, n. 16, 16 agosto, pp.
247-248. Disponibile anche in Umanismo di Marx. Studi filosofici 1908-1966,
cit., pp. 86-90. La filosofia di Giordano Bruno e l'interpretazione di
Felice Tocco, in «La Cultura filosofica», Firenze, V, n. 5-6, aprile, pp.
450-482. Pubblicato poi a sé: La filosofia di Giordano Bruno e
l'interpretazione di Felice Tocco, Tip. Collini e Cencetti, Firenze 1912.
1912 45. Sul concetto di plus-valore, in «Critica sociale», Milano, XXII,
n. 4, 16 febbraio, pp. 59-63. L'articolo è in parte tratto e riassunto dal cap.
XIII (La pretesa antieticità del materialismo storico - il sopravalore e il
passaggio dalla necessità alla libertà) de Il materialismo storico in Federico
Engels, Formiggini, Genova 1912. Nell'edizione del 1973 (La Nuova Italia)
è compreso tra p. 351 a p. 386. Il concetto di necessità nel materialismo storico, in
«Rivista di filosofia», IV, fasc. 1, pp. 55-74. È un articolo tratto dal cap. X
(II fatalismo materialistico o dialettico e il concetto di necessità storica)
de Il materialismo storico in Federico Engels. Nell'edizione del 1973 (La Nuova
Italia, Firenze) corrisponde alle pp. 209-36, 246-47. Pubblicato anche in
Umanismo di Marx. Studi filosofici 1908-1966, cit., pp. 96-114. Il
materialismo storico in Federico Engels, Formiggini, Genova. I
ginnasi magistrali, in «Unità», Firenze, Partiti politici e generi letterali,
in «Unità», Firenze, I, n. 18, 13 aprile, pp. 71-72. Intorno alla filosofia di Marx, in
«Critica sociale», Milano, Presente anche in Umanismo di Marx. Studi filosofici
1908-1966, cit., pp. 91-95. La crisi magistrale, in «Unità», Firenze, I, n. 21, 4
maggio, p. 84. La preparazione dei maestri elementari, in «Unità»,
Firenze, I, n. 23, 18 maggio, p. 91. Intorno alla morale sessuale, in «Critica sociale»,
Milano, Ancora la morale sessuale, in «Critica sociale»,
Milano, Rousseau nella formazione della coscienza moderna, in «Rivista
pedagogica», Roma-Milano-Napoli, VI, vol. 1, fasc. 3, dicembre, pp. 433-478.
Saggio che Mondolfo ripropone nel volume Per il centenario di G. G. Rousseau
(Formiggini, Genova 1913) e poi con alcune modifiche nell'Introduzione alle
opere di Rousseau (Discorsi e il Contratto sociale, a cura di R. Mondolfo,
Cappelli, Bologna 1924). Nuovamente ripubblicato nel volume Rousseau e la
coscienza moderna (La Nuova Italia, Firenze 1954), di cui si ha una precedente
edizione in lingua spagnola (Rousseau y la consciencia moderna, Imán, Buenos
Aires 1944). Ora disponibile anche in Tra teoria sociale e filosofia
politica. Rodolfo Mondolfo interprete della coscienza moderna. Scritti
Socialismo e filosofia: I. La crisi e la necessità di un orientamento
filosofico; II. Materialismo, realismo storico e lotta di classe; III. La
necessità della filosofia della praxis, in «Unità», Firenze, Ristampato nelle
prime due edizioni di Sulle orme di Marx, Cappelli, Bologna Nella terza
edizione in due volumi (Cappelli, Bologna 19233) fu pubblicato privato
della prima parte (La crisi e la necessità di un orientamento filosofico) e con
qualche aggiunta. Anche in La cultura italiana del '900 attraverso le riviste,
vol. V, a cura di F. Golzio e A. Guerra, Einaudi, Torino 1962, pp. 238-247.
Presente anche in Umanismo di Marx. Studi filosofici Personalità e
responsabilità nella democrazia, in «La Cultura filosofica», Firenze, VII, n.
1, gennaio-febbraio, pp. 19-36. Per l'amore della moralità e per la moralità
dell'amore, in «Critica sociale», Milano, XXIII, n. 4, 16 febbraio, pp. 54-58. La
preparazione degli insegnanti, in «Unità», Firenze, La crisi della scuola media e il compito
delle Università, in «Nuova Antologia», Roma, Ripubblicato da Mon-dolfo, con
alcune modifiche, in Libertà della scuola, esame di stato e problemi di scuola
e di cultura, Cappelli, Bologna 1922, pp. 113-144. Discutendo di materialismo storico, in
«Rivista di filosofia neoscolastica», Milano, Università Cattolica del Sacro
Cuore, fasc. 5, pp. 313 ss. 62. Zur soziologie der Geschlechtsmoral, in
«Archiv für Sozialwis-senschaft und Sozialpolitik», Tübingen, J.C.B. Mohr, vol.
36, pp. 920 SS. Per la biografia di Giordano Bruno, in «Rivista
d'Italia», Roma, XVI, 2, ottobre, pp. 542-545. Appunti di Storia della filosofia La
filosofia di Giordano Bruno, R. Università di Torino, Facoltà di Lettere e
filosofia, Torino.1914 Francesco Acri e il suo pensiero, Discorso tenuto
nella R. Università di Bologna, Zanichelli, Bologna. Il pluralismo nell'etica, in «Rivista
d'Italia», Roma, n. 2, febbraio, pp. 162-187. Francesco Acri, in «Rivista pedagogica»,
Roma-Milano-Napoli, VII, vol. I, giugno, pp. 523-528. 1915 La
filosofia in Belgio, «Rivista di filosofia», Genova, VII, n. 1, gennaio-marzo,
pp. 25-46. La crisi del socialismo e l'ora presente, in «Unità»,
Firenze, IV, n. 8, febbraio, p. 632. Ristampato anche in La cultura italiana
del '900 attraverso le riviste, vol. V, a cura di F. Golzio e A. Guerra,
Einaudi, Torino 1962, pp. 455-458. Revolutionärer Geist und
historischer Sinn, in «Archiv für die Geschichte des Sozialismus und der
Arbeiterbewegung», her-ausgegeben von Prof. Carl Grünberg Hischfeld Verlag,
Leipzig. Successivamente in italiano: Spirito
rivoluzionario e senso storico, in «Nuova Rivista Storica» (1917), Roma,
I, fasc. 3, pp. 504-17. 1916 71. Le matérialisme historique chez F.
Engels, Trad. de l'Italien par S. Jankelevitch, Giard et Brière,
Paris. 72. Chiarimenti sulla dialettica engelsiana, in «Rivista di
filosofia», Genova, VIII, novembre-dicembre, fasc. V, pp. 701-715. Ripubblicato
nelle prime due edizioni di Sulle orme di Marx con il titolo La dialettica di
Engeis (Cappelli, Bologna Cappelli, Bologna 19203, pp. 153-166). Poi in
appendice alle edizioni del 1952 e 1973 de Il materialismo storico in Federico
Engels. Ristampato anche in Tra teoria sociale e filosofia politica. Rodolfo
Mondolfo interprete della coscienza moderna. Scritti Spirito rivoluzionario e
senso storico, in «Nuova rivista storica», Roma, I, fasc. 3, pp. 504-17. Titolo
originale: Revolutionärer Geist und historischer Sinn, in «Archiv für die
Geschichte des Sozialismus und der Arbeiterbewegung» (1915), herausgegeben von
Prof. Carl Grünberg, Hischfeld Verlag, Leipzig. Nella versione italiana è
apparso anche nella prima edizione di Sulle orme di Marx (Cappelli, Bologna
1919, pp. 50-63) e nelle successive. Presente anche in Umanismo di Marx. Studi
filosofici Dai sogni d'egemonia alla rinuncia della libertà. Discorso letto per
la solenne inaugurazione degli studi nell'Università di Bologna il 5 novembre 1917,
Zanichelli, Bologna. Confluito con una nota introduttiva e con il titolo La
teoria della egemonia tedesca in Filosofi tedeschi: saggi critici, trad. di L.
Bassi, Cappelli, Bologna 1958, pp. 108-142. Ristampato anche in Rodolfo
Mondolfo e la guerra delle idee. Scritti a cura di G. Ferrandi, Museo storico
del Trentino e Società aperta di Trento, Trento 1998, pp. 55-77. 1918 Imperialismo
e libertà, in «Unità», VII, 1, p. 4. Il primo assertore della missione germanica: Herder,
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Rodolfo Mondolfo e la guerra delle idee - Scritti (1917-1919), cit., pp. 95-106
Tra il primato d'un popolo e la missione universale
delle nazioni, in «Nuova rivista storica», Milano, vol. II, fasc. V-VI,
settembre-dicembre, pp. 582-94. Pubblicato anche in Rodolfo Mondolfo e la
guerra delle idee - Scritti Leninismo e marxismo, in «Critica sociale»,
Milano,Poi in Sulle orme di Marx, a partire dalla seconda edizione (Cappelli,
Bologna 19203, pp. 29-37). Ristampato nella raccolta di saggi Studi sulla
rivoluzione russa, a cura del Centro Studi di Critica Sociale, Morano, Napoli
1968, pp. 21-32. Presenteanche in Umanismo di Marx. Studi filosofici Leninismo
e socialismo, in «Critica sociale», Milano, XXIX, n. 7,8, 9, aprile-maggio, pp.
76-78, pp. 87-88, pp. 104-106. Confluito poi nella seconda e nella terza
edizione di Sulle orme di Marx, Ristampato anche in Studi sulla rivoluzione
russa, cit., pp. 32-55. Il socialismo e il momento storico presente, in
«Energie Nove», Torino, Poi inserito nelle prime due edizioni di Sulle orme di
Marx: Cappelli, Bologna 1919, pp. 1-13; Cappelli, Bologna 1920, pp. 1-15. Nella
terza edizione con un cambiamento di titolo (Il socialismo dopo la guerra):
Cappelli, Bologna Recentemente anche in M. e la guerra delle idee -
Scritti (1917-1919), cit., pp. 123-134. 81. L'insegnamento di Marx,
in «Critica sociale», Milano, Saggio apparso anche come Prefazione alla prima
edizione di Sulle orme di Marx. Studi di marxismo e di socialismo,
Cappelli, Bologna 1919, pp. I-VIII. Sulle orme di Marx. Studi di marxismo e
di socialismo, Cappelli, Bologna. Per una coscienza realistica della storia e della
rivoluzione sociale, in «Critica sociale», Milano, XXIX, n. 24, 16-31 dicembre,
pp. 338-343. Ristampato nella seconda edizione di Sulle orme di Marx, Cappelli,
Bologna 19203, pp. 89-99 e nella 3ª edizione, I volume a pp. 71-81 con il
titolo Visioni realistiche e utopie rivoluzionarie. Presente anche in Umanismo
di Marx. Studi filosofici 1908-1966, cit., pp. 158-168. 1920 Problemi
concreti: la scuola: I. L'azione «pro schola» e la difesa della coscienza
laica, in «Critica sociale», Milano, XXX, n. 2, 16-31 gennaio, pp. 23-26. Campane
d'allarme, in «Il Progresso», Bologna, 17 gennaio, p. 3. Problemi concreti: II. Il proletariato e
la scuola media. La difesa dellafunzione sociale della finalità educativa della
scuola di Stato, in «Critica sociale», Milano, XXX, n. 2, 15 marzo, pp. 72-76.
Più recentemente in Educazione e socialismo. Scritti sulla riforma scolastica
(dagli inizi del '900 alla Riforma Gentile), cit., pp. 175-188. Problemi
concreti: III. Linee di un programma d'azione scolastica: a) Premesse generali;
b) il concetto di servizio pubblico e la scuola, in «Critica sociale», Milano,
XXX, n. 7, 1-15 aprile, pp. 108-110. Problemi concreti: c) L'amministrazione della scuola,
in «Critica sociale», Milano, XXX, n. 8, 16-30 aprile, pp. 125-126. Problemi
concreti: d) La partecipazione del proletariato alla cultura, in «Critica
sociale», Milano, Riportato anche in Libertà della scuola, esame di stato e
problemi di scuola e di cultura, cit., pp. 99-106. Gli adulatori del proletariato, in
«Cultura popolare», Milano,n. 8, agosto, pp. 375-378. Anche in Libertà della
scuola, esame di stato e problemi di scuola e di cultura, cit., pp. 107-112. Intorno
al progetto Rignano, in «Critica sociale», Milano, Recensione a E. di Carlo,
Ferdinando Lassalle, in «Critica sociale», Milano, Ardigò, in «Critica
sociale», Milano, XXX, n. 18, 16-30 settembre, pp. 285-288. Recensione
a G. Bevilaqua, C'è uno spettro in Italia, Modernissima, Milano 1920, in
«Critica sociale», Milano, XXX, n. 18, 16-30 settembre, p. 288. Roberto
Ardigò, in «Il Tempo», 16 settembre. Socialismo e lezioni della realtà, intervista con
Rodolfo Mondolfo, in «Il piccolo della sera», Trieste, 24 settembre. Il
marxismo e la crisi europea, in «Scientia», XIV, n. 6, 28, dicembre, pp.
457-466. Il problema sociale contemporaneo, relazione al IV
congresso italianodi filosofia, in «Rivista di filosofia», Bologna, vol. XII,
n. 4, ottobre-dicembre, pp. 303-324. Confluito poi in Sulle orme di Marx,
Cappelli, Bologna Parte di questo articolo apparve con il titolo Le condizioni
della rivoluzione, in «Critica sociale», Milano, Anche in Umanismo di
Marx. Studi filosofici 1908-1966, cit., pp. 186-203. 99. Le
condizioni della rivoluzione, in «Critica sociale», XXX, n. 24, 16- 31
dicembre, pp. 374-376. Sulle orme di Marx, 2ª edizione accresciuta di nuovi
saggi, Cappelli, Bologna. La rivoluzione e il blocco, in «La Giustizia», Reggio
Emilia, 11 dicembre, p. 1. Per la realtà del socialismo, in «La Giustizia»,
Reggio Emilia, 16 dicembre, p. 1. 1921 103. Le condizioni della
rivoluzione, in «La Giustizia», Reggio Emilia, 1 gennaio, p.1. Martoff
contro Zinovieff e l'antitesi fra socialismo e bolscevismo, in «Critica
sociale», Milano, XXXI, n. 2, 16-31 gennaio, pp. 21-23. Poi in Sulle orme di
Marx, Cappelli, Bologna 19233, pp. 134-140. Ristampato anche in Studi sulla
rivoluzione russa, cit., pp. 55-63. Introduzione a F. Turati, Le vie maestre del
socialismo, Cappelli, Bologna. Forza e violenza nella storia, Introduzione a S.
Panunzio, Diritto, forza e violenza. Lineamenti di una teoria della violenza,
n. III della «Biblioteca di Studi sociali diretta da R. Mondolfo», Cappelli,
Bologna. Pubblicata con l'aggiunta di alcune note in Sulle orme di Marx, II
vol., Cappelli, Bologna 19233, pp. 57-69. Presente anche in Umanismo di Marx.
Studi filosofici 1908-1966, cit., pp. 204-215. 1 corsi di esercitazione nelle
Università, in «Educazione nazionale», Roma, n. 1, 1-15 gennaio, p. 11 funzione
sociale della finalità educativa della scuola di Stato, in «Critica sociale»,
Milano, Più recentemente in Educazione e socialismo. Scritti sulla riforma
scolastica (dagli inizi del '900 alla Riforma Gentile), cit., pp.
175-188. Problemi concreti: III. Linee di un programma
d'azione scolastica: a) Premesse generali; b) il concetto di servizio pubblico
e la scuola, in «Critica sociale», Milano, Problemi concreti: c)
L'amministrazione della scuola, in «Critica sociale», Milano, XXX, n. 8, 16-30
aprile, pp. 125-126. Problemi concreti: d) La partecipazione del
proletariato alla cultura, in «Critica sociale», Milano, Riportato anche in
Libertà della scuola, esame di stato e problemi di scuola e di cultura, cit.,
pp. 99-106. Gli adulatori del proletariato, in «Cultura
popolare», Milano,n. 8, agosto, pp. 375-378. Anche in Libertà della scuola,
esame di stato e problemi di scuola e di cultura, cit., pp. 107-112. Intorno
al progetto Rignano, in «Critica sociale», Milano, Recensione a E. di Carlo, Ferdinando
Lassalle, in «Critica sociale», Milano, Ardigò, in «Critica sociale», Milano,
Recensione a G. Bevilaqua, C'è uno spettro in Italia, Modernissima, Milano
1920, in «Critica sociale», Milano,Ardigò, in «Il Tempo», 16 settembre. Socialismo
e lezioni della realtà, intervista con Rodolfo Mondolfo, in «Il piccolo della
sera», Trieste, 24 settembre. Il marxismo e la crisi europea, in «Scientia», XIV,
n. 6, 28, dicembre, pp. 457-466. Il problema sociale contemporaneo, relazione al IV
congresso italiano= • archive. di filosofia, in «Rivista di filosofia»,
Bologna, vol. XII, n. 4, ottobre-dicembre, pp. 303-324. Confluito poi in Sulle
orme di Marx, Cappelli, Bologna Parte di questo articolo apparve con il titolo
Le condizioni della rivoluzione, in «Critica sociale», Milano, XXX n. 24,
16-31 dicembre 1920, pp. 374-376. Anche in Umanismo di Marx. Studi
filosofici Le condizioni della rivoluzione, in «Critica sociale», XXX, n. 24,
16- 31 dicembre, pp. 374-376. Sulle orme di Marx, 2ª edizione
accresciuta di nuovi saggi, Cappelli, Bologna. La rivoluzione e il blocco, in «La
Giustizia», Reggio Emilia, 11 dicembre, p. 1. Per la realtà del socialismo, in «La
Giustizia», Reggio Emilia, Le condizioni della rivoluzione, in «La Giustizia»,
Reggio Emilia, 1 gennaio, p.1. Martoff contro Zinovieff e l'antitesi fra
socialismo e bolscevismo, in «Critica sociale», Milano, XXXI, n. 2, 16-31
gennaio, pp. 21-23. Poi in Sulle orme di Marx, Cappelli, Bologna 19233, pp.
134-140. Ristampato anche in Studi sulla rivoluzione russa, cit., pp. 55-63. Introduzione
a F. Turati, Le vie maestre del socialismo, Cappelli, Bologna. Forza
e violenza nella storia, Introduzione a S. Panunzio, Diritto, forza e violenza.
Lineamenti di una teoria della violenza, n. III della «Biblioteca di Studi
sociali diretta da R. Mondolfo», Cappelli, Bologna. Pubblicata con l'aggiunta
di alcune note in Sulle orme di Marx, II vol., Cappelli, Bologna 19233, pp.
57-69. Presente anche in Umanismo di Marx. Studi filosofici 1908-1966, cit.,
pp. 204-215. 1 corsi di esercitazione nelle Università, in
«Educazione nazionale», Roma, n. 1, 1-15 gennaio, p. 11.108. Il proletariato e
la scuola, in «La squilla», anno XXI, n. 8, 21-22 gennaio. Recentemente anche
in Educazione e socialismo. Scritti sulla riforma scolastica (dagli inizi del
'900 alla Riforma Gentile), cit., pp. 189- 192. La scuola e i partiti, in «Il Progresso»,
Bologna, marzo. I discorsi di F. Turati ai Congressi Socialisti, in
«Critica sociale», Milano, Il saggio
corrisponde ad alcuni paragrafi tratti dalla prefazione di R. Mondolfo a F.
Turati, Le vie maestre del socialismo, Cappelli, Bologna 1921. Collaborazione
e lotta di classe, in «Critica sociale», Milano, XXXI, n. 18, 16-31 settembre,
pp. 276-278. Con alcune modifiche inserito anche Sulle orme di Marx, Cappelli,
Bologna Per la comprensione storica del fascismo, in «Critica
sociale», Milano, Il saggio corrisponde ad alcuni paragrafi (in particolare il
IV e parte del V) dell' introduzione alla raccolta Il fascismo e i partiti
politici italiani, I volume, Cappelli, Bologna 1924. Significato e insegnamento della
rivoluzione russa, in «Critica sociale», Milano, La contraddizione iniziale;
II. La conquista compiuta; La nuova contraddizione risultante e la progressiva
consapevolezza del problema. Ristampati con alcune modifiche e aggiunte in
Studi sulla rivoluzione russa, cit., pp. 67 ss. Estratto poi in edizione
Benporad, Firenze Significato e insegnamento della rivoluzione russa, in
«Critica sociale», Milano, La rivincita della realtà; V. L'inevitabile
soluzione: dal libero commercio al capitalismo; VI. La lotta e
l'immediato rapporto delle forze; n. 2, 16-31 gennaio, pp. 26-29: VII.
L'anello e la catena; VIII. Le nuove condizioni del proletariato e la sua
scissione in gruppi concorrenti; I nuovi problemi del Governo: la rivalutazione
della moneta; Gli insegnamenti: a) non il dissolvimento ma lo sviluppo è
condizionato dalla rivoluzione; b) on ne détruit que ce qu'on substitue; n. 4,
16-28 febbraio, 61-63: c) Le condizioni di un regime socialista: produzione e
distribuzione; d) I limiti dell'azione politica: forza ed economia.
Ristampato con alcune modifiche in Studi sulla rivoluzione russa, La libertà
della scuola, in «Critica sociale», Milano, Riportato in Libertà della scuola,
esame di stato e problemi di scuola e di cultura, cit., pp. 9-23. Recentemente
in Educazione e socialismo. Scritti sulla riforma scolastica (dagli inizi
del '900 alla Riforma Gentile), cit., pp. 193-208. Scuola
e Stato. Lettera a Luigi Miranda, in «Il Tempo», Roma, 20 aprile. Libertà della
scuola, esame di stato e problemi di scuola e di cultura, cit., pp. 30-32. La
libertà e la scuola, in «Il Tempo», Roma, 16 giugno, p. 3. L'esame
di Stato, in «Critica sociale», Milano, Libertà della scuola, esame di stato e
problemi di scuola e di cultura, cit., pp. 35-43. La
formazione storica delle arti e dello spirito umano in Vitruvio, in «L'Arduo»,
Bologna, II, n. 3, giugno, pp. 153-159. Presente anche in Tra teoria sociale e
filosofia politica. Rodolfo Mondolfo interprete della coscienza moderna.
Scritti 1903-1931, cit., pp. 117-123. Sempre nuove opposizioni al progetto su l'esame di
Stato, in «L'istru-zione media», Perugia-Bologna-Firenze, n. 18, 15-25 luglio,
pp. 1-2. Lettera a Piero Gobetti, in «La Rivoluzione
liberale», Torino, a. 1, n. 22, 16 luglio, p. 81-82. Ricostruire,
in «La Giustizia», 24-25 luglio. Per la comprensione storica del fascismo,
introduzione alla raccolta Il fascismo e i partiti politici italiani, I volume,
Cappelli, Bologna. Per la difesa della libertà, in «Critica sociale»,
Milano, Il problema della cultura popolare, in «Critica sociale», Milano,
XXXII, n. 18, 16-30 settembre, pp. 286-288. 772pp. Il
comunismo è la negazione del marxismo, in «La Giustizia», Milano, 1 ottobre. Libertà
della scuola, esame di Stato e problemi di scuola e di cultura, Cappelli,
Bologna. 1923 Prefazione a S. Diambrini Palazzi, Il pensiero
filosofico di Antonio Labriola, Zanichelli, Bologna. Educazione e rinnovamento sociale in
Mazzini e in Marx, in «Rivista di filosofia», XIV, n. 1, gennaio-marzo,
pp.7-15. Con alcune modifiche anche in Sulle orme di Marx, Cappelli, Bologna
19233, pp. 142-149. Ora anche in Tra teoria sociale e filosofia politica.
Rodolfo Mondolfo interprete della coscienza moderna. Scritti 1903-1931, cit.,
pp. 125-133. Mazzini e Marx, in «Critica sociale», Milano, Poi
confluito in Sulle orme di Marx, Cappelli, Bologna, Il monito delle tradizioni del
Risorgimento nazionale, in «Istruzione media», n. 5, 25 febbraio, p. 1.
Ripubblicato successivamente con il titolo Scuola, patria e libertà, in «La
Giustizia», quotidiano del Partito Socialista Unitario, Milano, n. 52, 2 marzo
1923, p. 2. Più recentemente anche in Educazione e socialismo. Scritti sulla
riforma scolastica (dagli inizi del 900 alla Riforma Gentile), cit., pp,
227-231. Scuola, patria e libertà, in «La Giustizia»,
quotidiano del Partito Socialista Unitario, Milano, n. 52, 2 marzo, p. 2. Il
materialismo storico: conferenza all'Università Proletaria di Milano, in
«L'Avanti!», Milano, 13 marzo. Volontà e necessità nella storia, scambio di lettere
tra E. C. Longobardi e R. Mondolfo, in «L'Avanti!», 25 e 30 marzo. 135.
Il materialismo storico, in «La Rivoluzione liberale», Torino, II, п. 8,
3 aprile, p. 33-34. Ristampato con l'aggiunta di una nota in Umanismo di
Marx. Studi filosofici 1908-1966, cit., pp. 217-227. Mentre
la riforma si compie, in «L'istruzione media», I punti oscuri, in «L'istruzione media»,
n. 15, 25 maggio-5 giugno, p. 1. La riforma della scuola, in «Critica sociale»,
Milano, XXXIII, n. 11, 1-15 giugno, pp. 168-170. Ora anche in Educazione e
socialismo. Scritti sulla riforma scolastica (dagli inizi del '900 alla Riforma
Gentile), cit., pp. 233-241. Il problema sociale in Mazzini e Marx, in «Critica
sociale», Milano, Con alcune modifiche confluito in Sulle orme di Marx,
Cappelli, Bologna 19233, pp. 123-137. Scuola e libertà (Note polemiche), in «Critica
sociale», Milano,196. Risposta all'inchiesta tra scrittori italiani: Dove
va il mondo?, Libreria politica moderna, Roma. Aspetti della crisi contemporanea, in
«Studi politici», anno 1, n. 9-10, settembre-ottobre, pp. 221-224. 143.
La riforma universitaria, in «Critica sociale», Milano, XXXIII, n. 20,
16-31 ottobre, pp. 318-321. Libertà e funzione sociale della scuola nella riforma
Gentile, in «Cultura popolare», n. 10-11, ottobre-novembre, rispettivamente a
pp. 470-483 e pp. 519-535. Recentemente anche in Educazione e socialismo.
Scritti sulla riforma scolastica (dagli inizi del 900 alla Riforma Gentile),
cit., pp. 243-283. Si chiedono dati statistici, in «L'istruzione media»,
n. 26, 5 novembre, p. 1. L'esperimento russo, in «La Rivoluzione liberale»,
Torino, II, п. 36, 20 novembre, p. 146. Verso la scuola confessionale?, in «L'istruzione
media», n. 28, 25 novembre, p. 1. Si chiedono dati statistici, in «L'istruzione media»,
n. 26, 5 novembre, p. 1. La lotta di classe in Russia, in «La Rivoluzione
liberale», Torino, II, n. 37, 27 novembre, p. 150. 150. Le attività del
bilancio, in «Critica sociale», Milano, XXXIII, n. 21, novembre, pp. 328-330.
Anche in Umanismo di Marx. Studi filosofici 1908-1966, cit., pp.
328-330. Contadini e proletariato nella Rivoluzione russa, in
«Nuova rivista storica», Milano, VII, fasc. VI, novembre-dicembre, pp. 541-566.
Sulle orme di Marx, 3ª edizione in due volumi,
Cappelli, Bologna: vol. 1 Studi sui tempi nostri, vol. Il Lineamenti di teoria
e di storia critica del marxismo. La filosofia e l'insegnamento di Francesco Acri
(commemorazione nel decennale della sua morte), in «Rivista di filosofia», XVI,
n. 4, dicembre, pp. 289-319. Significato e insegnamenti della rivoluzione russa,
con prefazione di C. Treves, Bemporad, Firenze. 1924 Contributo
a un chiarimento di idee, in «Critica sociale», Milano, XXXIV, n. 1, gennaio,
pp. 14-16. Ristampato anche in Umanismo di Marx. Studi filosofici 1908-1966,
cit., pp. 235-241. Il rispetto dei diritti acquisiti e l'interesse della
nazione, in «L'istruzione media», n. 3, 21-31 gennaio, p. 1. Marxismo
e revisionismo, in «Libertà», quindicinale della gioventù socialista, Milano,
n. 4, 18 febbraio. La filosofia politica in Italia nel sec. XIX, in
Raccolta sulla Storia d'Italia nel secolo XIX, a cura dell'Istituto superiore
di perfezionamento pergli studi politico sociali e commerciali in Brescia,
Litotipo editrice, Padova, pp. 82 ss. Dal naturalismo di Feuerbach allo
storicismo di Marx, in «Rivista di psicologia», Bologna, XX, n. 1,
gennaio-marzo, pp. 36-42. Si tratta di un breve estratto da Feurbach e Marx
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146-155. Per la serietà dell'esame di Stato, in «Istruzione
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parte I, in «Rivista di Filologia e d'istruzione classica», Torino, Confluito
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pensiero antico, Zanichelli, Bologna 1935, pp. 89-145. Fichte,
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nella raccolta Filosofi tedeschi: saggi critici, trad. di L. Bassi, Cappelli,
Bologna Il realismo di Roberto Ardigò, in «Rivista di
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13-18. 211. Die Anfänge der Arbeiterbewegung in Italien bis 1872 und
der Konflikt zwischen Mazzini und Bakunin, in «Archiv für die Geschichte
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I primordi del movimento operaio in Italia avanti il
1872 e il conflitto tra Mazzini e Bakunin, in «Nuova Rivista Storica», anno
XIV, fasc. IV-V, luglio-ottobre, pp. 394-412. Trad. it.: Die Anfänge der
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alla «Enciclopedia Italiana» (Istituto Treccani); voce: Giordano Bruno, vita ed
opere, religione e filosofia, dio e l'universo: il monismo, l'etica, vol. VII,
pp. 980-984. Nella sua versione rielaborata Mondolfo ripropone questo articolo
in Figure e idee del Rinascimento, trad. di L. Bassi, La Nuova Italia, Firenze
1963, pp. 35-111. Recensione a G. Tarozzi, L'esistenza e l'anima, in
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Italiana» (Istituto Treccani); voci: Comunismo (esposizione critica della
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Enciclopedie, Formiggini, Roma); voci: Didattica della filosofia, pp. 305-312;
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cultura come problemi sociali, Cappelli, Bologna 1957, pp. 149-161 e pp.
123-147. Comunicazione al Congresso della Società Italiana per
il progresso delle scienze su Criteri di studio del problema riguardante le
origini della filosofia greca. Germi in Bruno, Bacone e Spinoza del concetto
marxistico della storia, in «Civiltà moderna», Firenze, anno III, n. 5, 15
ottobre, pp. 921-933. Scritto pubblicato anche in Germania nel 1932 (cfr. n.
228) e, successivamente, nel 1936 sulla rivista argentina «Dialéctica» (cfr.
n. 277). Recentemente anche in Tra teoria sociale e filosofia politica.
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pp. 193-203. Un educatore scomparso: Giovanni Marchesini, in «La
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nella Grecia antica, I, in «La Nuova Italia», Firenze, II, dicembre, pp.
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433-461.1932 Rapporti tra la speculazione religiosa e la filosofia
della Grecia antica, II, in «La Nuova Italia», Firenze, III, gennaio, pp.
11-18. Il concetto della «umwälzende Praxis» e i suoi germi
in Bruno e Spinoza, in «Grünbergs Fetschrift», C. L. Hirschfeld, Leipzig, pp.
365-376. I Discorsi e il Contratto sociale di J. J. Rousseau,
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Giansenismo in Italia di A. C. Jemolo, in «Rivista di Filosofia», Torino. Discutendo
il problema dei caratteri differenziali tra filosofia antica e moderna, in
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Articolo contenente il paragrafo finale della Nota sul genio ellenico, inserita
nell'edizione italiana di E. Zeller-R.Mondolfo, La filosofia dei Greci nel suo
sviluppo storico, Parte I: I Presocratici; vol. 1: Origini, caratteri e periodi
della filosofia greca, La Nuova Italia, Firenze 1932. Nell'edizione del
1951 si trova alle pp. 344-355. 233. Arte e religione in Grecia secondo
gli schemi del neoumanesimo, in «Civiltà moderna», Firenze, IV, n. 2, giugno,
pp. 186-209. Tratto da R. Mondolfo, Nota sul genio ellenico in E.
Zeller-R. Mondolfo, La filosofia dei Greci nel suo sviluppo storico, Parte I: 1
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Nell'edizione del 1951 si trova a pp. 336 ss. 234. Nota sulla divisione
in periodi della filosofia greca, in «Archivio di storia della filosofia», a.
I, fasc. 2, aprile-giugno, pp. 156-170. Anche in E. Zeller-R. Mondolfo, La
filosofia dei Greci nel suo sviluppo storico, Parte I: 1 presocratici, vol. I:
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voci: Lucretius, Karl Geory Winkelblech (Karl Marlo). E.
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Presocratici, vol. I: Origini, caratteri e periodi della filosofia greca,
traduzione e aggiornamenti, La Nuova Italia, Firenze. Studi sopra l'infinito nel pensiero dei
Greci, in «Memoria della R. Accademia delle Scienze dell'Istituto di Bologna,
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1933 Eternità e infinità del tempo in Aristotele, in
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contributo di Zenone d'Elea alla scoperta dell'infinitesimale, in «Archivio di
storia della filosofia», IX, gennaio. La preparazione dei greci alla
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Italia», Firenze, marzo. 242. Il passaggio dal teleologismo al
determinismo nella dottrina peripatetica dell'eternità del mondo, in «Rivista
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da un capitolo della I edizione de L'infinito nel pensiero dei Greci, Le
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presocratiche, in «Studi e materiali di storia delle religioni», Roma, vol. IX,
pp. 72 ss. Tratto da L'infinito nel pensiero dei greci, Le Monnier, Firenze
1934, pp. 271-294. L'infinità della potenza divina in Aristotele (Dal
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precedenti, in «Atene e Roma», Firenze, Le Monnier, anno I, serie III, n. 3,
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pensiero dei greci, Le Monnier, Firenze, 1934. L'infinità del numero dai Pitagorici a
Platone e ad Archimede, in «Archivio di filosofia», Roma, fasc. 2,
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Bologna, Facoltà di Lettere e filosofia, Bologna. 1934 La
genesi storica della filosofia presocratica, in «La Nuova Italia», Firenze, 20
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principio universale di Anassimandro, in «Civiltà moderna», Firenze,
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epicureo. Antologia di testi, introduzione critica e commento a cura di
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Laicata, Manduria Lettere inedite a Santino Caramella, a cura di F. Armetta,
«Theológos» Sócrates, Eudeba, Buenos Aires La conciencia moral de Homero
a Demócrito y Epicuro, 3a edición, Eudeba, Buenos Aires Prologo alla
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historia de la filosofía greco-romana, Desde Aristóteles hasta los
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socialismo. Scritti sulla riforma scolastica (dagli inizi del '900 alla
Riforma Gentile), a cura di Pironi, Laicata, Manduria-Bari- Roma Guía
bibliográfica de la filosofía antigua, Losada, Buenos Aires 2005.
Feuerbach y Marx: la dialéctica y el concepto marxista de la historia, 2'
edición, Claridad, Buenos Aires Heraclitus, Testimonianze, imitazioni e
frammenti, a cura Tarán, M. Marcovich, introduzione di Reale, Bompiani,
Milano Gli albori della filosofia in Grecia, introduzione di G. Casertano,
Petite Plaisance, Pistoia. Zeller-M.-G. Reale, Gli Eleati da La filosofia dei
Greci nel suo sviluppo storico, con un aggiornamento bibliografico di G.
Girgenti, Bompiani, Milano 2011. L'attrattiva della bellezza poetica, con
cui Lucrezio adorna la sua esposizione della teoria del progresso nella
filosofia dell’orto intensifica il potere suggestivo di questa sulla mente dei filosofi
romani. Cooperano, a Roma verso la visione ottimistica del progresso, altri
influssi, come quelli del lizio e del portico che si riconosceno nella
celebrazione da Cicerone del divino potere creatore dell'intelligenza
dell’uomo. L'influsso democriteo si ripercuoteva in Diodoro Siculo attraverso
Ecateo di Abdera. Quello dell’Orto agiva non solo sul grande poema di Lucrezio,
ma anche (attraverso questo) sulla filosofia di Virgilio, Orazio, e
Vitruvio. Certo, a Roma ci si mostrano due orientamenti opposti. Quello
ottimistico, assertore ed esaltatore del potere creatore dello spirito umano e
del progresso. Quello pessimistico, ispirato all'idea di una inferiorità
naturale dell'uomo rispetto agl’animali, ovvero di una sua caduta dalla
perfezione e felicità primordiali della mistica età saturnia alle miserie, alle
fatiche e ai conflitti dell'epoca storica. Queste voci tetre risuonano in Ovidio
e Plinio, come già anteriormente in quella di Sallustio (Catilina).
Ovidio, in Metamorph.-, influsso di Cicerone (De natura deorum), esalta la
nascita dell'uomo (« natus est homo »), come dell'animale piú savio e di
maggior capacità mentale tra tutti, dominatore della natura, di figura simile a
quella degli dèi, l'unico che per la sua posizione eretta possa contemplare il Cielo.
Ma Ovidio limita l'epoca beata dell’uomo all'età d’oro, quando non ancora
l'uomo aveva scoperto i metalli, né inventato la navigazione, né le armi, né le
fortificazioni, e neppure l'aratro e iutte le altre creazioni tecniche che sono
per Ovidio fonti di pene e di danni per il loro inventore. La creatività della
mente dell’uomo ha cosí un riconoscimento in Ovidio, ma come causa lamentevole
d'infelicità. “Contra te sollers, hominum natura, fuisti, et nimium damnis
ingeniosa tais Amores). D'altra
parte Plinio (Natur. hist.) vuole umiliare l'orgoglio di coloro che - come
Cicerone in De natura deorum, — affermano che il mondo fu creato *per* l'uomo;
e li richiama alla considerazione di tutti gli elementi d'inferiorità che ha
l'uomo rispetto agli altr’animali, e dei motivi della sua infelicità:
un'anticipazione del pessimismo del “De miseria hominis.” Ma nell'atteggiamento di Ovidio il
riconoscimento (fatto a denti stretti) del potere creatore dell'intelligenza
dell’uomo, rivela la forza con cui, nonostante ogni pessimismo, tale idea
s'imponeva allo spirito dell'epoca. Aiutata certo nella sua diffusione dalla
condizione storica, cioè dall'espansione trionfale del potere di Roma. Ma ispirata nella sua affermazione da
suggestioni teoriche derivanti da filosofi. Dall’orto attraverso l'affascinante
esposizione poetica di Lucrezio, e da Cicerone. Influenze combinate si devono
riconoscere appunto in Cicerone, nella sua celebrazione dell'eccellenza
dell'uomo, del potere creatore dello spirito umano, del lavoro, dell'industria
e della co-operazione tra gl’uomini, come fonti delle grandi conquiste della
civiltà, che troviamo in “De natura deorum”, “De finibus bonorum et malorum”, “De
legibus”, e “De officiis”. L'uomo, dice Cicerone in “De legibus,” questo
animale previdente, sagace, molteplice, acuto, dotato di memoria, pieno di
ragione e di prudenza, ha da dio la sua natura privilegiata, anzi partecipa con
la sua ra- lavor dichiarate alle he Coceo in “De officis”, L, s, dove
ri corda che Panezio ha sviluppato molto ampiamente e con numerosi esempi
ciò che i capitoli 3-5 sintetizzano, specialmente intorno alla co-operazione
tra gli uomini, indispensabile per la creazione di tante arti -- “senza le quali la vita non meriterebbe
d'esser vissuta” . . Modernamente l'influenza di Panezio è sione di
richiamare l'attenzione nel saggio L'infinito nel pen siero dell'antichità
classica, Firenze, La Nuova Italia] gione alla natura e alla comunità divine 7.
Seminato sulla terra, ha ricevuto il dono divino dell'anima e la capacità della
virtú, che è la natura perfezionata in se stessa ed elevata al suo grado
sommo (“in se perfecta et ad summum perducta natura”); e, mediante l'imitazione
della natura maestra, la ragione umana, usando la sua capacità industriosa (“sollerter”),
è pervenuta all'invenzione di un numero infinito di arti (“artes
innumerabiles repertae sunt”). La natura diede all'uomo — mediante
i sensi messaggeri, la rapidità della mente e la luce dell'intelligenza -- i
fondamenti della scienza (“quasi fundamenta quaedam scientiae”), di modo che, per
se stessa, la natura umana sempre piú progredisce ed avanza (“ipsam per se
natu-ram longius progredi”) e, da sé, senza aver bisogno di maestri (“etiam
nullo docente”), arriva a consolidare e a perfezionare la ragione, partendo
dalle cose le cui specie ha conosciuto per mezzo della intelligenza primordiale
ed iniziale (“ex prima et inchoata intelligentia”) 3. In tal modo —
ripete Cicerone alla fine dell'Hortensius (come riferisce Agostino, De
trinit.), con Aristotele, Protrept. fr. c Walzer (61 Rose), l'intelligenza è
forza visiva e sforzo attivo della mente (“mentis aciem”), animata dal
desiderio attivo dell'investigazione (“ratione et investigandi cupiditate”). E
come la sua attività è rivolta ugualmente e congiuntamente [Eredità di
ARISTOTELE, Protreptico, fr. c Walzer = 61 Rose (che Anoke qul Cierone a
apia al concet aristotelice dele potenza che per se stessa tende
all'atto. La potenza fondamentale dell'intelligenza (“inchoatae intelligentiae”)
considerata qui, è tanto teorica (argumentamur, etc.) quanto pratica
(conficimus), e non è privilegio di pochi eletti, ma possesso di tutti (“communis
omnium”). E Cicerone aggiunge (cap. 11) ciò che già diceva Sofocle nel coro
dell'Antigone e tornerà a dire nel rinascimento Pico nel suo “De hominis
dignitate”, cioè che l'uomo ha nella sua natura la doppia possibilità,
d'elevarsi verso la sommità del bene o di sprofondare negli abissi del male alla
conquista della scienza e alla creazione delle arti, cosí — ripete Cicerone, “De
finibus”, con lo stesso Protreptico di Aristotele - si deve riconoscere che
l'uomo è nato per una doppia finalità, mentre ogni animale è nato per un unico
compito: il cavallo per la corsa, il bue per arare, il cane per cercare, ma
l'uomo, come un dio mortale, per due attività creatrici, intendere ed operare (“ut
ad cursum equum, ad arandum bovem, ad investigandum canem, sic hominem ad duas
res, ut ait Aristoteles, ad intelligendum et agendum esse natum, quasi mortalem
deum”). Queste idee hanno piú ampio sviluppo in “De natura deorum”, dove
la superiorità dell'uomo sugli animali è affermata da Cicerone, seguendo le
orme di Panezio, negli aspetti seguenti. La costituzione del suo corpo, la cui
posizione eretta gli permette la contemplazione del cielo e gli dà la
possibilità di conoscere il corso degli astri, di determinare le divisioni del
tempo, di prevedere i fenomeni astronomici per tutto l'avvenire (“in omne
posterum tempus”) e di trarre dall'ordine di essi la nozione della divinità
legislatrice e governatrice del mondo. I sensi che alla percezione associano i
giudizi di distinzione e di valutazione delle impressioni, e si fanno pertanto
ispiratori della creazione di arti rivolte a cogliere e ad usare le sensazioni
(“ad quos sensus ca-piendos et perfruendos, plures etiam quam vellem artes
repertae sunt”); l'intelligenza
che comprende, definisce, connette le cose e crea una scienza di tale potere ed
eccellenza, che neppure in dio c'è qualcosa di superiore (“qua ne in deo quidem
est res ulla prestantior” § 59). E per questa via l'uomo crea anche le arti, le
une per le necessità della vita, le altre per il diletto (secondo la
distinzione tradizionale di Democrito e Aristotele); e a questi risultati
coopera anche il linguaggio che, come mezzo di comunicare le conoscenze e di
influire sul sentimento e la volontà altrui, e il vincolo sociale che trasse
l'umanità fuori della vita ferina primordiale (“haec nos iuris, legum, urbium
societate devinxit: haec a vita immani et fera segregavit”). Ma
nella creazione delle arti Cicerone torna a far notare, con Anassagora, l'opera
della mano, la cui conformazione e agilità permettono all'uomo di operare tanto
nelle arti di diletto (pittura, scultura, musica), quanto in quelle di
necessità (agricoltura, edilizia, tessitura, cucitura, confezione di strumenti
di metallo, etc.). «Per cui si comprende che noi abbiamo conseguito tutto
ciò che concerne le cose scoperte dallo spirito e percepite dai sensi, mediante
l'applicazione delle mani degli operai, per poter essere protetti, vestiti e
salvi, e avere città, difese, domicilii, templi ». Possiamo prendere
l'ali-mento e conservarlo; allevare e utilizzare animali per il trasporto e per
l'agricoltura; estrarre i metalli nascosti dalle profondità della terra e
forgiarli in strumenti e decorazioni; tagliare alberi per riscaldamento, cottura
di alimenti, edificazione di case, costruzione di navi, che a noi — unici al
mondo — permettono di dominare la forza del mare e dei venti. In conclusione,
l'uomo si converte in inventore delle arti e in dominatore della natura, cioè
in creatore di una nuova realtà, quella del mondo della cultura. «Noi
usufriamo dei campi, noi dei monti; nostri sono i fiumi, nostri i laghi; noi
seghiamo le messi, noi tagliamo gli alberi; noi, mediante l'immissione di
acque, diamo fecondità alle terre; noi chiudiamo i fiumi tra dighe, li
inalveiamo, li deviamo; insomma cerchiamo di creare con le nostre mani una
specie d'altra natura nella natura delle cose ». Non seguiremo Cicerone
nella sua dimostrazione successiva della tesi che il mondo fu creato al
servizio dell'uomo, che è la tesi contro cui polemizza Plinio, ma che non
interessa il nostro tema. Ciò che ci importa è la celebrazione menzionata del
potere creatore dell'umanità, che si può considerare un eloquente commento
esplicativo della citazione che il “De finibus” trae dal Protreptico
aristotelico, la quale dichiara che l'uomo è nato per la doppia attività,
conoscitiva e creativa, come un dio mortale. L'uomo contemplato qui da Cicerone
è appunto quello che crea il mondo della cultura e lo sovrappone al mondo della
natura; e Cicerone offre una formula efficace per esprimere tale creazione: «
nostris denique manibus in rerum natura quasi alteram naturam efficere
conamur». Formula che, insieme alla ricordata definizione (“dio mortale”)
tratta da Aristotele, ispira le 'linee memorabili dello Spaccio della bestia
trionfante di Bruno, che sintetizzano il contenuto essenziale della
dimostrazione ciceroniana: « gli dèi avevano donato a l'uomo l'intelletto e le
mani, e l'avevano fatto simile a loro, donandogli facultà sopra gli altri
animali; la qual consiste non solo poter operar, secondo la natura ed
ordinario, ma, ed oltre, fuor le leggi di quella; acciò, formando o possendo
formar altre nature, altri corsi, altri ordini con l'ingegno.... venesse a
serbarsi Dio de la terra » (Gentile, Dialoghi morali, Bari, Laterza).
Anche quello che segue nella pagina bruniana, sulle necessità che acuiscono gli
ingegni e fanno inventare le arti — di modo che « sempre piú e piú....
allontanandosi dall'esser bestiale, piú altamente s'approssi-mano a l'esser
divino › — poteva ispirarsi alle frasi di Cicerone relative all'uomo che « se
segregavit a vita immani et fera »; frasi che, tuttavia, esprimevano un
concetto comune ad altri filosofi antichi, da Democrito a Lucrezio, i quali
insieme a Cicerone influiscono sulle celebrazioni della dignità dell'uomo e
della creatività dello spirito, rinnovate dagli scrittori rinascimentali, da
Manetti a Bruno e Campanella ?. Ma in un particolare caratteristico il
luogo citato dello Spaccio bruniano poté ispirarsi alla I Georgica di Virgilio,
vale a dire nel considerare la mitica età dell'oro come epoca di pigrizia e di
stupidità umane, e nel celebrare invece la dura necessità come causa del
risveglio dell'intelligenza e della creazione delle arti. « Ne l'età de l'oro,”
dice Bruno, “per l'Ocio gl’uomini non eran piú virtuosi, che sin al
presente cultadi, risorte le necessitadi, sono acuiti gl'ingegni,
inventate le industrie, scoperte le arti; e sempre di giorno in giorno, per
mezzo de l'egestade, dalla profundità de l'intelletto umano si eccitano nove e
maravigliose invenzioni. Onde, sempre piú e piú per le sollecite ed urgenti
occupazioni allontanandosi da l'esser bestiale, piú altamente 'approssimano a
l'esser divino » Senza dubbio il mito dell'età aurea o saturnia, pertamente
svalutato qui da Bruno, e motivo di sogni nostalgici per i filosofi dell'epoca
d’Ottaviano, quando Ovidio lo evoca in Metamorph., collegandolo con l'altro
mito esiodeo delle cinque età della degradazione umana, e lo stesso Virgilio
torna a sognare un ritorno del regno di Saturno (« redeunt Saturnia regna »)
nella profezia della Sibilla nell'Egloga IV. Tuttavia questi miti si
trovavano già in Esiodo in conflitto con la celebrazione del lavoro
condizionante la dignità della vita, oltre che ogni acquisizione di beni.
