Quintilian in Northern Europe during the Renaissance, 1479–1620

This chapter discusses the impact of Quintilian’s Institutio oratoria in northern Europe between 1479 and 1620. It discusses the printing history of the text, which began in Italy but was largely northern European after 1520 and which peaked in the years 1520–1550, and the commentaries which were published alongside the text. It analyses the use made of Quintilian by prominent northern humanist writers of textbooks on rhetoric and letter-writing, such as Rudolph Agricola, Erasmus, Philipp Melanchthon, Juan Luis Vives, Peter Ramus, Cyprien Soarez, Gerardus Vossius, and Nicolas Caussin. It considers the use made of Quintilian’s ideas in theories of education by Sir Thomas Elyot and Erasmus and in Montaigne’s Essais.

V. László, I. Mátyás és II. Lajos magyar királyok horoszkópjai

In the present article I examine the extant horoscopes of three kings of Hungary, Ladislaus the Posthumous (1440–1457), his successor, Matthias Corvinus (1458–1490), and Louis II (1516–1526). Several of these horoscopes were little used by or completely unknown to modern historians, and a systematic treatment of them was a desiderata in the Hungarian scholarship for a long time. Although when examining sixteenth-century geniture collections the exact source and transmission history of a single horoscope is often difficult to reconstruct, in some cases the source of nativity horoscopes can be traced back from Johannes Kepler through Paul Eber, Georg Joachim Rheticus, Philipp Melanchthon and Johannes Schöner to Johannes Regiomontanus and Georg von Peuerbach.

“Vom Ehebruch und weglauffen”

In 1539, Johann Bugenhagen wrote a book, Vom Ehebruch und weglauffen (“On adultery and desertion”), to advice King Christian III on the handling of marital cases. Based on Scripture, divorce is allowable only if a spouse commits adultery or runs away secretly. The article compares Bugenhagen’s two grounds for divorce with those found in Niels Hemmingsen’s Libellus de coniugio, repudio, et divortio from 1572 and in the Marriage Ordinance of King Frederik II of 1582. It is argued that Hemmingsen in allowing six grounds for divorce, including e.g. violence and impiety, follows Philipp Melanchthon, who not only accepted the two scriptural grounds, but also a number of additional grounds from Roman Law and Canon Law. With its three grounds for divorce – adultery, desertion, and impotence – the Marriage Ordinance of 1582 reflected legal practice developed in the law courts that had been handling marital cases since the introduction of the Reformation.

Escolástica renacentista y recepción de la doctrina aristotélica sobre lo justo natural: Philipp Melanchthon y Francisco Suárez

La interpretación escolástica de Aristóteles se concentra en la idea del derecho natural para justificar los fundamentos prepolíticos de la realidad social. Ahora bien, no existe una sola gran síntesis escolástica, ni hay tampoco un único aristotelismo que sea común a todos los comentadores escolásticos de la Ethica ? 7. De ese modo, Philipp Melanchthon (1497-1560), el llamado præceptor Germaniæ, expone un Aristóteles distinto del que comenta el jesuita Francisco Suárez (1548-1617), porque, como se verá a continuación, mientras que Suárez entiende lo justo por naturaleza como el derecho de la razón práctica, Melanchthon lo identifica con el conocimiento teórico de los principios morales impresos por Dios en el hombre.

Jezično jedinstvo i stilska razvedenost hrvatskih protestantskih tekstova 16. stoljeća

In the 16th century, the Croatian Protestant authors at Urach printed the texts in Glagolitic, Cyrillic and Latin script, in an effort to reach a wider audience. One of those texts is Spovid i spoznanie prave krsztianske vere, translated in 1564 by Antun Dalmatin and Stipan Konzul, and published in Glagolitic and Latin script. That literary work is the translation of the critical edition of The Augsburg Confession written by Philipp Melanchthon. It is a non-liturgical text divided into two parts: the first part contains 21 printed articles or „artikul“ and the second one consists of longer articles on religion, good deeds, bad habits, etc. The previous research of Croatian Protestant texts was principally centred on the study of the New Testament, while only recently have non-liturgical Protestant texts come under scientific scrutiny. It has already been known that the languages of liturgical and non-liturgical texts differ, the former having considerably more Old Church Slavonic features. In this paper I am going to study linguistic, primarily morphological features in the text not previously linguistically processed (Spovid i spoznanie prave krsztianske vere), and compare them to the New Testament linguistic features. The findings will help me establish the extent of variety between the language of non-liturgical and liturgical Protestant texts published by Croatian Protestants in the same period.