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Paolo Sarpi

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Engraving of Fra Paolo Sarpi by George Vertue (1684–1756)

Paolo Sarpi, O.S.M. (14 August 1552 – 15 January 1623) was an Italian Servite friar and Catholic priest who was a notable historian, scientist, canon lawyer, polymath, and statesman active on behalf of the Venetian Republic during the period of its successful defiance of the papal interdict (1605–1607) and its war (1615–1617) with Austria over the Uskok pirates. His writings, frankly polemical and highly critical of the Catholic Church and its Scholastic tradition, "inspired both Hobbes and Edward Gibbon in their own historical debunkings of priestcraft."[1] Sarpi's major work, the History of the Council of Trent (1619), was published in London in 1619; other works: a History of Ecclesiastical Benefices, History of the Interdict and his Supplement to the History of the Uskoks, appeared posthumously. Organized around single topics, they are early examples of the genre of the historical monograph.[2]

As a defender of the liberties of Republican Venice and proponent of the separation of Church and state,[3] Sarpi attained fame as a hero of republicanism and free thought and possible crypto Protestant.[4] His last words, "Esto perpetua" ("may she [i.e., the republic] live forever"), were recalled by John Adams in 1820 in a letter to Thomas Jefferson, when Adams "wished 'as devoutly as Father Paul for the preservation of our vast American empire and our free institutions', as Sarpi had wished for the preservation of Venice and its institutions."[5]

Sarpi was also an experimental scientist, a proponent of the Copernican system, a friend and patron of Galileo Galilei,[6] and a keen follower of the latest research on anatomy, astronomy, and ballistics at the University of Padua. His extensive network of correspondents included Francis Bacon and William Harvey.

Sarpi believed that government institutions should rescind their censorship of the Avvisi—the newsletters that started to be common in his time—and instead of censorship, publish their own versions of the news to counter enemy publications. In that spirit, Sarpi himself published several pamphlets in defence of Venice's rights over the Adriatic. As such, Sarpi could be considered as an early advocate of the freedom of the press, though the concept did not yet exist in his lifetime.

Early years

He was born Pietro Sarpi in Venice on 14 August 1552. His father was a merchant, although not a successful one; his mother was a Venetian noblewoman.[7] His father died while he was still a child. The brilliant and precocious boy was educated by his maternal uncle, a school teacher, and then by Giammaria Capella, a friar of the Servite Order. In 1566, at the age of thirteen, he also entered the Order, later being given the religious name of Fra (Brother) Paolo, by which, with the epithet Servita, he was always known to his contemporaries.[8]

Sarpi was assigned to a monastery in Mantua around 1567. In 1570, he sustained theses at a disputation there, and was invited to remain as court theologian to Duke Guglielmo Gonzaga.[9] Sarpi remained four years at Mantua, studying mathematics and oriental languages. He then went to Milan in 1575, where he was an adviser to Charles Borromeo, the saint and bishop[10] but was transferred by his superiors to Venice, to serve as a professor of philosophy at the Servite monastery there. In 1579, he was elected as Prior Provincial[11] of the Venetian Province of the Servite Order,[12] while studying at the University of Padua. Simultaneously he was appointed to serve as the Procurator General for the Order. In this capacity, he was sent to Rome, where he interacted with three successive popes, the grand inquisitor, and other influential people.

Sarpi returned to Venice in 1588 and passed the next 17 years in study, occasionally interrupted by the internal disputes of his community. In 1601, he was recommended by the Venetian senate for the bishopric of Caorle, but the papal nuncio, who wished to obtain it for a protégé of his own, accused Sarpi of having denied the immortality of the soul and controverted the authority of Aristotle. An attempt to obtain another bishopric in the following year also failed, Pope Clement VIII having taken offence at Sarpi's habit of corresponding with learned heretics.

Venice in conflict with the Pope

Clement VIII died in March 1605, and the attitude of his successor Pope Paul V strained the limits of papal prerogative. Venice simultaneously adopted measures to restrict it: the right of the secular tribunals to take cognizance of the offences of ecclesiastics had been asserted in two leading cases and the scope of two ancient laws of the city, that were: one forbidding the foundation of new churches or ecclesiastical congregations without the consent of the state, the other forbidding acquisition of property by priests or religious bodies. These laws had been extended over the entire territory of the republic. In January 1606, the papal nuncio delivered a brief demanding the unconditional submission of the Venetians. The senate promised protection to all ecclesiastics who should in this emergency aid the republic by their counsel. Sarpi presented a memoir, pointing out that the threatened censures might be met in two ways – de facto, by prohibiting their publication, and de jure, by an appeal to a general council. The document was well received, and Sarpi was made canonist and theological counsellor to the republic.

