AEVUM

This paper offers the critical edition of Dante’s Inferno XXVI and XXVII in the Latin hexametrical translation written by the Olivetan monk Matteo Ronto (1370/1380-1442). In this work, composed between 1427 and 1431, about ten  years after the Latin translation in prose with commentary by Giovanni da Serravalle, Ronto elaborated a very complex poetical version, trying to preserve the correspondance between Dante’s hendecasyllables and the hexameters.  The analysis of these verses presents elements of great interest concerning their own constitutio textus, but also in relation to the textual tradition and the fifteenth-century reception of Dante’s poem.

This paper examines the relationships between Parrhasius and the manuscript tradition of Pindar for the latin translation of pindaric scholia vetera made by the humanist in the manuscript XIII. B. 19 of Biblioteca Nazionale di Napoli.  In particular, we try to demonstrate the dependence of Parrhasius on the manuscripts Marc. gr. 475 in the first part of the translation and on Vat. gr. 1312 in the other part.

Among the institutions of the king’s house, the stable is responsible not only for his daily transport but also for his military activities. It manages the acquisition and maintenance of horses, harness and weapons for its tournaments and military campaigns. Keeping with medieval tradition, it also welcomes pages sent to the Court to be raised beside the sovereign. This is where loyalties are created and maintained around the transmission of a noble ethos and a  military education according to monarchical aspirations. This paper examines this relatively unknown institution in order to understand how its social, political and military functions were used to serve the material and symbolic policy of the Crown. It shows how the political and physical bodies of the king are combined in the figure of a King of War, both soldier and educator, father of arms and nobility, Achilles and Chiron.

This essay provides an overview of one of Anton Francesco Doni’s minor works, Gli Spiriti folletti. Published in Florence in 1546, the Spiriti folletti is basically a dialogue between two demons who talk to each other about their own  misdeeds, also invoking the intervention of Satan on earth in order to administer human justice. After a summary of the text and a brief analysis of its paratextual elements, an intertextual investigation of the Spiriti folletti will be  proposed, with the aim of comparing themes and terminologies of the dialogue with those present in two other Doni’s books, the Mondi (1552) and the Inferni (1553), to better understand if the Spiriti folletti can be considered a  prelude to the two subsequent and much more famous works.

This essay offers the critical edition of a previously unpublished letter by Ulisse Aldrovandi to Carlo Sigonio dated 1582, which discussed two difficult passages of Plautus’ comedies (Aulularia and Captivi). This text demonstrates an  extremely interesting fold of the exegesis of Plautus carried out at the end of the sixteenth century between Bologna and Padua, given that the first input to understand the places came from Gian Vincenzo Pinelli. The letter is  analyzed according to the extant volumes of Aldrovandi’s library in Bologna, which display abundant marginal notes later merged into the letter itself.

Giovanni Battista Morsolino (c. 1540-1591) was an Italian organist and composer. He had an active international career serving at the Bavarian Court in Munich, at Santa Maria Maggiore in Bergamo and in Milan cathedral (Duomo).  Firstly, this work traces Morsolino’s biography focusing on the period spent in Milan (1590-1591). Secondly, making the point about a variety of unpublished sources as regards liturgy, organists, and organs in Milanese Duomo, it delineates the extensive context in which Morsolino worked (c. 1560-1650).

The essay deals with the first English destiny of the Aminta by Torquato Tasso, examining its focal moments and the cultural context in which its reception took place. In addition, the article aims to show the reasons why Tasso’s  pastoral wasn’t take as a theatrical model by Elizabethan dramatists, despite of the great appreciation that it received on the island and the high regard that the British had of its author.

This essay examines the Wars of Religion with a particular focus on the point of view of Pierre Matthieu and his intellectual circle in the context of the Catholic city of Lyon during the 1580s. Through this original perspective, this study will privilege the counterreformist and transnational features of these conflicts rather than their national dimension, thus shedding a light on the political commitment of an important part of those Catholics who stood against  tolerance towards the Huguenots. For this group, religious unity was an eminently political problem, as their ideas of Church and society coincided.

The essay looks into Marino’s tribute to his colleague and friend Battista Guarini, who died in 1612. This eulogy, which consists of two specular sonnets and is included in the Lagrime (the funerary chapter of Lira 3, Marino’s second  poetical collection published in Venice in 1614), is a unique and interesting case study that can help us understand the making of Lira 3 itself. In fact, the detailed comparison provided here between «Pan, dio de’ boschi, è morto».  Aure serene and Quando il cigno del Po, che quasi il vanto shows how important the poet’s empathy for the subject is; how a commissioned work differs from a genuine one; and how and why Marino employed specific literary models.

