Renaissance Engravings

Engravings of Roman Routes and Roman Army

Le Vie Imperialidi Nicolas Berger

e la

Milizia Romana
di Francesco Patrizi, Claude Saumaise e Pierre de la Ramée

Incisioni
tratte dall'edizione di J. G. Graevius 1699

Thesaurus antiquitatum Romanarum congestus a Johanne Georgio Graevio, Traiecti ad Rhenum - Lugduni
Batavorum, apud Franciscum Halmam - Petrum vander Aa, 1699, Tomus X [De Viis. De Militia]
 Johann Georg Graevius
From Wikipedia, the free encyclopedia

Johann Georg Graevius.

Johann Georg Graevius (properly Guava or Greffe) (29 January 1632 – 11 January 1703) was a German classical scholar and
critic. He was born at Naumburg. Graevius was originally intended for the law, but made the acquaintance of Johann Friedrich
Gronovius during a casual visit to Deventer, under whose influence he abandoned jurisprudence for philology. He completed his
studies under Daniel Heinsius at Leiden, and among others under the Protestant theologian David Blondel at Amsterdam. During
his residence in Amsterdam, under Blondel's influence he abandoned Lutheranism and joined the Reformed Church; and in 1656
he was called by the Elector of Brandenburg to the chair of rhetoric in the University of Duisburg. Two years afterwards, on the
recommendation of Gronovius, he was chosen to succeed that scholar at Deventer; in 1662 he moved to the University of Utrecht,
where he occupied first the chair of rhetoric, and in addition, from 1667 until his death, that of history and politics. Graevius
enjoyed a very high reputation as a teacher, and his lecture-room was crowded by pupils, many of them of distinguished rank,
from all parts of the world. He was visited by Lorenzo Magalotti and honoured with special recognition by Louis XIV, and was a
particular favourite of William III of England, who made him historiographer royal. His two most important works are the
Thesaurus antiquitatum Romanarum (1694–1699, in 12 volumes), and the Thesaurus antiquitatum et historiarum Italiae
published after his death, and continued by the elder Pieter Burmann (1704–1725), although these have not always been looked
upon favourably.[1] His editions of the classics, although they marked a distinct advance in scholarship, are now for the most part
superseded. They include Hesiod (1667), Lucian, Pseudosophisla (1668), Justin, Historiae Philippicae (1669), Suetonius (1672),
Catullus, Tibullus et Propertius (1680), and several of the works of Cicero, which are considered his best. He also edited many of
the writings of contemporary scholars.
References
1. ^ Not, for example, in J.-C. Brunet, Manuel du libraire et de l’amateur des livres, Paris 1842-1844, who calles this last
work 'poorly researched'.
• This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed (1911). Encyclopædia
Britannica (Eleventh ed.). Cambridge University Press.
• The Oratio funebris by Burmann (1703) contains an exhaustive list of the works of this scholar.
• P.H. Kulb in Ersch and Gruber's Allgemeine Encyklopädie, Leipzig 1818
• J.E. Sandys, History of Classical Scholarship, part ii, Cambridge 1908
 Nicolas Bergier
From Wikipedia, the free encyclopedia

Nicolas Bergier, (né le 1er mars 1567 à Reims et mort le 18 août 1623 Avocat au Siège Présidial de Rheims, lived in 17th-century
Rheims and became interested in Roman roads there. Mentioning by chance his interest in the funding of Roman roads to Conde
du Lis, advisor to Louis XIII, he found himself suddenly commanded by the king to undertake a study of all Roman roads. Five
years later he published his Histoire des Grands Chemins de l'Empire Romain, a two-volume work of over 1000 pages. There
were many subsequent editions. This first scholarly study of Roman roads included engravings of the Tabula Peutingeriana.
Edward Gibbon consulted Bergier's work while researching his Decline and Fall of the Roman Empire.
References
• Portrait
There is an article on Nicolas Bergier in 'A Universal Biography...' by John Platts (1826), which reads: NICHOLAS
BERGIER, a man of learning, was born at Rheims on March 1, 1557, and brought up at the university of that city, of which
he became a professor. Embracing the profession of law he was made syndic of Rheims, and was frequently deputed to Paris
on public affairs. At that metropolis he contracted an intimate friendship with Pciresc and du Puy, who engaged him to
execute a work he had projected on the high roads of the empire. M. de Bellievre took Bergicr to his house, and procured him
a pension, with the brevet of historiographer; He died in 162.3. Bergier left in MS. a history of Rheims, which was published
by his son in 1635, 4to. His other works are — 1. Le point du Jour, ou traite du commencement des Jours et de 1'endroit ou il
est etabli sur la terre, 1629, 12mo. 2. Le Bouquet Royale, 8vo. 3. Police Generate de la France. 4. Latin and French poems.

Histoire des grands chemins de l'Empire romain, 1622, qui se joint à la Carte itinéraire de Konrad Peutinger, et dont
l'édition la plus complète a paru à Bruxelles, 1736

Marie-Nicolas Bouillet et Alexis Chassang (dir.), « Nicolas Bergier (archéologue) » dans Dictionnaire
universel d’histoire et de géographie, 1878 [détail des éditions] (Wikisource)
 Francesco Patrizi
Da Wikipedia, l'enciclopedia libera.

Il controverso monumento innalzato di recente a Cherso, dove Francesco Patrizi è ribattezzato Frane Petric.

