Dalmatius Kick (1703-1769)

OFM. German friar, born in Vohenstrauss on 19 March, 1703. Important Scotist theologian and teacher. Predominantly known for his large Universa Theologia Dogmatico-Scholastica pro Sacrae Scientiae Studiosis et Amatoribus Concinnata, 6 Vols. (Augsburg-Innsbruck, 1765-1768).

literature

Scriptores Provinciae Babariae Fratrum Minorum, 1625-1803 (Quaracchi, 1954), 64-65; DSpir VIII, 1723.

Damasus Kun (d. 1737)

>>>>

literature

C. Othmer, ‘De martyrio P. Damasi Kun, O.F.M., in Walachia (1737)’, AFH 21 (1928), 611-614.

Damián Cornejo (1627-ca. 1675?)

Castilian friar and historian of the order. Guardian of the convent of S. Diego de Alcalá in 1673. Wrote also many (sometimes erotical) poems.

Manuscripts

Poesía: Madrid, Nac., 2100 ff. 232v; Madrid, Nac., 2245 ff. 1-201v; Madrid, Nac., 4135 & 4258 ff. 1-202 [Castro, Madrid, n. 116, 124, 247]

literature

AIA, 26 (1926), 404-407; AIA, 33 (1930), 485 & 15 (1955), 261

Damianus de Jesu (Damián de Jesús, fl. mid 17^th cent.)

OFMDisc. Member of the San José province.

literature

AIA 22 (1962), 229, 294, 696; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) IX, no. 2277; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 106 (no. 254).

Damián de Lugones (Damián Lugones y Ramírez, first half 17th cent.)

OFM. Preacher of the Andalucia province.

manuscripts

Discurso dirigido a Francisco Pacheco: Madrid, Nac., 1713 ff. 96-102v [Castro, Madrid, no. 83]

editions

in: Francisco Pacheco, Arte de la pintura, ed. Francisco J. Sánchez Cantón (Madrid, 1956), 416-431.

literature

AIA 15 (1955), 337-338; AIA 21 (1961), 183; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 141 (no. 519).

Damián Giner (fl. c. 1605)

OFM. Member of the Valencia province. Refused to take on the office of provincial minister, when he was elected in 1605. Published an adapted edition of Scotus’ Oxoniense.

editions

Scriptum Oxoniense in quatuor libros Sententiarum doctoris subtilis… Scoti, nunc in commodiorum formam redactam (Valencia, 1598; 1603)

literature

AIA 15 (1955), 296; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 121 (no. 362).

Daniel Agricola (d. ca. 1540)

OFMObs. Member of the Franciscan convent in Basel (Strasbourg province). Theologian with humanist leanings, preacher and poet. Held a Latin lecture at the provincial chapter of Tübingen in 1510. In 1523, he is definitor and takes part in the provincial chapter of Kreuznach. Likewise, he takes part as definitor in the provincial chapter of Freiburg. Also guardian in Kreuznach? Predominantly known for his Tractatus de Passione Domini (1514). In addition, he composed around 1528 in the Kreuznach friary an Obeliscus against the doctrines of Luther. This latter work was never published. In 1515, he assisted in the publication of the Liber Moralium of Gregory the Great (published in Cologne and Basel and reprinted in Lyon, in 1546). To Daniel are also attributed a Corona Doctorum ex Millibus Unus, a Corona XII Coronarum B.M.V., and a Corona Mystica B.M.V., and several other works (see esp. Sbaralea), most of which deal with the immaculate conception (see on these works Hain, Rep. II, n. 5745ff..) Yet these ascriptions can not be confirmed.

Manuscripts/editions

Sermones:>> [Sbar>?]

Obeliscus: MS Munich clm 9062.

Tractatus de Passione Domini/Passio D.N.J.Chr. Secundum Quatuor Evangelistas (Basel, 1509/Basel: Johann. Froben, 1512/Basel: Michael Furter, 1513/1516; Basel: Thomas Wolf, 1521). The work was also edited in the Postilla Guillermi super Epistolas et Evangelia per totius anni circumcitum, de tempore, sanctis et pro defunctis (Basel: Adam Petri de Langendorff, 1510). It is quite possible that Daniel’s motivation for writing the work was fully practical. Landmann (1927), 310-311 suggests: ‘Die Postilla Guillermi (…) ließ nämlich die Karwoche unberücksichtigt. So hat nun, wahrscheinlich auf Verlangen des Druckers Adam Petri, Daniel Agricola in ähnlicher Anordnung erstens einen erzählenden Evangelientext hergestellt, indem er die vier Leidensberichte unter genauer Quellenangabe miteinander verband, zweitens diesen Text mit einer reichen Interlinearglosse versehen, drittens eine eigene Erklärung mit Einleitung und Einteilung für die Predigt hinzugefügt und viertens die einzelnen Leidensereignisse mit einem anziehenden Kranz von Aussprüchen der Väter und großen Heiligen eingerahmt. (…) Wie die Postilla Guillermi sollte die Passion den einfachen Priestern dienen und wohl auch den Priesteramtskandidaten zur schulmäßigen Vorbereitung auf ihr Amt.’

literature

Conrad Pellikan, Chronica, ed. Riggenbach (Basel, 1877), 41; Sbaralea, Supplementum (ed. Rome, 1908) I, 323; Zawart, 340, 346; M. Bihl, ‘Agricola’, DHGE I, 1022; F. Wagemans, ‘Agricola’, DSpir I, 255; Karin Marti-Weissenbach, ‘Agricola, Daniel’, Dictionnaire Historique de la Suisse I, 108a; Karin Marti-Weissenbach, ‘Agricola, Daniel’, Dizionario Storico della Svizzera I, 113a.

Daniel Anglus (13th cent.?)

Theologian. A commentary on the Apocalypse by his hand still survives (Ms. Metz Bibl. cod. 262, ex Catalogo Montfaucon to. 2, p. 1382>> modern signature?).

edities:

>>

literatuur:

Sbaralea, Supplementum. I. 223

Daniel of Tabriz († after 17, 09, 1346)

Entered the Franciscan order ca. 1320. Took part in the synode of Sis (1345), and was commissioned to travel to pope Clemens VI in Avignon, to defend the orthodoxy of the Armenian church against the accusations of Narses Palentz. From his adversaries we have a report of his apostasy and sudden death. Daniel's defense of the Armenans (1341) survived.

Manuscripts

Responsio ad Errores Impositos Hermensis: Paris, BN, Lat. 3368 (14th cent.)

editions:

Responsio ad Errores Impositos Hermensis (Armensis), in: Recueil des Histoire des croisades. Documents arméniens, ed. Ch. Kohler (Paris, 1906), Vol. 2, 559-660.

Literature:

Golubovich, BBb, 4 (Quaracchi, 1923), 333-362; G. Petrowicz, `Fratres Unitores nella Chiesa Armena (1330-1360)', ED, 21 (1969), 328-332.

David ab Augusta (David von Augsburg, ca. 1200, Augsburg - 15/19, 11, 1272, Augsburg)

Theologian and preacher. Probably born in Augsburg between 1200 and 1210. Joined the order shortly after 1221 (when the order started to make progress in the German lands). Seems to have studied at the Studium of Magdeburg (founded in 1230). Around 1240, David became novice master in the Franciscan convent of Regensburg, a position he kept for many years. Several writings attest to this , for instance his famous De Ext. Et Int. Hominis Compositione. For a discussion of the evidence, see Stöckerl, (1914), 183-187). Aside from his activities as novice master, David also was active as preacher and confessor, engaging in a range of homiletic journeys (also als socius of Berthold of Regensburg, cf. MS Munich cgm 210 f. 79ra). In 1246, he became papal inspector (together with his former novice Berthold of Regensburg , friar Henry of Lerchenfeld and friar Ulrich of Dornberg) of female monasteries in Regensburg, and later (1250s) probably also active as inquisitor against the Waldensians (cf. the `spurious'? Tractatus de Inquisitione Haereticorum). Eventually returned to Augsburg, where he died on 15 or 19 November 1272. Throughout the later medieval period, he remained famous for his sermons (which apparently did not survive) and his many surviving ascetical teachings, many of which circulated widely in a large number of manuscript copies (both in Latin and in various vernaculars). Particularly his De Exterioris et Interioris Compositione had an enormous reception, and formed a source for many later medieval works of religious instruction, particularly within female religious communities alligned with the Franciscan order and the Modern Devotion movement (see the article of Ruh on David of Augsburg in Die deutsche Lit. des MA Verfasserslexikon II and the article of Domenico Pezzini).

His educative treatises abound in metaphors and similes drawn from daily life, building, craftmanship, labour, civil law, husbandry, commerce, travel, education and ecclesiastical life. [see in particular on this Schwab (1971), 202ff. and Claudia Rueg (1989), 42-43, 47ff.]

In the past, a long discussion has been taking place concerning the authenticity of David's German works. This disussion seems to have been decided by S. Francis Mary Schwab, who, in the study David of Augsburg’s ‘Paternoster’ and the Authenticity of His German Works (Munich, 1971), concluded (p. 175) ‘that the canon of David’s German works includes the following: ‘Die sieben Vorregeln der Tugend’; ‘Der Spiegel der Tugend’; ‘Von der Offenbarung und Erlösung des Menschengeschlechtes’ (including ‘Kristi Leben unser Vorbild’); ‘Die vier Fittiche geistlicher Betrachtung’; ‘Von der Erkenntnis der Wahrheit’; ‘Die sieben Staffeln des Gebetes’ (Version B), including the ‘postscript´to Version A, probably intended for B (A was translated from the Latin ‘Septem gradus orationis’, which, though ascribed to David and edited under his name, appears to be unauthentic because of marked stylistic differences), the ‘Paternoster’; and an ‘Ave Maria’.’

