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is Andreas Capellanus’ De Amore. This disconcerting treatise provides us with the only true art of courtly love that we possess, but it also contains a very harsh. The Literary Comedy of Andreas Capellanus. Michael D. Cherniss. The earliest recorded information about Andreas Capellanus’s De amore indicates that only. De Amore reflects 12th century thought through its outline of the principles governing De Amore, written by Andreas Capellanus, is a treatise about the art of.

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De amore – Über die Liebe

In terms of the history of human thought and literature, this famous text is of great relevance to literary scholars, medievalists, historians, theologians, and cultural historians, and serves as the basis for an understanding of courtly love poetry during the Middle Ages.

Perhaps the clerkly audience, to which Andreas presumably addressed himself, was so conditioned by the 1. De Amorewritten by Andreas Capellanus, is a treatise about the art of courtly lovereflecting also the thought of the 12th century.

If, capellanis his model yet in the same spirit, he elected to address a lesson to the ladies, that lesson must needs be analogous: This principle is seen at work when the capriciousness of the lady is causing all the lover’s woes as they are described in the poems of the troubadours. A bibliography, a postscript setting the work in its literary context and numerous illustrations from medieval manuscripts round off this new edition.

Although virtue can ennoble a plebian, yet you cannot change your rank to the extent that a plebian anvreas made a great lord or vavasor, unless he is granted that by the power of the prince, who as he pleases may add nobility to good morals.

Later in the same article p. Had it been Drouart’s task himself to capellabus of love as anddreas he could, he would have gone about it otherwise. Overall, the book offers the means to understand the principles and laws governing the art capellnus courtly love. Too great an abundance of passion impedes love, for there are those who are so enslaved by desire that they cannot be restrained by the bonds of love; those who after deep thoughts of their lady or even having enjoyed the fruits of love, when they see another immediately desire her embraces, forgetting the services received from their former lover and revealing their ingratitude.

Sources in Medieval HistoryBrian Tierney, 4th edition, p. Though some social practices acceptable during the Middle Ages may be reflected in Capellanus’ work, it cannot be clearly demonstrated to be a reliable source on the common medieval attitude to “courtly love.

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The book is believed to have been intended to portray conditions at Queen Eleanor of Aquitaine’s court at Poitiers between andand written the request of her daughter, Countess Marie of Troyes. Age, blindness and excessive passion are all bars to true love. Although, your virtue is greatly to be praised, I am young and I shudder at the thought of the embraces of old men.

This is precisely what Andreas had maintained in his own First Book, only to reject it in Book Three. His enquiry is limited to literature written in French, and terminates at the middle of the thirteenth century ; it would be possible to prolong the investigation through the Middle Ages and to include the corresponding term in medieval Latin literature as well 2. He goes on to tell the when, how, and why of his decision to translate it nevertheless.

Andreas Capellanus on Love: Andreas Capellanus: Bristol Classical Press

This website uses cookies to improve user experience. Mais tant vous di ge, par Saint Caellanus, Que ce que j’ai dit en cest titre Ou je vous ai amour blamee, J’enten d’amour qui est mellee. Neither Drouart’s friends nor he himself breathes a word of any such impression. Goodreads is the world’s largest site for readers with over 50 anrreas reviews. De Amore was written sometime between and His work, De Amore About Loveprovided a detailed and often satirical guide to courtly love.

In order to meet the requirements of the courtly system, love must not be too easily obtained. But I recognize that this is true only of the moment in which love is acquired, for I do not deny that love can endure in a man who acquired anvreas before he went blind.

By right then you are denied advancement to the love of a countess.

De amore/Von der Liebe : Libri tres/Drei Bucher – Text nach der Ausgabe von E. Trojel

Enter your search terms Submit search form. Udo K hne in: His brief notice in Romania 13, concludes disapprovingly: Or enten domques sainement Ma doctrine qui pas ne ment, Que, qant a nonnains defifendy Et as clers amours, j ‘entendy, Ce doiz savoir, d’amour mellee. Andreas Capellanus on Love?

The apology runs as follows: For when he thinks of his beloved the sight of any other woman seems to his mind rough and rude. Though sensual love underlay the system, voluptuousness was regarded as killing the real love, and the lover was required to show nobility of character and moderation in all his conduct.

Page 2 of Bossuat’s edition includes the passage quoted above. Walsh includes Trojel’s Latin text with his own facing English translation with explanatory notes, commentary and indexes, along with introduction which sets the treatise in its contemporary context and assesses its purpose and importance.


Drouart so alters this last that it is brought into harmony with the first two books, for the love it condemns in his version is the capeplanus already condemned in the preceding books, and the love that they praised, it praises.

This cappellanus is a disclaimer for the rest of the work—as is evidenced by its heading. The Capelpanus Books of That the contrast depicted here is not between heavenly and earthly love, but between two earthly loves, is made immediately apparent.

This book takes love as established, and begins with a discussion of how love is maintained and how and why it comes to an end pp. It could be, and often was, used to show pleased approval as well as mockery. Robert Bossuat lists these traces of various kinds of influence in.

What is the Effect of Love This is the effect of love: Chapter eight gives the thirty-one rules stamped by the authority of the God of Love himself. This book is the briefest pp. In spite of all this, some case might conceivably be made in favor of hidden meanings.

It is said that in the frontier regions of Italy, there lives a certain andrezs who has finely shaped legs, descended from a line of counts, illustrious ancestors, who in the sacred palace of the Holy See rejoices in elevated offices and shines with every sort of beauty and abounds in riches; yet it is said that he is devoid of virtue; all good customs fear him and every depravity finds its dwelling place in him.

I can only conclude that, whatever may have been the Chaplain’s intentions, the assertions that any and all medieval readers must have found it humorous, as an presentation of the wrong kind of love, and capelanus Drouart la Vache’s comments prove this, do not stand up under examination. I shall leave this word intranslated for the time being, for reasons that will subsequently become apparent.

In addition to the perils of an argument ex silentio, there is the fact that the translator himself was, he tells us, in love, and undertook the translation partly to please his lady x ; if his goal was edification, he himself remained unedified. Perhaps the clercs specifically evoked by Drouart 1.