fbpx
Wikipedia

Paolo Sarpi

Paolo Sarpi (14 August 1552 – 15 January 1623) was a Venetian historian, prelate, scientist, canon lawyer, and statesman active on behalf of the Venetian Republic during the period of its successful defiance of the papal interdict (1605–1607) and its war (1615–1617) with Austria over the Uskok pirates. His writings, frankly polemical and highly critical of the Catholic Church and its Scholastic tradition, "inspired both Hobbes and Edward Gibbon in their own historical debunkings of priestcraft."[1] Sarpi's major work, the History of the Council of Trent (1619), was published in London in 1619; other works: a History of Ecclesiastical Benefices, History of the Interdict and his Supplement to the History of the Uskoks, appeared posthumously. Organized around single topics, they are early examples of the genre of the historical monograph.[2]

Engraving of Fra Paolo Sarpi by George Vertue (1684–1756)
Paolo Sarpi, Calcografia Bettoni, Milan, 1824

As a defender of the liberties of Republican Venice and proponent of the separation of Church and state,[3] Sarpi attained fame as a hero of republicanism and free thought and possible crypto Protestant.[4] His last words, "Esto perpetua" ("may she [i.e., the republic] live forever"), were recalled by John Adams in 1820 in a letter to Thomas Jefferson, when Adams "wished 'as devoutly as Father Paul for the preservation of our vast American empire and our free institutions', as Sarpi had wished for the preservation of Venice and its institutions."[5]

Sarpi was also an experimental scientist, a proponent of the Copernican system, a friend and patron of Galileo Galilei,[6] and a keen follower of the latest research on anatomy, astronomy, and ballistics at the University of Padua. His extensive network of correspondents included Francis Bacon and William Harvey.

Sarpi believed that government institutions should rescind their censorship of the Avvisi—the newsletters that started to be common in his time—and instead of censorship, publish their own versions of the news to counter enemy publications. In that spirit, Sarpi himself published several pamphlets in defence of Venice's rights over the Adriatic. As such, Sarpi could be considered as an early advocate of the freedom of the press, though the concept did not yet exist in his lifetime.

Early years Edit

He was born Pietro Sarpi in Venice. His father was a merchant, although not a successful one; his mother was a Venetian noblewoman.[7] His father died while he was still a child. The brilliant and precocious boy was educated by his maternal uncle, a school teacher, and then by Giammaria Capella, a monk in the Augustinian Servite order. In 1566, at the age of thirteen, he entered the Servite order, assuming the name of Fra (Brother) Paolo, by which, with the epithet Servita, he was always known to his contemporaries.[8]

Sarpi was assigned to a monastery in Mantua around 1567. In 1570 he sustained theses at a disputation there, and was invited to remain as court theologian to Duke Guglielmo Gonzaga.[9] Sarpi remained four years at Mantua, studying mathematics and oriental languages. He then went to Milan in 1575, where he was an adviser to Charles Borromeo, the saint and bishop[10] but was transferred by his superiors to Venice, as professor of philosophy at the Servite convent. In 1579, he became Provincial[11] of the Venetian Province of the Servite order,[12] while studying at the University of Padua. At the age of twenty-seven, he was appointed Procurator General for the order. In this capacity, he was sent to Rome, where he interacted with three successive popes, the grand inquisitor, and other influential people.

Sarpi returned to Venice in 1588 and passed the next 17 years in study, occasionally interrupted by the internal disputes of his community. In 1601, he was recommended by the Venetian senate for the bishopric of Caorle, but the papal nuncio, who wished to obtain it for a protégé of his own, accused Sarpi of having denied the immortality of the soul and controverted the authority of Aristotle. An attempt to obtain another bishopric in the following year also failed, Pope Clement VIII having taken offence at Sarpi's habit of corresponding with learned heretics.[citation needed]

Venice in conflict with the Pope Edit

Clement VIII died in March 1605, and the attitude of his successor Pope Paul V strained the limits of papal prerogative. Venice simultaneously adopted measures to restrict it: the right of the secular tribunals to take cognizance of the offences of ecclesiastics had been asserted in two leading cases and the scope of two ancient laws of the city, that were: one forbidding the foundation of new churches or ecclesiastical congregations without the consent of the state, the other forbidding acquisition of property by priests or religious bodies. These laws had been extended over the entire territory of the republic. In January 1606, the papal nuncio delivered a brief demanding the unconditional submission of the Venetians. The senate promised protection to all ecclesiastics who should in this emergency aid the republic by their counsel. Sarpi presented a memoir, pointing out that the threatened censures might be met in two ways – de facto, by prohibiting their publication, and de jure, by an appeal to a general council. The document was well received, and Sarpi was made canonist and theological counsellor to the republic.[citation needed]

The following April, hopes of compromise were dispelled by Paul's excommunication of the Venetians and his attempt to lay their dominions under an interdict. Sarpi entered energetically into the controversy. It was unprecedented for an ecclesiastic of his eminence to argue the subjection of the clergy to the state.[13] He began by republishing the anti-papal opinions of the canonist Jean Gerson (1363–1429). In an anonymous tract published shortly afterwards (Risposta di un Dottore in Teologia), he laid down principles which struck radically at papal authority in secular matters. This book was promptly included in the Index Librorum Prohibitorum, and Cardinal Bellarmine attacked Gerson's work with severity. Sarpi then replied in an Apologia. The Considerazioni sulle censure and the Trattato dell' interdetto, the latter partly prepared under his direction by other theologians, soon followed. Numerous other pamphlets appeared, inspired or controlled by Sarpi, who had received the further appointment of censor of everything written at Venice in defence of the republic.[14]

Following Sarpi's advice, the Venetian clergy largely disregarded the interdict and discharged their functions as usual, the major exception being the Jesuits, who left and were simultaneously expelled officially.[15] The Catholic powers France and Spain refused to be drawn into the quarrel and resorted to diplomacy.[15] At length (April 1607), the mediation of King Henry IV of France arranged a compromise which salvaged the pope's dignity but conceded the points at issue. The two priests were returned to Rome but with Venice reserving the right to try clergy in civil courts. The outcome proved not so much the defeat of papal pretensions as the recognition that interdicts and excommunication had lost their force. "The Republic,” said Sarpi, “has given a shake to papal claims. For whoever heard till now of a papal interdict, published with all solemnity, ending in smoke?” [16]

Assassination attempt Edit

 
Statue of Paolo Sarpi, Campo Santa Fosca, Venice, near the place where he was stabbed by the pope's assassins

The republic rewarded Sarpi with the distinction of State Counsellor in Jurisprudence and the liberty of access to the state archives. These honours exasperated his adversaries, particularly Pope Paul V. In September 1607, at the instigation of the pope and his Cardinal nephew Scipio Borghese, Fra Sarpi became the target of an assassination attempt. A defrocked friar and brigand by the name of Rotilio Orlandini, assisted by his two brothers-in-law, agreed to kill Sarpi for the sum of 8,000 crowns.[17][18] However, Orlandini's plot was discovered, and when the three assassins crossed from Papal into Venetian territory they were arrested and imprisoned.[17]

On 5 October 1607, Sarpi was attacked by assassins and left for dead with three stiletto thrusts,[19] but he recovered.[17] His attackers found both refuge and a welcome reception in the papal territories (described by a contemporary as a "triumphal march"), and papal enthusiasm for the assassins cooled only after learning that Brother Sarpi was not dead after all.[17] The leader of the assassins, Poma, declared that he had attempted the murder for religious reasons. Sarpi himself, when his surgeon commented on the ragged and inartistic character of the wounds, responded, "Agnosco stylum Romanae Curiae" ("I recognize the style of the Roman Curia").[20] Sarpi's would-be assassins settled in Rome, and were eventually granted a pension by the viceroy of Naples, Pedro Téllez-Girón, 3rd Duke of Osuna.[21]

Later life Edit

 
Paolo Sarpi, 1777, attributed to engraver William Dickinson[verification needed]

The remainder of Sarpi's life was spent peacefully in his cloister, though plots against him continued to be formed, and he occasionally spoke of taking refuge in England. When not engaged in preparing state papers, he devoted himself to scientific studies, and composed several works. He served the state to the last. The day before his death, he had dictated three replies to questions on affairs of the Venetian Republic, and his last words were "Esto perpetua," or "may she endure forever."

