L'originalité de la traduction du De curialium miseriis dans la littérature anticuriale française du temps
Identifieur interne : 001762 ( Istex/Corpus ); précédent : 001761; suivant : 001763L'originalité de la traduction du De curialium miseriis dans la littérature anticuriale française du temps
Auteurs : Jacques LemaireSource :
- International Journal of the Classical Tradition [ 1073-0508 ] ; 1996-12-01.
Abstract
Abstract: Except forL'Abuzé en court (around 1450), which relates in a concrete and lively way the dangers of life at court, all the treatises written in the 15th century against thevita curialis borrow themes and images from Latin classical literature, in particular from Seneca, Horace, and Juvenal, as well as from the great Italian humanists, such as Boccaccio, Dante, and Petrarch. The letter that Andreas Silvius Piccolomini (later pope under the name of Pius II) addresses to the chancellor of emperor Frederick III is no exception to the rule. It consists of a genuine literary compilation in accordance with the method in use in the cultural circles of humanism. Its main sources, most of which are explicitly attributed, go back to Cicero and, especially, to Juvenal, as the ancients' writings by far prevail over Biblical quotations. Because of its innacuracies and inadequacies the French translation of theDe curialium miseriis epistola proves to be very prejudicial to the authorities quoted by Piccolomini. The fine metaphors this author borrows from ancient writers such as Persius, Terence, and Plautus are totally distorted so that modern readers have not much referred to the French version of a treatise that is already overflowing with subtle scholarly considerations.
Url:
DOI: 10.1007/BF02678064
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The letter that Andreas Silvius Piccolomini (later pope under the name of Pius II) addresses to the chancellor of emperor Frederick III is no exception to the rule. It consists of a genuine literary compilation in accordance with the method in use in the cultural circles of humanism. Its main sources, most of which are explicitly attributed, go back to Cicero and, especially, to Juvenal, as the ancients' writings by far prevail over Biblical quotations. Because of its innacuracies and inadequacies the French translation of theDe curialium miseriis epistola proves to be very prejudicial to the authorities quoted by Piccolomini. The fine metaphors this author borrows from ancient writers such as Persius, Terence, and Plautus are totally distorted so that modern readers have not much referred to the French version of a treatise that is already overflowing with subtle scholarly considerations.</div></front></TEI><istex><corpusName>springer</corpusName><author><json:item><name>Jacques Lemaire</name><affiliations><json:string>Sciences Humaines, Lettres, et Arts, Domaine Universitaire Littéraire et Juridique, Université Charles de Gaulle Lille III, B.P. 149, 59563, Villeneuve d'Ascq cedex, France</json:string></affiliations></json:item></author><articleId><json:string>Art4</json:string><json:string>BF02678064</json:string></articleId><language><json:string>fre</json:string></language><abstract>Abstract: Except forL'Abuzé en court (around 1450), which relates in a concrete and lively way the dangers of life at court, all the treatises written in the 15th century against thevita curialis borrow themes and images from Latin classical literature, in particular from Seneca, Horace, and Juvenal, as well as from the great Italian humanists, such as Boccaccio, Dante, and Petrarch. The letter that Andreas Silvius Piccolomini (later pope under the name of Pius II) addresses to the chancellor of emperor Frederick III is no exception to the rule. It consists of a genuine literary compilation in accordance with the method in use in the cultural circles of humanism. Its main sources, most of which are explicitly attributed, go back to Cicero and, especially, to Juvenal, as the ancients' writings by far prevail over Biblical quotations. Because of its innacuracies and inadequacies the French translation of theDe curialium miseriis epistola proves to be very prejudicial to the authorities quoted by Piccolomini. 