Catalogo 2013.pdf - Libreria Antiquaria Alberto Govi

teachers and show no evidence of borrowing from Erasmus’ recent work” (R.M. Douglas, Jacopo Sadoleto, Cambridge,MA, 1959, p. 75).“Il cardinale Jacopo Sadoleto, uno dei vescovi che cercarono un punto di incontro col mondo protestante,per cui ebbe rapporti con il Melantone, e fu accusato di aver soverchie simpatie per la Riforma, nel suo trattatosull’educazione… si mostra profondamente convinto di un possibile accordo fra educazione umanistica e cristianesimo:gli studia humanitatis fanno l’uomo saggio e morale, aiutandolo a scoprirsi “naturalmente cristiano”. Ifanciulli, dopo un’infanzia affidata alla famiglia, e guidata dal padre, apprendono sotto i maestri grammatica e retorica,poesia e musica, aritmetica e geometria. Completano il sapere con la filosofia, e non con l’arida sofistica degliscolastici, ma con la saggezza morale, la profondità logica e l’altezza metafisica di Platone e d’Aristotele. Avviarei fanciulli al bene è facile, ‘perché quell’età non pecca per malizia”, anzi è fondamentalmente buona; per questoil bambino non va mortificato, non va reso “austero e selvaggio, ma lieto e affabile… Stia con i suoi pari, corra,salti, si dia ai giochi, e specialmente a quelli che esercitano il corpo; e danzi e rida, qualche volta abbandonandosiall’allegria’. Nel S. veramente si conservano alcuni degli aspetti più fecondi dell’umanesimo, connessi con una federeligiosa sincera ed aperta” (E. Garin, L’educazione in Europa, Bari, 1976, pp. 202-203).Jacopo Sadoleto, a native of Modena, rapidly rose in the new bourgoisie, but his origins remain obscure.We know of him first as a student of civil and canon law at the University of Ferrara, where he soon received praisefrom his masters and from Duke Borso d’Este. He was a jurisconsult in Modena at the time of his marriage to FrancescoMachiavelli, and taught at Pisa before returning in 1488 as professor of law in the University of Ferrara on theinvitation of Duke Ercole I. At this time Sadoleto first met the gifted Venetian humanist Pietro Bembo. Their friendshiplasted for fifty years despite widening differences of temperament, literary taste, and sense of vocation. In1498/99 he left Ferrara for Rome, where his first patron was Cardinal Oliviero Carafa. Here he met with humanistfriends like the younger Beroaldo, Castiglione, Paolo Giovio, Blosio Palladio, Andrea Navagero, Mario Maffei andmany others. The course of his career in Rome was set in 1513, when he and Pietro Bembo were appointed to theApostolic Secretariat by Leo X. To the several benefices, canonries, and pensions he received, the pope added the dioceseof Carpentras, in the papal state of Venaissin in Southern France, in 1517. He was summoned to Rome by PaulIII, to assist in preparation for the council. He emerged as a radical critic on the commission of ecclesiastical reformwhen its Consilium de emendanda ecclesia was presented to the pope. While strongly supporting the convocationof the council, Sadoleto undertook his own efforts at conciliation with the Protestants, hoping, like Erasmus, topromote rapprochement through moderates on both sides. But his conciliatory letters to Melanchthon and othershad only the effect of enraging the hard-core Catholic conservatives in Germany. In 1542 Sadoleto was recalled toRome to work for the council, now to be held at Trent and which opened at the end of 1545. He was assigned to thespecial commission on conciliar affairs. From his votes there it seems clear that no other member was less partisan,less attached to national interest, or more independent of the pope’s dynastic ambitions than the bishop of Carpentras.Sadoleto died on October 18, 1547 at the age of seventy and was buried in San Pietro in Vincoli. His remainswere transferred in 1646 to the cathedral of Charpentras, which he had helped to build (cf. Douglas, op. cit., passim).Edit 16, CNCE32330; L. Carpané, I Nicolini da Sabbio. Catalogo breve delle edizioni a stampa, Venezia, 1521-1551, in: “Ilmestier de le stamperie de i libri. Le vicende e i percorsi dei tipografi di Sabbio Chiese tra Cinque e Seicento e l’operadei Nicolini”, a cura di E. Sandal, Brescia, 2002, p. 167, no. 25. € 1.500,00in praise of women’s superiority13) AGRIPPA VON NETTESHEIM, Heinrich Cornelius (1486-1535?). Declamatione de Henrico CornelioAgrippa del sacramento del matrimonio.(bound with:)-.-.-. De la nobiltà, e preeccellentia del feminile sesso a la Signora Margarita Augusta, Principe d’Austria, e diBorgogna. [Venezia, Venturino Ruffinelli, 1535 ca.].Two works in one volume, 8vo; modern vellum; (12, the last is a blank) ll. + (24, the last is a blank) ll. Title-pageswithin an illustrated woodcut border on black criblé background, featuring musical instruments, grotesque figures,and mermen. Three white-on-black illustrated and foliated initials. Text printed in dark roman type. A very goodcopy.VERY RARE FIRST ITALIAN EDITIONS of Cornelius Agrippa’s Libellus de sacramento matrimonii and De nobilitateet preeccelentia foeminei sexus. The first work was composed around 1526 and published with a dedication toMarguerite de Navarre in an undated edition with Latin and French text, which has been demonstrated to havebeen printed in 1526 (cf. A. Prost, Corneille Agrippa, sa vie et ses oeuvres, Paris, 1882, II, p. 506). The De nobilitate, dedicatedto Margaret of Austria, although written in 1509, was edited for the first time in Antwerp in 1529 togetherwith other minor texts, among which also the De sacramento matrimonii.The De nobilitate had a great success and was reprinted and translated several times. The first two Frenchtranslations, one by Galliot du Pré, the other by an uncertain author, were given to press in 1530 respectively atParis and Antwerp. The German version of Johann Herold appeared in Frankfurt in 1540. Two years later wasissued in London the English translation of D. Clapam. The work had also a great influence on those writers whowanted to contribute with new writings to the defense of women. Among them, François Habert published at Parisin 1541 Le Jardin de foelicité avec la louënge et haultesse du sexe feminine en ryme françoyse, admitting already in the title-pageto be in Agrippa’s debt. Not equally honest was Ludovico Domenichi, who in 1549 issued at Venice fromGiolito’s press a work titled La nobiltà delle donne, which is greatly based on Agrippa, and mentions its main source- 14 -