These words were adopted as the state motto of Idaho and appear on the back of the 2007 Idaho quarter, as well as being taken up by various other groups and bodies in different countries (see "Esto perpetua").

History of the Council of Trent Edit

 
Istoria del Concilio tridentino, 1935

In 1619 his chief literary work, Istoria del Concilio Tridentino (History of the Council of Trent), was printed in London, published under the name of Pietro Soave Polano, an anagram of Paolo Sarpi Veneto (plus o). The editor, Marco Antonio de Dominis, did some work on polishing the text. He has been accused of falsifying it, but a comparison with a manuscript corrected by Sarpi himself shows that the alterations are unimportant. Translations into other languages followed: there was the English translation by Nathaniel Brent[22] and a Latin edition in 1620 made by Adam Newton,[23] de Dominis, and William Bedell, [24] and French and German editions.[25][26]

Its emphasis was on the role of the Papal Curia, and its slant on the Curia hostile. This was unofficial history, rather than a commission, and treated ecclesiastical history as politics.[27] Sarpi in Mantua had known Camillo Olivo, secretary to Cardinal Ercole Gonzaga.[28] His attitude, "bitterly realistic" for John Hale, was coupled with a criticism that the Tridentine settlement was not conciliatory but designed for further conflict.[29] Denys Hay calls it "a kind of Anglican picture of the debates and decisions",[30] and Sarpi was much read by Protestants; John Milton called him the "great unmasker".[31] His eulogy, however, issued more from antipapal and anticlerical attitudes than from true admiration for Sarpi's style and acumen. Catholic scholars like Jacques-Benigne Bossuet considered Sarpi a worthless historian, a view largely shared by more recent historiography.[32]

Sarpi's work attained such fame that the Vatican opened its archives to Cardinal Francesco Sforza Pallavicino, whom it commissioned to write a three-volume rebuttal, entitled the Istoria del Concilio di Trento, scritta dal P. Sforza Pallavicino, della Comp. di Giesù ove insieme rifiutasi con auterevoli testimonianze un Istoria falsa divolgata nello stesso argomento sotto nome di Petro Soave Polano ("The History of the Council of Trent written by P. Sforza Pallavicino, of the Company of Jesus, in which a false history upon the same argument put forth under the name of Petro Soave Polano is refuted by means of authoritative testimony", 1656–1657).[33] The great nineteenth century historian Leopold von Ranke (History of the Popes), examined both Sarpi and Pallavicino's treatments of manuscript materials and judged them both as falling short of his own strict standards of objectivity. The former is described as moved by deadly hatred – malignant in his purpose and reckless in his means – fabricating falsehoods and distorting or perverting truths; while the Jesuit, though scrupulously correct in the documents he exhibits, often suppresses those opposed to his views. Nevertheless, Ranke rated the quality of Sarpi's work very highly, considering him superior to Guicciardini.[34] Sarpi never acknowledged his authorship, and baffled all the efforts of Louis II de Bourbon, Prince de Condé to extract the secret from him.[citation needed]

Hubert Jedin's multi-volume history of the Council of Trent (1961), also Vatican-authorized, likewise faults Sarpi's use of sources.[35] David Wootton believes, however, that there is evidence Sarpi may have used original documents that have not survived and he calls Sarpi's treatment of Council quite careful despite its partisan framing.[36]

Other works Edit

In 1615, a dispute occurred between the Venetian government and the Inquisition over the prohibition of a book. In 1613 the Senate had asked Sarpi to write about the history and procedure of the Venetian Inquisition. He argued that this had been set up in 1289, but as a Venetian state institution. The pope of the time, Nicholas IV, had merely consented to its creation.[37] This work appeared in English translation by Robert Gentilis in 1639.[38]

A Machiavellian tract on the fundamental maxims of Venetian policy (Opinione come debba governarsi la repubblica di Venezia) has been attributed to Sarpi and used by some of his posthumous adversaries to blacken his memory, but it in fact dates from 1681.[39] He did not complete a reply which he had been ordered to prepare to the Squitinio della libertà veneta (1612, attributed to Alfonso de la Cueva), which he perhaps found unanswerable.[citation needed] In folio appeared his History of Ecclesiastical Benefices, in which, said Matteo Ricci, "he purged the church of the defilement introduced by spurious decretals." It appeared in English translation in 1736 with a biography by John Lockman.[40] In 1611, he attacked misuse of the right of asylum claimed for churches, in a work that was immediately placed on the Index.[citation needed]

His posthumous History of the Interdict was printed at Venice the year after his death, with the disguised imprint of Lyon. Sarpi's memoirs on state affairs remained in the Venetian archives. Consul Smith's collection of tracts in the Interdict controversy went to the British Museum. Francesco Griselini's Memorie e aneddote (1760) was based on Sarpi's unpublished writings, later destroyed by book burning.[citation needed]

Correspondence networks and published letters Edit

Sarpi was the centre of a vast political and scholarly network of eminent correspondents, from which about 430 of his letters have survived.[41] Early letter collections were: "Lettere Italiane di Fra Sarpi" (Geneva, 1673); Scelte lettere inedite de P. Sarpi", edited by Aurelio Bianchi-Giovini (Capolago, 1833); "Lettere raccolte di Sarpi", edited by Polidori (Florence, 1863); "Lettere inedite di Sarpi a S. Contarini", edited by Castellani (Venice, 1892).[42]

Some hitherto unpublished letters of Sarpi were edited by Karl Benrath and published, under the title Paolo Sarpi. Neue Briefe, 1608–1610 (at Leipzig in 1909).[citation needed]

A modern edition (1961) Lettere ai Gallicani has been published of his hundreds of letters to French correspondents. These are mainly to jurists: Jacques Auguste de Thou, Jacques Lechassier, Jacques Gillot. Another correspondent was William Cavendish, 2nd Earl of Devonshire; English translations by Thomas Hobbes of 45 letters to the Earl were published (Hobbes acted as the Earl's secretary), and it is now thought that these are jointly from Sarpi (when alive) and his close friend Fulgenzio Micanzio, something concealed at the time as a matter of prudence.[43] Micanzio was also in touch with Dudley Carleton, 1st Viscount Dorchester.[44] Giusto Fontanini's Storia arcana della vita di Pietro Sarpi (1863), a bitter libel, is important for the letters of Sarpi it contains.[citation needed]

Views Edit

 
Paolo Sarpi

Sarpi read and was influenced by the skepticism of Michel de Montaigne and his disciple Pierre Charron.[45] As a historian and thinker in the realist tradition of Tacitus, Machiavelli, and Guicciardini, he stressed that patriotism as national pride or honour could play a central role in social control.[46] At various times during his lifetime he was suspected of a lack of orthodoxy in religion: he appeared before the Inquisition around 1575, in 1594, and in 1607.[47]

Sarpi hoped for toleration of Protestant worship in Venice and the establishment of a Venetian free church by which the decrees of the Council of Trent would have been rejected. Sarpi discusses his intimate beliefs and motives in his correspondence with Christoph von Dohna, envoy to Venice for Christian I, Prince of Anhalt-Bernburg.[48] Sarpi told Dohna that he greatly disliked saying Mass and celebrated it as seldom as possible, but that he was compelled to do so, as he would otherwise seem to admit the validity of the papal prohibition. Sarpi's maxim was that "God does not regard externals so long as the mind and heart are right before Him."[49] Another maxim Sarpi formulated to Dohna was Le falsità non dico mai mai, ma la verità non a ognuno ("I never, never tell falsehoods, but the truth I do not tell to everyone.").[citation needed]