The following April, hopes of compromise were dispelled by Paul's excommunication of the Venetians and his attempt to lay their dominions under an interdict. Sarpi entered energetically into the controversy. It was unprecedented for an ecclesiastic of his eminence to argue the subjection of the clergy to the state.[13] He began by republishing the anti-papal opinions of the canonist Jean Gerson (1363–1429). In an anonymous tract published shortly afterwards (Risposta di un Dottore in Teologia), he laid down principles which struck radically at papal authority in secular matters. This book was promptly included in the Index Librorum Prohibitorum — a compilation of books banned by the Catholic church — and Cardinal Bellarmine attacked Gerson's work with severity. Sarpi then replied in an Apologia. The Considerazioni sulle censure and the Trattato dell' interdetto, the latter partly prepared under his direction by other theologians, soon followed. Numerous other pamphlets appeared, inspired or controlled by Sarpi, who had received the further appointment of censor of everything written at Venice in defence of the republic.[14]

Following Sarpi's advice, the Venetian clergy largely disregarded the interdict and discharged their functions as usual, the major exception being the Jesuits, who left on their own accord, but were simultaneously declared expelled by law.[15] The Catholic powers France and Spain refused to be drawn into the quarrel and resorted to diplomacy.[15] At length (April 1607), the mediation of King Henry IV of France arranged a compromise which salvaged the pope's dignity but conceded the points at issue. The two priests were returned to Rome but with Venice reserving the right to try clergy in civil courts. The outcome proved not so much the defeat of papal pretensions as the recognition that interdicts and excommunication had lost their force. "The Republic," said Sarpi, "has given a shake to papal claims. For whoever heard till now of a papal interdict, published with all solemnity, ending in smoke?"[16]

Assassination attempt

The republic rewarded Sarpi with the distinction of State Counsellor in Jurisprudence and the liberty of access to the state archives. These honours exasperated his adversaries, particularly Pope Paul V. In September 1607, at the instigation of the pope and his Cardinal-nephew, Scipio Borghese, Fra Sarpi became the target of an assassination attempt. A defrocked friar and brigand by the name of Rotilio Orlandini, assisted by his two brothers-in-law, agreed to kill Sarpi for the sum of 8,000 crowns.[17][18] However, Orlandini's plot was discovered, and when the three assassins crossed from Papal into Venetian territory they were arrested and imprisoned.[17]

On 5 October 1607, Sarpi was attacked by assassins and left for dead with three stiletto thrusts,[19] but he recovered.[17] His attackers found both refuge and a welcome reception in the papal territories (described by a contemporary as a "triumphal march"), and papal enthusiasm for the assassins cooled only after learning that Brother Sarpi was not dead after all.[17] The leader of the assassins, Poma, declared that he had attempted the murder for religious reasons. Sarpi himself, when his surgeon commented on the ragged and inartistic character of the wounds, responded, "Agnosco stylum Romanae Curiae" ("I recognize the style of the Roman Curia").[20] Sarpi's would-be assassins settled in Rome, and were eventually granted a pension by the viceroy of Naples, Pedro Téllez-Girón, 3rd Duke of Osuna.[21]

Later life

The remainder of Sarpi's life was spent peacefully in his cloister, though plots against him continued to be formed, and he occasionally spoke of taking refuge in England. When not engaged in preparing state papers, he devoted himself to scientific studies, and composed several works. He served the state to the last. The day before his death, he had dictated three replies to questions on affairs of the Venetian Republic, and his last words were "Esto perpetua," or "may she endure forever."

These words were adopted as the state motto of Idaho and appear on the back of the 2007 Idaho quarter, as well as being taken up by various other groups and bodies in different countries (see "Esto perpetua").

History of the Council of Trent

In 1619, his chief literary work, Istoria del Concilio Tridentino (History of the Council of Trent), was printed in London, published under the name of Pietro Soave Polano, an anagram of Paolo Sarpi Veneto (plus o). The editor, Marco Antonio de Dominis (later declared a manifest heretic by the Holy Inquisition), did some work on polishing the text. He has been accused of falsifying it, but a comparison with a manuscript corrected by Sarpi himself shows that the alterations are unimportant. Translations into other languages followed: there was the English translation by Nathaniel Brent[22] and a Latin edition in 1620 made by Adam Newton,[23] de Dominis, and William Bedell,[24] and French and German editions.[25][26]

