Tibor Fabiny:
(; )
Literature of the English Renaissance:
Handouts on Primary Texts KRE, Spring 2016 BAN 2364
Lecture 1.RENAISSANCE, CHRISTIAN HUMANISM AND CATHOLIC MARTYRDOM IN ENGLAND
Some historical facts:1485 The End of the War of Roses; 1498 Erasmus in England; 1509-1547 Henry VIII;1547-1553 Edward VI
1553-1558 Mary Tudor "Bloody Mary";1559-1602 Queen Elisabeth
1602-1626 James I; 1625-1649 Charles I; 1649-1660 The Commonwealth (Oliver Cromwell);1660 Restauration Charles II. invited back to England
- THE RENAISSANCE
- the term used in scholarship only since 19th century
- BUT - already in the 16th century:
Giorgio VASARI: Lives of the Painters, Sculptors and Architects published, 1550
he spoke of the birth - death - re-birth of arts (as analogous to the "wheel of fortune")
he explicitly spoke of the renaissance of the arts
- 19th century scholarly approach
- Michelet (1855) French historian
Ren: age of original thought, fruitful enterprize
- J. Burckhardt (1860) Die Kultur der Ren. in Italien
Ren: distinct cultural phenomenon
revolt of the individual against authoritarianism etc modern criticism of Burckhardt "tract for his own time"
- 20th century views
- recent research tends to blur the lines between the M. Ages and the Renaissance: Haskins: - Ren. in the M. Ages
Huizinga: The Waning of the M. Ages
- 2 oppositional views - to extend Ren. backwards to include M. A.- to extend M. A. forwards to include Ren.
- „Early Modern”
General features of the Renaissance
- The emancipation of towns merchants, middle class
- decline of medieval institutions
- secularization, church lost spiritual prestige
- the wheel of fortune is not a determining power
"Fortune is ruler of half of our actions but she allows the other half or a little less to be governed by us."
- picture of man:
Middle Ages: "the miserable conditions of man"; Renaissance: "the dignity of man" - Pico della Mirandola;
-the age of the "Prince" (Machiavelli)
- scepticism ( Montaigne)
- the importance of education "men are not born but made" (Erasmus)
despite secularization, atheism not self-evident
The Difference Between Italian and the Northern Renaissance
-Italy: 13th-15th Cent; England: 16th Cent.
-Italy: visual arts; England: no visual arts
-Italy: no Reformation; England: Reformation and Patriotism
- THE LITERATURE OF ENGLISH HUMANISM
The Idea of "New Learning" and Humanism
- Italian Neo-Platonism: synchretism - the wisdom of the ancients -can be reconciled with Christianity
- Florentine Neo-Platonist
Ficino (1433-99)
Pico della Mirandola (1463-1541)On the Dignity of Man (1486) ;
Paracelsus (1493-1541)
Castiglione (1478-1529) The Courtier (1508-1516)
Neo-Platonist studied works of Pythagoras, Hermetic, Orphic lit.
- Northern Humanism: Erasmus of Rotterdam (1466-1536)
Greatest Scholar: NT Edition (1516), Handbook of the Christian Soldier (Enchiridion); The Praise of Folly (Encomium Moriae); On Free Will (Debate with Luther)
- Aspects of Humanism
- scholarly / stylistic / ethical / religious
- English representatives of "New Learning":
- William Grocyn
- Thomas Linacre established the teaching Greek in England
- William Lyly
The Activity of John Colet and Sir Thomas More
John Colet (1467-1519)
both Humanist and forerunner of reformation
castigated the vices of the Church in moralist grounds
his lectures on St. Paul's epistles: First Corinthians, Romans
his commentary on Genesis (Epistle to Radolph)
allegorization in the manner of St. Augustine
influence of Pico's Hexaemeron
eg. first day: eternity, 2nd day: eternal time created main idea: Neo-Platonism helps to solve the obscurity of the text
Colet's importance: - biblical studies: historical
- humanist: founded St. Paul School
Two faces of Colet: 1. Humanist Platonist scholar
2. Protestant Reformer
Sir Thomas More (1477-1535)
See drawings and paintings by Hans Holbein
- Erasmus and More
the identity of their spirits
Erasmus' life
- More's life
His spirit compared to Socrates
1513 - History of Richard III
1514-1516 - UTOPIA, Book II, Book I
1529 Lord Chancellor
See: Chambers, Sir Thomas More, - Bolt, A Man for All Seasons
- his literary activity: 1. "pure literature"
2. controversies
3. moral and devotional literature
UTOPIA
1st part: satire on contemporary England
Peter Giles meets Raphael Hythloday
statecraft in civilized countries
Platonic problems: philosophers - kings
mentions the abolition of private property p. 66.
