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71-7512 MARQUIS, Judith Ann, 1940- LAS IMAGENES EN LOS ABECEDARIOS ESPIRITUALES DE FRANCISCO DE OSUNA. [Spanish Text]. The Ohio State University, Ph.D., 1970 Language and Literature, modern University Microfilms, A XEROX Company, Ann Arbor, Michigan Copyright by Judith Ann Marquis 1971 THIS DISSERTATION HAS BEEN MICROFILMED EXACTLY AS RECEIVED LAS IMAGENES EN LOS ABECEDARIOS ESPIRITUALES DE FRANCISCO DE OSUNA DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Judith Ann Marquis, B.S. in Ed., M.A. ***** The Ohio State University 1970 Approved by Adviser Department of Romance Languages PREFACIO Debido a la falta de una edicion moderna de las obras completas de Francisco de Osuna, ha sido necesarlo utilizar los microfilms de los ejemplares del siglo XVI; las excepciones fueron el Tercer abe- cedario y el Cuarto abecedario que se han edltado en forma moderna. La ortografla de las ediciones indicadas se emplea en las cltas sin cambiarla. El estudio se ha llevado a cabo con la ayuda de muchas personas a quienes quisiera agradecer ahora: al profesor Domingo Ricart de la Universidad de Kansas cuyas clases me mostraron por primera vez la importancia de los mfsticos espanoles; a la profesora Marta Frosch y al profesor David Griffin por su ayuda en la preparaci’on final de la tesis. Sobre todo, agradezco a la directora de la tesis, la profesora Margarita Levisi; s<5lo con su ayuda, su paciencia, y sus sugerencias ha sido posible este estudio. Mi agradecimiento se extiende al Centro de Estudios Medievales y Renacentistas de esta Universidad por concederme una ayudantia que me permitio dedicarme exclusivamente a este proyecto, y al Graduate School por haber comprado el microfilm de cuatro textos para la Biblioteca. Finalmente, agradezco a mis amigos y a mi familia por su interns y estimulo durante muchos anos; sobre todo a mis padres les doy las gracias por su generosa ayuda. ii VITA 24 de octubre de 1940.................... Independence, Missouri, fecha y lugar de naci- miento 1961..................................... B.S. in Ed., Miami Uni­ versity, Oxford, Ohio 1961-1962................................Instructors de ingles, Universidad del Valle, Cali, Colombia Interprete y secretaria, Fundacion Rockefeller, Cali, Colombia 1963..................................... Profesora de ingles, Colegio Castro-Martfnez, Bogota, Colombia 1963-196 4 ................................Instructora de espafiol, Rochester City Schools, Rochester, Nueva York 1964-196 7................................ Assistant Instructor, Departamento de espatlol y portugu£s, Universidad de Kansas, Lawrence, Kansas 1966 ................................... M.A. Universidad de Kansas, Lawrence, Kansas 196 7..................................... Directora auxiliar, Instituto de Verano de la Universidad de Kansas en Barcelona 1967-1969................................Teaching Associate, Depar­ tamento de Lenguas Romances, The Ohio State University, Columbus, Ohio 1969-1970. .'......... ............Research Associate, Centro de Estudios Medievales y Renacentistas, The Ohio State University, Columbus, Ohio iii ESTUDIOS Campo de especializacion: literatura espanola Estudios sobre el Siglo de Oro. Profesores Margarita Levisi, Domingo Ricart, Juan Cano, Jack Weiner Estudios sobre la literatura de Hispanoamerica. Prof esores Marta Morello-Frosch, Seymour Menton, y Raymond Souza Estudios sobre la literatura francesa. Profesores Robert Mitchell, Charles G. S. Williams, y Pierre Astier Estudios sobre la literatura portuguesa y brasilena. Profesor Gerald Curtia iv INDICE GENERAL paglna PREFACIO................................................... ii VITA........................................................ iii INTRODUCCION............................... 1 Capftulo I. Las figuras retoricas de los Abecedarlos........... 14 Los antecedentes historicos El ornato Resumen II. Las particularidades de las imageries.............. 