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The letter that Andreas Silvius Piccolomini (later pope under the name of Pius II) addresses to the chancellor of emperor Frederick III is no exception to the rule. It consists of a genuine literary compilation in accordance with the method in use in the cultural circles of humanism. Its main sources, most of which are explicitly attributed, go back to Cicero and, especially, to Juvenal, as the ancients' writings by far prevail over Biblical quotations. Because of its innacuracies and inadequacies the French translation of theDe curialium miseriis epistola proves to be very prejudicial to the authorities quoted by Piccolomini. The fine metaphors this author borrows from ancient writers such as Persius, Terence, and Plautus are totally distorted so that modern readers have not much referred to the French version of a treatise that is already overflowing with subtle scholarly considerations.</p></abstract><textClass><keywords scheme="Journal Subject"><list><head>Humanities / Arts</head><item><term>Languages and Literature</term></item><item><term>Classical Studies</term></item><item><term>Arts</term></item></list></keywords></textClass></profileDesc><revisionDesc><change when="1996-12-01">Published</change><change xml:id="refBibs-istex" who="#ISTEX-API" when="2016-3-1">References added</change></revisionDesc></teiHeader></istex:fulltextTEI><json:item><original>false</original><mimetype>text/plain</mimetype><extension>txt</extension><uri>https://api.istex.fr/document/2B25F76AC5C4A4E77E9FBA11AF812135EC685AE1/fulltext/txt</uri></json:item></fulltext><metadata><istex:metadataXml wicri:clean="Springer, Publisher 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The letter that Andreas Silvius Piccolomini (later pope under the name of Pius II) addresses to the chancellor of emperor Frederick III is no exception to the rule. It consists of a genuine literary compilation in accordance with the method in use in the cultural circles of humanism. Its main sources, most of which are explicitly attributed, go back to Cicero and, especially, to Juvenal, as the ancients' writings by far prevail over Biblical quotations. Because of its innacuracies and inadequacies the French translation of the<Emphasis Type="Italic">De curialium miseriis epistola</Emphasis> proves to be very prejudicial to the authorities quoted by Piccolomini. The fine metaphors this author borrows from ancient writers such as Persius, Terence, and Plautus are totally distorted so that modern readers have not much referred to the French version of a treatise that is already overflowing with subtle scholarly considerations.</Para></Abstract><ArticleNote Type="Misc"><SimplePara>Based on a paper read at the Third Meeting of the International Society for the Classical Tradition (ISCT), held at Boston University March 8–12, 1995.</SimplePara></ArticleNote></ArticleHeader><NoBody></NoBody></Article></Issue></Volume></Journal></Publisher></istex:document></istex:metadataXml><mods version="3.6"><titleInfo lang="fr"><title>L'originalité de la traduction du De curialium miseriis dans la littérature anticuriale française du temps</title></titleInfo><titleInfo type="alternative" contentType="CDATA" lang="fr"><title>L'originalité de la traduction duDe curialium miseriis dans la littérature anticuriale française du temps</title></titleInfo><name type="personal"><namePart type="given">Jacques</namePart><namePart type="family">Lemaire</namePart><affiliation>Sciences Humaines, Lettres, et Arts, Domaine Universitaire Littéraire et Juridique, Université Charles de Gaulle Lille III, B.P. 149, 59563, Villeneuve d'Ascq cedex, France</affiliation><role><roleTerm type="text">author</roleTerm></role></name><typeOfResource>text</typeOfResource><genre type="research-article" displayLabel="OriginalPaper"></genre><originInfo><publisher>Springer-Verlag</publisher><place><placeTerm type="text">New York</placeTerm></place><dateIssued encoding="w3cdtf">1996-12-01</dateIssued><copyrightDate encoding="w3cdtf">1996</copyrightDate></originInfo><language><languageTerm type="code" authority="rfc3066">fr</languageTerm><languageTerm type="code" authority="iso639-2b">fre</languageTerm></language><physicalDescription><internetMediaType>text/html</internetMediaType></physicalDescription><abstract lang="en">Abstract: Except forL'Abuzé en court (around 1450), which relates in a concrete and lively way the dangers of life at court, all the treatises written in the 15th century against thevita curialis borrow themes and images from Latin classical literature, in particular from Seneca, Horace, and Juvenal, as well as from the great Italian humanists, such as Boccaccio, Dante, and Petrarch. The letter that Andreas Silvius Piccolomini (later pope under the name of Pius II) addresses to the chancellor of emperor Frederick III is no exception to the rule. It consists of a genuine literary compilation in accordance with the method in use in the cultural circles of humanism. Its main sources, most of which are explicitly attributed, go back to Cicero and, especially, to Juvenal, as the ancients' writings by far prevail over Biblical quotations. Because of its innacuracies and inadequacies the French translation of theDe curialium miseriis epistola proves to be very prejudicial to the authorities quoted by Piccolomini. 