Its emphasis was on the role of the Papal Curia, and its slant on the Curia hostile. This was unofficial history, rather than a commission, and treated ecclesiastical history as politics.[27] Sarpi in Mantua had known Camillo Olivo, secretary to Cardinal Ercole Gonzaga.[28] His attitude, "bitterly realistic" for John Hale, was coupled with a criticism that the Tridentine settlement was not conciliatory but designed for further conflict.[29] Denys Hay calls it "a kind of Anglican picture of the debates and decisions",[30] and Sarpi was much read by Protestants; John Milton called him the "great unmasker".[31] His eulogy, however, issued more from antipapal and anticlerical attitudes than from true admiration for Sarpi's style and acumen. Catholic scholars like Jacques-Benigne Bossuet considered Sarpi a worthless historian, a view largely shared by more recent historiography.[32]

Sarpi's work attained such fame that the Vatican opened its archives to Cardinal Francesco Sforza Pallavicino, whom it commissioned to write a three-volume rebuttal, entitled the Istoria del Concilio di Trento, scritta dal P. Sforza Pallavicino, della Comp. di Giesù ove insieme rifiutasi con auterevoli testimonianze un Istoria falsa divolgata nello stesso argomento sotto nome di Petro Soave Polano ("The History of the Council of Trent written by P. Sforza Pallavicino, of the Company of Jesus, in which a false history upon the same argument put forth under the name of Petro Soave Polano is refuted by means of authoritative testimony", 1656–1657).[33] The great nineteenth century historian Leopold von Ranke (History of the Popes), examined both Sarpi and Pallavicino's treatments of manuscript materials and judged them both as falling short of his own strict standards of objectivity. The former is described as moved by deadly hatred – malignant in his purpose and reckless in his means – fabricating falsehoods and distorting or perverting truths; while the Jesuit, though scrupulously correct in the documents he exhibits, often suppresses those opposed to his views. Nevertheless, Ranke rated the quality of Sarpi's work very highly, considering him superior to Guicciardini.[34] Sarpi never acknowledged his authorship, and baffled all the efforts of Louis II de Bourbon, Prince de Condé to extract the secret from him.

Hubert Jedin's multi-volume history of the Council of Trent (1961), also Vatican-authorized, likewise faults Sarpi's use of sources.[35] David Wootton believes, however, that there is evidence Sarpi may have used original documents that have not survived and he calls Sarpi's treatment of Council quite careful despite its partisan framing.[36]

Other works

In 1615, a dispute occurred between the Venetian government and the Inquisition over the prohibition of a book. In 1613 the Senate had asked Sarpi to write about the history and procedure of the Venetian Inquisition. He argued that this had been set up in 1289, but as a Venetian state institution. The pope of the time, Nicholas IV, had merely consented to its creation.[37] This work appeared in English translation by Robert Gentilis in 1639.[38]

A Machiavellian tract on the fundamental maxims of Venetian policy (Opinione come debba governarsi la repubblica di Venezia) has been attributed to Sarpi and used by some of his posthumous adversaries to blacken his memory, but it in fact dates from 1681.[39] He did not complete a reply which he had been ordered to prepare to the Squitinio della libertà veneta (1612, attributed to Alfonso de la Cueva), which he perhaps found unanswerable. In folio appeared his History of Ecclesiastical Benefices, in which, said Matteo Ricci, "he purged the church of the defilement introduced by spurious decretals." It appeared in English translation in 1736 with a biography by John Lockman.[40] In 1611, he attacked misuse of the right of asylum claimed for churches, in a work that was immediately placed on the Index.

His posthumous History of the Interdict was printed at Venice the year after his death, with the disguised imprint of Lyon. Sarpi's memoirs on state affairs remained in the Venetian archives. Consul Smith's collection of tracts in the Interdict controversy went to the British Museum. Francesco Griselini's Memorie e aneddote (1760) was based on Sarpi's unpublished writings, later destroyed by book burning.

Correspondence networks and published letters

Sarpi was the centre of a vast political and scholarly network of eminent correspondents, from which about 430 of his letters have survived.[41] Early letter collections were: "Lettere Italiane di Fra Sarpi" (Geneva, 1673); "Scelte lettere inedite de P. Sarpi", edited by Aurelio Bianchi-Giovini (Capolago, 1833); "Lettere raccolte di Sarpi", edited by Polidori (Florence, 1863); "Lettere inedite di Sarpi a S. Contarini", edited by Castellani (Venice, 1892).[42]

Some hitherto unpublished letters of Sarpi were edited by Karl Benrath and published, under the title Paolo Sarpi. Neue Briefe, 1608–1610 (at Leipzig in 1909).