Francesco Patrizi [1] (in latino: Franciscus Patricius; Cherso, 25 aprile 1529 – Roma, 6 febbraio 1597) è stato un filosofo
italiano, di orientamento platonico.
Biografia Nel 1538 era già imbarcato su una nave al comando dello zio Giovanni Giorgio Patrizi; dopo aver studiato a Cherso
con Petruccio da Bologna, nel 1544 fu a Venezia, dove studiò grammatica con Andrea Fiorentino, passando poi a Ingolstadt, sotto
la protezione del cugino, il luterano Mattia Flacio Illirico. Nel 1547 era a Padova per studiare filosofia con Bernardino Tomitano,
Marco Antonio Passeri, detto "Il Genua", Lazzaro Bonamico e Francesco Robortello; qui fu presidente della Congrega degli
Studenti Dalmati e pubblicò i suoi primi scritti. In una tarda lettera, indirizzata il 12 gennaio 1587 all'amico Baccio Valori, scrisse
che a Padova aveva «trovato un Xenofonte greco e latino, senza niuna guida o aiuto, si mise nella lingua greca, di che havea certi
pochi principi in Inghilstat, e fece tanto profitto che a principio di novembre e di studio ardì di studiare e il testo di Aristotile e i
commentatori sopra la Loica greci. Andò ad udir il Tomitano, famoso loico, ma non gli pose mai piacere, senza saper dire perché,
onde studiò loica da sé. L’anno sequente entrò alla filosofia di un certo Alberto e del Genoa e né anco questi gli poterono piacere,
onde studiò da sé. In fin di studio udì il Monte medico, e gli piacque per il metodo di trattar le cose, e così Bassiano Lando, di cui
fu scolare mentre stette in istudio. E fra tanto, sentendo un frate di S. Francesco sostentar conclusioni platoniche, se ne innamorò,
e fatto poi seco amicizia dimandogli che lo inviasse per la via di Platone. Gli propose come per via ottima la Teologia del Ficino,
a che si diede con grande avidità: E tale fu il principio di quello che poi sempre ha seguitato». A Venezia nel 1553 pubblicò la
Città felice, il Dialogo dell'Honore, il Discorso sulla diversità dei furori poetici e le Lettere sopra un sonetto di Petrarca. Alla
morte del padre nel 1554 tornò a Cherso per occuparsi dell’eredità e vi rimase per quattro anni. Tornato in Italia, intenzionato ad
entrare nella corte del duca di Ferrara Ercole II d'Este, gli presentò il suo poema, Eridano, scritto negli innovativi versi martelliani
tredecasillabi, senza tuttavia ottenere il successo sperato. Passato allora a Venezia, sotto il patronato di Giorgio Contarini, fondò
con il poeta Bernardo Tasso, il padre di Torquato, l’ Accademia della Fama e scrisse i dieci Dialoghi della Historia nel 1560 e nel
1562 i dieci Dialoghi della Retorica. Mandato a Cipro per curare gli interessi del Contarini, si diede al commercio e all’acquisto
di manoscritti greci e si trovò a dover anche partecipare alla guerra turco-veneziana, imbarcato nella flotta comandata da Andrea
Doria. Passato al servizio dell’arcivescovo di Cipro Filippo Mocenigo, nel 1568 ritornò in Italia, e si stabilì a Padova, precettore di
Zaccaria, nipote del Mocenigo e scrivendo le Discussioni peripatetiche il cui primo volume fu pubblicato nel 1571 e interamente
nel 1581 a Basilea, dedicate a Zaccaria Mocenigo. Conquistata Cipro dai turchi, perdette il patrimonio investito nell’isola;
vendette allora i manoscritti greci a Filippo II di Spagna e si trovò a dovere chiedere aiuto ad amici ai quali dedicò la sua Amorosa
filosofia. Dal 1577 al 1592 insegnò filosofia nell'università di Ferrara, e fu membro dell'Accademia della Crusca nel 1587,
continuando a pubblicare scritti filosofici, letterari, di strategia militare, di ottica, d’idraulica, di botanica; nel 1581 pubblicò le
Discussioni peripatetiche, nel 1585 il Parere in difesa di Ludovico Ariosto, nel 1586 il Della Poetica, ove sostenne la superiorità
della lingua volgare sul latino, nel 1587 la Nuova geometria dedicata a Carlo Emanuele I di Savoia, la Philosophia de rerum
natura e nel 1591 la Nova de universis philosophia, che fu temporaneamente messa all'Indice dal Sant'Uffizio, per essere poi
rimossa in seguito alle correzioni fatte dello stesso Patrizi. Nel 1592 l'amico papa Clemente VIII lo nominò professore presso lo
Studium Urbis. A Roma pubblicò nel 1594 la sua ultima opera, i Paralleli militari. Fu anche membro del Collegio illirico di San
Gerolamo. È sepolto nella chiesa romana di Sant’Onofrio al Gianicolo, nella stessa tomba di Torquato Tasso.
Posizioni filosofiche Le Discussiones peripateticae libri XV esaminano la tradizione aristotelica, confrontandola con quella
presocratica e platonica; immediata è la critica di Aristotele, a partire dalla sua vita: «né i suoi costumi furono così santi, né così
magnifiche le sue azioni né così varie le sua azioni da ingenerare ammirazione» (I, 2). Lo rimprovera di aver utilizzato scoperte di
altri che tuttavia attaccò polemicamente, senza mostrare alcuna riconoscenza.
Nel merito, critica l’aristotelismo per aver teorizzato che le cose derivino dalle altre attraverso il principio dei contrari; per il
Patrizi, ogni cose si origina da una simile, non già da una contraria; gli appare più adeguata la filosofia naturalistica presocratica, a
differenza dei principi aristotelici che «non hanno nessuna forza, nessun vigore, nessuna capacità di generare e non arrecano alcun
contributo alla generazione di nessuna cosa. A che serve infatti la freddezza al legno per riscaldare o bruciare col fuoco? Che cosa
la privazione della forma serve per produrre forma?» (IV, 1). Nell’opera, il Patrizi fa sfoggio di molta erudizione con uno stile che
si compiace di non poca retorica, così dispiacendo al Bruno che la definì "sterco di pedanti". Ma apprezzerà invece la successiva
Nova de Universis philosophia, del 1591, il cui titolo completo è Nova de Universis philosophia, libris quinquaginta
comprehensa: in qua Aristotelico methodo non per motum, sed per lucem et lumina ad primam causam ascenditur. Deinde nova
quidam et peculiari methodo tota in contemplationem venit divinitas. Postremo methodo platonico rerum universitas a conditore
Deo deducitur. Fu pubblicata con l’aggiunta degli oracoli di Zoroastro, Ermete Trismegisto, Asclepio, e della Theologia
Aristotelis, pubblicata in un’edizione romana nel 1519. È divisa in quattro parti, la "Panaugia" o della luce, la "Panarchia" o del
principio delle cose, la "Pampsichya" o dell'animae la "Pancosmia" o del mondo. Nella prima espone la teoria della luce che,
proveniente da Dio, «semplicissima tra le cose, non è duplice, sicché in essa vi è forma e materia. Unica, è a se stessa materia e
forma» e si diffonde, con il calore e la materia fluida – il primaevus fluor - per lo spazio che, come essa, è infinito; infatti, se la
luce è infinita, anche lo spazio deve essere infinito e così il mondo: «se lo spazio contiene tutto e così pure il mondo, mondo e
spazio saranno lo stesso per capacità e determinazione locale. Dunque lo spazio è infinito sicché anche il mondo sarà infinito».
Continua la sua polemica antiaristotelica, sostenendo che la dottrina cristiana si può ricavare dagli stessi dialoghi platonici e la
teologia cristiana è già presente in Plotino. Già i primi Padri della Chiesa «vedendo che con pochi mutamenti i platonici potevano
divenire facilmente cristiani, anteposero Platone e i platonici a ogni altro e nominarono Aristotele solo con infamia. Ma quasi
quattrocento anni fa i teologi scolastici si sono comportati in modo opposto fondando la fede sull’empietà aristotelica. Li
scusiamo, perché non poterono conoscere i platonici, non conoscendo il greco, ma non li scusiamo per aver cercato di fondare la
fede sull’empietà»[2].
Note
1. ^ Varianti: Patrizzi, Patrizio, Patrici, Patricio, de Petris.
2. ^ F. Patricius, Nova de universis philosophia, Ferrariæ, 1591: sect. I, fol. IIv (Ad Gregorium XIIII).
Bibliografia
Opere
• Al molto magico et magnanimo m. Giacomo Ragazzoni. In Giacomo Ragazzoni, Della Mercatura, Venetia, 1573. In
Chronica Magni Arueoli Cassiodori senatoris atque Patricii prefatio. Sta in Speisshaimer, Iohan. Ioannis Cuspiani...de
Consulibus. Basel 1553.
• L'Eridano. In nuovo verso heroico...Con i sostentamenti del detto verso, Ferrara. Appresso Francesco de Rossi da
Valenza 1557
• Le rime di messer Luca Contile...con discussioni e argomenti di M. Francesco Patritio, Venezia. F. Sansovino, 1560
• Della Historia dieci dialoghi, Venetia: Appresso Andrea Arrivabene, 1560
• Della retorica dieci dialoghi... nelli quali si favella dell'arte oratoria con ragioni repugnanti all'opinione, che intorno a
quella hebbero gli antichi scrittori (Deset dijaloga o retorici) , Venetia: Appresso Francesco Senese, 1562
• Le imprese illustri con espositioni, et discorsi del sor. Ieromimo Ruscelli. Con la giunta di altre imprese: tutto riordinato
et corretto da Franco. Patritio, In Venetia: Appresso Comin da Trino di Monferrato, 1572
• Artis historiae penus. Octodecim scriptorum tam veterim quam recentiorum monumentis, Basileae, Ex officinia Petri
Paterna, 1579
• De historia dialogi X. Con Artis historicae penus, Basel, 1579.
• Discussionum Peripateticarum tomi iv, quibus Aristotelicae philosophiae universa Historia atque Dogmata cum Veterum
Placitis collata, eleganter et erudite declarantur, Basileae, 1581
• Parere del s. Francesco Patrici, in difesa di Lodovico Ariosto. All'Illustr. Sig. Giovanni Bardi di Vernio, Ferrara, 1583
• La militia Romana di Polibio, di Tito Linio, e di Dionigi Alicarnaseo, Ferrara, 1583.
• Della poetica di Francesco Patricii la Deca Istoriale, nella quale con diletteuole antica nouità, oltre a poeti e lor poemi
innumerabili, che ui si contano, si fan palesi tutte le cose compagne e seguaci dell'antiche poesie. In Ferrara: per Vittorio
Baldini, 1586 (on-line)
• Della nvova geometria di Franc. Patrici libri XV. Ne' quali con mirabile ordine, e con dimostrazioni à marauiglia più
facili, e più forti delle usate si vede che la matematiche per uia regia, e più piana che da gli antichi fatto non si è, si
possono trattare... , Ferrara, Vittorio Baldini, 1587
• Difesa di Francesco Patrizi; dalle cento accuse dategli dal signor Iacopo Mazzoni, in Discorso intorno alla Risposta del
sig. F. Patrizio, Ferrara, 1587
• Risposta di Francesco Patrizi; a due opposizioni fattegli dal sign. Giacopo Mazzoni in Della difesa della Comedia di
Dante, Ferrara, Vitt. Baldini, 1587
• De rerum natura libri ii. priores. Aliter de spacio physico;aliter de spacio mathematico, Ferrara: Victorius Baldinus,
1587
• Zoroaster et eius CCCXX oracula Chaldaica, eius opera e tenebris eruta et Latine reddita. Ferrara. Ex Typographia
Benedicti Mammarelli, 1591
• Nova de Universis philosophia. (Ad calcem adiecta sunt Zoroastri oracula CCCXX ex Platonicis collecta, ecc. , Ferrara,
1591, Venezia, 1593
• Magia philosophica hoc est F. Patricij Zoroaster et eius 320 oracula Chaldaica. Asclepii dialogus, et philosophia
magna: Hermetis Trismegisti. Iam lat. reddita, Hamburg, 1593
• Paralleli millitari, Roma, 1594
• Apologia ad censuram
• La Città felice, Venezia, Griffio, 1553, in Utopisti e Riformatori sociali del cinquecento, Bologna, 1941.
• L'amorosa filosofia, Firenze, 1963
• Della poetica. Edizione critica a cura di D. A. Barbali, Bologna, 1971
• Della retorica. Dieci dialoghi, a cura di A. L. Puliafito, 1994 ISBN 8885979041
• De spacio physico et mathematico, Paris, 1996
Studi
• P. M. Arcari, Il pensiero politico di Francesco Patrizi da Cherso, Roma, 1905
• N. Robb, Neoplatonism of the Italian Renaissance. London, 1935
• B. Brickman, An Introduction to Francesco Patrizi's Nova de Universis Philosophia, New York, 1941
• T. Gregory, L’Apologia e le Declarationes di Francesco Patrizi, in Medioevo e Rinascimento. Studi in onore di Bruno
Nardi, Firenze, 1955
• Onoranze a Francesco Patrizi da Cherso, Mostra bibliografica, Trieste, 1957
• La negazione delle sfere dell'astrobiologia di Francesco Patrizi, in P. Rossi, Immagini delle scienze, Roma, 1977
Collegamenti esterni
• Francesco Patrizi (Dalmatia.it)
• Biografia da "Arcipelago Adriatico"
 • Biografia da "Filosofico.net"
• (EN) Francesco Patrizi da Cherso
• (EN) Francesco Patrizi da Cherso

