Group Therapy for Venetian Adolescents? Giannantonio Bernardi’s “Prudence, a didactic prolusion” (Venice, 1709) and Jesuit Moral Counselling in Verse

While Jesuits composed more Latin didactic poetry than any other order or profession in the early modern period, they—perhaps surprisingly—rarely chose moral, political, or spiritual subjects for versification in this genre. One of the few exceptions to the rule is Prudentia, prolusio didascalica (Prudence, a didactic prolusion) by the Paduan-born Jesuit Giannantonio Bernardi (1670–1743), first published in Venice in 1709. Bernardi seems to have spent his whole life as a teacher, preacher, and confessor in northern Italy, apart from a stint accompanying his penitent, the Venetian envoy and future Doge, Carlo Ruzzini, to Constantinople. This paper sets Bernardi’s didactic poem in the context of some other Jesuit didactic poems of moral or spiritual counsel, especially Pierre Mambrun’s Psychourgicon: De cultura animi (La Flèche: ex officina Gervasii Laboe, 1661), as well as a selection of his other moral writings. It finds the Jesuit dimension to Bernardi’s poem more in its literary and institutional contexts and paratexts than in the bare philosophical doctrine it relays.</jats:p

Suppressed Emotions:The Heroic <i>Tristia </i>of Portuguese ex-Jesuit, Emmanuel de Azevedo

This article is a pilot for a larger project on the emotions of the suppression of the Society of Jesus, viewed through the prism of Latin writings by Jesuits of the period. It proposes a case study of Portuguese (ex-)Jesuit, Emanuel de Azevedo, who lived and suffered internal exile in Italy (from Rome to the Veneto) in the second half of the eighteenth century. Azevedo composed a large quantity of Latin verse during these unhappy years, from a four-book epic poem on the return of the Jesuits expelled from the American colonies to a twelve-book description of the city of Venice. The main focus here is Azevedo’s collection of Latin verse epistles, Epistolae ad heroas (Venice, 1781), loosely modeled on Ovid. Azevedo writes Latin verse both to temper his own sadness about the suppression and to console Spanish, Portuguese, and American confrères living in exile in the Papal States and in Russia under Catherine the Great.</jats:p

But were they talking about emotions? Affectus, affectio, and the history of emotions

This study investigates how Latinate writers from the classical world to the early modern might have referenced the concept of 'emotion'. It focuses on the polyvalent terms 'affectus' and 'affectio', as these not only appear to have been heavily implicated in premodern discourses about emotional states and dispositions, but are also the cognates of modern terms, such as 'affect' and 'affection', that are undeniably emotions-centred. The study provides a preliminary survey of what the terms 'affectus' and 'affectio' could denote in terms of emotions, considers whether they were synonyms or signified discretely, and explores the expansion of their meaning when used in compounds with terms denoting the mind or body. It uncovers no teleology, but rather the likelihood that usage was modulated according to genre and authority. In conclusion it suggests points of departure for further research that will be able to nuance and complicate this important word history

Rudolph Agricola: Six Lives and Erasmus’s Testimonies

Rudolph Agricola: Six Lives and Erasmus’s Testimonies The Frisian humanist Rudolph Agricola (1443-1485) is rightly famous for single-handedly bringing the Italian Renaissance to the North. Owing to his fascinating personality and many talents, he attracted the love and admiration of his contemporaries and the following generations. As a result, six biographies on Agricola have been preserved. The authors of these lives drew their materials from different sources and wrote their texts independently from each other. Differing vastly in rhetorical aims and methods, they provide us with a vivid image of cultural and intellectual life in the 15th century. Erasmus praised Agricola's work throughout his writings. No less than fifty testimonies from Erasmus and his correspondents are presented here. This edition of sources supplements the volume of Agricola's letters (BLN, 2002) and is preceded by an expert survey of all biographical information now at our disposal. Thus it fills a gap in our knowledge of a great man of letters, while correcting a number of persistent misconceptions (concerning the year of Agricola's birth, for instance)

But were they talking about emotions? Affectus, affectio and the history of emotions

This study investigates how Latinate writers from the classical world to the early modern might have referenced the concept of 'emotion'. It focuses on the polyvalent terms 'affectus' and 'affectio', as these not only appear to have been heavily implicated in premodern discourses about emotional states and dispositions, but are also the cognates of modern terms, such as 'affect' and 'affection', that are undeniably emotions-centred. The study provides a preliminary survey of what the terms 'affectus' and 'affectio' could denote in terms of emotions, considers whether they were synonyms or signified discretely, and explores the expansion of their meaning when used in compounds with terms denoting the mind or body. It uncovers no teleology, but rather the likelihood that usage was modulated according to genre and authority. In conclusion it suggests points of departure for further research that will be able to nuance and complicate this important word history