Recreation in the Renaissance

Notes 141
13. Albericus de Roxiate, Alfabetum iuris civilis primum. Et alfabetum iuris canonici
secundum (Bologna, 1481), sig. A7; Ioannes Tabiensis, Summae Tabienae,
quae Summa summarum merito appellatur, pars prima [-secunda] (Venice, 1572);
cf. P. Michaud-Quantin, Sommes de casuistique et manuels de confession
(Louvain: Nauwelaerts, 1962), p. 104. For the occurrence of eutrapelia within
seventeenth-century French moral debates on drama, see H. Phillips, The
Theatre and Its Critics in Seventeenth-Century France (New York: Oxford University
Press, 1980), pp. 167–70.
14. [P. Fomperosa y Quintana], Eutrapelia. Medio, que deben tener los juegos, divertimientos,
y comedias, para que no aya en ellas pecado, y puedan exercitarse licita,
y honestamente (Valencia: B. Macè, 1683).
15. P. Corazzari, L’empietà condannata negli abusi de’ spettacoli, e giuochi publici
(Bologna: G. B. Ferroni, 1661), p. 18.
16. Expositio Gualteri Burlei super decem libros Ethicorum Aristotelis (Venice: A.
Torresani, 1500), fols 73v–74v.
17. For detailed references to the material that follows, see A. Arcangeli, Davide
o Salomé Il dibattito europea sulla danza nella prima età moderna (Treviso:
Fondazione Benetton; Rome: Viella, 2000) pp. 81–8, 224–7. Cf. also C. Page,
The Owl and the Nightingale: Musical Life and Ideas in France, 1100–1300
(London: Dent, 1989), pp. 129–33.
18. Paris, Bibliothèque Mazarine, MS lat. 795, fol. 64v; Florence, Biblioteca
Nazionale Centrale, Conventi soppressi da ordinare, MS Vallombrosa 27,
striscia 316, fols 50v–51. On Rolando: M. M. Mulchahey, ‘First the Bow Is Bent
in Study . . .’: Dominican Education before 1350 (Toronto: Pontifical Institute
of Mediaeval Studies, 1998), pp. 60–7.
19. St Thomas Aquinas, Summa Theologiae, Latin text and English trans., vol. 44,
ed. by T. Gilby (London: Blackfriars, 1972), pp. 210–27. On Aristotle and
Aquinas, see also G. Olson, Literature as Recreation in the Later Middle Ages
(Ithaca, NY: Cornell University Press, 1982), pp. 94–9.
20. Reference is still made to Arcangeli, Davide o Salomé, pp. 86–7, and Page,
The Owl and the Nightingale, p. 132.
21. For a more detailed analysis of this material, see A. Arcangeli, ‘The confessor
and the theatre’, in F. Massip (ed.), Formes teatrals de la tradició
medieval. Actes del VII Colloqui de la ‘Societé Internationale pour l’Étude du
Théatre Médiéval’ (Barcelona: Institut del Teatre, 1996), pp. 19–25.
22. J. B. Thiers, Traité des jeux et divertissemens, qui peuvent être permis, ou qui
doivent être défendus aux chrêtiens selon les règles de l’Église et le sentiment des
Pères (Paris: A. Dezallier, 1686); R. Sauzet, ‘Aux origines du refus des jeux et
divertissements dans la pastorale catholique moderne’, in P. Ariès and J.-C.
Margolin (eds), Les jeux à la Renaissance. Actes du XXIII e Colloque international
d’études humanistes (Paris: Vrin, 1982), pp. 649–58; C. Biquard, ‘La lutte de
l’Église contre les fêtes paiennes, les jeux et les divertissements aux XVI et
XVII siècles’, unpublished diss. (Paris: EHESS, 1986). Cf. J. B. Thiers, Traité
des superstitions selon l’Écriture sainte, les décrets de conciles et les sentiments des
saints Pères et des théologiens (Paris: A. Dezallier, 1679); J.-M. Goulemot,
‘Démons, merveilles et philosophie à l’Âge classique’, Annales. Économies,
Sociétés, Civilisations, 35 (1980) 1223–50; W. Monter, Ritual, Myth and Magic
in Early Modern Europe (Brighton: Harvester, 1983), pp. 121–4. For a discussion
of the same three conditions set by Aquinas by a contemporary