SOPMÆ IV, 43-44. | volgarizzamenti sallustiani
A. Morino, Bartolomeo e Sallustio, «Studi di filologia italiana» 51 (1993) 39-52.
Patricia J. Osmond, 14.III.1993, mi passa fotocopia di 3 pagine dattiloscritte "Bibliografia sulle traduzioni di Sallustio". nella cartella "Bartolomeo...". E dono dell'Autrice gli estratti dei titoli seguenti. Grazie!
Patricia J. Osmond, Sallust and Machiavelli: from civic humanism to political prudence, «The Journal of Medieval and Renaissance Studies» (Duke Univ.) 23 (1993) 407-38, specie pp. 412-14: «In the same years, Thomas Aquinas quoted the lines from Catilina 7.7-3 in his De Regno ad Regem Cypri to affirm the importante of liberty in the spiritual progress of the individual and underscore the positive purposes of human society. At the Florentine convent of Santa Maria Novella, passages from Sallust's writings avere cited by the priors Remigio de' Girolami and Tolomeo da Lucca. Interest in ethical and political philosophy, especially in relation to contemporary civic controversies, encouraged a rereading of classical authors, and scholastic learning could be fruitfully combined with efforts to promote the kind of patriotic spirit and devotion to the bene comune exemplified in the ancient Roman republic. It was at Santa Maria Novella, moreover, that the Dominican friar Bartolomeo da San Concordio composed the first complete Italian translation of Sallust's monographs, emphasizing the practical relevance of his history and celebrating the role of personal merit and virtuose opere».
■ →volgarizzamento dei sallustiani De coniuratione Catilinae e Bellum Iugurthinum, e il fiorentino Neri di Cambio (chi è costui?)
Patricia J. Osmond, Princeps historiae romanae: Sallust in Renaissance political thought, «Memoirs of the American Academy in Rome» 40 (1995) 101-43, specie pp. 104-06: «At the turn of the century [Duecento], Sallust's monographs seem to have been especially popular among Dominican priors and distinguished visitors at the convent of S. Maria Novella, an important Florentine meeting point of scholastic philosophy and Roman-ínspired republican thought. Tolomeo da Lucca, in his continuation of Aquinas's work on kingship, appealed to the communal values of the ancient city-state, paraphrasing Cato's words in Bellum Catilinae 52.19-21. The qualities that had made Rome great, he declared, were "efficiency at home, a just rule abroad, and in counsel an independent spirit, free from guilt or passion. In the early years of the Trecento, Bartolomeo da San Concordio, a Dominican friar and Aristotelian scholar who resided at the convent, produced the first complete Italian version of the two monographs. The translation had been commissioned by the merchant banker and leader of the Black faction, Nero Cambi, at a time of intense and bitter struggle with the rival Whites, perhaps with a view to enlisting Sallust's authority in the servite of his party. Certain Sallustian themes - the pursuit of virtù and gloria, the importante of the bene comune, and the denunciations of aristocratic arrogance - would undoubtedly bolster the cause of the Blacks and, after 1301, celebrate their victory. Whatever the circumstances surrounding San Concordio's composition, however, it enjoyed an enormous success. For some two centuries, up until the publication in 1518 of the first printed edition of the monographs (the work of Agostino Ortica della Porta), it remained the most widely copied of the volgarizzamenti and one of the most handsomely illustrated of all Sallustian codices».
Id., Catiline in Fiesole and Florence: The After-life of a Roman Conspirator, «International Journal of the Classical Studies» 7 (2000) 3-38, specie pp. 16-17 n. 30, 20-23, 33-34.
«The figure of Catiline continues to appear in late thirteenth- and early fourteenth-century condemnations of civil strife. In a papal letter Rex pacificus dated 21 june 1304, Benedict XI branded as traitors all of those Florentines who had undermined the attempts to bring about a peaceful settlement with the fuorusciti: "Non perfidior Catiline conjuratio, vix superior Syllana crudelitas, et Mariana ferocitas parum minor" ("The Catilinarian conspiracy [was] not more treacherous, the cruelty of Sulla scarcely worse, and the ferocity of Marius little less"). The words are cited by Emilio Panella, who discusses the political controversies in the city and the theme of "the common good" in the treatises of the Dominican prior Remigio de' Girolami in "Dal bene comune al bene del comune. I trattati politici di Remigio dei Girolami,... Memorie domenicane, new ser. 16 (1985): 1-198 (see 14-15 and n. 33)» (pp. 16-17 n. 30).
