Pub Date : 2019-03-13DOI: 10.1163/18749275-03901001
P. Mack
Erasmus wrote his Paraphrases on the New Testament (1517–1524) at the climactic point of his literary career, just after his new edition of the New Testament, the humanistic edition of the Adagia and his edition of the works of St Jerome. This lecture asks why Erasmus gave so much time to paraphrase at such a key moment, what he hoped his paraphrase would give to early sixteenth-century Christians, and how his paraphrase clarifies, dramatizes and adds to the Biblical text. It analyses quotations from the paraphrases on Romans and the Gospel of Mark, relating to his historicization of the text, his criticism of the contemporary church, and his presentation of issues of law, grace and faith, the appropriate attitude to civic authority and Christian love. It compares Erasmus’ approach to teaching from the New Testament to his hero Rudolph Agricola’s Oration on Christ’s Nativity (1484) and to Philipp Melanchthon’s approach in the first version of his Loci communes (1521).
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Pub Date : 2019-03-13DOI: 10.1163/18749275-03901002
E. Bacchi
This article aims to investigate the representative strategies of Moriae Encomium by taking into account the link between Erasmus’ Moria and Thomas More’s portrait as it emerges both from the Encomium Moriae and from the Utopia. Specifically, I will focus on the crucial role of Erasmus’ concept of omnium horarum homo as an ethical and aesthetic model applied to the definition of More’s nature. This approach, which explores the intertextual construction of Morus-Moria’s identity, shall allow me to stress the relevance of the metaphor of mundane masking in Erasmus’ Encomium and More’s Utopia. By considering Erasmus and More’s paradoxical combination of Plato, Cicero and Lucian of Samosata, I will show how the image of the world theatre becomes the symbol of Erasmus’ philosophia civilior based on the rhetorical and moral idea of decorum.
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Pub Date : 2019-03-13DOI: 10.1163/18749275-03901010
William P. Weaver
{"title":"Erasmus and Calvin on the Foolishness of God: Reason and Emotion in the Christian Philosophy, by Kirk Essary","authors":"William P. Weaver","doi":"10.1163/18749275-03901010","DOIUrl":"https://doi.org/10.1163/18749275-03901010","url":null,"abstract":"","PeriodicalId":40983,"journal":{"name":"Erasmus Studies","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2019-03-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18749275-03901010","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46539812","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-13DOI: 10.1163/18749275-03901003
B. Perona
Before Utopus conquered the island, it was called Abraxa. To create its initial name, Thomas More shortened the name of a deity, invented by the Syrian Christian gnostic teacher Basilides, Abraxas. This note seeks to explain this change by studying the occurrences of the word Abraxas in Erasmus’ work (edition of St Jerome’s works, Praise of Folly). Abraxa then appears as an anamorphic name, an effort of wisdom and a sign of pride. The utopian wisdom is condemned to death. The dialogue between Erasmus and More through this word shows how much the anamorphic woodcuts of Ambrosius Holbein are an excellent illustration of what Abraxa/Utopia is: an ironic invention of a self-conscious pride.
{"title":"Between Erasmus and More, Abraxa(s), an Anamorphic Name","authors":"B. Perona","doi":"10.1163/18749275-03901003","DOIUrl":"https://doi.org/10.1163/18749275-03901003","url":null,"abstract":"\u0000 Before Utopus conquered the island, it was called Abraxa. To create its initial name, Thomas More shortened the name of a deity, invented by the Syrian Christian gnostic teacher Basilides, Abraxas. This note seeks to explain this change by studying the occurrences of the word Abraxas in Erasmus’ work (edition of St Jerome’s works, Praise of Folly). Abraxa then appears as an anamorphic name, an effort of wisdom and a sign of pride. The utopian wisdom is condemned to death. The dialogue between Erasmus and More through this word shows how much the anamorphic woodcuts of Ambrosius Holbein are an excellent illustration of what Abraxa/Utopia is: an ironic invention of a self-conscious pride.","PeriodicalId":40983,"journal":{"name":"Erasmus Studies","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2019-03-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18749275-03901003","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45214837","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-13DOI: 10.1163/18749275-03901008
Merry E. Low
{"title":"Érasme de Rotterdam. La Formation du prince chrétien (Institutio principis christiani), by Mario Turchetti (ed. and transl.)","authors":"Merry E. Low","doi":"10.1163/18749275-03901008","DOIUrl":"https://doi.org/10.1163/18749275-03901008","url":null,"abstract":"","PeriodicalId":40983,"journal":{"name":"Erasmus Studies","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2019-03-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18749275-03901008","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42065499","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-13DOI: 10.1163/18749275-03901009
M. Moore
{"title":"Truth and Irony: Philosophical Meditations on Erasmus, by Terence J. Martin","authors":"M. Moore","doi":"10.1163/18749275-03901009","DOIUrl":"https://doi.org/10.1163/18749275-03901009","url":null,"abstract":"","PeriodicalId":40983,"journal":{"name":"Erasmus Studies","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2019-03-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18749275-03901009","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43747636","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-13DOI: 10.1163/18749275-03901011
A. Blair
This Margaret Mann Phillips lecture of 2018 examines Erasmus’s relationships with his amanuenses, building on the work of Franz Bierlaire (1968) and others. It especially considers when and why members of Erasmus’s familia appeared in print in his works. Mention of servants functioned in a variety of ways to allay the author’s responsibility for features of the text that might be criticized. Manuscript evidence also shows Erasmus working with his amanuenses in the preparation of publications and indexes in particular.