Sarpi at the end of his life wrote to Daniel Heinsius that he favoured the side of the Calvinist Contra-Remonstrants at the Synod of Dort.[50][51] Yet although Sarpi corresponded with James I of England and admired the English Book of Common Prayer, Catholic theologian Le Courayer in the 18th century wrote that Sarpi was no Protestant, terming him "Catholique en gros et quelque fois Protestant en détail" ("Catholic in general and sometimes Protestant in detail"). In the twentieth century, William James Bouwsma found Sarpi to have been a philo-Protestant whose religious ideas were nevertheless "consistent with Catholic orthodoxy,"[52] and Eric Cochrane described him as deeply religious in the typical spirit of the Counter-Reformation.[53] Corrado Vivanti saw Sarpi as a religious reformer who aspired toward an ecumenical church,[54] and historian Diarmaid MacCulloch describes Sarpi as having moved away from dogmatic Christianity.[55] On the other hand, in 1983 David Wootton made a case for Sarpi as a scientific materialist and thus as likely a "veiled" atheist who was "hostile to Christianity itself" and whose politics looked forward to a secular society unrealizable in his own time,[56] a thesis that has won some acceptance.[57] Jaska Kainulainen, on the other hand, asserts that the thesis that Sarpi was an atheist contradicts the historical record, observing that neither Sarpi's pronounced skepticism nor his pessimistic view of capabilities are incompatible with religious faith:

Sarpi’s writings do not support the claim that he was an atheist. In fact, from an atheistic point of view, systematic skepticism can be seen as providing support of religious belief, because atheists' position postulates certain knowledge of God's inexistence. ...In his case the fundamental question was not the existence of God, but whether knowledge of God was obtainable by reason or by faith. His response was unequivocal: he was convinced that knowledge of divine matters was attained sola fide and he explicitly claimed that in religious matters one could not make judgments based on reason, but instead, they had to be based on affection or feeling[58]

Scientific scholar Edit

Sarpi wrote notes on François Viète which established his proficiency in mathematics, and a metaphysical treatise now lost, which is said to have anticipated the ideas of John Locke. His anatomical pursuits probably date from an earlier period. They illustrate his versatility and thirst for knowledge, but are otherwise not significant. His claim to have anticipated William Harvey's discovery rests on no better authority than a memorandum, probably copied from Andreas Caesalpinus or Harvey himself, with whom, as well as with Francis Bacon and William Gilbert, Sarpi corresponded. The only physiological discovery which can be safely attributed to him is that of the contractility of the iris.[citation needed]

Sarpi wrote on projectile motion in the period 1578–84, in the tradition of Niccolò Fontana Tartaglia; and then again in reporting on Guidobaldo del Monte's ideas in 1592, possibly by then having met Galileo Galilei.[59] Galileo corresponded with him. Sarpi heard of the telescope in November 1608, perhaps before Galileo. Details then came to Sarpi from Giacomo Badoer in Paris, in a letter describing the configuration of lenses.[60] In 1609, the Venetian Republic had a telescope on approval for military purposes, but Sarpi had them turn it down, anticipating the better model Galileo had made and brought later that year.[61]

Further reading Edit

Sarpi's life was first recounted in a laudatory memorial tribute by his secretary and successor, Fulgenzio Micanzio and much of our information about him comes from this. Several biographies dating from the nineteenth century include that by Arabella Georgina Campbell (1869), with references to manuscripts, Pietro Balan's Fra Paolo Sarpi (Venice, 1887), and Alessandro Pascolato, Fra Paolo Sarpi (Milan, 1893). The late William James Bouwsma's Venice and the Defense of Republican Liberty: Renaissance Values in the Age of the Counter-Reformation ([1968] Yale University Press; re-issued by the University of California Press, 1984) arose initially from Bouwsma's interest in Sarpi. Its central chapters concern Sarpi's life and works, including a lengthy analysis of the style and content of his History of the Council of Trent. Bouwsma's final publication, The Waning of the Renaissance, 1550-1640 (Yale University Press, 2002) also deals extensively with Sarpi.[62]