Schwab also comes to a general theological characterisation of David’s work (p. 180): ‘With regard to the doctrine contained in David’s writings, there are certain frequently recurring principles that contain the essence of his thought, such as the following: The goal of man is complete rest in God and union with Him. This state can be found only through purity of soul - that is, through freedom from all attachment to whatever is opposed to God. Sin has weakened the powers of man, destroyed his inner harmony, and hinders full union with God. It is the task of asceticism to overcome all obstacles to this union. When the faculties are well ordered and the body subjected to the spirit, and the spirit to God, complete harmony will again be restored and complete union with God attained. The more man approaches God through asceticism, the more God draws near to man through mystical graces. The close union of God with the soul of man leads finally to a ‘transformation in God’, in which lies the highest beatitude. God fills heaven and earth, but even more blessed and fruitful is the manner in which He remains in those souls ‘who resemble the heavens through the height of their heavenly contemplation and the breadth of their burning love’ (‘Paternoster’, lines 28-30). It is obvious that David of Augsburg’s writings deal with both ascetical and mystical aspects of the spiritual life; in fact, our author has been generally regarded as one of the first German ‘mystics’ to write in the vernacular. However, in the light of the present investigation it may not be amiss to suggest that his forte is essentially asceticism, in writing about which he expresses himself more freely and with greater originality than when treating of mysticism.’

manuscripts

De Exterioris et Interioris Hominis Compositione secundum triplicem statum incipientium, proficientium et perfectorum (written after 1240). This work actually comprises three different treatises: Formula de compositione hominis exterioris ad novitios; Formula de interioris hominis reformatione ad proficientes; De septem processibus religiosorum. De Exterioris (…) Compositione, which is deeply inspired by writings of Augustine, Gregory the Great, Bernard of Clairveaux, and William of St. Thierry (esp. Espistola ad Fratres de Monte Dei), has survived in many manuscripts, both partially and as a whole. The Quaracchi edition (see below) already lists more than 370 (Latin) manuscripts, and that list is not complete (to be added in particular many vernacular adaptations. See for instance Ruh, in VL3rd ed. II, 49 (on German versions) and 51 (on Dutch versions). Several Middle English manuscripts are discussed in Michael G. Sargent, ‘David of Augsburg’s De exterioris et interioris hominis compositione’, in Middle English, in: Satura: Studies in Medieval Literature in Honour of Robert R. Raymo, ed. Nancy M. Reale & Ruth E. Sternglantz (Donington: Shaun Tyas, 2001), 74-102 (mentioning for instance MSS Cambridge, Queen’s College 31; Cambridge, University Library Dd.2.33, written for Syon Abbey; Cambridge University Library Mm.5.37; Oxford, Bodleian Ashmole 41). For some Latin manuscripts, see a.o. Prague, UB I.E.13; Madrid, Nac. 569 ff. 145v-248; Augsburg, UB, Cod. II.1.2° 5 (ca. 1400-1450) ff. 202ra-226vb & II.1. 2° 51 (ca. 1428) ff. 178rb-196va; Budapest, Magyar Tudományos Akadémia Könyvtára K.425 (an. 1518) ff. 1-17v. (Prologus); Budapest, Országos Széchényi Könyvtár Lat. 500 (ca. 1400) ff. 48v-86r, 90v-100r, 101r-171r; Erbstorf, Klosterbibl. IV 15 (ca. 1465) ff. 148r-156v; Berlin, Hamilton 109; Brussels, Bibl. Royale IV 282; Colmar, Bibl. Publ. 116 ff. 136-161 [De Septem Processibus Religiosi]; Australia Ballarat Fine Art Gallery, Crouch 10 (16th cent.);>>Latin MSS in England: Cambridge, St. John's College, MS D.9 ; Cambridge, St. John's College, MS G.2; Cambridge, Corpus Christi College, MS 256; Durham, Cathedral Chapter library, MS V.iv.42; London, British Library Royal 5.A.v. (xiv); London, British Library Arundel 361 (xiv); London, British Library Arundel 512 (xiv); London, British Library Harley 3215 (xiv); Oxford, Bodley Canon 540 (xv); Oxford Bodley MS Laud Misc. 181 (xiv); Oxford Bodley MS Laud Misc. 167 (xvi); Oxford, Rawlinson C. 72 (xv);>>>

Formula Novitiorum [=first book of the Compositione; often surviving as separate treatise]: a.o. Uppsala, UB, C. 802 (15th cent.), ff. 1r-32r; Frankfurt a.M. Dominikanerkloster 31 ff. 1-50rb (15th cent.) [Pars III] & 18 ff. 54-66v & 96 (an. 1443) & 178 ff. 162-170; Würzburg, UB Benedikt. Provenienz M.ch.q. 157 ff. 48r-59r (15th cent.); Lüneb. Ratsbücherei, theol. 2° 92 ff. 322va-325vb (abbreviatio, an. 1460); Hamburg, S. Petrus Kirche MS Petri 26 ff. 227v-235v & MS Petri 41 ff. 54v-59v; Stuttgart Württemb. Landesb. HB 1 ff. 43r-53v (an. 1433); Colmar, Bibl. Publ. 103 ff. 235-237v ; Brussels, Bibl. Royale II. 3811 ff. 1r-129v (19-6, 1415); Vienna, Österr. Nationalbibl. Abendl. Handschriften Series Nova 3622 ff. 62v-82v; Freiburg UB 219 ff. 9r-33v [German translation of chapters 1-9, 11, 12, 14, part of 15, 16, 20 (in the Quaracchi edition), together with additional texts. This translation, which has been ascribed to Katharina Ederin, addresses female novices. This translation has been edited by K. Rieder, in Alemannia 25 (1898), 166-180. Cf. VL² II, 356; Kurt Ruh, Bonaventura Deutsch (Bern, 1956), 62: in the fifteenth century, David’s novice treatise in German spread over the whole German language area, alongside of other Franciscan popular theological texts]]

De profectu Religiosorum/Elaboratio Davidis de Augsburg Profectus Religiosorum: Frankfurt a.M., Dominikanerkloster 59 ff. 46v-47v; Namur, Musée Archéol. 105 (an. 1400); Brussels, Bibl. Royale 1795-6 (an. 1388) & 2891-92

Glosa super Regulam Fratrum Minorum: MS Munich, Staatsbibliothek cod. 8826 ff. 97-105v; MS Munich, Staatsbibliothek cod. 9068 ff. 169r-198r; Munich, Staatsbibliothek cod. 15312 ff. 266r-285v; Luzern, Kantonalbibliothek cod. 11, ff. 200r-271v; Trier, Stadtbibliothek, cod. 146/1189 ff. 100v-103v; Berlin, Staatsbibliothek Preußischer Kulturbesitz cod. theol. lat. qu. 45 f. 81v.

Viginti Passus de Informatione Spiritualis Vitae: Vienna, Österr. Nationalbibl. Abendl. Handschriften Series Nova 3622 ff. 48r-61r;

De Dominica Oratione: Vienna, Österr. Nationalbibl. Abendl. Handschriften Series Nova 3622 ff. 167r-170r

Tractatus de Praeparatione ad Missam: Vienna, Österr. Nationalbibl. Abendl. Handschriften Series Nova 3622 ff. 172r-184r

De Officio Magistri Novitiorum: Munich Hof- und Staatsbibliothek Lat. 15312

Qualiter Novitius se Praeparat ad Horam: Munich clm 23444

Septem Gradus Orationis: MS Munich clm 9667 ff. 185ra-189b; Zisterzienserabtei Heiligenkreuz Cod. 2.1.C.e. (olim 222) ff. 83r-87v. [This Latin text, based on a German original (namely the one edited by Kurt Ruh in 1965), itself became the basis for another German version (known as version A, edited by Franz Pfeiffer in 1845) that is not the product of David’s own hands.]

(Pseudo) De Inquisitione Haereticorum: Augsburg UB, Cod. II.1.2° 85 (15th cent.) ff. 143ra-vb [De Haeresi Waldensium]

Rusticanus de Sanctis: Leipzig, Univ. Bibl. 498 & 496; >>

Sermones: Freibourg, Franciscan Library 117/I-II;>>

Die Sieben Staffeln des Gebets [German]: MS Munich cgm 176 ff. 206r-228r; Zürich Zentralbibliothek C 76 ff. 149va-158rb (‘B’ version, of which exist at least six additional manuscripts); Karlsruhe Landesbibl. St. Peter 85 ff. 42vb-44rb; St. Florian Stiftsbibl. XI 123 ff. 44v-54r; St. Gallen Stiftsbibl. Cod. 1033 ff. 57r-65r; St. Gallen Stiftsbibl. Cod. 1066 ff. 226b-231vb; Berlin (Marburg a./L.) Staatsbibl. germ. 4° 1596 f. 20v-36r; München Staatsbibl. cgm 7264 ff. 79rb-82ra [ for the Latin parallel text, see MS München Staatsbibl. Clm 9667 ff. 185ra-189b]

Erklärung des Vaterunser [German]: München Bayerisch. Staatsbib. cgm 176 ff. 228r-257r [late thirteenth or early fourteenth century. inc.: Pater noster, qui es in celis. Herre got, himlischer vater, du bist ein lebentiger brunne allez gutez…; expl.: Got bringe uns zu der hohster warheit offenunge; da ist aller freuden vollunge. Amen. this manuscript is a veritable treasure house for German and Latin works of David von Augsburg and Berthold von Regensburg, as well as related texts]; cgm 354 ff. 99va-107rb; cgm 7264; Heidelberg, Universitätsbibliothek Pal. Germ 567 ff. 207va-222ra, 254r-v; Berlin mgq 1596. [strong parallels between David’s Erklärung and passages in De Compositione and the Siebel Vorregeln. In De Compositione III, David discusses three types of prayer and their utility (which appear again in the Sieben Vorregeln der Tugend and also form the subject of the Latin treatise De Oratione, and the first three steps of the Sieben Staffeln des Gebetes/Septem Gradus Orationis). In his treatment of the second type, David illustrates by means of the seven pater noster petitions the role of human affactions and emotions in prayer, focusing on the conformity of the human will to the will of God and the ways to obtain a union with the Divine.

Erklärung des Ave Maria [German]: München Bayerisch. Staatsbib. cgm 176 ff. 257v-266v [inc.: Ave, Reiniu muter gotes und maget. Disen gruez brahte dir der hilg engel Gabriel von Got…; expl.: Daz du maget und muter bist des sunes, der ie got waz und immer ist, der dine libes edeliv fruht ist an ende gebenedict. Amen]; Heidelberg, Universitätsbibliothek Pal. germ 567 ff. 222ra-226va.

Works of David of Augsburg in Medieval Dutch, see: Ghent, UB 258; Hamburg, Stadtsbibl. Theol. 2194; Trier 811; Strasbourg, Univ. L. 179; Brussels, Bibl. Royale 5144; Den Haag, KB O.108 & X.51; Utrecht, UB 1019 & 1020; Amsterdam, UB I.G. 40 >>>>>>>

Baumgarten: Munich, cgm 6247, Munich cgm 210; Cod. Pal. Germ. 567

Betrachtungen und Gebete:>>

Die sieben Vorregeln der Tugend:>>

Der Spiegel der Tugend: MS Munich cgm 176 ff. 122r-155r [whereas the sieben Vorregeln present the principles and practices of Christian virtue, the Spiegel presents the model of all virtue, that is Christ himself.]

Kristi Leben unser Vorbild:>>

Die vier Fittige geistlicher Betrachtung:>>

Von der Erkenntnis der Wahrheit:>>

Von der Anschauung Gottes: MS Munich cgm 176 ff. 39v-52v

Von der unergründliche Fülle Gottes: MS Munich cgm 176 ff. 90r-104v; >>

Von der Offenbarung und Erlösung des Menschengeschlechts: MS Munich cgm 176 ff. 155r-170v

Traktat über die fleischliche Minne:>> MS Munich cgm 176>>?

Vom den Nutzen der Krankheit:>> MS Munich cgm 176>>?