PATRIZI, Francesco, da Cherso (1529-1596)

Cugino del luterano Mattia Flacio Illirico, formatosi agli studi filosofici a Cherso, Venezia, Ingolstadt e Padova (dove fu presidente della
Congrega degli Studenti Dalmati, studiò greco da autodidatta su Senofonte e Aristotele e aderì al neoplatonismo). Dopo aver invano tentato di
entrare nella corte di Ferrara, e passato a Venezia, fondò con Giorgio Contarini e col poeta Bernardo Tasso, il padre di Torquato, l’Accademia
della Fama. Mandato a Cipro per curare gli interessi del Contarini, si diede al commercio e all’acquisto di manoscritti greci e si trovò a dover
anche partecipare alla guerra turco-veneziana, imbarcato nella flotta di Andrea Doria. Passato al servizio dell’arcivescovo di Cipro Filippo
Mocenigo, nel 1568 ritornò in Italia, e si stabilì a Padova, precettore di Zaccaria, nipote del Mocenigo e scrivendo le Discussioni peripatetiche il
cui primo volume fu pubblicato nel 1571 e interamente nel 1581 a Basilea, dedicate a Zaccaria Mocenigo. Conquistata Cipro dai turchi, perdette
il patrimonio investito nell’isola; vendette allora i manoscritti greci a Filippo II di Spagna e si trovò a dovere chiedere aiuto ad amici ai quali
dedicò la sua Amorosa filosofia. Dal 1577 al 1592 insegnò filosofia nell'università di Ferrara, e fu membro dell'Accademia della Crusca nel
1587, continuando a pubblicare scritti filosofici, letterari, di strategia militare, di ottica, d'idraulica, di botanica: nel 1581 pubblicò le Discussioni
peripatetiche, nel 1585 il Parere in difesa di Ludovico Ariosto, nel 1586 il Della Poetica, ove sostenne la superiorità della lingua volgare sul
latino, nel 1587 la Nuova geometria dedicata a Carlo Emanuele I di Savoia, la Philosophia de rerum natura e nel 1591 la Nova de universis
philosophia, che fu temporaneamente messa all'Indice dal Sant'Uffizio, per essere poi rimossa in seguito alle correzioni fatte dello
stesso Patrizi. Nel 1592 l'amico papa Clemente VIII lo nominò professore presso lo Studium Urbis. A Roma pubblicò nel 1594 la
sua ultima opera, i Paralleli militari. Fu anche membro del Collegio illirico di San Gerolamo. È sepolto nella chiesa romana di
Sant'Onofrio al Gianicolo, nella stessa tomba di Torquato Tasso. Secondo Apostolo Zeno non vi sarebbero prove che Giusto
Lipsio (1547-1606) e Claude Saumaise (Salmasio, 1588-1653), autori dei De Militia Romana libri V (1598) e del De re militari
Romanorum liber (postumo, 1657) abbiano plagiato i Paralleli Militari di Patrizi. Però il plagio da parte di Lipsio fu insinuato dal
suo detrattore Giuseppe Scaligero (1540-1609) in una lettera a Isaac Casaubon (1559-1614), mentre risulta che Salmasio
conoscesse i Paralleli, da lui lodati in una lettera a Johann Friedrich Gronovius (1611-1671). [Giusto Fontanini e Apostolo Zeno,
Biblioteca dell'Eloquenza italiana, 1753, II, pp. 391-392].