A modern edition (1961) Lettere ai Gallicani has been published of his hundreds of letters to French correspondents. These are mainly to jurists: Jacques Auguste de Thou, Jacques Lechassier, Jacques Gillot. Another correspondent was William Cavendish, 2nd Earl of Devonshire; English translations by Thomas Hobbes of 45 letters to the Earl were published (Hobbes acted as the Earl's secretary), and it is now thought that these are jointly from Sarpi (when alive) and his close friend Fulgenzio Micanzio, something concealed at the time as a matter of prudence.[43] Micanzio was also in touch with Dudley Carleton, 1st Viscount Dorchester.[44] Giusto Fontanini's Storia arcana della vita di Pietro Sarpi (1863), a bitter libel, is important for the letters of Sarpi it contains.

Views

Sarpi read and was influenced by the skepticism of Michel de Montaigne and his disciple Pierre Charron.[45] As a historian and thinker in the realist tradition of Tacitus, Machiavelli, and Guicciardini, he stressed that patriotism as national pride or honour could play a central role in social control.[46] At various times during his lifetime he was suspected of a lack of orthodoxy in religion: he appeared before the Inquisition around 1575, in 1594, and in 1607.[47]

Sarpi hoped for toleration of Protestant worship in Venice and the establishment of a Venetian free church by which the decrees of the Council of Trent would have been rejected. Sarpi discusses his intimate beliefs and motives in his correspondence with Christoph von Dohna, envoy to Venice for Christian I, Prince of Anhalt-Bernburg.[48] Sarpi told Dohna that he greatly disliked saying Mass and celebrated it as seldom as possible, but that he was compelled to do so, as he would otherwise seem to admit the validity of the papal prohibition. Sarpi's maxim was that "God does not regard externals so long as the mind and heart are right before Him."[49] Another maxim Sarpi formulated to Dohna was Le falsità non dico mai mai, ma la verità non a ognuno ("I never, never tell falsehoods, but the truth I do not tell to everyone.").

Sarpi at the end of his life wrote to Daniel Heinsius that he favoured the side of the Calvinist Contra-Remonstrants at the Synod of Dort.[50][51] Yet although Sarpi corresponded with James I of England and admired the English Book of Common Prayer, Catholic theologian Le Courayer in the 18th century wrote that Sarpi was no Protestant, terming him "Catholique en gros et quelque fois Protestant en détail" ("Catholic in general and sometimes Protestant in detail"). In the twentieth century, William James Bouwsma found Sarpi to have been a philo-Protestant whose religious ideas were nevertheless "consistent with Catholic orthodoxy,"[52] and Eric Cochrane described him as deeply religious in the typical spirit of the Counter-Reformation.[53] Corrado Vivanti saw Sarpi as a religious reformer who aspired toward an ecumenical church,[54] and historian Diarmaid MacCulloch describes Sarpi as having moved away from dogmatic Christianity.[55] On the other hand, in 1983 David Wootton made a case for Sarpi as a scientific materialist and thus as likely a "veiled" atheist who was "hostile to Christianity itself" and whose politics looked forward to a secular society unrealizable in his own time,[56] a thesis that has won some acceptance.[57] Jaska Kainulainen, on the other hand, asserts that the thesis that Sarpi was an atheist contradicts the historical record, observing that neither Sarpi's pronounced skepticism nor his pessimistic view of capabilities are incompatible with religious faith:

Sarpi’s writings do not support the claim that he was an atheist. In fact, from an atheistic point of view, systematic skepticism can be seen as providing support of religious belief, because atheists' position postulates certain knowledge of God's inexistence....In his case the fundamental question was not the existence of God, but whether knowledge of God was obtainable by reason or by faith. His response was unequivocal: he was convinced that knowledge of divine matters was attained sola fide and he explicitly claimed that in religious matters one could not make judgments based on reason, but instead, they had to be based on affection or feeling[58]

Scientific scholar

Sarpi wrote notes on François Viète which established his proficiency in mathematics, and a metaphysical treatise now lost, which is said to have anticipated the ideas of John Locke. His anatomical pursuits probably date from an earlier period. They illustrate his versatility and thirst for knowledge, but are otherwise not significant. His claim to have anticipated William Harvey's discovery rests on no better authority than a memorandum, probably copied from Andreas Caesalpinus or Harvey himself, with whom, as well as with Francis Bacon and William Gilbert, Sarpi corresponded. The only physiological discovery which can be safely attributed to him is that of the contractility of the iris.