For further genuine and spurious works of David of Augsburg, Berthold of Regensburg and their circle in Medieval German, see aside from the above-mentioned MS Munich cgm 176 also Salzburg, Benediktinerinnenstift NonnBerg 23 B 7 (26 A 17) ff. 92v-102r [Novizenspiegel] & ff. 165r-189r [Spiegel der Tugend ff. 165r-189r] & ff. 189r-212v [Die sieben Vorregeln der Tugend]; München, UB Deutsch, 8°, 279 ff. 100r-101r & 4° 479 f. 103r-v [=Pseudo>VII Nutzen der Krankheit] & 8°, 282 (15th cent.) ff. 179v-184v [=Pseudo>Krankenpflege, Ungeduld, Abendandacht]; München, Staatsbibliothek cgm [=Cod. Germ.] 6247 [contains predominantly spurious works: Von der Selbsterkenntniss; Von der Versuchung des Teufels; Wir selbst tragen oft die grösste Schuld an unseren seelischen Stürmen und Versuchungen & Mahnung zum mutigen Widerstande; Von einer dreifachen Weise Gott zu erkennen; Jesus unser Vorbild; Mahnungen zum tugendhaften Leben; Von der Geduld; Gebet um den wahren Frieden; Warum lässt uns Gott leiden?; Jesu Leiden für die Menschheit; Von dem wundersamen Orgelspiel der Seele; Vom Nutzen der Geduld] >>>>>endless. For an introduction, see esp. Ruh, VL² II, 53f and Steer (1987). The Augsburg Franciscan circle in which several of these ‘spurious’ works were produced was also responsible for the important ‘Erbauungsbuch für Nonnen’ Der Baumgarten geistlicher Leute.’ See: Geistlicher Herzen Baungart, ed. Helga Unger, MTU 24 (Munich, 1969).

editions of latin works:

De Exterioris et Interioris Compositione Hominis Libri Tres (Quaracchi, 1899); De Exterioris et Interioris Compositione Hominis, in: Bonaventura, Opera Omnia, ed. A.C. Peltier (Paris, 1868), XII, 292-442. For an Italian translation of the work, see: I mistici. Scritti dei mistici Francescani, secolo XIII, I, ed. L. Iriarte et. al. (Assisi, 1995), 171-280. See for editions of later vernacular adaptations also: Formula de Compositione Hominis Exterioris ad Novitios, ed. K. Ruh, in: K. Ruh, Franziskanisches Schrifttum im deutschen Mittelalter, I, 141-144. Another late vernacular version, which is ascribed to Katharina Ederin and addresses female novices, has been edited by K. Rieder, in Alemannia 25 (1898), 166-180. For more editions of vernacular versions, see Ruh, in VL² II, 49.

Several letters to novices, of which two are incorporated in De Exterioris et Interioris Compositione as dedicatory epistles. For the others, namely De Officio Magistri Novitiorum and Qualiter Novitius se Praeparat ad Horam: ed. E. Lempp, ZKG, 19 (1899), 340-343 [on the basis of MS Munich Hof- und Staatsbibliothek Lat. 15312 and Munich clm 23444].

Tractatus de Oratione: ed. Lempp, Zeitschrift für Kirchengeschichte 19 (1899), 343-45.

Expositio Regulae: ed. D. Flood, `Die Regelerklärung des Davids von Augssburg', Franziskanische Studien, 75 (1993), 201-242. For an older, incomplete edition, see Lempp, Zeitschrift für Kirchengeschichte 19 (1899), 345-349. [In the introduction to his edition of the work, David Flood makes clear that David was asked repeatedly to provide for simple brethren and novices a concise, paraphrasing commentary on the Rule of Francis. Some elements are worth mentioning. In the prologue, David remarks, among other things (ed. Flood, 205): ‘Tribus autem de causis ordinem istum Deo revelante instituit. Primo ut esset portus salutis naufragantibus in saeculi pelago ut qui sine periculo non possunt in saeculari conversatione subsistere ad huius ordinis naviculam confugiant et salventur. Secundo ut esset desiderantibus ad altioris praemii gloriam pertingere quam communis salvandorum multitudo assequitur schola exercitationis in arduis virtutum studiis, scilicet, paupertatis humilitatis castitatis obedientiae patientiae et caritatis et internae devotionis et purae orationis et aliarum virtutum; quarum copiam plantandi opportunitatem habet qui voluerit in isto ordine magis quam alibi si fideliter ad hoc laborat, sicut ostendunt plurimi in ordine sanctificati et ad indicium suae sanctitatis gloriosis miraculis coruscantes, quorum pauci generaliter canonisati sunt in ecclesia, reliqui vero non inferiori gloria fulgent in caelo. Tertio ut ordo iste etiam aliis sit in aedificationem per praedicationis doctrinam et vivendi exemplum et orationis suffragium, ut hoc triplici funiculo qui difficile rumpitur peccatores extrahat de luto faecis et ad caelestia secum ducat.’ In the commentary on the tenth chapter of the rule (ed. Flood, 232-236), David deals at length with the various vices that stand in the way of a perfect religious life, as well as with the virtues of humilita and patientia. In his conclusion (ed. Flood, 239), David remarks: ‘Quia fratribus nostris illiteratis et novitiis regulam legere et exponere saepius a superioribus meis iussus sum, ut magis haberem in promptu quae dicerem ne oblivio tolleret simpliciter propter me notavi ista non propter alios qui nec indigent mea eruditione nec curant, cum unicuique per se intelligentia sua liceat utiliora et meditari et notare sine praeiudicio alicuius, quia magis intelligentes multo meliores regulae intellectus inveniunt quos etiam ego libenter amplectar ubi potero reperire. Si cui vero displicet quod notavi ad hoc non dissentio quia et mihi fateor in pluribus minus placere quam vellem. Ideo nulli vel scribendum vel legendum importune ingero sicut nemo ad potum aquae simpliciter cogi solet.’]

Septem Gradus Orationis: ed. J. Heerinckx, Revue d'ascétique et de mystique, 14 (1933), 146-170. [ascription still uncertain. Forms the basis of several vernacular versions]. A modern Italian translation by Taddeo Bargiel can be found in I Mistici. Scritti dei Mistici Francescani Secolo XIII, I (Assisi-Bologna, 1995), 261-280.

Tractatus de Inquisitione Haereticorum (spurious? ): ed. W. Preger, Abhandlungen der historischen Klasse der Bayerischen Akademie der Wissenschaften, 14 (1878), 181-235.

edition of `German' works

Die sieben Vorregeln der Tugend; Der Spiegel der Tugend; Kristi Leben unser Vorbild; Die vier Fittige geistlicher Betrachtung; Von der Anschauung Gottes; Von der Erkenntnis der Wahrheit; Von der unergründlichen Fülle Gottes; Betrachtungen und Gebete; Die sieben Stapheln des Gebetes (version A) are all edited in: Deutsche Mystiker des 14. Jahrhunderts, ed. Franz Pfeiffer (Leipzig, 1845), I, 309-397. The Kristi Leben unser Vorbild, together with Von der Offenbarung und Erlösung des Menschengeschlechtes, is also edited by F. Pfeiffer, in Zeitschrift für das deutsches Altertum 9 (1853), 1-55. Besides, there are editions of Die sieben Staffeln des Gebetes (B version, which is the original German version composed by David himself) ed. K. Ruh, in: Kleine deutsche Prosadenkmäler des Mittelalters, Heft 1 (München: Wilhelm Fink Verlag, 1965) & Franziskanisches Schrifttum, ed. K., Ruh, I, 221-247; Aus dem Baumgarten geistlicher Herzen, ed. K. Ruh, in: Franziskanisches Schrifttum, 148-154; the Pater Noster, in: F.M. Schwab, David of Augsburg's Paternoster (see literature), 90-106 [more focused on instruction than the more mystical Sieben Staffeln des Gebets. The German Pater Noster explication provides a to the point moral and theological elucidation of the pater noster text, and finishes with seven reasons why we should pray it frequently (lines 406-430 in the edition of Schwabb, pp. 104-105) ‘Daz ein ist, so wir bitten umbe das ubel, daz wir getan haben (…) Daz ander, so wir biten das uns got behuete vor chunftigen sunden (…) Das dritte ist, daz uns got erloes vor dem uebel, daz wir mit sunden verdienen (…) Das vierde ist, daz uns got fuege, des wir hie notdurftich sin zesel und ze libe (…) Daz funfte ist, daz uns got gebe alle zeit und an allen steten daz beste und daz wagiste zerchenen und zetuon nach sinem volbrahtem willen (…) Daz sehste ist, daz wir biten, daz got als suezchlichen und als genadichlichen in uns und als statichlichen hie mit uns won (…) Daz siebent ist, daz vor allen dingen des obristen chuniges er fur sich sol gen, und sin name gehoehet und geert sol werden nach siner gotlichen werdicheit im himel und uf erde, als daz zimlich und reht ist.’] ; the Ave Maria, in: Ruh, Ladisch-Grube & Brecht, Franziskanisches Schrifttum II, 283-289 & in: H. Unger, Geistlicher Herzen Baumgart (München, 1969), 280ff. [the Ave Maria explanation, gives a word for word explanation of the text Ave Maria gracia plena. Dominus tecum. Benedicta tu in muliribus et benedictus fructus ventris tui.]

An English translation of David’s Profectus Religiosorum for the nuns of Syon abbey has been edited as: David of Augsburg’s Profectus Religiosorum in the Middle English Translation for the Nuns of Syon Abbey, An Edition, ed. Stephen E. Hayes, Diss. U. of Nebrasca (Ann Arbos MI, 1997) UMI microfilms 9736932

[Kurt Ruh remarks: `David's deutsche Schriften bilden den Kern eines aszetisch-mystischen Schrifttums, das im Franziskanerkonvent Augsburg (und Regensburg) seine Mitte hat. Außer den in den aufgeführten Corpus-Hss. Übergelieferten `davidischen' Schriften gehören dazu: `Der Baumgarten geistlicher Herzen', die `Augsburger Klarissenregel', die Üebertragung der Regel Nikolaus IV. Von Jahre 1289, die Redaktion der sog. `Klosterpredigten' (Üeberlieferungsgruppe Z) Bertholds von Regensburg.' Verfasserlexikon, II, 57. Also other works in this context. Georg Steer (1987), 101ff has given an analysis of Die Sieben Staffeln des Gebets, basing himself on Ruh’s 1965 edition. Steer suggests that for David man is created in God’s image. Yet this similitude can not be reached with fasts and charitable works alone. Prayer is the only proper road (ein inganc ze gottis biwonunge). David’s depiction of the gates and roads of prayer leading to spiriual perfection is connected with the description of the entry in the tempel in Ezechiel 40, 22. The seven steps described by David are not just seven steps in prayer, but stand for mystical stages in the ‘einunge’ of man with God. The first grade is the ‘genote gebet mit dem munde’, that is intense prayer with attention for the words themselves. The heart has to be with the words, and should not be disturbed by ‘unstetekeit’ (the lack of constancy that David elsewhere in his works calls the evagatio mentis). The second grade focuses on seeking God in His word, by chewing and re-chewing His word in prayer (‘gotti wort kuwen und trueken mit deme gebette’), and so derive from it its sweet savour . In the third grade, the words of prayer are bypassed. And the heart now fills with the ‘begirde ze gotte.’ Even higher is the fourth grade, in which our mind is illuminated (‘Da wirt du verstantnisse erluhtet ze erkennende unsihtige und himelsche tougeni’) with many invisible and heavenly things, and in which we beget a deeper insight in the meaning of the Holy Scriptures. In the fifth grade, our heart gets intoxicated in the contemplation of God, and all the powers of the soul become ‘ein geist mit gotte.’ This leads to the sixth grade of prayer, the highest grade in this life, which truely is called contemplatio, and in which man is taken out of himself into heavenly silence and divine rest (‘ueber sich selben gezueket in eine himelsche stille und in eine gotliche ruowe’), at what point man is united with God in love. Due to his weakness, man can only maintain this stage for moments at a time. The final stage of prayer is equated with the visio beatifica in the afterlife, where the angels and the saints see God ‘von antlutze zu antluze.’]