See also Edit

Notes Edit

  1. ^ Nadon, "Paolo Sarpi and the Venetian Interdict" in Enlightenment and Secularism: Essays on the Mobilization of Reason, p. 20.
  2. ^ Peter Burke, editor and translator, The History of Benefices and Selections from the History of the Council of Trent, by Paolo Sarpi (New York: Washington Square Press, 1962), p. xxvii.
  3. ^ Naylor, Ron (December 2014). "Paolo Sarpi and the first Copernican tidal theory". The British Journal for the History of Science. 47 (175 Pt 4): 661–75. doi:10.1017/s0007087413000976. PMID 25547000.
  4. ^ Sarpi "indeed was the most widely translated Italian author in England between 1620–1720," Christopher Nadon, "Paolo Sarpi and the Venetian Interdict" in Enlightenment and Secularism: Essays on the Mobilization of Reason, Christopher Nadon, editor (Lexington Books, 2013), p. 20.
  5. ^ David C. Hendrickson, Professor of International relations at Colorado College, "Venice and the Liberty of States", IR and all that : Classic Readings on International Relations, December 13, 2013.
  6. ^ Richard Cavendish, "Galileo observes the satellites of Jupiter", History Today: 60: (Jan. 2009).
  7. ^ Burke, The History of Benefices and Selections from the History of the Council of Trent, by Paolo Sarpi, p. x.
  8. ^ "Paolo Sarpi (1552–1623)". The Galileo Project. Retrieved on 13 November 2008.
  9. ^ Paul F. Grendler (2009). The University of Mantua, the Gonzaga & the Jesuits, 1584–1630. JHU Press. p. 27. ISBN 978-0-8018-9171-7. Retrieved 24 July 2012.
  10. ^ Richard Tuck, Philosophy and Government 1572–1651 (Cambridge University Press, 1993). ISBN 0521438853. p. 97.
  11. ^ "The Galileo Project | Galileo | Patrons | Paolo Sarpi". galileo.rice.edu. Retrieved 31 July 2018.
  12. ^ William James Bouwsma (1968). Venice and the Defense of Republican Liberty: Renaissance Values in the Age of the Counter Reformation. University of California Press. p. 359. ISBN 978-0-520-05221-5.
  13. ^ Contemporary diaries published by Enrico Cornet (Vienna, 1859) relate the incidents of the Venetian dispute from day to day.
  14. ^ Darcy Kern, "Platonic Words: Paolo Sarpi and Roberto Bellarmino as Translators in the Venetian Interdict Crisis." Philological Quarterly, 95:3-4 (2016), 379–395.
  15. ^ a b Eric Cochrane (1988) Italy 1530–1630. Longman. ISBN 0582491444. p. 262.
  16. ^ Quoted in Vincent Cronin, "Paolo Sarpi: Italian Theologian", article in the Online Encyclopedia Britannica
  17. ^ a b c d Robertson, Alexander (1893) Fra Paolo Sarpi: the Greatest of the Venetians, London: Sampson, Low, Marston & Co. pp. 114–17
  18. ^ The Cambridge Modern History, Volume 4: Fra Paolo Sarpi (Cambridge University Press 1906), p. 671
  19. ^ Letter to Jerome del’Isle Groslot, 11 December 1607, in The Letters of the Renowned Father Paul, translated out of Italian by Edward Brown, 1693, p. 6 (Google Books edition https://play.google.com/books/reader?id=xoi1M1pYpUYC&hl=en_GB&pg=GBS.PA6)
  20. ^ A triple play on the word "stylus" as manner of doing something, writing implement, and dagger, "in an age of vicious play on words, one of the most notable puns of all time" (John Humphreys Whitfield and John Robert Woodhouse, A Short History of Italian Literature [Manchester University Press, 1980], p. 187).
  21. ^ David Wootton, Paolo Sarpi: Between Renaissance and Enlightenment (Cambridge University Press, 1983 ISBN 0-521-23146-9), p. 2.
  22. ^ The historie of the Councel of Trent Conteining eight bookes. In which (besides the ordinarie actes of the Councell) are declared many notable occurrences, which happened in Christendome, during the space of fourtie yeeres and more. And, particularly, the practises of the Court of Rome, to hinder the reformation of their errors, and to maintaine their greatnesse. Written in Italian by Pietro Soaue Polano, and faithfully translated into English by Nathanael Brent. http://purl.ox.ac.uk/ota/A11516
  23. ^ "Newton, Adam" . Dictionary of National Biography. London: Smith, Elder & Co. 1885–1900.
  24. ^ Maria Wakely and Graham Rees, Folios Fit for a King: James I, John Bill, and the King's Printers, 1616–1620. p. 484. Huntington Library Quarterly Vol. 68, No. 3 (September 2005), pp. 467-495. https://www.jstor.org/stable/10.1525/hlq.2005.68.3.467
  25. ^ Peter Brand, Lino Pertile (1999) The Cambridge History of Italian Literature (Cambridge University Press ISBN 0521666228), p. 315.
  26. ^ W. J. Patterson (1997) King James VI and I and the Reunion of Christendom (Cambridge University Press ISBN 0-521-23146-9), p. 247.
  27. ^ William J. Bouwsma, Venice and the Defense of Liberty, pp. 568–69.
  28. ^ Wootton, Paolo Sarpi: Between Renaissance and Enlightenment, p. 8.
  29. ^ John Hale (1993) The Civilization of Europe in the Renaissance. Simon and Schuster. ISBN 0684803526. p. 138.
  30. ^ Denys Hay, Annalists and Historians (1977), p. 140.
  31. ^ Peter Burke (1965). "The great unmasker: Paolo Sarpi, 1551–1613". History Today. 15: 430.
  32. ^ Kainulainen, Jaska (2014). Paolo Sarpi: A Servant of God and State. Brill. pp. 254–5. ISBN 9789004266742.
  33. ^ Catholic Encyclopedia entry: "Pietro Sforza Pallavicino".
  34. ^ Burke, The History of Benefices and Selections from the History of the Council of Trent, by Paolo Sarpi, p. xxix.
  35. ^ The first two volumes of this, definitive history of the council, have been translated into English and published by the American Council of Learned Societies as A History of the Council of Trent Volume I: The Struggle for the Council and A History of the Council of Trent Volume II: The First Sessions at Trent, 1545–1547 (2008).
  36. ^ Wootton, Paolo Sarpi: Between Renaissance and Enlightenment, pp. 104–05.
  37. ^ Brian Pullan (1998) The Jews of Europe and the Inquisition of Venice, 1550–1670. I. B. Tauris. ISBN 1860643574. p. 15.
  38. ^ "Gentili, Robert" . Dictionary of National Biography. London: Smith, Elder & Co. 1885–1900.
  39. ^ John Jeffries Martin, John Martin, Dennis Romano (2000) Venice Reconsidered: The History and Civilization of an Italian City-state, 1297–1797. JHU Press. ISBN 0801873088. p. 495.
  40. ^ Paolo Sarpi; John Lockman (1736). A treatise of ecclesiastical benefices and revenues. ... printed for Olive Payne and Joseph Fox. p. i. Retrieved 24 July 2012.
  41. ^ Joad Raymond (2006). News Networks In Seventeenth Century Britain And Europe. Routledge. p. 36. ISBN 978-0-415-36008-1.
  42. ^ "Paolo Sarpi". New Advent.
  43. ^ Filippo de Vivo, "Paolo Sarpi and the Uses of Information in Seventeenth-Century Venice” in News Networks in Seventeenth Century Britain and Europe, Joad Raymond, editor (Routledge, 2006), p. 37.
  44. ^ Aloysius Martinich, Hobbes: A Biography (Cambridge University Press, 1999. ISBN 0521495830), p. 38.
  45. ^ Gianni Paganini The Return of Scepticism: From Hobbes and Descartes to Bayle (Springer, 2000 ISBN 1402013779), p. 328.
  46. ^ Richard Tuck, (1993) Philosophy and Government 1572–1651 (Cambridge University Press, 1993 ISBN 0521438853), pp. 98–99.
  47. ^ "Robert A. Hatch, "The Scientific Revolution". clas.ufl.edu
  48. ^ Published by Moritz Ritter in the Briefe und Acten zur Geschichte des dreissigjährigen Krieges, vol. ii. (Munich, 1874).
  49. ^ "Pietro Sarpi ( Paolo Sarpi), Venetian patriot, scholar, scientist and church reformer (1552–1623)". www.1902encyclopedia.com. Retrieved 31 July 2018.
  50. ^ Hugh Trevor-Roper, From Counter-Revolution to Glorious Revolution (1992), p. 96.
  51. ^ Hugh Trevor-Roper (2001). The Crisis of the Seventeenth Century: Religion, the Reformation and Social Change. Indianapolis: Liberty Fund.
  52. ^ Jaska Kainulainen, Paolo Sarpi: A Servant of God and State (Brill, 2014), p. 127.
  53. ^ Kainulainen, p. 127.
  54. ^ Kainulainen, Paolo Sarpi: A Servant of God and State, p. 127.
  55. ^ Diarmaid MacCulloch, Reformation: Europe's House Divided 1490–1700 (Penguin, 2003 ISBN 0140285342), p. 409.
  56. ^ Wootton, Paolo Sarpi: Between Renaissance and Enlightenment, p. 2. See also Gerald Curzon (March–April 2014). "Paolo Sarpi (1552–1623)". Philosophy Now. 101: 22–23..
  57. ^ Eric Cochrane responded by calling Wootton's thesis a work of "cryptography" rather than history and accused him of either not having read or else having suppressed contradictory evidence from the scholars cited in his comprehensive bibliography. See Eric Cochrane, review of Wootton's Paolo Sarpi: Between Renaissance and Enlightenment in The Journal of Modern History: 57: 1 (March 1985): 151–53. Despite this, several scholars have accepted Wootton's theory, including A. P. Martinich, Richard Tuck, Paul A. Rahe, and Gianluca Mori. See Kainulainen, Paolo Sarpi: a Servant of God and State (Brill, 2014), p. 127.
  58. ^ Kainulainen, Paolo Sarpi: A Servant of God and State, pp. 129–30.
  59. ^ Jürgen Renn (2001). Galileo in Context. Cambridge University Press. p. 81. ISBN 978-0-521-00103-8.
  60. ^ Robert S. Westman (2 July 2011). The Copernican Question: Prognostication, Skepticism, and Celestial Order. University of California Press. p. 441. ISBN 978-0-520-25481-7. Retrieved 25 July 2012.
  61. ^ Michael Sharratt, Galileo: Decisive Innovator (Cambridge University Press, 1994 ISBN 0521566711), pp. 13–15.
  62. ^ . Archived from the original on 14 April 2015. Retrieved 16 September 2014.

References Edit

Select Bibliography Edit

  • Kainulainen, Jaska (2014). Paolo Sarpi: A Servant of God and State. Brill, 2014.
  • Kern, Darcy (2016). "Platonic Words: Paolo Sarpi and Roberto Bellarmino as Translators in the Venetian Interdict Crisis." Philological Quarterly, 95(3-4), 379–395.
  • de Vivo, Filippo (2006). “Paolo Sarpi and the Uses of Information in Seventeenth-Century Venice”, pp. 35–49. In Raymond, Joad, ed. News Networks in Seventeenth Century Britain and Europe. Routledge.
  • Wootton, David (1983). Paolo Sarpi: Between Renaissance and Enlightenment. Cambridge University Press ISBN 0-521-23146-9
  • Lievsay, John Leon (1973). Venetian Phoenix: Paolo Sarpi and Some of His English Friends (1606–1700). Wichita: University Press of Kansas.
  • Bouwsma, William James (1984, 1968). Venice and the Defense of Republican Liberty: Renaissance Values in the Age of the Counter-Reformation. University of California Press.
  • Burke, Peter, editor and translator (1962). The History of Benefices and Selections from the History of the Council of Trent, by Paolo Sarpi. New York: Washington Square Press.
  • Frances A. Yates (1944). "Paolo Sarpi's History of the Council of Trent". Journal of the Warburg and Courtauld Institutes 7:123–143.
  • Johnson, Samuel (1810). "Father Paul Sarpi," pp. 3–10 in The Works of Samuel Johnson, L.L.D., in Twelve Volumes, Vol. 10. London: Jay Nichols and Son.