Sarpi wrote on projectile motion in the period 1578–84, in the tradition of Niccolò Fontana Tartaglia; and then again in reporting on Guidobaldo del Monte's ideas in 1592, possibly by then having met Galileo Galilei.[59] Galileo corresponded with him. Sarpi heard of the telescope in November 1608, perhaps before Galileo. Details then came to Sarpi from Giacomo Badoer in Paris, in a letter describing the configuration of lenses.[60] In 1609, the Venetian Republic had a telescope on approval for military purposes, but Sarpi had them turn it down, anticipating the better model Galileo had made and brought later that year.[61]

Further reading

Sarpi's life was first recounted in a laudatory memorial tribute by his secretary and successor, Fulgenzio Micanzio and much of our information about him comes from this. Several biographies dating from the nineteenth century include that by Arabella Georgina Campbell (1869), with references to manuscripts, Pietro Balan's Fra Paolo Sarpi (Venice, 1887), and Alessandro Pascolato, Fra Paolo Sarpi (Milan, 1893). The late William James Bouwsma's Venice and the Defense of Republican Liberty: Renaissance Values in the Age of the Counter-Reformation ([1968] Yale University Press; re-issued by the University of California Press, 1984) arose initially from Bouwsma's interest in Sarpi. Its central chapters concern Sarpi's life and works, including a lengthy analysis of the style and content of his History of the Council of Trent. Bouwsma's final publication, The Waning of the Renaissance, 1550-1640 (Yale University Press, 2002) also deals extensively with Sarpi.[62]

See also

  • Baldassarre Capra
  • Edwin Sandys (American colonist)
  • Henry Wotton
  • William Bedell

Select Bibliography

  • Kainulainen, Jaska (2014). Paolo Sarpi: A Servant of God and State. Brill, 2014.
  • Kern, Darcy (2016). "Platonic Words: Paolo Sarpi and Roberto Bellarmino as Translators in the Venetian Interdict Crisis." Philological Quarterly, 95(3-4), 379–395.
  • de Vivo, Filippo (2006). "Paolo Sarpi and the Uses of Information in Seventeenth-Century Venice", pp. 35–49. In Raymond, Joad, ed. News Networks in Seventeenth Century Britain and Europe. Routledge.
  • Wootton, David (1983). Paolo Sarpi: Between Renaissance and Enlightenment. Cambridge University Press ISBN 0-521-23146-9
  • Lievsay, John Leon (1973). Venetian Phoenix: Paolo Sarpi and Some of His English Friends (1606–1700). Wichita: University Press of Kansas.
  • Bouwsma, William James (1984, 1968). Venice and the Defense of Republican Liberty: Renaissance Values in the Age of the Counter-Reformation. University of California Press.
  • Burke, Peter, editor and translator (1962). The History of Benefices and Selections from the History of the Council of Trent, by Paolo Sarpi. New York: Washington Square Press.
  • Frances A. Yates (1944). "Paolo Sarpi's History of the Council of Trent". Journal of the Warburg and Courtauld Institutes 7:123–143.
  • Johnson, Samuel (1810). "Father Paul Sarpi," pp. 3–10 in The Works of Samuel Johnson, L.L.D., in Twelve Volumes, Vol. 10. London: Jay Nichols and Son.

From the 1913 Catholic Encyclopedia

Paolo Sarpi — A Servite and anti-papal historian and statesman, b. at Venice, 14 August, 1552; d. there 14 or 15 January, 1623. At the age of 13 he joined the Servite Order, exchanging his baptismal name of Pietro for that of Paolo. He was appointed professor of theology and canon law when he was only twenty. After four years he spent a short time at Milan and then taught philosophy in his monastery at Venice. Having been ordained in 1574, he was elected provincial of his order for the Venetian Republic in 1579, and held the office of procurator general, with residence in Rome, from 1585 to 1588. Returning to Venice he devoted himself chiefly to literary pursuits, and about this time his anti-ecclesiastical tendencies became manifest. His intimacy with Protestants and statesmen hostile to the Church caused on various occasions complaints to be lodged against him before the Venetian Inquisitor. His hatred of Rome was further increased when on three different occasions the Roman Curia rejected his nomination for an episcopal see by the Republic of Venice. The three sees to which Venice had nominated him were Milopotamo in 1593, Caorle in 1600, and Nona in Dalmatia in 1601. The more he hated Rome, the more acceptable he was to Doge Leonardo Donato and the Venetian senate, which by a special decree guaranteed him protection against Rome and appointed him theological consultor of the state with an annual salary of two hundred ducats. In this capacity he effected the enactment of various anti-ecclesiastical laws, and it was chiefly due to the influence of "the terrible friar" that the interdict which Paul V placed upon Venice (1606) remained without effect and was revoked (21 April, 1607). A murderous assault made upon him on 5 October, 1607, is often ascribed to his ecclesiastical enemies, but there is not sufficient testimony for their complicity (see the authentic testimony of the witnesses, edited by Bazzoni in "Archivio Storico Italiano", third series, XII, I, Florence, 1870, 8 sq.). When peace had been restored between Venice and the pope, Sarpi's political influence grew less, and during the remainder of his life he gave vent to his hatred of Rome by publishing bitter invectives against the pope and the Catholic Church. Despite his desire to subvert the Catholic religion and make Venice a Protestant republic, he hypocritically performed the ordinary offices of a Catholic priest until his death. His best known work is a history of the Council of Trent, "Istoria del Concilio Tridentino" (London, 1619) published under the pseudonym of Pietro Soave Polano by the apostate Marcantonio de Dominis, with additions by the latter. Without these additions it was published at Geneva, 1629, and was translated into Latin and some modern languages. It is a bitter invective against the popes, and even Protestants, like Ranke, consider it devoid of all authority. For the refutation of this work by Pallavicino see PALLAVICINO, PIETRO SFORZA. His works were published in six volumes (Helmstadt, 1761-5) and two supplementary volumes (Verona, 1768). His letters are: "Lettere Italiane di Fra Sarpi" (Geneva, 1673); Scelte lettere inedite de P. Sarpi", edited by Bianchi-Giovini (Capolago, 1833); Lettere raccolte di Sarpi", edited by Polidori (Florence, 1863); Lettere inedite di Sarpi a S. Contarini", edited by Castellani (Venice, 1892); important new letters (1608-16) edited by Benrath (Leipzig, 1909).