literature:

E. Lempp, ‘David von Augsburg. Eine Studie’, Zeitschrift für Kirchengeschichte 19 (1899), 15-46; E. Lempp, ‘David von Agusgburg. Schriften aus der Handschrift der Münchener Hof- und Staatsbibliothek Cod. lat. 15312 zum erstenmal veröffentlicht’, Zeitschrift für Kirchengeschichte 19 (1899), 340-360; Schneyer, I, 817; F. Hecker, Kritische Beiträge zu Davids von Augsburg. Persönlichkeit und Schriften (Göttingen, 1905); D. Stöckerl, Bruder David von Augsburg. Ein deutscher Mystiker aus dem Franziskanerorden (Munich, 1914); M. Bihl, AFH 7 (1914), 765-769; C. Smits, `David von Augsburg en de invloed van zijn Profectus op de moderne devotie', Collectanea Franciscana Neerlandica, 1 (1927), 171-203; J. Heerinckx, `Theologia Mystica in Scriptis Fratris David ab Augusta', Antonianum, 8 (1933), 49-83, 161-192; J. Heerinckx, `Influence de l'Epistola ad Fratres de Monte Dei sur la composition de l'homme extérieur et intérieur de David d'Augsbourg', Études Franciscaines, 45 (1933), 330-347; K. Ruh, ‘David von Augsburg und die Entstehung eines franziskanischen Schrifttums in deutscher Sprache’, in: Augusta 955-1955. Forschungen und Studien zur Kultur- und Wirtschaftsgeschichte Augsburgs (München, 1955), 71-82; K. Ruh, `Zur Grundlegung einer Geschichte der franziskanischen Mystik', in: Altdeutsche und altniederländische Mystik, ed. K. Ruh (Darmstadt, 1964), 240-274; W.J. Einhorn, `Der Begriff der `Innerlichkeit' bei David von Augsburg', Franziskanische Studien, 48 (1966), 336-76; F.M. Schwab, David of Augsburg's `Paternoster' and the authenticity of his German Works, MTU, 32 (1971); B. Kosak, Untersuchungen zu den lateinischen und deutschen Fassungen der ‘Sieben Staffeln des Gebetes,’ Staatsprüfungsarbeit (Cologne, 1974); K. Ruh, `David von Augsburg', Die deutsche Literatur des Mittelalters. Verfasserlexikon, 2 (Berlin-New York, 1980), 47-48; K. Ruh, Franziskanisches Schrifttum im Deutschen Mittelalter (Munich, 1985), Vol. 2, 283-289; A. Barratt, `Works of religious instruction', in: Middle English Prose, ed. A.S.G. Edwards (New Brunswick, 1986), 413-432; G. Steer, `David von Augsburg und Berthold von Regensburg. Schöpfer der volkssprachigen franziskanischen Traktat- und Predigtliteratur', in: Handbuch der Literatur in Bayern vom Frühmittelalter bis zum Gegenwart, ed. A. Weber (Regensburg, 1987), 99-118; Kurt Ruh, Geschichte der abendländischen Mystik, II, 524-537; Claudia Ruegg, David von Augsburg. Historische, theologische und philosophische Schwierigkeiten zu Beginn des Franziskanerordens in Deutschland, Deutsche Literatur von den Anfängen bis 1700, Band 4 (Bern-Frankfurt a.M.-New York-Paris: Peter Lang, 1989); A. Matanic, `la `hominis compositio' tra la scuola vittorina e la prima scuola francescana', in: L'antropologia dei maestri spirituali, ed. C.A. Bernard (Cinisello Balsamo, 1991), 163-177; R. Meyer, `"Ein Lêraere des Weges ze dem Himelrîche", Zum heilsgeschichtlichen Grund der Nachfolger Christi bei David von Augsburg', Collectanea Franciscana, 63 (1993), 571-593; Cornelius Bohl, `…Habent tamen Desiderium Desiderii.' David von Augsburg und sein Werk `De Exterioris et Interioris Hominis Compositione (Rome, Pont. Ath. Anton, 1994); Domenico Pezzini, `La tradizione manoscritta inglese del De exterioris et interioris hominis compositione di Davide di Augusta', in: Editori di Quaracchi 100 anni dopo, 251-259; Cornelius Bohl, ‘David von Augsburg’, Religion in Geschichte und Gegenwart II (4th ed.), 601f; Domenico Pezzini, ‘David of Augsburg’s ‘Formula Novitiorum’ in three English translations’, in: The Medieval Translator, 321-347; Pawel Krupa, ‘La communion fréquente à Prague au XIV^e siècle. “Malo­granatum” III, I, 26: ses précurseurs et ses continuateurs’, Memorie Domenicane n.s. 30 (1999 (2000)), 219-258 [also with info on David von Augsburg]; C. Bohl, Geistlicher Raum. Räumliche Sprachbilder als Träger spiritueller Erfahrung, dargestellt am Werk De Compositione des David von Augsburg, Franziskanische Forschungen, 42 (Werl, 2000) [See reviews in Collectanea Francescana 71 (2001), 233-237 & Wissenschaft & Weisheit 64 (2001), 323-327]; Cornelius Bohl, ‘David von Augsburg. ‘mache dir in deinem Herzen ein Bild von der Gesinnung und dem Verhalten Christi’’, in: Franziskanische Stimmen. Zeugnisse aus acht Jahrhunderten, ed. Paul Zahner (Munich: Kevelaer/Coelde verlag/Butzon & Bercker, 2002), 33-39; Bert Roest, Franciscan Literature of Religion Instruction before the Council of Trent (Leiden, 2004), passim; Barbara Faes de Mottoni, ‘Visioni e rivelazioni nel ‘De exterioris et interioris hominis compositione’ di Davide di Augsburg’, in: Itinéraires de la raison. Études de philosophie médiévale offertes à Marie Cândida Pacheco, ed. J.F. Meirinhos, Textes et Etudes du Moyen Age, 32 (Louvain-la-Neuve: FIDEM, 2005), 255-267; Die deutsche Literatur des Mittelalters. Verfasserlexikon XI, 343; Mirko Breitenstein, Das Noviziat im hohen Mittelalter. Zur Organisation des Eintrittes bei den Cluniazensern, Cisterziensern und Franziskanern, Vita Regularis. Ordnungen und Deutungen religiosen Lebens im Mittelalter, Abhandlungen, 38 (Berlin: LIT Verlag, 2008), passim (esp. in section IV: Franziskaner).

Deodatus (mid thirteenth cent.)

Provincial of Ireland in the 1250s and author of an exempla collection (did not survive?)

literature

D'Avray, The Preaching of the Friars, 67; J.-C. Schmitt, `recueils franciscains d'exempla…' Bibl. d'Ec. De Chartes, 135 (1977), 5-21(info?)

Deodatus Turchi de Parma (1724-1803)

OFMCap. Bishop. Accused of Jansenism. Actively involved in the struggle against the anti-religious measures of Emperor Leopold. Supporter of Pius VII against the Synod of Pistoia.

Desiderius Donadelli (Desiderio Donadelli da Lodi, fl. 1800)

OFM.

literature

Danilo Manzoni, ‘Desiderio Donadelli da Lodi. Polemiche e riflessioni d’un religioso lodigiano nel trienno giacobino’, Arch. Stor. Lod. 125 (2006), 371-406.

Detmar of Lübeck († ca. 1400)

Teacher and historian. Entered the Franciscan order in 1363 (the St. Catherine convent in Lübeck). Reading master of the Lübeck convent between 1368 and 1380 (also known as member of that convent until 1394). On request of Thomas Murkerke and Herman Langhe (judicial functionaries of the town of Lübeck) he wrote a continuation to the so-called Stades-Chronik of Joannes Rufus (Johann Rode). At first, Detmar made a continuation for this Lübeck city chronicle for the years 1350-1386; with later additions until 1395. On top of that, he totally reworked his materials, with recourse to many universal-historical compilations, to produce different versions of a universal chronicle (first for the period 1105-1386 and later for the period 1101-1395). This universal chronicle itself was continuated by others until 1400.

Manuscripts

Lübische Chronik: Hamburg, Univ. Bibl. Cod. Hist. 107 ff. 1r-263v (16th cent.; starts with the year 1277); Lübeck, Stadtbibliothek MS B. 1 (contains text from 1101 to 1395, with some continuations in another hand until 1400); >>

editions:

Edition by K. Koppmann, in: Chroniken der deutschen Städte des Spät-Mittelalters, Bd. 19 (Lübeck, 1884), 115-597 and Bd. 26 (Lübeck, 1899), 1-129. For an older edition, see: Chronik des Franziskaner Lesemeisters Detmar, ed. F.H. Grautoff, 2 Vols. (Hamburg, 1829).

Literature:

K. Koppmann, in: Chroniken der deutschen Städte des Spät-Mittelalters, Bd. 19 & 26 (Lübeck, 1884 & 1899), Einleitungen; F. Bruns, in: Zeitschrift des Vereinigungs für lübecker Geschichte und Altertumskunde 35 (1955), 85-104; J.B. Menke, `Geschichtsschreibung und Politik in deutschen Städten des Spät-Mittelalters', JKGV, 33-35 (1958/60), 93ff; Rep. Font. IV 180f; Thomas Sandfuchs, ‘Detmar von Lübeck’, VL² II, 68-69; Heinz-Dieter Heimann, `Detmar', LThK, 3 (1995), 114.

Detmarus (Costerboeck/Dietmar von Costerboek, fl. c. 1390)

Franciscan preacher and provincial minister of Saxony (1388-1394).

Manuscripts

Sermones Evangeliares de Tempore: Lüneb. Ratsbücherei Theol. 2° 63 (ca. 1400) ff. 1ra-226rb; Münster, Studien- und Zentralbibliothek der Franziskaner MsOFM 16, ff…. [The same manuscript, which originally belonged to the medieval Franciscan library of Lüneburg, also contain several academic writings of Matthias Doering (see there). The medieval Franciscan library of Braunschweig also had sermons of Costerboeck. See the work of Camerer]

literature

Glassberger, Chronica, 218; Luitgard Camerer, Die Bibliothek des Franziskanerklosters in Braunsweig, Braunschweiger Werkstücke Reihe A, 18 (Braunschweig, 1982), 28; Eva Schlotheuber, ‘Bildung und Bücher. Ein Beitrag zur Wissenschaftidee der Franziskanerobservanten’, in: Könige, Landesherren und Bettelorden. Konflikt und Kooperation in West- und Mitteleuropa bis zur Frühen Neuzeit, ed. Dieter Berg, Saxonia Franciscana 10 (Werl, 1998), 430 (and note 54).

Deutalleves de Mortula (d. 1275?)