3 Cfr. anche Gentile, «Il concetto dell'uomo nel rinascimento › ne Il pensiero
del rinascimento, Firenze. E il problema torna a porsi per Virgilio, che lo
risolve nella I Georgica in un modo che precorre Bruno. L’abbondanza e la
facilità di vita della mitica età saturnia significano ozio e letargo mentale;
e Giove, che nel detronizzare Saturno introduce le difficoltà, l'indigenza e la
necessità del lavoro, da agli uomini per questa via il dono inestimabile
dell'attività dell'intelligenza, creatrice delle arti e trionfatrice di tutte
le avversità per mezzo del lavoro. «Giove, il padre (pater ipse), volle
che non fosse facile la via della coltivazione, e dapprima fa lavorare i campi
per mezzo dell'arte, e acuí per mezzo delle preoccupazioni gli spiriti dei
mortali, e non permite che il suo regno s'intorpidisse in un pesante letargo »,
come accadeva prima del suo governo, quando nessuno lavora la terra, e questa
concede tutto senz'esser sollecitata dal lavoro umano. Giove cancella
totalmente le facilità e comodità, « affinché la necessità suscitasse le
diverse arti, a poco a poco, mediante la meditazione ». Cosí nasce
l'agricoltura. Si scopre il modo di accendere il fuoco con la pietra focaia. Si
incanalano i fiumi. Si inventa la navigazione, e il navigante impara a
conoscere e nominare le stelle. Si inventano gl’artifici della caccia e della
pesca. Si forgia il ferro e se ne fanno strumenti come l'ascia e la sega.
«Allora vennero le varie arti; trionfano di tutte le difficoltà il lavoro
instancabile e l'indigenza che assilla [gli uomini] nell'asperità delle
condizioni di esistenza »: Tum variae venere artes; labor omnia vicit
improbus, et duris urguens in rebus egestas. In tal modo, per Virgilio, la
necessità e il lavoro, che Ovidio lamenta come una maledizione per la vita
umana, sono una vera benedizione, perché risvegliano l'intelligenza e
l'attività creatrice dell'uomo, e stimolano quella meravigliosa creazione
delle arti e della cultura, i cui momenti e aspetti Virgilio sintetizza
ispirandosi alla ricostruzione storica tracciata nel V libro di
Lucrezio. Certo, Virgilio s'allontana da Lucrezio nell'accettare il mito
dell'età saturnia, pur valutandolo negativamente rispetto a ciò che è piú
essenziale e nobile nell'umanità, vale a dire, l'intelligenza e la creatività
dello spirito. Ma un'eco piú fedele della concezione lucreziana sulla
condizione primordiale dell'umanità risuona in Orazio (“Satyr.”) con la
descrizione dei primi uomini che, come gl’altri animali, formano un gregge muto
e turpe (mutum et turpe pecus), lottano tra loro con unghie e pugni, poi con
bastoni e piú tardi con altre armi per soddisfare i primordiali bisogni di cibo
e di riparo, finché non creano il linguaggio, desistendo dalle guerre,
edificando città e creando leggi che impediscano i delitti. In una generazione
successiva Giovenale (“Satyr.”, VI e XIII) ripresenta una descrizione analoga
dello stato bestiale dell'umanità primitiva, satirizzando l'idea dell'età
saturnia: anch'egli, probabilmente, influenzato da Lucrezio e dalla concezione
epicurea della storia dell'umanità. Tuttavia, l'eco piú importante,
teoricamente, di tale concezione ci si presenta nell'età d'Ottaviano (come oggi
si torna a riconoscere da parte della critica storica) con Vitruvio, il quale
sembra raccogliere dagli ambienti colti della sua epoca o compiere lui stesso
una fusione delle idee esposte da Lucrezio con altre di varia provenienza,
relative al progresso umano, derivanti da Cicerone, al cui insieme aggiunge
l'intuizione dell'importanza che hanno per il progresso due fattori,
apparentemente contrari, ma connessi da lui in una dipendenza mutua, che sono
la divisione del lavoro e l'unità organica della cultura umana. Vitruvio
mette in rilievo, nella sua concezione del progresso storico dell'umanità e
della creazione della cultura, una molteplicità di fattori cooperanti: la
durezza primordiale della vita; le esperienze fortuite che suggeriscono qualche
mezzo per mitigare tale durezza; le capacità e potenze congenite negli uomini,
che sono stimolate al loro esercizio dai due fattori suddetti, e sono avviate
cosí ad uno sviluppo progressivo e alla produzione di risultati crescenti; la
ripercussione che hanno i fattori citati sulla formazione di raggruppamenti umani
permanenti, a partire da quelli temporanei primordiali, e sulla creazione del
linguaggio; l'effetto prodotto da tali innovazioni, che non solo permettono
l'assommarsi delle capacità individuali, ma provocano il loro acerescimento
progressivo, dovuto sia al mutuo aiuto e all'esperienza dei vantaggi della
cooperazione, sia allo stimolo reciproco derivante dall'attrito degli ingegni;
il sussidio poderoso, che dà a tale processo l'uso di due strumenti
meravigliosi, che sono il linguaggio, generato dalla convivenza sociale, e il
possesso della mano, organo naturale incomparabile per afferrare ed elaborare
le cose, la cui efficacia, già intuita da Anassagora, ha di nuovo posta in
rilievo Cicerone; e infine l'imitazione e trasformazione della natura
effettuate dalle arti, dove il conoscere è un fare e l'esperienza è un
esperimento. Questo fare e sperimentare воло геві possibili
precisamente dal possesso e dall'uso delle mani, che rendono capace
l'uomo di tentare i piú vari modi di combinazione ed elaborazione dei mezzi
naturali, di modo che, a partire da principi minimi, le arti si elevano nel
loro sviluppo verso risultati sempre maggiori e progressivi affinamenti delle
loro capacità creative. Tutti questi elementi sono messi in rilievo da
Vitruvio nel cap. I del libro II del De Architectura: Sulla vita degli uomini
primitivi e sugl’inizi e incrementi della civiltà e dell'architettura.” La
prima esperienza che, secondo Vitruvio, ha una funzione decisiva per togliere
gli uomini dalla vita ferina primordiale e generare la convivenza sociale
permanente, fu quella dell'incendio di selve prodotto da qualche tempesta.
L'impressione di terrore iniziale è seguita dalla curiosità, per la quale gli
uomini, dopo esser fuggiti, tornano ad avvicinarsi e, sentendo il calore del
fuoco, intuiscono la sua utilità per la vita. Attratti dallo spettacolo, gl’uomini
si riuniscono, concepiscono la possibilità di continuare ad alimentare il fuoco.
E cosí iniziano la loro convivenza ed una comunicazione mutua delle loro
impressioni mediante voci, che a poco a poco, con il tempo, si convertono in
linguaggio. La posizione eretta e il possesso delle mani, che permettono il
maneggio di qualunque oggetto, portano gl’uomini alla prima creazione di ripari
e di tetti, mediante escavazione di tane o costruzioni di rami e fango che
imitano quelle dei nidi di rondini. Lucrezio e Cicerone insieme
suggerivano a Vitruvio questa concezione delle fasi e dei fattori del processo.
Vitruvio aggiunge l'idea di un'analogia generale di questo sviluppo storico
presso i diversi popoli, allegando i documenti offerti da resti di costruzioni
primitive che si trovavano in paesi civili come sul Campidoglio di Roma, e
dalle edificazioni che continuavano a farsi in paesi barbari (Gallia,
Aquitania, Colchide, Frigia, etc.). Queste osservazioni comparate, che
presentano il passato dei popoli civili come analogo al presente dei barbari,
potevano suggerire l'idea di un futuro progresso dei barbari verso uno sviluppo
analogo al presente dei popoli civili, tanto piúin quanto Vitruvio rileva
l'impulso che danno al progresso le relazioni mutue nell'interno d'ogni
popolo. L'osservazione reciproca (egli nota) desta non solo la capacità
d'imitazione, ma anche l'emulazione, per cui si perfezionano con il tempo i
prodotti e si affinano la stessa intelligenza e la facoltà di giudizio dei
produttori. Allora con l'osservazione delle costruzioni altrui e
l'aggiunta di novità per mezzo delle riflessioni proprie, di giorno in giorno
andavano migliorando il tipo delle costruzioni. Ed essendo gli uomini capaci
d'imitazione e d'istruzione, nel celebrare giornalmente le loro invenzioni, si
mostravano tra di loro i risultati delle loro costruzioni; e in tal modo,
nell'esercitare i loro ingegni in competizioni, di giorno in giorno si facevano
di giudizio piú raffinato ». Quest'ultima frase, “in dies melioribus
iudiciis efficiebantur,” anticipa l'idea di Bruno, che gli uomini acquistano
progressivamente giudizio « piú maturo »; il che si determina, secondo Bruno
per tre fattori: l'accumulazione delle osservazioni, l'attività riflessiva e
inventiva del pensiero, e la varietà delle cose osservate. Ma Vitruvio aggiunge
un altro fattore piú importante: l'esercizio attivo del potere dell'ingegno,
stimolato dalla emulazione (exercentes ingenia certationibus). In ciò Vitruvio
raccoglie la suggestione di Aristotele relativa all'affinamento progressivo del
giudizio per via del suo esercizio costante. Ma in Aristotele tale esercizio
nasce dall'insoddisfazione e dalla critica delle idee altrui. In Vitruvio dallo
sforzo d'emulazione. In entrambi, tuttavia, il processo si realizza tanto nello
spirito individuale quanto in quello collettivo; e Vitruvio riconosce cosí la
formazione storica dello spirito dell'umanità, considerando il vincolo e
l'azione reciproca tra il perfezionamento dei prodotti dell'arte e lo sviluppo
dello spirito produttore.Vitruvio esprime cosí u concetto tipicamente
storicistico, nel riconoscere che lo spirito umano è in sé e per sé storia
e sviluppo; concetto considerato abitualmente « tutto proprio dell'età
moderna», come lo define Gentile (Il pensiero del rinascimento, cit.), nel
trovarlo espresso da Bruno. Vitruvio riconosce e spiega tale carattere storico
dello spirito in rapporto con la storia dell'architettura, che nel suo sforzo
di perfezionamento progressivo, per rispondere sempre piú alle esigenze umane,
si fa, secondo lui, generatrice di altre arti e discipline, per via
dell'esercizio continuo cui obbliga la mente, che in tal modo si potenzia e
sviluppa in se stessa nuove capacità, madri di arti e scienze nuove. «
Come, dunque, con l'attività costante (quotidie faciendo) avevano [gli uomini]
rese piú esperte ed abili le loro mani per ogni costruzione (tritiores manus ad
aedificandum perfecissent), e mediante l'esercizio instancabile dei loro
ingegni (solertia ingenia exercendo) erano giunti con l'uso incessante alla
creazione delle arti, allora l'attività industriosa aggiunta da essi ai loro
spiriti (industria in animis eorum adiecta) fece sí che quelli che erano piú
ben disposti e diligenti (studiosiores) si convertissero in artefici
professionali (fabros se esse profiterentur) ». Nasce in questo modo, dal
progresso delle capacità intellettuali e pratiche, la divisione del lavoro; ma
nasce e si mantiene legata all'unità organica della cultura, affermata già, con
notevole vigore, da Vitruvio nel I cap. del libro I. Dove si fa notare per
l'architettura il vincolo reciproco dell'attività pratica (fabrica) e di quella
teorica (ratiocinatio), che non permette di raggiungere la perfezione dell'arte
né al puro homo faber né al puro homo sapiens, ma solo a chi riunisce in sé
entrambe le condizioni; e aggiunge Vitruvio che l'architetto ha bisogno di
conoscenze di letteratura, disegno, geometria, storia, filosofia, musica,
medicina, diritto, astronomia, cioè di possedere una cultura organica: « tutte
le discipline hanno tra loro un vincolo ed una comunicazione mutua.... e la
[cosí detta] disciplina enciclica come un corpo unico è costituita di
tali membri ». Certamente, come tecnico e teorico dell'architettura,
convinto e preoccupato dell'importanza preminente della sua arte, Vitruvio nel
I cap. del libro II, che stiamo analizzando, sembra che spieghi l'unità e
connessione reciproche di tutte le arti e discipline come dovute ad un
germinare di tutte dalla radice comune dell'archi-tettura, che per le sue
esigenze ed i suoi sviluppi genererebbe le altre arti e scienze, e ne
determinerebbe i progressi. « Dalla costruzione degli edifici progredendo
gradualmente verso le altre arti e scienze (e fabrica-tione aedificiorum
gradatim progressi ad ceteras artes et disciplinas) e utilizzando le armi del
pensiero e la riflessione deliberativa', con cui la natura rafforzò le loro
menti (cum natura cogitationibus et consiliis arma-visset mentes), essi trassero
l'umanità dalla vita ferina e selvaggia a quella civile (e fera agrestique vita
ad mansuetam perduxerunt humanitatem) ». Allora si genera negli uomini la
capacità di prepararsi nel loro spirito, e di guardar lontano per mezzo dei
pensieri piú grandi, che nascono dalla varietà delle arti (tum autem
instruentes animo se et prospicientes maioribus cogitationibus ex varietate
artium natis); il che Vitruvio applica, indubbiamente, ai progressi
del-l'architettura, ma è un concetto che s'estende da sé ad ogni sviluppo
culturale. « Poi con le osservazioni degli 1 Se leggessimo, con qualche
edizione, conciliis anziché con siliis, dovremmo pensare che Vitruvio rilevasse
qui non già l'importanza della riflessione deliberativa (consilia), bensi
quella della convivenza e della cooperazione sociale (concilia). Ma
queste ul- time sono per Vitruvio creazione umana e non dono della
natura. studi portarono [le loro opere] dai giudizi errati ed
incerti alle ragioni certe delle simmetrie. Quindi mediante le loro cure
alimentarono e adornarono di piaceri l'eleganza della vita, accresciuta dalle
arti (trac- tando nutriverunt et auctam per artes ornaverunt vo-
luptatibus elegantiam vitae) ». Si presenta pertanto, nella concezione di
Vitruvio, tutto un processo storico nel quale l'uomo, spinto dai bisogni,
guidato dalle esperienze, rafforzato dall'eserci-zio, sviluppa e traduce
progressivamente in atto le sue potenze naturali, creando le arti e le scienze;
ma in questo processo i prodotti reagiscono sul produttore; l'esercizio
intensifica i poteri dello spirito e genera nuove capacità; i risultati
realizzati si convertono in mezzi e impulsi per creazioni ulteriori; e in
questo modo l'umanità progredisce e si sviluppa, creando il mondo della cultura
e creando nello stesso tempo spiritualmente se stessa per mezzo del suo lavoro,
come causa ed effetto insieme dei suoi progressi. La concezione della
creatività dello spirito appare, dunque, raggiunta in pieno da Vitruvio. Lo
scambio d'azione che Vitruvio vedeva effettuarel tra lo spirito produttore e i
suoi prodotti nella creazione e nello sviluppo progressivo delle arti e delle
scienze, significava per se stesso un processo storico di autocreazione e
d'autosviluppo incessanti dello stesso spirito umano, che logicamente doveva
presentarglisi come un processo infinito. Ma Vitruvio non segnalò, e forse non
intuí neppure questa conseguenza della sua conce- ' (Appare in questa
visione un barlume del processo chiamato da Marx il processo della umwälzende
Praxis, cioè dell'attività dell'uomo che si rovescia su se stessa e sull'uomo,
trasformandolo nel trasformare se stessa. zione, cosí come non
l'aveva espressa né vista Aristotele, benché riconoscesse che il potere
intellettuale dell'uomo va aumentando sempre, quantitativamente e qualitativa-
mente, con l'esercizio attivo delle sue capacità di indagine e di riflessione
critiche. La prima affermazione esplicita dell'infinità del progresso
spirituale umano ci appare nell'antichità classica con Seneca, che tuttavia era
stato precorso parzialmente da Filone ebreo, come diremo. Ma mentre nella
concezione di Vitruvio l'infinità potenziale del progresso è in rapporto con il
processo di creazione e sviluppo delle arti, a cui egli collegava la scoperta
delle scienze, Seneca invece nella polemica contro Posidonio ripudia l'unità e
identità tra l'homo faber e l'homo sapiens, che quello aveva affermato (cfr.
Epist.). Contro la celebrazione del progresso tecnico, inserito da
Posidonio nello sviluppo stesso della saggezza, Seneca nella sua polemica
sembrava ripudiare la creazione umana delle arti, accusandola di complicare e
render difficile la vita, e sembrava ritornare, con l'evocazione di Diogene,
all'ideale cinico-stoico della semplicità primordiale della vita conforme alla
natura, che facilmente soddisfa le sue esigenze minime. «Non fu tanto
nemica la natura, da concedere la facilità della vita agli altri animali e
volere che solo l'uomo non potesse vivere senza tante arti.... Siamo noi che ci
rendemmo tutto difficile per la nostra tendenza a stancarci (fastidio) delle
cose facili.... Tutte queste arti, per le quali la città si eccita e
rumoreggia, lavorano per il corpo, a cui prima si imponeva ogni [sa-crificio]
come ad uno schiavo, mentre ora gli si prepara ogni [godimento] come ad un padrone
» (epist. cit.). Tuttavia questa posizione polemica non rappresenta
integralmente l'orientamento spirituale di Seneca. Seneca è ben lungi
dall'identificare la saggezza — nel cui culto vede l'unica
attività che possa render degna la vita umana - con la supposta felicità
primordiale dello stato di natura. « Per quanto egregia e priva di inganni
fosse la vita di quelli (primitivi), essi non furono savi.... non avevano
ingegni perfezionati (consum-mata).... La natura non dà la virtú, e il diventar
buono è un'arte.... Quelli erano innocenti per ignoranza; ma c'è una gran
differenza tra il non volere e il non saper peccare (multum interest utrum
peccare aliquis no-lit an nesciat). Mancava loro la giustizia, mancava loro la
prudenza, la temperanza, la fortezza. La loro vita incolta aveva qualcosa di
simile a tutte queste virtú; ma la virtú non è conseguita se non da uno spirito
edu-cato, istruito e portato mediante l'esercizio assiduo fino al vertice.
Certo nasciamo per questo, ma senza que-sto; e anche negli uomini migliori,
prima che posseggano l'educazione, esiste la materia della virtú, ma non la
virtú stessa » (ibid.). In tal modo, la virtú torna a presentarsi
connessa alla cultura in questa stessa Epistola 90, dove la critica a Posidonio
sembrava portare ad una rivendicazione della natura primordiale, simile a
quella dei cinici. La virtú, dunque, per Seneca non è un'ingenuità ignorante,
ma deve avere chiara coscienza del male e del vizio per trionfare di essi.
Seneca fa in certo senso presentire il concetto che ispira in tempi moderni la
filosofia della storia di Fichte (Caratteri fondamentali dell'epoca con-
temporanea), secondo cui l'umanità, dopo di essere uscita dalla sua primitiva
rettitudine incosciente, abbisogna della piú profonda coscienza ed esperienza
del peccato, per elevarsi alla sua cosciente redenzione. Con la
rivalutazione della cultura come condizione e fondamento dell'etica e della
filosofia, tornano ad essere pertanto rivalutate da parte di Seneca anche le
arti, ed è riaffermato il concetto del Protreptico aristotelico,
della doppia e indivisibile funzione che incombe al- Q l'uomo, cioè
quella di esercitare tanto l'attività intellettuale quanto quella pratica.
Aristotele aveva affermato, secondo la testimonianza di Cicerone (De finibus),
che l'uomo nacque per due cose: intendere e operare («ad duas res, ad
intelligendum et agendum esse natum »); e Seneca (De otio) ripete che la natura
volle che facessimo le due cose: operare e coltivare la contemplazione. «
Natura autem utrumque fa-cere me voluit, et agere et contemplationi vacare ».
Anzi, aggiunge che egli le fa entrambe, perché sono insepa-rabili, giacché
neppure la contemplazione può esistere senza azione: « utrumque facio; quoniam
ne contem-platio quidem sine actione est »'. Nessuna virtus è un bene reale,
finché non passa all'azione (“in otium sine actu proiecta”). «Chi potrebbe
negare che essa deve comprovare nelle opere i suoi progressi, e non limitarsi a
pensare ciò che si deve fare, bensí esercitare anche le sue mani e portare a realtà
le sue meditazioni? » (* sed etiam aliquando manum exercere, et ea quae
meditata sunt ad verum perducere? »). Questa rivalutazione dell'attività
pratica, a causa del legame che l'attività teorica ha con essa, doveva portar
seco anche un apprezzamento delle creazioni delle arti, che per questa via
tornano ad inserirsi nel processo creativo della cultura, dove si afferma il
potere e il valore dello spirito umano. Una celebrazione caratte ristica di
questa creatività dello spirito, applicata alle opere della civiltà e delle
arti, merita di esser segna- É evidente la derivazione da Seneca del noto
luogo dello Spaccio bruniano (ed. Gentile): « e per questo ha determinato
la providenza, che vegna occupato ne l'azione per le mani, e contemplazione per
l'intelletto; de maniera che non con-temple senza azione, e non opre senza
contemplazione. Ne l'età dunque de l'oro per l'Ocio gli uomini non erano piú
virtuosi, che sin al presente le bestie son virtuose ». lata
nell'Epistola, relativa all'incendio che in una sola notte aveva distrutto la
città di Lione (Lugdunum), che era per la sua bellezza la gloria della Gallia.
Seneca si rende conto che le opere dei mortali sono. condannate a perire e che
noi viviamo tra cose caduche: « omnia mortalium opera mortalitate damnata sunt.
Inter peritura vivimus». Ma questo carattere mortale delle opere è superato
dall'imperitura energia creatrice del-l'umanità, che ricostruisce sempre ciò
che è caduto e lo ricostruisce piú bello e perfetto, di modo che le distruzioni
si convertono in fattore di progresso. « Multa cecide-runt ut altius surgerent
et in maius ». Come Roma sempre risorse piú bella e potente dalle ceneri degli
incendi subiti, cosí anche a Lione tutti competeranno per ricostruirla in forma
piú grande e piú solida di quella per-duta: « ut maiora certioraque quam
amisere restituant. Ciò che caratterizza l'uomo, dunque, consiste per Seneca
nell'esigenza e nello sforzo costanti di superamento; per il loro mezzo lo
spirito immortale dell'umanità si sovrappone al carattere mortale delle sue
creazioni. Sono mortali - sembra dire Seneca — le creazioni partico-lari; ma è
immortale la creazione progressiva della cul-tura, per essere immortale e
inesauribile lo spirito creatore. In questo sforzo interminabile
di superamento, le attività pratiche delle arti e della tecnica in generale si
unificano, per Seneca, con le attività teoriche della scienza e della
filosofia. Possiamo dire che Seneca precorre Lessing nel considerare che questo
sforzo spirituale costituisce il valore della vita, che pertanto si afferma
solo in quanto l'uomo amplia progressivamente il suo orizzonte e le sue
aspirazioni. Se mai l'umanità potesse giungere ad un possesso pieno della
scienza, e non avesse piú davanti a sé un cammino ulteriore da percorrere e
difficoltà nuove da superare, non avrebbero piúsignificato la vita e il mondo
in cui si sviluppa l'attività umana. È lo sforzo ciò che costituisce il valore
della vita; la sua persistenza inestinguibile e il suo rinnovamento incessante
presuppongono l'impossibilità perenne di raggiungere il fine ultimo; ma questa
condizione non significa per l'uomo una maledizione o condanna ad una tensione
vana che non può mai essere soddisfatta, bensí alimenta e mantiene il valore
della vita come milizia ' ed aspirazione dignificatrice, che sono nello stesso
tempo perfezionamento spirituale progressivo. Quest'idea, dell'infinità
dello sforzo e del progresso umano, derivante dall'impossibilità di conseguire
il fine supremo, era stata intuita ed espressa parzialmente, prima di Seneca,
da Filone ebreo. La posizione degl’uomini in qualsivoglia delle loro attività,
dice Filone, sta sempre nel mezzo tra l'inizio e la fine: « Noi siamo
trattenuti nell'intervallo tra la fine e l'inizio nell'impa-rare,
nell'insegnare, nel lavorare la terra, nell'operare in ciascuna delle altre
cose » (Quis rerum divin. heres sit); ma questa inferiorità che caratterizza la
nostra imperfezione costante in confronto alla perfezione assoluta di Dio, non
significa ristagno e immobilità spi-rituali, bensí movimento e progresso
incessanti: « A misura che uno avanza nelle scienze e si pone stabilmente sul
loro terreno, si fa tanto piú incapace di raggiungere i loro limiti.... La
scienza per i piú capaci è una sorgente sempre in movimento, che produce sempre
nuovo afflusso di idee» (De plantat. Noë). In tal modo per Filone ogni
approfondimento della nostra conoscenza è nello stesso tempo un
approfondi- [Cfr. Epist.: Atqui vivere, Lucili, militare est. Itaque qui
iactantur et per operosa atque ardua sursum ac deorsum eunt, et expeditiones
periculosissimas obeunt, fortes viri sunt, primo- resque castrorum;
isti, quos putida quies, aliis laborantibus, mol- liter habet,
turturillae sunt, tuti contumeliae causa ». mento della coscienza
della nostra ignoranza: dalla conoscenza acquisita spuntano sempre problemi
nuovi; ma dai problemi nasce il movimento progressivo dell'intel-ligenza, in un
processo che non finisce mai a causa dell'impossibilità di raggiungere, con il
pensiero, il termine ultimo. Questo, per Filone, si raggiunge certo nel
rapimento dell'estasi, che è estinzione di ogni movimento attivo della mente;
ma fuori della soluzione mistica, c'è solo un processo infinito, conseguenza
dell'infinita di- stanza, che ci divide dall'irraggiungibile oggetto
supremo. Vero è che di questi pensieri di Filone non ebbe alcuna notizia
Seneca, il quale giunse per una via parzialmente analoga all'idea dell'infinito
progresso conoscitivo, cou- siderandolo determinato dall'infinita
distanza, che ci separa sempre dal fine supremo delle nostre aspirazioni e dai
nostri sforzi. Ci sono delle realtà — osserva Seneca in Natur. quaest., a
proposito dell'igno-ranza del suo tempo riguardo alle orbite e alle. leggi di
movimenti delle comete: - che non
possono essere colte dai nostri occhi, o perché permangono in luoghi sottratti
alla nostra vista, o perché la loro sottigliezza è irraggiungibile per la
nostra acutezza visiva, o forse anche perché non abbiamo la capacità di
percepirle, nonostante che riempiano i nostri occhi. Tutte queste realtà sono
accessibili unicamente allo spirito (animo) e debbono essere contemplate con il
pensiero (cogitatione). Ma lo stesso pensiero che ci porta fino all'idea
dell'esistenza di Dio, che creò tutto l'universo intorno a sé e lo governa, ed
è la parte mag- derlo nella giore e migliore della sua opera, non
arriva a comprenderlo nella sua essenza. « Non possiamo sapere che cos'è ciò,
senza di cui nulla esiste, e ci stupiamo per non conoscer bene certi piccoli
fuochi (le comete), mentre ci resta celata la parte maggiore dell'universo, dio.
Quid sit hoc, sine quo nihil est, scire non possumus, et miramur
si quos igniculos parum novimus, cum maxima pars mundi, deus, lateat »).
Ma da questa situazione nasce in noi uno stimolo all'indagine, che si
intensifica con l'esperienza dei pro-gressi già realizzati. Ci sono conoscenze
che abbiamo acquisito di recente, altre in gran numero che ancora non abbiamo
raggiunto; ma - aggiunge Seneca - verrà un tempo in cui queste cose, che ora
permangono occulte, le porterà alla luce un giorno futuro ed una indagine
assidua di piú lunga durata.... Verrà un tempo in cui i nostri posteri
resteranno stupiti che noi igno-rassimo cose che per essi saranno tanto
evidenti. Multa venientis aevi populus ignota nobis sciet; multa saeculis tune
futuris cum memoria nostri exoleverit reservantur. Pusilla res mundus est, nisi
in illo quod quaerat omnis mundus habeat. Questa inesauribilità dell'indagine e
delle scoperte supera con la sua infinità la gradualità progressiva. ma
limitata, del processo delle iniziazioni ai misteri, a cui Seneca la paragona.
Certo che, come ad Eleusi non si mostrano tutte le cose sacre al novizio,
riservandosi le piú importanti per gli iniziati, cosí si può dire che la natura
non concede in una sola volta ed a chiunque tutti i suoi sacri segreti, e anche
quando ci crediamo iniziati, siamo ancora nel vestibolo del tempio e gli arcani
rimangono chiusi nel sacrario interno. Ma nelle cerimonie mistiche gli iniziati
pervengono, alla fine, a veder tutto; e nella scienza, invece, il processo di
sco-perta non finisce mai. Dei suoi segreti, alcuni potrà sco-prirli la nostra
età, altri le età successive (« aliud haec aetas, aliud quae post nos subibit
aspiciet »); ma ri-marrà sempre campo per le investigazioni di « tutto il mondo
». E anche nell'ipotesi che gli uomini si dedi-chino completamente all'indagine
e alla comunicazione reciproca delle conoscenze acquisite, Seneca dice che
a mala pena (vix) si giungerebbe a quel fondo dove è collocata la verità
che ora cerchiamo alla superficie e con leggerezza (ibid., cap. 32); e
l'esplorazione di questo fondo, secondo le dichiarazioni precedenti, esigerebbe
sempre uno sforzo investigativo infinito. La sospensione dello sforzo e
del lavoro, dunque, non solo ritarda o impedisce del tutto le grandi conquiste
ulteriori (« tarde magna proveniunt, utique si labor ces-sat »: cap. 31), e
impedisce che si trovi alcunché di ciò che gli antichi indagarono in modo
insufficiente, ma fa perdere anche le stesse scoperte già realizzate (« adeo
nihil invenitur ex his quae parum investigata antiqui reliquerunt, ut multa
quae inventa erant obliterentur »: cap. 32). Donde la necessità e
l'obbligo morale, per cia-scuno, di mantenere attivo lo sforzo incessante e di
cooperare attivamente alla grande opera di conquista collettiva dell'umanità.
Coloro che rimangono soddisfatti delle acquisizioni già realizzate dagli
antecessori, non si rendono conto dell'immenso cammino da percorrere, che si
estende davanti a noi. «Non si troverebbe mai nulla, se restassimo contenti con
ciò che è già stato trovato. Inoltre, chi si limita a seguire un altro, non
trova nulla per conto suo, anzi, non cerca neppure.... Ma coloro che
hanno promosso queste investigazioni sono per noi guide, non padroni. [Il
cammino del]la verità è aperto a tutti, non è ancora occupato, anzi gran parte
di esso resta ancora da percorrere agli uomini del futuro › (Epist.).
Confidiamo pertanto e molto nel giudizio dei grandi uomini, ma rivendichiamo
anche l'uso del giudizio nostro. Forse neppur essi ci han lasciato scoperte
effettuate, ma indagini da compiere » (* Num illi quoque non inventa, sed
quaerenda nobis reliquerunt »: Epist.). «Non mi sembra che i
predecessori si siano impadroniti con la forza (praeripuisse) di ciò che si
poteva dire, ma che ce lo abbiano solamente mostrato (ape-ruisse).
Se non che c'è molta differenza tra l'avvicinarsi ad una materia esaurita
(consumptam) e ad una solamente preparata (subactam): questa va crescendo
giorno per giorno, e le invenzioni effettuate non sono ostacoli per chi
realizzerà invenzioni ulteriori (« crescit in dies, et inventuris inventa non
obstant »: Epist.). Anzi, chi ha qualcosa da insegnare agli altri, deve
spargerlo come semente feconda (« seminis modo spargenda sunt»), la quale, per
quanto piccola, cadendo in terreno adatto sviluppa le sue forze, e dalla sua
piccolezza originaria, crescendo fino alle sue dimensioni massime, si diffonde
(« ex eo minimo in maximos auctus diffunditur»). Gli insegnamenti son come le
sementi: ancorché siano limitati (angusta), possono sviluppare una grande
efficacia, purché una mente idonea li accolga e li raduni in se stessa; e a sua
volta questa mente ne genererà molti altri e ren- derà piú di
quello che ricevette » (Epist. 38). Naturalmente questo processo storico
di accrescimento progressivo della cultura, nella successione delle generazioni
e delle comunicazioni da maestri a disce-poli, esige l'attività vivente degli
spiriti ricettori. Quindici secoli piú tardi G. Bruno dirà che se « di questi alcuni,
che son stati appresso, non siino però stati piú accorti, che quei che furon
prima.... questo accade per ciò che quelli non vissero.... gli anni altrui, e,
quel che è peggio, vissero morti quelli e questi negli anni pro-prii » (Cena
delle Ceneri, ed. Gentile). Una esigenza analoga aveva affermato Seneca
nella Epist. 84, dichiarando che gli insegnamenti devono, come alimenti
digeriti, trasformarsi in forze e sangue di chi li assimila (« in vires et
sanguinem transeunt»). Le conoscenze ingerite non debbon lasciarsi tali e quali
sono (integra), affinché non restino come cose estranee (alie-na): dobbiamo
digerirle (concoquamus), affinché sianonutrimento dell'ingegno e non peso della
memoria. I discepoli o le generazioni successive devono assomigliare ai loro
maestri e padri come figli viventi e attivi, non come immagini morte: « imago
res mortua est »; e nella trasmissione della cultura, invece, occorrono spiriti
viventi che (come dirà Bruno) vivano attivamente gli anni dei predecessori e
non vivano morti gli anni propri, bensí progrediscano sempre piú. Si deve
imprimere la forma della propria personalità a tutti gli elementi di cultura
che si raccolgono, affinché confluiscano in una unità (in unitatem illa
competant) come le voci di un coro. « Tale voglio che sia il nostro spirito,
che abbia in se stesso molte arti, molti precetti, gli esempi di molte
generazioni, ma facendoli confluire tutti in una unità», vivente e attiva (« ut
multae in illo artes, multa praecepta sint, multarum aetatum exempla, sed in
unum conspirata). L'Epistola 84 integra pertanto l'affermazione
del-l'Epistola 80, che lo spirito (animus) non è come il corpo, che abbisogna
dall'esterno di molto alimento, di molta bevanda, di molto olio e di lunghe
cure; lo spirito invece (continua l'Epistola 80) cresce da se stesso, si
alimenta e si esercita da sé, ed abbisogna solo della volontà per il suo
perfezionamento. L'Epistola 84, dunque, riconosce che anche lo spirito
abbisogna del suo alimento, che consiste nella cultura che riceve dalle generazioni
precedenti e dall'ambiente sociale in cui si sviluppa, e che anch'esso deve,
non meno del corpo, assimilare il suo alimento e trasformarlo in proprio sangue
e forza attivi. Certamente egli deve avere in sé l'energia della volontà
richiesta dall'Epistola 80: ossia deve, secondo il paragone dell'Epistola 39,
essere come una fiamma che s'innalza in linea retta e che non può essere
inclinata e oppressa, né tanto meno aver tregua: cosí lo spirito è
in movimento ed è mobile e attivo tanto piú quanto piú è energico. Ma questa
energia, questa attività, questo movimento spirituali non si esercitano nel
vuoto, bensí nel mondo della cultura, che è creazione dello
spirito; nel qual mondo si forma cosí la tradizione vivente e attiva, che è conservazione
e accrescimento in-cessanti. Seneca ha visto che questo doppio aspetto
della tradizione implica un doppio atteggiamento spirituale: di dipendenza e
d'indipendenza rispetto al passato. I diritti del passato devono essere
riconosciuti, ma come condizione e mezzo di salvare e assicurare i diritti
dell'avve-nire, che sono diritti di un progresso infinito. Venero pertanto —
dice l'Epistola 64 - le invenzioni della sapienza e i loro inventori; bisogna
avvicinarsi ad essi come ad una eredità collettiva. A nostro beneficio sono
state effettuate queste acquisizioni e questi lavori. Ma comportiamoci come
buoni padri di famiglia; rendiamo piú ampia l'eredità ricevuta, cosi che questa
passi da noi alla posterità fatta maggiore. Molto lavoro resta ancora da
compiere, e molto ne resterà poi; né a nessuno, anche se nasca dopo migliaia di
secoli, sarà preclusa l'occasione di aggiungere ancora qualcosa di piú ». Anche
nell'ipotesi assurda, che gli antichi avessero inventato tutto, resterebbero
sempre nuove l'utilizzazione, la scienza e la disposizione delle invenzioni
altrui. Ma siamo ben lungi dalla possibilità di ammettere l'ipotesi citata.
Quelli che esistettero prima di noi « multum ege- runt, sed non
peregerunt ». Certamente dobbiamo ammirarli e onorarli come dei, e professare
verso « i precettori del genere umano, da cui ci vennero i principi di un bene
tanto grande, la stessa venerazione che dobbiamo ai nostri maestri personali ».
Tuttavia l'onore migliore, anzi l'unico onore degno ed efficace che i discepoli
possano rendere ai mae- stri e i figli ai padri, consiste, secondo
le affermazioni esplicite di Seneca già citate, nel far viva e operante la loro
eredità, nel proseguire le vie che essi ci aprirono, cioè nel compiere per ciò
che possiamo il progresso della cultura, la cui infinità esige sempre
l'attività creatrice di ogni generazione nel trascorrere infinito del
tempo. In questo senso devono intendersi le affermazioni della Epistola
102, relative allo spirito: « Lo spirito umano è una realtà grande e generosa,
che non tollera gli si pongano mai limiti che non gli siano comuni anche con
Dio»; cioè afferma la sua esigenza di infinità e vuole tradurla in atto nel
doppio aspetto spaziale e temporale. Lo spirito pertanto non accetta che gli si
attribuisca una patria umile e limitata, come sarebbe la città natale di
ciascuno, e reclama come propria patria tutto l'universo; e «non permette che
gli si assegni un'epoca limitata: tutti gli anni sono miei (dice); nessun tempo
è inaccessibile al pensiero ». Ma questa doppia esigenza di infinità - che
significa coscienza di un potere infinito, e che, quanto al tempo, si estende
ugualmente verso il passato e verso il futuro — vale, secondo il pensiero
espresso di Seneca, tanto per la contemplazione quanto per l'azione creativa.
La contemplazione si realizza per mezzo dell'investigazione e (come
vedemmo) piccola cosa sarebbe il
mondo se in esso non avesse sempre tutto il mondo qualcosa da investigare (Nat. quaest.); ma d'altra parte (come
vedemmo) neppur la contemplazione può darsi senza azione: ne con-
templatio quidem sine actione est › (De otio). Talché lo spirito deve
effettuarle entrambe ad un tempo, nella loro mutua correlazione, e considerare
l'infinita estensione dell'universo in tutte le sue dimensioni, e del tempo
nella sua doppia direzione di passato e futuro, non solo come oggetto di
contemplazione conoscitiva, ma anche come campo d'azione creativa. Per questa
via, nellaconcezione delineata da Seneca, lo spirito riconosce ве stesso
nell'infinita creazione della cultura, opera del suo infinito passato e compito
del suo infinito avvenire 1. m). In tal modo, nell'affermare
esplicitamente e mettere in evidenza sotto vari aspetti l'infinità del processo
storico di creazione della cultura e d'accrescimento dello spirito umano,
Seneca portava la teoria del progresso al suo piú alto grado di compimento
nell'antichità. Dopo di lui, nonostante l'attivismo della gnoseologia e della
pedagogia di Plutarco e di Plotino, il predominio crescente dell'orientamento
mistico nella filosofia non favorí certo nuovi sviluppi della teoria del
progresso; la cui tradizione, tuttavia, lungi dal perdersi, appare conservata —
come abbiamo visto a proposito di Aristotele anche in scrittori tardi come Asclepio e
Giovanni
1 Meritano di essere ricordate alcune altre dichiarazioni signi- Epansa
(Sice rel Eple 65) Eaar dee appreanere ne che a riferisce alle cose
divine e alle umane, alle passate e alle future, alle caduche e alle eterne, al
tempo, etc.»; e qui Seneca cita esempi delle « innumerabiles questiones» che si
pongono per la conoscenza di ogni sfera e di ogni aspetto della realtà
universale. Ma il De otio, mostra che all'infinito numero dei problemi
corrisponde l'infinita curiosità (curiosum ingenium) dell'uo- mo: il
desiderio di conoscere lo sconosciuto (cupiditas ignota no-scendi) ci spinge ai
viaggi ed alla navigazione, alle investigazioni naturali ed agli scavi, alle
ricerche storiche relative all'umanità ad che poe eseri al dd a del come
o aire dacueione dei probiem pelaurs ar ateria dd ale epifio)
relativi alla materia ed allo spirito, etc. Nello stesso capitolo del “De
otio” aggiunge (come abbiamo già ricordato) che la contemplazione non può mai
essere senza azione, e che le cose meditate esigono la loro realizzazione
mediante l'esercizio della mano; di modo che il processo infinito di creazione
della cultura è inteso nell'unità di teoria e pratica. Filopono; e la loro
fonte al riguardo, Aristotele, ci attesta che tale teoria si è trasmessa senza
soluzione di continuità. Ma Plutarco ci fa udire l'eco tanto di idee
provenienti da Archita e Democrito, intorno alla funzione che spetta alla
necessità nel processo storico delle creazioni umane, quanto dell'ordine
cronologico in cui Democrito e Aristotele distribuivano la creazione
progressiva delle arti di necessità, di quelle di abbellimento e delle scienze.
E nello stesso II secolo cui appartiene Aristocle, un documento caratteristico
ci dimostra la diffusione raggiunta dall'idea del progresso umano nella coscienza
pubblica dell'epoca; documento che consiste nell'utilizzazione che fa Luciano (“Erotes”)
di questa idea con fini satirici. L'apologia paradossale dell'amore per gli
efebi, che Luciano fonda sul principio che, essendo creazione piú recente
dell'amore per le donne, deve costituire un progresso rispetto a questo, poteva
avere significato come satira solo in un clima spirituale dove l'idea del
progresso figlio del tempo fosse divenuto generale e dominante. Nella sua
esposizione di questa teoria, Luciano dipende specialmente dalla tradizione
democriteo-epicurea, ma con infiltrazioni della tradizione
platonico-ari-stotelica relativa al rinnovamento ciclico successivo alle
catastrofi, e con derivazioni anche da altre fonti. Da Democrito ad Epicuro deriva
la descrizione della vita ferina primordiale: « i primi uomini nati dovevano
cercare un rimedio per la fame d'ogni giorno, e per il fatto che erano preda
della indigenza presente e che la pe- o chi il ato nuria non
permetteva loro alcuna scelta del migliore, dovevano mangiare le erbe che
trovavano, e le radici tenere che dissotterravano, e soprattutto le ghiande
delle querce. Mentre la loro vita permaneva cosí incolta e non
concedeva loro ancora la comodità per esperimenti giornalieri al fine di
trovare il meglio, essi dovevano accontentarsi di quelle stesse cose
necessarie, poiché il tempo, incalzandoli, non permetteva loro l'invenzione di
un buon regime». Anche per ciò che concerne la necessità di difese, gli uomini
subito, all'inizio della vita, avendo bisogno di coprirsi, 'avvolgevano nelle
pelli delle fiere scorticate ed escogitavano come rifugio contro il freddo le
grotte delle montagne o le cavità disseccate di radici o alberi antichi».
piú che democritea, poiché è scomparsa in essa, come pia wete Questa
descrizione è evidente eredità epicurea ancor tra gli epicurei, la
distinzione introdotta da Democrito tra i momenti successivi della prima fase
di vita del- l'umanità. Manca inoltre in Luciano ogni allusione
all'introduzione della convivenza sociale e del linguaggio e alla scoperta del
fuoco, già considerati dall'epicurei-smo; ma la suggestione epicurea si
riconosce nella spiegazione che dà tanto dell'uscita dallo stato primordiale
mediante l'agricoltura, quanto delle invenzioni della tessitura e dell'edilizia
per via di un'imitazione dei ripari naturali (pelli e caverne) usati
primordialmente. La capacità di un'imitazione dei processi naturali, che
ripro-ducendoli li modifica e li adatta alle proprie esigenze e finalità, era
già per gli epicurei un carattere che differenziava l'uomo dagli altri animali,
incapaci di uscire dalla loro condizione naturale originaria. Tuttavia sembra
che in Luciano si perda la comprensione della funzione attribuita dagli
epicurei alla necessità come forza stimolante dell'intelligenza umana; Luciano
la considera piuttosto un ostacolo alla ricerca del meglio. Solamente (dice) «
dopo che le necessità urgenti ebbero fine, le intelligenze (zoyouo) delle
generazioni successive, liberate dalla necessità, trovarono l'occasione
d'inventarequalche miglioramento, e di lí a poco a poco s'accreb-bero al tempo
stesso le scienze. E questo ci è possibile congetturarlo dalla considerazione
delle arti piú perfezionate ». Può esservi in queste linee un'eco (certo
confusa) della distinzione democriteo-aristotelica dei tre momenti successivi
di creazione progressiva: delle arti di neces-sità, di quelle d'ornamento e
delle scienze disinteressate; certo Luciano -- utilizzando l'esempio dell'arte
tessile, preso dagli epicurei, e quello dell'architettura, derivante forse da
Vitruvio - insiste specialmente sul carattere graduale e quasi insensibile dei
progressi, dicendo che «le arti presero per maestro il tempo » e progredirono «
segretamente». E questa idea di un processo graduale sembra associarsi a quella
di un rinnovamento ciclico, cioè alla teoria platonico-aristotelica della
rinascita progressiva della cultura dopo le catastrofi distruttrici -
idea rievocata nel II secolo da Aristocle - poiché Luciano scrive che «
ciascuna di queste arti e scienze, che giaceva muta e coperta in molto oblio,
come da un lungo tramonto a poco a poco si levò nella sua luce raggiante
». Questa confluenza di elementi di derivazione tanto diversa è un indice
interessante della conservazione di differenti rappresentazioni del progresso
nell'epoca di Luciano, che le mescola senza preoccuparsi molto dei loro
eventuali contrasti. E cosí, nonostante la sua apparente accettazione della
teoria ciclica platonico-aristote-lica, Luciano delinea un processo di sviluppo
della cul-tura, che per se stesso gli si presenta infinito, cosí come era
apparso a Seneca. « Poiché ciascuno che faceva qualche scoperta la trasmetteva
alla posterità; e quindi la successione di quelli che ricevevano l'eredità,
facendo aggiunte a ciò che avevano appreso, continuò a riempire le lacune
esistenti ». E cosí ‹ le scienze varie... mediante sforzi (uoris)
si preparano per arrivare (EUENOV 7ÇELV) alla loro chiara manifestazione,
spinte dal tempo infinito (úò To aiovos), che non lascia niente senza indagare.
Ma ciò che agisce attivamente sugli uomini attraverso il corso del tempo è (per
dichiarazione esplicita di Lu-ciano) « l'intelligenza (ppóvnois), che si
accompagna alla scienza e trae dal frequente sperimentare la possibilità di
scegliere l'ottimo ». Pertanto « dobbiamo considerare necessario lo studio
dell'antico, ma onorare come migliore ciò che la vita seppe trovare poi, dopo
aver raggiunto la possibilità di dedicarsi alla riflessione razionale
(поугомоїс) ». Torna cosí in Luciano il concetto della tradizione
vivente, che non è conservazione cristallizzata, bensí creazione progressiva
continua realizzata dalla vita; torna l'idea dell'infinità di questo processo,
che si estende dal passato e dal presente verso l'avvenire. Riassumendo,
possiamo dire che per tutti gli assertori antichi dell'idea del progresso umano
la natura offra il punto di partenza allo sviluppo dell'attività creatrice
dell'intelligenza dell'uomo; quindi le conquiste compiute da ogni generazione
offrono alle successive i mezzi e gli stimoli per nuovi incessanti esperimenti
e nuove acqui-sizioni; e in tal modo la creazione della cultura progredisce
insieme con l'intelligenza creatrice. L'antichità dichiara con Cicerone ciò che
tornerà a dichiarare il rinascimento con Bruno; cioè che l'umanità è
caratterizzata dal suo sforzo incessante di creare, mediante l'opera della sua
intelligenza e delle sue mani, un'altra natura, altri corsi e altri ordini al
di sopra di quelli che le furono dati naturalmente; e per questa creatività del
suo spirito l'uomo merita d'esser considerato «come un dio mortale» o «
dio della terra. Dai presocratici e dai poeti tragici fino a Seneca
innegabilmente l'idea della creatività dello spirito si afferma e si sviluppa
nell'antichità, e si ripercuote poi sugli ultimi secoli della cultura classica,
da Luciano ed Aristocle ad Asclepio e Giovanni Filopono. Per negare agl’antichi
il raggiungimento di tale intuizione, occorre chiudere gli occhi alla realtà
storica e cancellare l'ampia documentazione che conferma la sua esistenza. Rodolfo
Mondolfo. Mondolfo. Keywords: antica filosofia italica. Refs.: Luigi Speranza, "Grice, Mondolfo, e la filosofia
greco-romana," per il Club Anglo-Italiano, The Swimming-Pool Library,
Villa Grice, Liguria, Italia. Mondolfo
Grice e Monferrato: la ragione
conversazionale e l’implicatura conversazionale -- filosofia italiana – Luigi
Speranza (Casale
Monferrato). Filosofo italiano. Autore di opere di teologia e scienza e legato
pontificio. Entra nell'ordine francescano nella provincia genovese. Docente
presso lo studio francescano di Assisi. Compone il saggio. “Quaestio de
velocitate motus alterationis” (Venezia). In esso presenta un'analisi grafica
del movimento dei corpi uniformemente accelerati. La sua attività di
insegnamento in fisica matematica influenza gli studiosi che operarono a Padova
e Galilei che ri-propose idee simili. ‘Giovanni da Casale’, Treccani. Filosofia
Filosofo del XIV secoloTeologi italiani Casale Monferrato Storia della scienza.