玛格丽特·曼·菲利普斯（Margaret Mann Phillips）2018年的讲座以弗朗茨·比尔莱尔（Franz Bierlaire，1968）等人的作品为基础，探讨了伊拉斯谟与他的阿曼努内斯的关系。它特别考虑了伊拉斯谟家族成员何时以及为什么出现在他的作品中。提到仆人的作用多种多样，可以减轻提交人对可能受到批评的文本特征的责任。手稿证据还显示伊拉斯谟与他的阿曼努内斯合作，特别是在出版物和索引的编制方面。
{"title":"Erasmus and His Amanuenses","authors":"A. Blair","doi":"10.1163/18749275-03901011","DOIUrl":"https://doi.org/10.1163/18749275-03901011","url":null,"abstract":"\u0000 This Margaret Mann Phillips lecture of 2018 examines Erasmus’s relationships with his amanuenses, building on the work of Franz Bierlaire (1968) and others. It especially considers when and why members of Erasmus’s familia appeared in print in his works. Mention of servants functioned in a variety of ways to allay the author’s responsibility for features of the text that might be criticized. Manuscript evidence also shows Erasmus working with his amanuenses in the preparation of publications and indexes in particular.","PeriodicalId":40983,"journal":{"name":"Erasmus Studies","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2019-03-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18749275-03901011","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49051337","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-13DOI: 10.1163/18749275-03901004
W. Regier
Erasmus was a fluent Aesopian. In books and letters he cited Aesop’s fables to explain, admonish, and insult. The Adagiorum Chiliades alludes to more than seventy different fables, including two adages about Aesop: “Ne Aesopum quidem trivisti” (2.6.27); and “Aesopicus sanguis” (2.6.63). The great adage “Scarabeus aquilam quaerit” (3.7.1) begins with Aesop’s fable. Erasmus’ own contributions to collections of fables were printed in Antwerp, Basel, Louvain, Strasbourg, Paris, and Venice. This paper examines Erasmus’ use of Aesop, identifies the fables Erasmus favored, and places his versions of fables in the history of Aesop transmission.
{"title":"Erasmus and Aesop","authors":"W. Regier","doi":"10.1163/18749275-03901004","DOIUrl":"https://doi.org/10.1163/18749275-03901004","url":null,"abstract":"\u0000 Erasmus was a fluent Aesopian. In books and letters he cited Aesop’s fables to explain, admonish, and insult. The Adagiorum Chiliades alludes to more than seventy different fables, including two adages about Aesop: “Ne Aesopum quidem trivisti” (2.6.27); and “Aesopicus sanguis” (2.6.63). The great adage “Scarabeus aquilam quaerit” (3.7.1) begins with Aesop’s fable. Erasmus’ own contributions to collections of fables were printed in Antwerp, Basel, Louvain, Strasbourg, Paris, and Venice. This paper examines Erasmus’ use of Aesop, identifies the fables Erasmus favored, and places his versions of fables in the history of Aesop transmission.","PeriodicalId":40983,"journal":{"name":"Erasmus Studies","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2019-03-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18749275-03901004","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41290908","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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