Franciscan preacher, active in Bologna in the 1270s.

manuscripts

Sermones: Naples, Naz. VIII.AA.18, ff. 94v-101r

Opus Festivum: Sarnano Bibl. Com. Cod. 8 (E. 59) (see Abbate, Antichi Manoscritti, 488)

literature

B. Giordani, `Acta franciscana e tabulariis bononiensibus deprompta', AF, IX (Quaracchi, 1927), 52, 54, 57; Cenci, Napoli, II, 745

Didacus ab Assumptione

Sentensia de fre. Diego de la sension (an. 1603): Oxford, Bodl. Lyell Empt. 59 ff. 67-70v

Didacus de Landa Caldéron (Diego de Landa Caldéron, d. 1579)

OFM. Friar from Cifuentes, Spain. He entered the Franciscan order in the San Juan de los Reyes friary, Toledo (1541). In 1549 he traveled with Nicolás de Albalate to Yucatan, where he was assigned to the Izamal mission. Later he became in that region the first guardian of the new Franciscan friary. Immediately after his arrival, Diego began his studies of Maya (under Luis de Villalpando) and developed a keen interest in Indian culture, as can be seen in his treatment of Indian culture in his famous Relación (at the same time, Diego abhorred the surviving non-Christian practices among the natives). Following upon his guardian position, Diego served as provincial definitor and as the guardian of the Mérida friary. In the late 1550s, he was elected custos and represented the Yucatan Franciscans in Guatemala before the colonial government. On his return to Yucatan, he brought with him an image of Our Lady of Izamal, which became a highly venerated object. In 1561, he was elected the first provincial of the newly erected Yucatan and Guatemala province (separated from the Mexican Holy Gospel province in 1559). Shortly thereafter, he became involved with the inquisitorial proceedings against the Indian population of Yucatan, who were accused of idolatry. Diego came down rather hard on the Indians, which resulted into a conflict about alleged power abuse with the newly arrived Franciscan bishop Toral of Yucatan. Diego had to defend himself in Spain in 1563. The proces before the Council of the Indian mission and the Castilan Franciscan province took a number of years. He was only completely absolved from the charges against him in January 1569. When Bishop Toral died in 1571, Diego was appointed as his successor by King Philip II. He reached his new diocese in 1573. As a bishop, Diego had numerous conflicts with local governors, in particular regarding their treatment of the Indian population. In the context of one these disputes, Diego traveled to Mexico in 1576. After his return, Diego visited the Tabasco region, where he was again unpleasantly surprised by the evidence of sorcery and idolatry found among the locals. Diego died on April 29, 1579, in Mérida.

editions

Relación de las cosas de Yucatán por el P. Fray Diego de Landa, Obispo de esa diócesis, Héctor Pérez Martínez, 7^th ed. (Mexico: Ed. Pedro Robredo, 1938); Relación de las cosas de Yucatán (Moscow: Institute of Ethnography of the Academy of Sciences, 1955). There exist a number of older (partial) editions and a number of translations. The most important are: Manuscrito de Diego de Landa tomada directamente del único ejemplar que se conoce y se conserva en la Academia de la Historia, in the appendix to the Spanish version of Léon de Rosny, Essai sur le déchiffrement de l’écriture hiératique Maya (Paris, 1876/Madrid, 1884). This seems to be the oldest complete edition except for the maps found in the original manuscript (which can be found in the Academia de la Historia in Madrid); Yucatan Before and After the Conquest by Friar Diego de Landa, trans. William Gates, Maya Society Publications, 20 (Baltimore, 1937); Landa’s Relación de las cosas de Yucatán, trans. & annot. A.M. Tozzer, Papers Peabody Museum Harvard Univ., 18 (Cambridge Mass.: 1941).

Several of Diego’s works on language training and reports to the crown and the inquisition on his work as bishop of Yucatan have been gathered in F.V. Scholes & E.B. Adams, Don Diego Quijada, Alcalde Mayor de Yucatán, 1561-1565 (Mexico, 1938) I, 292, or can be found in several archives: Sevilla, Archivo General de Indias, Audiencia de México, legajo 369; Mexico, Archivo General de la Nación, Inquisición, Tomo 90. For more information, see the works of Manuel Serrano y Sanz, pedro Borges et al.)

literature

Manuel Serrano y Sanz, ‘Vida y escritos de Fr. Diego de Landa, OFM’, Revista de archivos, bibliotecas y museos 1 (Madrid, 1897), 54-60, 109-117; AIA n.s. 1 (1941), 308-314; A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 40-44; Paul Shirley, ‘En el cuarto centenario de la misión de Fr. Diego de Landa en América’, Revista de archivos, bibliotecas y museos 62 (1956), 379-386; Pedro Borges, ‘Diego de Landa, OFM’, Diccionario de historia eclesiástica de España, 4 Vols. (Madrid, 1972-1975) II, 1268; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 135 (no. 478); Religion in Geschichte und Gegenwart V⁴, 59; David E. Timmer, ‘Providence and Perdition: Fray Diego De Landa Justifies His Inquisition Against the Yucatecan Maya’, Church History 66 (1997). 477-499

Didacus de Moxena (Diego de Moxena/Diego Moxena, fl. ca. 1415)

>>Isaac Vázquez Janeiro, `El maestro salmantino Diego de Moxena de Valencia, lector de Dante y Petrarca', Salmanticensis, 46 (1994), 397-432/J. Perarnau I Espelt, in: Arxiu de Textos Catalans Antics, 15 (1996), 793; Isaac Vázquez Janeiro, ‘Enrique de Villena o Diega Moxena de Valencia? En torno al autor de la primera traducción de la ‘Divina Commedia’’, Antonianum 84 (1999), 3-51. Diego de Moxena probably should be identified with Jacobus de Valencia/Diego de Valencia. See there.

Didacus Henricus (Diego Enríquez, fl. early 18^th cent.)

OFM Friar from Mallorca. Member of the San Diego province.

literature/editions

AIA 28 (1968), 181-183.

Didacus Portugalensis (Diego de Portugal, fl. ca. 1470)

Portuguese friar. Fulfilled his degree obligations in Cambridge, where he read the Sentences and took part in university disputations [Cf. MS Cambridge Peterhouse 64: Frater Didacus, natione Portugalensis, sententiarius Minorum, quondam replicans contra fr. Antonium de ord. Aug. Et extraneum, quesivit ab eo descriptionem formalitatum.

manuscripts and editions

Questiones super Ethicam: Oxford, Balliol College 93 & 117; Worcester Cathedral F. 89; Cambridge, Gonville and Caius College 369 ff. 143r-229r.

literature

V. Doucet, AFH 46 (1953), 105-109; John R.H. Moorman, The Grey Friars in Cambridge (1225-1538) (Cambridge, 1952)>>; B. Emden, A biographical Register of the University of Cambridge (Cambridge, 1963), 407; Clement Schmidt, AFH 57 (1964), 405-409; F.L. Lopes, ‘Franciscanos portugueses predentinos. Escritores, mestres e leitores’, Repertorio de Historia de las Ciencias Eclesiasticas en España 7 (Siglos III-XVI) (Salamanca, 1979), 478-479.

Didacus Estella (Diego Estella/Diego de Ballesteros y Cruzat/Diego de San Cristóbal y Cruzat, 1524 (Estella, Navarra) - 1, 08, 1578 (Salamanca))

OFM. Spanish friar and mystical writer. Born in Estella. Studied at Salamanca, and possibly at Toulouse. In Toulouse, he entered the Franciscan order at the age of seventeen in 1541, taking the name Diego Estella. Between 1552 and 1554, he accompagnied infante Juana, the sister of Filip II of Spain. Between 1554 and 1560, he was active in Portugal as preacher and religious author. Thereafter, he lived in Toledo and, between 1565-69, as preacher at the court of Philip II in Madrid. Because of his criticism of high officials and the courtly way of life, and also because of his imprudence, he eventually was removed from the Spanish court. The last years of his life he spent predominantly in the Franciscan convent of Salamanca, where he produced many writings, which were printed with the support of his brother. His mystical works, all of which emphasise the Love of God (the only proper Good) and the importance of leaving behind all the incompatible and improper vanities of the world (in order to make proper contemplation and a proper movement of the will/heart towards loving God, the only Good, possible: hence we are dealing with purification as precondition for true love), were widely disseminated in Spain and translated in various languages, and he is regarded as one of the most important Spanish religious authors of his time. Some of his works, notably his ‘commentary’ on Luke, brought him into longstanding conflicts with the Spanish inquisition.

Manuscripts

Libro de la Vanidad del Mundo: Oxford, Bodl. Lyell Empt. 15A (an. 1606) (versio Anglica)

Obras: Madrid, Nac., 3620 ff. 3-62 [Castro, Madrid, n. 198]

editions

Tratado de la vida loores y excelencias del glorioso Apóstol y bienaventurado evangelista San Juan, el más amado y querido discípulo de Christo nuestro Salvador (Lissabon, 1554/Valencia, 1595).

Libro de la vanidad del mundo (Toledo, 1562/ Salamanca, 1574/ed. Sagüéz Azcona, Madrid, 1980). [The 1562 edition counts 120 chapters. Its reworking from 1574 counts no less than 300 chapters. The work is divided in three parts, urging its readers to despise worldly matters, and to seek out God through love alone. The Libro de la vanidad del mundo had a large immediate success, to which also testify the many subsequent editions and translations. Italian translations appeared in Florence in 1573 and 1581. Latin translations of the first edition appeared in 1585 (De contemnendis mundi vanitatibus, trans. P. Bourguignon, Cologne, 1585) and 1617 (Contemptus Vanitatum Mundi). The first English translation (on the basis of a prior Italian translation) appeared in Douai (Doornik) in 1584: The contempte of the world and the vanities thereof. This English version was reprinted as The contempte of the world and the vanities thereof, English Recusant Literature, 1558-1640, Vol. 242 (Ilkley, 1975). A French translation of the first edition appeared in Lyon, in 1580, whereas a new French translation appeared as L’oeuvre entier et parfait de la vanité du monde, trans. G. Chappuis (Paris, 1587). There also are German (Cologne, 1586), Polish (1611), Syriac (1724) and Arabic (1739-1740), Flemish, and Chech translations.]

In Sacrosanctum Iesu Christi Domini Nostri Evangelium Secundum Lucam Enarrationes, Two Volumes (Salamanca, 1574-1575/Lyons, 1580); In Sanctum Iesu Christi Evangelium secundum Lucam, 2 Vols. (Lyon, 1592).An English translation of Diego’s commentary on Luke 15, 11-32 from the 1592 edition is given by Robert J. Karris, in Franciscan Studies 61 (2003), 97-234. [ This massive work, meant to facilitate the work of preachers, is an amalgam of exegetical, medieval theological and patristic information. Diego re-used parts of his Libro de la vanidad del mundo and furiously attacks the new heresies of the time, notably Protestantism, deriding as well the slackening morals of ecclesiastics and other authority figures. In that sense, Diego’s criticisms sometimes resemble the attacks of Erasmus (yet without the ironical undertone of the Humanist). For dogmatic and disciplinary reasons, the book drew the attention of the Inquisition, which censured the first two editions. Eventually, the ban was lifted, after which the work found a wide reading public during the late sixteenth and seventeenth century.]

