The Civilization of the Renaissance in Italy
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| - | :"About the middle period of the Renaissance a theoretical analysis of [[wit]] was undertaken, and its practical application in good society was regulated more precisely. The theorist was [[Gioviano Pontano]]. In his work on speaking, especially in the third and fourth books, he tries by means of the comparison of numerous jokes or 'facetiae' to arrive at a | + | :"About the middle period of the Renaissance a theoretical analysis of [[wit]] was undertaken, and its practical application in good society was regulated more precisely. The theorist was [[Gioviano Pontano]]. In his work on speaking, especially in the third and fourth books, he tries by means of the comparison of numerous jokes or 'facetiae' to arrive at a general principle. How wit should be used among people of position is taught by [[Baldassare Castiglione]] in his 'Cortigiano.' Its chief function is naturally to enliven those present by the repetition of comic or graceful stories and sayings; personal jokes, on the contrary, are discouraged on the ground that they wound unhappy people, show too much honour to wrong-doers, and make enemies of the powerful and the spoiled children of fortune; and even in repetition, a wide reserve in the use of dramatic gestures is recommended to the gentleman. Then follows, not only for purposes of quotation, but as patterns for future jesters, a large collection of puns and witty sayings, methodically arranged according to their species, among them some that are |
| - | general principle. How wit should be used among people of position is taught by [[Baldassare Castiglione]] in his 'Cortigiano.' Its chief function is naturally to enliven those present by the repetition of comic or graceful stories and sayings; personal jokes, on the contrary, are discouraged on the ground that they wound unhappy people, show too much honour to wrong-doers, and make enemies of the powerful and the spoiled children of fortune; and even in repetition, a wide reserve in the use of dramatic gestures is recommended to the gentleman. Then follows, not only for purposes of quotation, but as patterns for future jesters, a large collection of puns and witty sayings, methodically arranged according to their species, among them some that are | + | |
| admirable. The doctrine of Giovanni della Casa, some twenty years later, in his guide to good manners, is much stricter and more cautious; with a view to the consequences, he wishes to see the desire of triumph banished altogether from jokes and 'burle.' He is the herald of a reaction, which was certain sooner or later to appear." | admirable. The doctrine of Giovanni della Casa, some twenty years later, in his guide to good manners, is much stricter and more cautious; with a view to the consequences, he wishes to see the desire of triumph banished altogether from jokes and 'burle.' He is the herald of a reaction, which was certain sooner or later to appear." | ||
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The 1860 Jacob Burckhardt's Die Cultur der Renaissance in Italien ("The Civilization of the Renaissance in Italy") (English translation, by SGC Middlemore, in 2 vols., London, 1878), and his 1867 Geschichte der Renaissance in Italien ("The History of the Renaissance in Italy"). The Civilization of the Renaissance in Italy was the most influential interpretation of the Italian Renaissance in the 19th century and is still widely read. Burckhardt dealt with all aspects of Renaissance society and first showed how a period should be treated in its entirety, with regard not only for its painting, sculpture and architecture, but for the social institutions of its daily life as well.
On Poggio
- "About the middle period of the Renaissance a theoretical analysis of wit was undertaken, and its practical application in good society was regulated more precisely. The theorist was Gioviano Pontano. In his work on speaking, especially in the third and fourth books, he tries by means of the comparison of numerous jokes or 'facetiae' to arrive at a general principle. How wit should be used among people of position is taught by Baldassare Castiglione in his 'Cortigiano.' Its chief function is naturally to enliven those present by the repetition of comic or graceful stories and sayings; personal jokes, on the contrary, are discouraged on the ground that they wound unhappy people, show too much honour to wrong-doers, and make enemies of the powerful and the spoiled children of fortune; and even in repetition, a wide reserve in the use of dramatic gestures is recommended to the gentleman. Then follows, not only for purposes of quotation, but as patterns for future jesters, a large collection of puns and witty sayings, methodically arranged according to their species, among them some that are
admirable. The doctrine of Giovanni della Casa, some twenty years later, in his guide to good manners, is much stricter and more cautious; with a view to the consequences, he wishes to see the desire of triumph banished altogether from jokes and 'burle.' He is the herald of a reaction, which was certain sooner or later to appear."
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