BIANCHI-GIOVINI, Biografia di Fra Sarpi (Brussels, 1836); CAMPBELL, Vita di Fra P. Sarpi (Turin, 1880); BALAN, Fra P. Sarpi (Venice, 1887); PASCOLATO, Fra P. Sarpi (Milan, 1893); TROLLOPE, Paul the Pope and Paul the Friar (London, 1860); ROBERTSON, Fra Paolo Sarpi (London, 1894), extremely anti-papal, compare MURPHY in Irish Eccl. Review, XV (1894), 524-40; CAMPBELL, The Terrible Friar in The Messenger, fifth series, V (New York, 1904), 243-59; REIN, Paolo Sarpi und die Protestanten (Helsingfors, 1904); concerning the sources of his history of the Council of Trent see EHSES in Historisches Jahrbuch, XXVI (Munich, 1905), 299-313; XXVII (1906), 66-74.

References

  1. Back to citation Nadon, "Paolo Sarpi and the Venetian Interdict" in Enlightenment and Secularism: Essays on the Mobilization of Reason, p. 20.
  2. Back to citation Peter Burke, editor and translator, The History of Benefices and Selections from the History of the Council of Trent, by Paolo Sarpi (New York: Washington Square Press, 1962), p. xxvii.
  3. Back to citation Naylor, Ron (December 2014). "Paolo Sarpi and the first Copernican tidal theory". The British Journal for the History of Science. 47 (175 Pt 4): 661–75. doi:10.1017/s0007087413000976. PMID 25547000.
  4. Back to citation Sarpi "indeed was the most widely translated Italian author in England between 1620–1720," Christopher Nadon, "Paolo Sarpi and the Venetian Interdict" in Enlightenment and Secularism: Essays on the Mobilization of Reason, Christopher Nadon, editor (Lexington Books, 2013), p. 20.
  5. Back to citation David C. Hendrickson, Professor of International relations at Colorado College, "Venice and the Liberty of States", IR and all that: Classic Readings on International Relations, 13 December 2013.
  6. Back to citation Richard Cavendish, "Galileo observes the satellites of Jupiter", History Today: 60: (Jan. 2009).
  7. Back to citation Burke, The History of Benefices and Selections from the History of the Council of Trent, by Paolo Sarpi, p. x.
  8. Back to citation "Paolo Sarpi (1552–1623)". The Galileo Project. Retrieved on 13 November 2008.
  9. Back to citation Paul F. Grendler (2009). The University of Mantua, the Gonzaga & the Jesuits, 1584–1630. JHU Press. p. 27. ISBN 978-0-8018-9171-7. Retrieved 24 July 2012.
  10. Back to citation Richard Tuck, Philosophy and Government 1572–1651 (Cambridge University Press, 1993). ISBN 0521438853. p. 97.
  11. Back to citation "The Galileo Project | Galileo | Patrons | Paolo Sarpi". galileo.rice.edu. Retrieved 31 July 2018.
  12. Back to citation William James Bouwsma (1968). Venice and the Defense of Republican Liberty: Renaissance Values in the Age of the Counter Reformation. University of California Press. p. 359. ISBN 978-0-520-05221-5.
  13. Back to citation Contemporary diaries published by Enrico Cornet (Vienna, 1859) relate the incidents of the Venetian dispute from day to day.
  14. Back to citation Darcy Kern, "Platonic Words: Paolo Sarpi and Roberto Bellarmino as Translators in the Venetian Interdict Crisis." Philological Quarterly, 95:3-4 (2016), 379–395.
  15. Back to citation occurrence 15.0 Back to citation occurrence 15.1 Eric Cochrane (1988) Italy 1530–1630. Longman. ISBN 0582491444. p. 262.
  16. Back to citation Quoted in Vincent Cronin, "Paolo Sarpi: Italian Theologian", article in the Online Encyclopedia Britannica
  17. Back to citation occurrence 17.0 Back to citation occurrence 17.1 Back to citation occurrence 17.2 Back to citation occurrence 17.3 Robertson, Alexander (1893) Fra Paolo Sarpi: the Greatest of the Venetians, London: Sampson, Low, Marston & Co. pp. 114–17
  18. Back to citation The Cambridge Modern History, Volume 4: Fra Paolo Sarpi (Cambridge University Press 1906), p. 671