Meditaciones devotísimas del amor de Dios (Salamanca, 1576). A modern edition by J.-B. Gomis appeared in Misticos Franciscanos Españoles Tomo III, Biblioteca de Autores Cristianos (Madrid, 1949), 55-367. [This work, in a way complementary to the Libro de la vanidad, provides some hundred practical and at the same time very affective meditative exercises. The whole book centres on the love of God. Diego used Juan de Cazalla’s Lumbre del Alma as a major source. The Meditaciones devotísimas, together with the Libro de la vanidad, are the most influential texts of Diego. The Meditaciones received translations into Italian (1584), French (by G. Chappuis, Paris, 1586), Latin (1602), German (1607), and English (1873).]

Modo de predicar y modus concionandi (Salamanca, 1570-1576). This Spanish text was later translated into Latin [De Ratione Concionandi, sive rhetorica ecclesiastica (Salamanca 1576 & 1596/Venice, 1584 & 1598/Cologne, 1586, 1587, 1594, 1596 & 1611 (together with the Eclesiastica Rhetorica of Luís de Granada)/Lyons, 1592/Paris, 1635 (with the the Eclesiastica Rhetorica of Luís de Granada), Rome, 1693 (as: Introductio ad lecturae theologicae et praedicationis evangelium officium pro religionis Seraphicae studentibus)]. See on this also the modern edition of Pío Sagüéz Azcona: Modo de predicar y modus concionandi. Estudio doctrinal y edición crítica, ed. Pío Sagüéz Azcona, 2 Vols (Madrid, 1951). [advocates the patristic homily.]

Explanatio in Psalmum CXXXVI super flumina Babyonis. This text normally was printed together with the Modus Concionandi, for example in 1576: Modus Concionandi et Explanatio in Psalmum CXXXVI (Salamanca, 1576). [The Explanatio contains six Lenten sermons, preached at Salamanca. The themes of the sermons are in tune with the other works of Diego.

Avisos para Predicadores & Avisos provechosos para los que comiençan a predicar. See the modern edition of Sagüéz Azcona of the Modo de predicar y modus concionandi above.

literature:

Marqués de Vargas, ‘Fr. Diego de San Cristóbal o de Estella’, Revista de historia y genealogía española (1914), 207-217; AIA 2 (1914), 155; Atanasio López, ‘Bibliografía de Fr. Diego de Estella’, AIA 11 (64) (1924), 36-278; José Zalba, Fr. Diego de Estella. Estudio histórico (Pamplona: Imp. de la Vda M. Aramburu, 1924) [cf. AIA 23 (1925), 271-272]; P. Sagüés Azcona, ‘Estudio histórico critico sobre la vida y obras de Fr. Diego de Estella’, AIA 22 (1924), 5-278, 384-388 & AIA 24 (1925), 383-386; Francisco Rodríguez Calamo, ‘El Centenario del Ven. P. Estella (1524-1924). Notas bio-bibliográficas’, El eco franciscano 41 (1924), 27-28, 76-77, 131-136, 387-432 & 42 (1925), 8, 9, 232; A. Andrés, ‘Fray Diego de Estella. Causas, incidentes y fin de un processo’, AIA 2nd series 2 (1942), 145-158; Pío Sagüez, ‘Fr. Diego de Estella, maestro de sagrada elocuencia’, Verdad y Vida 2 (1944), 690-734; Harry Caplan & Henry H. King, ‘Latin Tractates on Preaching: A Book-List’, The Harvard Theological Review 42:3 (Jul., 1949), 190; Pío Sagüéz Azcona, Fray Diego de Estella (1524-1578). Apuntes para una biografía critica (Madrid, 1950) & AIA 11 (1951), 359-377; P. Jobit, ‘Un prédécesseur de saint François de Sales: Fray Diego de Estella (1524-1578)’, Cahiers de l’éducateur 5 (1950), 201-206, 270-277, 333-337, 523-529 & 6 (1951), 82-88, 142-146, 275-282, 335-342; Fidel de Lejarza, `Nuevos estudios y notas criticas (…) sobre Fr. Diego de Estella', AIA 2nd series 11 (1951), 359-377; P. Groult, ‘Un disciple espagnol de Thomas a Kempis: Diego de Estella’, Les lettres romanes 5 (1951), 287-304 & 6 (1952), 23-56, 107-128; Fidèle de Ros, ‘Frt. Diego de Estella, complemento bibliográfico’, AIA 2nd series 13 (1953), 110-112; Pío Sagüéz Azcona, ‘A propósito de unos estudios sobre Fray Diego de Estella’, El Eco Franciscano 70 (1953), 274-282; I.S. Révah, Une source de la spiritualité péninsulaire au xvie siècle: la ‘Théologie naturelle’ de Raymond Sebond (Lisbon, 1953); Donato de Monleras, ‘Dios, el hombre y el mundo en Alonso de Madrid y Diego de Estella’, Collectanea Franciscana 27 (1957), 233-231, 345-384 & 28 (1958), 155-210; Donat de Monleras, ‘Estella (Diego de San Cristóbal)’, DSpir IV, 1366-1370; Donato de Monleras, ‘Dios, el hombre y el mundo en Alonso de Madrid y Diego de Estella’, Collectanea Franciscana 28 (1958), 155-210; Pierre Groult, ‘Orozco et Stella’, Les lettres romanes 17 (1963), 223-240; J.M. de Bujanda, Diego de Estella (1524-1578). Estudio de sus obras castellanos (Rome, 1970) & Anthologia annua 17 (1970), 187-367; Manuel de Castro, ‘Fr. Diego de Estella’, Diccionario de historia eclesiástica de España, 4 Vols. (Madrid, 1972-1975) II, 879; Pío Sagüez Azcona, ‘Fr. Diego de Estella. Sobre algunas traducciones de sus obras. Contribución al IV Centenario de su muerte’, Revista española de teologia 37 (1977), 33-83; Pío Sagüéz Azcona, `Fray Diego de Estella. Nuevos datos biobibliografícos sobre todas sus obras', RET, 44 (1984), 195-215; LThK, 3 (1995), 208; Jesús Llanos Garciá, ‘Un manuscrito inglés inédito del ‘Libro de la vanidad’ de Fray Diego de Estella’, AIA 58 (1998), 369-380; J. Llanos, ‘Felipe y fray Diego de Estella’, in: Felipe II y su época, >>>

Diego Andrés de la Rocha (fl. c. 1730)

Franciscan historian, active in Latin America

literature

B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim

Diego Antonio de Escobar (fl. ca. 1724)

OFMDisc. Member of the San Diego of Mexico province.

literature/editions

AIA 15 (1955), 274-275.

Diego Bravo (1579-1651)

Spanish friar from the Los Angelos province (Andalusia). Born at Belalcazar. After his entrance in the order, he became a teacher of theology and subsequenty fulfilled several administrative charges within his province. Wrote several spiritual and theological works, as well as author catalogues.

editions

Manual de escribanos franciscanos tocantes á la orden de San Francisco (Sevilla, 1633 & 1640)

>>>

literature

R. Ramirez de Arellano, Ensayo de un catálogo biografico de escritores de la provincia de Cordoba (Madrid, 1922), 83; M. Alamo, ‘Bravo’, DHGE X, 461; DSpir I, 1926; AIA 35 (1932), 534-536; AIA 24 (1964), 267-269; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) VI, nos. 5309-5318; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 95 (no. 180).

Diego Luis de Saaveda (fl. early 18th cent.)

Friar active in Yucatan. Mentioned as definitor and general procurator. Later, he was apparently transferred to the San Pedro e Paolo province (Michoacán).

editions

Sermon de N. Seraphico Padre S. Francisco, predicado en la ciudad de Santiago de Queretaro, con las corcunstancias que se expressan en la salutacion (Mexico, 1728).

literature

J.T. Medina, La Imprenta en Mexico, 4 Vols. (Santiago de Chile, 1907-1912) I, 244-245; A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 70.

Diego Bringas de Manzaneda y Enzinas (d. 1835)

Mexican friar from Real de Minas de los Alamos. Studied at the University of Mexicco (in the 1780s?). After reaching the lectoriate in philosophy, Diego entered the Santa Cruz de Querétaro convent. Became chronicler for his order province. During the Mexican war of independence, Diego was the chaplain of the Vice-Roy of Mexico (the commander of the Spanish troups). After the defeat of the Spanish forces, Diego was forced to flee to Spain, where he died in or around 1835. Several of his works, most dating from the early 19^th century, saw the printing press.

editions

Musa americana. Poema sobre los soberanos atributos de Dios, y tradute en castellano (Mexico, 1783).

Semanario mariano (Mexico, 1792).

Elogio de S. Juan Nepomuceno (Mexico, 1801).

Declamación moral contra la immodestia de los trajes (Mexico, 1802).

Sermón sobre la Constitución política de la monarquia española (Mexico, 1813).

Sermón político-moral sobre la injusticia de la insurreccion de la Nueva España (Mexico, 1813).

Indice apologético de las razones que recomiendan la ‘Mística Ciudad de Dios’, con varias cartas apologéticas escritas por algunos sabios franceses (Madrid, 1834).

literature

J.-M. Bover, Biblioteca de escritores baleares (Palma, 1864) II, 605; J.-M. Beristain, Biblioteca hispano-americana setentrional, 2^nd ed. (Amecameca, 1883) I, 192; AIA 1 (1914), 291, 2 (1914), 533 & 5 (1916), 301; S. Eiján, Franciscanismo ibero-americano (Barcelona, 1927), 263; H. Diez, ‘Bringas de Manzaneda y Enzinas’, DHGE X, 748-749.

Diego Camuñas (fl. ca. 1700)

OFM. Friar of the Cartagena province.

literature

AIA 21 (1924), 210-211; AIA 36 (1933), 117; AIA 15 (1955), 245; AIA 20 (1960), 132-133; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 98 (no. 197).

Diego de Aguirre (fl. c. 1702)

OFMDisc. Active in the San Diego province in Mexico.

editions/literature

AIA 22 (1962), 372.

Diego de Alburquerque (fl. 1613)

OFM. Member of the Bética province

editions/literature

José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976), nos. 255-256.

Diego de Alcalá (d. 1463)

OFMObs. Spanish friar.

literature

Alejandro Recio Veganzones, ‘Ensayo biobibliográfico sobre San Diego de Alcalá’ [obs. † 1463], Archivo Ibero-Americano 60 (2000), 259-305; Thomas Dandelet, ‘‘Celestiali eroi e lo ‘splendor d’Iberia’. La canonizzazione dei santi spagnoli a Roma in età moderna’, in: Il Santo patrono e la città, 183-198; Luiz Pérez Simon, ‘San Diego de Alcalá. Religioso franciscano (1400-1463)’, in: Nuevo Año cristiano (Madrid: EDIBESA, 2001-2002) XI (Noviembre), 240-244 (13 Nov.)