La militia romana di Polibio, Tito Livio e di Dionigi Alicarnasseo da Francesco Patrizi dichiarata e con varie figure illustrata, la
quale appieno intesa, non solo darà altrui stupore de' suoi buoni ordini, e disciplina, ma ancora in paragone farà chiaro quanto
la moderna sia difettuosa e imperfetta. In Ferrara, per Domenico Mamarelli a Santa Agnese, 1583, in-4, cc. (6) 92. 12 tav. f.t.
incise in rame, raffiguranti schieramenti di fanteria e cavalleria, accampamenti, ecc. Gioja della Collana Greca [Catalogo
Floncel I, p. 121, N. 1430. Olschki Choix, 10351 menziona solo 10 tavole]. Francisci Patricii Res Militaris Romana ex
Italica in Latinam linguam versa a Ludolpho Neocoro [Ludolf Kuster, 1676-1716], nel Tomo X del Thesaurus antiquitatum
Romanarum (Traiecti ad Rhenum - Lugduni Batavorum, Apud Franciscum Halmam - Petrum vander Aa,1699) di Johann
Georg Graevius (1632 - 1703), pp. 821-993.

Paralleli Militari di Francesco Patrizi, Ne' quali si fa paragone delle Milizie antiche, in tutte le parti loro, con le moderne (opera
eziandio politica). Al Duca Boncompagni. In Roma, per Luigi Zannetti, 1594, tomi II, vol. I in-folio, fig.. In Roma, per
Guglielmo Facciotto, 1606. [Catalogo Floncel I, p. 121, N. 1432. Cockle N. 573].

De Paralleli Miliari di Francesco Patrizi. Parte II. Della Militia Riformata. Nella qvale s'aprono, i modi, e l'ordinanze varie degli
Antichi, accomodata a' nostri fuochi, per potere, secondo la varia arte di guerra, con pochi vincere in battaglia la gran
moltitudine de' Turchi. In Roma, per Guglielmo Facciotto,m 1595, in-folio, pp. 466. [Cockle N. 574].

ROBORTELLI, Francesco (Udine 1516 - Padova 1567)

Professore di umanità latina e greca a Lucca, Bologna, Pisa, Venezia e Padova, dove ebbe celebri le dispute col collega Carlo
Sigonio (1520-1584). Primo commentatore della Retorica di Aristotele. Amico di Francesco Patrizi (v.)

Franciscvs Robortellvs Vtinensis, I. de Legionibus Romanorum ex Dione lib. IV. II. De Commodis, Praemiis & Donis militaribus.
III. De Poenis Militum et Ignominiis. In Thesaurus antiquitatum Romanarum congestus a Johanne Georgio Graevio, Traiecti
ad Rhenum - Lugduni Batavorum, apud Franciscum Halmam - Petrum vander Aa, 1699, vol. X de Romana militia nel Tomo
X del Thesaurus antiquitatum Romanarum, coll. 1468-87.

CONTARINI, Vincenzo (Venezia 1577-1617)

Professore di greco a Padova dal 1603, autore di saggi sulle antichità romane, tra cui sulle Frumentariae largitiones.

De militari Romanorum stipendio commentarius, Padova 1609, in Thesaurus antiquitatum Romanarum congestus a Johanne
Georgio Graevio, Traiecti ad Rhenum - Lugduni Batavorum, apud Franciscum Halmam - Petrum vander Aa, 1699, vol. X de
Romana militia nel Tomo X del Thesaurus antiquitatum Romanarum, coll. 1516-25 [Ayala, p. 20].

BOECLER, Johann Heinrich (1611-1672) storico del diritto

SCHELIUS Rabode Herman (1611-1662) giurista

Hygini Gromatici, et Polybii Megalopolitani, De castris romanis, quae extant: Cum notis & animadversionibus, quibus accedunt
dissertationes aliquot de re aedem militari populi romani, R.H.S. Apud J. Pluymer, 1660, pp. 346.
 Claude Saumaise
Un article de Wikipédia, l'encyclopédie libre.

