Born in Conversano, lived for a long time in Madrid where he died, Paolo Antonio di Tarsia, abbot and Ozio’s accademician, conceived his role of secretary, serving Giangirolamo Acquaviva, as a minor activity in comparison with the one, that suited him the most, of scholar. This essay analyzes how, within the last work of the apulian abbot, the ‘Vida de don Francisco de Quevedo y Villegas’ (1663), the biographical treatement takes motions and considerations related to the conflicting experience of secretary di Tarsia; experience he already dealt with in his Memorial politico-historico (1657) that gave a voice, as a pressing complaint, to the scholar’s disappointments for the repeatedly disregarded promises of deserved honours and awards. From the ‘Vida’, beyond the baroque projecting game that overlaps allusively the datas of Quevedo’s biography to the “don Pablo”’s life ones, beyond the roles game itself that occurs for men on the disguised scene of the world, appears a meaningful sublimation of the intellectual figure, developed through an exquisite inlay of classical and modern references: from Cicerone and Plinio’s autorithy to Graciàn’s poignancy and to the “grazia” ideal outlined by Castiglione. Di Tarsia, as a matter of fact, uses Quevedo’s figure to represent the perfect erudite, man of an all-accomplished learning, integrated within the institutions of his time but also bent for the art of the war; a tough but not unachievable model of behavior, sealed by the narration of an exemplar death, almost hagiography oriented, according to the lines of stoical and erasmian-cristian roots.
Fra biografia e autobiografia: la "Vida de don Francisco de Quevedo y Villegas" di Paolo Antonio di Tarsia
DISTASO, Grazia
2008-01-01
Abstract
Born in Conversano, lived for a long time in Madrid where he died, Paolo Antonio di Tarsia, abbot and Ozio’s accademician, conceived his role of secretary, serving Giangirolamo Acquaviva, as a minor activity in comparison with the one, that suited him the most, of scholar. This essay analyzes how, within the last work of the apulian abbot, the ‘Vida de don Francisco de Quevedo y Villegas’ (1663), the biographical treatement takes motions and considerations related to the conflicting experience of secretary di Tarsia; experience he already dealt with in his Memorial politico-historico (1657) that gave a voice, as a pressing complaint, to the scholar’s disappointments for the repeatedly disregarded promises of deserved honours and awards. From the ‘Vida’, beyond the baroque projecting game that overlaps allusively the datas of Quevedo’s biography to the “don Pablo”’s life ones, beyond the roles game itself that occurs for men on the disguised scene of the world, appears a meaningful sublimation of the intellectual figure, developed through an exquisite inlay of classical and modern references: from Cicerone and Plinio’s autorithy to Graciàn’s poignancy and to the “grazia” ideal outlined by Castiglione. Di Tarsia, as a matter of fact, uses Quevedo’s figure to represent the perfect erudite, man of an all-accomplished learning, integrated within the institutions of his time but also bent for the art of the war; a tough but not unachievable model of behavior, sealed by the narration of an exemplar death, almost hagiography oriented, according to the lines of stoical and erasmian-cristian roots.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.