Diego Alvarez (fl. ca. 1750)

Ofm. Preacher and order historian in the Castilia province.

literature

AIA 37 (1934), 555-556

Diego de Arce (Diego de Arce Rodríguez, d. 1616)

OFMObs. Member of the Cartagena province.

literature

AIA 38 (1935), 90-01; AIA 15 (1955), 228-229; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) V, nos. 3882-3906; Juan Meseguer Fernández, ‘La bibliofilia del P. Diego de Arce y la biblioteca de San Francisco, de Murcia’, Murgetana 38 (1972), 5-32; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 87 (no. 117); F. Henares Díaz, Fray Diego de Arce. La oratoria sacra a fines del siglo XVI, Diss. (Murcia, 1999); Victor Sánchez, ‘Diego de Arce, OFM, predicador y escritor de la reforma catolica postridentina’, AFH 93 (2000), 341-375.

Diego de Córdoba Salinas (de Córdova/de Córdoba y Salinas, fl. mid 17th cent.)

Franciscan historian, active in Latin America, in the Doce Apóstoles province (Peru) from ca. 1730 onwards.

editions

Crónica franciscana de las provincias del Perú (Washington: Academy of American Franciscan History, 1957). [with an introduction of L. Gómez Canedo].

literature

AIA 30 (1928), 34-44; Lino Gómez Canedo, ‘Un cronista peruano del siglo XVII: Fr. Diego de Córdoba y Salinas’, Revista de Indias 10 (1950), 477-505 & Miscellanea americanista 2 (Madrid, 1951), 9-38; Guillermo Lohmann Villena, ‘Fr. Diego de Córdoba y Salinas’, Revista de Indias 12 (1952), 343-345; Benjamín Gento Sanz, ‘Semblanza histórica del cronista peruano fray Diego de Córdoba y Salinas. Siglo XVII’, Revista de historia de América (Mexico) 40 (1955), 425-486; AIA 19 (1959), 398; B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim

Diego de Fuensalida (fl. c. 1660)

OFMDisc. Member of the San José province.

literature

AIA 25 (1926), 67; AIA 15 (1955), 290; AIA 22 (1962), 279-280; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) IX, no. 3590; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 117 (no. 329).

Diego de la Vega (d. after 1622)

OFM. Friar from the Castilia province.

literature

AIA 8 (1917), 105; AIA 15 (1955), 482-484; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 189 (no. 860); DSpir IX, 426-427; DSpir XVI, 341

Diego de Leyba (fl. late 17th cent.)

Franciscan author, active in Latin America

literature

B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim

Diego del Saz (1579-1645)

Born in Chiapas and uncle of the Franciscan friar and linguist Antonio del Saz. At the age of ten, Diego came under the wing of friar Juan de Orduña, who organised his education and upbringing. At the age of 13 or 14, Diego traveled to Guatemala and took the habit in November 1593, to make his profession on October 3, 1595. Several years later, he traveled with Francisco Salcedo to Mexico, where he was ordained priest and continued his studies. Thereafter, he served first as the guardian of Gueiteupán, and subsequently as custos of Honduras, guardian of Comayagua, guardian of Guatemala and provincial definitor. By 1637, he moved to Nicaragua, as visitor of the S. Jorge province. He died in March 1645 at Santiago Atitlan. Eventually, his remains were transferred to Guatemala. (at the occasion of which a funerary eulogy was preached by the Mercedarian friar José Monroy: Panegyrico funeral, y piadosa aclamacion, que se hizo a la translacion del cuerpo del muy Venerable Padre Fr. Diego del Saz, Hijo del Convento de Guatimala, del Orden de N. Padre S. Francisco (…) (Mexico, 1651). Cf. Medina II, 290-291)

manuscripts

Siete libros de sermones. Mentioned in Vázquez III, 128, 145.

literature

J.T. Medina, Biblioteca Hispano-Americana, 7 Vols. (Santiago de Chile, 1898-1907) II, 290-291; Francisco Vázquez, Crónica de la Provincia del Santísimo Nombre de Jesús de Guatemala, 2nd Ed., Bibliotea “Goathemala”, 14-17, 4 Vols (Guatemala, 1937-1944) III, 128, 145; A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 75-76.

Diego de Madrid (fl. early 18^th cent.)

OFMDisc. Chronicler of the Ssan José province.

literature

AIA 22 (1962), 301-302; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 143 (no. 530).

Diego de Mendoça (fl. c. 1660)

OFM. Friar of the Province of San Antonio de los Charcas (New Spain). Wrote an important chronicle concerning the Franciscans and the Poor Clares in Upper Peru from the beginnings of the Province of San Antonio de los Charcas.

manuscripts/editions

Diego de Mendoza, Crónica de la Provincia de S. Antonio de los Charcas del orden de ñro seráphico P.S. Francisco en las Indías Occidentales, 2. Ed. (La Paz, 1976). [facs. edition]

literature

J.T. Medina, Historia del tribunal del Santo Oficio de la Inquisicion de Lima (1569-1820) (Santiago/Chili, 1887); Henry Charles Lea, The Inquisition in the Spanish Dependencies (New York, 1908); AIA 30 (1928), 49-51; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 148 (no. 570); B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim

With thanks to Robin Vose

Didacus de Ocana (Diego de Ocaña, d. 1680)

A Spanish friar from la Mancha. Took the habit in the Guatemala friary in 1627. Known for his knowledge of biblical theology and hagiographical lore. Also known for his knowledge of local languages. Provincial in 1676.

manuscripts

He apparently wrote a number of works in Cakchiquel, but not much is known about there whereabouts. Cf. Sánchez García, 68-69.

literature

D. Sánchez García, Catálogo de los escritores franciscanos de la Provincia Seráfica del Santísimo Nombre de Jesús de Guatemala (Guatemala, 1920), 68-69; A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 60-61; Kenneth Mills, ‘Diego de Ocaña e l’organizzazione del miracoloso a Potosí (1600-1601)’, in: Il Santo patrono e la città, 372-390.?? Cannot be about the same friar.

Diego de Oca y Sarmiento (Diego de Orensano, fl. mid 17^th cent.)

OFMDisc. Friar from the San Juan Bautista province (Valencia).

literature

AIA 8 (1917), 399; AIA 14 (1920), 278; AIA 27 (1927), 140; Boletín de la Real Academia Gallega 22 (1934-1942), 343-345; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 155 (no. 627).

Diego de Valencia (Diego de Moxena, fl. early fifteenth cent.)

Castilian friar, master of theology and author of apocalyptic works.

editions

Cantigas e Preguntas. Edited in between other poems in Alfonso de Baena, Cancionero, 3 Vols. (Madrid, 1966). Cf. El Eco Franciscano 34 (1917), 135; AIA 9 (1918), 13-14;

I. Vázquez Janeiro, Tratados castellanos sobre la predestinación y sobre la Trinidad y la Encarnación, del maestro fray Diego de Valencia OFM (siglo XV). Identificación de su autoria y edición critica, Bibliotheca Theologica Hispana Serie 2, Vol. 2 (Madrid, 1984);

literature

Manuel de Castro y Castro, Escritores de la Provincia Franciscana de Santiago. Siglos XIII-XIX, Liceo Franciscano. Revista de Estudio e Investigacion XLVIII (2a Epoca): 145-147 (Santiago de Compostella, 1996), 22.

Diego de Zayas Sotomayor (fl. first half 17^th cent)

OFM. Preacher in the Granada province (1651?)

literature

AIA 15 (1955), 495; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 192 (no. 885).

Diego Fernandez (d. ca. 1550)

Portuguese friar. Theologian and preacher. Entered the order in the Santiago province. Eventually joined the Capucins of the St. Gabriel province.

manuscripts and editions

Additiones ad Opera Ioannis Duns Scoti>>>>

literature

Juan de S. Antonio, BUF I, 297; Juan de la Trinidad, Chronica de la Provincia de San Gabriel (Sevilla, 1652), 376-383; Ilidio de S. Ribeiro, ‘Autores Franciscanos Portugueses’, Itinerarium 6 (1960), 223.

Diego García de Cartagena (d. 1794)

Franciscan botanist.

literature

Luis Carlos Mantilla, Fray Diego Carcía, franciscano de Cartagena de Indias y su obra en la expedición botánica (Cartagena (Colombia): Universidad de San Buenaventura, 2005).

Diego García de León (fl. later 17^th cent.)

OFM. Member of the Santiago province.

literature

AIA 28 (1927), 363-364; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 120 (no. 350).

Diego González Mateo (fl. c. 1750)

OFM. Member of the Burgos province. Spanish Scotist theologian, and author of a multi-volume Theologia Scotica. Developed a demonology that gendered discussion among the theologians of Alcalá and elsewhere.

editions

Theologia Scotica (Madrid, 1756).

Bellum theologicum adversus diabolicas violentias externa de se prava et turpia (Madrid, 1746)

literature

AIA 15 (1955), 301-302; AIA 26 (1966), 66-76; DSpir VI, 592-593; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 122 (no. 374).

Diego Hernández (Diego Fernández, d. 5 June, 1550)

OFMObs. Spanish friar. Born in Palermo (Sicily, from Spanish parents). Studied philosophy and theology at the University of Salamanca, where commented on the Sentences in a Scotist fashion. After his studies, he joined the Friars Minors at the San Francisco convent of Salamanca. Continued to be active as theology teacher, and apparently lived a rather relaxed life, until he had a conversion experience, after which he entered the barefeeted OFMObs of the S. Gabriel province. Therafter, he embarked on a career as preacher in the Extremadura. (for more info on his later years, see the literature below). Died at Badajoz, on 5 June, 1550. Some Franciscan sources (such as Tognoletto) mention that he was beatified. Cf. also Mazarra and the Martyrologium Franciscanum (Rome, 1938), 209 (5th of June).

literature

J.B. Moles, Memorial de la Provincia de San Gabriel de la Orden de los Frailes Menores de Observancia (madrid, 1592), f. 148v, 159v-163r, 285r-v; Francisco Gonzaga, De Origine Seraphicae Religionis Franciscanae (Venice, 1603), 1114; Wadding, Annales, XVI (Quaracchi, 1933), 115 (an. 1519) & XVIII (Quaracchi, 1933), 285 (an. 1550); Pietro Tognoletto, Paradiso Serafico (Palermo, 1667), 67-73; Fortunatus Hueber, Menologium (Munich, 1698), col. 974; Benedetto Mazarra, Legendario francescano (Venice, 1722) VI, 54-57 & XII, 433; Jacobus de Castro, Arbol chronologico de la Santa Provincia de Santiago (Salamanca, 1727) II, 601-604; Sigismondo da Venezia, Biografia Serafica (Venice, 1846), 381; Verdad y Vida 3 (1945), 114; Manuel Rodriguez Pazos, Los estudios en la Provincia franciscana de Santiago (Madrid, 1967), 163; Crónica de la Provincia de Santiago 1214-1614 (Madrid, 1971), 214-215, 324; A. Martínez Albiach, ‘El beato Fr. Diego José de Cádiz en Mondoñedo’, Estud. Mind. 16 (2000), 525-532; Anselmo de Lagarda, ‘Bienheureux Diego-Joseph de Cadix. Missionnaire de la miséricorde’, in: Visages de saints et bienheureux capucins, 373-391.