External links Edit

  • Peter Schmid (1994). "Sarpi, Paolo". In Bautz, Traugott (ed.). Biographisch-Bibliographisches Kirchenlexikon (BBKL) (in German). Vol. 8. Herzberg: Bautz. cols. 1366–1371. ISBN 3-88309-053-0.
  • Bouwsma, William J. "Venice, Spain, and the Papacy: Paolo Sarpi and the Renaissance Tradition" from William J. Bouwsma's A Usable Past: Essays in European Cultural History. Berkeley: University of California Press, 1990.
  • Hendrickson, David C. "Venice and the Liberty of States". IR and All That: 'Classic Readings in International Relations, December 13, 2013.

paolo, sarpi, august, 1552, january, 1623, venetian, historian, prelate, scientist, canon, lawyer, statesman, active, behalf, venetian, republic, during, period, successful, defiance, papal, interdict, 1605, 1607, 1615, 1617, with, austria, over, uskok, pirate. Paolo Sarpi 14 August 1552 15 January 1623 was a Venetian historian prelate scientist canon lawyer and statesman active on behalf of the Venetian Republic during the period of its successful defiance of the papal interdict 1605 1607 and its war 1615 1617 with Austria over the Uskok pirates His writings frankly polemical and highly critical of the Catholic Church and its Scholastic tradition inspired both Hobbes and Edward Gibbon in their own historical debunkings of priestcraft 1 Sarpi s major work the History of the Council of Trent 1619 was published in London in 1619 other works a History of Ecclesiastical Benefices History of the Interdict and his Supplement to the History of the Uskoks appeared posthumously Organized around single topics they are early examples of the genre of the historical monograph 2 Engraving of Fra Paolo Sarpi by George Vertue 1684 1756 Paolo Sarpi Calcografia Bettoni Milan 1824As a defender of the liberties of Republican Venice and proponent of the separation of Church and state 3 Sarpi attained fame as a hero of republicanism and free thought and possible crypto Protestant 4 His last words Esto perpetua may she i e the republic live forever were recalled by John Adams in 1820 in a letter to Thomas Jefferson when Adams wished as devoutly as Father Paul for the preservation of our vast American empire and our free institutions as Sarpi had wished for the preservation of Venice and its institutions 5 Sarpi was also an experimental scientist a proponent of the Copernican system a friend and patron of Galileo Galilei 6 and a keen follower of the latest research on anatomy astronomy and ballistics at the University of Padua His extensive network of correspondents included Francis Bacon and William Harvey Sarpi believed that government institutions should rescind their censorship of the Avvisi the newsletters that started to be common in his time and instead of censorship publish their own versions of the news to counter enemy publications In that spirit Sarpi himself published several pamphlets in defence of Venice s rights over the Adriatic As such Sarpi could be considered as an early advocate of the freedom of the press though the concept did not yet exist in his lifetime Contents 1 Early years 2 Venice in conflict with the Pope 3 Assassination attempt 4 Later life 5 History of the Council of Trent 6 Other works 7 Correspondence networks and published letters 8 Views 9 Scientific scholar 10 Further reading 11 See also 12 Notes 13 References 14 Select Bibliography 15 External linksEarly years EditHe was born Pietro Sarpi in Venice His father was a merchant although not a successful one his mother was a Venetian noblewoman 7 His father died while he was still a child The brilliant and precocious boy was educated by his maternal uncle a school teacher and then by Giammaria Capella a monk in the Augustinian Servite order In 1566 at the age of thirteen he entered the Servite order assuming the name of Fra Brother Paolo by which with the epithet Servita he was always known to his contemporaries 8 Sarpi was assigned to a monastery in Mantua around 1567 In 1570 he sustained theses at a disputation there and was invited to remain as court theologian to Duke Guglielmo Gonzaga 9 Sarpi remained four years at Mantua studying mathematics and oriental languages He then went to Milan in 1575 where he was an adviser to Charles Borromeo the saint and bishop 10 but was transferred by his superiors to Venice as professor of philosophy at the Servite convent In 1579 he became Provincial 11 of the Venetian Province of the Servite order 12 while studying at the University of Padua At the age of twenty seven he was appointed Procurator General for the order In this capacity he was sent to Rome where he interacted with three successive popes the grand inquisitor and other influential people Sarpi returned to Venice in 1588 and passed the next 17 years in study occasionally interrupted by the internal disputes of his community In 1601 he was recommended by the Venetian senate for the bishopric of Caorle but the papal nuncio who wished to obtain it for a protege of his own accused Sarpi of having denied the immortality of the soul and controverted the authority of Aristotle An attempt to obtain another bishopric in the following year also failed Pope Clement VIII having taken offence at Sarpi s habit of corresponding with learned heretics citation needed Venice in conflict with the Pope EditMain article Venetian Interdict Clement VIII died in March 1605 and the attitude of his successor Pope Paul V strained the limits of papal prerogative Venice simultaneously adopted measures to restrict it the right of the secular tribunals to take cognizance of the offences of ecclesiastics had been asserted in two leading cases and the scope of two ancient laws of the city that were one forbidding the foundation of new churches or ecclesiastical congregations without the consent of the state the other forbidding acquisition of property by priests or religious bodies These laws had been extended over the entire territory of the republic In January 1606 the papal nuncio delivered a brief demanding the unconditional submission of the Venetians The senate promised protection to all ecclesiastics who should in this emergency aid the republic by their counsel Sarpi presented a memoir pointing out that the threatened censures might be met in two ways de facto by prohibiting their publication and de jure by an appeal to a general council The document was well received and Sarpi was made canonist and theological counsellor to the republic citation needed The following April hopes of compromise were dispelled by Paul s excommunication of the Venetians and his attempt to lay their dominions under an interdict Sarpi entered energetically into the controversy It was unprecedented for an ecclesiastic of his eminence to argue the subjection of the clergy to the state 13 He began by republishing the anti papal opinions of the canonist Jean Gerson 1363 1429 In an anonymous tract published shortly afterwards Risposta di un Dottore in Teologia he laid down principles which struck radically at papal authority in secular matters This book was promptly included in the Index Librorum Prohibitorum and Cardinal Bellarmine attacked Gerson s work with severity Sarpi then replied in an Apologia The Considerazioni sulle censure and the Trattato dell interdetto the latter partly prepared under his direction by other theologians soon followed Numerous other pamphlets appeared inspired or controlled by Sarpi who had received the further appointment of censor of everything written at Venice in defence of the republic 14 Following Sarpi s advice the Venetian clergy largely disregarded the interdict and discharged their functions as usual the major exception being the Jesuits who left and were simultaneously expelled officially 15 The Catholic powers France and Spain refused to be drawn into the quarrel and resorted to diplomacy 15 At length April 1607 the mediation of King Henry IV of France arranged a compromise which salvaged the pope s dignity but conceded the points at issue The two priests were returned to Rome but with Venice reserving the right to try clergy in civil courts The outcome proved not so much the defeat of papal pretensions as the recognition that interdicts and excommunication had lost their force The Republic said Sarpi has given a shake to papal claims For whoever heard till now of a papal interdict published with all solemnity ending in smoke 16 Assassination attempt Edit nbsp Statue of Paolo Sarpi Campo Santa Fosca Venice