2nd part: Raphael describes the ideal republic - Communism
town, authorities, working conditions .
rhythm of life
hedonism, pleasure .
religion
Sun-worship, tolerance
The contradiction between More the man and Utopia
The career of the genre "utopia": Bacon, Swift, Butler, Morris, Huxley, Orwell
Controversies by More
Dialogue against Heresies (against Tyndale) (1529-1533)
Devotional literature:
A Dialogue of Comfort against Tribulation (1535)
Two Hungarian noblemen after the battle of Mohács written in English during his imprisonment to prepare for Christian martyrdom
similar to Boethius': De Consolatione
More's contemporaries: the educationalists
Sir Thomas Elyot (1490-1546): The Governor (1531)Christian + Stoic moral of conduct
Roger Asham (1515-1568) transplanted "New Learning" from Oxford to Cambridge
The Schoolmaster (principles of teaching)
YouTube on More (based on Robert Bolt’s Man for All Seasons)
Debate between More and Tyndale on Translating Certain Words
Greek / Tyndale / MoreEkklesia / congregation / Church
Agape / love / Charity
Metanoia / Repentance / Penance
On the Church Vs.scripture Debate see:
Excerpt from Utopia, Book 2.
[Temples and Religious Services in Utopia]
They have magnificent temples, nobly built and spacious, which is the more necessary as they have so few of them. These are somewhat dark within, which proceeds from no error in the building, but is done with design. For their priests are of opinion, that too much light dissipates the thoughts, while a more moderate degree concentrates the mind and raises devotion.
Though there be many different forms of religion among them, all agree in the main point of worshipping the divine essence. Therefore there is nothing to be seen or heard in their temples, in which the several persuasions among them may not agree. For every sect performs the rites peculiar to it in their private houses, and there is nothing in the public worship which contradicts their peculiarities. There are no images of God in their temples, therefore every one may represent him to his thoughts in his own way; nor do they use for him any other name than Mithras, their term in common for the divine essence, whatever otherwise they think of it; nor have they any forms of prayer, but such as every one of them may use without prejudice to his private opinion.
They meet in their temples on the eve of the festival concluding a month or year, and before breaking their fast, thank God for their prosperity during that period. The next day they meet there again early, to pray for the same prosperity during the period on which they then enter. Before they go to the temple, wives and children kneel to their husbands and parents, confess every thing in which they have erred or failed in their duty, and beg pardon for it. Thus all petty dissatisfactions in families are removed, and they can offer their devotions with serenity and pureness of mind. For they hold it a great impiety to enter upon them with disturbed thoughts, or with a consciousness of bearing hatred or anger to any one; and that they should become liable to severe punishment, if they presumed to offer sacrifices without cleansing their hearts and reconciling every difference.
In the temples the sexes are separated, the men going to the right and the women to the left. Males as well as females place themselves before the master or mistress of the family to which they belong, that those who have the government of them at home may see their deportment in public. They mingle the young with the old, lest, being apart, they might trifle away that time in which they ought to form in themselves that religious awe of the Supreme Being, which is the strongest and nearly the sole incitement to virtue.
They offer no living creature in sacrifice; not thinking it suitable to the Divine Being, by whose bounty these creatures have their lives, to take pleasure in their deaths, or the offering their blood. They burn incense and other sweet odours, and burn a number of waxen lights during their worship. And this, not from any imagination that such oblations can add any thing to the Divine Nature, which even prayers cannot, but it is a harmless and pure mode of worship; and these sweet savours and lights, with some other ceremonies, by a secret and unaccountable virtue, elevate man's soul, and inspire him with energy and cheerfulness during divine worship.
The people appear in the temples in white garments, but the vestments of the priests are party-coloured, and the work as well as the colours are highly curious. They are made of no rich materials, for neither are they embroidered, nor beset with precious stones; but they are composed of the plumage of birds, with such art, that the real value of them exceedeth the costliest materials. They say, that in the disposition of these plumes, some dark mysteries are represented, which descend in a secret tradition among their priests; being a kind of hieroglyphic, reminding them of the blessings derived from God, and of their duty to him and their neighbour.
When the priest appears in these garments, they all fall prostrate to the ground with such reverence and silence, that a spectator cannot but be struck, as if it was an effect of some supernatural appearance. After being for some time in this posture, they all stand up, on a sign given by the priest, and sing hymns to the honour of God, musical instruments playing the while. These are of a form totally differing from those used among us; many are much sweeter, others not to be compared to ours. Yet in one thing they very much excel us. All their music, vocal as well as instrumental, imitates and expresses the passions. It is so well adapted to every occasion, that, be the subject deprecation, gladness, soothing, trouble, mourning, or anger, the music gives such a lively impression of what is represented, as wonderfully to affect and kindle the passions, and work the sentiments deeply into the hearts of the hearers.
This done, priests and people offer very solemn prayers to God in a set form of words; which are so composed, that whatever is pronounced by the whole assembly may be applied by any individual to himself. In these they acknowledge God to be the author and governor of the world, and the fountain of all the good they receive; they therefore offer him their thanksgiving. In particular, they bless him that they are born under the happiest government in the world, and are of a religious persuasion which they hope is the truest of all others. Be they mistaken, and there is a better government, or a religion more acceptable to him, they implore his goodness to let them know it; vowing that they resolve to follow him whithersoever he leadeth. But if their government be the best and their religion the truest, they pray that he may strengthen them therein, and bring all the world to the same rules of life and the same opinions of himself; unless, in his unsearchable wisdom, he be pleased with a variety of religions.