Grice: “Casali dicusses the velocity of motion of
alternation. He wisely remarks that if one takes the example of the quality of
hotness, onemay conceive of a UNI-FORM hotness throughout – ‘just as a
rectangular parallelolgram is formed between two equidistant lines, such that
any part you wish is equally wide with another. ‘Let there be throughout a
UNIFORMLY DIFFORM hotness, such that it is a triangle!” -- Giovanni da Casale
Monferrato. Monferrato.
Keywords: corpi inanimati, corpi animati, inerzia, un corpo animato non e un
missile guidato – Grice. La liberta dei corpi animati, uniform, uniformly
difform, difformly difform. Refs.: Luigi Speranza, “Grice e Monferrato” – The
Swimming-Pool Library.
Grice
e Monimo: all’isola – la ragione conversazionale e l’implicatura
conversazionale -- Roma – filosofia italiana – Luigi Speranza (Siracusa).
Filosofo italiano. A former slave. Wrote two books. Monimo.
Grice e Montanari: la ragione conversazionale --
filosofia italiana – Luigi Speranza
(Roma). Filosofo italiano. Cf Mazzino Montanari. Massino Montanari.
Grice e Montani: la ragione conversazionale e l’implicatura
conversazionale e il debito del segno – implicatura riflessiva -- filosofia
italiana – Luigi Speranza (Teramo).
Flosofo italiano. Allievo di GARRONI (si veda), è Professore di Estetica alla
Sapienza Roma, è stato Directeur d'Études Associé presso all'EHESS di Parigi e
ha insegnato Estetica al Centro sperimentale di cinematografia di Roma. La sua
ricerca si concentra oggi principalmente sui temi di filosofia della
tecnica. Allievo di Emilio Garroni, per M. l'estetica non va considerata
come filosofia dell'arte, ma come una teoria della sensibilità umana, che ha la
peculiarità di essere aperta agli stimoli del mondo esterno. La riflessione di
M. si snoda in diversi passaggi e attraverso il confronto con alcuni dei
protagonisti della filosofia, della linguistica, della semiotica e della teoria
del cinema del Novecento, avendo sempre come punto di riferimento la filosofia
critica di Kant. Pensiero Ermeneutica e filosofia critica. Pubblica Il
debito del linguaggio, in cui, partendo dal confronto con le teorie
strutturaliste, in particolare quelle di Jakobson e Mukarovsky, mostra come la
questione del significato del testo poetico non possa essere risolta mediante
l'individuazione del codice linguistico o semiotico di riferimento, ma rimandi
ad una condizione estetica della significazione. Questo tema viene
ulteriormente approfondito in Estetica ed ermeneutica. Prendendo le mosse dalla
filosofia critica kantiana, propone di ripensare la verità nel senso
heideggeriano dell’ “a-letheia”, del “dis-velamento” dell'essere come una
situazione ermeneutica strettamente legata all'effettiva esperienza del
soggetto, seguendo la rilettura della filosofia di Heidegger proposta da
Gadamer.La formazione e il pensiero di M. sono stati segnati dal suo interesse
per il cinema e in particolare per Vertov e Ėjzenštejn. Di entrambi ha curato
l'edizione degli scritti. Nel
testo “L'immaginazione narrative” (Guerini) coniuga l'interesse per il cinema
con quello più strettamente filosofico per il tema dell'immaginazione. Propone
di considerare l'immaginazione nei termini in cui, in Tempo e racconto, Ricœur
parla della narrazione, ovvero come di un processo di “rifigurazione”
dell'esperienza del tempo da parte dell'uomo. Per Ricoeur la narrazione ha il
potere di far fare al lettore esperienza di un tempo propriamente umano.
Montani fa propria la tesi di Ricoeur, applicandola però, all'ambito della
narrazione cinematografica. M. ritiene che il territorio dell'immaginazione in
cui lavora il cinema sia quello dell'intreccio tra finzione e testimonianza,
tra la costruzione dell'intreccio narrativo e la documentazione del reale. La
trasformazione dell'esperienza del tempo avviene, così, ad un livello più
profondo e creativo. Tecnica ed estetica Con Bioestetica si inaugura la
fase più recente del pensiero di M., dedicata all'approfondimento del rapporto
tra tecnica e estetica. Attraverso il paradigma della bioestetica M. propone di
leggere i fenomeni di biopotere che caratterizzano l'epoca contemporanea a
partire dalla loro natura innanzitutto tecnica ed estetica, cioè a partire dal
fatto che la sensibilità dell'essere umano viene sempre più orientata ed
organizzata tecnicamente. Il biopotere consiste proprio nella capacità di
canalizzare la sensibilità umana. In L'immaginazione intermediale Montani
prende in analisi i modi in cui il cinema risponde alle forme di
anestetizzazione. Prendendo le mosse dalla spettacolarizzazione della politica
emersa in seguito all'attentato delle Torri Gemelle, Montani introduce il
concetto di "autenticazione dell'immagine", che non consiste
nell'accertamento del referente fattuale dell'immagine (il vero, il reale) ma
nella rigenerazione di un orizzonte di senso condiviso, la capacità di
riferimento dell'esperienza e del linguaggio, in un'epoca caratterizzata da
crescenti fenomeni di “indifferenza referenziale” La riflessione sul rapporto
tra estetica e tecnica continua in “Tecnologie della sensibilità”, in cui viene
teorizzata l'esistenza di una terza funzione dell'immaginazione: accanto a
quella produttiva e riproduttiva vi è una funzione inter-attiva.
L'immaginazione inter-attiva diventa il paradigma attraverso cui leggere
l'epoca contemporanea, attraversata profondamente da fenomeni
dell'inter-attività digitale e dalla proliferazione di ambienti virtuali. Saggi:
“Il debito del linguaggio: l'auto-riflessività nel discorso,” – Grice: “There
is the ‘debito’ and there is the ‘credito’ or ‘price’ of semiosis, too!” --
Marsilio, Venezia; -- Grice: “Actually, Montani uses ‘aesthetic
self-reflection,’ using ‘aesthetic’ etymologically, as per what he calls
‘ermeneutica sensibile’ -- Fuori campo:
studi sul cinema e l'estetica, Quattroventi, Urbino; Estetica ed ermeneutica:
senso, contingenza, verità, Laterza, Roma);
L'immaginazione narrativa: il racconto del cinema oltre i confini dello
spazio letterario, Guerini, Milano); Arte e verità dall'antichità alla
filosofia contemporanea: un'introduzione all'estetica, Laterza, Roma); L'estetica
contemporanea: il destino delle arti nella tarda modernià, Carocci, Roma; Lo stato dell'arte:
l'esperienza estetica; Carboni e M., Laterza, Roma); Bioestetica: senso comune,
tecnica e arte” (Carocci, Roma; L'immaginazione intermediale: perlustrare, ri-figurare,
testimoniare il mondo visibile, Laterza, Roma); Tecnologie della sensibilità.
Estetica e immaginazione interattiva, Cortina, Milano. M., Il senso, Rai
Scuola, su raiscuola.rai. I percorsi
dell'immaginazione. Studi in onore di M., Pellegrini, Censi, Cine-occhi e
cine-pugni: due modi di intendere il cinema, su Nazione Indiana, L'immaginazione estatica. Estetica, tecnica e
biopolitica, su giornaledifilosofia.net. 2 lAlessandra Campo, Biopolitica come
an-estetizzazione. Il significato estetico della biopolitica, su
sintesidialettica. Montani, L'immaginazione intermediale, Laterza, , M., L'immaginazione
intermediale, Laterza, Anna Li Vigni, Gli occhiali per immaginare, Il Sole 24
Ore. La vita immersa nell’estetica del virtuale, su ilmanifesto. Pietro
Montani. Montani. Keywords: il debito del segno, Narciso e la reflexione. Refs.:
Luigi Speranza, “Grice e Montani” – The Swimming-Pool Library.
Grice e Montinari: la ragione conversazionale e
l’implicatura conversazionale del sovrumano – torna a Surriento -- filosofia
italiana – Luigi Speranza (Lucca).
Filosofo italiano.
Grice: “If I were asked to identify the main difference between the Italian
philosopher and the Oxonian philosopher is that the Italian philosopher takes
Nietzsche seriously! But then he lived
at Torino!” «Nelle istituzioni
esistenti, sostenute da immani forze di produzione e di distruzione, viene
assimilata e mercificata ogni e qualsiasi protesta, persino quella dei Lumpen,
ogni tentativo di lasciare la «nave dei folli». Se il metodo di Nietzsche può
ancora aiutarci, allora l'unica forza che ci è rimasta è quella della cultura,
della ragione.» Considerato uno dei massimi editori e interpreti di
Nietzsche. Ha definitivamente dimostrato che Nietzsche non ha mai scritto
un'opera dal titolo “La volontà di Potenza” e che le cinque diverse
compilazioni che la sorella del filosofo e altri editori dilettanti hanno
pubblicato sotto questo titolo sono testi del tutto inaffidabili per comprendere
il pensiero di Nietzsche. Si era formato alla Scuola Normale Superiore di
Pisa e all'Pisa, presso la quale si laureò con una tesi, “I movimenti ereticali
a Lucca.” Caduto il fascismo, divenne un attivista del Partito comunista,
presso il quale si occupava della traduzione di scritti dal tedesco. Mentre
visitava la Germani a Est per motivi di ricerca, fu testimone della rivolta.
Successivamente, in seguito alla repressione della Rivoluzione ungherese del
1956, si allontanò dall'ortodossia marxista e dalla carriera nel partito.
Mantenne tuttavia la sua iscrizione al PCI, e rimase fedele agli ideali del
socialismo. Collabora con le Edizioni Rinascita, e per un anno fu direttore
dell'omonima libreria in Roma. Dopo averne rivisto la raccolta di opere e
manoscritti in Weimar, Colli e M. decisero di iniziarne una nuova edizione
critica. Essa divenne lo standard per gli studiosi, e fu pubblicata in da
Adelphi. Per questo lavoro fu preziosa la sia abilità nel decifrare la
scrittura a mano (praticamente incomprensibile) di Nietzsche, fino a quel
momento trascritta solo da "Gast“ (Köselitz). Fonda la rivista
Nietzsche-di cui fu coeditore. Attraverso le sue traduzioni ed i suoi commenti
di Nietzsche, diede un contributo fondamentale alla ricerca storica e
filosofica, inserendo Nietzsche nel contesto del proprio tempo. Saggi: “Che
cosa ha detto Nietzsche” Roma, Ubaldini,
ripubblicato come “Che cosa ha detto
Nietzsche,” [Grice: “I convinced Montinari that ‘veramente’ is a trouser word
and should be avoided!” -- Campioni, Milano, Adelphi. Su Nietzsche, Roma,
Riuniti, Teoria della Natura, Torino,
Boringhieri, Milano, SE, F Nietzsche,
Lettere a Rohde, Torino, Boringhieri, Nietzsche, Opere, (Milano, Adelphi, Nietzsche, Il caso Wagner: Crepuscolo degli
idoli; L'anticristo; Scelta di frammenti, S. Giametta, Ferruccio Masini,
Giorgio Colli, Milano, Mondadori Editore, Ecce homo; Ditirambi di Dioniso;
Nietzsche contra Wagner; Poesie e scelta di frammenti postumi, Milano, A.
Mondadori, Nietzsche, Schopenhauer come educatore, Milano, Adelphi, Epistolario
di Nietzsche, Pampaloni Fama, Milano, Adelphi,
Nietzsche, Scritti, Milano, Adelphi, Schopenhauer, La vista e i colori
Carteggio con Goethe,Abscondita, Nota
introduttiva a Genealogia della morale, Nietzsche e Van Gogh, due cardini del
pensiero occidentale moderno di Bettozzi
(Liberal democaratici), su liberal democratici.. «Tant qu'il ne fut pas possible aux
chercheurs les plus sérieux d'accéder à l'ensemble des manuscrits de Nietzsche,
on savait seulement de façon vague que La Volonté de puissance n'existait pas
comme telle (...) Nous souhaitons
que le jour nouveau, apporté par les inédits, soit celui du retour à
Nietzsche.» (Deleuze)
Aveva infatti ottenuto una borsa di studio della Scuola Normale
Superiore a Francoforte sul Meno.
Rinascita Che era stato il suo maestro. Giuliano Campioni, Dizionario
Biografico degli Italiani stituto dell'Enciclopedia italiana Treccani Giuliano
Campioni, Giuliano Campioni, Lanata, Esercizi di memoria, Bari, Levante,
(notizie su M. M. nell'articolo su Colli anche a proposito dell'Enciclopedia di
autori classici, Boringhieri, progettata e diretta da Colli e a cui M. M.collaborò).
Paolo D’Iorio, L'arte di leggere Nietzsche, Firenze, Ponte alle grazie,Giuliano
Campioni, Leggere Nietzsche. Alle origini dell'edizione critica
Colli-Montinari. Con lettere e testi inediti, Pisa, M.: l'arte di leggere
Nietzsche Paolo D'Iorio, Pubblicato da Ponte alle grazie, Studi germanici — Di
Istituto italiano di studi germanici — Pubblicato da Edizioni dell'Ateneo,
Originale disponibile presso la l'Università della Virginia — "M.,
Nietzsche", di Tuca Giuliano Campioni, Da Lucca a Weimar: M. e Nietzsche
in Nietzsche. Edizioni e interpretazioni,
Fornari, ETS, Pisa, Die "ideelle Bibliothek Nietzsches". Von
Charles Andler M. Pensiero di Schopenhauer Roscani Torino#Filosofi Giuliano
Campioni, M., in Dizionario biografico degl’italiani, Istituto dell'Enciclopedia. Opere di M.,
Centro interdipartimentale di studi Colli-M. su Nietzsche e la Cultura Europea
— Pisa, Lecce, Padova e Firenze (Centronietzsche.net), su centronietzsche.net.
Grice: “Montinari is right that ‘la volonta di potenza’ ‘n’existe pas’ –
vacuous name. Torna a Surriento. Umano, troppo umano, uscito cento
anni fa, più precisamente nel 1878, e dedicato al centenario della morte di
Voltaire, è tra le opere di Nietzsche quella che ha avuto il più lungo periodo
di gestazio-ne, dall'estate del 1875 all'inverno 1877-78. Nella mighore e più
attendibile biografa di Nietzsche che mai sia stata scritta e che troppe volte
non viene presa sul serio, voglio dire in Ecce homo, leggiamo: « Umano,
troppo umano è il monumento di una crist. Dice di essere un libro per spiriti
liberi: quasi ogni frase vi esprime una vittoria - con quel libro mi sono
liberato da ciò che non apparteneva alla mia natura... qui il termine "
spirito libero" deve essere inteso solo in un senso: uno spirito diventato
libero, che ha ripreso possesso di se stesso ». Ciò che non apparteneva alla
natura di Nietzsche era la speculazione metafisica di Schopenhauer, il pensiero
mitico di Wagner (più in generale il • pensiero impuro » dell'artista). L'approdo
alla liberazione dello spirito è dunque un processo; esso — per il Nietzsche
del 1878 - doveva essere compreso in una sorta di tirocinio, al cui inizio
stavano le Memorie di un'idealista (1872-76) di Malwida von Meysenbug e alla
fine l'Origine dei sentimenti morali (1877) di Paul Rée. Tra i due nomi, che
sembrano in contrasto tra loro, si compie una parabola tipica per la situazione
spirituale di un gruppo importante di intellettuali del tardo Ottocento, cui
anche Nietzsche appartiene. La vecchia quarantottarda Malwida (an-no 1816)
acquisisce negli anni della rivoluzione e dell'esilio (Herzen, Mazzini, Kinkel)
una concezione del mondo intrepidamente materialistica ed ateisti-ca, anche se
illuminata dall'idealismo pratico-poli-tico e poi sostenuta (dopo l'incontro
con Wagner) dalla pessimistica (e consolatoria) metafisica
schopen-haueriana. Ciò spiega, tra l'altro, l'entusiasmo concui ella
nell'inverno 1876-77 a Sorrento accolse, per il tramite di Nietzsche, l'‹
ottimismo del temperamento » coniugato al • pessimismo della conoscenza »,
secondo la formula adoperata da Jacob Burck-hardt per definire il carattere dei
Greci. (Questa formula doveva avere fortuna particolare da noi in Italia, nel
passaggio dalla Meysenbug a Romain Rolland, e da costui a Antonio
Gramsci). Quindi Paul Rée (anno 1849): il giovane filosofo positivista si
era educato alla scuola di Schopenhauer (e di Eduard von Hartmann, al quale
anche il giovane Nietzsche doveva qualcosa), ma anche di Darwin e dei nuovi
moralisti inglesi, con una considerevole aggiunta di nichilismo russo
(Turgenev). Non mi sembra casuale che nel 1877 sia proprio Rée a scoprire (per
regalarlo poi alla Meysenbug e a Bay-reuth) il giovanissimo Heinrich von Stein
(anno 1857, allievo di Eugen Dühring, filosofo della « realtà »), anche
lui schopenhaueriano (e poi wagneria-no) e autore di un libro dedicato agli «
ideali » del « materialismo ». Questa schiera di personaggi,
spiriti più o meno li-beri, tra i quali si trovavano amici e ammiratori di Nietzsche,
vive la crisi di un'epoca satura di scienza, che può essere solo onestamente
materialistica ed è al tempo stesso intimamente insoddisfatta, perché non
riesce a scaldarsi al pallido, nordico agnosticismo königsberghiano, né ad
entusiasmarsi per la « nuova fede » ottimistica e scientista del senile
D.F. Strauss. Le rimangono tutt'al più i paradisi artificiali e
neoromantici del dramma musicale di Ri- chard Wagner. Dopo il
grande tentativo wagneriano della Nascita della tragedia, la serie delle Considerazioni
inattuali e più ancora la grande massa dei frammenti postumi stesi tra il 1872
e il 1876 si presentano ai nostri occhi come la preparazione del Nietzsche
nuovo di Umano, troppo umano. Al di là della predicazione e dell'invettiva del
Nietzsche inattuale è possibile infatti cogliere quel processo di
intellettualizzazione radicale e di distruzione di ogni convinzione che è uno
degli aspetti fondamentali della libertà di spi-rito, come viene enunciata
nelle ultime pagine di Umano, troppo umano. Le illusioni e le consolazioni
dell'arte, della metafisica, della religione cadono « in balia della storia», e
solo la storia può rievocarle - e questa è ancora la nostra fortuna: poter
mantenere in noi la possibilità della rievocazione storica dell'umanità
passata. L'importanza della conoscenza storica è sottolineata da Nietzsche
proprio in rapporto alla fine della metafisica, quando nell'aforisma 37 di
Umano, troppo umano scrive: * Qual è comunque la proposizione principale
a cui giunge, attraverso le sue penetranti e taglienti analisi dell'umano
agire, uno dei più arditi e freddi pensatori, l'autore del libro: Sull'origine
dei sentimenti morali [cioè Paul Rée]? " L'uomo morale" egli dice
"non è più vicino al mondo intelligibile (metafisico) dell'uomo fisico".
Questa proposizione, temprata e affilata sotto i colpi di martello della
conoscenza storica, potrà forse un giorno, in un qualche futuro, servire come
l'accetta che reciderà alla radice il " bisogno metafisico" degli
uomini: se più a benedizione che a maledizione del benessere gene-rale, chi
saprebbe dirlo? ma in ogni caso come una proposizione dalle più importanti
conseguenze, feconda e terribile insieme, e che scruta il mondo in quel modo
bifronte, proprio di tutte le grandi co-noscenze». Dieci anni più tardi
Nietzsche citerà ancora una volta in Ecce homo la proposizione di Rée,
presentandola come il preannuncio della sua « trasvalutazione di tutti i valori
». Ho l'impressione che nessuno degli esegeti di Nietzsche abbia preso sul
serio quel ritorno estremo a Paul Rée. A Rée mancano tuttavia la
disciplina e l'esercizio del senso storico che troviamo invece in tutta l'opera
di Nietzsche, a partire proprio da Umano, troppo umano. Né il nome del massimo
rappresentantedell'età dei lumi, di colui che Goethe chiamava la • luce
di noi tutti » si trova sul frontespizio della prima edizione del « libro per
spiriti liberi » a celebrare la casualità di un giubileo. Esso rappresenta
invece il nuovo programma di Nietzsche, che consiste nel risuscitare e lo
spirito dell'Illuminismo e dello sviluppo progrediente » contro lo spirito di
Rousseau, padre ambiguo delle « mezze verità » della Rivoluzione francese e del
romanticismo. Nel 1876-78 l'antagonismo Voltaire-Rousseau rientra per
Nietzsche in una sorta di schema storico, che vale per l'età moderna nei due
momenti dell'Umanesi-mo-Rinascimento e dell'Illuminismo. L'Umanesimo-
Rinascimento è un movimento di civiltà che viene interrotto da una rivoluzione
(la Riforma) e da una reazione (la Controriforma), così come l'Illuminismo è
stato interrotto dalla Rivoluzione francese e dalla reazione romantica. Dalla
reazione romantica maturano però risultati imprevisti: da un lato il senso
della storia, come forma superiore e prosecuzione dell'Illuminismo, dall'altro,
- come prodotto diret-to, secondo Nietzsche, del senso storico, - il socialismo
(rivoluzione) e l'oscurantismo moderno (in Germania nelle forme ideologiche del
conservatorismo cristiano degli Junker e dell'antisemitismo). Nietzsche è
dalla parte del Rinascimento, dell'Illu-minismo e del senso storico, a cui si
contrappongono di volta in volta le coppie rivoluzionario-reazionarie che
abbiamo visto. I valori positivi del passato non sono di coloro che hanno
combattuto o reagito contro la Riforma e contro la Rivoluzione francese, come
nel presente non è la reazione antisocialista (nel 1878 si hanno le leggi
antisocialiste di Bismarck) a cui Nietzsche senta di aderire. La pacata
riflessione storica dello spirito libero si colloca piuttosto nella vita
contempla-tiva; questa comporta non tanto la rinuncia all'immediatezza vitale
dell'azione, quanto e soprattutto il dominio dello « spirito » sulla pienezza e
ricchez-za della « vita » (e quel dominio avrà significato in proporzione
diretta a questa ricchezza e pienezza). Un modello di questo dominio è il
classicismo illu-ministico, tollerante e cosmopolitico di Goethe, che è il
saldo punto di riferimento di tutto il libro. guerra, bensi come la
constatazione del definitivo crepuscolo degli « ideali » metafisici
(Schopenhauer) e mitici (Wagner), a cui secondo lui avrebbero dovuto
approdare per onestà della ragione anche i suoi amici e seguaci. Tranne alcune
rilevanti eccezioni (Overbeck, in particolare, ma anche Burck-hardt e Karl
Hillebrand, che tuttavia non erano propriamente né amici né seguaci) gli amici
(Richard e Cosima Wagner, Erwin Rohde, Malwida von Mey-senbug) rimasero
costernati e, anzi, si sentirono attaccati e provocati, abbandonati e traditi.
Così Nietzsche stesso, che pochi mesi prima aveva scritto cpistole dedicatorie
di Umano, troppo umano a Ri-chard e Cosima Wagner, una di esse persino in
(brutti) versi, dovette rendersi conto dell'abisso che lo separava non solo dai
suoi vecchi amici, ma anche dal suo proprio passato: « Quell'offuscamento
metafisico di tutte le cose vere e semplici, la lotta condotta con la ragione
contro la ragione, con la mira di vedere in ogni e qualsiasi occasione chissà
quali immense meraviglie, per giunta un'arte barocca di ipereccitazione e
esaltazione della smodera-tezza, intendo dire l'arte di Wagner: queste due cose
messe insieme avevano finito per rendermi sempre più malato e quasi ad
estraniarmi dal mio buon temperamento... Mi resi pienamente conto di tutto ciò
nell'estate di Bayreuth [1876]: fuggii via, dopo le prime rappresentazioni a
cui avevo assistito, e mi rifugiai sui monti, e là in un piccolo villaggio in
mezzo alla foresta, nacque il primo schizzo, all'incirca un terzo del mio
libro, allora sotto il titolo del Vomere ». Cosi scriveva Nietzsche
all'inconsola-bile Mathilde Maier, un'amica di Wagner, nel luglio del 1878, e
nella stessa epoca a Rée: « I miei conoscenti ed amici (con pochissime
eccezioni) si comportano come se gli avessi rovesciato il pentolino del latte.
Dio li aiuti - io non posso fare altrimenti ». Umano, troppo umano non era
nato come libro po-lemico, lo ripetiamo, ma come superamento di una crisi, che
non era solo di Nietzsche. Perché non vada perduto, nella presente
pubblicazione che non ha commento, riproduciamo qui ciò che l'autore volle
premettere nel 1878 alla prima edizione, ‹ in luogo di una prefazione »,
affinché serva come avviamento alla lettura della prima grande opera veramente
sua. Si tratta della traduzione di un brano tratto dalla versione latina del
Discorso del metodo di Cartesio: *- per un certo tempo considerai le
occupazioni disparate alle quali gli uomini si dedicano in questa vita, e feci
il tentativo di scegliere la migliore tra queste. Ma non è necessario qui
raccontare quali pensieri mi vennero nel far ciò: basti dire che, per parte
mia, nulla mi sembrò essere meglio che attenermi rigidamente al mio proposito,
vale a dire: impiegare tutto il tempo della vita a sviluppare la mia ragione e
a seguire le tracce della verità così come i mi re proponi queche i ri
che gali che, secondo il mio giudizio, non si può trovare in questa vita
nulla di più gradevole e di più in- nocente; oltre a ciò, da quando mi
ero giovato di quel modo di considerare le cose, non passava giorno senza che
io non scoprissi qualcosa di nuovo, che era sempre di un qualche peso e niente
affatto conosciuto dalla generalità degli uomini. La mia anima finalmente
divenne allora cosi piena di gioia, che tutte le altre cose non potevano più
offenderla in alcun modo ›.Mazzino Montinari. Montinari. Refs. Luigi Speranza,
“Grice e Montinari: l’implicatura di Nietzsche” – The Swimming-Pool Library.
Grice e Monte: la ragione
conversazionale e l’implicatura conversazionale – la prospettiva e la filosofia
della percezione -- filosofia italiana – Luigi Speranza (Pesaro). Filosofo
italiano. Grice: “I like to
illustrate a ‘scientific revolution’ with Del Monte’s refutation on the
equilibrium controversy, since it involves a lot of analyticity that only a
philosopher can digest!” -- essential Italian philosopher. Il marchese Guidubaldo Bourbon Del
Monte (Pesaro), filosoMecanicorum liber, Suo padre, Ranieri, originario da un
famiglia benestante di Urbino, discendente dalla schiatta dei Bourbon del Monte
Santa Maria, fu notato per il suo ruolo bellico e fu autore di due libri
sull'architettura militare. Il duca di Urbino, Guidobaldo II della Rovere, gli
attribuì, per meriti, il titolo di Marchese del Monte, dunque la famiglia
divenne nobile solo un generazione prima di Guidobaldo. Alla morte del padre, ottenne
il titolo di Marchese. Studia matematica a Padova. Mentre era lì, strinse una
grande amicizia con Tasso. Combatté nel conflitto in Ungheria, tra l'impero
degli Asburgo e l'Impero Ottomano. Al termine della guerra, torna nella sua
tenuta a Mombaroccio, vicino Urbino, dove passava i giorni studiando
matematica, meccanica, astronomia e ottica. Studia matematica con l'aiuto di
Commandino. Divenne amico di Baldi, che fu anch'esso studente di Commandino. Ispettore
delle fortificazioni del Granducato di Toscana, pur continuando a risiedere nel
Ducato di Urbino. In quegli anni,
corrisponde con numerosi matematici inclusio Contarini, Barozzi e Galilei e con alcuni di loro si dice abbia avuto anche
relazioni più che professionali.
L'invenzione per la costruzione di poligoni regolari e per dividere in
un numero determinato di segmento qualsiasi linea fu incorporata come
caratteristica del compasso geometrico e militare di Galileo. Proprio fu
fondamentale nell'aiutare Galilei nella sua carriera, che e un promessa ma
disoccupato. Raccomanda il toscano al suo fratello Cardinale, che a sua volta
parla con il potente Duca di Toscana, Ferdinando I de' Medici. Sotto la sua
protezione, Galileo ha una cattedra di matematica all'Pisa. Guidobaldo divenne
un amico fidato di Galileo e lo aiutò nuovamente quando dovette necessariamente
fare domanda per poter insegnare matematica all'Padova, a causa dell'odio e
della macchinazione di Giovanni de' Medici, un figlio di Cosimo de' Medici,
contro Galileo. Nonostante la loro amicizia, M. fu un critico di alcune teorie
di GALILEI, come quella relativa alla legge dell'isocronismo delle oscillazioni.
Compone un importante saggio sulla prospettiva, “Perspectivae Libri VI”, pubblicato
a Pesaro che ha ampia diffusione. E sicuramente, anche secondo il parere di
Galileo, uno dei massimi studiosi di meccanica e matematica. “Mechanicorum
liber”. Pisauri. Saggi: “Mechanicorum” (Pisauri, Girolamo Concordia – Venezia,
Deuchino -- Mecanicorum); “Plani-sphaeriorum universalium theorica” (Pisauri,
Girolamo Concordia); “De ecclesiastici calendarii restitutione" (Pisauri,
Girolamo Concordia); “La prospettiva” (Pisauri, Girolamo Concordia -- Roma); “Problematum
astronomicorum” Venezia, Giunta); De cochlea,” Venezia, Deuchino); “Le mechaniche nelle quali si contiene la
dottrina di tutti gl’istrumenti principali da mover pesi grandissimi con
picciola forza” (Venezia, Franceschi);
“Lettere” (Venezia); “La teoria sui planisferi universali” (Firenze). Galileo
(che nel frattempo era stato molto probabilmente anche suo ospite) puo occupare
la cattedra di Padova, grazie anche all’intervento delduca., che nell’ambiente
veneto poteva contare, oltre che sull’amicizia di un Contarini e di un Pinelli,
sull’autorità e l’influenza di M., generale delle fanterie della
Repubblica": Fondazione cardinal Francesco maria delmonte -- guidobaldo-del-monte.
A. Giostra, La stella o cometa nelle lettere a Giordani, Giornale di
Astronomia. Galilei. Guidobaldo II della Rovere Mombaroccio, Enciclopedia
Italiana, Istituto dell'Enciclopedia Italiana. Dizionario biografico degli
italiani, Istituto dell'Enciclopedia Italiana. Grice: “There possibly is no
equivalent to perspective for the other senses. Prospettiva, as the Italians
call it. They
are obsessed with it. Consider the human body. Consider Apollo del Belvedere –
it is not just a body perceiving another body, there is a perspectival side to
it!” Giambattista del Monte. Guido
Ubaldo de’ marchesi Del Monte; Guidobaldo Del Monte. Monte. Keywords: implicature,
perspective in statuary. Refs.: Luigi Speranza, "Grice e del Monte,"
per Il Club Anglo-Italiano, The Swimming-Pool Library, Villa Grice, Liguria,
Italia.
Grice e Moramarco: la ragione conversazioane e l’implicatura
conversazionale della tradizione massonica – filosofia italiana – Luigi
Speranza (Reggio nell’Emilia). Filosofo italiano. Grice: “Unlike Moramarco, what most
people know about massoneria is via “Il flauto magico”!” Grice: “Moramarco
analyses massoneria aa a philosophical cult, talking about ‘brotherly link’
‘vincolo fraterno’ – he has unearthed a few fascinating details about
massoneria in Italy. Esponente della
Massoneria te assertore di una sintesi religiosa tra Mazdeismo e Cristianesimo.
Discende da un'antica famiglia di Altamura, di ascendenze latino-germaniche,
cresciuta e ramificatasi durante il dominio dei Farnese. Studioso di
Massoneria, ha scritto la Nuova Enciclopedia Massonica in tre volumi,
importante testo di ricerca massonologica. Un suo precedente volume, La
Massoneria ieri e oggi fu tra i primi, sull'argomento, pubblicati in Russia
dopo il crollo del regime sovietico, che aveva proscritto le Logge.
Iniziato nel Grande Oriente d'Italia, divenne Maestro Venerabile della Loggia
Intelletto e Amore, ricevette la decorazione all'Ordine di Bruno, conferita a
quanti si distinguono nello studio e nella diffusione degli ideali
massonici. Coordinatore scientifico del Convegno Internazionale anni di
Massoneria in Italia, al quale parteciparono studiosi quali Paolo Ungari,
Alessandro Bausani, Mola, Basso, Roversi Monaco, Ricca. Il convegno fiorentino
costituì la prima risposta pubblica, da parte della Comunione massonica di
Palazzo Giustiniani, alle degenerazioni della P2. Nello stesso anno, in
qualità di Garante d'Amicizia tra il Grande Oriente d'Italia e la Grand Lodge
of South Africa, richiese, d'accordo con il Gran Maestro Armando Corona, che
tutte le Logge sudafricane, peraltro già avviate in tale direzione (quando un gruppo di Liberi Muratori della
Massoneria Prince Hall era stato ammesso nella Loggia "De Goede Hoop"
di Cape Town), abrogassero l'apartheid, scelta che esse fecero, qualificandosi
tra le prime associazioni bianche a superare la segregazione razziale. Uscì
dal Grande Oriente d'Italia, rigettandone il laicismo, per ravvivare i nuclei
massonici di impronta cristiana e spiritualista, che assunsero la denominazione
Real Ordine degli Antichi Liberi e Accettati Muratori. Su tale concezione della
Massoneria ha scritto La via massonica. Dal manoscritto Graham al risveglio
noachide e cristiano (), un testo dal quale emerge, fra l'altro, l'importanza
della devozione alla Vergine Maria, come madre del Cristo ed espressione umana
della divina Sophia, nella genesi della spiritualità massonica. Ha
ricostruito le vicende della Gran Loggia d'Italia, l'altra associazione
maggioritaria di Liberi Muratori in Italia, nel volume Piazza del Gesù.
Documenti rari e inediti della tradizione massonica italiana, contribuendo in
seguito alla realizzazione di programmi tematici per varie emittenti
televisive, tra le quali Rossija 24, Reteconomy e È TV Rete7. Ha
conseguito il 33º grado del Rito scozzese antico ed accettato e il VII del Rito
filosofico italiano, che nel secondo decennio del Novecento vide tra le sue
fila i neopitagorici Arturo Reghini e Amedeo Rocco Armentano. Fonda in
Italia l'Antico Rito Noachita su patente ricevuta presso il British Museum
dall'ex Maestro Venerabile della Loggia "Heliopolis" di Londra.
Ha realizzato una colonna sonora per i rituali massonici, dal titolo Masonic
Ritual Rhapsody. presso la Loggia "Gottfried Keller" di Zurigo,
è stato ricevuto come membro nell'Independent Order of Odd Fellows. Già
attivo con Joseph L. Gentili, editore
del newsletter Brooklyn Universalist Christian, in un progetto di restaurazione
della Chiesa Universalista d'America, contro la deriva liberal di quel
movimento, ha ricevuto il navjote zoroastriano. Nel volume Il Mazdeismo
Universale propone una visione eclettica di tale religione, collegando ad essa
elementi del misticismo ebraico, del dualismo platonico e cristiano, del
buddhismo Mahāyāna, e riconoscendo in Gesù il saoshyant (divino soccorritore,
messia) profetizzato dall'antica religione iranica, in una prospettiva
teologica di tipo mazdeo-cristiano, intorno alla quale si è formata una
Fraternità Mazdea Cristiana. Si è avvicinato alle correnti latitudinaria
e mistica dell'Anglicanesimo e al percorso religioso di Loyson, confluendo in
una comunità religiosa di orientamento eclettico, ove ha potuto conservare la
doppia appartenenza, cristiana e zoroastriana. Entro tale gruppo, che nel
gennaio ha assunto la denominazione
Reformed Cloister of the Holy SpiritUnione Riformata Universalista, è un oblato
di San Pellegrino delle Alpi, secondo la Regola che, ispirandosi alle
tradizioni fiorite intorno alla vita di quell'eremita del Cristianesimo
celtico, contempla almeno un atto quotidiano "di giustizia, o di soccorso
fraterno" anche nei riguardi di animali e piante. Laureatosi cum
laude in Filosofia presso l'Bologna,, con una tesi sul pensatore indiano Sri
Aurobindo (relatore il noto indologo e sanscritista Giorgio Renato Franci),
nella seconda metà degli anni Ottanta si è formato in Training autogeno e
Psicoterapia con la procedura immaginativa sotto la guida di Luigi
Peresson. Ha trattato dei nessi tra Zoroastrismo e Cristianesimo nei
libri La celeste dottrina noachita (e I Magi eterni, di fenomenologia del sacro
ne L'ultima tappa di Henry Corbin e di tanatologia in Psicologia del morire. Ha
scritto sulle esperienze di autogestione dei lavoratori nel mondo e sui
rapporti tra socialismo e religione per Azione nonviolenta, la rivista fondata
da Aldo Capitini. Con il saggio Per una rifondazione del Socialismo partecipò
al simposio "Marxismo e nonviolenza" (Firenze) nel quale
intervennero, tra gli altri, Bobbio e Garaudy. -- è un sostenitore della lingua
ausiliaria internazionale Esperanto. Ha aderito al gruppo esperantista
bolognese "Achille Tellini". In ambito narrativo, ha scritto
Diario californiano e Torbida dea. Si è occupato di storia dello spettacolo,
scrivendo I mitici Gufi, sul celebre quartetto di cabaret degli anni sessanta,
e partecipando all'allestimento del programma Gufologia per Rai Sat; con l'ex
"Gufo" Roberto Brivio ha collaborato sia nella riproposta del
repertorio del gruppo in teatri e circoli culturali, sia nella realizzazione di
un laboratorio teatrale e musicale che vide attivamente coinvolti numerosi
alunni portatori di disabilità, presso l'Istituto medio superiore in cui
insegnò psicologia. Ha inciso quattro CD, Allucinazioni amorose (meno
due), Gesbitando, Come al crepuscolo l'acacia e Existenz, che contengono sue
canzoni e brevi suites strumentali, ricevendo il plauso, tra gli altri, di
critici come Maurizio Becker, Mario Bonanno (Musica & Parole) e Salvatore
Esposito (Blogfoolk), di autori come Bruno Lauzi, Ernesto Bassignano, Giorgio
Conte e dei jazzisti Giulio Stracciati e Shinobu Ito. Nel dicembre è stato chiamato da Luisa Melis, figlia e
continuatrice dell'opera di Ennio Melis, il patron della RCA Italiana, a far
parte della giuria del Premio De André. Saggi:
“La Massoneria” (Vecchi, Milano), “La Massoneria: cronaca, realtà, idee (Vecchi,
Milano), “Per una rifondazione del socialismo, in: Marxismo e non-violenza
(Lanterna, Genova) – PARTITO SOCIALISTA ITALIANO --; “La Libera Muratoria”
(Sugar, Milano); “La Massoneria. Il vincolo fraterno che gioca con la storia” (Giunti,
Firenze) Diario (Bastogi, Foggia) Grande Dizionario Enciclopedico POMBA
(Torino); Antroposofia, Besant, Cagliostro, Radiestesia, ecc.). L'ultima tappa
di Henry Corbin, in Contributi alla storia dell'Orientalismo, Franci (Clueb,
Bologna) “La Massoneria in Italia” (Bastogi, Foggia) Enciclopedia Massonica
(Ce.S.A.S., Reggio E.; Bastogi, Foggia); Psicologia del morire, in I nuovi ultimi (Francisci, Abano Terme)
Piazza del Gesù. “Documenti rari e inediti della tradizione massonica italiana”
(Ce.SA.S. Reggio Emllia); Sette Lodi Massoniche alla Beata Vergine Maria (Real
Ordine A.L.A.M., Reggio Emilia) La celeste dottrina noachita (Ce.S.A.S, Reggio
E.) I mitici Gufi (Edishow, Reggio Emilia); “Torbida dea. Psicostoria d'amore,
fantomi & zelosia (Bastogi, Foggia); Il Mazdeismo Universale. Una chiave
esoterica alla dottrina di Zarathushtra (Bastogi, Foggia ) I Magi eterni. Tra
Zarathushtra e Gesù (Om, Bologna ) La via massonica. Dal manoscritto Graham al
risveglio noachide (Om, Bologna ) Massoneria. Simboli, cultura, storia
(consulenza scientifica di M.M.) (Atlanti del Mistero/Giunti-Vecchi, Firenze )
Introduzione alla Libera Muratoria (Settenario, Bologna ) Musica Allucinazioni
amorose (meno due) (Bastogi Music
Italia) (Bastogi Music Italia) Gesbitando, (Bastogi Music Italia ) Come al
crepuscolo l'acacia (Heristal
Entertainment, Roma ) Existenz ((Heristal Entertainment, Roma ). Note Aplogruppo Mola, Un valido impulso per una Massoneria
"à parts entières", in 250 anni di Massoneria in Italia, F. Ferrari,
La Massoneria verso il futuro (una conversazione con Michele Moramarco) v.
) Una breve rassegna di testi fondamentali
sulla Massoneria si trova sul sito del Cesnur diretto da Massimo Introvigne.
Vedi anche le recensioni di E. Albertoni ne Il Sole 24 Ore, inserto domenicale,
e di G. Caprile ne La Civiltà Cattolica, Il volume fu pubblicato nell’anno
della dissoluzione dell'URSS, dalla casa editrice Progress, V. Brunelli,
Massoneria: è finito con la condanna della P2 il tempo delle logge e dei
"fratelli" coperti, in Corriere della sera, Il Corriere della Sera
dedicò un lungo articolo allo "scisma" (v. ). Del Real Ordine
A.L.A.M. si è occupato anche il centro di ricerca Cesnur, diretto dal noto
storico e sociologo delle religioni Massimo Introvigne,
v.//cesnur.org/religioni_italia/a/ appendice_02.htm. Il termine Real non aveva
alcun riferimento alla storia italiana, ma si richiamava alla leggenda,
contenuta negli Antichi doveri, secondo cui l'Ordine Massonico ricevé le sue
proto-costituzioni dal re Atelstano d'Inghilterra (Æðelstan); recentemente il
Real Ordine ha assunto la denominazione di Unione Cristiana dei Liberi
Muratori Rito filosofico italiano Antico Rito Noachita Masonic Ritual Rhapsody, Bastogi Music
Italia, youtube.com/watch?v=rSs0 4kpA36U. A questa esperienza è collegata la
sua iscrizione alla SIAE come autore musicale
Del percorso che lo ha condotto verso la visione di Zoroastro
(Zarathushtra) si è occupata la rivista parsi di Bombay, Parsiana, così come il
quotidiano torinese La Stampa v. mazdeanchristian.wordpress.com/ latitudinarismo, in Dizionario di filosofia,
Istituto dell'Enciclopedia Italiana, v.
riformati universalisti.wordpress // In questa comunità si ritrovano, su vari
temi, idee tratte dal Manicheismo, dall'Arianesimo, dal Quaccherismo,
dall'Unitarianismo, dal Giurisdavidismo e dall'universalismo hindu-cristiano
del movimento Navavidhan fondato da Keshab Chandra Sen. Frequenti e
significativi sono altresì i riferimenti al pensiero di aint-Martin e alla
"religione aperta"o della "compresenza dei morti e dei
viventi"elaborata da Capitini, Stracciati
Ito E. Albertoni, Tante fedi,
nessun dogma (recensione della Nuova Enciclopedia Massonica, Il Sole 24 Ore,I,
inserto culturale domenicale) M. Chierici, Nasce la Lega dei Venerabili
(Corriere della Sera) S. Esposito, Dalle radici del Mazdeismo all'Alleanza
Mazdea CristianaIntervista con M. (in Secreta Magazine S. Esposito, Gesbitando:
intervista con M. (Blogfoolk) F. Ferrari, La Massoneria verso il futuro (una
conversazione con M.) (Bastogi, Foggi8) S. Semeraro, Tra la via Emilia e l'Est.
Così parlò Zoroastro (La Stampa, Torino) S. Sari, Unico e plurimo al contempo,
Dio secondo gli Zoroastriani [intervista a M.M.](Libero) G. Giovacchini,
Cultura e spiritualità della Massoneria italiana [prefazione di M.] (Tiphereth,
Acireale-Roma ) Zoroastrismo
Universalismo Massoneria Rosacroce michelemoramarco. blog del Real Ordine A.L.A.M., su
realordine.wordpress.com. Pagina sul sito di Heristal Entertainment, su
heristal.eu. blog degli anglicani latitudinari, su
riformatiepiscopali.wordpress.com. Grice: “The Romans are obsessed with what
Moramarco calls ‘paganesimo romano’ – the word ‘pagano’ only makes sense in
opposition to Christ. It would be very
inappropriate of the greatest Italian philosopher ever, Antonino, to consider
his self pagan!” -- Michele Moramarco. Moramarco.
Keywords: la tradizione massonica italiana. Refs.: Luigi Speranza, “Grice e
Moramarco” – The Swimming-Pool Library.
Grice e Moravia: la ragione conversazionale -- l’implicature
conversazionali dei ragazzi – filosofia italiana – Luigi Speranza (Bologna). Filosofo italiano.
Grice: “I like Moravia: he has philosophised on what makes us ‘human,’ (“il
pungolo dell’umano”) – his analysis of ‘il ragazzo selvaggio’ is sublime – and
he has played with ‘reason,’ hidden and strutturata – and the universi di senso
with which I cannot but agree! – provided we don’t multiply them ad infinitum!”
-- Grice: “I like Moravia’s idea of ‘la
ragione nascosta’ – you have indeed to seek and thou shalt find!” -- “Il
Nietzsche che prediligo è il Nietzsche terreno, umano, presente nel tempo. È il Nietzsche intrepido esploratore del sottosuolo
dell'uomo e dei disagi della civiltà. È il Nietzsche che fertilmente e
sofferentemente (non narcisisticamente) vive e pensa il nichilismo: ma per
andare oltre il nichilismo. È soprattutto il Nietzsche cheneo-illuminista forse
malgrado luivuole conoscere, capire, dare un (nuovo) senso alle cose.”
Professore a Firenze. Allievo diGarin,
si è formato in ambiente fiorentino conseguendovi la laurea in filosofia nel
1962 con tesi su Gian Domenico Romagnosi. Professore incaricato, è poi
diventato ordinario di Storia della Filosofia all'Firenze. Nel corso della sua carriera, si è
interessato particolarmente dell'illuminismo francese e del pensiero del
Novecento, della storia e dell'epistemologia delle scienze umane, con
particolare attenzione all'antropologia, la filosofia della mente e
l'esistenzialismo. I suoi studi e le sue ricerche hanno aperto nuove
prospettive interdisciplinari fra pensiero filosofico e scienze umane. Attualmente, le sue attenzioni sono rivolte
verso l'opera e il pensiero del filosofo tedesco Friedrich Nietzsche del quale pubblica
già una celebre antologia dal titolo La distruzione delle certezze e, nel 1985,
una raccolta di saggi intitolata Itinerario nietzscheano. Proprio un nuovo modo
di avvicinarsi e concepire il pensiero del filosofo tedesco lo hanno reso uno
dei suoi interpreti più originali e più discussi. Grazie ai suoi studi e contributi filosofici,
è stato visiting professor presso l'Università della California a Berkeley,
l'Università del Connecticut a Storrs e il Center for the Humanities della
Wesleyan University. Conferenziere
presso altre sedi universitarie americane (fra le quali, Harvard, UCLA, Boston)
ed europee (Francia, Belgio, Germania), è cofondatore della “Società italiana
degli studi sul XVIII secolo”, nonché membro del Comitato direttivo delle
Riviste filosofiche “Iride” e “Paradigmi”. Collabora ai giornali Corriere della
Sera, Quotidiano nazionale, La Repubblica. Saggi: “Il tramonto dell'Illuminismo
-- filosofia e politica” (Laterza, Roma); “La ragione nascosta” (Sansoni,
Firenze); La scienza dell'uomo” (Laterza, Roma); “L’antropologia strutturale” (Sansoni,
Firenze); “Esistenziale” (Laterza, Roma); “La teoria critica della società” (Sansoni,
Firenze); “Gl’idéologues -- scienza e filosofia” (Nuova Italia, Firenze); “La
distruzione delle certezze” (Nuova Italia, Firenze); “Linguaggio, scuola e
società not ‘storia’! -- Guaraldi, Firenze); “Filosofia e scienze umane
nell'età dei Lumi” (Sansoni, Firenze); “Pensiero e civiltà” (Monnier, Firenze);
“Il ragazzo selvaggio dell'Aveyron.” Pedagogia e psichiatria nei testi di
Itard, Pinel e dell'anonimo della "Décade" (Laterza, Roma); “Itinerario
nietzscheano, Guida, Napoli); Educazione e pensiero, Monnier, Firenze,
Filosofia: storia e testi, Monnier, Firenze, “L'enigma dell’animo” Laterza,
Roma); Compendio di filosofia, Monnier,
Firenze, L'enigma dell'esistenza -- soggetto, morale, passioni nell'età del
disincanto, Feltrinelli, Milano, L'esistenza ferita -- modi d'essere,
sofferenze, terapie dell'uomo nell'inquietudine del mondo, Feltrinelli, Milano,
Filosofia dialettico-negativa e teoria critica della società, Mimesis, Milano;
“Ragione strutturale e universi di senso” (Lettere, Firenze); “La Massoneria.
La storia, gli uomini, le idee, Mondadori, Milano); “Firenze e l’Umanesimo.