Claude Saumaise

Claude Saumaise, Claudius Salmasius en latin, né le 15 avril 1588 à Semur-en-Auxois et mort le 3 septembre 1653 à Spa, est un
humaniste et philologue français. Érudit français, d'origine bourguignonne, protestant de religion; il refusa toutes les propositions
de s'installer à Paris ; en revanche il accomplit de nombreux voyages à l'étranger, en particulier à Heidelberg et à Leyde, où il
occupa la chaire laissée par Joseph Juste Scaliger. Ses nombreux ouvrages d'érudition et ses polémiques lui ont valu une célébrité
universelle. La plupart des ouvrages d'érudition conservés à la bibliothèque de Bourgogne, sont écrits en latin et n'ont pas fait
l'objet d'une traduction qui les rendrait accessibles au plus grand nombre. Un certain nombre de ses lettres en français ont été
recueillies et sont actuellement accessibles sur Gallica1.
Biographie
Fils d'un érudit bourguignon, Bénigne de Saumaise, il est né à Semur-en-Auxois, le 15 avril 1588 (Papillon), d’une famille noble,
qu’un de ses admirateurs a voulu faire remonter au temps du roi Robert (La Monnoye, Menagiana, t. 1er, p. 62). Son père voulut
lui enseigner le latin et le grec. Si l’on en croit même le plus ancien biographe de Saumaise (Antoine Clément), dès l’âge de dix
ans, le jeune élève expliquait Ménage, il ne le cédait à aucun de ses contemporains. A seize ans, il fut envoyé à Paris pour y
compléter ses études, et c’est là que commencent ses liaisons avec Casaubon, dont l’influence fit incliner bientôt le jeune savant
au protestantisme. Recommandé par ce grand helléniste à Denis Godefroy et à Gruter, Saumaise court, malgré son père, à
l’université de Heidelberg, abjure les croyances catholiques, et, impatient de faire marcher de front avec l’étude du droit celle des
antiquités grecques et romaines, il s’enferme avec Gruter dans la bibliothèque Palatine, la plus riche en manuscrits qui fût en
Allemagne, consacre deux nuits sur trois au travail le plus opiniàtre, et tombe malade d’épuisement avant d’avoir publié son
premier ouvrage. Cet ouvrage était les deux livres des Nilus, archevêque de Thessalonique, et 'celui du moine Barlaam sur la
primauté du pape, l’un et l’autre enrichis de corrections et de notes et dédiés à l’avocat général Servin, dont la bienveillance avait
été précieuse à Saumaise lorsqu’il étudiait à Paris. Une édition de Florus suivit de près. On le voit dès lors correspondre avec
Joseph Juste Scaliger, qui le comblait de louanges, et résoudre les doutes des plus habiles sur les difficultés sans nombre
qu’offraient à cette époque les manuscrits où s’étaient conservés les classiques d’Athènes et de Rome. En 1610, il consent, par
déférence pour son père, à s’inscrire au nombre des avocats au parlement de Dijon. Mais il ne parut pas au barreau : préoccupé du
désir de compléter l’Anthologie grecque, il ne put être distrait de cette entreprise que par la dispute qui s’était élevée sur la
détermination des provinces et des Églises suburbicaires, entre le P. Sirmond et Jacques Godefroy, dont le père avait initié
Saumaise dans la science des lois. Le savant bourguignon se déclara contre le jésuite, et ce combat d’érudition, dont l’avantage
resta tout entier à Saumaise, n’était pas encore terminé lorsqu’il fit imprimer à Paris un travail bien autrement remarquable :
Historiæ Augustæ scriptores, 6, El. Spartianus, Jul. Capitolinus, El. Lampridius, Vulcatius Gallicanus, Trebellius Polio, Fl.
Vopiscus. C’était comme une continuation de la Vie des douze Césars de Suétone. Les remarques de Saumaise embrassaient toute
l’histoire des empereurs. De ce moment, il prit rang au-dessus de tous les commentateurs qui aspiraient à recueillir l’héritage
littéraire de Casaubon et de Scaliger. L’infatigable critique préparait presque en même temps une édition du livre de Tertullien De
pallio, qui lui servit de texte pour passer en revue tout ce qui tient aux vêtements des Romains. Un aussi zélé protestant ne pouvait
laisser tomber cette occasion d’attaquer encore un jésuite, et, suivant la mode du temps, de l’injurier. Le P. Pétau ne crut point être
obligé à plus de mesure dans sa réponse à un hérétique, qui, en outre, avait le tort d’être l’agresseur. Six brochures se
succédèrent ; mais, à force d’érudition, la lutte demeura indécise, et il ne resta de toute cette dispute que le souvenir des épithètes
de pecus, d’asinus et autres semblables, que les adversaires s’étaient prodiguées. Au milieu de ces invectives, Saumaise était
occupé de pensées matrimoniales. Le 5 septembre 1623, il avait épousé Anne Mercier, dont le père était une des colonnes du parti
de la Réforme en France ; quant à sa femme, son caractère impérieux et tracassier rappelait l’humeur de la femme de Socrate. Ce
mariage fixa Saumaise pour quelques années dans une maison de campagne voisine de Paris, et c’est là qu’il acheva son grand
ouvrage sur Solin, ou plutôt sur l’Histoire naturelle de Pline (Plinianæ exercitationes in C. J. Solini Polyhistora, Paris, 1629, 2
vol. in-fol.), prodigieuse entreprise qui peut être considérée comme l’encyclopédie de ces temps encore tout hérissés des travaux
et des erreurs de l’École. Saumaise ne s’était point borné à interroger l’antiquité classique, il avait fouillé les monuments
scientifiques des Orientaux, et la lecture des Persans et des Arabes lui donna sur la botanique en particulier de grandes lumières,
qu’il a consignées dans un livre à part, publié longtemps après. Cependant son père, appuyé par le Parlement, essayait vainement
de lui résigner sa charge. Le garde des sceaux Marillac fut inflexible, et toute la réputation de Saumaise ne put vaincre les
scrupules du magistrat sur le danger de faire asseoir un protestant sur les fleurs de lys. On ne sait si les refus de Marillac
contribuèrent à l’exil volontaire du docte commentateur. Venise, Londres, La Haye l’appelaient depuis longtemps. Il préféra la
Hollande, et accepta à l’université de Leyde la place que Joseph Juste Scaliger y avait occupée au-dessus des professeurs. Des
craintes de peste le ramenèrent un moment en France ; toutes les séductions furent épuisées pour l’y retenir. Le titre de conseiller
d’État, le collier de St-Michel, alors le second des ordres français, la promesse d’une pension égale à celle dont avait joui Grotius,
ne purent balancer longtemps les espérances qu’il avait fondées sur ses coreligionnaires des Provinces-Unies. Richelieu fit une
deuxième tentative lorsque Saumaise revint, en 1610, recueillir la succession paternelle. Une pension de douze mille livres lui fut
offerte, s’il voulait écrire la vie du cardinal. Saumaise répondit qu’il ne savait pas flatter, et il partit pour la Bourgogne. Richelieu
mourut, et Mazarin s’efforça à son tour encore de fléchir la résistance du savant. Une pension de six mille livres fut accordée à
Saumaise, et le brevet lui en fut expédié sans autre condition que son retour en France. Pour toute réponse à cette haute faveur, il
fit imprimer son livre De primatu papa, qui souleva contre lui l’assemblée du clergé de France et fut dénoncé par elle à la reine
mère et au parlement. Une polémique plus noble l’occupa bientôt tout entier. Charles II, proscrit en Angleterre, lui demanda une
apologie de la mémoire de son père, que les juges dévoués à Cromwell venaient de condamner ; mais une telle cause aurait voulu
un Bossuet ou un Pascal, et Saumaise n’était qu’un érudit du XVIe siècle. Milton se chargea de lui répondre, et ceux qui l’ont
proclamé vainqueur dans cette joute scolastique n’ont assurément pas lu son livre. Saumaise avait commencé le sien par ces
mots : « L’horrible nouvelle du parricide commis depuis peu en Angleterre vient de blesser nos oreilles et encore plus nos
cœurs. » « Il faut, répond Milton, que celle de St-Pierre qui « coupa l’oreille à Malchus, ou que les oreilles « des Hollandais soient
bien longues » ; car une « telle nouvelle » ne pouvait blesser que des « oreilles d’âne. » Saumaise se tut d’abord : mais ceux qui
ont pris son silence pour un aveu de sa défaite ignorent qu’il avait laissé dans ses papiers une réplique, qui fut imprimée après sa
mort, au moment même où la question venait d’être jugée par la restauration de Charles II, en 1660. Saumaise n’avait pas besoin
de ce nouveau titre pour être recherché par les rois. La reine de Bohême avait brigué l’honneur de sa correspondance, et Christine
de Suède le pressait depuis longtemps de se rendre auprès d’elle. Le prince des commentateurs, entraîné par sa femme, accourut à
la voix d’une souveraine qui lui écrivait en latin des lettres de sept pages et qui l’assurait qu’elle ne pouvait vivre contente sans
lui. Mais, dans son second voyage, il ne tarda pas à être réclamé par les curateurs de l’académie de Leyde, qui écrivirent à leur
tour à la reine que « le monde ne pouvait pas se passer de la présence du soleil, ni leur université de celle de Saumaise », et
Christine se laissa persuader. A son retour, Saumaise fut admis par le roi de Danemark à sa table et reconduit à ses frais, comblé
de présents, jusqu’aux frontières du royaume ; mais sa constitution, naturellement débile, ne put se relever des fatigues de ce
voyage. Il suivit en vain sa femme aux eaux de Spa : il mourut auprès d’elle, entre les bras d’un théologien calviniste, le 6
septembre 1653. Christine lui fit faire une oraison funèbre et se chargea de l’éducation de son troisième fils. Tel avait été son
enthousiasme, peut-être un peu factice, pour le père que, sur le seul avis qu’Isaac Vossius préparait un livre pour réfuter plusieurs
des opinions de Saumaise, elle lui avait retiré la charge de bibliothécaire qu’il tenait d’elle et lui avait défendu sa présence.
Sa célébrité universelle
La mort de Claude Saumaise fut un événement en Europe. Son immense érudition, qui faisait dire hyperboliquement à Guez de
Balzac que ce qui avait échappé à un tel homme manquait à la science et non à son génie, sa vaste correspondance, l’ardente
persévérance de ses recherches avaient fait de son cabinet le centre des travaux de la philologie contemporaine. Le petit nombre
de lettres qui ont été conservées de lui le montrent dominant, par l’autorité de son nom et l’universalité de ses études, les plus
savants hommes de cette époque : le P. Dupuy, Rigault, Daillé, Peiresc, Bochart et Ménage, en France ; en Hollande, un Grotius,
un Gronovius (Fréd.), le médecin Beverwick, le célèbre orientaliste Golius, Nicolas Heinsius et une foule d’autres. Cet homme
faible et valétudinaire avait appris sans maître le persan, le chaldéen, l’hébreu, l’arabe et le copte. Il tenta même de deviner la
langue étrusque, dont il ne nous reste que des fragments mutilés. On cite de lui des prodiges de mémoire. Dans une conversation
avec Golius, il lui arriva de citer plusieurs versets d’un Pentateuque persan qu’il n’avait lu qu’une fois, il y avait plus de dix
années. Une grande partie de ses écrits, et notamment l’apologie de Charles Ier, ont été composés sans le secours d’aucun livre et
plus d’une fois avec tant de précipitation qu’il lui échappait des erreurs qu’un écolier aurait relevées. C’est ainsi que, dans son
traité de la transsubstantiation, il reproche aux catholiques de ne pas mêler le vin à l’eau dans l’eucharistie.
Notes et références ↑ gallica.bnf.fr [archive]
Bibliographie
Ceux qui désirent une bibliothèque complète de ses ouvrages peuvent recourir à la Bibliothèque des auteurs de Bourgogne :
l’auteur porte à quatre-vingt le nombre de ceux qui ont été imprimés et ceux qui sont restés manuscrits à soixante.
• les deux livres des Nilus, archevêque de Thessalonique, et celui du moine Barlaam sur la primauté du pape, 1609 ;
• Florus, 1609 ;
• Historiae Augustae scriptores, 6, El. Spartianus, Jul. Capitolinus, El. Lampridius, Vulcatius Gallicanus, Trebellius
Polio, Fl. Vopiscus, 1620 ;
 • Solin ou plutôt sur l’Histoire naturelle de Pline Plinianae exercitationes in C. J. Solini Polyhistora, 1629 ;
• De usuris, Leyde, 1638, in-8° ;
• De modo usurarum, Leyde, 1639, in-8° ;
• De foenere trapesitico, ibid., 1640 ;
• Diatriba de mutuo non esse alienationem, Leyde, 1640 ;
• De lingua hellenistica, 1643 ;
• Interpretatio Hippocratei aphorismi de calculo, avec une réponse aux doutes de Beverwick.
Polémiques
• De primatu Papae, 1645 ;
• Defensio regis pro Carolo I, 1649.
Posthumes
• Epistolae (1656)
• De re militari Romanorum, 1657.
Enfin Saumaise condamna aux flammes ceux de ses écrits polémiques qui n’avaient pas vu le jour avant sa mort (voy. VORST).
Sources
• (en) Cet article est partiellement ou en totalité issu de l’article de Wikipédia en anglais intitulé « Claudius Salmasius »
(voir la liste des auteurs)
• Biographie universelle ancienne et moderne (Michaud) - Saumaise Claude
Liens externes (de) Ute Önnerfors, « Salmasius, Claudius », dans Biographisch-Bibliographisches Kirchenlexikon (BBKL) , Band
8, Herzberg 1994 (ISBN 3-8830-9053-0), Sp.1232–1233.