  19. Back to citation Sarpi, Paolo (1693). The Letters of the Renowned Father Paul, Counsellor of State to the Most Serene Republick of Venice; and Author of the Excellent History of the Council of Trent. Written to Monsieur Del Isle Groslot,... Translated Out of Italian by Edward Brown, Rector of Sundridge in Kent. Richard Chiswell, at the Rose and Crown in St. Paul's Church-Yard.
  20. Back to citation A triple play on the word "stylus" as manner of doing something, writing implement, and dagger, "in an age of vicious play on words, one of the most notable puns of all time" (John Humphreys Whitfield and John Robert Woodhouse, A Short History of Italian Literature [Manchester University Press, 1980], p. 187).
  21. Back to citation David Wootton, Paolo Sarpi: Between Renaissance and Enlightenment (Cambridge University Press, 1983 ISBN 0-521-23146-9), p. 2.
  22. Back to citation The historie of the Councel of Trent Conteining eight bookes. In which (besides the ordinarie actes of the Councell) are declared many notable occurrences, which happened in Christendome, during the space of fourtie yeeres and more. And, particularly, the practises of the Court of Rome, to hinder the reformation of their errors, and to maintaine their greatnesse. Written in Italian by Pietro Soaue Polano, and faithfully translated into English by Nathanael Brent. http://purl.ox.ac.uk/ota/A11516
  23. Back to citation "Newton, Adam". Dictionary of National Biography. London: Smith, Elder & Co. 1885–1900.
  24. Back to citation Wakely, Maria; Rees, Graham (2005). "Folios Fit for a King: James I, John Bill, and the King's Printers, 1616–1620". Huntington Library Quarterly. 68 (3): 467–495. doi:10.1525/hlq.2005.68.3.467. ISSN 0018-7895.
  25. Back to citation Peter Brand, Lino Pertile (1999) The Cambridge History of Italian Literature (Cambridge University Press ISBN 0521666228), p. 315.
  26. Back to citation W. J. Patterson (1997) King James VI and I and the Reunion of Christendom (Cambridge University Press ISBN 0-521-23146-9), p. 247.
  27. Back to citation William J. Bouwsma, Venice and the Defense of Liberty, pp. 568–69.
  28. Back to citation Wootton, Paolo Sarpi: Between Renaissance and Enlightenment, p. 8.
  29. Back to citation John Hale (1993) The Civilization of Europe in the Renaissance. Simon and Schuster. ISBN 0684803526. p. 138.
  30. Back to citation Denys Hay, Annalists and Historians (1977), p. 140.
  31. Back to citation Peter Burke (1965). "The great unmasker: Paolo Sarpi, 1551–1613". History Today. 15: 430.
  32. Back to citation Kainulainen, Jaska (2014). Paolo Sarpi: A Servant of God and State. Brill. pp. 254–5. ISBN 9789004266742.
  33. Back to citation Catholic Encyclopedia entry: "Pietro Sforza Pallavicino".
  34. Back to citation Burke, The History of Benefices and Selections from the History of the Council of Trent, by Paolo Sarpi, p. xxix.
  35. Back to citation The first two volumes of this, definitive history of the council, have been translated into English and published by the American Council of Learned Societies as A History of the Council of Trent Volume I: The Struggle for the Council and A History of the Council of Trent Volume II: The First Sessions at Trent, 1545–1547 (2008).
  36. Back to citation Wootton, Paolo Sarpi: Between Renaissance and Enlightenment, pp. 104–05.
  37. Back to citation Brian Pullan (1998) The Jews of Europe and the Inquisition of Venice, 1550–1670. I. B. Tauris. ISBN 1860643574. p. 15.
  38. Back to citation "Gentili, Robert". Dictionary of National Biography. London: Smith, Elder & Co. 1885–1900.
  39. Back to citation John Jeffries Martin, John Martin, Dennis Romano (2000) Venice Reconsidered: The History and Civilization of an Italian City-state, 1297–1797. JHU Press. ISBN 0801873088. p. 495.