Arte, cultura, comunicazione” (Lettere, Firenze); Lo strutturalismo, Lettere,
Firenze); “Filosofia e psicoanalisi (POMBA, Torino); “L'universo del corpo,
Istituto della Enciclopedia Italiana, Roma,
“Animo e realtà psichica” (Borla, Roma, "L'esistenza e il
male", in: "Mysterium
iniquitatis", Gregoriana, Padova, Linterpretazione
personologico-esistenziale dell'uomo", in:
La questione del soggetto tra filosofia e scienze umane, Monnier,
Firenze) – PERSONOLOGIA – PIROTOLOGIA – Grice, persona -- Lettura
Magistrale" al Convegno Dalla riabilitazione psicosociale alla promozione
della salute(Montecatini), "S.I.R.F. News", "Mente, soggetto,
esperienza nel mondo", in La filosofia italiana in discussione -- La
filosofia italiana in discussione, Società Filosofica Italiana, Firenze), Bruno
Mondadori, Milano, "Crisi della cultura e relazioni generazionali nel
mondo contemporaneo", in Giovani e adulti: prove di ascolto, Sansepolcro
(AR), "La filosofia degli idéologues. Scienza dell'uomo e riflessione epistemological,
Letteratura italiana tra illuminismo e romanticismo, Convegno, Italianistica,
Padova, "Libertà, finitudine,
impegno -- genesi e significato della responsabilità nel mondo", in: V.
Malagola Giustizia e responsabilità (Convegno, Firenze), Giuffré Milano, "Dal soggetto persona alla relazione
interpersonale", Maieutica, De-mitizzazione e de- valorizzazione. La crisi
della 'forma famiglia' nella società", in: Interazioni, "Illuminismo
e modernità", Hiram, "Prove d'ascolto. Crisi della cultura e relazioni
generazionali nel mondo contemporaneo", Studi sulla formazione, "La guerra
giusta", Hiram, "La filosofia,
la conoscenza dell'umano, il dialogo col pensiero religioso", Hiram,
"Esistenza e felicità", Hiram, "L'Occidente e la pace. Luci e
ombre all'alba del terzo millennio", Hiram,"La filosofia e il suo
'altro'. La riflessione metafilosofica di Adorno in 'Dialettica
negativa'", Iride, "L'uomo:
una storia infinita", in: Per una
scienza dell'umano, Arezzo,
"L’'interpretazione personologico-esistenziale dell'uomo" –
PERSONALOGIA – Grice, PERSONA. in: L. Neuro-fisiologia e teorie della mente,
Vita & Pensiero, Milano, "La scoperta dell'inconscio, l'ambiguità del
freudismo e il lavoro della psicoanalisi sull'animale, Convegno "Meta-psicologia”,
Napoli, La Biblioteca, Bari, "Un mondo negato. L'assolutizzazione del
corpo nella psico-umanologia contemporanea", UMANOLOGIA – ibrido -- Hermeneutica,
Corpo e persona, "Complessità, pluralità, confini", in: Dal
coordinatore al coordinamento,Coordinatori pedagogici in Emilia-Romagna,
Assessorato Servizi Sociali, Bologna, Bruno Maiorca, Filosofi italiani
contemporanei. Parlano i protagonisti, Bari, Dedalo, su sapere, De Agostini. Gran Loggia del GOI
dal titolo "Tu sei mio fratello" Registrazione video della Lectio Magistralis
"Al di qua del bene e del male Nietzsche esploratore dell'umano"
Modena e Reggio Emilia Tavola rotonda del GOI "Pedagogia delle libertà Libertà
civili" Convegno del GOI "La scienza non sia ostacolata
dall'ideologia, dalla politica e dalla religione" tavola rotonda della
Comunità Oasi "Significato e funzione della pena, della punizione e della
penitenza nella promozione umana e sociale" "Catturati dall'effimero?"
all'interno del Convegno Giovanile alla Cittadella di Assisi" dsu
arcoiris. Sergio Moravia. Moravia. Keywords: ragazzi, personologia. Refs.:
Luigi Speranza, “Grice e Moravia” – The Swimming-Pool Library.
Grice e Mordacci: l’implicatura convresazionale e la
norma – filosofia italiana – Luigi Speranza (Milano). Filosofo italiano.
Grice: “I like Mordacci – in a way, like I did with J. L. Mackie, Mordacci
opposes both ‘assolutismo’ and ‘relativismo’ – and tries to ‘construct’ an
‘inter-personal’ reason out of a full-fledged personal reason. Whereas it would
seem that we enjoin the principle of conversational helpfulness out of
altruism, there is this balance between conversational self-love and
conversational other-love; and we only ‘respect’ the other that respects us as
‘pesonal;’ against Apel, the logic of the inter-personal reduces, in a complex
way, to the logic of the personal; without it, we would be annihilating the
autonomy of the will.” Grice: “I like Mordacci’s emphasis on reason for
normativity – interpersonal reason, as he calls it!” È preside della Facoltà di Filosofia dell'Università
Vita-Salute San Raffaele dove è Professore di Filosofia Morale. È
Direttore del Centro Internazionale di Ricerca per la Cultura e la Politica
Europea. Laurea in filosofia presso l'Università Cattolica del Sacro
Cuore di Milano; Dottorato in bioetica presso l'Università degli Studi di
Genova. Ha svolto attività di ricerca e insegnamento presso la Scuola di
Medicina e Scienze Umane dell'Istituto Scientifico Ospedale San Raffaele.
Insegnato presso l'Università Vita-Salute San Raffaele, prima presso la Facoltà
di Psicologia e dal 2002 presso la Facoltà di Filosofia che ha contribuito a
fondare insieme con Cacciari, Edoardo Boncinelli, Michele Di Francesco, Andrea
Moro. Ha contribuito a progetti di ricerca ed è stato membro del Consiglio
d'Europa per l'insegnamento della bioetica. Dal
è preside della Facoltà di Filosofia dell'Università Vita-Salute San
Raffaele, essendo stato rieletto nel giugno
per il secondo mandato. Membro del Comitato Nazionale per la
Biosicurezza, le Biotecnologie e le Scienze per la Vita della Presidenza del
Consiglio dei Ministri. Dal
al è stato membro del Comitato
Scientifico per EXPO come delegato del
Rettore dell'Università Vita-Salute San Raffele. Dal è membro della Commissione per l'Etica della
Ricerca e la Bioetica del consiglio nazionale delle ricerche e del consiglio
direttiva della Società Italiana di Filosofia Morale. Si è dedicato in particolar
modo dei temi: "Etica e ragioni morali", "Etica pubblica e
rispetto", "Neuroetica". Attraverso l'indagine delle
"ragioni morali" e dell'"identità personale" e ispirandosi
alla filosofia kantiana, propone una forma di "personalismo critico"
in base alla quale il fondamento dell'esperienza morale viene individuato nella
ricerca, che ognuno compie, delle "buone ragioni" che danno forma
alla propria individualità personale attraverso l'agire. Riconoscere ogni
persona come autrice della propria identità fonda un'etica del rispetto delle persone
in quanto a ogni individuo viene riconosciuto il diritto e il dovere di
esprimere le proprie abilità e costruire la propria personalità. Si è
inoltre occupato di bioetica essendo anche stato coordinatore del progetto
Bioetica della genetica: questioni morali e giuridiche negli impieghi clinici,
biomedici e sociali della genetica umana del Miur (FIRB, Tra i suoi interessi
più recenti, la disciplina della Film and Philosophy: la riflessione su come i
film possono fare filosofia e se possono argomentare vere e proprie tesi
filosofiche. In questo contesto ha dato vita al Laboratorio di Filosofia e
Cinema presso la Facoltà di Filosofia dell'Università Vita-Salute San Raffaele,
conduce il sabato pomeriggio la rubrica "Al cinema col Filosofo" su
TgCom24 (stagioni - e -) e la rubrica "Imparare ad amare i film"
all'interno di Cinematografo Estate () su Rai 1. Riviste È membro del
comitato scientifico dell'Annuario di Etica (ed. Vita e Pensiero),
dell'Annuario di Filosofia (ed. Mimesis) e della rivista online Etica &
Politica. Dalla sua fondazione è membro del Comitato Scientifico della
rivista scientifica a cura del Comitato Etico della Fondazione Umberto
Veronesi. Attività teatrale Romeo e Giulietta: nascita e tragedia dell'io
moderno, Eloisa e Abelardo: passione e negazione, Occidente, o identità
fragile: Auster e le Follie di Brooklyn, analisi filosofiche con letture
sceniche, ciclo "Aperitivi con Sophia", Teatro Franco Parenti,La
violenza e l'ingiustiziaGorgia, ciclo "Filosofi a teatro" M., Teatro
Franco Parenti, L'individuo, la libertà e il perdono. Hegel legge Dostoevskij,
lettura scenica di M. e Sorel, ciclo l'Intelligenza e la Fantasia, Teatro
Strehler,L'isola della verità. Divagazioni fotografiche e filosofiche, lettura
scenica di M., Traini e Stepparava, Cluster Isole, Mare e Cibo, Padiglione
P03-Expo Milano (Rho-Fiera), Kant e il
mare, lettura scenica di Roberto Mordacci e Francesca Ria, agosto Saggi:“Bio-etica della sperimentazione,”
Angeli, Milano; “Salute e bio-etica,” Einaudi, Milano); “Una introduzione alle
teorie morali,” Feltrinelli, Milano, La
vita etica e le buone ragioni, Mondadori, Milano, “Ragioni personali, ragione
inter-personali: Saggio sulla normatività morale,” Carocci, Milano, Elogio
dell'Immoralista, Mondadori, Milano; Rispetto, Cortina, Milano. Bioetica, Mondadori,
Milano. L'etica è per le persone, San Paolo, Cinisello Balsamo. Al cinema con
il filosofo. Imparare ad amare i film, Mondadori, Milano. La condizione
neomoderna, Einaudi, Torino,. Ritorno a utopia, Laterza, Bari,. Note Università Vita-Salute San Raffaele, su
unisr. Governo/bioetica, su governo.M., su Le Università per Expo,Commissione
per l’Etica della Ricerca e la Bioetica, Consiglio Nazionale delle Ricerche, su
cnr. Organi della società | SIFM, su
sifm. Intervista a L'accento di Socrate, su laccentodi socrate. Rai 1, Cinematografo estate, su rai.tv. Scienza e etica: in uscita la nuova rivista
della Fondazione Veronesi, su Fondazione Umberto Veronesi. Chi siamo
su scienceandethics. fondazioneveronesi. Feeding the Mind: Expo-Bicocca
Conversation Hour, su unimib. Lettura scenica de "I Sensi del Mare",
su//elbareport. 1 Pearson Imparare sempre su pearson. 1º agosto. Bioetica Mordacci Robertoe Book Mondadori
BrunoSai cos'è?FilosofiaePubIBS, su ibs. L'etica è per le personeEdizioni San
Paolo, su edizionisanpaolo. Riflessioni
sul senso della vita intervista di Ivo Nardi, sito "Riflessioni",
settembre. Ci vuole più rispetto intervista a Roberto Mordacci, Famiglia
Cristiana. Ma l'etica non è un'intrusa, intervista a Roberto Mordacci,
Avvenire, Ora smettiamola di parlare inglese, intervista a Roberto Mordacci, Il
Giornale. Roberto Mordacci. Mordacci. Keywords: la norma, filosofia dela
storia, Vico. Refs.: Luigi Speranza,
“Grice e Mordacci” – The Swimming-Pool Library.
Grice e Morelli: la ragione conversazionale, l’implicatura
conversazionale e la filosofia del digiuno – filosofia italiana – Luigi
Speranza (Milano). Filosofo italiano. Grice: ‘I once told Austin, I don’t
give a hoot what the dictionary says;’ ‘And that’s where you make your big
mistake,’ his crass response was!” -- Grice: “I once told Ackrill, ‘should
there be a manual of philosophy, must we follow it?’ He replied, “One thing is
to know the manual, another is to know how to abide by it!” Si
laurea a Pavia e l'anno dopo assolve
all'obbligo di leva a Trieste dove presta attenzione alle problematiche
relazionali dei militari nello svolgimento delle proprie mansioni; si è poi
specializzato in Psichiatria presso l'Università degli Studi di Milano. Direttore
dell'Istituto Riza, gruppo di ricerca che pubblica la rivista Riza
Psicosomatica ed altre pubblicazioni specializzate, con lo scopo di
"studiare l'uomo come espressione della simultaneità psicofisica
riconducendo a questa concezione l'interpretazione della malattia, della sua
diagnosi e della sua cura". Inoltre è direttore delle riviste Dimagrire e
Salute Naturale. Dall'attività dell'Istituto Riza è sorta anche la Scuola
di Formazione in Psicoterapia ad indirizzo psicosomatico, riconosciuta
ufficialmente dal Ministero dell'università e della ricerca scientifica e tecnologica.
Vicepresidente della Società Italiana di Medicina Psicosomatica. Partecipa a
numerose trasmissioni televisive sia per la RAI sia per Mediaset (Maurizio
Costanzo Show, Tutte le mattine, Matrix, ecc.) e per la radio. Nelle sue
opere ci sono molti riferimenti alle dottrine orientali. Saggi: “Verso la
concezione di un sé psico-somatico. Il corpo è come un grande sogno della mente
(Milano, UNICOPLI, Milano, Cortina); La dimensione respiratoria. Studio psico-somatico
del respiro, inspiro, expiro – spiro -- Milano, Masson Italia, Dove va la medicina
psico-somatica (Milano, Riza); Il sacro.
Antropoanalisi, psico-somatica, comunicazione, Milano, Riza-Endas, Convegno
internazionale Mente-corpo: il momento unificante. Milano, Atti, Milano,
UNICOPLI, Riza, I sogni dell'infinito, Milano, Riza, Autostima. Le regole
pratiche, Milano, a cura dell'Istituto Riza di medicina psicosomatica, Il
talento. Come scoprire e realizzare la tua vera natura, Milano, Riza, Ansia,
Milano, Riza, Insonnia, Milano, Riza, Cefalea, (Milano, Riza); Lo psichiatra e
l'alchimista. Romanzo, Milano, Riza, Le nuove vie dell'autostima. Se piaci a te
stesso ogni miracolo è possibile, Milano, Riza, Conosci davvero tuo figlio?
Sconosciuto in casa. Dal delitto di Novi Ligure al disagio di una generazione,
Milano, Riza, Come essere felici, Milano, Mondadori, Cosa dire e non dire nella
coppia, Milano, Mondadori, Come mantenere il cervello giovane, Milano, Mondadori,
Come affrontare lo stress, Milano, Mondadori, Come amare ed essere amati
(Milano, Mondadori); Come dimagrire senza soffrire (Milano, Mondadori); Come
risvegliare l'eros, Milano, A. Mondadori, Come star bene al lavoro, Milano,
Mondadori, Come essere single e felici, Milano, A. Mondadori, Cosa dire o non dire ai nostri figli, Milano,
A. Mondadori, La rinascita interiore, Milano, Riza, Volersi bene. Tutto ciò che
conta è già dentro di noi (Milano, Riza); L'amore giusto. C'è una persona che
aspetta solo te, Milano, Riza, Vincere i disagi. Puoi farcela da solo perché li
hai creati tu, Milano, Riza); Felici sul lavoro. Come ritrovare il benessere in
ufficio, Milano, Riza, I figli felici. Aiutiamoli a diventare se stessi,
Milano, Riza, La gioia di vivere. Scorre spontaneamente dentro di noi, Milano,
Riza, Essere se stessi. L'unica via per incontrare il benessere, Milano, Riza,
Accendi la passione. È la scintilla che risveglia l'energia vitale, Milano,
Riza, Alle radici della felicità. Editoriali dpubblicati su Riza psicosomatica,
rivista mensile delle Edizioni Riza, Milano, Riza, Ciascuno è perfetto. L'arte
di star bene con se stessi, Milano, Mondadori, Il segreto di vivere. Aforismi,
Milano, Riza, Realizzare se stessi, Milano, Riza, Vincere la solitudine,
Milano, Riza, Dimagrire senza fatica, Milano, Riza, Amare senza soffrire,
Milano, Riza, Guarire con la psiche, Milano, Riza, Superare il tradimento,
Milano, Riza, Dizionario della felicità, 6 voll, Milano, Riza, Non siamo nati
per soffrire, Milano, Mondadori,L'autostima. Le cinque regole. Vivere la vita.
Adesso, Milano, Riza, Conoscersi. L'arte di valorizzare se stessi. Via le
zavorre dalla mente, Milano, Riza, I
figli difficili sono i figli migliori, Milano, Riza, Il matrimonio è in
crisi... che fortuna!, Milano, Riza, Autostima, I consigli di M. per un anno di
felicità, Milano, Riza, Le parole che curano, Milano, Riza, Perché le donne non
ne possono più... degli uomini, Milano, Riza, Le piccole cose che cambiano la
vita, Milano, Mondadori, Come trovare l'armonia in se stessi, Milano,
Mondadori, Ama e non pensare, Milano,
Mondadori, Curare il panico. Gli attacchi vengono per farci esprimere le parti
migliori di noi stessi, con Vittorio Caprioglio, Milano, Riza, Non dipende da
te. Affidati alla vita così realizzi i tuoi desideri, Milano, Mondadori,
L'alchimia. L'arte di trasformare se stessi (Milano, Riza); Il sesso è amore.
Vivere l'eros senza sensi di colpa, Milano, Mondadori, Puoi fidarti di te,
Milano, Mondadori, La felicità è dentro di te, Milano, Mondadori, L'unica cosa
che conta (Milano, Mondadori); La felicità è qui. Domande e risposte sulla
vita, l'amore, l'eternità, con Luciano Falsiroli, Milano, Mondadori, Guarire
senza medicine. La vera cura è dentro di te (Milano, Mondadori); Lezioni di
autostima. Come imparare a stare beni con se stessi e con gli altri (Milano,
Mondadori); Il segreto dell'amore felice, Milano, Mondadori, La saggezza
dell'anima. Quello che ci rende unici (Milano, Mondadori); Pensa magro. Le 6
mosse psicologiche per dimagrire senza dieta (Milano, Mondadori); Vincere il
panico. Le parole per capirlo, i consigli per affrontarlo, cosa fare per guarirlo
(Milano, Mondadori) Nessuna ferita è per sempre. Come superare i dolori del
passato (Milano, Mondadori); Solo la mente può bruciare i grassi. Come attivare
l'energia dimagrante che è dentro di noi (Milano, Mondadori); Breve corso di
felicità. Le antiregole che ti danno la gioia di vivere (Milano, Mondadori); La
vera cura sei tu (Milano, Mondadori); Il meglio deve ancora arrivare. Come
attivare l'energia che ringiovanisce (Milano, Mondadori); Il potere curativo
del digiuno. La pratica che rigenera corpo e mente (Milano, Mondadori). Segui
il tuo destino. Come riconoscere se sei sulla strada giusta (Milano, Mondadori);
Il manuale della felicità. Le dieci regole pratiche che ti miglioreranno la
vita (Milano, Mondadori); Pronto soccorso per le emozioni. Le parole da dirsi
nei momenti difficili (Milano, Mondadori). Movie. Grice: “Should there be a
‘dizionario della felicita,’ I would perhaps follow Austin’s advice and go
through it!” –. Raffaele Morelli. Morelli. Keywords: la
dimensione respiratoria, inspirare, respirare, spirare, spirito, il corpo
animato spira – il corpo spira – corpo spirante, corpo animato --. Refs.: Luigi
Speranza, “Grice e Morelli” – The Swimming-Pool Library.
Grice e Moretti: la ragione conversazionale e l’implicatura
conversazionale e la segnatura romantica – i romantici di roma – filosofia
italiana – Luigi Speranza (Roma).
Filosofo italiano. Grice: “I like Moretti – he uses a
good metaphor, ‘the wounded poet,’ unless we mean Owen, but he was more than
wounded, even if that implicature is cancellable --.” Grice: “I like Moretti
also because he wrote on ‘ermeneutica sensibile,’ which is exactly what I do.”
Grice: “I like Moretti also because he uses ‘segnatura’ etymologically, when he
writes of the ‘la segnatura romantica’ – talk of tokens!” Nasce nel borghese quartiere Trieste, primo di due
fratelli. Ottiene il diploma di maturità classica presso il Liceo Giulio Cesare.
Successivamente consegue una prima laurea in Giurisprudenza, con una tesi in
filosofia del diritto, e, nel una seconda in filosofia, con una tesi in
filosofia morale, entrambe presso l'Roma La Sapienza. È poi borsista presso
l'Friburgo in Brisgovia, dove imposta un progetto di ricerca che, partendo
dall'interpretazione di Heidegger, mira ad un'analisi critica delle categorie
filosofico-estetiche del “romantico” in Germania, con particolare attenzione
alle opere di autori del romanticismo di Heidelberg, quali Creuzer, Görres, i
Fratelli Grimm e Bachofen, che contribuisce a tradurre e a far conoscere in
Italia. Al suo rientro insegna dapprima materie letterarie nelle scuole medie
e, in seguito, filosofia presso la Scuola germanica di Roma. La sua ricerca si amplia poi al pensiero
estetico di Novalis, di cui cura la prima edizione completa in lingua italiana
della Opera filosofica; durante questo periodo consegue il dottorato di ricerca
in Estetica presso l'Bologna. Vince la cattedra di professore associato di
Estetica all'Bari; Professore a Napoli L’Orientale. Redattore di Itinerari e Studi Filosofici,
collabora con varie altre riviste filosofiche (Agalma, Rivista di Estetica,
Studi di Estetica, aut aut, Nuovi Argomenti, Filosofia e Società, Filosofia Oggi,
Estetica) e ha spesso partecipato a trasmissioni RAI su temi filosofici e a
numerosi convegni. Saggi: ”Il romantico:
poesia, mito, storia, arte e natura” (Itinerari, Lanciano); -- roma – romantico
-- “Anima e immagine: sul poetico” (Aesthetica, Palermo); “Nichilismo e romanticismo
-- estetica e filosofia della storia” (Cadmo, Roma); La segnatura romantica
(Roma, Hestia); “Interpretazione del romanticismo” (Ianua, Roma); “Estetica: analogia
e principio poetico nella profezia romantica” -- Rosenberg & Sellier,
Torino); “La segnatura romantica -- filosofia e sentimento” (Hestia, Cernusco
L.); “Il genio” (Mulino, Bologna); “Il poeta ferito.” Hölderlin, Heidegger e la
storia dell'essere” (Mandragora, Imola); “Anima e immagine.” Studi su Klages, Mimesis, Milano, Heidelberg
romantica. Romanticismo e nichilismo” Guida, Napoli, Introduzione all'estetica
del Romanticismo, Nuova Cultura, Roma,
Il genio, Morcelliana, Brescia. Per immagini. Esercizi di ermeneutica
sensibile” (Moretti & Vitali, Bergamo); Heidelberg romantica. Romanticismo
tedesco e nichilismo europeo, Morcelliana, Brescia, Novalis. Pensiero, poesia,
romanzo Morcelliana, Brescia, Romano Guardini, Hölderlin, Morcelliana, Brescia.
Novalis, Scritti filosofici, Morcelliana, Brescia. J. J. Bachofen, Il
matriarcato (Marinotti, Milano); Novalis, Opera filosofica, I, Einaudi, Torino, Un video con una trasmissione
RAI. Un video con un intervento di Moretti. Giampiero Moretti. Moretti.
Keywords: roma, romanzo, romanzare, romanzato – non vero. Romanticismo
filosofico, I filosofi romantici italiani Refs.: Luigi Speranza, “Grice e Moretti: il
romanticismo romano” – The Swimming-Pool Library.
Grice e Mori: la ragione conversazionale e l’implicatura
conversazionale e la coerenza dell’intransigenza – la ripproduzione sessuata
fra i antici romani – filosofia italiana -- Luigi Speranza (Cremona).
Filosofo italiano. Grice: “I
like Mori; he wrote a treatise on Stephen, better known as Virginia Woolf’s
father; which reminded me of Bergmann who once called me an English
futilitarian!” -- Professore a Torino e presidente della Consulta di Bioetica
Onlus, un'associazione di volontariato culturale per la promozione della
bioetica laica. L’etica e la bioetica con le varie problematiche connesse sono
le tematiche al centro dei suoi interessi filosofici e teorici. Mori ha studiato all’Università degli Studi
di Milano, dove ha conseguito la laurea (con Bonomi e Pizzi) e il dottorato
sotto Scarpelli e Jori. Insegnato ad Alessandria e Pisa, prima di essere
chiamato a Torino. Studia i temi della meta-etica e della logica dell’etica con
le problematiche della teoria etica. Tra i primi a occuparsi di bioetica, nella
quale ha dato contributi in tutti i principali settori, con particolare
attenzione all’aborto e alla fecondazione assistita. Sollecitato dai casi Welby
e Englaro ha dato contributi anche sul fine-vita a difesa dell’autonomia
individuale. Per primo teorizza la contrapposizione paradigmatica tra bioetica
laica e bioetica cattolica, derivante dal fatto che quest’ultima propone
un’etica della sacralità della vita caratterizzata da divieti assoluti, mentre
l’altra avanza un’etica della qualità della vita senza assoluti e soli divieti
prima facie. Presta grande attenzione al problema della liberazione animale.
Fonda Bioetica. Rivista interdisciplinare (Ananke Lab, Torino). Membro di
numerosi comitati, tra cui il comitato scientifico di Notizie di Politeia, di
Iride del Journal of Medicine and Philosophy e altre. Saggi: “Manuale di
bioetica: verso una civiltà bio-medica secolarizzata” (Lettere, Firenze); “Introduzione
alla bioetica. temi per capire e discutere” (Piazza, Torino); Il caso Eluana
Englaro. La “Porta Pia” del vitalismo ippocratico ovvero perché è moralmente
giusto sospendere ogni intervento, Pendragon, Bologna, Aborto e morale. Per
capire un nuovo diritto” (Einaudi, Torino); “La fecondazione artificiale. Una
forma di riproduzione umana” (Laterza, Roma-Bari); “La fecondazione
artificiale: questioni morali nell'esperienza giuridica Giuffrè, Milano); “Utilitarismo
e morale razionale. Per una teoria etica obiettivista, Giuffrè, Milano, La
legge sulla procreazione medicalmente assistita. Paradigmi a confronto, Net,
Milano, Laici e cattolici in bioetica: storia e teoria di un confronto, Le
Lettere, Firenze, La fecondazione assistita dopo 10 anni di legge 40. Meglio
ricominciare da capo!, Ananke editore, Torino, Questa è la scienza, bellezze!
La fecondazione assistita come novo modo di costruire le famiglie, Ananke Lab,
Torino. Mori ha rappresentato, nella nostra infernale esperienza di
famiglia, un riferimento grazie al quale trovare un senso agli eventi che si
succedevano, i qua-Ii, ai nostri occhi, un senso proprio non lo
possedevano. Ho avuto in lui un osservatore attento, un interlocutore
profondo, un contestatore intelligente. Come direttore di «Bioetica.
Rivista interdisciplina-re» è stato il primo a dare rilievo pubblico alla
vicenda di mia figlia, e ha sollecitato in vari modi la riflessione sul caso
Eluana. Gli sono inoltre debitore di numerose conversazioni chiarificatrici, di
lezioni private concesse in esclusiva, e lo considero il filosofo che meglio di
ogni altro è stato in grado di tenere testa ai miei, notoriamente poco
accomodanti, modi e argomenti. Auspico che questa lettura possa sortire
lo stesso effetto in tutti coloro i quali insieme a lui si apprestano, ora, a
partire per questo viaggio nel ragionamento etico. Nel panorama bioetico
italiano la sua posizione non mi pare sia assimilabile ad alcuna predefinita
corrente di pensiero, anche perché i suoi maestri e amici hanno manifestato
originalità e indipendenza. Credo che il libro vada considerato e letto per le
argomentazioni che adduce senza schemi precostituiti. Può darsi che in
alcuni passaggi sia un libro scomo-do. Di questo non c'è da stupirsi, ma da
prenderne atto. Scomodo, dunque. Come mia figlia. Come me. Una scomodità
che suscita dibattito e stimola la riflessione. Invece di gridare allo
scandalo, si deve cogliere l'impegno a riflettere, sempre e senza compromessi.
Così è stato nello sforzo compiuto, alla ricerca di una modalità per
farrispettare la legittima volontà espressa da mia figlia. La riflessione seria
comporta anche scontri, ardenti e auten-tici, che restano per sempre vivi nella
memoria. Essere grandi amici non implica certo un accordo incondizionato di
vedute. La franchezza delle nostre collisioni dialettiche mi rimane, indimenticabile,
nel cuore. La condivisione dei valori di fondo, comunque, rafforza la sintonia
e la stima reciproca. Questo libro propone una riflessione filosofica di
ampio respiro sui problemi sollevati dal caso Eluana. Ma oltre a questo
contiene la storia di Eluana ripercorsa nelle sue principali tappe, una cronaca
precisa degli eventi noti e meno noti che si sono verificati in questi ultimi
mesi di continuo travaglio e logorio. Al trionfo dello stato di diritto,
rappresentato dai pronunciamenti della Corte di Cassazione prima e della Corte
d'Appello dopo, è succeduto un orrore. Non mi è nota, al momento, altra fonte
in cui la narrazione dei fatti, la ripresa del dibatti-to, la ricostruzione
degli avvenimenti si sia così fedelmente attenuta ai nostri effettivi trascorsi.
Il lettore rimarrà certamente colpito dalla presentazione lineare e puntuale
degli eventi, e forse, in qualche caso, ne resterà anche perplesso. In
questo testo è inoltre dimostrata la possibilità di difendere gli stessi
valori, di reclamare gli stessi diritti, a partire da percorsi differenti:
quello che la mia famiglia ha sempre sentito come un insopprimibile bisogno,
connaturato e viscerale, di poter decidere riguardo se stessi - tanto più
quando in gioco è la fine della propria vita -, Maurizio Mori lo dimostra
come il risultato di una esigente, legittima e rigorosa riflessione etica. Vi
sono argomentazioni morali che sono sostenute da così poderose ragioni da
apparire dotate di evidenza. Egli ci costringe al ragionamento leale sui nostri
sentimenti e pregiudizi più profondi. E lui più degli altri ha compreso
che non mi può cambiare nessuno.Come i magistrati hanno capito questo di
Eluana. Oltre ai giudici che hanno avuto il coraggio di andare fino in
fondo, in favore di una delle nostre libertà fonda-mentali, Eluana avrebbe
ringraziato anche lui, Maurizio: per la riflessione filosofica compiuta, per il
tempo speso, per il mutuo soccorso, per le andate e i ritorni in mille
iniziative, per avere lanciato il sasso ed aver mostrato la mano. In
attesa di sapere quale direzione prenderanno gli eventi, mi fa piacere vedere
che la vicenda di Eluana e della nostra famiglia sia stata presentata in un
testo così autorevole e umanamente ricco.Maurizio Mori. Mori. Keywords: la
coerenza dell’intransigenza.
Grice e Moriggi: la ragione conversazionale e la
stretta di mano – Ercole e Cerbero – le tre implicature conversazionali -- filosofia
italiana – Luigi Speranza (Milano).
Filosofo italiano. Grice: “I like it when Moriggi does
substantial metaphysics; he has edited a collection on ‘why is there something
rather than nothing?” – hardly rhetoric – and the subtitle is fascinating: the
vacuum, the zero, and nothingness! All
in Italian, to offend Heidegger!” Specializza in teoria e modelli della
razionalità, fondamenti della probabilità e di pragmatism. Insegna a Brescia,
Parma, Milano e presso la European School of Molecular Medicine è conosciuto al
grande pubblico attraverso la trasmissione TV E se domani di Rai 3 e per alcuni
interventi ad altre trasmissioni. Saggi: “Le tre bocche di Cerbero” (Bompiani.
Perché esiste qualcosa anziché nulla? Vuoto, Nulla, Zero, con P.Giaretta e
G.Federspil (Itaca) Perché la tecnologia ci rende umani (Sironi) Connessi. Beati quelli che sapranno
pensare con le macchine (San Paolo) School Rocks! La scuola spacca, con A.
Incorvaia (San Paolo, ), con prefazione rap di Frankie Hi-nrg. Stefano Moriggi.
Moriggi. Keywords: le tre bocche di Cerbero. Refs.: Luigi Speranza, “Grice e
Moriggi” – The Swimming-Pool Library.
Grice e Mosca: la ragione conversazionale e l’implicatura
conversazionale – filosofia siciliana – filosofia italiana -- Luigi Speranza (Palermo). Filosofo italiano. Grice: “When Austin was
defending the ‘man in the street,’ he was thinking Mosca!” -- Grice: “I like
Mosca; he speaks of elites – Gellner speaks of elites, too!” -- Grice: “Do
Italians consider Mosca a philosopher?” – Saggi: “Sulla teorica dei governi e sul
governo parlamentare, Appunti sulla
libertà di stampa, Questioni costituzionali, Le Costituzioni moderne; Elementi
di scienza politica, Che cosa è la mafia, Appunti di diritto Costituzionale,
Italia, Stato liberale e stato sindacale, Il problema sindacale, Saggi di storia delle dottrine politiche,
Crisi e rimedi del regime parlamentare, Storia delle dottrine politiche,
Partiti e sindacati nella crisi del regime parlamentare, Ciò che la storia
potrebbe insegnare. Scritti di scienza politica (Milano), Il tramonto dello
Stato liberale (a cura di A. Lombardo, Catania) Scritti sui sindacati (a cura
di F. Perfetti, M. Ortolani, Roma) Discorsi parlamentari (con un saggio di
Panebianco, Bologna. Appunti di diritto costituzionale dall’Enciclopedia
Giuridica Italiana. Milano. La genesi
delle cottituzion imoderne. Cenni storici sulla scienza del diritto costituzionale.
Definizione dello stato e della sovranità. Condizioni sociali che prepararono
il regime rappresentativo. Dottrine politiche che integrano l'azione
del dizioni sociali. La costituzione inglese e sua importanza con
dello di tutte le costituzioni moderne. Origini. Ordinamenti politici ed
amministrativi dell'Inghilterra. La prima rivoluzione inglese. La restaura:
Vhabecis corpus. La seconda rivoluzione inglese. Il seconc
dei diritti e Patto di stabilimento. Lo svolgimento della costituzione
inglese nel decimottavo. Lo statuto
albertino. Caratteri delle prime costituzioni moderne. più dirette dello statuto
albertino. Il re. Sue prerogative e norme della succezione monarchica. Il
gabinetto, i ministri ed il presidente del consiglio. La responsabilità penale
dei ministry. La formazione delle due Camere. Varii sistemi di suffragio.
La legge elettorale politica. Prerogative
e funzioni dell» due Camere. Dell’ordine giudiziario. Dei diritti individuali. Dei
rapporti fra la chiesa e lo stato. Lo studio del diritto pubblico in genere e
del diritto costituzionale in ispecie richiede anzitutto la
definizione esatta di certi concetti che, per quanto non nuovi, non hanno
acquistato ancora un significato preciso e determinato e nello stesso
tempo accolto da tutti. Il concetto di Stato, che è il più
fondamentale di tutti, venne ad esempio elaborato fin dalla classica
antichità e corrisponde a ciò che i greci chiamavano “polis” ed i romani “respublica”.
Eppure anche oggi si disputa sulla origine e la natura dello stato. Fra
tutte le definizioni dello stato la migliore mi sembra quella che lo fa
consistere nella organizzazione politica e giuridica di un popolo entro
un determinato territorio, ma anche essa ha bisogno di spiegazioni e
commenti. Quando si dice infatti organizzazione politica di un
popolo, s' intende quella di tutti gli elementi che dirigono politicamente
un popolo ossia esercitano funzioni statuali. Nello stato moderno perciò
vanno compresi non solo tutti i pubblici funzionari, tenendo conto pure
di quelli fra costoro che non sono pubblici impiegati, ma anche i membri
del parlamento ed i consiglieri provinciali e comunali; e perfino gl’elettori
politici e comunali, quando sono convocati nei comizi, esercitano
funzioni statuali e perciò fanno parte dello stato. Ma per quanto in una
organizzazione statuale democratica lo stato comprende, almeno
giuridicamente dappoiché in fatto le cose vanno diversamente, la parte maggiore
della società, pure questa non si confonde mai intieramente collo stato. Perchè
anche nei paesi dove vige il suffragio universale vi sono molti individui che
pur fanno parte del sociale consorzio, come le donne, i minorenni e
coloro che per condanne sono esclusi dal suffragio, i quali in nessun caso
partecipano alle funzioni politiche o statuali. Ma se lo stato non è la
società, esso essendo costituito dal complesso di tutti gl’elementi
che partecipano alla direzione politica di questa non è certo al di
fuori della società. Il cervello non è tutto il corpo umano, ma ne fa
parte e senza di esso il corpo umano non può vivere. Bisogna però
notare che la vita del corpo sociale ha delle analogie non delle
identità con quelle dell'individuo umano. Infatti in questo ogni singola
cellula è fissata nell'organo di cui fa parte, mentre negl’organismi sociali
più perfezionati, nei quali le funzioni statuali sono suddivise in vari organi
le cui attribuzioni sono giuridicamente limitate, vediamo spesso che il
medesimo individuo fa parte dello stato nell'esercizio della sua pubblica
funzione e é sem-plice membro della società al di fuori della sua
funzione e di fronte a tutti gli altri organi dello stato. Ciò accade
tanto al semplice elettore che al magistrato ed allo stesso membro del parlamento,
se non vogliamo tener conto per i due ultimi delle poche speciali prerogative
che mirano a salvaguardarne l'indipendenza nell'esercizio delle
loro funzioni. Molti filosofi considerano intanto lo stato e la
società come due enti che per necessità vivono in continuo antagonismo,
per alcuni anzi lo stato è il perpetuo nemico della società. Dopo quanto
si è scritto risulta evidente che il loro concetto è per lo meno
inesatto e sopratutto è difettoso perchè contribuisce piuttosto a confondere
che a chiarire le idee che si possono avere sull'argomento. Nondimeno esso
non è del tutto falso e può essere anzi riguardato come una
interpretazione sbagliata di una condizione di cose in tutto od in parte
verace. È indiscutibile infatti che in una società vi possono essere
elementi dirigenti che dalla costituzione in vigore sono tenuti lontani
dalla organizzazione statuale. Ed allora naturalmente vi è una lotta
fra questi elementi e quelli già accolti entro lo stato che può assumere
la parvenza di una lotta fra stato e società. E può anche accadere che i
progressi del senso morale e giuridico di una società
abbiano oltrepassato quel livello che si era aggiunto nel momento
della formazione del suo organismo politico. Sicché questo, rimasto arretrato,
permette ai rappresentanti dello stato un'azione che
riesce vessatoria ed arbitraria per gli altri membri
della società. Ma in sostanza i periodi di antagonismo acuto
fra gl’elementi statuali e quelli extra-statuali di una società possono
essere considerati come eccezionali e sogliono ordinariamente precedere le
grandi rivoluzioni. Tutto quanto si è detto spiega perchè lo stato sia
l'organizzazione politica di un popolo. Se si tiene poi presente che, in
tutti i paesi che hanno raggiunto un certo grado di civiltà, le condizioni
in base alle quali si arriva all'esercizio delle funzioni statuali ed i
limiti di queste funzioni sono determinati dalla LEGGE si vede facilmente
come questa organizzazione sia non solo politica ma anche giuridica;
perchè essa crea fra i diversi organi dello stato e fra coloro che
esercitano le funzioni statuali ed i semplici cittadini una serie di
rapporti giuridici. Questi rapporti nascono in base ad una facoltà
che lo stato esclusivamente possiede: la sovranità. La sovranità consiste nel
potere di conchiudere convenzioni e trattati con un’ altro stato e di
creare il diritto e farlo eseguire in tutto il territorio sottoposto allo
stato. I filosofi, educati quasi esclusivamente alle concezioni del
diritto privato, si sono spesso trovati in qualche imbarazzo riguardo a
questo attributo della sovranità. Essi stentano a spiegaisi come e perchè
l'ente che ha facoltà di fare la legge, di modificarla e disfarla e *sottoposto*
alla legge. Per darsi ragione di questo fatto i filosofi hanno ricorso a
tante ipotesi, fra le quali la più divulgata è quella che lo stato a
sorto in base ad una convenzione, ad un “contratto”, ad un atto
giuridico tacito od espresso, ma ad ogni modo consentito da coloro che
fanno parte del consorzio sociale sul quale esso esercita la sua
sovranità. Prendendo a base il concetto che già si è adottato sullo stato
e dei suoi rapporti con la società non riesce difficile di risolvere
la difficoltà accennata. Già fin dal tempo dei filosofi e giureconsulti
romani si distinsero nello stato due personalità -- una di diritto PRIVATO, per
la quale esso potea contrarre obbligazioni come ogni altra persona
giuridica -- ed un'altra di diritto PUBBLICO che gli confere l'esercizio
dei poteri sovrani. L'esercizio di questi poteri produce la conseguenza che
lo Stato impone a tutti i cittadini degli obblighi, come ad esempio quello
dell'imposta e del servizio militare, senza offrire in cambio
alcun corrispettivo diretto. Senonchè è da osservare che nelle forme
di stato più perfezionato e sopratutto nello stato rappresentativo
moderno, quando si tratta d'imporre questi obblighi e di esercitare in genere
la funzione sovrana per eccellenza, che è quella di fare le leggi,
è necessario il consenso del capo dello stato e di tutte quelle forze
politiche che son rappresentate nei due rami del parlamento. Nel momento
nel quale, collettivamente e nelle forme volute, gl’elementi ai quali è
affidato il POTERE LEGISLATIVO esercitano questa funzione, essi
sono sovrani, cioè, SUPERIORI alla legge perchè la fanno e la
disfanno, in tutti gli altri momenti ed individualmente sono soggetti alla
sovranità, cioè all'impero della legge. A guardarci bene nello stato
moderno ciò non rappresenta una vera anomalia, perchè anche nell'esercizio
delle altre funzioni statuali gl’elementi che le disimpegnano agiscono,
sia individualmente che collegialmente, in nome dello stato e lo
rappresentano nei limiti delle loro attribuzioni. Mentre sono completamente
soggetti alla sovranità dello stato in qualunque *altra* manifestazione
della loro attività personale. Tanto i membri del POETER GIUDIZIARIO che
gl’agenti del POTERE ESECUTIVO si trovano infatti nelle condizioni
accennate, colla differenza però che, quando esorbitano dalla
loro funzione ed anche nell'esercizio della loro funzione, è sempre
possibile di esercitare sopra di essi un controllo che riesce malagevole,
se non impossibile, di fronte al potere legislativo. Sia a
causa di una lontana parentela. etnica, sia perchè l'influenza
delle vicine colonie greche dell’ Ita- lia meridionale avrebbe agito
efficacemente fin dal se- sto secolo avanti l’era volgare, certo è che
l’organiz- zazione politica delle città italiche, all’inizio
dell’epoca storica, presenta molte analogie con quella dello stato-
città ellenico. In Roma infatti, che è la più nota fra le
città italiche, troviamo in origine il Re, il Senato composto nei
tempi più antichi dai capi delle diverse genti pa- trizie, ed i Comizi,
ossia l’assemblea del popolo. Abo- lita come in Grecia la regalità
ereditaria e sostituita ad essa il consolato e le altre magistrature
temporanee, elettive e quasi sempre multiple, sorse presto anche a
Roma la lotta tra l’antica cittadinanza patrizia, costi- tuita da coloro
che facevano parte delle antiche genti e la nuova cittadinanza plebea,
composta a preferenza dai discendenti degli stranieri domiciliati e dei
servi liberati. E per un certo tempo pare che due città coe-
sistessero nell’Urbe, con magistrature speciali all’una ed all’altra,
finchè si fusero quasi intieramente con una 62 GAETANO MOSCA
costituzione che ricorda molto il tipo ellenico della città-stato,
ma che si distingue da essa per alcune par- ticolarità originali. Le
principali sarebbero la maggior facilità con la quale veniva accordata
gradatamente la cittadinanza, od una semicittadinanza, alla parte
mi- gliore dei popoli vinti, il mantenimento di tutti i di- ritti
di cittadinanza ai coloni che si spedivano in siti abbastanza lontani
dalla capitale, ed infine il carattere spiccatamente aristocratico che
conservò fino all’ultimo secolo della repubblica la costituzione romana
rispetto a quella di quasi tutte 1é città greche. | Infatti
il Senato romano nell’epoca storica era com- posto da coloro che erano
scelti dal censore fra le per- sone che avevano esercitato cariche
elevate, e solo in un'epoca relativamente recente i Comizi centuriati
fu- rono riformati in maniera da togliere in essi la pre-
ponderanza alle classi altamente censite ed accanto at Comizi centuriati
furono ammessi i Comizi tributi, nei quali prevaleva il numero sul censo.
Però la legge non poteva essere approvata se non nelia forma precisa
con la quale i magistrati l'avevano proposta, ed il Senato romano
ebbe attribuzioni ed autorità assai più larghe di quelle concesse ai
corpi analoghi che si potevano trovare in qualche città ellenica. Ed in
quanto alle cariche elettive il costume, più che lia legge, impedì
sino agli ultimi tempi della repubblica che fossero con- ferite a veri
popolani. Infatti il tribunato militare, che era il primo gradino che
dovevano salire coloro che aspiravano alla carriera politica, fino alla
fine della re- pubblica non fu praticamente accessibile che ai mem-
bri dell’ordine equestre, i quali dovevano possedere un censo piuttosto
elevato. Ma quando Roma, dopo avere sottomesso l'’ Italia,
ebbe conquistato quasi tutte le terre bagnate dal Me- diterraneo apparì
chiaramente che la costituzione della STORIA DELLE DOTTRINE
POLITICHE 63 città-stato, sia pure modificata nel modo
accennato, non poteva più funzionare. Infatti la lontananza della.
grande maggioranza dei cittadini era di ostacolo alla regolare e pronta
riunione dei Comizi nel foro, i quali in ultimo non furono più
frequentati che dalla pleba- glia che abitava nell’ Urbe. Inoltre
diveniva impossi-- bile di conservare l’annualità delle cariche più
elevate quando i consoli dovevano fare un lungo viaggio per recarsi
nelle lontane province. Oltre a ciò era avvenuto un profondo
rivolgimento- nella distribuzione della proprietà fondiaria, poichè
questa si era a poco a poco accentrata nelle mani di un piccolo numero di
latifondisti, e quindi era grada- tamente diminuita quella classe di
piccoli proprietari che per lungo tempo aveva costituito il nerbo
degli: eserciti romani. Per riparare a questa deficienza furono.
promulgate due leggi: una proposta da Caio Gracco nell’anno 123 avanti
Cristo, mediante la quale l’arma- mento non era più a carico del soldato,
ma veniva. pagato dal pubblico erario, e l’altra proposta
nell’anno- 108 avanti l’era volgare da Caio Mario, il riformatore-
dell’organizzazione militare romana, con la quale ve-. nivano ammessi
nelle legioni non solo i proletari ma anche i figli dei liberti. Conseguenza
di queste leggi e delle guerre lun- ghe e lontane fu che all’esercito
cittadino si andò mano mano sostituendo un esercito di soldati di
me- stiere, reclutati negli strati più bassi della popolazione, e
praticamente il comando (imperium), prima corcesso- solo temporaneamente
e con possibilità di revoca ai comandanti delle legioni, divenne
illimitato e si pro- trasse per molti anni; sicchè i soldati divennero
facili strumenti dei loro capi sostenendone gli ambiziosi di- segni
a patto di partecipare ai vantaggi della vittoria. In-questa condizione
di cose bisogna ricercare una delle. 64 GAETANO MOSCA
principali origini delle guerre civili, che ebbero come ‘conseguenza un
sensibile spostamento della proprietà privata; perchè durante la prima, e
soprattutto durante la seconda proscrizione, molte furono le terre che
ven- nero tolte ai ricchi ed ai medii proprietari e furono
«distribuite ai soldati, cioè ai proletari armati. Viva è stata una
disputa fra alcuni storici moderni, perchè alcuni sostengono che Augusto
ha voluto creare una nuova forma di governo, sostituendo l’ {mpero
alla Repubblica, mentre altri invece opinano che egli volle
conservare la forma repubblicana ritoccandola dove ‘era necessario.
