Pedro de Por­tu­gal’s Sátira de Infelice e felice Vida has also another title –Argos. This second name, one has to look for it in the glosses. Maybe one could say they are two dif­ferent works: one, the text we find at the center of the page, could well be the Sátira de Infelice e Felice Vida, while the 100 glosses (at least, the intended number of 100 glosses) are Argos. Two works that need each other in ways that we need to explore in depth, because the links are dif­ficult to find: what do the eyes of Argos look at, in con­stant sur­veil­lance, day and night?

The Sátira and Argos serve a similar purpose: they both con­stitute epis­te­mo­logical devices to talk about a suf­fering I who man­i­fests itself as a pas­sionate self. While the Sátira writes (escribe) the pas­sionate self, Argos inter­prets it (declara) giving the reader the chance to under­stand the mul­ti­faceted processes of auto­g­raphy for those who not only dom­inate the text and its glosses, but also the very surface of the man­u­script –itself an epis­te­mo­logical device.

There are three extant man­u­scripts of the Sátira de Infelice e Felice Vida:

  • Madrid, BNM, Mss/4023
  • Lisbon (Belém): Museu Nacional de Arque­ologia Dr. Leite de Vas­con­celos, sem cota.
  • Barcelona, Private Collection.

Along with the man­u­scripts from Madrid and Lisbon, I am including Guillermo Serés edition:

Pedro de Por­tugal. Sátira de Infelice e Felice Vida. Ed. Guillermo Serés. Alcalá de Henares: Centro de Estudios Cer­van­tinos, 2008.