  40. Back to citation Paolo Sarpi; John Lockman (1736). A treatise of ecclesiastical benefices and revenues.... printed for Olive Payne and Joseph Fox. p. i. Retrieved 24 July 2012.
  41. Back to citation Joad Raymond (2006). News Networks In Seventeenth Century Britain And Europe. Routledge. p. 36. ISBN 978-0-415-36008-1.
  42. Back to citation "Paolo Sarpi". New Advent.
  43. Back to citation Filippo de Vivo, "Paolo Sarpi and the Uses of Information in Seventeenth-Century Venice" in News Networks in Seventeenth Century Britain and Europe, Joad Raymond, editor (Routledge, 2006), p. 37.
  44. Back to citation Aloysius Martinich, Hobbes: A Biography (Cambridge University Press, 1999. ISBN 0521495830), p. 38.
  45. Back to citation Gianni Paganini The Return of Scepticism: From Hobbes and Descartes to Bayle (Springer, 2000 ISBN 1402013779), p. 328.
  46. Back to citation Richard Tuck, (1993) Philosophy and Government 1572–1651 (Cambridge University Press, 1993 ISBN 0521438853), pp. 98–99.
  47. Back to citation Robert A. Hatch, "The Scientific Revolution". clas.ufl.edu
  48. Back to citation Published by Moritz Ritter in the Briefe und Acten zur Geschichte des dreissigjährigen Krieges, vol. ii. (Munich, 1874).
  49. Back to citation "Pietro Sarpi ( Paolo Sarpi), Venetian patriot, scholar, scientist and church reformer (1552–1623)". www.1902encyclopedia.com. Retrieved 31 July 2018.
  50. Back to citation Hugh Trevor-Roper, From Counter-Revolution to Glorious Revolution (1992), p. 96.
  51. Back to citation Hugh Trevor-Roper (2001). The Crisis of the Seventeenth Century: Religion, the Reformation and Social Change. Indianapolis: Liberty Fund.
  52. Back to citation Jaska Kainulainen, Paolo Sarpi: A Servant of God and State (Brill, 2014), p. 127.
  53. Back to citation Kainulainen, p. 127.
  54. Back to citation Kainulainen, Paolo Sarpi: A Servant of God and State, p. 127.
  55. Back to citation Diarmaid MacCulloch, Reformation: Europe's House Divided 1490–1700 (Penguin, 2003 ISBN 0140285342), p. 409.
  56. Back to citation Wootton, Paolo Sarpi: Between Renaissance and Enlightenment, p. 2. See also Gerald Curzon (March–April 2014). "Paolo Sarpi (1552–1623)". Philosophy Now. 101: 22–23.
  57. Back to citation Eric Cochrane responded by calling Wootton's thesis a work of "cryptography" rather than history and accused him of either not having read or else having suppressed contradictory evidence from the scholars cited in his comprehensive bibliography. See Eric Cochrane, review of Wootton's Paolo Sarpi: Between Renaissance and Enlightenment in The Journal of Modern History: 57: 1 (March 1985): 151–53. Despite this, several scholars have accepted Wootton's theory, including A. P. Martinich, Richard Tuck, Paul A. Rahe, and Gianluca Mori. See Kainulainen, Paolo Sarpi: a Servant of God and State (Brill, 2014), p. 127.
  58. Back to citation Kainulainen, Paolo Sarpi: A Servant of God and State, pp. 129–30.
  59. Back to citation Jürgen Renn (2001). Galileo in Context. Cambridge University Press. p. 81. ISBN 978-0-521-00103-8.
  60. Back to citation Robert S. Westman (2 July 2011). The Copernican Question: Prognostication, Skepticism, and Celestial Order. University of California Press. p. 441. ISBN 978-0-520-25481-7. Retrieved 25 July 2012.
  61. Back to citation Michael Sharratt, Galileo: Decisive Innovator (Cambridge University Press, 1994 ISBN 0521566711), pp. 13–15.
  62. Back to citation "In Memoriam: William J. Bouwsma, Sather Professor of History, Emeritus, Berkeley, 1923—2004". Archived from the original on 14 April 2015. Retrieved 16 September 2014.
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