A noi la questione sembra, in tali termini, posta male; perchè le
persone non troppo addentro nello studio delle istituzioni romane
potrebbero in tal modo supporre che la repubblica in Roma antica fosse
una forma di governo presso a poco uguale alle moderne repubbliche
e che l'impero di Augusto avesse molta .somiglianza con gli imperi
moderni. La verità è che Augusto vide che l’antica costituzione dello
stato-città non poteva più funzionare dopo che Roma aveva sog-
giogato tutte le coste del Mediterraneo e che i cittadini romani erano
diventati milioni e perciò aggiunse a quelli antichi nuovi e più efficaci
organi di governo, adattando pure, per quanto era possibile, gli
organi antichi ai bisogni nuovi. Quindi i comizi come organi
legislativi comincia- rono ad andare in disuso, sebbene Augusto abbia
fatto .da essi approvare due importanti leggi tutelatrici del-
l'istituto familiare, cioè la legge Papia Poppea de maritandis ordinibus
e la legge Julia de adulteriis. L’ultima legge approvata dai comizi, di
cui si ha no- tizia, è una legge agraria di Nerva dell’anno 97 dopo
Cristo. La funzione legislativa dei comizi passò all’ Impe-
STORIA DELLE DOTTRINE POLITICHE 65 ratore ed al Senato, il
quale emanava Senatus consulta aventi forza di legge. Però le antiche
prerogative di questo corpo politico furono notevolmente limitate;
in- fatti gli affari finanziari e la politica estera, che erano
stati di sua competenza, furono in buona parte affidati all’ Imperatore
!. Le province dell’impero furono divise in imperiali e
senatorie; le une erano amministrate direttamente dall’ Imperatore
mediante funzionari da lui nominati, le altre da funzionari nominati dal
Senato. È da no- tare che le province imperiali erano quasi tutte ai
con- fini dell'impero ed in esse risiedevano le legioni delle quali
era generalissimo l’imperatore, il quale aveva con- seguentemente nelle
sue mani la forza militare, e nelle province imperiali, dove vi era un
governo militare, esercitava un’autorità assoluta. A Roma e
nelle province senatorie 1’ Imperatore era un magistrato civile, però
cumulava in sè tante cariche che la sua volontà era preponderante. Le
an- tiche magistrature repubblicane furono quasi tutte con- .
servate, ma, accanto ad esse, si istituirono nuove e più efficaci
ciriche, coperte da semplici cavalieri o dai liberti dell’ Imperatore,
che dipendevano direttamente da lui. Così a poco a poco la burocrazia
imperiale 4 Nella civiltà. antica non si riscontra quella netta
suddivi- sione di attribuzioni fra i diversi organi sovrani che, almeno
teo- ricamente, esiste oggi nei paesi di civiltà europea ed
americana; poichè spesso la stessa attribuzione, come ad esempio il
potere legislativo, veniva a vicenda esercitata da due organi diversi. Di
, fatto poi a Roma, nei primi due secoli dell'impero, i poteri del
Senato si allargavano e restringevano secondo la volontà degli
imperatori; più rispettosi essendo in generale dell’autorità del Senato
quelli che lasciarono un buon nome, come ad esempio Traiano, meno assai
quelli che furono dai contemporanei e dai posteri giudicati malvagi.
oa G. MOSCA. 5 66 È GAETANO MOSCA
soppiantò le antiche magistrature, che divennero col tempo puramente
onorifiche. Rimase soltanto, come traccia e ricordo
dell’antico regime politico, la /ex regia de imperio per la quale
nominalmente era il Senato, come rappresentante del popolo romano, che
conferiva all'Imperatore la sua potestà; sebbene di fatto era il favore
ed il disfavore dei pretoriani e poi delle legioni che creava ed
abbat- teva gli imperatori. Ad ogni modo la legge citata fa- ceva
sì che, fino alla fine del terzo secolo dopo Cristo, la costituzione
dell'impero romano si poteva distin- guere da quella degli antichi imperi
orientali, nei quali il sovrano era tale per delegazione del Dio
nazionale O per privilegio ereditario della sua famiglia. Di que-
sto concetto relativo all’origine dell’autorità dell’ im- peratore romano
si trova ancora il ricordo nelle Pan- dette di Giustiniano; e perfino
alla fine del sesto secolo dopo Cristo san Gregorio Magno, scrivendo all’
impe- ratore d’Oriente, affermava che mentre i sovrani stranieri
(reges gentium) erano signori di servi, gli imperatori romani
(imperatores vero reipublicae) comandavano ad uomini liberi.
Uno dei punti più deboli della costituzione impe- riale romana fu
la incertezza della regola di successione, la quale faceva sì che
nascessero frequenti lotte fra i diversi pretendenti al trono. I primi
cinque imperatori appartenevano per sangue o per adozione alla famiglia
Giulia Claudia, spentasi questa con Nerone nell’anno 68 dopo Cristo; dopo
un anno di guerre civili sotten- . trava con tre imperatori, Vespasiano,
Tito e Domiziano, la famiglia Flavia fino al 96. Con quell’anno
prevale il costume dell’adozione, mediante il quale l’impera-
tore vivente designava il successore e, mercè questo.
costume, si ebbe una serie di buoni imperatori fino all’anno 180 dopo
Cristo. STORIA DELLE DOTTRINE POLITICHE 67 In
quell’anno si tornò alla successione naturale, perchè a Marco Aurelio
succedette l’indegno suo figlio Commodo e, dopo che questi fu ucciso, nel
192 dopo Cristo, ricominciarono le guerre civili fra i candidati
alla successione, sostenuti ognuno dalle proprie legioni, e con il ricominciare
di queste lotte si manifestarono i primi indizi della decadenza dell’
impero e della ci- viltà antica. Le dottrine politiche degli
scrittori romani non sono molto originali; i Romani, uomini
eminentemente d'azione, amavano poco di teorizzare. Inoltre nell’ul-
timo secolo della Repubblica, epoca torbida di lotte civili, le teorie
servivano poco e l'influenza delle dot- trine greche era preponderante. E
sotto l’ Impero man- cava il fine pratico per l’indagine teorica dei
problemi politici. . i Ad ogni modo fra gli scrittori romani
nei quali si trovano pensieri che hanno rapporti con la vita po-
litica si può anzitutto ricordare Lucrezio, il quale nel suo poema De
rerum natura dopo aver ammesso l'esistenza degli Dei, i quali però non si
occuperebbero delle cose di questo mondo, ricerca le origini degli
ordinamenti politici. Afferma che in principio gli uomini si
riunirono in città sotto capi scelti tra i più forti ed i più pre-
stanti, poichè questo è il significato che bisogna dare all’aggettivo
pulcher che Lucrezio usa; costoro dege- nerando abusarono del loro potere
raccogliendo nelle loro mani tutte le ricchezze e suscitando così la
ribel- lione dei governati, la quale avrebbe provocato uno stato di
anarchia che avrebbe reso necessaria la for- mulazione delle leggi e
l'elezione dei magistrati. Come facilmente si vede vi è in queste
teorie molto eclettismo e si sente in esse l’ influenza di Pla-
tone e di Polibio. 680 " GAETANO MOSCA Sallustio
nella sua opera De bello jugurtino ‘ mette in bocca a Caio Mario una
violenta invettiva contro l’aristocrazia romana, inoltre nella
descrizione che fa della congiura di Catilina mette in evidenza in
maniera efficacissima la corruttela della vita politica romana negli
ultimi tempi della repubblica. Altro scrittore che si occupò anche
di politica fu Cicerone che nel De republica, nel De legibus e nel
De officiis esaminò le tre tradizionali forme di governo, affermando la
sua preferenza per un governo misto nel quale le tre forme erano fuse.
Appare in ciò chiara- mente l’ influenza di Polibio. Oltre a ciò Cicerone
par- lando della schiavitù non ammette la teoria aristotelica della
disuguaglianza degli uomini, ma la giustifica con un principio di diritto
internazionale, affermando cioé che nella guerra i vinti ai quali si
lascia la vita diven- tano servi. Intanto è giusto ricordare
che Cicerone trattava assai umanamente i suoi schiavi, specialmente
quelli colti che venivano -dall’Oriente, e difatti sono molto
affettuose le lettere che scrisse al suo liberto e colla- boratore
Tirone. Seneca, basandosi sulla distinzione fra diritto na-
turale e diritto civile, sostenne che la schiavitù non era giustificabile
dal punto di vista del diritto naturale, ma lo era in base al diritto
civile. Tacito nel libro IV degli Annali dice incidental-
mente che i governi misti di monarchia, aristocrazia e democrazia è più
facile che siano lodati anzichè effet- tuati e che, se sono effettuati,
non durano. Non sem- bra che Tacito sia stato repubblicano nel senso
che avrebbe desiderato il ritorno all’antica forma di go- verno
anteriore a Cesare e ad Augusto, egli era sol- tanto avverso ai cattivi
imperatori e lodava quelli buoni, ‘ che avevano saputo conciliare il
principato con la li- STORIA DELLE DOTTRINE POLITICHE 69
bertà, cioè col rispetto delle leggi e dell’autorità del
Senato. X CENNI SULLE CAUSE DELLA CADUTA
DELL'IMPERO ROMANO E DELLA DISSOLUZIONE DELLA CIVILTÀ ANTICA.
Il più grande contributo alla elaborazione della ci- viltà antica
lo diede la Grecia, ma fu merito di Roma l’avere esteso i risultati della
cultura ellenica a buona parte dell’Asia, all'Africa settentrionale ed a
tutta quella parte dell’ Europa che sta a mezzogiorno del Danubio e
ad occidente del Reno e perfino alla parte meridio- nale della Gran
Bretagna. E merito anche maggiore di Roma fu quello di avere introdotto,
dovunque esten- deva il proprio dominio, leggi, idee e costumi
presso a poco uguali, sostituendo, senza apparente coazione, in
Occidente il latino, in Oriente il greco, alla molti- tudine dei
linguaggi barbarici e facendo col tempo spa- rire ogni distinzione fra
vincitori e vinti, conquistatori, e conquistati. Poichè con l’editto di
Caracalla, del 212 dopo Cristo, si estendeva la cittadinanza romana
a quasi tutti i provinciali, completando così quella unità politica
e morale di tanta parte del mondo civile, che, dall’ora in poi, non è
stata più raggiunta. ° Urbem fecisti quod prius orbis erat.
Così cantava il poeta gallico Rutilio Namaziano al principio del
quinto secolo dell’era volgare, riassumendo in poche parole l’opera
grandiosa che nel corso di pa- recchi secoli Roma aveva compiuto.
La ricerca delle cause che produssero la caduta dell'Impero romano
d'Occidente è ancora uno dei più 70 GAETANO MOSCA
oscuri problemi fra quelli che presenta la storia. Poichè non si tratta
soltanto di spiegare il crollo di un orga- nismo politico, ma la
dissoluzione, sia pure non com- pleta ma certamente profonda, di una
civiltà. Una os- servazione, che forse finora non è stata fatta, è
quella che riguarda la China e fino ad un certo punto l’ India,
paesi la cui civiltà ha avuto pochi contatti con quella ellenica e
romana, e nei quali, pur essendosi succedute parecchie invasioni
barbariche, i conquistatori, in capo ad un paio di generazioni hanno
assorbito la civiltà dei vinti e questa ha continuato il suo corso senza
che la decadenza sia stata lunga e molto sensibile. Ciò che non è
avvenuto alla caduta dell'Impero romano d’ Oc- .‘cidente, ragione per la
quale si può supporre che essa sia principalmente dovuta a cause
interne. È già noto che i primi gravi sintomi della crisi si
ebbero nel terzo secolo dopo Cristo e che essi sono visibili perfino
nell’arte e nella letteratura, che mani- festano un notevole decadimento
del gusto e del pen- siero. Si è pure accennato alla mancanza di una
norma regolatrice della successione al trono che diede occa- sione
ad una serie di guerre civili, durante le quali qualche volta si ebbero
tanti imperatori quante erano le province importanti. Contemporaneamente
ebbero luogo le prime irruzioni dei barbari, che sparsero la
desolazione nella Gallia e nella penisola balcanica ed arrivarono un
momento perfino nell'alta Italia. Gli imperatori Illirici Claudio
secondo, Aurelia@o, Probo, Caro ed in ultimo Diocleziano riuscirono a
re- spingere i barbari pur abbandonando loro la Dacia e quella
parte della Germania che era ad oriente del Reno e si estendeva fino alle
sorgenti del Danubio; poi Diocleziano per rinforzare il potere centrale
com- piè l’evoluzione già iniziata da Settimio Severo e diede
all'impero il carattere di una monarchia assoluta di STORIA DELLE
DOTTRINE POLITICHE 7I tipo orientale, trasformando anche in questo
senso l’e- tichetta di corte. Egli cercò pure di fissare le norme
per la successione al trono in maniera da evitare le guerre civili, mercè
la coesistenza di due Augusti e di due Cesari che si rinnovavano per
cooptazione. Ma, dopo il ritiro di Diocleziano, si rinnovarono le
guerre ‘ civili, finchè Costantino ristabili l’unità dell’impero,
che però durò poco e, dopo varie vicende, si spezzò definitivamente alla
morte di Teodosio, nel 395 d. C. Durante tutto il quarto secolo
dell’era volgare e nei primi decenni del quinto la dissoluzione
politica, economica e morale dell'Impero romano di Occidente si
aggravò sempre più fino a diventare un male irre- parabile. Come già si è
accennato è difficile di accer- tare quale sia stata la causa prima di
questa decadenza, dovuta probabilmente ad un complesso di cause,
pre- valentemente di natura interna, alcune delle quali sono
abbastanza note. E prima di tutto bisogna segnalare la diminuzione
della popolazione dovuta, oltre che a qualche irruzione dei barbari, alle
frequenti pestilenze ed alle carestie. Nè l’igiene pubblica nè il sistema
dei trasporti erano allora così perfezionati da potere prevenire le
stragi delle une e delle altre. Si aggiunga che la natalità era
scarsa, perchè il Cristianesimo non era ancora così dif- fuso nelle plebi
rurali da sradicare l’uso del procurato aborto e dell’esposizione degli
infanti. La diminuzione della popolazione produsse naturalmente
l'abbandono della coltura di molti campi, alla quale si cercò di
ri- parare coll’istituzione del colonato, che legava l’agri-.
coltore ed i suoi figli alla terra, rimedio artificioso ed
insufficiente. Altra causa fu la decadenza della classe
media, dovuta soprattutto all’eccessivo fiscalismo. Oltre alle
dogane ed alla imposta del cinque per cento sulle ere- 72 GAETANO
MOSCA dità, il maggior provento del fisco imperiale
consisteva nell’imposta sulla proprietà terriera. Essa veniva ripar-
tita mediante il sistema del contingente, in base al quale il governo
centrale stabiliva l'onere di cui era gravato ogni municipio. Della
riscossione erano inca- ricati i decurioni, ossia i membri del consiglio
muni- cipale reclutato fra i maggiori censiti, i quali erano tenuti
a ricoprire con le loro sostanze la differenza fra la somma stabilita e
quella realmente riscossa. I grandi proprietari residenti a Roma o nelle
‘principali città dell'impero si facevano esentare facilmente dal
decu- rionato, che così ricadeva tutto sulle spalle dei medi e
piccoli proprietari e li rovinava. Si aggiunga che l’incertezza del
valore della mo- neta doveva contribuire ad aggravare la crisi
economica. Durante il periodo dell’anarchia militare, nella seconda
metà del terzo secolo, si era cominciato a coniare mo- neta falsa,
mescolando nelle zecche dello Stato del piombo all’argento e qualche
volta all’oro. Natural- mente nel commercio queste monete erano
accettate per il loro valore reale con un conseguente rincaro dei
prezzi. Diocleziano cercò di -ripararvi con un’unica ta- riffa che
stabiliva in tutto il territorio dell'impero i prezzi massimi di tutte le
derrate e di tutti i servizi. Ma ciò era assurdo, perchè fra le altre
cose era im- possibile che una derrata avesse lo stesso prezzo in:
tutte le parti del vastissimo impero, sicchè, malgrado le gravi pene
comminate a chi la violava, la tariffa non fu applicata. È
noto anche che in molte parti dell’impero il brigantaggio era una piaga
permanente e contribuiva. a turbare la sicurezza dei beni e ad impoverire
a pre- ferenza il medio ceto, perchè i ricchi si difendevano. con
le loro guardie private ed i poveri erano difesi dalla loro stessa
povertà. STORIA DELLE DOTTRINE POLITICHE 73 Ma
soprattutto ciò che aggravava le conseguenze degli errori del governo e
rendeva inefficaci quei prov- vedimenti che sarebbero stati utili fu la
corruzione della. numerosissima ed invadente burocrazia, la quale,
dopo il terzo secolo, avea conquistato sempre maggiori po- teri a
Scapito delle libertà individuali e delle autonomie municipali. Gli
storici ricordano qualche caso tipico di questa corruzione. Quando i
Goti, sospinti dagli Unni, chiesero verso la fine del quarto secolo di
sta- . bilirsi nel territorio dell'impero a mezzogiorno del Da-
nubio, gli imperatori accolsero la loro domanda, e pro- misero loro
viveri per un anno e sementi per coltivare la terra a patto che
consegnassero le armi. Or i fun- zionari incaricati di questo servizio li
derubarono dei viveri e delle sementi, e, lasciandosi corrompere dai
loro doni, lasciarono loro le armi. Sicchè i Barbari si ribellarono,
devastarono la penisola balcanica e scon- fissero ed uccisero in
battaglia l’ imperatore Valente. Altrò caso tipico di corruzione
burocratica fu quello narrato dallo storico Ammiano Marcellino a
proposito di una serie di inchieste che ebbero luogo in Tripoli-
tania. | Senonchè tutto ciò spiega solo in parte la caduta
dell’ Impero romano d'Occidente e, fatto più grave di questa caduta, la
grandissima decadenza, per non dire la dissoluzione, della civiltà
antica. Perchè in ogni paese civile ed in ogni generazione, accanto alle
forze dissolvitrici, vi sono sempre quelle conservatrici e ri-
costituenti, rappresentate dai caratteri nobili e devoti al pubblico
bene; ed uomini di questo carattere non mancavano nella società romana
nel quarto e quinto secolo dell’era volgare, tanto vero che la Chiesa
ebbe allora una serie di uomini superiori, come indiscutibil- mente
furono sant’Ambrogio, son Girolamo, sant’Ago- stino, san Paolino di Nola,
Salviano, Paolo Orosio, ecc. vi! GAETANO MOSCA Ma
questi uomini superiori per ingegno e moralità non ritardarono la caduta
dell'Impero romano d’Oc- cidente perchè facevano parte della gerarchia
eccle- siastica; nella quale, sebbene non facesse difetto il
patriottismo, la salvezza dei corpi era posposta a quella delle anime.
All’ideale pagano (partecipazione attiva alla vita dello Stato,
sentimento del dovere civico e militare, concezione immanentistica della
vita), si so- stituiva, in gran parte e necessariamente, quello
cri- stiano (disinteresse per le cose di questo mondo e quindi
anche per lo Stato, aspirazione alla beatitudine eterna, concezione
trascendentale della vita, considerata come un esilio, un passaggio, un
ostacolo al raggiungimento della perfezione cristiana). Veniva cioè
dissolvendosi quell’ insieme di idee e di sentimenti che sino ad
al- lora aveano diretto l’azione della civiltà antica e per- ciò
veniva a mancare quella forza morale che è il coefficiente essenziale
degli sforzi collettivi di ogni so- cietà umana, e tale mancanza doveva
-di conseguenza produrre, sotto la spinta di un urto esteriore un
po’ grave, la dissoluzione dell’organismo politico e della civiltà
che erano da quella forza morale vivificati e so- stenuti.
Così morì l’ Impero romano d’Occidente, che, meno favorevolmente
situato di quello d’Oriente, ebbe inol- tre la sventura di essere
assalito ed invaso dai Barbari proprio nel periodo più acuto della crisi
morale, oc- casionata dal diffondersi del Cristianesimo fra la sua
classe dirigente; mentre l'Impero d’Oriente ebbe il tempo di reintegrare
le proprie forze materiali e mo- rali, di superare il momento peggiore
della crisi e potè ancora durare per quasi un millennio. Colà il
Cristianesimo, diventato nel sesto secolo dell’era vol- gare e nei
susseguenti religione nazionale dell’impero, contribuì ad accrescerne la
forza ed a mantenerne la - n STORIA
DELLE DOTTRINE POLITICHE 75 compagine di fronte agli attacchi
prima dei Persiani, poi degli Arabi e per lungo tempo dei Barbari del
set- tentrione. Nè bisogna dimenticare che a cominciare dagli inizi
dell’ottavo secolo la lotta contro il culto delle immagini fu l’effetto,
nella società bizantina, di una reazione dell'elemento laico contro
l’ascetismo ed il monachismo. Gaetano Mosca. Mosca. Keywords: implicatura,
mafia. Stato liberale, stato sindacale, regime parlamentare, partito e
sindacato. Refs.: H. P. Grice: “Mosca’s
liberalism;” Luigi Speranza, "Grice e
Mosca," per il Club Anglo-Italiano, The Swimming-Pool Library, Villa
Grice, Liguria.
Grice e Motta: la ragione conversazionale e l’implicatura
conversazionale – filosofia italiana – Luigi Speranza (Vercelli). Filosofo italiano.
Grice: “If Mill’s claim to fame is to some his examination of Mill, Motta’s
claim to fame is his examination of Rosmini!” -- Il conte Emiliano Avogadro della
Motta. Nacque dal conte Ignazio della Motta e da
Ifigenia Avogadro di Casanova, entrambi appartenenti a nobili famiglie di
vassalli e visconti, i cui antenati risalgono a poco oltre il mille. Tra gli
Avogadro vi fu anche Amedeo, inventore della legge sui fluidi. Frequenta con
profitto gli studi e si laureò in utroque iure, ma proseguì lo studio in
diverse aree della teologia e della filosofia, trasformando le dimore familiari
in piccole accademie dove giuristi, filosofi, studiosi di diritto canonico e
vescovi si riunivano, per discutere vari argomenti ed approfondire la filosofia
moderna e i diversi aspetti del nascente socialismo. Ricevette
l'incarico, che già fu del padre, di riformatore degli studi del Vercellese e
in un'epoca in cui si guardava ancora con diffidenza all'istruzione delle
classi popolari, egli visitava ciclicamente le scuole d'ogni ordine,
scegliendone accuratamente gli insegnanti, convinto che l'istruzione e
l'educazione fossero un diritto di tutti e dovessero procedere
simultaneamente. Assunse la carica di Consigliere di Formigliana e
continuò a dedicarsi allo sviluppo culturale della natia Vercelli, ove fondò la
Società di Storia Patria, per incrementare gli studi sul glorioso passato della
città. Divenne membro del Consiglio Generale del Debito Pubblico e più tardi
sindaco di Collobiano e “Consigliere di Sua Maestà per il pubblico
insegnamento” La sua notorietà varcò i confini del Piemonte, allorché ricevette
l'eccezionale invito di partecipazione alla fase preparatoria della definizione
del dogma dell'Immacolata e le sue riflessioni ebbero un seguito fra alcuni
importanti gesuiti, come il direttore de La Civiltà Cattolica, che fece dono a Pio
IX del Saggio intorno al socialismo. Azeglio, richiamandosi a M., espresse la
propria preferenza per una condanna esplicita di tali errori, da includere
nella bolla di definizione del dogma, ma l'autore sollecitò apertamente la
distinzione di due argomenti (definizione del dogma e condanna degli errori)
dalla portata tanto diversa e lo stesso Pio IX incaricò la Commissione, che
aveva già lavorato sulla definizione del dogma, di esaminare gli errori moderni
e di preparare il materiale necessario per la bolla e chiese al cardinale
Fornari di invitare formalmente alcuni laici a collaborare. Avogadro fu l'unico
laico italiano ad essere interpellato e inviò a Roma una risposta singolare e
ricca di argomentazioni. Ben presto la Commissione incaricata abbandonò la
trattazione univoca dei due argomenti e la solenne definizione su Maria sarà
fatta da Pio IX, mentre l'esame degli errori si trascinerà per altri dieci
anni, mentre prevaleva in ambito ecclesiastico l'idea di una severa
condanna. Attività parlamentare Diventò membro attivo nella vita
politica, quale deputato eletto nel collegio di Avigliana e operò nelle file
dello stesso schieramento politico della Destra. La proposta avanzata in
Parlamento di ridurre il numero delle feste, indusse Avogadro a scrivere un
apposito opuscolo, per difendere la dignità dell'uomo che, in quanto
essere intelligente e creativo, «senza tempo libero non vive da uomo, e mal lo
conoscono gli economisti che altro non sanno procacciargli se non “lavoro e
pane”». In Parlamento prendeva spesso la parola contro il progetto di legge che
prevedeva l'obbligo del servizio militare e criticò la cessione di Nizza e
Savoia alla Francia, smascherando le reali intenzioni che sull'Italia nutriva
l'ambiguo Napoleone III. Riceve la decorazione della Croce di Ufficiale
dei Santi Maurizio e Lazzaro e continuò a scrivere, oltre a collaborare con
l'Armonia, l'Unità cattolica, l'Apologista, il Conservatore, rivista
quest'ultima stampata a Bologna e di cui è ritenuto uno dei fondatori e
collaboratori. Muore in Torino”, come annotano diversi giornali e riviste, non
ultima La Civiltà Cattolica, che gli dedicò un sentito necrologio. Saggi:
“Saggio intorno al Socialismo e alle dottrine e tendenze socialistiche” (Torino,
Zecchi); -- partito socialista italiano
-- “Sul valore scientifico e sulle pratiche conseguenze del sistema filosofico
di Serbati (Napoli, Societa Editrice Fr. Giannini); “Teorica dell'istituzione
del matrimonio e della guerra moltiforme cui soggiace, M. già Riformatore delle
R. Scuole provinciali degli Stati Sardi, a spese della Societa Editrice
Speirani e Tortone, Teorica dell'istituzione del matrimonio Parte II che tratta
della guerra moltiforme cui soggiace, per M., già deputato al Parlamento
Subalpino, Torino, Speirani e Teorica dell'istituzione del matrimonio e della
guerra a cui soggiace, -- che tratta delle difese e dei rimedi, con una
Appendice intorno alla ricerca del principio teorico morale generatore degli
uffizi e dei doveri coniugali,” Torino, Speirani e Tortone, M. deputato al
Parlamento Nazionale, Torino, Tipografia Speirani e Tortone, “Teorica dell'istituzione
del matrimonio e della guerra a cui soggiace, Parte Documenti per M. già deputato
al parlamento nazionale (Torino, Speirani); “Gesù Cristo nel secolo XIX, Studi
religiosi e sociali, Modena, Tipografia dell'Immacolata Concezione, “La
filosofia di Serbati” (Napoli, Giannini);
“La festa di S. Michele e il mese di ottobre agli angeli santi, Torino,
Marietti, Il mese di novembre dedicato a suffragio dei morti, Torino, Marietti);
“Le colonne di S. Chiesa. Omaggi a S. Giovanni Battista e ai Santi Apostoli nel
mese di giugno e novena per la festa dei Santi Principi Pietro e Paolo, Torino,
Marietti); “Il mese di dicembre in adorazione al Verbo Incarnato Gesu nascente
e ad onore di Maria Madre SS.ma, Torino, Marietti); “Opuscoli di carattere
storico-giuridico; Rivista retrospettiva di un fatto seguito in Vercelli con
osservazioni al diritto legale di libera censura, Vercelli, De Gaudenzi, Delle
feste sacre e loro variazioni nel Regno sub-alpino, Torino, Marietti); “Quistioni
di diritto intorno alle istituzioni religiose e alle loro persone e proprietà,
in occasione della Proposta di Legge fatta al Parlamento torinese per la
soppressione di alcune corporazioni, Torino, Marietti, Cenni sulla
Congregazione degl’oblati dei SS. Eusebio e Carlo eretta nella Basilica di S.
Andrea in Vercelli e sulla proposta sua soppressione. Per un elettore
Vercellese, Torino, Marietti); “Parole di conciliazione sulla questione della
circolare di S. E. Arcivescovo di Torino); “Del diritto di petizione e delle
petizioni pel ritorno di S. E. l'Arcivescovo di Torino); “Lo statuto condanna
la Legge Siccardi, Torino, Fontana, Erroneità e pericoli di alcune teorie ed
ipotesi invocate a sostegno della proposta di Legge di soppressione di vari
stabilimenti religiosi” (Torino, Speirani e Tortone); “Alcuni schiarimenti
intorno alla natura della Proprietà Ecclesiastica allo stato di povertà
religiosa, ed alle quistioni relative ai diritti e ai mezzi temporali di
sussistenza della Chiesa. Con una Appendice intorno alla legalità nell'esecuzione
della legge sulle Corporazioni religiose” (Torino, Speirani); “Considerazioni
sugli affari dell'Italia e del Papa” (Torino, Speirani); “Una quistione
preliminare al Parlamento Torinese” (Torino, Speirani); “Il progetto di
revisione del Codice Civile Albertino e il matrimonio civile in Italia, Torino,
Speirani); La Rivoluzione e il Ministero Torinese in faccia al Papa ed
all'Episcopato Italiano. Riflessioni retrospettive e prospettive” (Torino,
Speirani); L'Armonia, Civiltà Cattolica, Rivista retrospettiva sopra la
discussione delle leggi Siccardi, Unità Cattolica, Angelo Ballestreri,
segretario della Famiglia, presso l'Archivio Storico di Torino. Enciclopedia
storico-nobiliare italiana, promossa e diretta dal marchese Vittorio Spreti, Milano,
Avogadro di Vigliano F., Pagine di storia Vercellese e Biellese, in Antologia,
M. Cassetti, Vercelli, Avogadro di Vigliano F., Antiche vicende di alcuni feudi
Biellesi degl’Avogadro di San Giorgio Monferrato (e poi Conti di Collobiano e
di Motta Alciata), dalla Illustrazione biellese, XIX, Biella, Corboli G., Per
le nozze del Conte Federico Sclopis di Salerano e della Contessa Isabella Avogadro,
Cremona, Feraboli, De Gregory G., Historia della Vercellese letteratura ed
arti, parte IV, Torino, Di Crollallanza G. B., Dizionario storico-blasonico
delle famiglie nobili e notabili italiane estinte e fiorenti, I, Sala Bolognese, Dionisotti C., Notizie
biografiche dei vercellesi illustri, Biella, Amos, Manno A., Il patriziato
Subalpino. Notizie di fatto storiche, genealogiche, feudali ed araldiche
desunte da documenti, I, Firenze, I vescovi di Italia. Il Piemonte, Savio F.,
Torino, Bocca, Bonvegna G., Filosofia sociale e critica dello Stato moderno nel
pensiero di un legittimista italiano: Emiliano Avogadro della Motta in Annali
Italiani. Rivista di studi storici, Bonvegna G., Il rapporto tra fede e ragione
in Avogadro della Motta, in Sensus Communis,
Valentino V., Un difensore rigoroso dei diritti della Chiesa e del Papa,
in Divinitas, rivista di ricerca e di critica teologica, Volumi e tesi
sull'autore Bonvegna, M. Il pensiero filosofico-politico e la critica al
socialismo, Tesi, Filosofia. Università Cattolica, Milano, De Gaudenzi L.,
Ultima parola su di una pretesa ritrattazione di M., Mortara, Cortellezzi,
De Gaudenzi L., Un'asserzione di Paoli D.I.D.C. tolta ad esame, Mortara,
Cortellezzi, De Gaudenzi, Istruzione del
vescovo di Vigevano al Ven.do Suo Clero sul Matrimonio, Vigevano, Spargella,
Manacorda G., Storiografia e socialismo, Padova, Martire G., II, Roma, Omodeo,
L'opera politica di Cavour, Firenze, Pirri, Carteggi delL. Taparelli
d'Azeglio, XIV di Biblioteca di Storia
Italiana Recente, Torino, La scienza e la fede,
XXIV, Napoli Spadolini, L'opposizione cattolica da porta Pia, Firenze, Storia
del Parlamento Italiano, N. Rodolico, Palermo
Traniello F., Cattolicesimo conciliarista. Religione e cultura nella tradizione
Rosminiana Lombardo-Piemontese, Milano, Valentino, Il matrimonio e la vita
coniugale, Facoltà dell'Italia Centrale, Valentino, Un'introduzione alla vita e
alle opere, Vercelli, Saviolo, Valentino V., Un laico tra i teologi, Vercelli,
Valentino, Il pensiero di Gioberti, Genova, Verucci, Dizionario Biografico
Italiano, Istituto dell'Enciclopedia, Roma. Guido Verucci, Emiliano Avogadro
della Motta, in Dizionario biografico degl’italiani, Istituto dell'Enciclopedia
Italiana, Opere di Emiliano Avogadro della Motta, Emiliano Della Motta
(Avogadro), su storia.camera, Camera dei deputati. DEL SOCIALISMO IN GENERALE. Origini
del socialismo nel razionalismo protestantico. Le prime eresie tentarono
soffocare la fede e la Chiesa; le seconde, viziar l'una, e sostituirsiall'altra.
Lutero e Calvinodistrussero il principio della fede, dell’amorale, dellasocietà.
Idolli germani cercarono rimedio nella scienza e nell'ecclettismo; la loro
filosofia, il loro diritto pubblico.Il protestantismo in Francia fa più audace e
ribelle.Combatiuto come selta religiosa produsse i liberi pensatori, che, a
titolo di scuola, ne dilatarono il razionalismo empio. Previsioni di Bossuet. Il
genio di Voltairee de'suoi discepoli fu essenzialmente anti-cristiano,
Paradossi del Gioberti. La guerra del filosofismo dcontro la fede e la scienza e
più radicale di quella del protestantesimo. Suo spirito non di separatismo ,ma
dicosmopolismo. Da secoli la preponderanza nell'ordine delle idee e devoluta in
Europa alla Germania e alla Francia, colà bisogna cercare le fonti dell'errar.
Diverso carattere delle due nazioni. Nel razionalismo dell'una, nell'incredulità
dell'altra, stette deposto il primo articolo della carta socialistica. Non più
autorild Progressi del razionalismo e dell'incredulità nell'idealismo. Kant, il
suo antidommatismo; I suoi seguaci. Non vollero dirsi atei, loro panteismo
spurio peggiore dell'ateismo. Non vollero comparir scettici ne materialisti, ma
sovvertirono la scienza e la morale con l'i dealismo apriori. Hegel, el'idealismo
trascendentale e pratico. I teologi protestanti lo seguirono. Il
protestantesimo avea sfigurato fin da principio l'idea di un “Cristo”; a cosa
la ridusse Strauss. Apparente regresso in Francia dal materialismo e dalle
teorie rivoluzionarie. Principio di tolleranza mal applicato in tutte le
ristorazioni; indi l'indifferenti. Prefazione Saggio. L'incredulismo e il
filosofismo francese e nell'indifferentismo. I tedeschi pensatori seguirono
l'esempio, non la frivolezza dei volteriani. Smo religio sue políticone
gli ordini pubblici, l'eclettismo nella scienza. Gl’eclettici vollero mitigare l'idealismo
germanico; vollero parer rispettosi al cristianesimo, ma lo condannarono come
decrepito. La loro religione filosofica. Non ebbero pensatori. Lamennais, e i
razionalisti cattolici. L'idealismo o l'indifferentismo sono morbi quasi
insanabili. Questi compongono il secondo articolo del simbolo socialistico: la
fede all'Idea propria. Ne sorge l'amore all'indeterminato futuro, l'odio a ciò cheesiste.
Giudizio di Staudenmayer. L'uomo nello stato suo presente non comporta nè
dommatismo assoluto, nè razionalismo assoluto. La natura e il cristianesimo lo educano
colla sede e colla ragione, somministrandogli un'ontologia reale e certa Alcune
riflessioni sulle cose anzi esposte. Il protestantismo, il filosofismo francese,
e il tedesco, sono professioni d'ignoranza. Pongono fuori delle condizioni di
possibilità la religione e la scienza, e abbattono la ragione individuale con
un'assurda emancipazione. Tolgono lo scopo della ricerca della verità. La fede
per contro è scienza iniziale, anche negl’ordini naturali promettitrice. Gli
spiriti penetranti previdero da gran tempo il socialismo moderno; i più furi
bondi ne proclamarono e praticarono le massime. La religione e la società reale
erano già condannate in teoria dall'Idea dei sofisti, cui non possono
corrispondere in fatto. La Chiesa ne è la salute, perchè pre dica la verità positiva,
e muta le ipotesi de'sofisti. Questi falsificarono anche I principii positivi,
che vollero conservare per ricostrurre la società; tolsero la possibilità
dell'amore; sfigurarono le idee di libertà, di eguaglianza, di fratellanza, che
portate all'assoluto si escludono mutuamente. Il socialisino vuole ricostituire
con queste l'uman genere. Gli uomini di distruzione, e quelli dell'utopia, sorti
a slagellare l'umanità colle sperienze d'applicazione e tresta di d'esistenza delle
sette. Siappoggianoa un fiero dommatismo. Non inventano dottrine, ma scelgonoe volgarizzano
le più acconce ai loro fini. Sono la gerarchia, il sacerdozio, l'esercito della
filosofia anticristiana e antisociale, che senza di quelle non sarebbe
largamente perniciosa. Ora non sono più mere associazioni, ma trasformandosi
divennero società e governi sotterranei. Una buona storia delle sette sarebbe
un gran beneficio; come vorrebbe essere fatta. La miglior difesa contro di quelle
è farle conoscere. I sommi Pontefici lo vennero facendo, furono mal secondati. Le
sette massoniche. Veisaupte l'illuminismo. Le sette moderne teoriche ed
esecutive. La Giovine Europa e Mazzini. Loro tre mezzi d'influenza, le loro arti,
le loro forze. Non aspirano che alla propria supremazia e tirannia solto nome
di repubblica sociale. Gioberti le descrisse con somma perizia mutando
l'applicazione. Avvenire delle sette. Non sono esse sole il socialismo, ma ne sono
la virtù plastica e direttrice. Carattere e spirito del socialismo. È l'
eterodossia. Essa porta all'apice, all'universalità, a l l'atto, le empietà ed aberrazioni
de'secoli precedenti. Le sue idee sono Le sette secrete demagogiche. Esse
aggiunsero alle teorie un organismo artilizioso ed attivo. Tre aspetti, però terrene
e ristrette. È un cattolicismo umanoe diabolico, che vuol essere più universale
di quello di Cristo. Il suo Messianismo. Le sue stolte promesse e stolte accuse
contro la società. Professa odio a Dio e a Cristo, odio all'uomo, odio alla
giustizia. Sovverte il naturale eil supernaturale. L'idea socialistica non è intiera
nella mente diverün10 mo, il solo spirito del male ne può abbracciare e volere il
tutto. Nelle menti umane prende diversi gradi e forme. Coldomma dell'idea il socialismo
raccoglie a sè tutti gli spiriti erranti e passionati; disordina i difensori della
verità; esi infiltra nelle menti. Potenza seduttrice del l'Idea e delle Idee. Semisocialismo.
Unità di pensiero, di scopo, di forze morali e materiali nel socialismo, collimanti
contro il cristianesimo. Fa predetto dai santi Apostoli. Lamorte confuta il domma
e le speranze del socialismo, erende calamito se le sue promesse. Il comunismo.
È doppio; altro filosofico e in apparenza economico, altro apertamente Jadro e sensuale.
Il solo principio della comunanza non valea fondare veruna società che basti a
sè stessa. Esseni; comunanze monastiche; sistemi utopistici. Socialismo e
comunismo sono due estremi della stessa idea.La Francia è travagliata di preferenza
dal secondo, la Germania dal primo, il perchè. Il principio Cristiano non può ameno
di somministrare la soluzione di tutti i loro problemi sociali.Sentenza di
Jouffroy DEGLI SCOMPARTIMENTI PRECIPUI DEL SOCIALISMO . Delle scuole e dei sistemi
sociali più insigni, e in particalare dicoli. Hegel le aprì un orizzonte vasto
e pratico colla sua teoria sulla storia, e colle sue viste sul mondo germanico.
Con queste infiamm di pietistic protestanti e i politici ambiziosi, specialmentein
Prussia.Trovo eco fra novatorianche cattolici e israeliti. Le sette demagogiche
germaniche s'impadronirono dell'idea hegeliana di nazionalità, ostile alla
religione e alla civiltà romana. I sofisti la parodiarono altrove, adadulare le
proprie nazioni CATO II. Sansimonismo, umanitarismo. Il misticismo di Sansimone
s'indirizza alle passioni sensuali nobilitando le, alle ambizioni ultra-democratiche
esaltando le capacità individuali. I suoi discepoli l'organizzarono amodo di
religione panteistica umanitaria. Molti eclettici dell'università francese ne
adottarono I principii ideali, compiendo con questi la metafisica hegeliana. Leroux
e l'umanitarismo universale; gli umanitarii ricusano le idee di patria e di nazionalità.
Il principio saņsimoniano penetra largamente in Francia,e per ogni dove; esso
improntò al socialismo l'aria di religione lasciva e cosmopolitica.
L'emancipazione della carne e conseguenza logica del l'emancipazione del pensiero
dell'hegelianesimo e neo-egelianesimo. Owen e Fourrier vestirono l'idea
socialistica e comunistica di sistemi ri . Del svoialismo anarchico e
trascendentalmente empio . Prudhon, discepolo intelligente e sfacciato dei socialisti
tedeschi, sveld le vere esigenze del socialismo. Professa esplicitamente l'odio
a Dio, l'abolizione di ogni diritto, l'anarchia; cosa intenda con tal parola. Flagella
i socialisti e comunisti, ma è peggiore di loro. Le sue idee fanno impressione,
perchè sono l'espressione la più semplice della idea d'indipendenza assoluta. Lecoutrier,
la sua cosmosofia materialistica, prosessa il culto di sè stesso. Condanna la
filosofia e la civilizzazione. Il materialismo e l'anarchia spaventano in
Francia; ostinazione di certi razionalisti, che non dimenonon ne vogliono vedere
il rimedio additato già da Napoleone. Del socialismo operativo o militante, e
di quello latente. Il socialismo pensante sta nelle scuole panteistiche
incredule, l'operativo nelle sette e fazioni rivoluzionarie. I suoi fasti
recenti. Lo scopo principale è distrurre il caltolicismo. Perciò cerca di
rivoluzionare moral mente e materialmentela Chiesa. Adocchia l'Italia che ne tiene
il centro. Mazzini, la sua filosofia panteistica, le sue idee di nazionalità e
di primato italico parodia del primato germanico di Hegel. Sue contraddizioni.
È lo strumento del socialismo universale, che non vuol altro in Italia che non
più Papi. Per progredire il socialismo vesti in Italia tutte le forme e le ipocrisie.
Cerca di alluarvi il comunismo politico. Il socialismo latente. L'Inghilterra
ne possiede grandi elementi. Cenni sull'utopia del Moro.La Russia. Nissuna
rivoluzione eguaglia quella voluta dal socialismo. Che cosa è una rivoluzione.
Diverse specie di rivoluzioni parziali, che ora lutte s'informano
dellospiritodelsocialismo.Sono ingiuste,ruinose,infrenabili nei confini voluti
dai moderati, dai dottrinarii, dai liberali. Cos'è la riforma vera.Coloro non
sono riformatori,ma rivoluzionarji. Possono chiamarsi semisocialisti; lo sono
altri in religione, allri in filosofia, altri in politica. Fanno penetrare a tratti
a tratti l'idea, ed eseguiscono per parti l'opera socialistica. Sono
incoerenti. Giudizi di Joutfroye di Prudhon sui rivoluzionari al minuto.
Giudizi di Quinet sui cattolici democratici predicatori d'indipendenza. Non
sorge dai loro sistemi la vera democrazia, ma l'anarchia prudoniana in tutte le
relazioni degl’individui, e delle società fra loro. L'indipendenza assoluta non
esiste al mondo. Epilogo. Giudizio di Sterne sul principio rivoluzionario
socialistico, eminentemente anticristiano. Il termine della rivoluzione
sociale. La rivoluzione universale sociale non si compirà mai appieno. La rivoluzione
religiosa, come è promossa dal socialismo,è nata a far luogo addi questa; e del
semi-socialismo. Della rivoluzione universale e sociale; scompartimenti
precipui Del panslavismo demagogico, e del ruteno. Un detto napoleonico inverosimile,
o malinteso. Il panslavismo. È doppio. L'Idea russa; la suavivacità per forze
morali e materiali. Le sue arti. È ostile all'idea Latina e cattolica. È
religiosa e politica, panslavi sticae panscismatica. L'Italia ne èminacciata doppiamente.
Calamità europea, che si è la dissoluzione dellaGermania nell'anarchia religiosa
e politica. L'idea russa, ora antirazionalistica e antidemagogica, può col
tempo mutare processo ed allearsi religiosamente al protestantesimo, politicamentealla
demagogia europea. La Chiesa non teme, ma aspeita negli ultimi tempi un grande
assalto dai popoli di quelle regioni, e dalla apostasia dei propria figli. Quel
panslavismo sembra destinato a chiudere l'era del socialismo nostrale. laci, esuberanti,
indefinite. La verità e l'autorità hanno l'adesione della maggioranza, ma sono malconosciute.
Il clerocattolico fa quella vagliatura per ufficio, ma fra popoli colti la scienza
e la dimostrazione è necessaria. Parte dei laici. La filosofia dee essere
ricondotta al suo stato normale, da cui si di parti negando o trascurando l’ontologia
cristiana e la scienza della socieià universale degli spiriti. In Italia
bisogna far conoscere le produzioni della scienza straniera, dei paesi cioè in
cui la controversiaè vivace. Bisogna svelare il fondo dei sistemi socialistici;
formolare con precision i problemi; porre in lume i principii assoluti; questi non
impediscono le temperazioni pratiche. Si fa alcontrario. Esempio nella
quistione capitalissima delle relazioni fra chiesa e Stato. Questa in assoluto non
è quistione di libertà, ma di autorità. Il principio di libertà non basta a
spiegare l'ordine morale.Teorie di Rosmini nel suo saggio Della Costituzione.
Il problema religioso vi è mal formolato. Il progetto di costituzione
rosminiana non guarentirebbe alla chiesa nemmeno libertà; include
l'indifferentismo politico; toglie all'ordine civile la base morale. Necessità
della professione religiosa dello stato. Il problema politico intorno al
diritto e alla giustizia sociale vi è del pari inesattamente formolato. Nel
criticare le costituzioni galliche Rosmini non netacci ai vizii principali. Quale
sia laquistione politica odierna; come sia formolata dai socialisti, come da
Lainennais. Le emende proposte dal Rosmini alle costituzioni da lui criticate
sono vane, o insufficienti a farargine al socialismo e comunismo.È inutile
adulare e contrastare a metà le idee di moda, se non si risolve il tema del
socialismo. Esso nega Dio e le due leggi provvidenziali per cui l'uo mo è
governato dall'uomo, e il diritto sulle cose materiali è diviso fra gl’uomini. I
dottrinarii italiani e francesi si contentano di massime generiche, di idee
dimezzate, scoza analisi e applicazione. Gli americo una nuova foggia di demonolatria;
la rivoluziones cientificaproducela perdita dell'unità di senso morale; la
civile,un'anarchia,e tirannia in curabile. La rivoluzione universale,se potesse
compiersi,distrurrebbe inultimol'umangenere.Come ilsocialismo l'odii dio dio satanico.
Il suo termine logico sarebbe la distruzione dell'ordine di natura e di so
prannatura. Il mondo non saràmai tutto socialista come fu tutto pagano, perchè la
chiesa ha delle promesse infallibili; ma le nazioni civili non ne hanno, e camminano
indolenti verso grandi ruine. Un altro socialism che si dispone a trasformare il
mondo europeo. Timori, speranze, rimedii contro l'invasione delle dottrine
socialistiche. Vuolsi una buona vagliatura delle idee, dei desiderii, delle
speranze fal mani italiani, e gl’anglomani francesi, non conoscono i tipi
stranieri che vogliono imitare. I cattolici idealisti e razionalisti non
comprendono che guastano e snaturano il cristianesimo colle misture
eterodosse,a vece di farne l'apologia. Quali sieno dunque le tre vagliature,or
peces sarie, delle dottrine e delle voglie del secolo. Ancora alcune
osservazioni sul modo di trattare ora le controversie. Partito violento. La rivoluzione
materiale è sopita, ma l'ideale si dilala. L'Italia odierna, e la Germania di tresecoli
fa. Dollinger. È quindiur gente il bisogno di grandi manisestazioni della verità,
per mezzo della fede e dellaragione. I governi, ora materialmente forti, sono
moralmente deboli; l'epoca presente di razionalismo e di opinioni indeterminate
piega alt ermine. Il socialismo vuol dommi e fatti, vuolsi contrap porgli la
scienza della fede cristiana, continuando il lavoro dei più grandi genii del
cristianesimo. Che cosa è una filosofia cristiana. La polemica dee essere
trattata con franchezza; tenendo conto di tutti i principii veri e di tutti i
fatti; distinguendo le ricerche di ciò che è giu sto, ediciò che è prudente. Non
dee contentarsidi debellare gl’errori singoli, ma metter in luce la storia fillosofica,
e il sistema universale dell'eterodossia .Ilpanteismo è lasostanza dell'eterodossia
moderna. Considerazioni sul panteismo, suls uo lungo regno, sulle sue fasi.Non
sarà l'ultimo errore.Voto umile e riservato per un oracolo della Santa Sede, e
una condanna dottrinale e solenne del socialismo e comunismo. Motivi. Insufficienze
e pericoli delle discussioni scientifiche. Il socialismo, come sistema
compiuto, ha del nuovo; spesso sembra sfuggire agli anatemi degli errori antichi
che rinnova. Fra icattolici stessi sinceri visono dubbiezze e illusioni. La
gloria del nome di Cristo è avvilita. L'idea di Cristo, e quindi quella della Chiesa,
sono meno mate in molte menti.Quella èl'antidoto a tuttol'errare moderno .Lapedagogia
pende ad insinuare ilnaturalism o e ilsensualismo. La Santa Sede spesso unì
alle decisioni, e condanne dommatiche contro gli errori, le lezioni razionali a
illustrar lementi dei fedeli. Esempi. Così bramerebbesi ora, perchè da molti il
socialismo e comunismo non sono conosciuti quali sono. Condannati, rimarrebbero
nolati d'infamia agli occhi del mondo cristiano, e resi moralmente impotenti. È
quel tutto un arcano di sata nasso, alla sola Santa Sede apparterrà svelarlo e
conquiderlo; a lei però sola il giudicare della opportunità dei mezzi. Intanto,
colle armi già pronte della fede e dellascienza, vuolsi da ognuno colle sue forze
combattere la rivoluzione ideale. Teologia e filosofia, rivelazione e ragione,
vogliono andar congiunte, distinte, ma non parallele. Un passo del Mancini. Due
filosofismi, due rivoluzioni, che neminaccia no una più terribile. Presunzione dei
moderni; giudizi dei posteri. Tutti i partiti scontenti del presentemirano all'avvenire;
I più sci occhi sono gli aspettanti e ineuirali. Il principio cristiano è
incarnato nella Chiesa, essa non fa quistioni di clericocrazia, quando parla
alle genti con autorità. L'Italia e isuoiri formatori sispecchino nella Germania
di tre secoli fa. La Chie sa benefica e invitta in tutti i secoli. I fedeli
hanno da incoraggirsi; fra l'idea socialistica e la cristiana sanno quale abbia
la verità,e quale ot Alcuni documenti intorno alle scriesegrere demagogiche. SOCIALISJIO
IN (iKNKRALE. CAl’O 1. Origini del
socialismo nel razionalismo protcstanlieo.
