Ovid’s Fasti and the neo-Latin Christian calendar poem

Miller, John F.

doi:10.1007/s12138-003-0007-z

Cited by 4 publications

(6 citation statements)

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“…8 Starting with Janus' duplicitous account of Rome's evolution from its archaic origin to the present age of Augustus (1.63-288) (Hardie, 1991;Barchiesi, 1997: 229-37;Pasco-Pranger, 2006: 38-41), the poet's subsequent aetiological remembrances of the Lupercalia in book 2 (267-452), the March Kalends in book 3 (167-398), the Parilia in book 4 (721-862) and the foundation of the Temple of Mars Ultor in book 5 (545-98) have been variously understood as episodes that commemorate events and festivals in such a way so as to critique Roman identity, Roman imperialism and Roman history. 9 As a result, while the Fasti appears to articulate the religious calendar 7 Miller, 2003, surveys the genre, anticipated by Schmidt, 1994. Miller, 2015 Christian fasti begin the year.…”

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confidence: 97%

“… 36 On Fracco's competitive engagement with Ovid's Fasti (e.g. the Christian trio trumping the pagan twins), which often intersects with the poet's Christianizing reinterpretation of the pagan calendar, see Miller, 2003: 177–8; 2015: 85–8, esp. 87 (‘[a] blend of close structural imitation and theological correction of Ovid’).…”

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confidence: 99%

“…2853, c . 1484); 3 the Fasti christianae religionis of Lorenzo Bonincontri (1491, Rome); 4 the De sacris diebus of Battista Mantovano (1516, Lyon) (Trümpy, 1979); the Sacrorum fastorum libri duodecim of Ambrogio ‘Novidio’ Fracco (1547, Rome) (Miller, 2003: 176–9; 2015: 85–9; 2018: 240–4); the Fastorum libri duodecim of Girolamo Chiaravacci (1554, Milan) (Miller, 2015: 89–93); the Fastorum ecclesiae christianae libri duodecim of Nathan Chytraeus (1594, Hanau) (Schmidt, 1993; 1994: 894); the Diarium historicopoeticum of Robert Moor (1595, Oxford); the Fasti sacri sive Epigrammata de sanctis of Lodewijk Broomans (1646, Brussels); and the Fasti sacri sive Epigrammatum quibus sanctorum elogia per totius anni dies canuntur of Hugues Vaillant (1674, Paris). In addition, c .…”

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“…1520, Francesco Sperulo (perhaps an associate of Ludovico Lazzarelli) began a Christian fasti for Leo X; 5 and variations on the Neo-Latin fasti genre have been numerous 6 . John Miller (2003, 2015, 2018) has shown that the Christian fasti on the whole sought to exemplify ancient pagan religion's displacement by the true faith of Christianity, though the extent to which a text engaged with, or distanced itself from, the Ovidian Fasti varied greatly from case to case 7…”

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“… 3 Edited by Bertolini (Lazzarelli, 1991) and discussed by Fritsen, 2000; 2015: 165–70; Corfiati, 2003; Miller, 2003: 178–84.…”

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Commemorating the Sack of Rome (1527): Antiquity and Authority in Renaissance Poetic Calendars

Xinyue¹

2020

Pap. Br. Sch. Rome

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This paper aims to advance scholarly understanding of the intellectual significance of Ovid's Fasti during the European Renaissance by examining a number of early modern poetic calendars modelled on the Ovidian poem. Recent studies of Ovid's Fasti have noted that the poem's propensity to contest the meaning of a particular occasion facilitates a sustained examination of the relationship between the past and present of Rome, through which the poet disrupts the reorganization of the Roman calendar by Augustus. This paper suggests that a similarly politically charged operation underpins a number of Renaissance fasti poems. Using these poems’ remembrance of the Sack of Rome (1527) as a case study, this article argues, firstly, that the genre's commemorative function is mobilized competitively by its early modern authors to reflect on the history and status of Rome, particularly the city's role as the caput mundi since antiquity. Secondly, it will be shown that in the second half of the sixteenth century the genre of calendrical poetry — and Ovid's Fasti in particular — became an important medium through which Renaissance humanists critiqued the nature of power at a time when political and ecclesiastical schisms hardened across Europe.

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confidence: 97%

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confidence: 99%

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confidence: 99%

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“… 3 Edited by Bertolini (Lazzarelli, 1991) and discussed by Fritsen, 2000; 2015: 165–70; Corfiati, 2003; Miller, 2003: 178–84.…”

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Commemorating the Sack of Rome (1527): Antiquity and Authority in Renaissance Poetic Calendars

Xinyue¹

2020

Pap. Br. Sch. Rome

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The Poetics of Time

Kilgour

2014

A Handbook to the Reception of Ovid

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Words of Conversion: Poetry and Religious Identity in Early Modern Italy

Soranzo

2013

J Religion Eur

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The essay examines three cases of poets (Baptista Mantuanus, Giles of Viterbo, Jacopo Sannazaro) who wrote texts about conversion in early modern Italy. Its goal is to illustrate the evolution of conversion before the Reformation and to explore the role of poetic writing in the construction of religious identities. More precisely, the essay investigates how members of mendicant orders used a so-called ‘language of experiential knowledge’ to define their religious identity and defend the knowledge claims of their order against competing options. In doing so, the essay brings forth an original hypothesis concerning the target and motives of the condemnation of poetry at the Fifth Lateran Council, while further contributing to the current debate on religious pluralism and European identity.

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Ovid’s Fasti and the neo-Latin Christian calendar poem

Cited by 4 publications

References 14 publications

Commemorating the Sack of Rome (1527): Antiquity and Authority in Renaissance Poetic Calendars

Commemorating the Sack of Rome (1527): Antiquity and Authority in Renaissance Poetic Calendars

The Poetics of Time

Words of Conversion: Poetry and Religious Identity in Early Modern Italy

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