Then they pray that God may give them an easy passage at last to himself. They presume not to limit how early or late it should be; but if a wish may be formed, without derogating from his supreme authority, they desire to be quickly delivered and taken to him, though by the most terrible death, rather than to be long detained from seeing him by the most prosperous life. This prayer ended, they all fall down again to the ground, and after a short pause rise, go home to dinner, and spend the rest of the day in diversion or military exercise.
CATHOLIC MARTYRDOM:
The Life Of Sir Thomas More
In hoc signo vinces.
["In this sign, you will conquer"]
Forasmuch as Sir Thomas More, Knight sometime Lord Chancellor of England, a man of singular virtue and of a clear unspotted conscience, (as witnesseth Erasmus), more pure and white than the whitest snow, and of such an angelical wit, as England, he saith, never had the like before, nor never shall again, universally, as well in the laws of our Realm (a study in effect able to occupy the whole life of a man) as in all other sciences, right well studied, was in his days accounted a man worthy famous memory; I William Roper (though most unworthy) his son-in-law by marriage of his eldest daughter, knowing no one man that of him and of his doings understood so much as myself for that I was continually resident in his house by the space of sixteen years and more, thought it therefore my part to set forth such matters touching his life as I could at this present call to remembrance. Among which very many notable things not meet to have been forgotten, through negligence and long continuance of time, are slipped out of my mind. Yet to the intent the same shall not all utterly perish, I have at the desire of divers worshipful friends of mine, though very far from the grace and worthiness of them, nevertheless as far forth as my mean wit, memory and learning would serve me, declared so much thereof as in my poor judgment seemed worthy to be remembered.
Part IV.
After which ended, the commissioners yet courteously offered him, if he had anything else to allege for his defence to grant him favourable audience, who answered, "More have I not to say (my Lords) but like as the blessed Apostle St. Paul, as we read in the Acts of the Apostles, was present, and consented to the death of St. Stephen, and kept their clothes that stoned him to death, and yet be they now both twain holy saints in heaven, and shall continue there friends for ever, so I verily trust and shall therefore right heartily pray, that though your Lordships have now in earth been judges to my condemnation, we may yet hereafter in heaven merrily all meet together to our everlasting salvation." Thus much touching Sir Thomas More's arraignment, being not thereat present myself, have I by the credible report of Sir Anthony Sumtleger Knight, and partly of Sir Richard Heywood, and John Webb Gentleman, with others of good credit, at the hearing thereof present themselves, as far forth as my poor wit and memory would serve me, here truly rehearsed unto you.
Now after this arraignment departed he from the bar to the Tower again, led by Sir William Kingston, a tall, strong, and comely knight, Constable of the Tower, his very dear friend, who, when he had brought him from Westminster to the Old Swan towards the Tower, there with a heavy heart, the tears running down his cheeks, bade him farewell. Sir Thomas More seeing him so sorrowful, comforted him with as good words as he could, saying, "Good Mr. Kingston, trouble not yourself, but be of good cheer. For I will pray for you, and my good Lady your wife, that we may meet in heaven together, where we shall be merry for ever and ever." Soon after Sir William Kingston talking with me of Sir Thomas More, said, "In faith Mr. Roper I was ashamed of myself, that at my departure from your father, I found my heart so feeble, and his so strong, that he was fain to comfort me which should rather have comforted him."
When Sir Thomas More came from Westminster to the Towerward again his daughter my wife, desirous to see her father, whom she thought she should never see in this world after, and also to have his final blessing, gave attendance about the Tower wharf [rakpart], where she knew he should pass by, ere he could enter into the Tower. There tarrying for his coming home, as soon as she saw him, after his blessings on her knees reverently received, she, hasting towards, without consideration of care of herself, pressing in amongst the midst of the throng [tömeg] and the Company of the Guard, that with halbards [alabárdos] and bills [őrség]were round about him, hastily ran to him, and there openly in the sight of all them embraced and took him about the neck and kissed him, who well liking her most daughterly love and affection towards him, gave her his fatherly blessing, and many godly words of comfort besides, from whom after she was departed, she not satisfied with the former sight of her dear father, having respect neither to herself, nor to the press of the people and multitude that were about him, suddenly turned back again, and ran to him as before, took him about the neck, and divers times together most lovingly kissed him, and at last with a full heavy heart was fain to depart from him; the beholding whereof was to many of them that were present thereat so lamentable, that it made them for very sorrow to mourn and weep.
So remained Sir Thomas More in the Tower more than a sevennight after his judgment. From whence the day before he suffered he sent his shirt of hair, not willing to have it seen, to my wife, his dearly beloved daughter, and a letter, written with a coal, contained in the foresaid book of his works, plainly expressing the fervent desire he had to suffer on the morrow in these words: "I cumber [rád hagyom] you, good Margaret, much, but I would be sorry if it should be any longer than to-morrow. For to-morrow is St. Thomas' even, and the Octave of St. Peter, and therefore to-morrow long I to go to God, that were a day very meet and convenient for me. And I never liked your manners better, than when you kissed me last. For I like when daughterly love, and dear charity hath no leisure to look to worldly courtesy."