T.p (uime eresie tenurono soffocare
la fede e la Chiesa; le seconde,
viziar r ona. e sosiiluirsi all' altra.
JLulcro c Calvino distrussero il principio
della fede, della morale, della società.!
dotti germani ccrenronn rime* dio nella
scienza e neireccletlismo; lo loro filosofia,
il loro diritto pubblico. Il protestantismo
in Francia fu più audace c ribelle.
Combat- tuto come setta religiosa produsse i
liberi |>cnsatori, che, a (itolo di
scuola, ne dilatarono il razionalismo
empio. Previsioni di Bossuct . >» 17
CAPO II. L' increduUsmo e il
filosofiimo francete. Il genio di
Voltaire e de* suoi discepoli fu essenzialmente
anticristiano. Paradossi del Gioberti. La
guerra del lilosufismo del secolo XVIII
con- tro la fede e la scienza fu più
radicale di quella del protestantesimo.
Suo spirito non di separatismo, ma
di costnopolismo Da tre secoli la
preponderanza nell'ordine delle idee è devoluta
in Luropa alla Germa- nia c alla Francia,
colà bisogna cercare le fonti dell' errar
moderno. Diverso carattere delle due
nazioni. Nel razionalismo dell' una. neli'iu-
creduliià dell' altra, stette dcposlo il
primo articolo della carta sociali* slica :
iVoii più aulorilà » CAPO IH.
Progresti del razionalismo e de/r nell'
idealismo, e nell indifferentismo. I
tedeschi pensatori segnirono l esempio, non
la frivolezza dei volteriani. Kant, il
suo aiitidommatismo ; i suoi seguaci. Non vollero
dirsi atei, loro panteismo spurio peggiore
dell’ateismo. Non vollero comparir scettici
nè materialisti, ma sovvertirono la scienza
e la morale con l' i- dealismo a
;>riori. Hegel, e T idealismo trascendentale e
pratico. I teo- logi protestanti lo seguirono.
Il protestantesimo avea sfigurato fin da
principio l'idea di Cristo ; a cosa la
ridusse Strauss. Apparente regres- so in
Francia dal materialismo e dalle teorie
rivoluzionarie. Principio di tolleranza mjl
applicato ip tulle le ristorazioni ; indi 1
indifiVreiiti- Saggio - 7G • Digilized
by Google r.9S smo rflit^iosu e
politicu nejilt ordini pubblici, 1 ecldtismu
nella scien- za. (ìli ccieltici vollero
tiiiiigare ridealismo | che esiste.
Giudizio dì Staudeiimayer. L'uomo nello
stato MIO presente non comporta nè
dommaiismo assoluto, nè razionalismo assoluto.
ìji natura e il crisUnnesimo lo educano
colla fede c colla ra- gioncj souuQÌoistraDdogU
un' ontologia reale e certa .... pag.
57 CAPO IV. Alcune rifleuioni
iulle cote anzi etpotle» Il
protestantismo, il filosofismo francese, e il
tedesco, sono professioni d’ ignoranza. Pongono
fuori delle condizioni di possibilità la
religione e la scienza, e abbattono la
ragione individuale con un’ assurda cmancU
pallone. Tolgono lo scopo della ricerca
della verità. La fede per contro è
scienza iniziale, anche negli ordini naturali
promeititrìce. Gli spiriti penetranti previdero
da gran tempo il socialismo moderno ; i
pib furi- bondi ne proclamarono e praticarono
le massime. La religione g la so- cietà
reale erano già condannate in teoria dall'
/dea dei sofisti, cui non possono
corrispondere in fatto. La Chiesa ne è
la salute, perchè pre- dica la verità
positiva, e muta le ipotesi de' sofisti.
(Questi falsifica- rono anche i prìncipiì
positivi, che vollero conservare per ricostmrre
la società; tolsero la possibilità deU
amorc; sfigurarono le Ideo di libci
là, di eguaglianza, di fratellanza, che
portale alfassolalo si escludono mu- tuamente.
Il socialismo ruolo ricusiiiuire con queste
l’unian genere. Gli uomini di disinizione. e
quelli dell’ utopia» sorti a flagellare f umanità
colle spcrienze d'applicazione* a 9.3 CAPO
V. Le tette tecrete dema^o^icàe.
Esse aggiunsero alle teorie un
organismo nriifizioso ed atlivo.Tre aspetti* e
tre stadi d'esistenza delle sette. Si
appoggiano a an fiero dommaii- .sino. Non
inventano dottrine, ma scelgono e volgarizzano
le più accon- ce ai loro fini. Sono
la gerarchia, il sacerdozio, rcsercito
delia filoso- fia anticristiana e antisociale,
che senza di quelle non sarebbe
larga- mente perniciosa. Ora non sono piu
mere associazioni, ma trasforman- dosi dirconero
società e governi sotlurranei. Una buona
storia delle sette sarebbe un gran
benefizio ; come vorrebbe essere fatta. La
miglior difesa contro di quelle è farle
conoscere. I sommi Pontefìri lo vennero facendo,
furono mal secondati. Le sette tnassonirhe.
Veisaupt e l' illu- minismo. Le sette moderne
teoriche ed esecutive. La Giovine Europa
c Mazzini. Loro tre mezzi d' ìiillaenza,
le loro arti, le loro forze. Non
a- spirano che alla propria supremazia c
tirannia sotto nome di repnbblica sodale.
Gioberti le descrisse con somma perizia
mutando f applicazio- ne. Avvenire delle sette.
Non sono esse sole il socialismo» ma
ne sono lu virtù plastica e direttrice »
123 CAPO VI. Carattere e spirito
del tocialismo. t r eterodossia del secolo
XIX. Essa porla all' apice, all' unìversalilà,
al* 1 atto, le empielà ed aberrazioni de
secoli precedenti. Le sue idee sono
Digitized by Google 500 però
lorrone c ri^trelic. K un c.iUolicKmo umano e
diabolico, die vuol essere più universale
di quella dì Cristo. Il suo
Messianismo. Le sue stolte promesse e
stolte accuse contro la società. Professa
odio a Dio e a Cristo, odio all'
uomo, odio alla giustizia. Sovverte il
naturale e il su- pernaiurole. L* idea
socialistica non è intiera nella mente di
veron ito 215 CAI 0 li.
SuuiimoNiimo, umanifat iimo. 11
inislicisnio di Sansimone s'indirizza alle
passioni sensuali nobilitando- le, alle ambizioni
ullradeuioi ratiebe esaltando le capacità
individuali. 1 suoi discepoli l'organizzarono a
modo di religione panteistica umani- Mria.
Multi eclettici dell'università francese ne
adottarono i principii ideali, compiendo con
questi la metafìsica hegeliana. Leroui e l
umaniia- risiilo universale; gli uinaniiarii ricusano
le idee di patria odi naziona- lità.
Il principio sansinioniano penetrò largamente
in Francia, c per ogni dove; esso
improntò al sorìalismo V aria di religione
lasciva c co- Miio|Kiiiiica. L'eiiiancipaziono
della carne era conseguenza logica del- I
cmancipaziono del pensiero • . . • » 235
Digitized by Googic eoo CAPO
III. Val tucùìlUnio anarchico t
(rciiccnJeiUuImcnfc em/uo. Fi udiion,
disrcpolo inlelligenle c sfaccialo dei socialisti
Icdcsclii* svelò le vere esigenze del
socialismo. Frofessò esplicitamente rodio a Dio,
rabolizione di ogni diritto^ l aiiarchm;
cosa intenda con tal parola. Fla-
gella i socialisti e cotuunisiU ina è (H.'ggiore
di loro. Le sue idee fanno
iinpresaione, percliè sono respressimiu lo
più sctnpiico della idea d’ in- dipendenza
assoluta. Lccoutrier, la sua Cotmosufia
materialìstica, pro- fessa il culto di sé
steiso. Condanna la lilosolia e la
civilizzazione. Il iiintcrialisnio c ranarebia
spaventano in Francia; ostinazione di certi
razionalisti, che non di meno non tic
vogliono vedere il rimedio addi- tato già
da Nopoleune pag, 25i CAPO IV.
Del socialitmo operaDto o mtliftmle, e di
quello latonte. 11 socialismo pensante
sta nelle scuole panicistiche incredule,
l'operalivo nelle selle c fiutoni rivoluzionarie.
1 suoi fasti recenti. Lo scopo princi- pale
distrurre il eattolicisino. Perciò cerca di
rivoluzionare nioral- tiienle e riinterialmeiiie
la Chiesa. Adocchia l'Italia che ne
lime il cen- tro. Mazzini, la sua
filosofia panteistica, le sue idee di
nazionalità e di primato italico parodia
del primato gertiumico di Hegel. Sue
contrad- dizioni. C lo striinienio dei socialismo
universale, che non vuol altro in
Italia che non piA /’opu. Per progredire
il socialismo vesti iu Italia tutte
le forme e le ipocrisie. Cercò di
attuarvi il comuniSmo politico. Il
socialismo latente. L'Inghilterra ne possiede
grandi elementi. Cenni siiU titopia del
Moro. La Russia .1 d 280 CAPO Y.
Della rivoluzione uniVeriale e iociale:
seompartimenti precipui di quetta; e del
semisocialUmo. Nissuna rivuluiione eguaglia
quella voluta dal socialismo. Cito cosa è
una rivoluzione. Diverse specie di
rivoluzioni parziali, che ora tulle
s'infor- nianu dello spirito del
socialismo. S*ino ingiuste, ruinose, infrenabili
nei cuitlini voluti dai moderali, dai
dottrinarii, dai liberali. Cos'èia iiloiina
vera. Coloro non sono rirorinalori, ma
rivoluzioiiarit. Possono chiamarsi scmisocialisti;
lo sono altri in religione, altri in
lilosolia, al- tri in polilira. Fanno
penetrare a tratti a traili V idea, ed eseguiscono
per partì l upera socialistica. Sono
incoerenti. Ciudizi di Jouffroy e di
|*ruuhn sul rivoluzionari al mìmito.
Giudizi di Qitinelsuì callolici de-
inncruticì predicatori d'indi(K!ndenza. Non sorge
dai loro sistemi la vera democrazia,
ma V anarchia prudoiiiana in tulle le
relazioni degli indi- vidui, e delle società
fra litro. L* indipendenza assoluta non
insiste al mondo, hiepiiogo. Giudizio di
Sterne sul principio rivoluzionario so- iialislico,
iiuiuenlcmentc aiUicrisiiauo. . u 323 CAPO
VI. il termine della rivoluzione
sociale. La rivoluziono univcisalc sociale
non si compirà mai appieno. La
rivolu- zione Ecìigio^a, come è promossa dal
socialismo, è nata a far luogo atf
Digitized by Google (U»l una
nuovfl di dtHìonuiaitia; la rivoluzione
scientifica produce ia perdita dell unità
di senso morale; la cìvilci un'anarchia, e
tirannia in* curabile. La rivoluzione universale,
se potesse com|nersi, dìstrurrebhc iu
ultimo l'nroan genere. Come il socialismo
Todii di odio satanico. Il suo
termine logico sarebbe la distruzione
delt'urdioe di natura e di so- prannatnra.
Il mondo non sarà mai lutto
socialista come fu lutto paga- no, perchè
la Chiesa ha delle promesse Infallibili;
ma le nazioni civili non iic hanno, e
camminano indolenti verso grandi ruine. Un
altro so* cialismo che sì dispone a
trasformare il mondo europeo . . . yag.
CAPO VII. Del panslavismo demagogico,
e del ruteno. Un detto napoleonico
inverosimile, o mal inteso. 11 panslavismo, è
dop- pio. L'Idea russa; la sua vivacità
|>er forzo morali e materiali. Le sue
arti. £ ostile aU'idca latina c cattolica. È
religiosa c politica, panslavi- stka e
panscismatica. L' Italia ne è minacciala
doppiamente. Calamità europea, che si è la
dissoluzione della Germania neU'anarchia
religiosa c politica. L’idea russa, ora antirazionalisiica
c aoUdemagogica, può col tempo mutare
processo cd allearsi religiosamente al
protestantesi- mo, politicamente alla demagogia
euro{>ea. La Chiesa non teme, ma
aspetta negli ullìroi tempi un grande
assalto dai popoli di quelle regio- ni, e
dalla a|K>stQSÌa dei propri! figli. Quel
panslavismo sembra desU- iiaio a chiudere
l’era de! socialismo oustraie a 389 CAPO
Vili. Timori, speranze, rimedi» contro
l'invasione delle dollrine socialistiche.
Vuoisi una buona vagliatura delle
idee, dei desiderii, delle speranze fal-
laci, esuberanti, indefinite. La verità e l'aulorità
hanno Padesiune della maggioranza, ma sono
mal conosciute. 11 clero cattolico fa
quella va- gliatura per ufiìzioi ma fra
[>opoli colti la scienza c la dimostrazione
ò necessaria. Parte dei laici. La
lilosofìa dee essere ricondotta al suo
sta- to normale, da cui si diparti
negando o trascurando l'ontologia cristiana c la
scienza della società universale degli
spirili. In Italia bisogna far conoscere
le prodazioni della scienza straniera, dei
paesi cioè in cui la controversia è
vivace. Bisogna svelare il fondo dei
sistemi socialistici; formolare con precisione i
problemi; porre in lume i principU
assoluti; questi non impediscono le
lempcrazioni pratiche. Si fa al contrario.
Ksempio nella quislione capitalissima delle
relazioni fra Chiesa c Stalo. Questa in
assoluto non è quistione di libertà, ma
di autorità. Il princi- pio di libertà
non basta a spiegare P ordine morale.
Teorie del sig. A. Itosmini nel suo
libro Della CostUusione. Il problema
religioso vi é mal furmoialo. 1!
progetto di costituzione rosminiana non
guarentirebbe alla Chiesa nemmeno libertà;
include P indifTercntisino politico; toglie alP
ordine civile la base morale. Necessità
della prufessiono religiosa dello Stato. Il
problema polìtico intorno al diritto c alla
ginstizia so- ciale vi è del pari
inesallamenlc formolato. Nel criticare le
costituzioni galliche Rosmini non ne taccia
i vizii principali. Quale sia la quistiono
politica odierna; come sia formolaia dai
socialisti, come da I.amcnnois. Le
emende proposte dal Rosmini alle
costituzioni da lui criticate sono vane, o
ìnsuilicicnii a far argine al socialismo e
comuniSmo. É inutile adulare c contrastare a metà
le ideo di moda, se non si
risolve il tema del socialismo. Esso
nega Dio e le due leggi provvidenziali
per cui Puo- iiio è governato dalPiiomo, c
il diritto sulle cose materiali è divìso
fra gli iiuniìiii. 1 dominarli italiani c
francesi sì runtentano di massime ge-
neriche, di idee dimezzate, senza analisi e spplicazìouc.
Gli amcrico- Digiiized by Google
G02 mniii Italiani, e gli anglomani
francesi, non cono^ono i tipi stranieri
clic vogliono imitare. 1 cattolici idealisti e
razionalisti non comprendono che guastano e
snaturano il crisiianesitiio colle misture
eterodosse,» vece di farne l'apologià.
Quali aieno dunque le ire vagliature,
or neces- sarie, delle doUrtne e delle
voglie del secolo pug. 412 CAPO IX.
j4ncora alcune ottervatìoni ost- zione
generale appoggiata con prove e dorumenli
irrerragabili. Lnngi dall* a- vere
esagerato bisogna anzi dire che non
ha approfittato di tutti i suoi vantag- gi,
perchè ha fottcr soltanto una scelta di
tante prove, che erano a sua disposi- zione
( A. Riccordt. ;lfanuale d' ugni
letteralurOf SlUano 183tt pag. 380 ),
Gli addetti alle società segrete
predicano alle genti il Barruel per
un bu- giardaccio, impostore, sognatore e
parabolano ma credono in famiglia che
niu- no meglio di lui abbia svolto
le dottrine, le finezze e gli intendimenti
di Weis- sbaupi Germogli dell’ illuminismo
di Weisshaupt sono tutte le odierne
società segrete, cd hanno il
incde;simo intendimento che si propose cotesto
o- dioso e sfìdato nemico di Dio, dei
Re e di tutta V umana società. ( 3ìemori$
di LionellOf nella Cii’titd Cattolica, Voi.
IX, pag. 260 e 278 ). Un grido
d’ indegnazione accolse queste memorie che
avrebbero potalo minacciare la sorte di
molli intriganti ivi oominali e l'esito
delle loro consor- terie ; ma niuno sì
tolse a provare che fossero calunniose,
sebbene si trovas- sero aliissimi personaggi
menzionali come fautori 0 come membri delle
sette occulte colà istoriale. 1 falli
provano la verità delle dottrine 0 delle
tendenze altribuile all’ illuminismo. Se
Weissbaupt non le avesse professale,
converreb- be dire che il Barruel avesse
mutato il nome del settario 0 nc
fosse stato egli r inventore ; certo è che
dopo l’apparizione dell’illuminismo ic società
se- grete rivoluzionarie non ebbero altro
codice, altra niosutìa, altro sistema di
go- verno da quello già da più di
cinquant'anni loro attribuito in tali
àicmorie, il loro liogaaggio, le loro
opere, il loro scopo suno sostanzialmente
idcntUi an- che ai di d’ oggi ( Saggio
intorno al socialismo, Torino 18^1, pag.
144 ). VIAGGIO d'lN GENTIUOMO
IRLANDESE IN CERCA d’I’NA RELIGIO.NE, OPERA
DI TOMMASO NOORE. Quest’ opera ha
fatto in Inghilterra il più grande
incontro. Il Moore com- batte il
protestantismo nelle sue basi, e più di
venti opuscoli gli furon scritti contro.
Quest’ opera, come dice 1’ Autore,
offro un programma completo del
protestantismo, e vi si vedono messi in
mostra a lato dogli errori dogmatici i
vizi c gli scandali dei riformaiori.Essa
contribuì a condurre alla fede parecchi dei
nostri traviati fratelli; c cièche prova il
suo gran merito è la debolezza delle
risposte che invano si tentò di
opporle ( Conseils pour former une bi-
bliothègue }. Digilized by Coogle
LKTTKHF, SH-L ITALI V CONSIUEIIATA SOTTO IL
RAPFOtlTO DELLA RELIGIONE, OPERA DI PIETRO
DE JOUX. Icitrrp S4 iiue Jn un
nrotrsontf ronvoriilu, tendono ,i i
dei prolrsianli ed n diicndere la
nostra Rde. Meritano d'essi^r pu' siecui
Tra/Icnimcrifi dt ÀlarAcc, foli* £cct7/en2a
ddOi re/i^tone di Milner» folle Lcltere
di Cobbett c fo^Ii altri senili rhc
vider ta luce in questi tempi e
rivelano tnUa la (ìevole/za del
nroleslantismn. Alle savie disrirssinni die
quesl* opera rarehiude c che produssero c
produrranno i più grandi elTeUi nei
proteslanii c in tulli quelli che le
leggeranno, I* Aulure ha rrapi>usic
abilinen- le delle descrizioni inicressanii
che ne Yendunu aggradevole la Icllura c
tic formano nn opera convenevole a darsi
per premio alla gioventù studiosa ( Cori*
Sfi/J pour formcr «n« bibliothèquc ).
Sl'L PRINCIPIO GENERATORE DELLE COSTITI
ZIOM POLITICHE E DEL- LE ALTRE IMANE
ISTITLZIOM, SAGGIO DEL CONTE GITSEPPE DE
MAISTRE. Il Saggio sul principi» ^cncraiore
doHc Coslilusiuni po/t(icitc, è una di
quelle opero fon cui il de Maistre
impresse il suggello della immorlalilA alla
riputazione che già crasi acquistala
grandissima colle sne Considcmsioni sul- la
Francia. Nel Saggio es^itiiina i)
fomianieiiio della scienza, c rovescia dal
fondo l'ediGzio di quelle cflìnicre
legislazioni, che da un mezzo secolo
si suc- cedono e scompariscono r.Tpidamcnlc. Vi
approfondisce qnistioni mollo im- portanti nell' ordine
sociale c le sue considerazioni si
collegano agli oggetti ]MÙ gravi della
religione c della società. ( A. iliccurJi.
Manuale d* ogni lette- ratura. Aii7aao
/A'ò/, pag. 578 ). Il P.
Antonio Rrescianì parlando del De Maistre
lo chiama uomo, non so se più
acuto poltlico* o profondo filosofot o cristiano
eminente. La Francia dà quasi ogni
momento altcstaU dell* ammirazione che prò*
fessa pel grande ingegno che illustrò
la Savoia in sul principio di questo
se- colo, il conte Giuseppe Deinaistre, il
Platone delle Alpi, come lo chiama
Al- fonso di Lainartine, nel secondo volume
dell' Hisloire de la itestavration. Noi
leggiamo nel A/idt, giornale che si
stampa a Tolosa, che T Accademia dei
Jeux-Florau:c decreto un premio d'eloquenza
pel 1853 all* autore del miglior elogio
del fonte IVemaistrc, uno de'più grandi
pultblicisli del secolo XIX- *ìrui- lo
annunzia che il concorso del 1853
sarà ben ragguardevole (Dall' Armonia, ■l
.Vaggio f53i ), Il Conte De
Maislrc fu Invialo del He Vilforio
Eromanuelc 1 alla Corte di llnshia, e in
tempi infelici in cui la carica era
atto di singolare devozione, da )mihi
ambita. Il Conte Do Maistre è fprse
il primo fra i savi dell* età presente e
i? solo vero Glosoft», senza che
altri possa o%erlo a male. ( Conte Soìaro
del- la Margarita, nel .Memorandum, Torino
ISiif, pag. 485 ). SAGGIO INTORNO
AL SOHALISMO E ALLE DOTTRINE E TENDENZE
SOCIALISTICIIK. 1! Saggio intorno al
socialismo è un libro profondo che
meriterebbe di essere oticntamcntc letto c
studialo, ma ciò non si farà imichò
adesso i diziu> Ilari, i giornali, e i
compendi bastano a far gli uomini eruditi e
sapienti ( Con- te Solaro della Margarita,
nel Memorandum, Turino fS51, pag. 415 ). Emiliano
Avogadro, conte Della Motta. Il conte Emiliano Avogadro. Emiliano Avogadro
Collobiano e Della Motta. Il Conte Emiliano Avogadro della Motta. Conte
Emiliino Avogadro della Motta. Avogadro di Vigliano, Motta. Keywords:
implicatura. Refs.: Luigi Speranza, “Grice e Motta” – The Swimming-Pool
Library.
Grice e Motterlini: l’implicatura
conversazionale e la critica della ragione economica – il principio d’economia
dello sforzo razionale – filosofia italiana -- Luigi Speranza (Milano). Filosofo
italiano. Grice: “I like
Motterlini – he has written, echoing Kant, a critique of economic reason, which
Stalnaker should read before saying I’m Kantian rather than Futilitarian!” Specializzato
in filosofia della scienza, economia comportamentale e neuro-economia, e noto
per i suoi saggi in ambito psico-economico su processi decisionali, emozioni e
razionalità umana e per le sue ricerche in ambito epistemologico sulla
razionalità della scienza e il metodo scientifico. Insegna a Milanodove. Consigliere
per le Scienze Sociali e Comportamentali della Presidenza del Consiglio dei
Ministri. Si laurea a Milano, dove porta a termine il proprio dottorato in
filosofia della scienza. Ricercatore di economia politica e professore
associato di filosofia della scienza presso l'Trento; Visiting Associate
Professor al Department of Social and Decision Sciences della Carnegie Mellon di
Pittsburgh, Visiting Research Scholar al Department of Psychology della UCLA. Professore
di filosofia della scienza presso l'Università Vita-Salute San Raffaele.
Tra gli altri incarichi è collaboratore de Il Corriere Economia, Il Corriere
della Sera e Il Sole 24 Ore, per cui ha curato per anni il blog Controvento. È
stato consulente scientifico di Milan Lab, A.C. Milan, fondatore e direttore di
Anima FinLab, di Anima Sgr, centro di ricerca di finanza comportamentale e
Scientific advisor di MarketPsychData, Ls Angeles. È direttore del CRESA
(Centro di ricerca in epistemologia sperimentale e applicata), da lui fondato a
Milano presso la facoltà di filosofia dell'Università Vita-Salute San Raffaele.
I progetti di ricerca del centro si concentrano su vari aspetti della
cognizione umana, dal linguaggio al rapporto tra mente e cervello,
dall'economia comportamentale alle neuroscienze cognitive della decisione, con
particolare attenzione all'indagine sperimentale multidisciplinare e alle sue
ricadute pratiche e applicative (per esempio nell'ambito del policy making e
dell'evidence-based policy). A inizio, ha avviato il progetto di finanza
comportamentale per Schroder Italia, dal quale è nato Investimente, un test
psicofinanziario al servizio di risparmiatori, promotori finanziari e private
banker, per raccogliere e quindi analizzare i dati riguardanti le decisioni di
investimento e i bias cognitivi nell'ambito della gestione del risparmio.
Attualmente è direttore dell'E.ON Customer Behavior Lab e Chief Behavior
Officer di E.ON Italia; stesso incarico che ricopre per il Gruppo Ospedaliero
San Donato. Analizza la proposta falsificazionista, rivelando le
difficoltà in cui si imbatte il progetto de-marcazionista e anti-induttivista.
Affrontano quindi il modo in cui si ha preteso superare alcune di queste difficoltà,
e insieme raccogliere la sfida di Duhem circa il carattere olistico del
controllo empirico, tenendo conto delle immagini che il filosofo ha della sua
stessa pratica e riferendosi a particolari casi storici come termine di confronto.
Sull'orlo della scienza e in edizione ampliata. Nel suo “Filosofia e storia”
avanza una interpretazione del progetto razionalista come il prodotto di una
peculiare combinazione delle idee di Platone e Hegel. Ciò è motivo della
straordinaria fecondità di Platone, ma anche di una inesauribile tensione al
suo interno. Una tensione che viene illustrata affrontando la relazione tra
filosofia e storia della filosofia (unita longitudinale) in riferimento alla
questione della valutazione di una data metodologia in base alle 'ricostruzioni
razionali' o construzioni logica a cui essa conduce. Nell'idea che la
metodologia filosofica va confrontate con la storia della filosofia è contenuto
il germe di una logica della scoperta in cui i canoni non siano fissati una
volta per sempre, ma mutano nel tempo, anche se con ritmi non necessariamente
uguali a quelli delle teorie filosofiche. Si focalizza su questioni di
metodologia dell'economia da una prospettiva interdisciplinare che combina riflessione
epistemologica, scienza cognitiva, ed economia sperimentale con aspetti più
tecnici di teoria della scelta e della decisione individuale in condizioni
d'incertezza. Le ricerche di questo periodo analizzano criticamente lo status
delle assunzioni della teoria della scelta razionale, valutando l'impatto delle
violazioni comportamentali sistematiche alle restrizioni assiomatiche imposte
dai modelli normativi di razionalità. Avanzano quindi ragioni epistemologiche
per la composizione della frattura economia e psicologia cognitiva in ambito
della teoria della decisione; e suggeriscono di guardare ai recenti risultati
dell'economia cognitiva in prospettiva di una nuova sintesi 'quasi-razionale'
in cui i modelli neoclassici, integrati da teorie psicologiche che tengano
conto dei limiti cognitivi dei soggetti decisionali, rafforzano le previsioni
del comportamento economico degli esseri umani. Neuroeconomia e
evidence-based policy Le sue ricerche indagano le basi neurobiologiche della
razionalità umana attraverso lo studio dei correlati neurali dei processi
decisionali in contesti economico-finanziari, con particolare attenzione al
ruolo svolto dalle emozioni, dal rimpianto, e dall'apprendimento sociale.
Parallelamente progetta ed esperimenta i modi in cui i risultati dell'economia
comportamentale e della neuroeconomia possono informare politiche
pubbliche più efficaci e basate sull'evidenza. Queste ricerche sono
oggetto dei corsi di Filosofia della scienza e di Economia cognitiva e
neuroeconomia che insegna all'università San Raffaele, e hanno altresì trovato
diffusione attraverso numerosi articoli divulgativi e due libri, Economia
emotiva e Trappole mentali. Il suo ultimo libro è Psicoeconomia di Charlie
Brown. Strategia per una società più felice. Saggi: “Sull'orlo della scienza,”
– Grice: “Must say that ‘orlo’ is a genial word, wish Popper knew it!” –Lakatos,
Feyerabend: Pro e contro il metodo, Cortina, Milano. Popper, Saggiatore-Flammarion, Milano, Lakatos.
Scienza, matematica e storia, Saggiatore, Milano, Decisioni mediche. Un
approccio cognitive, Cortina, Milano.
Critica della ragione economica. Tre saggi: McFadden, Kahneman, Smith,
Saggiatore, Milano, Economia cognitiva & sperimentale, Bocconi Editore,
Milano La dimensione cognitiva dell'errore in medicina, Fondazione Smith Kline,
Angeli, Milano Economia emotiva
(Emotional Economics), Rizzoli, Milano Trappole mentali, Rizzoli, Milano Mente,
Mercati, Decisioni. Introduzione all'economia cognitiva e sperimentale, Egea,
Milano Psico-economia di Charlie Brown.
Strategia per una società più felice, Rizzoli, Milano Alcuni articoli
scientifici, Lakatos between the Hegelian devil and the Popperian blue sea. In
Kampis, G., Kvasz, L., Stoeltzner, M. Considerazioni epistemologiche e
mitologiche sulla relazione tra psicologia ed economia, Sistemi intelligenti,
Il Mulino, Metodo e standard di valutazione in economia. Dall'apriorismo a
Friedman, Studi Economici, Milano. A fMRI Study, PlosONE', Vai in laboratorio e
capirai il mercato (con Francesco Guala) Prefazione a Vernon Smith, La
razionalità in economia. Tra teoria e analisi sperimentale, IBL, Milano.. Neuro-economia
e Teoria del prospetto, voci Enciclopedia dell'economia Garzanti, Milano. Investimente.
Test dell'investitore consapevole
Recensione di Hacking sulla The London Review of Books IlSole24Ore 22.5.//ilsole24ore. com/art/cultura/-05-18/motterlini-spinta-riforme--shtml?uuid=ADAaR2J
A Sito su matteo motterlini. CRESA, su cresa. I am strongly
inclined to assent to a principle which might be called a Principle of Economy
of Rational Effort. Such a principle would state that where there is a ratiocinative
procedure for arriving rationally at certain outcomes, a procedure which,
because it is ratiocinative, will involve an expenditure of time and energy,
then if there is a nonratiocinative, and so more economical procedure which is
likely, for the most part, to reach the same outcomes as the ratiocinative
procedure, then provided the stakes are not too high it will be rational to
employ the cheaper though somewhat less reliable non-ratiocinative procedure as
a substitute for ratiocination. I think this principle would meet with
Genitorial approval, in which case the Genitor would install it for use should
opportunity arise. On the assumption that it is cha~acteristic of reason to
operate on pre-rational states which reason confirms, revises, or even
(sometimes) eradicates, such opportunities will arise, provided the rational
creatures can, as we can, be trained to modify the relevant pre-rational states
or their exercise, so that without actual ratiocination the creatures
84 Paul Grice can be more or less reliably led by those
pre-rational states to the thoughts or actions which reason would endorse were
it invoked; with the result that the creatures can do, for the most part, what
reason requires without, in the particular case, the voice of reason being
heard. Motterlini. Keywords: critica della ragione economica, principle of
economy of rational effort, twice in Grice – in Reply, etc. Refs.: Luigi
Speranza, “Grice e Motterlini” – The Swimming-Pool Library.
Grice e Musatti: la ragione conversazionale e l’implicatura
conversazionale dell’erote collettivo – filosofia fascista – filosofia del
ventennio – Gruppo universario fascista – filosofia italiana -- Luigi Speranza (Dolo). Filosofo italiano.
Grice: “Musatti reminds me of
Malcolm, “Tonight I had a dream,”” – Grice: “Musatti has explored the
implicatures of ‘who’s afraid of the big bad wolf?’, which comes strictly from
Grimm – this is a rhetorical question – and Grimm is implicating that nobody
should!” -- Ccesare luigi eugenio musatti. Tra i primi che posero le basi della psicoanalisi, in
Italia. Nato a Dolo, sulla riviera del Brenta, nella Villa Musatti a del
nonno paterno in cui i parenti erano soliti trascorrere la villeggiatura.
Figlio di Elia, ebreo veneziano e deputato socialista amico di G. Matteotti, e
della napoletana Emma Leanza, non fu né circonciso, né battezzato -- durante le
persecuzioni razziali si procura un falso certificato di battesimo dalla
parrocchia di Santa Maria in Transpontina di Roma -- e non professa mai alcun
credo religioso. Frequenta il liceo Foscarini di Venezia, poi si iscrive
dapprima alla facoltà di Scienze dell'Padova per il corso di Ingegneria, e
immediatamente dopo alla facoltà di Lettere e Filosofia, dove si laurea in
filosofia. Dopo la laurea, si iscrisse per due anni al corso di Matematica
della facoltà di Scienze matematiche, fisiche e naturali di Padova, ma non
sostenne esame alcuno. A diciannove anni fu chiamato a Roma per il
servizio di leva. Dopo un periodo di addestramento a Torino, e mandato al
fronte come ufficiale, con impegni marginali. Finita la guerra tornò a Padova
per terminare gli studi. Sulla cattedra di Psicologia Sperimentale c'era
Vittorio Benussi, allora chiamato per chiara fama a insegnare a Padova
dall'Graz. Si laurea in filosofia e l'anno successivo divenne assistente
volontario del Laboratorio di psicologia sperimentale. Benussi si uccise con il
cianuro a causa di una grave forma di disturbo bipolare, lasciando tutto nelle
mani di M. e di Silvia De Marchi, anch'essa assistente volontaria, che poi
divenne sua moglie. Il suicidio di Benussi fu scoperto da Musatti, il quale
però lo nascose per paura di ripercussioni negative sulla psicologia italiana
in una situazione di fragilità e precarietà accademica, sottoposta a pressioni
da parte sia del regime fascista, con le sue istanze gentiliane, che della
Chiesa Cattolica. Negli anni ottanta M. rivelò che Benussi s'era suicidato, non
era morto a causa di un malore. Musatti divenne direttore del Laboratorio
di Psicologia dell'Padova. Porta in Italia la Psicologia della Forma con
importanti lavori di livello internazionale. Dopo aver diffuso in Italia la
psicologia della Gestalt, divenne il primo studioso italiano di
psicoanalisi. Studiando la psicologia della suggestione e dell'ipnosi,
introdotta in Italia da Benussi, approdò alla psicoanalisi, sulla quale tenne
il primo corso universitario italiano. Il corso si tenne presso a Padova. Divenne
allora uno dei primi e più importanti rappresentanti italiani della
psicoanalisi. Nell'Italia le teorie di Freud non erano state accolte bene né
dalle Università, né dalla Chiesa cattolica, a causa dell'ideologia culturale
gentiliana assunta dal fascismo. La Società psicoanalitica italiana venne
limitata anche dalle leggi razziali fasciste che colpirono i membri ebrei della
società. Benché non fosse ebreo (poiché figlio di madre cattolica), e allontanato
dall'insegnamento a Urbino e declassato ad insegnante di liceo. Nominato
professore di Filosofia al Liceo Parini di Milano. Si ritrova con L. Basso, Ferrazzutto e altri vecchi socialisti
con l'intento di creare un partito erede del Partito Socialista Italiano; ebbe
l'incarico di trovare denaro per una prima organizzazione e di allacciare
rapporti col Partito Comunista clandestino. Musatti lavorò anche durante la
guerra. Nel periodo dell'occupazione nazista, fu tratto in salvo dall'avvocato
Paolo Toffanin, fratello di Giuseppe Toffanin, che lo aiutò a trasferirsi a
Ivrea, ospite dell'amico Adriano Olivetti. Con il suo sostegno fondò un centro
di psicologia del lavoro. Ricoprì anche l'incarico di direttore della Scuola
Allievi Meccanici, scuola aperta per formare operai meccanici specializzati.
Successivamente fu richiamato dall'Esercito per andare sul fronte
francese. Ottenne all'Università degli Studi di Milano la prima cattedra
di Psicologia costituita nel dopoguerra in Italia, presso la Facoltà di Lettere
e Filosofia. Vi insegnò per venti anni. A Milano ebbe il periodo più florido
della sua ricerca scientifica: gli studenti affollavano le sue lezioni. M. fu
il leader del movimento psicoanalitico italiano nei primi anni del dopoguerra.
A quel periodo risale il suo “Trattato di Psicoanalisi”, pubblicato da Einaudi.
Divenne direttore della “Rivista di psicoanalisi”. Presidente del Centro
Milanese di Psicoanalisi fondato da Franco Ciprandi, Renato Sigurtà e Pietro
Veltri, che gli verrà intitolato dopo la sua morte. Nel 1976 è diventato
curatore della edizione italiana delle Opere di Sigmund Freud, della Casa
Editrice Bollati Boringhieri di Torino. Vecchiaia La località a lui
dedicata Musatti scrisse anche libri di letteratura, tra cui Il pronipote di
Giulio Cesare, che gli fece vincere il Premio Viareggio. Fu eletto per due
volte consigliere comunale di Milano nella lista del PSIUP e fu anche
consulente del Tribunale dei Minori del capoluogo lombardo. Sostenne sempre la
pace, il progresso dei lavoratori, l'emancipazione femminile ed i diritti
civili. M. era ateo, come ebbe a dichiarare in più occasioni, l'ultima
delle quali in uno dei martedì filosofici del Casinò di Sanremo. Muore nella
sua abitazione di via Sabbatini a Milano. L'indomani dopo una cerimonia laica
di commiato celebrata in forma strettamente privata, la sua salma e cremata a Lambrate. Le sue ceneri sono
tumulate, secondo le sue ultime volontà, nel cimitero comunale di Brinzio, località
in cui era solito trascorrere i periodi di vacanza. Il suo archivio è
conservato presso l'Aspi Archivio Storico della Psicologia Italiana
dell'Università degli Studi di Milano-Bicocca. Il comune di Dolo ha
ribattezzato la sua località natale Casello 12 località M. e gli ha intitolato
il locale istituto professionale. Musatti e il suicidio di Benussi Anche
dopo la rivelazione che si era trattato di un suicidio, non parla mai
volentieri della morte del maestro. Nel generale silenzio dello studioso di
Dolo emerge un'intervista. Nell'intervista M. confessa di sognare a volte che
in una caserma dei carabinieri in cui viene tradotto, il commissario lo
interroga sulla morte di tre sue mogli (si sposò quattro volte), decedute
tragicamente, e di Vittorio Benussi. A fine colloquio il militare lo intima di
confessare di aver ucciso il maestro per prendere la cattedra di psicologia.
«Io gli rispondoprosegue Musatti, da buon psicoanalistache sicuramente nel mio
subconscio mi sono sentito responsabile per questa e per altre morti. Il
commissario, che non capiva nulla di subconscio, decide: “Mi spiace professore,
ma devo arrestarla”. Io allora gli rispondo: ”Non è possibile commissario,
perché si tratta di delitti commessi più di cinquant'anni fa, e quindi sono
prescritti!”». ‘Cesare’ è un riferimento al pro-zio M., medico pediatra,
uno che aveva visitato il piccolo, nato settimino. ‘Luigi’ e il nome del bonno
materno (L. Leanza, morto in carcere, partecipa alla rivolta anti-borbonica); ‘Eugenio’
e il nome di un altro pro-zio paterno, lo storico Eugenio Musatti; cfr. Musatti
IX-XIII. Forse la psicoanalisi è nata e morta con lui. Il nome allude alla
fermata della tranvia Padova-Malcontenta-Fusina che il nonno, presidente della
Società Veneta Lagunare, odierna ACTV, aveva fatto aprire per raggiungere più
agevolmente Venezia. Musatti IX-XIII. Archivio dell'Università degli Studi di
Padova, Carriere scolastiche della Facoltà di Lettere e filosofia, Padova,
Carriere scolastiche della Facoltà di scienze matematiche, fisiche e naturali,
Opuscolo del Centro Milanese di Psicoanalisi, a cura del Comitato Direttivo,
redatto da L. Ambrosiano Capazzi Gammaro Moroni, Reatto, Schwartz, M. Sforza, Stufflesser,
Milano Per una storia del Centro
Milanese di Psicoanalisi Chiari, Seminario presso il Centro Milanese di
Psicoanalisi Cesare Musatti, Milano Freud,
Opere (Torino, Boringhieri); S. Giacomoni, Cerimonia privata per M., la
Repubblica, è consultabile sul
dell'Aspi, all'indirizzo web AspiArchivio storico della psicologia
italiana, Università degli studi di Milano-Bicocca. D. Mont D'Arpizio, Vittorio
Benussi, Padre della psicologia padovana, in La Difesa del popolo, Mille anni
di scienza in Italia, opera del Museo Galileo. Istituto Museo di Storia della
Scienza di Firenze, Mia sorella gemella
la psicoanalisi, 1Pordenone, Edizioni Studio Tesi,Luciano Mecacci, M. voce
dell'Enciclopedia italiana di scienze, lettere ed arti. Il contributo italiano
alla storia del pensiero. Ottava appendice, Roma, Istituto della Enciclopedia
Italiana. Saggi: “Analisi del concetto di realtà empirica” (Solco, Città di
Castello); “Forma e assimilazione,” in: Archivio italiano di psicologia,
“Elementi di psicologia della testimonianza” (Rizzoli, Forma e movimento” (Ferrari,
Venezia, da: Atti del Reale Istituto veneto di scienze, lettere ed arti, Gl’elementi
della psicologia della forma, Gruppo Universitario Fascista, Padova, Trattato
di psico-analisi (Boringhieri, Torino); Super io individuale e Super io
collettivo (Olschki, Firenze); Condizioni dell'esperienza e fondazione della psicologia”
(Universitaria, Firenze, Riflessioni sul pensiero psicoanalitico e incursioni nel
mondo delle immagini (Boringhieri, Torino); Svevo e la psicoanalisi (Olschki,
Firenze); I rapporti personali Freud-Jung attraverso il carteggio, Olschki,
Firenze, Commemorazione accademica, Olschki, Firenze Nino Valeri, Olschki
Firenze, Il pronipote di Giulio Cesare, Mondadori Milano A ciascuno la sua morte
(Olschki, Firenze); Hanno cancellato Livorno (Olschki, Firenze); Mia sorella
gemella la psicoanalisi (Riuniti, Roma). Una famiglia diversa ed un analista di
campagna, Olschki, Firenze, Questa notte
ho fatto un sogno, Riuniti, Roma, Chi ha paura del lupo cattivo?, Riuniti,
Roma, Psicoanalisti e pazienti a teatro, a teatro (Mondadori, Milano); Leggere
Freud, Bollati Boringhieri, Torino, Curar nevrotici con la propria auto-analisi,
Mondadori, Milano: Geometrie non-euclidee e problema della conoscenza, Aurelio
Molaro, prefazione di Mauro Antonelli, Mimesis, Milano,Treccani Enciclopedie
oIstituto dell'Enciclopedia Italiana. Dizionario biografico degli italiani,
Istituto dell'Enciclopedia Italiana. siusa.archivi.beniculturali, italiana di
Cesare Musatti, su Catalogo Vegetti della letteratura fantastica,
Fantascienza.com. Cesare L. Musatti. Cesare Musatti. Musatti. Keywords: erote,
Gruppo Universitario fascista, il collettivo di Jung, l’ego e il noi collettivo
Refs.: Luigi Speranza, “Grice e Musatti” – The Swimming-Pool Library.
Grice e Musonio: la
ragione conversazionale e l’implicatura conversazionale del Musonio di Gentile
-- Roma – filosofia italiana – Luigi Speranza. (Bolsena) Esercita
un forte influsso sui contemporanei. Di famiglia equestre dell’etrusca
Volsini (Bolsena) suscita per la sua fama di filosofo l’invidia
di Nerone. Segue Rubellio Plauto nell'Asia Minore e lo incoraggia a
togliersi la vita quando Nerone lo condanna a morte. Ritorna a Roma, dove
e bandito insieme con Cornuto in occasione della congiura
di Pisone e confinato nell’isola di Gyaros nelle Cicladi, ove per la
sua rinomanza attira uditori da ogni parte.Verosimilmente richiamato a Roma
da GALBA, negli ultimi giorni di Vitellio si une ad una ambasceria del
Senato presso Antonio Primo per perorare la causa della pace fra i suoi
soldati, ma senza successo.Quando Vespasiano assunse il potere, M. accusa
davanti al Senato P. Egnazio Celere, quale delatore e falso testimonio nel
processo di Borea Sorano. Vespasiano lo escluse dalla prima espulsione dei
filosofi da Roma (71), ma poi lo esiliò per la seconda volta ; però Tito,
che già lo aveva conosciuto, lo richiamò dopo la sua assunzione al trono. In
seguito mancano notizie su di lui, ma da una lettera di Plinio il Giovane
sembra che non fosse più in vita. Non risulta che abbia composto e pubblicato scritti,
anzi sembra che si sia servito soltanto dell’insegnamento orale, del quale,
però, rimangono frammenti abbastanza numerosi. Essi comprendono 19 brevi
apoftegmi conservati da Plutarco, da Aulo Gellio e dallo Stobeo ; altri
apoftegmi e trattazioni filosofiche relativamente ampie raccolti da Epitteto
nel suo insegnamento-È e trasmessi i primi da Arriano, le seconde dallo Stobeo
; esposizioni o lezioni che si trovano nello Stobeo o costituiscono la parte
più estesa dei frammenti. È verosimile che provengano da uno scritto di quel
Lucio che si è già ricordato e che si deve ritenere la fonte più importante
dello Stobeo. Un’altra è Epitteto, cioè Arriano. Sembra che un Pollione
(probabilmente Valerio Pollione da Alessandria, vissuto sotto Adriano) compone
Memorabili di Musonio, ma non ne restano tracce. È giudicata falsa una lettera
di Musonio a un certo Paneratide. Le concordanze che si sono osservate tra i
frammenti di M, e il Pedagogo di Clemente di Alessandria hanno fatto pensare o
alla dipendenza di questo da uno scritto di Lucio o alla derivazione di ambedue
da una fonte più antica. Della forte azione di Musonio sui contemporanei sono
prova i suoi numerosi scolari, tra i quali si ricordano (oltre al genero
Artemidoro, amico e maestro di Plinio il Giovane), i filosofi Epitteto, Dione
di Prusa, Eufrate di Tiro e il suo scolaro Timocerate di Eraclea, e insigni
romani, come Plauto, Sorano e Minicio Fundano. M. si avvicina ai cinici
nell’assegnare alla filosofia finalità radicalmente etico-pratiche, accetta
spunti dell’ascetismo dei crotonesi. Ma nel complesso dipende dal Portico con
influssi posidoniani. Nel sno insegnamento non trascura le esercitazioni
logiche e i frammenti toccano argomenti di fisica, ma ciò che vi è
detto degli dei, designati con le denominazioni della religione
tradizionale, non supera la sfera del pensiero comune e non ha carattere
filosofico determinato. Invece riporta al Portico l'affermazione della
necessità universale, che equivale alla teoria del fato. Però l'interesse di M.
si concentra sulla funzione pratica della filosofia, che è assolutamente
necessaria in quanto (secondo la tesi introdotta dai filosofi dai Cinargo) gli
uomini sono malati che richiedono una cura continua la quale dev'essere
prestata dalla filosofia, che perciò è necessaria a tutti, alle donne non meno
che agli uomini. La filosofia però è identificata alla ricerca e alla
realizzazione della virtù, per conseguire la quale non vi è necessità di molti
discorsi, nè di molte teorie. Inoltre, in essa l'esercizio ha maggiore
importanza dell’insegnamento o del discorso. Siccome la natura ha posto in ogni
uomo i germi della virtù, se il discepolo non è stato corrotto, una breve
dimostrazione è sufficiente per fargli riconoscere i principi etici
giusti. Ciò che soprattutto importa è che maestro e discepolo uniformino
la loro condotta ai propri principi. Si comprende che M. si interessasse in
primo luogo della formazione etica degli scolari. Nell’insieme, la morale
di M. si conforma alle dottrine tradizionali del Portico. Occorre distinguere
ciò che è e ciò che non è in nostro potere. Ora da noi dipende soltanto l’uso
delle rappresentazioni, cioè l'assenso dato alle opinioni sul bene e sul male,
dalle quali è determinata la giusta valutazione delle cose e quindi
l'intenzione quale atteggiamento interiore della volontà. In la volonta, se è
retta, consiste la libertà, la virtù, la felicità. Tutto il resto non dipende
da noi e perciò rispetto ad esso, ossia alle cose esterne, dobbiamo rimetterci
all’ordine necessario dell'universo e aecettare volentieri ciò che arreca.