56 El estilo binario La estructura de las imageries Resumen III. La relacion estilfstica con la Biblia............. 100 La semejanza con las fuentes Las diferentes maneras de usar las fuentes bxblicas Resumen IV. Concluslones................................... 122 APENDICE......................................... 126 BIBLIOGRAFIA........................................... 135 INT RODUCCION De la vida de Francisco de Osuna (il492?-il542?), se sabe muy poco. A pesar de su popularidad durante los siglos XVI y XVII, no se ha podido establecer ni siquiera su apellido ni las fechas exactas de su vida. Rodriguez Marin queria publicar una edicion del Norte de los estados de Fray Francisco, junto con una biografia del autor, pero por falta de informacion, tuvo que abandonar el trabajo.^ El autor mismo nos ha dado algunos datos biograficos en sus obras. * Sabemos que en 1510, estuvo en el Africa con su padre, donde presencio la toma de Tripoli por los espanoles. Tambi^n, se refiere a la rela- ci6n de su familia con los Condes de Urena, que luego llegaron a ser los 3 Duques de Osuna. En 1523, Osuna ya era miembro de los Frailes Menores; era tambien predicador y una autoridad en cuestiones de oracion mental.^ Aunque Osuna nunca estuvo en el Nuevo Mundo, era "coraissario general de la orden de San Francisco en las provincias de las indias del mar occeano," segun se lee en la portada del Norte de los Estados. ^Fid£le de Ros, Un Maltre de Sainte Thlrese, le pere Franqois de Osuna. sa vie, son oeuvre, sa doctrine spirituel (Paris: Beauchesrie, 1936), Preface, pag. xiv. 2 Sanctuarium Biblicum. fol. 92, citado por de Ros, 0£. cit.. pag. 6 ^Prltnera Parte del libro llamado Abecedarlo espiritual: q trata de las circunstancias de la sagrada passion del hijo de dios. Compuesto por el padre fray Fracisco de Ossuna. Saragoza, Pedro Bernuz y Bartolome de Nagera, 1546; Prologo, fol. II. De ahora en adelante, se usarA la forma abreviada 1 Abe. 2 su tratado sobre el matrimonio. Se supone que ocupi ese puesto en 1528- 1529.5 El fraile franciscano llego a Francia en 1532; un ano despuis publlcd allf dos colecciones de sermones, Sanctuarlum Bibllcum (Toulouse) y Pars Merlodinales (Paris). De 1534 hasta 1536, estuvo en Amberes donde publico otros cuatro libros en latin.^ De las ocho obras de Osuna escritas en Castellano, los seis Abecedarios espirituales son los mis populares y los mis conocidos.^ Se llaman Abecedarios por el sistema alfabitico empleado; cada tratado empieza con una metifora o con una frase que comienza con distinta letra del alfabeto. El sistema se usa en todos los libros excepto en el cuarto y en la primera mitad del quinto. En 1527 se publici la Tercera parte del libro llamado abecedario esplritual, que ha llegado a ser el mis famoso por haber servido de guia g a Santa Teresa y a otros muchos mfsticos en el camino de la contemplaciin. Aunque Primera parte aparecio en 1528, un ano despuis de la Tercera 9 parte. el autor indica que aquilla es su primera obra. Dos anos despuis, se publicaron la Segunda parte y la Cuarta parte. La Quinta ~*Ibid ., pigs. 113-114. ^Ibid., pags. 140-146. ?E1 titulo formal de cada una es Primera parte, Segunda parte, etc. pero se conocen como los Abecedarios espirituales. ®Ludwig Pfandl, Historia de la literatura nacional espanola en la Edad de Pro,12a. edicion (Barcelona: Ed. Gustavo Gili, 1952), pig. 171. 91 Abe., fol. III. parte y la Sexta parte aparecieron postunanente en 1542 y 1554. En el Prologo de la Quinta parte. Juan de Espinosa dice que Osuna ya habfa muerto, pero no da la fecha de su muerte.^® El Gracioso Combite de las gracias del Sancto Sacramento del altar se publico en 1530, y en 1531, el Norte de los Estados . Francisco de Osuna fue el primero en Espana que intento presentar metodicamente las condiciones previas del recogimiento mfstico.