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Perse, Satires II. 6d. . A. Cartault (Collection des universit6s de France</note></biblStruct><biblStruct xml:id="b1"><monogr><title level="m" type="main">Disputatio Pogii Florentini de infelicitate principum (dans Opera omnia, I, 6d</title><author><persName><surname>Cf</surname></persName></author><author><persName><forename type="middle">R</forename><surname>De Curialium Miseriis</surname></persName></author><author><persName><surname>Fubini</surname></persName></author><author><persName><forename type="first">Bottega</forename><surname>Turin</surname></persName></author><author><persName><surname>Erasmo</surname></persName></author><imprint><date type="published" when="1956"></date><publisher>II</publisher><biblScope unit="page" from="9" to="10"></biblScope><pubPlace>Paris, -Les belles lettres,~</pubPlace></imprint></monogr><note>Collection. des universit6s de France</note></biblStruct><biblStruct xml:id="b2"><analytic><title level="a" type="main">De curialium miseriis, 53, 4-5 et Valerius Maximus, Factorum et dictorum memorabilium III, iii, 4, 6d</title><author><persName><surname>Cf</surname></persName></author></analytic><monogr><title level="j">C. Kempf (set. Teubner)</title><imprint><biblScope unit="page" from="132" to="133"></biblScope><date type="published" when="1888"></date></imprint></monogr></biblStruct><biblStruct xml:id="b3"><monogr><title level="m" type="main">les riches vestemens precieulz et pendans" (f. 37v) 36 pour "suspensas ex basi uestes</title><imprint><biblScope unit="page">410</biblScope></imprint></monogr><note>Piccolomini. 50</note></biblStruct><biblStruct xml:id="b4"><monogr><title level="m" type="main">quant les dons sont acreuz, les raisons aussi bien les choses donnees croissent" (f. 18r) pour "cum enim, inquit ille, augentur dona, rationes etiam crescunt donorum</title><imprint><biblScope unit="page" from="20" to="21"></biblScope></imprint></monogr><note>Piccolomini. et. Gr6goire le Grand dans Migne, Patr. lat.</note></biblStruct><biblStruct xml:id="b5"><monogr><title level="m" type="main">quelque chose lui demandes et fault qu'il serve debout et que tu soles assis" (f. 35v) pour "quodque aliquid poscas et quod se stante recumbas</title><imprint></imprint></monogr><note>Piccolomini. , 49, 6 et Juv6nal, V, 65</note></biblStruct><biblStruct xml:id="b6"><monogr><title level="m" type="main">Cousin (Collection des universit6s de France), Paris, <~Les belles lettres~ Nous les avons raises en 6vidence dans l'article "Aspects linguistiques et stylistiques de la traduction fran~aise du De curialium miseriis d'Aeneas Piccolomini</title><author><persName><surname>Cf</surname></persName></author><author><persName><surname>De Curialium Miseriis</surname></persName></author><author><persName><surname>37</surname></persName></author><author><persName><forename type="first">Pro</forename><surname>Et Cic~ron</surname></persName></author><author><persName><forename type="first">Xvii</forename><surname>Caelio</surname></persName></author><author><persName><surname>42</surname></persName></author><author><persName><forename type="first">Xv</forename><surname>Dans Discours</surname></persName></author><author><persName><forename type="first">6d</forename><forename type="middle">J</forename></persName></author><imprint><date type="published" when="1969"></date><biblScope unit="page" from="117" to="35"></biblScope></imprint></monogr><note>". dans Bien dire et bien aprandre 13</note></biblStruct><biblStruct xml:id="b7"><monogr><title level="m" type="main">Les citations sont op6r4es ~ partir du ms. Paris, B.N., fr. 1988, seule copie conserv6e de la traduction fran~aise du De curialium miseriis</title><imprint></imprint></monogr></biblStruct></listBibl></back></text></istex:refBibTEI></enrichments><serie></serie></istex></record>Pour manipuler ce document sous Unix (Dilib)
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|clé= ISTEX:2B25F76AC5C4A4E77E9FBA11AF812135EC685AE1
|texte= L'originalité de la traduction du De curialium miseriis dans la littérature anticuriale française du temps
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