Diego Hurtado Leonés (fl. second half 17^th cent.)

OFM. Chronicler of the Castilia province.

literature

AIA 28 (1968), 447-448; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 129 (no. 426).

Diego Izquierdo (fl. first half 17^th cent.)

OFM. Theologian in the Burgos province.

literature

AIA 38 (1935), 363-364; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 131 (no. 442).

Diego José de Cádiz (fl. 18th cent.) sanctus

OFMCap. Spanish friar (Andalucía); missionary.

Editions

Colección de las obras del R.P. Fr. Diego José de Cádiz, misionero apostólico del Orden de Menores Capuchinos de la Provincia de Andalucía, 5 Vols. (Madrid, 1796)

Arsenal de materias predicables, ed. Diego de Valencia (Sevilla: Editorial Católica Española, 1944).

literature

J.M. de la Torre, ‘Fray Diego José de Cádiz. Notas a su oratoria’, Estudios Franciscanos 96 (1995), 345-364 [see also other articles in the same volume]

Diego José Fuente (d. 1742)

Friar from San Salvador. He taught philosophy and theology in Guatemala and was later active as a guardian in several friaries. He traveled as Procurador General to Spain in 1728 and from there went to the Franciscan general chapter in Milan (1729). He became General Commissioner of New Spain and the Philippines, but died before he could take up his office on 18 September 1742.

editions

Memorial al Rey del P.Fr. Diego Joseph de la Fuente, Procurador General de las Provincias de Indias del Orden de nuestro Padre S. Francisco, en que expresa las providencias que se juzgaron necessarias a fin de emprender las Misiones de los Talamancas (1737).

Fray Diego Joseph de la Fuente (…) dice: Que V. Mag. Por su Real Despacho de 15 de Octubre de 1733, etc. (1738).

Memorial historico de los sucedido el dia veinte de Marzo del año pasado de 1737 en el Cerro de la Sal, Reyno del Perú. See Medina, VI, 283.

literature

Diego López de Cogolludo (Colludo, fl. late 17th cent.)

A Spanish friar from Alcalá de Henares. Took the habit there in 1629. Traveled to Yucatan in 1634. learned Mayan from Juan Coronel. Took up several administrative positions, such as guardian of Mani and Motul. Also active as a parish priest in pueblos in the region. Subsequently professor of theology at Mérida and provincial definitor. In 1663, he was elected provincial minister. He traveled with Luis de Vivar to Guatemala when the latter visited the Most Holy Name province, and in 1650 he accompanied for a comparable journey the Franciscan friar Antonio Ramírez. Diego used his own experiences as well as the stories of his colleagues and a wealth of documents for his Historia de Yucathán, which was published in Madrid after his death by Francisco de Ayeta, the general procurator for the Franciscan provinces in the West-Indies (and who had visited Yucatan in 1684).

A Spanish friar from Alcalá de Henares. Took the habit there in 1629. Traveled to Yucatan in 1634. learned Mayan from Juan Coronel. Took up several administrative positions, such as guardian of Mani and Motul. Also active as a parish priest in pueblos in the region. Subsequently professor of theology at Mérida and provincial definitor. In 1663, he was elected provincial minister. He traveled with Luis de Vivar to Guatemala when the latter visited the Most Holy Name province and in 1650, he accompanied for a comparable journey the Franciscan friar Antonio Ramírez. Diego used his own experiences as well as the stories of his colleagues and a wealth of documents for his Historia de Yucathán, which was published in Madrid after his death by Francisco de Ayeta, the general procurator for the Franciscan provinces in the West-Indies (and who had visited Yucatan in 1684).

editions

Historia de Yucathán (Madrid, 1688); Los tres siglos de la dominación española en Yucatán o sea historia de esta provincia desde la conquista hasta la independencia. Escribióla Fr. Diego López de Cogolludo Provincial que fué de la Orden Franciscana y la continua un Yucateco [Justo Sierra], 2 Vols. (Campeche (Mérida), 1842-1845); Historia de Yucathán, 2 Vols. (Mérida, 1867-1868).

literature

AIA 27 (1927), 338-350; F.V. Scholes, ‘Franciscan Missionary Scholars in Colonial Central America’, The Americas 8 (1952), 396-398; A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 46-47; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 139 (no. 502); B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim

Diego López Serrano (fl. ca. 1600)

OFM. Member of the Castilia province.

literature

AIA 32 (1929), 360; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 140 (no. 511).

Diego Miguel Bringas de Manzaneda y Encinas (fl. c. 1800)

OFM. Missionary in Mexico (Santa Cruz de Querétaro). Cartographer.

literature

AIA 2 (1914), 258; Collectanea Franciscana Bibliographia franciscana 1 (1958-1963), 605-606 (no. 2531; Paul H. Ezel, ‘Fr. Diego Bringas, a forgotten cartographer of Sonora’, Imago mundi (Estocolmo) 13 (1956), 151-158.

Diego Múñoz (fl. late 16th cent.)

Franciscan missionary and author, active in Latin America..

literature

B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim

Diego Valades (1533- after 1582)

Franciscan missionary and humanist, active in New Spain.

editions

Rhetorica Christiana ad concionandi et orandi usum accommodata (Perugia: Petrus Jacobus Petrutius, 1574 & 1579/Perugia, 1583; Rome, 1587); Rhetorica Christiana, ed. E.J. Palomera, Zapien et. al. (Mexico, 1989) [important work for later sixteenth- and seventeenth-century homiletics]

Cronica Mexicana, ed, Esteban J. Palomera, in: Idem, Fray Diego Valadés o.f.m. evangelizador humanista de la nueva España, su obra (Mexico, 1962).

Itinerarium Catholicum>>

literature

J.T. Medina, Historia del tribunal del Santo Oficio de la Inquisicion de Lima (1569-1820) (Santiago/Chili, 1887); Henry Charles Lea, The Inquisition in the Spanish Dependencies (New York, 1908); Ciriaco Pérez Bustamente, ‘Documentos de la colonización americana. La ‘Rhetorica christiana’, de Fr. Diego de Valadés’, Revista nacional de educación 1 (1941), 55-58; Harry Caplan & Henry H. King, ‘Latin Tractates on Preaching: A Book-List’, The Harvard Theological Review 42:3 (Jul., 1949), 195; L. Oliger, De Vita et Scriptis Didaci Valades O.F.M., Missionarii in Mexico et Generalis Procuratoris Ordinis (Florence, Ad Claras Aquas, 1943); AFH 36 (1943), 32-53; AIA 4 (1944), 470-471; G. Méndez Plancarte, Fray Diego Valadéz, humanista franciscano del siglo XVI (1946); E.J. Palomera, Fray Diego Valadés o.f.m. evangelizador humanista de la nueva España, su obra (Mexico, 1962); Edwin Edward Sylvest Jr., Motifs of Franciscan Mission Theory in Sixteenth Century New Spain Province of the Holy Gospel (Washington, 1975); Actas del II Congreso internacional sobre los franciscanos en el Nuevo mundo: siglo XVI (Madrid, 1988); Paulino Castaneda Delgado & Hernandez Aparicio Pilar, La Inquisicion de Lima (1570-1696) (Madrid, 1989); I. Osorio Romero, La ensenanza del latin a los indios (Mexico, 1990); G. Roselli, `La Rhetorica christiana di Diego Valadés', in: 500 anni di Ameríche, ed. C. Finzji (Rimini, 1991); Bulmaro Reyes Coria et.al., Acerca de Fray Diego Valades (Mexico, 1996); Linda Báez-Rubi, Die Rezeption der Lehre des Ramon Llull in der Rhetorica Christiana (Perugia, 1579) des Franziskaners Fray Diego de Valadés, Europäische Hochschulschriften Reihe 3: Geschichte und ihre Hilfswissenschaften, Band 1005 (Pieterlen-Frankfurt a.M.-Bern: Peter Lang, 2004) [cf. review in CF 76,1-2 (2006), 367-369]; César Chaparro-Gómez, ‘Emblemática y memoria, politica e historia en la ‘Rhetorica christiana’ de Diego de Valadés’, Rhetorica 23 (2005), 173-202.

With thanks to Robin Vose

Diego Murillo (d. 1616)

OFM. Preacher and poet in the Aragon province.

manuscripts

Poesías: Madrid, Nac., 1504 ff. 18-22

editions

AIA, 21 (1961), 175-178; Divina, dulce y provechosa poesia compuesta por el P. Fr. Diego Murillo, ed. Juan Caldéron (Zaragosa, 1616) [Madrid, BN R/31283]; Poesías del P. Fr. Diego Murillo, ed. Antonio Navarro (Valencia, 1906)

literature

Vicente Bardaviu, Fr. Diego de Murillo. Discurso leído en el Seminario Central Pontificio de Zaragoza (Zaragossa, 1901) [Madrid, BN 1/44846 & 2/72499]; Julio Aramendía, ‘Las oraciones afectivas y los grandes maestros espirituales de nuestro siglo de oro’, El Monte Carmelo 40 (1936), 51-57; A. López, `Introduccíon bio-bibliográfica sobre el P. Fr. Diego Murillo', Rev. Bibliografía y Documental, 5 (1951), 179-216; Vicente Gómez Vicharez, ‘Fr. Diego Murillo, OFM, poeta y predicador del siglo de oro’, in: Primeras jornadas de bibliografia (Madrid: Fundación Universitaria Española, 1977), 295-353; Manuel de Castro, ‘Diego Murillo’, Diccionario de historia eclesiástica de España, 4 Vols. (Madrid, 1972-1975) III, 1752-1753; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 152-153 (no. 603).

Diego Naranjo y Rojas (fl. c. 1710)

OFM. Member of the Andalucia province. General commissioner of the missions in Peru.

literature

AIA 21 (1924), 206-207; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 153 (no. 606).

Diego Nebot Fajardo (fl. c. 1745)

OFM. Member of the Cartagena province.

literature

AIA 38 (1935), 87-89; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 154 (no. 618).

Diego Ordóñez (1491-1607

A Spanish friar from Salamanca. Was a precocious student, who started his study of theology at the age of twelve. Appointed archdeacon of Salamanca Cathedral still in his teens. In 1505, he entered the Franciscan order. He taught Scotist theology for fourteen years, to retire thereafter to the recollect friary of Villalón, serving intermittently as novice master and as guardian. In 1540, he would have traveled to Guatemala. Worked there until 1600. Then went back to Spain to retire, only to return to Guatemala to continue his missionary work. He would have died at Zacatecas on 17 July 1607, supposedly at the age of 117 (maybe we should reconsider his birth date?)

manuscripts

Cuatro Tomos de Comentarios del Súbtil Dr. Scoto.>?

Sermones en lengua de Guatemala. See the remarks in Vázquez I, 26, 87-88 & II, 146.

He apparently wrote dictionaries and other adjutory works in Kachiquel and Zuhutil. Cf. Vázquez II, 146.

literature

Francisco Vázquez, Crónica de la Provincia del Santísimo Nombre de Jesús de Guatemala, 2nd Ed., Bibliotea “Goathemala”, 14-17, 4 Vols (Guatemala, 1937-1944) I, 26, 87-88, II, 146; A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 61-63.