Soltanto la virtù è bene, soltanto la malvagità è male e ogni altra cosa è
indifferente. Però, per rafforzare la volontà, M. ritene necessario, oltre
l'insegnamento e l’esercizio morale, anche l’indurimento fisico, perchè,
essendo il corpo uno strumento indispensabile dell’anima, occorre rafforzare
ambedue. In generale raccoman, avvicinandosi ai filosofi del Cinargo, la vita
semplice e conforme alla natura e accoglie dai crotonesi, il divieto dei
cibi carnei. Oltrepassando le opinioni di molti antichi filosofi del portico,
esige una vita morale severissima, raccomanda il matrimonio, condanna la
limitazione delle nascite e l’esposizione dei figli. Nell'insieme, i frammenti
di Musonio rivelano un’anima nobile e retta, appassionata per il bene e guidata
dal desiderio di educare gli spiriti, ma a queste doti non corrisponde il
valore scientifico degli insegnamenti, perchè i suoi pensieri sono molto
mediocri e privi di originalità. Inoltre non si può trovare nelle sue parole
l’espressione di una visione della vita vibrante di dolore e di amore simile a
quella di Seneca. Gaio Musonio Rufo. M. (Volsinii) è un filosofo
romano. Frammento di papiro (P. Harr.Col.), con parte di una
diatribe. Sulla vita di Gaio Musonio Rufo, stoico, si posseggono poche notizie
certe. È noto che nacque a Volsinii, corrispondente all'odierna Bolsena, in
Etruria, che fu cavaliere. Il ‘prae-nomen’ Gaio lo conosciamo solo attraverso
Plinio il minore che ci fornisce anche un’altra notizia su una sua figlia
(presumibilmente chiamata Musonia, secondo l’uso romano), sposata ad
Artemidoro, al quale Plinio presta aiuto anche per stima e affetto nei
confronti del suocero. Sappiamo dalla voce “Mousonios” della Suda che Musonio e
figlio di Capitone ma non abbiamo altre notizie sulla sua famiglia, che era
comunque di origine etrusca. In effetti, il nomen “Musonius” denotare la gens,
e viene indicato da alcuni studiosi della lingua etrusca come forma latina di
un gentilizio etrusco “Musu,” “Muśu-nia.”. E capo a Roma di un circolo o
gregge filosofico e si dedica anche alla politica, con idee abbastanza
tradizionali e moderate. Fa parte del gruppo creatosi intorno a Rubellio
Plauto, un discendente della famiglia Giulia. Quando Rubellio Plauto e allontanato
da Roma in via precauzionale da Nerone, M. lo segue in Asia. Due anni dopo giunge
l'ordine del principe di eliminare Rubellio Plauto. Musonio ritorna a Roma, ma,
in concomitanza della congiura di Pisone,
e mandato in esilio, in quanto allievo di Seneca, nell'isola di Gyaros,
inospitale e rocciosa nel Mar Egeo. Indicativi della sua integrità morale
e della sua coerenza sono altri due momenti della sua vita, entrambi riportati
da Tacito nelle Storie. Dopo essere ritornato dall’esilio, forse grazie a
GALBA, con il quale sembra fosse in amicizia, nella fase finale della guerra
civile seguita alla morte di Nerone, Musonio si rese protagonista di un primo
episodio significativo, rivelatore della sua generosa attitudine a mettere in
pratica i principi morali e gli ideali di pace che insegna. In una Roma che era
teatro di violenti scontri tra le fazioni avverse, il filosofo di Volsinii si
impegna a svolgere un’improbabile opera di pacificazione. “S’era mescolato agli
ambasciatori M., di ordine equestre, zelante filosofo e seguace dei precetti
dello stoicismo, ed in mezzo ai manipoli prendeva ad ammonire gli uomini armati
con le sue disquisizioni sui beni della pace e sui mali casi della guerra. Ciò
fu per molti motivo di scherno; per la maggioranza, di fastidio. E non mancava
chi l’avrebbe spinto via o l’avrebbe calpestato, se, dietro consiglio dei più
equilibrati e fra le minacce di altri, non avesse deposto la sua inopportuna
esposizione di saggezza.” Il secondo episodio, ci presenta Musonio Rufo
impegnato nella riabilitazione della memoria dell’amico Barea Sorano, che era
stato sottoposto a processo e condannato a morte insieme alla figlia Servilia e
a Trasea. Contro di lui era stata resa una falsa testimonianza da parte del suo
stesso maestro, Publio Egnazio Celere, anche lui appartenente alla corrente
stoica. Musonio, che pure nei suoi insegnamenti si dichiarava contrario ad
intentare cause per difendere se stesso dalle offese ricevute, in questo caso
non esita ad accusare in Senato il traditore per difendere la memoria
dell’amico condannato ingiustamente. Come scrive Tacito: “Allora Musonio Rufo
attacca Publio Celere, accusandolo di aver attaccato Sorano con una falsa
testimonianza. Evidentemente con quell’accusa si rinnovavano gli odii delle
delazioni. Ma l’accusato, vile e colpevole, non poteva essere difeso. Di Sorano
e santa la memoria. Celere, che fa professione di sapienza, testimoniando
contro Barea, ha tradito e violato l’amicizia.” Musonio porta avanti con
tenacia il suo impegno, che e coronato da successo. “Fu deciso allora di ri-aprire
il processo tra M. e Publio Celere: Publio venne condannato ed ai mani di
Sorano e resa soddisfazione. Quel giorno, che si distinse per la severità dei
magistrati, non manca nemmeno di elogi ad un cittadino privato. Si era,
infatti, del parere che Musonio avesse agito con giustizia in tribunale.
Opinione ben diversa si ha di Demetrio, seguace della scuola cinica, in quanto
aveva difeso, più per ambizione che con onore, un reo manifesto. Quanto a
Publio, non ebbe né animo, né eloquenza sufficienti in quel frangente.»
Più tardi M. riusce a guadagnarsi la stima di Vespasiano evitando la cacciata
dei filosofi. Ci e però un secondo esilio e, dopo il suo rientro a Roma, voluto
da TITO, le fonti tacciono. Potrebbe essere stato espulso da Roma, assieme agli
altri filosofi, a causa di un senatoconsulto sollecitato da Domiziano, che fa uccidere
Aruleno Rustico e cacciare Epitteto e altri. Da un'epistola di Plinio minore si
apprende che egli non era più in vita. Si proclama suo discendente il
poeta Postumio Rufio Festo Avienio. Probabilmente in modo volontario,
sull'esempio di Socrate o Grice e come fa anche il discepolo Epitteto, non
lascia nulla di scritto. I principi della sua predicazione filosofica si
ricavano da una raccolta di diatribe dovuta a un discepolo di nome Lucio, di
cui 21 ampi estratti sono conservati nell'Antologia di Stobeo. Essi sono
intitolati: “Che non è necessario fornire molte prove per un problema” “Su chi
nasce con un'inclinazione verso la virtù” “Che anche le donne dovrebbero
studiare filosofia” “Se le figlie debbano ricevere la stessa educazione dei
figli maschi” “Se è più efficace la teoria o la pratica” “Sul praticare la
filosofia” “Che si dovrebbero disprezzare le difficoltà” “Che anche un principe
deve studiare filosofia” “Che l'esilio non è un male” “Il filosofo perseguirà
qualcuno per lesioni personali?” “Quali mezzi di sostentamento sono appropriati
per un filosofo?” “Sull'indulgenza sessuale” “Qual è il fine principale del
matrimonio” “Il matrimonio è un ostacolo per la ricerca della filosofia?” “Ogni
bambino che nasce dovrebbe essere allevato?” “Bisogna obbedire ai propri
genitori in tutte le circostanze?” “Qual è il miglior viatico per la vecchiaia?”
“Sul cibo” “Su vestiti e riparo” “Sugli arredi” “Sul taglio dei capelli”. Lo
stile delle diatribe è semplice. In genere viene posta una questione iniziale,
poi sviluppata con chiarezza durante il testo, spesso costruito in modo
figurato, usando metafore e similitudini (spesso sfrutta il paragone con il
medico, alcune volte intervengono immagini di animali). Questa caratteristica
si adatta bene alla sua personalità e al suo tipo di insegnamento, tutto
rivolto alla schiettezza della vita. Ci restano, inoltre, frammenti
minori, spesso in forma di apoftegma. A parte quelli sempre di Stobeo (in
numero di 14), due frammenti conservati da Plutarco sono brevi aneddoti che
potrebbero essere definiti come "detti celebri", mentre tre brani di
Aulo Gellio conservano detti memorabili ed un quarto è lungo abbastanza da
rappresentare la sintesi di un intero discorso. C'è, poi, un aneddoto in Elio
Aristide ed Epitteto ne racconta una mezza dozzina (11, per la precisione).
Restano, inoltre, due epistole, concordemente ritenute spurie. M.
rappresenta, con Epitteto, Antonino e Seneca, uno dei quattro esponenti più
significativi del portico romano del principato. Egli, se per certi versi
corrisponde appieno alle istanze propugnate dalla temperie spirituale del suo
tempo, per altri si distingue e mette in luce, soprattutto per il recupero
radicale e profondo di una filosofia intesa come arte del vivere bene e
onestamente, cioè mezzo per conseguire uno scopo riscontrabile nei fatti.
Il ruolo della filosofia Egli crede che la filosofia (stoica) fosse la cosa più
utile, in quanto ci persuade che né la vita, né la ricchezza, né il piacere
sono un bene, e che né la morte, né la povertà, né il dolore sono un male;
quindi questi ultimi non sono da temere. La virtù è l'unico bene, perché da
sola ci impedisce di commettere errori nella vita. Del resto, sembra che solo
il filosofo si occupi di studio della virtù. La persona che afferma di studiare
filosofia deve praticarla più diligentemente di chi studia medicina o qualche
altra attività, perché la filosofia è più importante e più difficile da
comprendere di qualsiasi altra occupazione. Questo perché, a differenza di
altre abilità, le persone che studiano filosofia sono state corrotte nella loro
anima da vizi e abitudini sconsiderate, imparando cose contrarie a ciò che
impareranno in filosofia. Ma il filosofo non studia la virtù soltanto come
conoscenza teorica. Piuttosto, M. insiste sul fatto che la pratica è più
importante della teoria, poiché la pratica ci porta all’azione in modo più
efficace della teoria. Sostene che sebbene tutti siano naturalmente disposti a
vivere senza errori e abbiano la capacità di essere virtuosi, non ci si può
aspettare che qualcuno che non abbia effettivamente imparato l'abilità di
vivere virtuosamente viva senza errori più di qualcuno che non è un medico
esperto, un musicista , studioso, timoniere o atleta ci si poteva aspettare che
praticassero quelle abilità senza errori. In una delle sue diatribe, si
racconta il consiglio che offrì a un re in visita, dicendogli che deve
proteggere e aiutare i suoi sudditi, quindi sapere cosa è buono o cattivo,
utile o dannoso, utile o inutile per le persone. Ma diagnosticare queste cose è
proprio il compito del filosofo. Poiché un re deve anche sapere cos'è la
giustizia e prendere decisioni giuste, il principe studia filosofia, anche per
possedere autocontrollo, frugalità, modestia, coraggio, saggezza, magnanimità,
capacità di prevalere nel parlare sugli altri, capacità di sopportare il dolore
e deve essere privo di errori. La filosofia, sosteneva M., è l'unica disciplina
che fornisce tutte queste virtù. Per dimostrare la sua gratitudine il re gli
offrì tutto ciò che desiderava, al che il filosofo chiese solo che il re
aderisse ai principi stabiliti. Musonio sosteneva che, poiché l'essere
umano è fatto di corpo e anima, dovremmo allenarli entrambi, ma quest'ultima
richiede maggiore attenzione. Questo duplice metodo richiede l’abituarsi al
freddo, al caldo, alla sete, alla fame, alla scarsità di cibo, a un letto duro,
all’astensione dai piaceri e alla sopportazione dei dolori. Questo metodo
rafforza il corpo, lo abitua alla sofferenza e lo rende idoneo ad ogni compito.
Crede che l'anima fosse rafforzata in modo simile sviluppando il coraggio attraverso
la sopportazione delle difficoltà e rendendola autocontrollata astenendosi dai
piaceri. Musonio insisteva sul fatto che l'esilio, la povertà, le lesioni
fisiche e la morte non sono mali e un filosofo deve disprezzare tutte queste
cose. Un filosofo considera l'essere picchiato, deriso o sputato come né
dannoso né vergognoso e quindi non avrebbe mai litigato contro nessuno per tali
atti, secondo M.. L'opposizione di M. alla vita lussuosa si estendeva alle sue
opinioni sul sesso. Pensa che gli uomini che vivono nel lusso desiderano
un'ampia varietà di esperienze sessuali, sia legittime che illegittime, sia con
donne che con uomini. Osserva che a volte gl’uomini licenziosi perseguono una
serie di partner sessuali maschili. A volte diventano insoddisfatte dei partner
sessuali maschili disponibili e scelgono di perseguire coloro che sono
difficili da ottenere. M. condanna tutti questi atti sessuali ricreativi. Insiste
sul fatto che solo gli atti sessuali finalizzati alla procreazione all’interno
del matrimonio sono giusti. Denuncia l'adulterio come illegale e illegittimo.
Giudica i rapporti omosessuali un oltraggio contro natura. Sosteneva che
chiunque sia sopraffatto dal piacere vergognoso è vile nella sua mancanza di
autocontrollo. M. difende l'agricoltura come un'occupazione adatta per un
filosofo e nessun ostacolo all'apprendimento o all'insegnamento di lezioni
essenziali. Gli insegnamenti esistenti di Musonio sottolineano l'importanza
delle pratiche quotidiane. Ad esempio, ha sottolineato che ciò che si mangia ha
conseguenze significative. Crede che padroneggiare il proprio appetito per il
cibo e le bevande fosse la base dell'autocontrollo, una virtù vitale. Sostene
che lo scopo del cibo è nutrire e rafforzare il corpo e sostenere la vita, non
fornire piacere. Digerire il cibo non ci dà alcun piacere, ragiona, e il tempo
impiegato a digerire il cibo supera di gran lunga il tempo impiegato a
consumarlo. È la digestione che nutre il corpo, non il consumo. Pertanto,
concluse, il cibo che mangiamo serve al suo scopo quando lo digeriamo, non
quando lo gustiamo. M. sostenne la sua convinzione che le donne dovessero
ricevere la stessa educazione filosofica degli uomini con i seguenti argomenti.
In primo luogo, gli dei hanno dato alle donne lo stesso potere di ragione degli
uomini. La ragione valuta se un'azione è buona o cattiva, onorevole o
vergognosa. In secondo luogo, le donne hanno gli stessi sensi degli uomini:
vista, udito, olfatto e il resto. In terzo luogo, i sessi condividono le stesse
parti del corpo: testa, busto, braccia e gambe. Quarto, le donne hanno un
uguale desiderio per la virtù e una naturale affinità con essa. Le donne, non
meno degli uomini, sono per natura compiaciute delle azioni nobili e giuste e
censurano il loro contrario. Pertanto, concluse M., è altrettanto appropriato
che le donne studino filosofia, e quindi considerino come vivere onorevolmente,
quanto lo è per gli uomini. Suda μ 1305: «Figlio di Capitone, etrusco,
della città di Volsinii; filosofo dialettico e stoico, vissuto ai tempi di
Nerone, conoscente di Apollonio di Tiana e di molti altri. Ci sono anche
lettere che sembrano provenire da Apollonio a lui e da lui ad Apollonio.
Naturalmente per la sua schiettezza, le sue critiche e il suo eccesso di
libertà e ucciso da Nerone. Numerosi sono i discorsi filosofici che portano il
suo nome e anche le lettere. Epistole. Di origine etrusca: cfr. Filostrato,
Vita di Apollonio di Tiana, VII 16. Pittau, “Dizionario della lingua etrusca
(DETR), Dublino. Tacito, Annales, XIV, Epitteto, Diatribe, III 15, 14. Storie,
III 81. Storie, IV 10. Cassio Dione, Girolamo, Chronicon, a. 2095:Titus
Musonium Rufum philosophum de exilio revocat»; Temistio (Orationi, XIII, 173c),
inoltre, attesta l'amicizia tra Tito e M.. Cameron, Avienus or Avienius?, in "Zeitschrift
für Papyrologie und Epigraphik". L'attribuzione è data nell'estratto XV Hense:
sicuramente questo Lucio era un allievo di Musonio, e uno specifico riferimento
in cui M. parla da esule a un esule rivela che anche Lucio partecia al bando del suo maestro. Nella diatriba Lucio
riporta una conversazione di Musonio con un re siriano e dice, tra parentesi,
che c'erano ancora re in Siria a quel tempo, vassalli dei romani. -- nell'edizione
Hence. Una delle due è una lunga lettera scritta da M. a Pancratide sul tema
dell'educazione dei suoi figli. Diatriba VIII Hense. Cfr. anche il detto «Un re
dovrebbe voler ispirare soggezione piuttosto che paura nei suoi sudditi. La
maestà è caratteristica del re che incute timore reverenziale, la crudeltà di
quello che ispira paura» (in Stobeo, IV 7, 16). A differenza del suo allievo
Epitteto, che mostrava disprezzo per il corpo, M. sottolinea l'interdipendenza
tra anima e corpo. Questa visione, del tutto coerente con il panteismo stoico,
non è estranea al pensiero neoplatonico. Diatribe III e IV Hense; Nussbaum, The Incomplete
Feminism of M., Platonist, Stoic, and Roman, in The Sleep of Reason. Erotic
Experience and Sexual Ethics in Ancient and Rome, Nussbaum and J. Sihvola,
Chicago. Bibliografia C. Musonii Rufi reliquiae, edidit O. Hence (Lipsia,
Teubner); Lutz, Musonius Rufus, the Roman Socrates, Yale classical studies. Dillon, M. and Education in the Good Life: A Model of
Teaching and Living Virtue. University Press of America. Laurenti, Musonio,
maestro di Epitteto, in Aufstieg und Niedergang der römischen Welt. Berlino, de
Gruyter, King, (Musonius Rufus: Lectures and Sayings. Edited by William B. Irvine. Create Space. DOTTARELLI,
M. l'etrusco. La filosofia come scienza di vita” (Roma, Annulli). Musònio Rufo,
Gaio, su Treccani.it – Enciclopedie on line, Istituto dell'Enciclopedia
Italiana. Calogero, MUSONIO Rufo, Caio, in Enciclopedia Italiana, Istituto
dell'Enciclopedia Italiana, Musonio Rufo, Gaio, in Dizionario di filosofia,
Istituto dell'Enciclopedia Italiana, M., su Encyclopedia of Philosophy. Opere
di Gaio Musonio Rufo, su Open Library, Archive. VDM Stoicismo. Portale Antica
Roma Portale Biografie Categorie: Filosofi romani Filosofi del II
secoloRomani del II secoloStoici[altre] Grice e Tito – La clemenza di Tito –
“Titus M. Rufum philosophy revocat. Amico di Musonio. Grice e Galba. Grice e
Nerone – Grice e Vespasiano. Gaio M. Rufo, figlio di Capitone e degli stoici di
maggior grido in quell'età, e uno di quelli che si guadagnarono un maggior
numero di seguaci per l'efficacia del loro insegnamento. Plinio Secondo
infatti, lodando le virtú singolari del suo amico Artemidoro, assicura che per
esse ei merito che a C. M. ex omnibus omnium ordinum adsectatoribus gener
adsumeretur. E di Volsinio, in Etruria. Ma non si può dire se fosse nato sotto
Claudio o sotto Caligola. Benché sia più probabile la seconda supposizione. Appartenne
all'ordine equestre. L'incontriamo la prima volta in Roma, quando ne è mandato
in esilio da Nerone in quella serie di condanne che segui alla sventata
congiura di Pisone. A lui, come a Verginio Flavo, celebre maestro di retorica,
nocque, secondo Tacito, claritudo nominis nam Verginius studia iuvenum eloquentia,
Musonius praeceptis sapientiae fovebat. Tre anni innanzi era nell'Asia Minore
presso Rubellio Plauto, insieme con un altro filosofo, Cerano,il quale non si
trova nominato in altro luogo. Sicché è probabile che egli non tornasse in Roma
se non dopo la morte di Rubellio, per seguire il quale aveva dovuto lasciar
Roma, quando a Rubellio per ordine di Nerone convenne ritirarsi in Asia. Se,
adunque, il nostro M. poté essere il filosofo di Rubellio Plauto, del quale
vedremo con che ardore proseguisse lo stoicismo, la frase di Tacito ci dice che
egli dove esercitare in Roma l'insegnamento pubblico. Le relazioni avute con
Rubellio, che al dire di Tacito, omnium ore celebratur, e quei due anni
consecutivi d'insegnamento pubblico, devono avergli fruttato la claritudo
nominis che fu madre del suo esilio Nerone nella scoperta della congiura
pisoniana trova tra i congiurati più d'uno della setta stoica, come Seneca, a
quanto pare, e Lucano. Ed era naturale che anche M., l'antico maestro ed amico
del suo odiato Rubellio, lo stoico che suscita tanta ammirazione intorno a sé e
trasfondeva in tanti il suo entusiasmo, siccome apparisce da quel che ne dicono
Tacito e Plinio il giovane, facesse nascere nell'animo di Nerone sospetti e
timori e fors'anche invidia. Musonio, cacciato da Roma, e da Nerone relegato
nell'inospitale isola di Giaro, tra le Cicladi. E quivi dimora fino alla morte
di codesto imperatore. Ma neppur li si rimase dall'insegnare. Giacché
Filostrato, testimonio, in verità, non sicuro, ci fa sapere che in quell'isola
accorrevano a lui da ogni parte, e da uno dei frammenti conservatici da Stobeo
si scorge che in Giaro era alla scuola di Musonio il compilatore di quella
specie di 'Azurnusycuata, donde gli estratti musoniani di Stobeo sarebbero
tolti. A Giaro si rese benemerito dell'isola, dove non s'era mai vista
dell'acqua, ed ei seppe trovare una fonte. Per vedere la quale Filostrato
afferma che al suo tempo si visita ancora quell'erma isola. Quanto tempo vi
rimane si può precisare da un luogo del suo discepolo Epiteto; dove si ricorda
un detto di lui relativo alla morte di Galba, dal quale risulta che M. e già a
Roma sotto questo imperatore. Sicché molto probabilmente vi sarà tornato alla
morte di Nerone. Non altrimenti dello stoico Elvidio Prisco, cacciato anche lui
da Nerone e tornato a Roma all'avvento di Galba all'impero.
A Roma, M. si trovava durante il breve impero di Vinelio poicho 1 Potia Coria, sli api
basiatori to riti Tao qua dio qui (o in pa la da i, partando gravi Guasti l'ambasceria
è rimasta famosa; giacché le parole, onde ce la descrive Tacito, colpiscono una
delle debolezze più ridicole che si possano rimproverare ai filosofi: quella di
far della filosofia fuori di luogo. Grave il danno prodotto dai Flaviani fuori
della città. Il popolo, levatosi in armi, vuole uscire in massa contro gl’assalitori.
Tra poco scope terribile la guerra civile. Si convoca il Senato. E questo
sceglie dei legati, che si rechino ai duci di quell'esercito, per persuaderli
pel bene della repubblica alla concordia e alla pace. Tra i primi inviati c'è
uno de' più fervidi e sventurati stoici di quest'età, Aruleno Rustico, allora
pretore. Ma egli e i compagni, venuti da Ceriale, furono accolti assai male. Egli
anzi ferito. Il che eccita più che mai gli animi del popolo: auxit, dice Tacito
invidiam super violatum legati prae-torisque nomen propria dignatio viri. E
quest'offesa recata a un uomo di tanta riputazione della sua setta. non dovette
essere l'ultimo dei motivi che spinsero quindi Musonio a mischiarsi con gl’altri
legati, che andarono da Antonio. Ma già non deve parere strano, che un uomo
cosi illustre, cosi rispettato al tempo suo, e che sapeva di essere ammirato e
di poter contare sull'efficacia della sua nobile parola, s'inducesse a
confidare in questa per calmare gl’animi dei soldati, dimentichi perfino del
più sacro diritto delle genti. Sarebbe stata forse la prima volta che M. parla
a una moltitudine. Anche le Vestali si fecero apportatrici d'una lettera di
Vitellio ad Antonio. Pure non si può non sorridere leggendo in Tacito che
Musonio coeptabat permixtus manipulis, bona pacis ac belli discrimina
disserens, armatos monere. Id plerisque ludibrio, pluribus taedio: nec deerant
qui propellerent propulsarent-que, ni admonitu modestissimi cuiusque et aliis
minitantibus omisisset intempestivam sapientiam. Ci si sente Tacito ammiratore
del vecchio Agricola, anche in quelle considerazioni che l'aveva sentito più
volte a fare circa il suo amore per la filosofia - ultra quam con-cessum Romano
ac senatori; anche nell'avere conservato soltanto ex sapientia modum: e pare
che goda a metterci innanzi lo spettacolo comico e pietoso della fatuità d'un
filosofo fanatico. Ma sotto i colori aggiunti da Tacito si scorge chiaramente
un quadro, che è eloquente testimonianza dell'atteggiamento morale e sociale di
questo stoi-cismo: nei seguaci del quale vedi l'anima piena di fede, ardente
degli apostoli. In Musonio non c'è l'uomo speculativo inesperto della vita, ma
un'anima infiammata da profonde idealità, non comprese dai molti. Un'anima
compagna a quella dei martiri coetanei della religione novella. Sotto la
pretura d'un altro illustre stoico, Elvidio Prisco, dopo il trionfo di
Vespasiano, M. si riaffaccia nella storia di Roma. E questa volta con un atto,
che gl’attira l'ossequio di tutti gl’onesti. Era costume del tempo, come sotto
l'imperatori violenti, di darsi al mestiere di accusatore, cosi sotto
l'imperatori miti di dare addosso agli accusatori che più avevano
spadroneggiato. Chi non ricorda il commovente processo di Barea Sorano, che occupa
gli ultimi capitoli degli Annali di Tacito? In quell'imperversare contro tutti
i virtuosi che Nerone vedesse in Roma, mentre Marcello Eprio assale Trasea
Peto, Ostorio Sabino citava Barea Sorano a scolparsi dell'amicizia, che nel suo
proconsolato in Asia aveva mantenuta con Rubellio Plauto e delle speranze
sovversive sparse in quella provincial. E ne trascinava in Senato anche la
giovane figliuola Servilia, che, mossa dall'angustia del suo cuore filiale,
s'era indotta a consultare gli astrologi sulla sorte del padre (delitto anche
questo agli occhi di Cesare, che ci vedeva sotto trame e propositi ribelli di
novità). Invano il padre proclamava l'assoluta innocenza della sua Servilia: e
accorreva verso di lei per abbracciarla, ma i littori frappostisi glielo
impedivano.Venuta la volta de' testimoni, fra essi si fece a deporre contro il
padre, suo discepolo, e la figlia, che a lui s'era rivolta per il responso
desiderato sulla sorte del padre, quel malvagio stoicastro di Publio Egnazio
Celere, vecchio antenato di Tartufo, e che già conosciamo. Quantum
mise-ricordiae, dice Tacito, saevitia accusationis permoverat, tantum irae P.
Egnatius testis concivit. Ma Sorano e Servilia dovettero morire; e Tartufo ebbe
il solito compenso dei delatori: denari ed onori — benché Tacito un po'
ingenuamente conchiuda che « dedit exemplum praecavendi quo modo fraudibus
involutos aut flagitiis commaculatos, sie specie bonarum artium falsos et
amicitiae fallaces ». Dopo d'allora i professori di filosofia avrebbero dovuto
diventar tutti fior di galantuomini; il che veramente non pare.Ma tra gli
Egnazii per fortuna c'è sempre un Musonio. E Musonio, anni dopo il turpe fatto,
ri-staurato con la vittoria di Vespasiano il regno della giustizia, sorse a
vendicare la morte del compagno Sorano. Simile al suo sciagurato Rubellio oltre
che nella misera fine, nel desiderio di avere presso di sè un filosofo, che gli
facesse da mentore, quasi dottrina vivente. Musonio adunque assali Publio Egnazio
Celere, accusandolo di falso testimonio contro Sorano. Mentre Elvidio Prisco si
apprestava a fare altrettanto contro Eprio Marcello, accusatore di Trasea. Nota
Tacito, che con l'accusa di Musonio pareva si rinfocolassero I vecchi odii
delle delazioni. Ma che nessuno tuttavia poteva far nulla che giovasse a
salvare un accusato cosi vile e cosi apertamente reo: quippe Sorani sancta memoria; Celer professus
sapientiam, dein testis in Baream, proditor corruptorque amicitiae, cuius se
magistrum ferebat. Quel giorno però in cui fu presentata l'accusa, si stabili
che se ne trattasse il di seguente: e l'aspettativa era grande. Ma, entrato poi
Muciano in Roma e tradottosi ogni potere in mano sua, si disviò e rinviò anche
il processo di Egnazio, e non fu ripreso che al principio dell'anno seguente un
giorno che presiedeva il senato il figlio dell'imperatore, Domiziano.Egnazio fu
condannato all'esilio, e Sorano vendicato. Sorani manibus satisfactum, dice
Tacito, con onore di Musonio, il quale parve a tutti che fosse venuto a capo di
un'opera di giustizia. Vi fu chi ambitiosius quam honestius tentò la difesa
della spia: ipsi Publio neque animus in periculis neque oratio subpeditavit. Questa
condanna fu un trionfo dello stoicismo, e poté sembrare per un momento che
un'aura più propizia incominciasse per i suoi seguaci, grazie al governo mite
di Vespasiano. Ma poco dopo, sappiamo da Dione che essi furono da questo
imperatore per consiglio di Muciano cacciati tutti da Roma. Tutti, ad eccezione
di M., risparmiato forse per l'amicizia personale che lo stringeva, secondo
Temistio, a Tito. Si vede le ragioni di questo bando generale dei filosofi a
cui Muciano, secondo Dione, avrebbe indotto Vespasiano (che pur tanto favori la
cultura) sitofino alla morte, che non si può dire quando sia avvenuta. Ma pare
che fosse morto da un pezzo quando Plinio il giovane scrive al padre
raccomandandogli l'amico suo e genero di Musonio, Artemidoro, e ricorda
l'affetto misto di ammirazione che egli quantum licitum est per actatem, aveva
portato al filosofo etrusco. PLINIO, Epist. Lo ZELLER dice soltanto verosimile
che il Gaio M. di q. 1. sia il noto filosofo stoico. Ma il contesto della
lettera a me non pare che lasci alcun dubbio. Sur A, s.v.(3) TAcioo lo dice “Tusci
generis”; Ab excessu; e TUpprvóv FILOSTRATO,Vita Apoll. Ma SuIDA precisa anche
la città, confermata da un'iscrizione relativa al poeta Rufio Festo Avieno
discendente di Musonio e anch'esso Volsiniense: Corpus inscript. latin., VI,
587. Cfr, anche Epigramm. Anth. lat. (Burm.). Infatti la frase di PLiNIo,
Epist. et M., socerum eius (sc. Artemidori), quantum licitum est per aetatem,
cum admiratione di-lexi deve far pensare che Musonio fosse innanzi negl’anni
quando Plinio era ancora giovane; che perciò intorno all'80 avesse una
cinquantina d'anni. Zeller pone l'anno di nascita di lui tra il 20 e il 80 d.
C.TAc., Hist., III, 81. (1) Ab excessu, XV, 71. Cfr. DIoNE-SIFILINO, LXII, 27.
SUIDA (s. v.) dice: 8iàNépwvos dvoupsitar (cioè è ucciso: ma questo è certo un
errore). Da un frammento d'una lettera di GIULIANO l'Apostata, riferito da
Suida, si ricaverebbe che quando Nerone bandi Musonio, questi occupa una
pubblica carica aTe-jé?eto Bapüv = murorum curator erat; ed. Bernardy). Ma non
è chiaro se il frammento di Giuliano si riferisca al nostro Musonio, o al
Musonio vissuto sotto Gioviano, a cui si riferisce l'art. seguente di Suida. Тас.,
Аб ехсеззи, XIV, 59. Ma forse è una stessa persona con lo scrittore di questo
nome ricordato da PliNio tra le fonti della Nat. Hist. A torto l'HALM
(nell'Index historicus, s. v. Coeranus nella sua ediz. di Tacito) sospetta che
sia da sostituire Cornutus nel detto luogo Ab exc.; perchè la lezione è sicura;
e d'altra parte Cornuto in quel tempo era in Roma. Su Cornuto, maestro di
Persio e Lucano, v. per ora MARTINI, De L. Ann. Cornuto, Lugd., Bat.;ZELLER;
TEUFFEL-SCHWARE, Roem, Litter.-Gesch.; e PAULY-WIssOwA, Real-Encyclopidie s. v.
Il Lipsio al cit. loc. di Tacito sospetta che il Coeranus dovesse con lieve
mutazione di lezione identificarsi con quel Claranus, condiscepolo di Seneca,
di cui questi parla nell'epist. 66. Ed invero la probabile data di questa
lettera (Hu-GENFELD) e il dirsi in essa
che Seneca aveva riveduto cotesto Clarano post multos annos combinano con
l'anno 63, nel quale ei si sarebbe trovato con Rubellio in Asia. Ma nè anche di
Clarano s'avrebbe altra notizia. Ab exc. A questo tempo si può riferire la
notizia di EPITETo (Diss.) di un rimprovero dato a Trasea Peto, che avrebbe
detto voler egli morire la vigilia di quel giorno, in cui gli sarebbe toccato
di lasciar Roma.TU ODU aUTÕ POSSOS SiTEV; El uéy d5 PapÚTEpOr ¿xTErA, TIS i Mapia
tÃsextorisi si d'ós xoupótepor, tis ool déduxev; aù d618i6 pelerãy apxsiolesTỘ
Siouévo. Quando Musonio tornò, Trasea e morto. Quanta incertezza ci sia intorno
all'autore dei frammenti musoniani di Stobeo, comunemente attribuiti a quel
CLAUDIo PoLLIoNE, che secondo SUIDA (Moudúvos) avrebbe scritto appunto degli
anourquoveú para Mouraviou vedidi thy puyny pains au Epaxévos pE X.T.?,
STon.Cir. WENDLAND, JULIANI epist. in Rhein. Mus., XIII, 24, Froste., Vita
Apoll., VII, 16.Tutti gli altri luoghi di Filostrato in cui si nomina un
Musonio, si riferiscono a un altro Musonio, di Babilonia, cinico EPITETO (Diss.) dice: POÚpO TIS ElEYE,
l'álßa aparèvros,8t Noy Movoi o MóJHOE dOEia; "O 8à, Mi yap dyú ool tot',
egn, añò l'arßaнатвохейава, оть проова б хосноє діохвіто. Il concetto di Calba
accennato in questo passo M. non avrebbe potuto averlo se non a Roma, dopo
essere steto da lui richiamato ed averne sperimentato il governo assai mite
inconfronto del precedente. ZELLER cita anche (come il MoNasEN, Ind. plin.)
Tac., Hist. Ma questo luogo non proverebbe. È un evidente errore quello di Girolamo,
all'anno M. philisophum de exilio revocat/ Giacché nella cacciata Musonio fu
eccettuato, e rimase sempre in Roma sotto Vespasiano.Il CHRIST, Gesch. d.
griech. Litter., Nördlingen, dice che Musonio torna in Roma sotto Trajano!
-Molto probabilmente allora era morto. TAc., Hist., IV, Hist.,
III, 80,Tac., Hist. Miscuerat se legatis... ». Egli non era dunque propriamente
un legato.prodie tot, il vole di grinto rogu latativo. Bai minciava
sompre Era stato consul suffectus sotto Claudio nel 52; e apparteneva
forse alla famiglia Servilia (Ephem. Epigr.). Sua figlia infatti si chiamava
Servilia. Crimini dabatur amicitia Plauti et ambitio conciliandae provinciaead
spes novas. Tac. O 8è On MOÚTAOS Eri uE to duxopaurig nal xpipara Nai tudE
EraßEpostquam pecunia reclusa sunt. di Tac.. Barea Sorano dovette volgersi allo
stoicismo dopo il 52, perchè in quest'anno lo vediamo (TAc., Ab exc.) autore di
quel senatoconsulto (Pul-NIo, Ep., e SvEr., Claud.) in cui si decretavano le
insegne pretorie e 150 milioni di sesterzi a Pallante. Chi consideri il modo
onde Plinio parla di quel S. C., uno stoico non avrebbe commesso un tale atto;
mentre poi TAcITo, Ab excessu, dice che Cicerone volle distruggere la virtù
stessa, virtutem ipsam excindere concupivit, con l'uccidere Trasea e Sorano.(4).
Tum invectus est Musonius Rufus in P. Celerem, a quo
Baream Soranum falso testimonio circumventum arguebat. Tac., Hist. Il nome
d'Egnazio, come s'è visto più su, rimase tristamente celebre come sinonimo di
delatore e traditore vilissimo. Lo dimostrano le frequentiallusioni di
Giovenale. Justum officium [Nipperdey) explesse Musonius videbatur • Tac.,
Hist., IV, 40. Per la condanna della spia cfr. DIONE-SirIL., e lo ScHoL. di
Giovenale ad Sal., I, 33. - TAcrro, l. c., continua: • Diversa [da quella di
Musonio] fama de Demetrio Cynicam sectam professo, quod manifestum reum
ambitiosius quum honestius defendisset Ma è da sospettare che Tacito abbia
confuso il Demetrio cinico, onorato da tutti gli stoici migliori del tempo
(cfr. Ab exc.), col Demetrio causidico, delatore di Nerone, ricordatodallo
ScuoLIAsTE di Giovenale, ad Sat., Tac., 1. c. DIoNE-SIFIL., LXVI, 18.(5) Orat.
XIII, 178.SvEr., Vesp. ingenia et artes vel maxime fovit ..Epist., III, 11. Le
lettere del lib. III di Plinio devono essere state scritte tra il 101 o il 102,
secondo il MouMsEN, Zur Gesch. d. junger. Plinius, nell' Her. mes, III, 1869,
p. 40 (v. lo stesso studio con aggiunte nella Biblioth, de l'école des hautes
étude, trad. par Morel, Paris, Franck, Sulla vita di Musonio non v'è che la
vecchia Dissertatio de M. R. di NIEUWLAND, ristampata innanzi a C. M. R.
Reliquiae et apophthegmata, cum ann. ed. F. VENHUIZEN PEERLKAMP, Harlemi, e uno
scritterello del REINACH, Sur un témoignage de Suidas relatif à Mus. R., in
Comples rendus de l'Acad. des inscriptions et belles lettres. Rufo (si veda).
Tito Musonio Rufo. Gaio Musonio Rufo. Keywords: Etruria. Luigi Speranza, “Grice
e Musonio”, The Swimming-Pool Library. Musonio.
Grice e Mussolini: la ragione conversazionale e la
storia della filosofia di Lamanna – filosofia italiana – Luigi Speranza (Roma). Filosofo
italiano. . In his history
of philosophy for ‘i licei classici’, he rewrote his Manuale di filosofia into
a ‘Sommario’. – The history goes smoothly up to Kant. The third volume is about
MUSSOLINI. He is the only philosopher he cares to capitalize. He also
capitalizes fascism into FASCISMO, which is odd seeing that his main source is
Mussolini’s own entry for ‘fascismo’ in the Treccani which does not give it
such a status. The third volume is ITALO-CENTRIC, from VICO onwards,
FARLINGIERI, and notably GENTILE to end with MUSSOLINI. The idea is presented
by L. as a ‘riconstruzione dello stato’ – we are talking of the ‘stato moderno’
– il stato liberale borghese is in ruins – and although he plays with the
‘socialist state’ he does not consider it within the realm of the proper
history of philosophy when he talks of French illuminism. So his concern is wht
the idea of the state in the liberal party – the philosophy of the
laissez-faire. It provides NEGATIVE freedom. Freedom from the other. And there
is competition. Also, as he notes, liberalism lies in that the ‘condizioni
iniziali’ are hardly ‘equal’ for every member of society, so that liberalism
only pays lip service to ‘liberale’. With the socialist state, the problem is
the opposite: the state becomes a gestore – and there is this idea of an
endless dialectic among the classes. So how does Mussolini reconstruct all
this. He calls it ‘stato fascista’ – Had L. continued from Kant to Fichte and
Hegel, the student would be more prepared! Mussolini’s idea of the state is
Hegel’s – it is the NAZIONE-STATO. While Mussolini speaks of the ‘individui’ of
this nazione, he means the Italians (not the Jews, etc.). SO this NAZIONE
however, is MORE than the sum of its individui. Individui come and go – but the
state remains. The state becomes governo. Mussolini’s prose is machist and
homosocial, and Lamanna has to lower down the rhetoric, but nothing is said
about Germany. It is ITALY which is seen as proposing this new or novel idea of
the state (after la rivoluzione fascista) with a Kantian approach. Since L. has
only read Kant seriously, he applies Kantian categories here: Mussolini’s
fascist state gives each individual POSITIVE freedom – to be a slave to the
CAPO or Duce who ‘knows’ how to command. L. quotes from CICERONE to the effect
that it is obeying the law that makes us free. The emphasis is constantly on
the azione or prassi, which is understandable since the pupils are supposed to
learn about philosophy. So where is the dotttina? Mussolini is candid about
this. When ‘I all started it’ I did not know where I was going. It was the
ANTI-PARTY movement --. L. provides the editorial. During the ventennio, this
action, which is the INSTINCTIVE FORCE OF THE SPIRIT OF THE NATION, becomes
legalistic, a party is formed, and indeed a government (polizia, politeia)
established. But Mussolini accepts castes in society. Even the religion, a
civil religion, is subdued and one can very well be allowed to worthip the God
of the Heroes. It is an ‘etica guerriera’ and it targets the male – virtu,
andreia. Being commanded by one know knows is a privilege. Ths is interesting
because this is conceived after the temporary successes in Africa – Mussolini
romano e africano – and before the problems of the second world war. For the
first time, Italians FEEL they are part of a NATION. The seeds are in the
Risorgimento, but this got stuck with a liberal kind of state, which only
provides negative freedom, anyway, and where the initial conditions are unequal. Lo stato fascista does not play with
parlamentarism, so Congress is closed, and the only party is the national
party. Jews are excluded from PUBLIC service -- even if some wrote panegirici
for fascism, like Mondolfo. The philosophical foundations are found in Hegel.
If Hegel concentrated all in the Kaiser of Prussia, Mussolini does so with
himself. GENTILE did not really help, although he was the official voice of
fascist philosophy --. The student of philosophy then is taught the lessons of
history (philosophy is IDENTIFIED with its history) and indoctrinated in the
final stages into a particular IDEOLOGY. The tone is catechistic, and there is
no idea of dissent. L. however emphasises that the stato fascista still
recognizes the indidivuality and the personality of each member – as the stato
comunista or socialista would not!” Mussolini.
Grice e Mustè: la
ragione conversazoinale e l’implicatura conversazionale nella filosofia
dell’idealismo italiano – il dialogo di Socrate e il dialogo di Gentile --
filosofia italiana – Luigi Speranza (Roma).
Flosofo italiano. Laurea in filosofia con la tesi, “Marx,” borsista
dell'Istituto italiano per gli studi storici di Napoli, dove ha svolto attività
didattica e di ricerca, collaborando con Gennaro Sasso. Redattore della “nuova
serie” della “Rivista trimestrale”. Consegue il titolo di dottore di ricerca
alla Sapienza. Lavora alla "Fondazione Giovanni Gentile per gli Studi
Filosofici" dell'Università "La Sapienza" in qualità di
“Segretario e Curatore dell'archivio e della biblioteca di Gentile”. È stato
professore a contratto di Storia della filosofia. Insegna a Roma. È
membro del Consiglio scientifico della Fondazione Gramsci e della Commissione
scientifica per la Edizione nazionale degli scritti di Antonio Gramsci. Ha
collaborato con l'Enciclopedia Italiana, in particolare ai volumi: Il
contributo italiano alla storia del pensiero. Filosofia (ottava appendice),
Enciclopedia machiavelliana e Croce e Gentile. La cultura italiana e l'Europa.
Ha diretto la rivista "Novecento". Fa parte del Comitato scientifico
di alcune riviste, tra cui: "Giornale critico della filosofia
italiana", "Annali della Fondazione Gramsci", “La Cultura”,
“Filosofia italiana”. Scrive su diverse riviste scientifiche, tra le quali, con
maggiore continuità: "Giornale critico della filosofia italiana",
"La Cultura", "Studi storici", "Filosofia italiana".
Nel è stato nominato dal Ministero dei
beni culturali Segretario del "Comitato nazionale per il bicentenario
della nascita di Bertrando Spaventa". Dal
al ha insegnato Ermeneutica
filosofica, in qualità di Visiting Professor, alla Pontificia Università
Antonianum. Ricerche Le sue ricerche si sono rivolte alla storia della
filosofia italiana, con contributi dedicati all'idealismo e al marxismo. Per
quanto riguarda l'idealismo italiano, ha indagato i momenti e le figure
fondamentali (sino al profilo complessivo) e le premesse nella filosofia
dell'Ottocento, specie in relazione al pensiero di Vincenzo Gioberti
(soprattutto con il libro su La scienza ideale). Di particolare interesse gli
studi su Bertrando Spaventa e le monografie su Omodeo e Croce. Ha dedicato
saggi e ricerche al pensiero di Antonio Gramsci e ad altri momenti del pensiero
marxista italiano: del è la monografia
su Marxismo e filosofia della praxis, che ricostruisce la storia del marxismo
italiano da Labriola a Gramsci. Sono noti i suoi studi sul pensiero politico
nell'Italia contemporanea, con particolare riguardo alle figure di Rodano,
Balbo, Noce. Ha approfondito lo studio dell'opera di Marx e in generale
la storia della filosofia tedesca tra Hegel e Nietzsche. Particolare attenzione
ha poi rivolto (con il libro su La
storia e con altri scritti, tra cui quelli sull'evento e sulla teoria delle
fonti) alle questioni specifiche della teoria della storiografia. Metodi
Conduce l’indagine teoretica in stretta relazione con gli studi di storia della
filosofia e di storia della storiografia, in generale nell’ambito della storia
delle idee, adottando un metodo storico-critico che spesso privilegia l’uso di
fonti archivistiche e di documentazione inedita. Il suo metodo cerca di
coniugare l'analisi strutturale delle opere filosofiche con la ricerca
filologica sulle fonti e sulla tradizione dei testi, con particolare riguardo
ai processi di lungo periodo della filosofia italiana moderna e contemporanea. Saggi:“Storiografia”
(Mulino, Bologna); “Croce, Morano, Napoli
Franco Rodano. Critica delle ideologie e ricerca della laicità” (Mulino,
Bologna); “Carteggio Croce-Antoni, Mulino, Bologna Politica e storia in Bloch,
Aracne, Roma La scienza ideale. Filosofia e politica” (Rubbettino, Soveria
Mannelli, Franco Rodano. Laicità, democrazia, società del superfluo, Studium,
Roma Grice: “’superfluo’ is possibly one of the most unsuperfluous words in the
Italian philosophical dictionary – cf. “I was in New York, which was black
out.” -- Gioberti, Il governo federativo” (Gangemi Roma) – nazione e stato
federale – federazione, governo federativo -- Rodano, Cristianesimo e società opulenta,
Edizioni di storia e letteratura, Roma, Il giudizio sul nazismo. Le
interpretazioni -- La storia: teoria e metodi, Carocci, Roma, La filosofia
dell'idealismo italiano, -- Grice: “filosofia” is superfluous here, seeing that
idealism already ENTAILS philosophy!” -- Carocci, Roma, Croce, Carocci, Roma
Tra filosofia e storiografia. Hegel, Croce e altri studi” (Aracne, Roma); “La
prassi e il valore -- la filosofia dell'essere” Aracne, Roma “Filosofia della
praxis” Viella, Roma); “In cammino con Gramsci, Viella, Roma. L'ermeneutica, in
«Rivista trimestrale», Il problema del mondo nel «Tractatus» di Wittgenstein,
in «Rivista trimestrale», Le fonti del giudizio marxiano sulla rivoluzione
francese in «Annali dell'Istituto
Italiano per gli Studi Storici», L'orizzonte liberale di Dahrendorf, in
«Critica marxista», Sturzo e il popolarismo – POPOLARISMO -- nel giudizio, in
Sturzo e la democrazia europea, Laterza, Roma-Bari, Croce e il problema del
diritto, in «Novecento», Metodo storico e senso della libertà” “La storiografia
crociana, in «La Cultura», Omodeo. Il pensiero politico, in «Annali
dell'Istituto Italiano per gli Studi Storici», Libertà e storicismo assoluto:
per un'interpretazione del liberalismo di Croce, in Croce e Gentile fra
tradizione nazionale e filosofia europea, Riuniti, Roma, “La società civile
democratica, in «Novecento», Sul
giudizio politico, in «Novecento», Il marxismo politico nell'interpretazione di
Noce, in «Poietica», Gioberti e Cartesio, in Bibliopolis, Napoli, Comunismo e
democrazia, in La democrazia nel pensiero politico del Novecento” (Aracne, Roma);
Guido Calogero, in «Belfagor», Gioberti e Leopardi, in «La Cultura», Verità e
storia, in «Storiografia», “La morale”, Rosmini e Gioberti. G. Beschin e L.