near the place where he was stabbed by the pope s assassinsThe republic rewarded Sarpi with the distinction of State Counsellor in Jurisprudence and the liberty of access to the state archives These honours exasperated his adversaries particularly Pope Paul V In September 1607 at the instigation of the pope and his Cardinal nephew Scipio Borghese Fra Sarpi became the target of an assassination attempt A defrocked friar and brigand by the name of Rotilio Orlandini assisted by his two brothers in law agreed to kill Sarpi for the sum of 8 000 crowns 17 18 However Orlandini s plot was discovered and when the three assassins crossed from Papal into Venetian territory they were arrested and imprisoned 17 On 5 October 1607 Sarpi was attacked by assassins and left for dead with three stiletto thrusts 19 but he recovered 17 His attackers found both refuge and a welcome reception in the papal territories described by a contemporary as a triumphal march and papal enthusiasm for the assassins cooled only after learning that Brother Sarpi was not dead after all 17 The leader of the assassins Poma declared that he had attempted the murder for religious reasons Sarpi himself when his surgeon commented on the ragged and inartistic character of the wounds responded Agnosco stylum Romanae Curiae I recognize the style of the Roman Curia 20 Sarpi s would be assassins settled in Rome and were eventually granted a pension by the viceroy of Naples Pedro Tellez Giron 3rd Duke of Osuna 21 Later life EditThis section does not cite any sources Please help improve this section by adding citations to reliable sources Unsourced material may be challenged and removed Find sources Paolo Sarpi news newspapers books scholar JSTOR October 2021 Learn how and when to remove this template message nbsp Paolo Sarpi 1777 attributed to engraver William Dickinson verification needed The remainder of Sarpi s life was spent peacefully in his cloister though plots against him continued to be formed and he occasionally spoke of taking refuge in England When not engaged in preparing state papers he devoted himself to scientific studies and composed several works He served the state to the last The day before his death he had dictated three replies to questions on affairs of the Venetian Republic and his last words were Esto perpetua or may she endure forever These words were adopted as the state motto of Idaho and appear on the back of the 2007 Idaho quarter as well as being taken up by various other groups and bodies in different countries see Esto perpetua History of the Council of Trent Edit nbsp Istoria del Concilio tridentino 1935In 1619 his chief literary work Istoria del Concilio Tridentino History of the Council of Trent was printed in London published under the name of Pietro Soave Polano an anagram of Paolo Sarpi Veneto plus o The editor Marco Antonio de Dominis did some work on polishing the text He has been accused of falsifying it but a comparison with a manuscript corrected by Sarpi himself shows that the alterations are unimportant Translations into other languages followed there was the English translation by Nathaniel Brent 22 and a Latin edition in 1620 made by Adam Newton 23 de Dominis and William Bedell 24 and French and German editions 25 26 Its emphasis was on the role of the Papal Curia and its slant on the Curia hostile This was unofficial history rather than a commission and treated ecclesiastical history as politics 27 Sarpi in Mantua had known Camillo Olivo secretary to Cardinal Ercole Gonzaga 28 His attitude bitterly realistic for John Hale was coupled with a criticism that the Tridentine settlement was not conciliatory but designed for further conflict 29 Denys Hay calls it a kind of Anglican picture of the debates and decisions 30 and Sarpi was much read by Protestants John Milton called him the great unmasker 31 His eulogy however issued more from antipapal and anticlerical attitudes than from true admiration for Sarpi s style and acumen Catholic scholars like Jacques Benigne Bossuet considered Sarpi a worthless historian a view largely shared by more recent historiography 32 Sarpi s work attained such fame that the Vatican opened its archives to Cardinal Francesco Sforza Pallavicino whom it commissioned to write a three volume rebuttal entitled the Istoria del Concilio di Trento scritta dal P Sforza Pallavicino della Comp di Giesu ove insieme rifiutasi con auterevoli testimonianze un Istoria falsa divolgata nello stesso argomento sotto nome di Petro Soave Polano The History of the Council of Trent written by P Sforza Pallavicino of the Company of Jesus in which a false history upon the same argument put forth under the name of Petro Soave Polano is refuted by means of authoritative testimony 1656 1657 33 The great nineteenth century historian Leopold von Ranke History of the Popes examined both Sarpi and Pallavicino s treatments of manuscript materials and judged them both as falling short of his own strict standards of objectivity The former is described as moved by deadly hatred malignant in his purpose and reckless in his means fabricating falsehoods and distorting or perverting truths while the Jesuit though scrupulously correct in the documents he exhibits often suppresses those opposed to his views Nevertheless Ranke rated the quality of Sarpi s work very highly considering him superior to Guicciardini 34 Sarpi never acknowledged his authorship and baffled all the efforts of Louis II de Bourbon Prince de Conde to extract the secret from him citation needed Hubert Jedin s multi volume history of the Council of Trent 1961 also Vatican authorized likewise faults Sarpi s use of sources 35 David Wootton believes however that there is evidence Sarpi may have used original documents that have not survived and he calls Sarpi s treatment of Council quite careful despite its partisan framing 36 Other works EditIn 1615 a dispute occurred between the Venetian government and the Inquisition over the prohibition of a book In 1613 the Senate had asked Sarpi to write about the history and procedure of the Venetian Inquisition He argued that this had been set up in 1289 but as a Venetian state institution The pope of the time Nicholas IV had merely consented to its creation 37 This work appeared in English translation by Robert Gentilis in 1639 38 A Machiavellian tract on the fundamental maxims of Venetian policy Opinione come debba governarsi la repubblica di Venezia has been attributed to Sarpi and used by some of his posthumous adversaries to blacken his memory but it in fact dates from 1681 39 He did not complete a reply which he had been ordered to prepare to the Squitinio della liberta veneta 1612 attributed to Alfonso de la Cueva which he perhaps found unanswerable citation needed In folio appeared his History of Ecclesiastical Benefices in which said Matteo Ricci he purged the church of the defilement introduced by spurious decretals It appeared in English translation in 1736 with a biography by John Lockman 40 In 1611 he attacked misuse of the right of asylum claimed for churches in a work that was immediately placed on the Index citation needed His posthumous History of the Interdict was printed at Venice the year after his death with the disguised imprint of Lyon Sarpi s memoirs on state affairs remained in the Venetian archives Consul Smith s collection of tracts in the Interdict controversy went to the British Museum Francesco Griselini s Memorie e aneddote 1760 was based on Sarpi s unpublished writings later destroyed by book burning citation needed Correspondence networks and published letters EditSarpi was the centre of a vast political and scholarly network of eminent correspondents from which about 430 of his letters have survived 41 Early letter collections were Lettere Italiane di Fra Sarpi Geneva 1673 Scelte lettere inedite de P Sarpi edited by Aurelio Bianchi Giovini Capolago 1833 Lettere raccolte di Sarpi edited by Polidori Florence 1863 Lettere inedite di Sarpi a S Contarini edited by Castellani Venice 1892 42 Some hitherto unpublished letters of Sarpi were edited by Karl Benrath and published under the title Paolo Sarpi Neue Briefe 1608 1610 at Leipzig in 1909 citation needed A modern edition 1961 Lettere ai Gallicani has been published of his hundreds of letters to French correspondents These are mainly to jurists Jacques Auguste de Thou Jacques Lechassier Jacques Gillot Another correspondent was William Cavendish 2nd Earl of