^ Ya que el recogimiento es un concepto fundamental en la obra de Osuna, veamos c6mo el propio autor lo define: se llama ... profundidad, la cual contiene escuridad & hondura; porque este ejercicio se funda en la hondura y profundo corazon del hombre, el cual deve estar escuro; esto es privado de humano conoscimiento, para que desta manera estando tinieblas, sobre el venga el Espiritu de Dios sobre las aguas de sus deseos a decir que se haga luz divina. Es aqueste ejercicio un refugio do nos devemos retraer viendo las tempestadas cercanas; es una contina resistencia contra los principes de las tinieblas, que secretamente nos combaten; es restitucion que hacemos a Dios dandole todo lo que en nosotros se halla suyo sin reservar cosa. Es una resurreccion a vida espiritual,.. .13 ^ Quinta parte: del Abecedario spiritual de nueuo compuesta por el padre fray Francisco de Ossuna; q es Consuelo de pobres y Auiso de ricos. No menos vtil paralos frayles. q para los seculares y avn pa los predicadores. Cuyo intento deue ser retraer los hombres del amor de las riquezas falsas y hazerlos pobres de espiritu (Burgos: Juan de Junta, 1554), fol. II. De ahora en adelante, se usara la forma abre- viada 5 Abe. ^Pfandl, o£. clt., pig. 170. 1 9 Tercera parte_del libro llamado Abecedario Spiritual Agora nuevamente impreso e corregido y anadido la tabla de los tratados y capitulos que contiene. 1544. Escritores mfsticos espanoles, tomo I; N.B.A.E. tomo 16 (Madrid: Bailly Bailliere, 1911), pag. 380a. De ahora en adelante se usarl la forma abreviada 3 Abe. Como se indica en las citas sobre el recogimiento, el Tercer abecedario tiene como prop6sito el ensenar los metodos del recogimiento; es el unico de los seis que tiene objetivos mfsticos, aunque hay un desacuerdo general en cuanto al nivel espiritual alcanzado por Osuna en ese libro. Los dos primeros abecedarios son ascdticos. Estos tres forman una serie, empezando con los estados iniciales de la vida espiritual en el Primero, y llegando al punto culminante en el Tercero. El Cuarto abecedario es un tratado completo sobre el amor, que contiene las fundamentales ideas cosmologicas de Osuna. El Quinto abecedario se divide en dos partes: el consuelo de pobres y el aviso de ricos. Es el libro de la serie que contiene mas comentario social. El Sexto abecedario. como el primero, trata la pasion de Cristo. Se basa en el simbolismo de las cinco llagas del Senor.
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  • Masters of Eloquence and Masters of Empire: Quintilian in Context

    Masters of Eloquence and Masters of Empire: Quintilian in Context

    Masters of Eloquence and Masters of Empire: Quintilian in Context A dissertation submitted to the Graduate School of the University of Cincinnati in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Classics of the College of Arts and Sciences by Kyle Helms A.A. Santa Fe Community College B.A. University of Florida M.A. University of Iowa M.A. University of Cincinnati April 2016 Committee Chair: Daniel Marković, Ph.D. Abstract This dissertation focuses on the curious situation of the Latin rhetor Marcus Fabius Quintilianus (b. ca. 35 CE). In the early 70s CE, Quintilian received an annual salarium of 100,000 HS from the emperor Vespasian. As a result, Quintilian is commonly cited in classical scholarship as Rome’s “first public professor of rhetoric” or “first state professor.” But while this feature of Quintilian’s biography is often repeated, it is seldom explained. Essentially, previous scholarship has offered two interpretations of Quintilian’s situation, either creating a genealogy for public higher education in the first century CE, or emphasizing imperial euergetism and liberalitas. While the latter approach is on the right track, it does not explain why a Latin rhetor in particular should have been the object of such benevolence, and nearly all scholarship on the topic emphasizes the novelty of Quintilian’s situation, but without sustained inquiry into historical precedents. This study reconsiders this problem by examining the relationship between Latin rhetorical education and Roman political power diachronically, beginning with the advent of Latin rhetors in the 90s BCE and concluding with Quintilian himself.