Erycius Puteanus
From Wikipedia, the free encyclopedia

Chalk drawing of Erycius Puteanus by Anthony van Dyck

Erycius Puteanus[1] (4 November 1574 - 17 September 1646) was a humanist and philologist from the Low Countries. He was
born in Venlo and studied at the schools of Dordrecht and Cologne (Collège des Trois-Couronnes), where he took the degree of
Master of Arts, 28 February 1595. He then followed, at Leuven, the lectures on ancient history given by Justus Lipsius. In 1597 he
travelled to Italy, and lived in intimacy with the learned men of that country, especially Cardinal Federigo Borromeo, through
whom he was appointed professor of Latin at the Palatine School of Milan from 1600 to 1606. Then the States of Brabant offered
him the chair left vacant by Lipsius at Leuven. He taught with éclat at the Collegium Trilingue at the University of Leuven for
forty years. He was loaded with favours by reigning princes: the Archduke Albert appointed him his honorary counsellor (1612),
and increased his annual pension by 200 ducats (1614), and added the reversion of Château-César. At the same time he filled,
after 1603, the post of historiographer to Philip IV of Spain, on behalf of the Milanese, with other appointments, often ill-paid in
consequence of a treasury depleted by continual wars. His rash language provoked political animosities, and he was almost driven
into exile by request of King James I of England, who wrongly believed him to be the author of an injurious lampoon. He fathered
17 children. He died in Leuven.
Work Puteanus was an encyclopedist; his ideal, which saw in numerous and varied acquirements the fullest measure of wisdom
and the surest means of arriving at virtue the end of all knowledge, had been suggested to him by his master Justus Lipsius.
During a certain period of his literary activity (1603–19), he detached himself from Lipsius by aiming at personal leadership of a
school. He dreamed of re-establishing in Belgium the splendid classical period and the cult of eloquence which he had derived
from Italy. When he saw the uselessness of his efforts, the indifference of a too utilitarian age inclined towards positive sciences,
he again threw himself into encyclopedic authorship and produced his best chronological works. His merit as a philologist is
somewhat limited; but his dissertations, reproduced in the Thesauri of Grævius and Gronovius, are of value. As a whole, his
influence on Belgian philology has been unfortunate.
Editions For the history of the numerous writings and editions of Erycius Puteanus see
• Roersch and Vanderhaegen in Bibliotheca Belgica (1904-5), nos. 166, 167, 168, 171
• Roersch in Biographie Nationale de Belgique, XVIII (1904)
• Simar, Etude sur Erycius Puteanus (Louvain, 1909)
Notes ^ A latinization of Hendrick van den Putten, Errijck de Put or Eric van der Putte.
This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed (1913). "Erycius
Puteanus". Catholic Encyclopedia. Robert Appleton Company.

