El ámbito moral del mecenazgo : algunos ejemplos, entre Antigüedad y Renacimiento

Frente a las generalizaciones acostumbradas, se revisan el concepto y los "exempla" de mecenazgo desde la perspectiva moral de quien cree que debe premiar, proteger o promover la actividad de intelectuales o artistas como consecuencia ineludible de una situación afortunada; para ello se exponen los casos, injustamente menos conocidos, de Aurelio Símmaco, Carlomagno, el sajón Alfredo el Grande, Étienne du Perche, Benedicto XIII, Ludwig II von Ysenburg y, por último, Fernando ii de León, para proponer un enfoque más amplio del mecenazgo como responsabilidad de índole moral

En torno a la imagen literaria de Alfonso V de Aragón: Fortún García de Ercilla y su traducción castellana del De dictis de Antonio Beccadelli. Edición y estudio

Alfonso V of Aragon (1396-1458), who won from his contemporaries the title “the Magnanimous”, became one of the most brilliant fifteenth century monarchs, not only because of being a shrewd politician and king of one of the main kingdoms in the Iberian Peninsula, but also due to his cultural activity. Thanks to him the Aragonese territories were extended throughout the Mediterranean up to Naples, where he established a magnificent court that turned into maybe the most remarkable centre of intellectual vitality and development of Humanism. His patronage attracted a considerable number of leading poets of the period, as well as the most important Italian humanists. The presence of so many writers and outstanding scholars, together with the academic environment that the monarch encouraged, promoted an enormous literary production in four languages: Latin, Spanish, Catalan and Italian. Additionally, the valuable library gathered by the king and the Academy founded in order to spread knowledge illustrate part of his intellectual concerns. This way, through his love to literature and generosity to men of letters, Alfonso the Magnanimous boosted the culture of that time. The principal protagonist in the cultural activities of the circle of erudites formed around the sovereign was Antonio Beccadelli, called Panormita (1394-1471). He, one of the most prominent personalities of Italian Humanism, assumed the role of main royal advisor. His work De dictis et factis Alphonsi regis (The sayings and deeds of king Alfonso), which will be studied in our dissertation, became a very popular text about Alfonso’s personality, as a kind of biography based on anecdotes of the Magnanimous’ life by way of exempla to be imitated. The success of these episodes lasted for a long time and they are appreciated even nowadays. The work was valued as specula principum and had great impact in sixteenth century, when De dictis was republished several times and translated from Latin into Spanish. One of these translations, the one by Fortún García de Ercilla, caught our interest since it is in a manuscript signed by Ercilla himself and this version is still unpublished...

El Libro del Governador o Suma de collaciones o de ayuntamientos: versión castellana del "Communiloquium" de Juan de Gales

The intellectual production of Johannes Gallensis (also known as John of Wales, c. 1210/30 – 1285), regent-master of the Friars Minor at Oxford and later a lecturer and Doctor of Theology at Paris, was oriented towards furnishing Catholic preachers with a variety of compilations of moral philosophy aimed to serve them in their pastoral ministry. One of these compilations is the Communiloquium, a manual of a kind, which displays its author's attempt to provide adequate and specific argumentation for admonishing all sorts and types of devotees. Its most prominent characteristic is a highly accurate use of classical auctoritates and exempla, which turned this work into a kind of anthology of quotations and references, for it offered its readers the possibility of citing sources and texts that they themselves had never actually consulted. The impressive number of manuscript copies of the Communiloquium that reached our times bears witness to its great popularity (some one hundred and sixty dispersed in different European libraries, according to Jenny Swanson’s John of Wales. A Study of the Work and Ideas of a Thirteenth-Century Friar). The Communiloquium must have reached the Iberian soil by means of Franciscan friars and soon spread through courtly circles, as much as in the religious milieu, due to the political taint of its first part, rooted in the organological metaphor and containing extensive reflections on the virtues and the due behaviour of a monarch. In the Crown of Aragon, the Communiloquium used to be read out loud even among the artisans. In Castile, on the other hand, particularly between the XIIIth and the XVth centuries, its main audience happened to be the lettered nobility and those intellectuals who, dedicated to composing glosas and specula principum, required its resources...