Devonshire English translations by Thomas Hobbes of 45 letters to the Earl were published Hobbes acted as the Earl s secretary and it is now thought that these are jointly from Sarpi when alive and his close friend Fulgenzio Micanzio something concealed at the time as a matter of prudence 43 Micanzio was also in touch with Dudley Carleton 1st Viscount Dorchester 44 Giusto Fontanini s Storia arcana della vita di Pietro Sarpi 1863 a bitter libel is important for the letters of Sarpi it contains citation needed Views Edit nbsp Paolo SarpiSarpi read and was influenced by the skepticism of Michel de Montaigne and his disciple Pierre Charron 45 As a historian and thinker in the realist tradition of Tacitus Machiavelli and Guicciardini he stressed that patriotism as national pride or honour could play a central role in social control 46 At various times during his lifetime he was suspected of a lack of orthodoxy in religion he appeared before the Inquisition around 1575 in 1594 and in 1607 47 Sarpi hoped for toleration of Protestant worship in Venice and the establishment of a Venetian free church by which the decrees of the Council of Trent would have been rejected Sarpi discusses his intimate beliefs and motives in his correspondence with Christoph von Dohna envoy to Venice for Christian I Prince of Anhalt Bernburg 48 Sarpi told Dohna that he greatly disliked saying Mass and celebrated it as seldom as possible but that he was compelled to do so as he would otherwise seem to admit the validity of the papal prohibition Sarpi s maxim was that God does not regard externals so long as the mind and heart are right before Him 49 Another maxim Sarpi formulated to Dohna was Le falsita non dico mai mai ma la verita non a ognuno I never never tell falsehoods but the truth I do not tell to everyone citation needed Sarpi at the end of his life wrote to Daniel Heinsius that he favoured the side of the Calvinist Contra Remonstrants at the Synod of Dort 50 51 Yet although Sarpi corresponded with James I of England and admired the English Book of Common Prayer Catholic theologian Le Courayer in the 18th century wrote that Sarpi was no Protestant terming him Catholique en gros et quelque fois Protestant en detail Catholic in general and sometimes Protestant in detail In the twentieth century William James Bouwsma found Sarpi to have been a philo Protestant whose religious ideas were nevertheless consistent with Catholic orthodoxy 52 and Eric Cochrane described him as deeply religious in the typical spirit of the Counter Reformation 53 Corrado Vivanti saw Sarpi as a religious reformer who aspired toward an ecumenical church 54 and historian Diarmaid MacCulloch describes Sarpi as having moved away from dogmatic Christianity 55 On the other hand in 1983 David Wootton made a case for Sarpi as a scientific materialist and thus as likely a veiled atheist who was hostile to Christianity itself and whose politics looked forward to a secular society unrealizable in his own time 56 a thesis that has won some acceptance 57 Jaska Kainulainen on the other hand asserts that the thesis that Sarpi was an atheist contradicts the historical record observing that neither Sarpi s pronounced skepticism nor his pessimistic view of capabilities are incompatible with religious faith Sarpi s writings do not support the claim that he was an atheist In fact from an atheistic point of view systematic skepticism can be seen as providing support of religious belief because atheists position postulates certain knowledge of God s inexistence In his case the fundamental question was not the existence of God but whether knowledge of God was obtainable by reason or by faith His response was unequivocal he was convinced that knowledge of divine matters was attained sola fide and he explicitly claimed that in religious matters one could not make judgments based on reason but instead they had to be based on affection or feeling 58 Scientific scholar EditSarpi wrote notes on Francois Viete which established his proficiency in mathematics and a metaphysical treatise now lost which is said to have anticipated the ideas of John Locke His anatomical pursuits probably date from an earlier period They illustrate his versatility and thirst for knowledge but are otherwise not significant His claim to have anticipated William Harvey s discovery rests on no better authority than a memorandum probably copied from Andreas Caesalpinus or Harvey himself with whom as well as with Francis Bacon and William Gilbert Sarpi corresponded The only physiological discovery which can be safely attributed to him is that of the contractility of the iris citation needed Sarpi wrote on projectile motion in the period 1578 84 in the tradition of Niccolo Fontana Tartaglia and then again in reporting on Guidobaldo del Monte s ideas in 1592 possibly by then having met Galileo Galilei 59 Galileo corresponded with him Sarpi heard of the telescope in November 1608 perhaps before Galileo Details then came to Sarpi from Giacomo Badoer in Paris in a letter describing the configuration of lenses 60 In 1609 the Venetian Republic had a telescope on approval for military purposes but Sarpi had them turn it down anticipating the better model Galileo had made and brought later that year 61 Further reading EditSarpi s life was first recounted in a laudatory memorial tribute by his secretary and successor Fulgenzio Micanzio and much of our information about him comes from this Several biographies dating from the nineteenth century include that by Arabella Georgina Campbell 1869 with references to manuscripts Pietro Balan s Fra Paolo Sarpi Venice 1887 and Alessandro Pascolato Fra Paolo Sarpi Milan 1893 The late William James Bouwsma s Venice and the Defense of Republican Liberty Renaissance Values in the Age of the Counter Reformation 1968 Yale University Press re issued by the University of California Press 1984 arose initially from Bouwsma s interest in Sarpi Its central chapters concern Sarpi s life and works including a lengthy analysis of the style and content of his History of the Council of Trent Bouwsma s final publication The Waning of the Renaissance 1550 1640 Yale University Press 2002 also deals extensively with Sarpi 62 See also EditBaldassarre Capra Edwin Sandys American colonist Henry Wotton William BedellNotes Edit Nadon Paolo Sarpi and the Venetian Interdict in Enlightenment and Secularism Essays on the Mobilization of Reason p 20 Peter Burke editor and translator The History of Benefices and Selections from the History of the Council of Trent by Paolo Sarpi New York Washington Square Press 1962 p xxvii Naylor Ron December 2014 Paolo Sarpi and the first Copernican tidal theory The British Journal for the History of Science 47 175 Pt 4 661 75 doi 10 1017 s0007087413000976 PMID 25547000 Sarpi indeed was the most widely translated Italian author in England between 1620 1720 Christopher Nadon Paolo Sarpi and the Venetian Interdict in Enlightenment and Secularism Essays on the Mobilization of Reason Christopher Nadon editor Lexington Books 2013 p 20 David C Hendrickson Professor of International relations at Colorado College Venice and the Liberty of States IR and all that Classic Readings on International Relations December 13 2013 Richard Cavendish Galileo observes the satellites of Jupiter History Today 60 Jan 2009 Burke The History of Benefices and Selections from the History of the Council of Trent by Paolo Sarpi p x Paolo Sarpi 1552 1623 The Galileo Project Retrieved on 13 November 2008 Paul F Grendler 2009 The University of Mantua the Gonzaga amp the Jesuits 1584 1630 JHU Press p 27 ISBN 978 0 8018 9171 7 Retrieved 24 July 2012 Richard Tuck Philosophy and Government 1572 1651 Cambridge University Press 1993 ISBN 0521438853 p 97 The Galileo Project Galileo Patrons Paolo Sarpi galileo rice edu Retrieved 31 July 2018 William James Bouwsma 1968 Venice and the Defense of Republican Liberty Renaissance Values in the Age of the Counter Reformation University of California Press p 359 ISBN 978 0 520 05221 5 Contemporary diaries published by Enrico Cornet Vienna 1859 relate the incidents of the Venetian dispute from day to day Darcy Kern Platonic Words Paolo Sarpi and Roberto Bellarmino as Translators in the Venetian Interdict Crisis Philological Quarterly 95 3 4 2016 379 395 a b Eric Cochrane 1988 Italy 1530 1630 Longman ISBN 0582491444 p 262 Quoted in Vincent Cronin Paolo Sarpi Italian Theologian article in the Online Encyclopedia