Petrus Ramus
From Wikipedia, the free encyclopedia

Petrus Ramus.
Petrus Ramus (or Pierre de la Ramée) (Anglicized to Peter Ramus) (1515 – 26 August 1572) was an influential French
humanist, logician, and educational reformer. A Protestant convert, he was killed during the St. Bartholomew's Day Massacre.
Early life He was born at the village of Cuts, Oise in Picardy; his father was a farmer. He gained admission at age twelve, to the
Collège de Navarre, working as a servant. A reaction against scholasticism was in full tide, at a transitional time for
Aristotelianism. On the occasion of taking his degree (1536) Ramus allegedly took as his thesis Quaecumque ab Aristotele dicta
essent, commentitia esse, which Walter J. Ong paraphrases as follows:
"All the things that Aristotle has said are inconsistent because they are poorly systematized and can be called to mind
only by the use of arbitrary mnemonic devices."[1]
According to Ong [2] this kind of spectacular thesis was in fact routine at the time. Even so, Ong raises questions as to whether
Ramus actually ever delivered this thesis.[3]
Early academic career Ramus, as graduate of the university, started courses of lectures. At this period he was engaged in
numerous separate controversies. One opponent in 1543 was the Benedictine Joachim Périon.[4] He was accused, by Jacques
Charpentier, professor of medicine, of undermining the foundations of philosophy and religion. Arnaud d'Ossat, a pupil and friend
of Ramus, defended him against Charpentier.[5] Ramus was made to debate Goveanus (Antonio de Gouveia), over two days.[6] The
matter was brought before the parlement of Paris, and finally before Francis I. By him it was referred to a commission of five,
who found Ramus guilty of having "acted rashly, arrogantly and impudently," and interdicted his lectures (1544).
Royal support He withdrew from Paris, but soon afterwards returned, the decree against him being canceled by Henry II, who
came to the throne in 1547, through the influence of Charles, Cardinal of Lorraine. He obtained a position at the Collège de
Navarre.[7][8] In 1551 Henry II appointed him a regius professor at the university but he preferred to call himself a professor of
philosophy and eloquence at the Collège de France, where for a considerable time he lectured before audiences numbering as
many as 2,000. Pierre Galland, another professor there, published Contra novam academiam Petri Rami oratio (1551), and called
him a "parricide" for his attitude to Aristotle. The more serious charge was that he was a nouveau academicien, in other words a
sceptic. Audomarus Talaeus (Omer Talon c.1510–1581), a close ally of Ramus, had indeed published a work in 1548 derived
from Cicero's description of Academic scepticism, the school of Arcesilaus and Carneades.[9][10]
After conversion In 1561 enmity against him was fanned into flame by his adoption of Protestantism. He had to flee from Paris;
and, though he found an asylum in the palace of Fontainebleau, his house was pillaged and his library burned in his absence. He
resumed his chair after this for a time, but in 1568 the position of affairs was again so threatening that he found it advisable to ask
permission to travel. He spent around two years, in Germany and Switzerland.[11] The Second Helvetic Confession earned his
disapproval, in 1571, rupturing his relationship with Theodore Beza and leading Ramus to write angrily to Heinrich Bullinger.[12]
Returning to France, he fell a victim in the St. Bartholomew's Day Massacre (1572). Hiding for a while in a bookshop off the Rue
St Jacques, he returned to his lodgings, on 26 August, the third day of the violence. There he was stabbed while at prayer.[13]
Suspicions against Charpentier have been voiced ever since.[14]
Pedagogue A central issue is that Ramus's anti-Aristotelianism arose out of a concern for pedagogy. Aristotelian philosophy, in
its Early Modern form as scholasticism showing its age, was in a confused and disordered state. Ramus sought to infuse order and
simplicity into philosophical and scholastic education by reinvigorating a sense of dialectic as the overriding logical and
methodological basis for the various disciplines. He published in 1543 the Aristotelicae Animadversiones and Dialecticae
Partitiones, the former a criticism on the old logic and the latter a new textbook of the science. What are substantially fresh
editions of the Partitiones appeared in 1547 as Institutiones Dialecticae, and in 1548 as Scholae Dialecticae; his Dialectique
(1555), a French version of his system, is the earliest work on the subject in the French language. In the "Dialecticae partitiones,"
Ramus recommends the use of summaries, headings, citations and examples. Ong calls Ramus's use of outlines, "a reorganization
of the whole of knowledge and indeed of the whole human lifeworld." [15] After studying Ramus's work, Ong concluded that the
results of his "methodizing" of the arts "are the amateurish works of a desperate man who is not a thinker but merely an erudite
pedagogue".[16] On the other hand, his work had an immediate impact on the issue of disciplinary boundaries, where educators
largely accepted his arguments, by the end of the century.[17]
Logician The logic of Ramus enjoyed a great celebrity for a time, and there existed a school of Ramists boasting numerous
adherents in France, Germany, Switzerland, and the Netherlands. It cannot be said, however, that Ramus's innovations mark any
epoch in the history of logic, and there is little ground for his claim to supersede Aristotle by an independent system of logic. The
distinction between natural and artificial logic, i.e., between the implicit logic of daily speech and the same logic made explicit in
a system, passed over into the logical handbooks. He amends the syllogism. He admits only the first three figures, as in the
original Aristotelian scheme, and in his later works he also attacks the validity of the third figure, following in this the precedent
of Laurentius Valla. Ramus also set the modern fashion of deducing the figures from the position of the middle term in the
premises, instead of basing them, as Aristotle does, upon the different relation of the middle to the major term and minor term.
Rhetorician His rhetorical leaning is seen in the definition of logic as the ars disserendi; he maintains that the rules of logic may
be better learned from observation of the way in which Cicero persuaded his hearers than from a study of the Organon. Logic
falls, according to Ramus, into two parts: invention (treating of the notion and definition) and judgment (comprising the judgment
proper, syllogism and method). Here he was influenced by Rodolphus Agricola.[18] This division gave rise to the jocular
designation of judgment or mother-wit as the "secunda Petri". But what Ramus does here in fact redefines rhetoric. There is a new
configuration, with logic and rhetoric each having two parts: rhetoric was to cover elocutio and pronuntiatio. In general, Ramism
liked to deal with binary trees as method for organising knowledge.[19] Rhetoric, traditionally, had had five parts, of which inventio
(invention) was the first. Two others were dispositio (arrangement) and memoria (memory). Ramus proposed transferring those
back to the realm of dialectic (logic); and merging them under a new heading, renaming them as iudicium (judgment).[20] Brian
Vickers said that the Ramist influence here did add to rhetoric: it concentrated more on the remaining aspect of elocutio or
effective use of language, and emphasised the role of vernacular European languages (rather than Latin). The effect was that
rhetoric was applied in literature.[21]
Mathematician He was also known as a mathematician, a student of Johannes Sturm. It has been suggested that Sturm was an