The study focuses on Gli amori infelici di Ero e Leandro (1618) by Giovanni Capponi, a poetic text belonging to the idyll genre, one of the main forms of early Seventeenth- Century bucolic experimentalism. The analysis identifies the  process of contamination with artistic re-elaboration of myth (Rubens’ painting “Hero and Leander”) and with ancient and modern texts, such as Ovid’s Methamorphoses, the Giovan Battista Marino’s Piramo e Tisbe idyll from La  Sampogna, and the Boscan version of Hero and Leander Myth.

The basilica of Superga is one of the main monuments of the Baroque architecture in Italy. At the same time, it was also one of the important symbols of the House of Savoy: the place where, during two centuries, were held  ceremonies and rituals that legitimized its power. The symbolic role of the basilica was such that even Napoleon, after the conquest of Piedmont, used it for his own celebration. At the Restoration, the House of Savoy resumed the ancient practices. However, when, from 1848, the kings of Sardinia took the lead in the process of building the Italian nation, they could no longer have a church as a symbol. New ceremonies were created for the new times, but not too successfully.

Starting from the discovery in the Archives of the Dicastery for the Doctrine of the Faith of a letter by Arturo Carlo Jemolo never delivered to Ernesto Buonaiuti because it was intercepted and stolen by a delator, the essay outlines  some elements of the complex relationship between Jemolo, Buonaiuti and Agostino Gemelli against the background of the condemnation of Roman priest and the controversy that followed. The document also allows us to deepen  some more general themes, such as, for example, the emphasis given to the historical-critical method in religious studies or the relationship between Jansenism and Modernism.

Poliziano, edited by Guy Claessens – Fabio Della Schiava (M. Ferrari), p. 779 – Loïc Chollet, Dernières croisades, le voyage chevaleresque en Occident à la fin du Moyen-Âge (J. Schnapp), p. 781 – Francesco Barbaro, De re uxoria, a cura di Claudio Griggio – Chiara Kravina (S. Brusa), p. 783 – Leon Battista Alberti, Intercenales, editio minor a cura di Roberto Cardini (A. Severi), p. 785 – Cécile Caby, Un éloge de Camaldoli pour Pierre le Goutteux. La Heremi descriptio de Ludovicus Camaldulensis monacus (G. Cariboni), p. 788 – Maffeo Vallaresso, Epistolario (1450-1471) e gli altri documenti trasmessi dal codice Vaticano Barberiniano Latino 1809, edizione critica a cura di Matteo Melchiorre – Matteo Venier (F. Forner), p. 789 – Angelo Poliziano, Miscellanies, edited and translated by Andrew R. Dyck – Alan Cottrell (A. Longhi), p. 792 – Giovanni Gioviano Pontano, De bello Neapolitano, a cura di Giuseppe Germano – Antonietta Iacono – Francesco Senatore (M. Rinaldi), p. 795 – Rachel Winchcombe, Encountering early America (A. Tanturri), p. 799 – David Salomoni, Educating the Catholic People. Religious Orders and Their Schools in Early Modern Italy (1500-1800) (A. Tanturri), p. 801 – Lorenzo Comensoli Antonini, La maggioranza silenziosa della Controriforma. Il cardinale bergamasco Giovanni Girolamo Albani (1509-1591) (I. Fosi), p. 803 – Maiko Favaro, Ambiguità del petrarchismo. Un percorso fra Trattati d’amore, lettere e templi di rime (M.T. Girardi), p. 805 – Maiko Favaro, Le virtù del nobile. Precetti, modelli e problemi nella letteratura del secondo Cinquecento (L. Piccina), p. 808 – Stefan Bauer, The invention of Papal History. Onofrio Panvinio between Renaissance and Catholic Reform (F. Della Schiava), p. 810 – Letteratura bresciana del Seicento e del Settecento, a cura di Rosaria Antonioli – Enrico Valseriati (L. Pastori), p. 813 – Ambrogio A. Caiani, To Kidnap a Pope. Napoleon and Pius VII (R. Benzoni), p. 815 – Simona Gavinelli, La scrittura dello scienziato. Il Fondo autografi della Biblioteca di Storia delle Scienze «Carlo Viganò» dell’Università Cattolica di Brescia (P. Cherubini), p. 817