Cristellon, Morcelliana, Brescia, Il destino dell'evento nella nuova storia”
francese, in «La Cultura», Carattere e svolgimento delle prime teorie estetiche
di Croce, «La Cultura», Liberalismo
etico e liberismo economico, in Croce filosofo liberale, -- cf. Grice, “Do not
multiply liberalisms beyond necessity: ‘liberalismo semiotico’” – Grice: “Muste
is very witty in distinguishing between liberalism and liberrism!” Reale, LUISS
University Press, Roma, La teoria della storia in Croce, in «Giornale critico
della filosofia italiana», L'idea di “Risorgimento” in Gioberti, in «Quaderni
della Fondazione Centro Studi Noce», Il significato delle fonti storiche, in
«La Cultura», La storia: teoria e
metodi, in «History and Theory», Il passaggio all'anti-fascismo di Croce, in
Anni di svolta. Crisi e trasformazione nel pensiero politico della prima età contemporanea,
Sciullo, Rubbettino, Soveria Mannelli, Alterità e principio del dialogo in Calogero,
in L'idea e la differenza. – principio dialogo – il noi -- Noi e gl’altri,
ipotesi di inclusione nel dibattito contemporaneo, M.P. Paternò, Rubbettino,
Soveria Mannelli Il principio del nous nella filosofia di Calogero, in «La
Cultura», La filosofia come sapere storico, in Il Novecento di Garin. Atti del
Convegno di studi, Vacca e Ricci, Istituto della Enciclopedia Italiana, Roma,
Gioberti, in Il contributo italiano alla storia del pensiero. Filosofia, M.
Ciliberto, Istituto della Enciclopedia Italiana, Roma, Lo storicismo italiano
nel secondo dopoguerra, in Il contributo italiano alla storia del pensiero.
Filosofia, M. Ciliberto, Istituto della Enciclopedia Italiana, Roma, Il
problema della libertà nella filosofia di Scaravelli, in «La Cultura», La
libertà del volere nella filosofia di Croce, in Filosofia e politica. Cesarale,
M., Petrucciani, Mimesis, Milano, Il senso della dialettica nella filosofia di
Spaventa, in "Filosofia italiana", apr. Storia, metodo, verità, in «La Cultura»,,
Gentile e Marx, «Giornale critico della filosofia italiana», Togliatti e Luca,
«Studi storici», Gentile e Socrate, (Grice: cf. caricature of Gentile as
Aristotele in ‘La scuola d’Atene”) -- in La bandiera di Socrate. Momenti di
storiografia filosofica italiana nel Novecento, Spinelli e F. Trabattoni,
Sapienza Università, Roma, Gentile e Gioberti, «La Cultura», Gramsci, Croce e
il canto decimo dell’Inferno di Alighieri, «Giornale critico della filosofia
italiana»,, Spaventa e Gioberti, «Studi storici»,, La presenza di Gramsci nella
storiografia filosofica e nella storia della cultura, «Filosofia italiana»,
Dialettica e società civile. Gramsci “interprete” di Hegel, «Pólemos. Materiali
di filosofia e critica sociale», Marx e i marxismi italiani, «Giornale critico
della filosofia italiana», La “via alla
storia” di Ginzburg, in Streghe, sciamani, visionari. In margine a “Storia
notturna” di Ginzburg, Presezzi, Viella, Roma, Filosofia e storia della
filosofia nella riflessione di Sasso, «Filosofia italiana», Opere Sapienza
Roma. Dipartimento di studi filosofici ed epistemologici, su lettere uniroma1.
Intervista sulla storia della "Rivista trimestrale" Intervista di M.
su Croce del //diacritica/ letture-critiche/lo-
storicismo-di-croce-e-la-morte-della- metafisica-intervista-a- M. Socrate e
Gentile. Se consideriamo i libri custoditi presso la biblioteca personale di Gentile,
troviamo, a proposito di Socrate, soprattutto opere di autori italiani, con
alcuni dei quali da tempo era in corrispondenza: oltre le vecchie versioni di Ferrai
(Padova), vi figurano le edizioni dell’Apologia curate da Acri (riproposta da
Guzzo) e da Manara Valgimigli (Bari); le opere di Giovanni Maria Bertini (fra
cui l’edizione di Senofonte), che, come si dirà, avevano occupato la critica di
Bertrando Spaventa; quindi i libri che via via, nella prima metà del secolo,
erano apparsi in Italia: quelli di Giuseppe Zuccante, che Felice Tocco aveva
presentato nel 1909 alla Reale Accademia dei Lincei, poi quelli di Covotti,
Mignosi, Labriola, Banfi, Levi,
Brocchieri. Ma a proposito di Socrate, Gentile utilizzò anche altri mo-
menti della storiografia filosofica italiana, appoggiandosi, per esem- pio, ad
alcuni testi dello storico del cristianesimo Alessandro Chiap- pelli e del
romanista Pascal. Se allarghiamo lo sguardo oltre i confini nazionali, i
riferimenti principali rimangono quelli di Zeller (a cui si era prevalente-
mente richiamato Spaventa), ma anche di Gomperz e di Tannery. Di Zeller,
Gentile possede i primi due volumi dell’edizione Mi piace ricordare che
la ricerca su libri, opuscoli e periodici posseduti da Gentile 1 può ora essere
svolta online sul sito della Biblioteca di Filosofia della Sapienza di Roma,
grazie al lavoro di digitalizzazione del catalogo compiuto sotto la direzione
del dott. Gaetano Colli: cfr. Colli. Anche il catalogo dei corrispondenti
dell’archivio di Gentile (custodito presso la “Fondazione Giovanni Gentile per
gli Studi Filosofici” a Villa Mirafiori) è consultabile nel progetto “Archivi
on-line” del Senato della Repubblica. italiana della Filosofia dei Greci
curata da Mondolfo; e di Tannery conservava la seconda edizione, di Pour
l’histoire de la science hellène, che la moglie Erminia aveva donato, con
dedica, al figlio Giovannino. A Zeller, come si sa, dedicò un ampio necrologio
nel quale elogiò la sua opera di storico criticandone tuttavia i princìpi
neokantiani2; e avvicinandovi, ap- punto, i nomi di Tannery e quello, «così
geniale», di Gomperz. Pro- prio a Gomperz, d’altra parte, aveva fatto un più
che positivo riferi- mento nella prolusione palermitana su Il concetto della
storia della filosofia, dove parlò di un «concetto equivalente al mio, che
nella storia della filosofia si riassuma tutta la storia dell’umanità»4; e,
nella lunga recensione che nel 1909 dedicò al Socrate di Zuccante, ne parlò
come di «uomo di gusto», sia pure privo del «bernoccolo del filosofo»,
assumendone soprattutto la critica della testimonianza di Senofonte. Gentile si
trovò di fronte, fin dalla giovinezza, due modelli inter- pretativi, tra loro,
per altro, connessi. In primo luogo le pagine che Ber- trando Spaventa aveva
dedicate a Socrate, dapprima discu- tendo sulla “Rivista contemporanea” la
memoria torinese di Giovanni Maria Bertini Considerazioni sulla dottrina di
Socrate6, poi nel grande corso sulla filosofia italiana, dove aveva aggiunto,
come appendice, lo Schizzo di una storia della logica, nel quale riprendeva il
tema socratico7. Il secondo riferimento è Labriola, la cui memoria su La
dottrina di Socrate era stata ripubblicata da Benedetto Croce per l’editore
Laterza. Per quanto, in maniera caratteristica, nel discorso preliminare del
all’edizione degli Scritti filosofici di Spaventa, si limitò a un breve cenno
alla discussione con Bertini8, e anche nella Prefazione al Gentile. Bertini. Ma
la memoria, a cui Spaventa si riferisce, era stata presentata in una seduta. Poi
in Bertini. Da una lettera a Spaventa, si apprende che l’articolo di Bertrando
era solo il primo di una serie di scritti socratici, che poi non realizzò: cfr.
Spaventa La filosofia italiana nelle sue relazioni con la filosofia europea, in
Spaventa Gentile Gentile e Socrrate volume Da Socrate a Hegel mancò di entrare
nel merito della questione9, è da ritenere, per le ragioni che si vedranno, che
l’influenza spaven- tiana pesasse in maniera determinante nella sua prima
lettura di Socrate. Spaventa confuta l’interpretazione di Bertini, cercando di
definire i rapporti, da un lato, tra Socrate e la filosofia antica, e, d’altro
lato, tra Socrate e la filosofia moderna. Per tale confutazione, si era
appoggiato al capitolo hegeliano delle Le- zioni sulla storia della filosofia e
all’opera di Zeller, ma anche, per deter- minare i caratteri generali del
pensiero greco, alla traduzione francese di Claude Joseph Tissot della Storia
della filosofia di Heinrich Ritter10. Tuttavia, la lettura di Socrate risultò
ben diversa da quanto quei libri potevano suggerirgli. Possiamo dire, in breve,
che se per Hegel è Parmenide il vero iniziatore della filosofia, perché ha
sollevato il pensiero alla massima astrazione dell’essere11, per Spaventa la
filosofia inizia propriamente con Socrate, che ha scoperto la dimensione del
“concetto”, superando il naturalismo immediato della precedente vita greca. La
critica a Bertini si appuntava su questo aspetto. Per Bertini, di fronte
all’attacco dei sofisti, Socrate aveva restaurato l’ethos greco, sal- vandolo
dalla dissoluzione. Per Spaventa, le cose andavano diversa- mente. Non solo
Socrate non aveva restaurato la vita greca, ma le aveva inferto «il vero colpo di
grazia» (La dottrina di Socrate, in Spaventa), ponendo un nuovo principio,
quello della «soggettività universale»: caratterizzata la filosofia
presocratica come indistinzione immediata di pensiero ed essere, Socrate aveva
inaugurato l’antitesi dei due termini, senza tuttavia trovarne l’unità e la
sintesi, e anzi la- sciando al pensiero moderno questo compito ulteriore. I
sofisti, dun- que, lungi dall’essere dei distruttori, si presentavano quali
profondi innovatori, anche se il loro soggettivismo era piuttosto un
individuali- smo, fermo alla dimensione naturale ed empirica dell’individuo.
So- crate trasformava, con la dottrina del concetto, questo individualismo in
un autentico, universale soggettivismo: «in questo senso» – scriveva Spaventa –
«Socrate e Cartesio, che che ne dica il professor Bertini, si rassomigliano». Spaventa
Parmenide, Hegel [Ritter Cfr. Hegel Ma soprattutto, per il riferimento a
Da questo punto di vista, Socrate non appariva affatto come un fi- losofo
pratico o morale, ma come un filosofo schiettamente teoretico. Più
precisamente, il carattere della sua filosofia veniva indicato in un radicale
formalismo. Bisogna prestare attenzione all’uso che Spaventa fece di questa
espressione, per certi versi anticipando i temi della sua riforma della
dialettica. Formalismo significava che Socrate, scoprendo il principio nuovo
della «soggettività universale», lo riconosceva solo nella forma, nell’attività
dialogica della ricerca della verità, in quanto presupponeva, alla maniera di
tutto il pensiero antico, il contenuto og- gettivo e naturale: se per i
moderni, scriveva, la soggettività è non solo «universale» ma «assoluta», «il
puro rapporto del pensiero a se stesso», per Socrate «non è già il soggetto che
determina l’essere oggettivo, ma l’essenza oggettiva delle cose che determina
il soggetto». La visione moderna – per cui, come si chiarirà nella riforma
della dialet- tica, il pensiero è negazione determinante dell’essere -- appariva
qui rovesciata, nel senso che l’essere si delineava come il cercato, come la
verità ideale del soggetto. Questa tesi del formalismo era quella vera- mente
decisiva nell’interpretazione di Spaventa, poiché a essa veni- vano ricondotti
tutti i temi della riflessione socratica: l’induzione, il dialogo, l’ironia, e
poi soprattutto l’ignoranza, interpretata come con- sapevolezza della mancanza
di verità del soggetto, quasi come ammis- sione del limite storico della
propria posizione. E ancora, l’eudemoni- smo socratico diventava (seguendo qui
i Magna moralia) l’assenza del concetto del Bene e, quindi, la sua
identificazione con l’utile. Infine, ed è un altro aspetto di rilievo (e qui la
fonte era in parte aristotelica in parte hegeliana), mancava in Socrate la
psicologia, cioè la cognizione della parte irrazionale dell’individuo, delle
passioni: la sua soggettività «universale» non riusciva a cogliere né il
contenuto del concetto né la base irrazionale dell’individuo, restando sospesa
tra il particolare e l’universale e non potendo intravedere la sintesi e
l’unità tra i due momenti, cioè l’autentica realtà e immanenza del concetto.
Nella memoria su La dottrina di Socrate, con la quale vinse il premio della
Regia Accademia di Scienze Morali e Politiche di Napoli, Labriola non citò mai
lo scritto di Spaventa, ma certo ne riprese [Si veda per questo aspetto Mustè
La dottrina di Socrate, in Spaventa. Gentile e Socrate 43 almeno un paio di
aspetti14. In primo luogo riprese la tesi del formali- smo, a cui dedicò la
parte centrale dello scritto e che anzi sviluppò fino alle conseguenze estreme,
mostrando come «il suo di Socrate sapere è pura esigenza» e «quello che egli
cerca deve ancora trovarlo» (Labriola). In secondo luogo, insisté sulla
mancanza in Socrate di ogni notizia di psicologia, con accenti e motivi molto
simili a quelli che Spaventa aveva adoperato nella polemica con Ber- tini. Ma
certo mutava il quadro complessivo dell’interpretazione, anzi tutto per la
scelta, molto radicale, di affidarsi esclusivamente o quasi alla testimonianza
di Senofonte, non attribuendo, scriveva, «a Socrate nessun principio, massima,
o opinione che non sia, o esplicitamente riferita, o indirettamente accennata
da Senofonte»; poi per il fatto che la tesi spaventiana del formalismo serviva
ora a recidere i rapporti tra Socrate e la tradizione filosofica presocratica
(ibid., 555), superando il problema stesso che aveva animato la discussione tra
Spaventa e Bertini. Per Labriola, Socrate non era affatto un filosofo: «Socrate
come semplice filosofo – scriveva – è un parto d’immagina- zione» (ibid., 569);
e tanto meno poteva essere considerato come «il creatore del principio della
soggettività», neanche di una soggettività «universale» come quella di cui
Spaventa aveva parlato. Al contrario, la figura di Socrate era ricondotta a due
linee fondamen- tali di lettura, tra loro convergenti: da un lato il processo
di sviluppo della religione greca, dove Socrate aveva inserito l’idea della
divinità «come intelligenza autrice e reggitrice del mondo», riuscendo per
questo «a isolare la sfera morale dalla naturale; d’altro lato, in relazione
agli studi che allora conduceva per «una storia dell’etica greca» interpretò
Socrate come concreta espressione della crisi della storia greca, come
l’emergere di una colli- sione tra forma della tradizione e volontà
dell’individuo: per cui, sorge nell’individuo «il bisogno di rifarsi da sé
quella certezza» che l’opinione comune ha smarrito, tornando a porre, con
l’esercizio del dialogo, le[ L’interpretazione di Labriola è stata analizzata
da Cambiano, Il Socrate di Labriola e la storiografia tedesca e da Spinelli,
Questioni socratiche: tra Labriola, Calogero e Giannantoni che si leggono
rispettivamente nel primo e nel terzo volume di Punzo3, Spinelli ricorda
opportunamente un breve quanto penetrante articolo di Giannantoni, Il Socrate di
Labriola, apparso nel supplemento di “Paese sera”. Tra gli altri studi, mi
limito a ricordare Cerasuolo, e le lucide osservazioni di Poggi domande
induttive sulla definizione, sul «cosa è» la giustizia, la virtù, la santità.
Per certi versi, Labriola seguiva la linea interpretativa di Spa- venta, ma ne
modificava la prospettiva, calando Socrate non più nel centro problematico
della storia della filosofia ma in quello della vita religiosa e sociale del
mondo greco. A prescindere dallo sviluppo peculiare che ebbe nella memoria di
Labriola, la tesi spaventiana del formalismo di Socrate restò alla base delle
prime riflessioni di Gentile. Già nella tesi di laurea su Rosmini e Gioberti –
dove il problema principale, sulle orme di Donato Jaja, era quello dell’intuito,
e quindi della profonda differenza tra l’intuito ro- sminiano dell’essere puro
e quello, platonico ma soprattutto prove- niente da Malebranche, delle idee
determinate e formate (Gentile) – i riferimenti a Socrate risentono della
discussione di Spa- venta con Bertini. Lo si vede, soprattutto, nella nota che
inserì per di- scutere la memoria di Aurelio Covotti Per la storia della
sofistica greca. Studi sulla filosofia teoretica di Protagora (pubblicata nel
1896 negli “An- nali” della Regia Scuola Normale Superiore di Pisa), dove,
criticando le interpretazioni di Wilhelm Halbfass e di Theodor Gomperz, ribadì
la necessità di distinguere l’individualismo empirico di Protagora dal
soggettivismo di Socrate, pur sottolineando la sua distanza dal kanti- smo, mancando
ancora in Socrate «il concetto del pensiero come pro- duttività» (Gentile). Una
lettura, questa, che trovò poi uno sviluppo più organico nella recensione al
Socrate di Zuccante, dove criticò «l’interpretazione soggettivistica» di
Protagora, che l’autore aveva dato, insistendo piuttosto sul rapporto con Demo-
crito: con riferimento a un articolo di Victor Brochard, affermò anzi che la
tesi dello storico francese andava «rovesciata», perché non Demo- crito aveva
appreso da Protagora i princìpi della gnoseologia sofistica, ma viceversa
questo, Protagora, era stato «scolaro» di quello, di Democrito (Gentile). Questo
tema del rapporto tra Socrate e Protagora era d’altronde essenziale
nell’equilibrio del libro, perché tanto Rosmini che Gioberti avevano appunto
confuso i due momenti (l’individualismo e il soggettivismo), lasciando
oscillare la figura di Socrate tra Protagora e Platone: «il Gioberti» –
spiegava Gentile Gli articoli di Brochard vennero ristampati in Brochard (ma si
veda la 4° edizione ampliata, Paris, con l’introduzione di Delbos).
Gentile e Socrate 45 «come il Rosmini, non conosce altro soggettivismo
che il falso antro- pometrismo protagoreo», e perciò, aggiungeva, si vede
costretto a tro- vare in Socrate Platone, «altrimenti del maestro di Platone
non si fa che una ripetizione di Protagora» (Gentile). Alla maniera di
Spaventa, insomma, il soggettivismo di Socrate non andava confuso né con
l’individualismo di Protagora né con la successiva dottrina pla- tonica delle
idee. Questo atteggiamento spiega anche la presenza di Socrate nel saggio su La
filosofia della prassi, dove, per dimostrare che Marx aveva assunto il concetto
della prassi dall’idealismo, e non dal mate- rialismo, chiamò in causa il
«soggettivismo di Socrate», facendo dell’antico filosofo greco il primo
idealista, anzi il primo teorico della praxis: perché, spiegava Gentile,
Socrate non concepiva la verità come un bene formato da trasmettersi, ma come
il risultato di un «personale lavorio inquisitivo», cioè del dialogo e dell’arte
maieutica: «il sapere – concludeva – importava per Socrate un’attività
produttiva, ed era una soggettiva costruzione, una continua e progressiva
prassi» (Gentile). Altrove scriveva che il merito di Socrate «consiste appunto
nel superamento di quella dualità di volontà e intelletto, che è presup- posta
così dal determinismo come dal concetto del libero arbitrio»: e arrivava ad
affermare che, se avesse approfondito questo aspetto, sa- rebbe stato condotto
«al concetto hegeliano dell’unità di libertà e ne- cessità razionale»
(Gentile). Di questa singolare definizione di Socrate come primo idealista,
Gentile darà una spiegazione, nei Discorsi di religione, quando dirà che, con
Socrate, «la filosofia acquista coscienza del suo carattere idealistico», anche
se questa co- scienza «si oscurerà tante volte nel corso del suo sviluppo
storico»: e quasi per dare un esempio di tale oscuramento, ricordava
l’«idealismo ancora naturalistico» di Platone e Aristotele, che aveva
ricompreso l’intuizione socratica nel realismo del «mondo delle idee» e in
quello di «Dio, forma o atto puro, o pensiero del pen- siero. . Questi primi
riferimenti, in larga parte ispirati dalla posizione di Spaventa, cominciarono
a complicarsi negli anni appena successivi, quando Gentile iniziò a elaborare
la filosofia dell’atto puro, e quindi, bisogna aggiungere, ad approfondire la
distanza tra dialettica del pen- sato e dialettica del pensare, tra pensiero
antico e pensiero moderno. Un preludio della successiva lettura di Socrate può
essere indicato, d’altronde, nella lunga recensione al Socrate di
Zuccante, dove Gentile, richiamandosi implicitamente (senza mai citarla) alla
posizione di Spaventa, chiarì due aspetti fondamentali della pro- pria
interpretazione. In primo luogo, in un passaggio di particolare im- portanza,
rielaborò e chiarì la tesi del formalismo socratico, definito appunto come la
sua «gloria». Scrisse infatti: la verità è che la ricerca socratica è
prevalentemente umana, perché l’uomo coi sofisti era venuto al primo piano
della speculazione, segna- tamente nella rettorica. E lo stesso tentativo di
sollevare a scienza la rettorica, operato dai sofisti, ne mette a nudo
l’essenziale formalismo, e fa sentire il bisogno di quella più schietta e più
concreta scienza dello spirito, che Socrate persegue col suo motto divino:
conosci te stesso. Qui è la radice dell’unità del suo interesse speculativo,
teorico, e del suo interesse morale, pratico: qui anche la radice del
formalismo spe- culativo e morale, a cui s’arresta lo stesso Socrate. Il quale
supera la forma rettorica con l’affermazione del contenuto della rettorica
(giusto, ingiusto ecc.): ma di questo contenuto non definisce altro che la
forma: il concetto come universale, non intravveduto da nessuno dei filosofi
precedenti: il concetto di ogni cosa (logica) e il concetto stesso del giusto
(morale). In che consiste il valore di questa scoperta, che è la gloria di
Socrate (Gentile). In secondo luogo, stabilito il senso del formalismo
socratico, Gentile chiariva il significato della scoperta logica di Socrate,
affermando che si trattava non solo, e non tanto, della scoperta del concetto,
ma del «concetto del concetto», della «essenza dello spirito»: se i filosofi
prece- denti sempre avevano adoperato concetto e definizione, ora Socrate
sollevava il pensare a «pensiero del pensiero», conferendo agli uomini una
«seconda vista», quella della schietta universalità. Grazie a Socrate, il
pensiero diventava, per la prima volta, oggetto di sé stesso, sostituendosi
all’orizzonte della natura: e questo, oltre quello più limitativo dell’assenza
di un contenuto assoluto, era il carattere del suo formalismo, inteso appunto
come considerazione della forma logica in sé stessa. Negli scritti di questo
periodo, l’accento cominciava a battere con più forza sulla continuità tra
Platone e Aristotele, perché – scriveva – «con Aristotele [non] si fa un passo
avanti» rispetto al metodo trascen- dente di Platone (Gentile). Non solo
infatti, come precisò nella prolusione palermitana su Il concetto della
storia della filosofia, Platone aveva «trasformato» il concetto socratico in
«idee eterne e immobili, puro oggetto della mente»; ma iniziò a riportare la
filosofia di Platone alla fonte eraclitea e soprattutto a quella parme- nidea,
che ai suoi occhi costituiva il vero approdo del Teeteto e del So- fista:
«Platone» – scriveva – «non vide mai altro che l’essere immobile e realmente
immoltiplicabile, tal quale l’essere (fisico) degli Eleati. Qui si doveva
arrestare una filosofia ignara della natura dello spirito». Più che Socrate,
dunque, la filosofia di Platone in- contrava, con la teoria delle idee,
l’essere di Parmenide, superando in esso anche la primitiva lezione di Cratilo.
Fu nel primo volume del Sommario di pedagogia che il giudizio su Socrate
cominciò ad assestarsi. Gentile vi si soffermò in due diverse parti dell’opera:
in primo luogo, nella sezione su L’uomo, a proposito dei concetti; in secondo
luogo, nella parte terza, su Le forme dell’educazione. Il capitolo che dedicò
al «merito di Socrate sco- pritore del concetto» finì per risultare piuttosto
singolare. Riconobbe a Socrate il «merito straordinario» di avere affermato «il
carattere uni- versale del vero» (Gentile); ma subito aggiunse che quel con-
cetto non era poi il vero concetto, il conceptus sui, ma una forma che,
conseguita per via induttiva, con «un processo di generalizzazione», era
piuttosto irreale, astratta, lontana dalla concreta determinazione del mondo:
offrì insomma del concetto socratico una lettura singolar- mente negativa,
quasi rappresentandolo nella figura degli pseudocon- cetti o finzioni che,
nella Logica e nella Filosofia della pratica, Croce aveva teorizzato. Di più,
in un capitolo successivo, affermò che il concetto socratico, «base
dell’erronea teoria platonica e aristotelica del concetto» , presupponeva la
scissione tra teoria e pratica: ne- gando dunque a Socrate proprio quel merito
che, come abbiamo osser- vato, gli aveva riconosciuto nel saggio su La
filosofia della prassi. La considerazione trovava uno sviluppo rilevante, come
si diceva, nella terza parte dell’opera, dove Gentile poneva la figura di
Socrate all’origine del concetto di «educazione negativa», collocandolo sulla
stessa linea che, nell’epoca moderna, avrebbe prodotto la «possente» opera di
Rousseau. A questo principio dell’educazione negativa, Gen- tile tornava a
rivolgere un elogio, perché capace di implicare «l’imma- nenza del divino
nell’uomo» e dunque di anticipare lo
spi- rito di libertà di Rousseau: ma anche qui osservava che Platone
aveva convertito la maieutica socratica in un innatismo delle idee, come
un ritorno dell’anima «a quella pura cognizione originaria che ella si reca in
sé dalla nascita». Una critica, d’altronde, che si legava all’idea, sostenuta
ancora nei Discorsi di religione, secondo cui il pen- siero antico non poté mai
accedere al problema morale, perché privo del principio stesso della volontà
(Gentile). In tutta la prima fase della sua riflessione, Gentile tenne fermo il
Socrate di Spaventa, cioè la tesi del formalismo e della scoperta della
soggettività universale, via via innestandovi i motivi essenziali nella propria
filosofia: così, nell’Introduzione alla filosofia parlerà di So- crate come del
«primo grande martire degl’interessi più profondi dell’uomo e della sua nobiltà
e grandezza» (Gentile), come di colui che, con il Nosce te ipsum, aveva vinto
l’antico naturalismo e sco- perto la «concezione umanistica del mondo»; e nella
più tarda Filosofia dell’arte arriverà a svolgere il motivo spaventiano (e
labrioliano) della mancanza di una psicologia in Socrate nella tesi, ben più
radicale, dell’assenza del sentimento e, in generale, del principio dell’arte
in tutto il pensiero antico (Gentile). Ma la trasforma- zione essenziale e
decisiva avvenne certamente nelle opere più siste- matiche dell’attualismo, in
modo particolare nel Sistema di logica, quando Socrate, come ora vedremo,
acquistò il volto più complesso di fondatore del logo astratto: che era uno
svolgimento dell’idea, comun- que presente in Spaventa, che proprio in lui, in
Socrate, e non in Par- menide e nei filosofi presocratici, andava indicato
l’autentico inizio della filosofia occidentale. Nella Teoria generale, dove il
problema fondamentale era quello dell’individuo e dell’individualità, si faceva
più nitido il quadro dell’intero sviluppo della filosofia greca, ponendo al
centro del natu- ralismo quella che definì «la disperata posizione di
Parmenide» (Gen- tile 1959b, 107), quintessenza dell’intero mondo mitico e
presocratico e carattere della «seconda natura» delle idee, stabilita da Platone.
Tra Parmenide e Platone, Socrate appariva come colui che aveva operato «la
netta distinzione tra genere e individuo», non riuscendo certo a trovare la
sintesi tra i due momenti, ma lasciando aperta, con il suo formalismo, tanto la
via platonica tanto quella aristotelica. Di fronte a entrambi, a Parmenide e a
Platone, Socrate era delineato come colui che «scopre il concetto come unità in
cui concorre la va- rietà delle opinioni»: affermazione di grande
significato, Gentile e Socrate
perché, almeno in senso formale, indica una rottura dell’intero natu-
ralismo antico, un presagio – se così può dirsi – della sintesi e della vera
individualità, che solo il pensiero moderno, osservando il con- cetto come
conceptus sui e come autocoscienza, arriverà, dopo il cri- stianesimo, a
compiere. Però, come si diceva, solo nei due volumi del Sistema di logica, la
figura di Socrate acquistò una nuova luce e un più preciso significato,
all’interno della dialettica del logo astratto e del logo concreto. Possiamo
dire che il punto centrale della considerazione delle forme storiche del logo
astratto è proprio il passaggio da Parmenide a Socrate, che è poi il passaggio
dal naturali- smo antico alla logica del pensiero pensato, inteso come momento
eterno e insuperabile del logo. Il punto socratico è quello fondamen- tale, se
non altro perché, superando la posizione, disperata e assurda, di Parmenide,
Socrate pone, nel concetto universale, l’intero circolo del pensiero antico,
che in Platone (con la teoria della divisione) e in Aristotele (con la teoria
del sillogismo) troverà solo uno sviluppo coerente e un adeguamento.
All’altezza della dottrina del logo astratto, Gentile segnava con meno forza,
rispetto ai testi precedenti, il distacco tra So- crate e Platone, ma indicava
con molta più forza la differenza tra So- crate e Parmenide. È vero che, in un
passaggio non privo di ambiguità, disse che Parmenide rappresentava «il
fondatore della logica dell’astratto», colui che «per primo cominciò a
intendere in tutto il suo rigore il concetto del logo quale presupposto del
pensiero» (Gentile). Ma subito precisò che tale fondazione del logo era in
verità una negazione del pensiero, perché il suo essere, privo di determina-
zione e di differenza, è in realtà mancanza di pensiero, il nulla del pen-
siero, il semplice immediato: e per Gentile, così come per Spaventa, non è
l’essere di Parmenide a segnare l’inizio della logica, come acca- deva in
Hegel, ma il concetto universale di Socrate. È con Socrate in- fatti, come
ripete più volte (concordando, per altro, con quanto Croce aveva sostenuto
nella Logica), che «nasce formalmente la scienza della logica» (Gentile), che
viene posto non «l’immediato essere astratto», ma la «mediazione», il «rapporto
tra soggetto definito e predicato onde si definisce», per cui, concludeva,
«l’astratta identità dell’essere naturale di Parmenide e di Democrito qui è
vinta». E altrove Croce.
chiariva: «la logica comincia propriamente con Socrate, quando l’es- sere
spezza la dura crosta primitiva della immediatezza naturale, in cui s’era
fissato nelle concezioni degli Eleati e degli Atomisti, e si me- dia nella
forma più elementare possibile del pensiero: identità che sia unità di
differenze» . Nel concetto socratico, nella definizione, è già tutta la logica
antica, che troverà nella dialettica platonica e nel sillogismo aristotelico
solo uno sviluppo necessario. Più precisamente, Socrate diventa, nel Si- stema
di logica, il fondatore della logica dell’astratto, che non si esprime più
nell’assurda immediatezza di A (essere naturale), ma nel rapporto A=A, che
indica il principio d’identità e l’intero «circolo chiuso», come lo definì, del
logo astratto: rapporto che è già rapporto di pensiero, perché il primo A si
distingue dal secondo A, generando la figura del giudizio, sia pure di un
giudizio analitico e definitorio. Così, il passaggio (che impegnò il secondo
volume dell’opera) dal logo astratto al logo concreto indicava anche il merito
e il limite della posizione socra- tica, il suo elogio e la sua critica: perché
il «circolo chiuso» che Socrate aveva fondato, immettendo l’uomo nella regione
del pensiero, era pur sempre un circolo, una mediazione e un movimento, e
perciò inclu- deva, sia pure in maniera inconsapevole, il riferimento del
pensato al pensare, dell’astratto al concreto. Lo includeva, come spiegò, nella
forma «mitica» di tutto il pensiero antico, non ancora come «pensa- mento del
logo astratto nel concreto», ma viceversa come «pensamento del logo concreto
nell’astratto» (Gentile). La lettura del momento socratico sembrava così
compiuta nei ter- mini fondamentali. Ma negli ultimi mesi della sua vita,
Gentile delineò una intera storia della filosofia, che doveva fare parte della
collana «La civiltà europea» della casa Sansoni, e di cui riuscì a scrivere solo
la prima parte, fino a Platone. Di questa opera, che è stata pubblicata a cura
di Bellezza, ci rimane, tra le carte del filosofo, l’in- dice dell’intero
lavoro (che si sarebbe dovuto concludere con la consi- derazione di Varisco,
Martinetti, Croce e Gentile stesso) e il manoscritto di un «prospetto» che si
riferisce alla parte successiva e non scritta sulla filosofia antica, fino alla
sezione terza, che avrebbe dovuto occuparsi di epicurei, stoici, scettici,
accademici e neoplatonici. Archivio della “Fondazione Giovanni Gentile per gli
Studi Filosofici”, manoscritti pubblicati. Gentile e Socrate 51 In questo
ultimo scritto sulla filosofia antica, Socrate diventava ve- ramente il centro
dell’intera considerazione, lo snodo decisivo tra na- turalismo e metafisica.
Più chiara e conseguente risultava, in primo luogo, la ricostruzione della
filosofia presocratica. Le due figure prin- cipali di questa epoca, Parmenide
ed Eraclito, rappresentavano due aspetti complementari della medesima
intuizione della natura e del cosmo, priva della luce del pensiero: nell’essere
di Parmenide, che è lo stesso fuoco di Eraclito fermato nel suo eterno ardere,
si riassume il peccato capitale della prima filosofia greca, che ora Gentile
definiva come «misticismo» (Gentile), come «intellettualismo» e «for- malismo»,
cioè – spiegava – come il primo esempio di una filosofia «che fa lavorare il
cervello, ma lascia, si può dire, vuoto e inerte il cuore». E tutto il
successivo atomismo, soprattutto in Demo- crito, gli appariva come l’esito
naturale di tale originaria assenza del pensiero, che finì, come doveva finire,
nel «pretto materialismo», dove «il pensiero è identico alla sensazione». S’intende
perché, nella linea che già era stata di Spaventa, Gentile riservasse parole di
elogio alla sofistica: a Protagora, come a colui che scopre «il tarlo se- greto
che rode questo essere a cui pur tutto, per chi pensa e ragiona, si riduce», e
che costituisce, dunque, tanto l’autocritica in- terna quanto il logico
compimento del naturalismo eleatico; e soprat- tutto a Gorgia, che scopre «la
potenza della parola», di quell’elemento attivo e umano che l’essere di
Parmenide non poteva includere né spie- gare: una potenza, quella della parola,
che rappresenta l’emergere di un nuovo mondo, di cui «non siamo più soltanto
gli spettatori, ma vi facciamo da attori». Sono i sofisti, perciò, che
«preparano Socrate e tutta la filosofia del logo che ne deriva», che «rendono
possibile la scoperta di questo nuovo mondo». E il capitolo su Socrate, come si
diceva, co- stituisce il cuore di tutta l’interpretazione che qui Gentile
proponeva del pensiero antico. A differenza di Labriola, anzi tutto, e in parte
an- che di Spaventa, Gentile mostrava di privilegiare nettamente il Socrate di
Aristotele, considerando inattendibile la descrizione di Senofonte, che ne fa
«un troppo bonario e grossolano pensatore», e in fondo anche quella di Platone,
che nei dialoghi presenta «un Socrate idealizzato e platonizzante»: «il Socrate
storico – scriveva – non è il Socrate platonico». «Più attendibile» dunque
Aristotele, pur «ne’ suoi cenni sommari», perché in Aristotele emerge-
rebbe la vera fisionomia di Socrate, autore di una sola ma fondamen- tale
scoperta, quella del concetto, o meglio della definizione e del giu- dizio, cioè
del pensiero: non il termine, ma il giudizio, «quel giudizio che come atto del
pensiero rivolto all’essere naturale Parmenide e i seguaci suoi avevano
dimostrato impossibile». Così Socrate
compie il «passo gigantesco», «trova il pensiero», e «il pensiero, per la prima
volta, si viene a trovare alla presenza di se stesso: di se stesso nell’oggetto
che può conoscere, e conosce».. Per questo, e solo per questo, Socrate rimane
per sempre «il modello da imitare» per ogni filosofo successivo, come «una
delle incarnazioni più splendide dell’ideale umano, se umanità vuol dire, come
vide So- crate, pensiero». La preferenza che Gentile accordava alla fonte
aristotelica derivava, d’altronde, da un lungo percorso, che aveva trovato
nella discussione con Zuccante un punto di particolare chiarezza. In quella oc-
casione, appoggiandosi ad alcune analisi di Gomperz e soprattutto di Joël,
aveva definito i Memorabili come l’opera «più sciagurata uscita dalla penna di
Senofonte: pesante, monotona, tutta infarcita di banalità e di vere caricature
dello spiritoso e malizioso dialogo socratico» (Gentile), soprattutto per la
tendenza ad attribuire a Socrate «una specie di prammatismo», eliminando
quell’elemento «logicistico» che per Gentile ne costituiva, invece, il tratto
saliente. Di conseguenza, aveva rifiutato l’intera impostazione di Labriola,
che aveva as- sunto il «Socrate senofonteo» come la pietra di paragone di ogni
altra testimonianza. Non si può tacere che, in tale uso delle fonti, si celava
una certa tendenziosità e forse qualche equivoco. Anzi tutto, come è facile
osservare, il richiamo ad Aristotele era, in verità, un riferimento quasi
esclusivo ai passi della Metafisica su Socrate come «fondatore della filosofia
concettuale» e «scopritore dell’universale» (Maier), con una larga
sottovalutazione di quanto, nella fonte aristotelica, rinviava alle dottrine
etiche e morali. Anche la contrappo- sizione fra la testimonianza aristotelica
e quella senofontea, seppure giustificata da un dibattito interpretativo allora
in corso (si pensi alle 18 Si ricordino, a questo proposito (soprattutto con
riferimento a Labriola, il cui scritto è definito «il migliore studio italiano
sull’argomento», e a Joël), le osservazioni di Calogero nella voce Socrate del
dell’Enciclopedia italiana. Gentile e Socrate diverse letture di
Döring e di Joël), trascurava i possibili legami che alcuni autori, come
Heinrich Maier o Georg Busolt, avevano stabilito tra i passi socratici di
Aristotele e i Memorabili senofon- tei19. Si trattava, insomma, di una
semplificazione del ben più arduo problema delle fonti socratiche, ma di una
semplificazione necessaria affinché, nel discorso di Gentile sulla filosofia
antica, emergesse in piena luce il posto assegnato a Socrate, come iniziatore
della logica e superatore del precedente naturalismo. Dunque Socrate appariva,
nelle pagine che ora Gentile vi dedicava, come la rappresentazione vivente
della scoperta del concetto come giudizio, e a questo principio del logo
andavano ricondotti tutti gli aspetti della biografia. Socrate fu, pertanto, il
maggiore dei Sofisti (Gentile), perché convertì la parola di Gorgia nella nuova
«fede nel pensiero», restituendo a quel mondo umano, che pure i sofi- sti, con
la loro opera distruttiva, avevano scoperto, il pregio dell’uni- versalità e
della verità. Questo era il senso dell’ironia e del dialogo: il dialogo,
possiamo dire, si superava nel logo, e si risolveva in esso, per- ché, come
aveva chiarito Platone nel Teeteto, era in verità un monologo, «un interno
dialogare della mente con se stessa» (ibid., 170), dove il concetto unico e
universale costituiva il presupposto e la mèta, l’inizio e la fine, dentro cui
i dialoganti, lungi dal distinguersi, si unificavano come simboli di un solo
ritmo logico. Certo Gentile riprendeva lette- ralmente l’indicazione
spaventiana del «formalismo socratico», ma in certo modo, come ora vedremo, ne
metteva piuttosto in rilievo l’aspetto positivo, schiettamente logico, rispetto
alla costru- zione successiva di una metafisica, culminante nell’opera di
Platone. «Formalismo» significava, perciò, visione formale del concetto e del
giudizio, fede nella forma del pensiero, non ancora fissato in un tra-
scendente mondo delle idee. Per molte ragioni non potrebbe dirsi che Gentile
trasformasse la fi- gura di Socrate in quella di un precursore dell’attualismo,
come per esempio era accaduto, a proposito di Gesù di Nazareth, ad Omodeo o a
Ruggiero: la sua prosa si manteneva più sobria, [Si ricordi la netta
affermazione del Maier, che risale all’edizione di Tubinga del Sokrates: «debbo
confessare che mi riesce incomprensibile come mai si siano potute dare tanta
importanza e tanta fiducia alle sue [di Aristotele] scarse osservazioni» (Maier)
controllata, ma certamente tendeva ad assegnare a Socrate un valore unico in
tutto l’orizzonte della filosofia antica20. Il «formalismo» indi- cava un
merito, non un difetto. E in tutto il capitolo sull’«essere come concetto», ne
sottolineò l’importanza, senza mai indicare il limite della visione socratica.
Limite che emerse piuttosto nelle pagine successive, quelle sull’«essere come
idea», dove, per spiegare il passaggio a Pla- tone, accennò pure al «problema
centrale di Socrate», consistente nel «dualismo da vincere» tra il mondo umano
e il mondo naturale, tra il concetto e l’esperienza, perché – scriveva –
Socrate «non aveva saputo dir nulla di quella natura che ci sta davanti, in cui
si nasce, si vive e si muore, e con cui all’uomo che pensa per concetti rimane
pur sempre da fare i conti» (Gentile). Era necessario segnare il limite di Socrate,
per offrire una spiegazione del passaggio successivo, quando il suo
«formalismo» ripiegò in una compiuta metafisica, tornando di fatto al
naturalismo e al mito eleatico dell’essere immutabile. E il lungo capitolo
sull’«essere come idea», che copre quasi la metà della parte scritta
dell’opera, costituisce in effetti una delle pagine più importanti, e in fondo
drammatiche, che Gentile abbia composto negli ultimi giorni della sua vita.
Parlò di «un nuovo abisso, che si de- lineava tra Socrate e Platone, come
quello che aveva diviso la filosofia umana di Socrate da quella naturalistica
che lo aveva preceduto; e ne preparò l’analisi con una sottile considerazione
delle scuole socrati- che minori, culminante nella figura di Euclide, che
«proveniva dall’eleatismo» e che per primo, inaugurando l’opera che sarà di
Pla- tone, «trasferiva il concetto o universale socratico dalla mente dell’uomo
nella realtà in sé. Di fronte al dualismo irri- solto di Socrate, tornava, fin
da Aristippo o Teodoro, il vento gelido della vecchia cultura, che riempiva il
«formalismo» di un contenuto antico, quello della natura, della trascendenza,
del realismo. Platone stesso, in fondo, compì questa opera necessaria,
appoggiandosi ai suoi veri maestri, l’«eracliteo Cratilo» e Parmenide, e ab-
batté «la barriera tra l’umano e il divino», innalzandovi sopra quell’edificio
possente che è la metafisica. All’analogia tra Socrate e Gesù, Gentile aveva
fatto riferimento nella recensione a G. Zuccante, Socrate. Fonti, ambiente,
vita, dottrina (Gentile). Per Omodeo, il rinvio è a Omodeo; per Ruggiero, al
primo volume di Ruggiero Gentile e Socrate Quando, in una decina di pagine di
forte intensità, entrò all’interno di questo meccanismo, e cercò di spiegare
con più precisione il passag- gio che si era consumato dal formalismo di
Socrate alla metafisica di Platone, Gentile non mancò di osservare che la
«soluzione» che la dot- trina delle idee aveva dato al «problema» di Socrate,
unificando ciò che nel maestro si conservava diviso, era in fondo fallimen- tare,
perché metteva capo a un nuovo e più duro dualismo, quello che si apriva tra
eraclitismo ed eleatismo: due anime – scrisse – inconciliabili: né Platone
riuscì più a mettere una a tacere, come in qualche modo erano riusciti a fare
Parmenide ed Era- clito e lo stesso Socrate. Il poderoso sforzo da lui tentato
di strin- gere insieme le due opposte esigenze pur nella forza indomabile
dell’energia con cui esse reciprocamente si escludono, non potrà non fallire. La
vicenda post-socratica delineava dunque la storia di un falli- mento; e di un
fallimento, bisogna aggiungere, che aveva un prezzo elevato per la filosofia:
perché l’idea di Platone altro non era che l’es- sere di Parmenide («dire idea
– scriveva – è lo stesso che dire essere») e il dialogo, che Socrate aveva
coltivato come ricerca sogget- tiva della verità, si irretiva nella dialettica
oggettiva delle idee trascen- denti, dell’essere, nella «dialettica consistente
nella relazione che hanno le idee in se stesse», in «dialettica oggettiva, che
è norma e fine della soggettiva» Gentile parlava bensì di conquista del
pensiero platonico, di progresso, ma in tutta la sua pagina circolava
l’impressione del regresso e della decadenza, del passo indietro, della
chiusura metafisica. Impressione che si fece nitida nel brano in cui, mettendo
a diretto confronto i due filosofi, Socrate e Platone, affermò che il primo, di
fronte all’antico naturalismo, aveva scoperto il pen- siero come «relazione»,
«soggetto, predicato e loro relazione», mentre l’altro quella relazione aveva
ricondotta «in un’idea suprema», unica e universale, e perciò l’aveva
annientata e assorbita nell’ordine ogget- tivo dell’essere che nega e dissolve
il pensiero: «quest’idea – spiegava – pel fatto stesso che totalizza la
relazione, l’annienta; perché l’idea delle idee, essendo unica, è irrelativa».
E dunque metteva capo all’«unità massiccia, immota, morta, che è tutto un
blocco, da prendere LA BANDIERA DI SOCRATE o lasciare. Proprio come
l’Essere eleatico. Pare pensiero, e non è. Che era una critica della metafisica
platonica e, al tempo stesso, il più alto riconoscimento a Socrate: il quale
restava, così, al centro di questa storia, come una possibilità inesplosa
dell’antico, che solo il pensiero moderno, dopo il cristianesimo, avrebbe
ripreso e realizzato. Nota bibliografica BERTINI, “Considerazioni sulla
dottrina di Socrate.” Memorie della Reale Accademia delle Scienze di Torino. Opere
varie. Biella: Amosso. CERASUOLO.“Il “Socrate” di Labriola.” In La cultura
classica a Napoli. Napoli: Pubblicazioni del Dipartimento di Filologia Classica
dell’Università degli Studi di Napoli. BROCHARD, Études de philosophie ancienne et de
philosophie moderne. Paris: Alcan. COLLI.
Biblioteche di filosofi nella biblioteca di filosofia della Sapienza romana.”
Culture del testo e del documento. CROCE, Logica come scienza del concetto
puro, Bari: Laterza. DE RUGGIERO, GUIDO, Filosofia del cristianesimo, Dalle
origini a Nicea. Bari: Laterza. GENTILE Recensione a Zuccante, Socrate. Fonti,
am- biente, vita, dottrina (Torino). La Critica. Sistema di logica come teoria
del conoscere. Firenze: Sansoni. Rosmini e Gioberti. Saggio storico sulla
filosofia italiana del Risorgi- mento. Firenze: Sansoni. Sistema di logica come
teoria del conoscere. Firenze: Sansoni. La filosofia di Marx. Firenze: Sansoni.
Teoria generale dello spirito come atto puro. Firenze: Sansoni. Storia della
filosofia (dalle origini a Platone), a cura di V.A. Bellezza. Firenze: Sansoni.
La religione. Firenze: Sansoni. Gentile e Socrate. La riforma della dialettica
hegeliana. Firenze: Sansoni. La filosofia dell’arte. Firenze: Sansoni. Introduzione
alla filosofia. Firenze: Sansoni. Sommario di pedagogia come scienza filosofica.
Firenze: Sansoni. Spaventa. Firenze: Le Lettere. HEGEL, GEORG WILHELM
FRIEDRICH, Lezioni sulla storia della filosofia. Firenze: La Nuova Italia. Lezioni
sulla storia della filosofia (vol. II). Firenze: La Nuova Italia. Scienza della
logica. Roma-Bari: Laterza. LABRIOLA,“La dottrina di Socrate secondo Senofonte
Platone ed Aristotele.” In Tutti gli scritti filosofici e di teoria dell’educa-
zione, a cura di L. Basile e L. Steardo. Milano: Bompiani. MAIER, Socrate. La
sua opera e il suo posto nella storia. Firenze: La Nuova Italia, ed. or.
Sokrates: sein Werk und seine geschichtliche Stellung. Tübingen: Mohr. MUSTÈ,
“Il senso della dialettica nella filosofia di Bertrando Spaventa.” Filosofia
italiana. OMODEO, Gesù e le origini del cristianesimo. Messina: Princi- pato,
POGGI, STEFANO, Introduzione a Labriola. Roma-Bari: Laterza. PUNZO Labriola.
Celebrazioni del centenario della morte. Cassino: Edizioni Dell’università
Degli Studi di Cassino, RITTER, Histoire de la philosophie ancienne, 4 voll.,
traduit de l’allemand par C.J. Tissot. Paris: Ladrange, SPAVENTA. Lettere, scritti
e documenti pubblicati da Benedetto Croce. Napoli: Morano, SPAVENTA, Opere, a
cura di Gentile. Firenze: Sansoni. Marcello Mustè. Mustè. Keywords:
la filosofia dell’idealismo italiano, popolarismo, governo federativo,
democrazia, kratos – natoli, il potere – un concetto di kratos – dirrito, il
principio politico, liberalismo, partito liberale italiano, comunismo, il libero economico, il libero etico, libero
politico, ri-sorgimento italiano, liberta del volere, “Gentile e Socrrate” --
-- Refs.: Luigi Speranza, “Grice e Mustè” – The Swimming-Pool Library.
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