influence in another way, by his lectures given in 1529 on Hermogenes of Tarsus: the Ramist method of dichotomy is to be found
in Hermogenes.[22] He had students of his own.[23] He corresponded with John Dee on mathematics, and at one point recommended
to Elizabeth I that she appoint him to a university chair.[24] The views of Ramus on mathematics implied a limitation to the
practical: he considered Euclid's theory on irrational numbers to be useless.[25] The emphasis on technological applications and
engineering mathematics was coupled to an appeal to nationalism (France was well behind Italy, and needed to catch up with
Germany).[26]
Ramism Main article: Ramism The teachings of Ramus had a broadly-based reception well into the seventeenth century. Later
movements, such as Baconianism, pansophism, and Cartesianism, in different ways built on Ramism, and took advantage of the
space cleared by some of the simplifications (and over-simplifications) it had effected. The longest-lasting strand of Ramism was
in systematic Calvinist theology, where textbook treatments with a Ramist framework were still used into the eighteenth century,
particularly in New England. The first writings on Ramism, after the death of Ramus, included biographies, and were by disciples
of sorts: Freigius (1574 or 1575),[27] Banosius (1576),[28] Nancelius (1599),[29] of whom only Nancelius was closely acquainted
with the man.[30] Followers of Ramus in different fields included Caspar Olevianus, Johannes Piscator, Hieronymus Treutler,
Johannes Althusius, the statesman Emdens, and John Milton.[31]
Works He published fifty works in his lifetime and nine appeared after his death. Ong undertook the complex bibliographical task
of tracing his books through their editions.
 • Aristotelicae Animadversiones (1543)
• Brutinae questiones (1547)
• Rhetoricae distinctiones in Quintilianum (1549)
• Dialectique (reprinted and modified in 1550 and 1556)
• Arithmétique (1555)
• De moribus veterum Gallorum (Paris, 1559; second edition, Basel, 1572)
• De militia C.J. Cæsaris
• Advertissement sur la réformation de l'université de Paris, au Roy, Paris, (1562)
• Three grammars: Grammatica latina (1548), Grammatica Graeca (1560), Grammaire Française (1562)
• Scolae physicae, metaphysicae, mathematicae (1565, 1566, 1578)
• Prooemium mathematicum (Paris, 1567)
• Scholarum mathematicarum libri unus et triginta (Basel, 1569) (his most famous work)
• Commentariorum de religione christiana (Frankfurt, 1576)
Bibliography
• Desmaze, Charles. Petrus Ramus, professeur au Collège de France, sa vie, ses ecrits, sa mort (Paris, 1864).
• Freedman, Joseph S. Philosophy and the Arts in Central Europe, 1500-1700: Teaching and Texts at Schools and
Universities (Ashgate, 1999).
• Graves, Frank Pierrepont. Peter Ramus and the Educational Reformation of the Sixteenth Century (Macmillan, 1912).
• Høffding, Harald. History of Modern Philosophy (English translation, 1900), vol. i.185.
• Lobstein, Paul. Petrus Ramus als Theolog (Strassburg, 1878).
• Miller, Perry. The New England Mind (Harvard University Press, 1939).
• Milton, John. A Fuller Course in the Art of Logic Conformed to the Method of Peter Ramus (London, 1672). Ed. and
trans. Walter J. Ong and Charles J. Ermatinger. Complete Prose Works of John Milton: Volume 8. Ed. Maurice Kelley.
New Haven: Yale UP, 1982. p. 206-407.
• Ong, Walter J. (1982). Orality and literacy: The technologizing of the word. New York: Methuen.(p. viii).
o ---.Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason (Harvard
University Press, 1958; reissued with a new foreword by Adrian Johns, University of Chicago Press, 2004.[3]
ISBN 0-226-62976-7).
o ---. Ramus and Talon Inventory (Harvard University Press, 1958).
• Owen, John. The Skeptics of the French Renaissance (London, 1893).
• Pranti, K. "Uber P. Ramus" in Munchener Sitzungs berichte (1878).
• Saisset, Émile. Les précurseurs de Descartes (Paris, 1862).
• Sharratt, Peter. "The Present State of Studies on Ramus," Studi francesi 47-48 (1972) 201-13.
o —. "Recent Work on Peter Ramus (1970–1986)," Rhetorica: A Journal of the History of Rhetoric 5 (1987): 7-
58.
o —. "Ramus 2000," Rhetorica: A Journal of the History of Rhetoric 18 (2000): 399-455.
• Voigt. Uber den Ramismus der Universität Leipzig (Leipzig, 1888).
• Waddington-Kastus. De Petri Rami vita, scriptis, philosophia (Paris, 1848).
See also
• Ramism (available in the German and Swedish editions of Wikipedia)
• Mnemonics
• J
References
• This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed (1911). Encyclopædia
Britannica (Eleventh ed.). Cambridge University Press.
Notes
1. ^ See Ong's Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason, 1958:
46-47.
2. ^ Ong, Ramus, pp.36-37.
3. ^ Ong, Ramus, pp.36-41.
4. ^ Kees Meerhoff, Bartholomew Keckerman and the Anti-Ramist Tradition, in Christoph Strohm, Joseph S.
Freedman, H. J. Selderhuis (editors), Späthumanismus und reformierte Konfession: Theologie, Jurisprudenz und
Philosophie in Heidelberg an der Wende zum 17. Jahrhundert (2006), p. 188.
5. ^ http://www.newadvent.org/cathen/11342a.htm
6. ^ James J. Murphy, Peter Ramus's Attack on Cicero: Text and Translation of Ramus's Brutinae Quaestiones
(1992), p. x.
7. ^ http://www.newadvent.org/cathen/12638b.htm
8. ^ Robert Mandrou, From Humanism to Science 1480-1700 (1978), p. 122.
9. ^ (French) http://www.inrp.fr/edition-electronique/lodel/dictionnaire-ferdinand-
buisson/document.php?id=3490
10. ^ Richard H. Popkin, The History of Scepticim from Erasmus to Spinoza (1979), pp. 28-30.
11. ^ Edward Craig, Routledge Encyclopedia of Philosophy (1998), p. 52.
12. ^ John D. Woodbridge, Kenneth S. Kantzer, Biblical Authority: A Critique of the Rogers/McKim Proposal
(1982), p. 185, with caveats.
13. ^ Katherine Duncan-Jones, Sir Philip Sidney: Courter Poet (1991), p. 60.
14. ^ John Foxe's Book of Martyrs, under Pierre de la Ramée.
15. ^ "Ramus, method, and the decay of dialogue: From the art of discourse to the art of reason," 1958. Cambridge,
MA: Harvard.
16. ^ The Barbarian Within, 1962: 79-80.
 17. ^ Michelle Ballif, Michael G. Moran, Classical Rhetorics and Rhetoricians: Critical Studies and Sources
(2005), p. 92.
18. ^ Petrus Ramus (Stanford Encyclopedia of Philosophy)
19. ^ Michael Losonsky, Language and Logic, in Donald Rutherford (editor), The Cambridge Companion to Early
Modern Philosophy (2006), p. 176.
20. ^ Paolo Rossi, Logic and the Art of Memory (2000 translation), pp. 99-102.
21. ^ Brian Vickers, In Defence of Rhetoric (1988), p. 206.
22. ^ Thomas M. Conley, Rhetoric in the European Tradition (1994), p. 131.
23. ^ http://genealogy.impa.br/id.php?id=125047
24. ^ Peter French, John Dee (1972), p. 143.
25. ^ Peter French, John Dee (1972), p. 169.
26. ^ A. G. Keller, Mathematicians, Mechanics, and Experimental Machines in Northern Italy in the Sixteenth
Century, p. 16, in Maurice Crosland (editor), The Emergence of Technology in Western Europe (1975).
27. ^ Thomas Johannes Freigius (1543–1583) was a Swiss scholar; (German) [1].
28. ^ Théophile de Banos (died c. 1595) was a Huguenot pastor and author, originally from Bordeaux.
Commentariorum de religione Christiana libri quatuor, nunquam antea editi (Frankfurt, 1576) included a biography of
Ramus; Banosius was preacher in Frankfurt 1572 to 1578. Note in [2].
29. ^ Nicolas de Nancel (1539–1610) was a French physician; see fr:Nicolas de Nancel.
30. ^ http://www.seop.leeds.ac.uk/archives/spr2010/entries/ramus/
31. ^ http://www.ccel.org/s/schaff/encyc/encyc09/htm/iv.vii.xxxiv.htm
External links
• Works by Petrus Ramus at Project Gutenberg
• 'Ramism' entry in The Dictionary of the History of Ideas
• Stanford Encyclopedia of Philosophy entry
• Catholic Encyclopedia entry
• An online copy of: Ramus (Pierre de la Ramée) sa vie, ses écrits et ses opinions (1855) by Charles Waddington