«Guelf connections. -It was in predominantly Guelf ambienti, in the late thirteenth and early fourteenth centuries, that the Sallustian (and Ciceronian) story of Catiline's conspiracy, together with the image of the violent, depraved Roman revolutionary, was revived and diffused. In the first piace, as we have seen, the alliance with Rome, and particularly with France, created the principal venues for the diffusion of classical texts. Brunetto Latini, a prominent member of the Guelf faction, most likely became acquainted with the adaptation of the classical account in Li Fait des Romains during his exile in France in the 1260s. In the first decades of the Trecento, Giovanni Villani, inspired by his visit to Rome and by the reading of classical authors to celebrate the growth of his own city and the achievements of the Parte Guelfa, borrowed even more extensively from its Italian rendering, I Fatti di Cesare, as well as (at least in part) from the recent volgarizzamento of Sallust by Bartolomeo da San Concordio. This Tuscan version of the monographs had been commissioned in the early 1300s by Nero Cambi, usually identified with a business associate of the Spini by that name, one of the principal agents of the Black Guelfs at the court of Boniface VIII. During the saure period, Latin commentaries on Sallust's two monographs avere crossing the Alps, finding their way into the libraries of religious orders and into the hands of locai schoolmasters and students. In a period in which intense factional conflict made the subject of Sallust's work particularly germane to Fiorentine politics, the Guelf political network thus facilitated the copying and circulation of the texts, popularizing the account of the ancient conspiracy» (pp. 33-34).
MD 32 (2001) 421.
«Dominican history newsletter» 14 (2005) 89-90; 15 (2006) 88.
Neri di Cambio da Firenze e fra Bartolomeo da San Concordio (Pisa) OP, 1300 ca.
27.I.2015: «Caro Padre, la Murano mi indica giustamente che Lei può aiutarmi. Sto mettendo a punto la relazione fatta ad agosto scorso a Monte Oliveto sui consilia giuridici più antichi per il monastero e mi sono imbattuto (già in Lugano, sia chiaro) in un dominus Filippo di Orvieto pievano di Creti che poco dopo la fondazione fa un consilium a favore cui aderisce Bartolomeo da San Concordio (con autografia?) cui presta il sigillo Iacopo allora priore dei domenicani di Arezzo. Sa quando fu priore? O quando Bartolomeo può essere stato ad Arezzo (immagino difficile dirlo!)? La datazione è interessante, naturalmente. Se Le interessa la mano Le invio foto.
Cordialmente Mario Ascheri, Senior Professor, Università Roma 3. Club Unesco Siena, Via Duprè 99, 53100 Siena».
■ Rispondo, 29.I.2015:
Non ho lavorato sistematicamente sul convento domenicano di Arezzo. Ma
testimonianze di valore le potrebbero dare le pergamene del convento; oggi
disponibili in:
Archivio di Stato di Firenze, Dipl. S. Domenico d'Arezzo ... (e debita data).
Controllare quelle del primo Trecento.
Bartolomeo da San Concordio OP nel 1305 è nominato lettore nel convento di Arezzo ("Monumenta Ordinis Fratrum Praedicatorum Historica" XX, 154 r. 25); nel 1310 nel convento pistoiese (ib. 177 rr. 32-33). cfr. Scriptores Ordinis Praedicatorum Medii Aevi, Romae 1970-80, vol. I, p. 157.
Iacopo purtroppo è antroponimo troppo diffuso, e senza un suo toponimo è difficile identificarlo in " Monumenta Ordinis Fratrum Praedicatorum Historica" XX, pp. 378-80.
Il lettorato aretino di Bartolomeo 1305 ss, potrebbe essere autorevole punto di partenza, per verosimile datazione del suo documento.
Mi faccia sapere delle sue ricerche e mi riservi copia di sue pubblicazioni, la prego. Guardi pure alla voce "Arezzo" nel mio sito web: https://www.e-theca.net/emiliopanella/index.html
Auguri e buon lavoro. Emilio Panella OP.
■ "pievano di Creti": Creti, Creiti, pieve in dioc. di Arezzo: Rationes decimarum Italiae. Tuscia I, 332a; II, 367b.