Britannica a b c d Robertson Alexander 1893 Fra Paolo Sarpi the Greatest of the Venetians London Sampson Low Marston amp Co pp 114 17 The Cambridge Modern History Volume 4 Fra Paolo Sarpi Cambridge University Press 1906 p 671 Letter to Jerome del Isle Groslot 11 December 1607 in The Letters of the Renowned Father Paul translated out of Italian by Edward Brown 1693 p 6 Google Books edition https play google com books reader id xoi1M1pYpUYC amp hl en GB amp pg GBS PA6 A triple play on the word stylus as manner of doing something writing implement and dagger in an age of vicious play on words one of the most notable puns of all time John Humphreys Whitfield and John Robert Woodhouse A Short History of Italian Literature Manchester University Press 1980 p 187 David Wootton Paolo Sarpi Between Renaissance and Enlightenment Cambridge University Press 1983 ISBN 0 521 23146 9 p 2 The historie of the Councel of Trent Conteining eight bookes In which besides the ordinarie actes of the Councell are declared many notable occurrences which happened in Christendome during the space of fourtie yeeres and more And particularly the practises of the Court of Rome to hinder the reformation of their errors and to maintaine their greatnesse Written in Italian by Pietro Soaue Polano and faithfully translated into English by Nathanael Brent http purl ox ac uk ota A11516 Newton Adam Dictionary of National Biography London Smith Elder amp Co 1885 1900 Maria Wakely and Graham Rees Folios Fit for a King James I John Bill and the King s Printers 1616 1620 p 484 Huntington Library Quarterly Vol 68 No 3 September 2005 pp 467 495 https www jstor org stable 10 1525 hlq 2005 68 3 467 Peter Brand Lino Pertile 1999 The Cambridge History of Italian Literature Cambridge University Press ISBN 0521666228 p 315 W J Patterson 1997 King James VI and I and the Reunion of Christendom Cambridge University Press ISBN 0 521 23146 9 p 247 William J Bouwsma Venice and the Defense of Liberty pp 568 69 Wootton Paolo Sarpi Between Renaissance and Enlightenment p 8 John Hale 1993 The Civilization of Europe in the Renaissance Simon and Schuster ISBN 0684803526 p 138 Denys Hay Annalists and Historians 1977 p 140 Peter Burke 1965 The great unmasker Paolo Sarpi 1551 1613 History Today 15 430 Kainulainen Jaska 2014 Paolo Sarpi A Servant of God and State Brill pp 254 5 ISBN 9789004266742 Catholic Encyclopedia entry Pietro Sforza Pallavicino Burke The History of Benefices and Selections from the History of the Council of Trent by Paolo Sarpi p xxix The first two volumes of this definitive history of the council have been translated into English and published by the American Council of Learned Societies as A History of the Council of Trent Volume I The Struggle for the Council and A History of the Council of Trent Volume II The First Sessions at Trent 1545 1547 2008 Wootton Paolo Sarpi Between Renaissance and Enlightenment pp 104 05 Brian Pullan 1998 The Jews of Europe and the Inquisition of Venice 1550 1670 I B Tauris ISBN 1860643574 p 15 Gentili Robert Dictionary of National Biography London Smith Elder amp Co 1885 1900 John Jeffries Martin John Martin Dennis Romano 2000 Venice Reconsidered The History and Civilization of an Italian City state 1297 1797 JHU Press ISBN 0801873088 p 495 Paolo Sarpi John Lockman 1736 A treatise of ecclesiastical benefices and revenues printed for Olive Payne and Joseph Fox p i Retrieved 24 July 2012 Joad Raymond 2006 News Networks In Seventeenth Century Britain And Europe Routledge p 36 ISBN 978 0 415 36008 1 Paolo Sarpi New Advent Filippo de Vivo Paolo Sarpi and the Uses of Information in Seventeenth Century Venice in News Networks in Seventeenth Century Britain and Europe Joad Raymond editor Routledge 2006 p 37 Aloysius Martinich Hobbes A Biography Cambridge University Press 1999 ISBN 0521495830 p 38 Gianni Paganini The Return of Scepticism From Hobbes and Descartes to Bayle Springer 2000 ISBN 1402013779 p 328 Richard Tuck 1993 Philosophy and Government 1572 1651 Cambridge University Press 1993 ISBN 0521438853 pp 98 99 Robert A Hatch The Scientific Revolution clas ufl edu Published by Moritz Ritter in the Briefe und Acten zur Geschichte des dreissigjahrigen Krieges vol ii Munich 1874 Pietro Sarpi Paolo Sarpi Venetian patriot scholar scientist and church reformer 1552 1623 www 1902encyclopedia com Retrieved 31 July 2018 Hugh Trevor Roper From Counter Revolution to Glorious Revolution 1992 p 96 Hugh Trevor Roper 2001 The Crisis of the Seventeenth Century Religion the Reformation and Social Change Indianapolis Liberty Fund Jaska Kainulainen Paolo Sarpi A Servant of God and State Brill 2014 p 127 Kainulainen p 127 Kainulainen Paolo Sarpi A Servant of God and State p 127 Diarmaid MacCulloch Reformation Europe s House Divided 1490 1700 Penguin 2003 ISBN 0140285342 p 409 Wootton Paolo Sarpi Between Renaissance and Enlightenment p 2 See also Gerald Curzon March April 2014 Paolo Sarpi 1552 1623 Philosophy Now 101 22 23 Eric Cochrane responded by calling Wootton s thesis a work of cryptography rather than history and accused him of either not having read or else having suppressed contradictory evidence from the scholars cited in his comprehensive bibliography See Eric Cochrane review of Wootton s Paolo Sarpi Between Renaissance and Enlightenment in The Journal of Modern History 57 1 March 1985 151 53 Despite this several scholars have accepted Wootton s theory including A P Martinich Richard Tuck Paul A Rahe and Gianluca Mori See Kainulainen Paolo Sarpi a Servant of God and State Brill 2014 p 127 Kainulainen Paolo Sarpi A Servant of God and State pp 129 30 Jurgen Renn 2001 Galileo in Context Cambridge University Press p 81 ISBN 978 0 521 00103 8 Robert S Westman 2 July 2011 The Copernican Question Prognostication Skepticism and Celestial Order University of California Press p 441 ISBN 978 0 520 25481 7 Retrieved 25 July 2012 Michael Sharratt Galileo Decisive Innovator Cambridge University Press 1994 ISBN 0521566711 pp 13 15 In Memoriam William J Bouwsma Sather Professor of History Emeritus Berkeley 1923 2004 Archived from the original on 14 April 2015 Retrieved 16 September 2014 References Edit nbsp This article incorporates text from a publication now in the public domain Chisholm Hugh ed 1911 Sarpi Paolo Encyclopaedia Britannica Vol 24 11th ed Cambridge University Press pp 221 222 Select Bibliography EditKainulainen Jaska 2014 Paolo Sarpi A Servant of God and State Brill 2014 Kern Darcy 2016 Platonic Words Paolo Sarpi and Roberto Bellarmino as Translators in the Venetian Interdict Crisis Philological Quarterly 95 3 4 379 395 de Vivo Filippo 2006 Paolo Sarpi and the Uses of Information in Seventeenth Century Venice pp 35 49 In Raymond Joad ed News Networks in Seventeenth Century Britain and Europe Routledge Wootton David 1983 Paolo Sarpi Between Renaissance and Enlightenment Cambridge University Press ISBN 0 521 23146 9 Lievsay John Leon 1973 Venetian Phoenix Paolo Sarpi and Some of His English Friends 1606 1700 Wichita University Press of Kansas Bouwsma William James 1984 1968 Venice and the Defense of Republican Liberty Renaissance Values in the Age of the Counter Reformation University of California Press Burke Peter editor and translator 1962 The History of Benefices and Selections from the History of the Council of Trent by Paolo Sarpi New York Washington Square Press Frances A Yates 1944 Paolo Sarpi s History of the Council of Trent Journal of the Warburg and Courtauld Institutes 7 123 143 Johnson Samuel 1810 Father Paul Sarpi pp 3 10 in The Works of Samuel Johnson L L D in Twelve Volumes Vol 10 London Jay Nichols and Son External links Edit nbsp Wikimedia Commons has media related to Paolo Sarpi Peter Schmid 1994 Sarpi Paolo In Bautz Traugott ed Biographisch Bibliographisches Kirchenlexikon BBKL in German Vol 8 Herzberg Bautz cols 1366 1371 ISBN 3 88309 053 0 Bouwsma William J Venice Spain and the Papacy Paolo Sarpi and the Renaissance Tradition from William J Bouwsma s A Usable Past Essays in European Cultural History Berkeley University of California Press 1990 Hendrickson David C Venice and the Liberty of States IR and All That Classic Readings in International Relations December 13 2013 Retrieved from https en wikipedia org w index php title Paolo Sarpi amp oldid 1179843106, wikipedia, wiki, book, books, library,

article

, read, download, free, free download, mp3, video, mp4, 3gp, jpg, jpeg, gif, png, picture, music, song, movie, book, game, games.