Aqui estoy en Madrid, disfrutando de la buena comida, del vino y de las mujeres (lo se estoy casado, pero siempre se puede mirar). Me encanta Espana...

Todavia tengo un moton de cosas por hacer (muchos libros que comprar y una conferencia que traducir), pero te propongo algo: nos encontramos la semana que viene (despues del congreso) el viernes 19. Que te parece? Donde vives? Yo estoy en la calle Ibiza. No se, podriamos encontrarnos para tomar un cafe o una copa y discutir de Salomon, Faeton y Felipe II (o de Zidane, Julio Medem y los Americanos, como quieras). Hoy he visto en la biblioteca de la Casa de Velazquez tus articulos en la Ciudad de Dios. Me interesaria mucho tener una copia. He visto tambien que tu amigo Jose Luis Gonzalo tiene tambien algunos articulos interesantismos en esta revista. A lo mejor podriamos encontrarnos los tres juntos; o esta en Viena?

Bueno, nos vemos. Abrazos

Guy (jueves, 11 de octubre de 2001)


> Invitado ha escrito:
> Me interesa muchisimo el tema de Faeton. Ya te contare por que, pero tengo mucha informacion sobre el tema. Supongo que conoces los frescos de Palacio de Carlos V en Granada. Me interesa mucho la Casa del Sol de las Metamorfosis de Ovidio que viene al pricipio del episodio de Faeton por que me encanta la descripcion literaria de arquitecturas y sus repercusiones en la tratadistica, en los edificios reales y en la pintura o ilustracion de libros. Otros casos interesantes son las 7 Maravillas de la Antiguedad o la Casa de Plinio, que sirvio a Rafael de Urbino para imaginar su Villa Madama.
>
> ¿Qué has escrito sobre el mito de Faeton?
>
> Seguiremos
> Juanra (martes 09/10/2001)
>
>> Invitado ha escrito:
>> Juanra,
>>
>> Si, si soy el mismo que has visto en la red. Ahora mismo estoy terminando una tesis doctoral de Historia sobre Humanismo sevillano en los siglos XVI y XVII. Pero antes hice una tesina sobre Siguenza y su historia del Escorial.
>> Es entonces que conoci a Montano y a Prado-Villalpando. Asi que podria decir que mi especialidad es sobre todo la cultura y el humanismo en tiempos de Felipe II. En efecto, no tengo nada que hacer con Wim, que acabo de conocer electronicamente hace unas semanas. Es Geoffrey Parker que le dio mi direccion de correo porque tenia algunas preguntas sobre el tema salomonico.
>>
>> Preguntabas quien es Ron Truman. Es un estudioso Ingles que trabaja desde anos sobre tratados espanoles de espejos de principes (Furio Cerio, de la Torre, Fox Morcillo). Acaba de publicar un libro que todavia no he podido leer: "Spanish Treatises on Government, Society and Religion in the Time of Philip II : The "De Regimine Principum" and Associated Traditions", Leiden, Brill, 1999.
>>
>> No estoy tan seguro como tu a proposito de la percepcion del hebreo en la cultura renacentista espanola. Es un tema muy dificil y complejo y no creo que se puede hacer generalizaciones del tipo "todo el mundo que sabia hebreo era sopechado de hereje". La cultura hebraica en Espana era quizas la mas arraigada de toda Europa y eso no se cambia con un mero edicto de expulsion.
>> Incluso me atreveria a decir que en la Europa del siglo XVI (y hablo de todo el siglo, no hasta 1559 como piensan los "secuaces" de Bataillon) los mejores conocedores del hebreo y mejores teologos o biblistas trilingues son los Espanoles (desde luego, muchas veces conversos). Fijate que los Jesuitas fueron los ultimos en adoptar los estatutos de limpieza de sangre y que fue mas por cuestiones de politica y de rivalidades internas que por conviccion religiosa (de hecho fue algo muy debatido). Pero claro esta, es esto una idea
>> muy controvertida que habria que demostrar con investigaciones. Quizas un dia...
>>
>> Bueno, no escribo mas. Todavia tengo un monton de cosas por hacer antes de salir el lunes. Como te dije, intentare llamarte en Madrid.
>>
>> Guy
>>
>>> JotaR ha escrito:
>>> Hola, Guy?
>>>
>>> Cual es tu especialidad. ?Que vas a hacer con Wim? Te he buscado en la red y tal vez seas el que aparece en un congreso en Alcañiz: "Guy Lazure (Johns Hopkins U. Baltimore), Presencia y significado del mito de Icaro y Faeton en los humanistas sevillanos." (http://www.ayto-alcaniz.es/ieh/circular3.htm)
>>>
>>> Si. Puedo conseguir que veas el Patio de los Evangelistas, husmear por la biblioteca y cosas asi. Lo que no puedo hacer es que entres en el convento, porque es de clausura (por eso esta cerrado el Patio de los Evangelistas). En realidad es tan facil como pedirlo a Patrimonio Nacional.
>>>
>>> Un abrazo
>>> Juanra
>>>
>>>> Invitado ha escrito:
>>>> Wim,
>>>>
>>>> Very briefly (it's getting late here), I will answer your questions.
>>>>
>>>> 1. Yes I do think I will be able to read my mail in Spain, though not while I'm in Fregenal de la Puta Sierra
>>>>
>>>> 2. No, I unfortunately don't read Dutch (I have my limits). Which reminds me If we're going to continue this discussion, as I hope we will, maybe we should establish what languages we all read. That way we can write in whichever language we feel most comfortable expressing our ideas. I personally can do French, English and Spanish. Asi que si quieres, Juanra, me puedes contestar en castellano.
>>>>
>>>> Wim, I also have contacts in Louvain: Gilbert Tournoy and Jeanine de
>>>> Landtsheer. Maybe they can help us with the Latin. Actually I'm hoping to see them at the Arias Montano conference.
>>>>
>>>> Juanra,
>>>>
>>>> Voy a intentar llamarte cuando este en Madrid. Lo unico es que me quedo pocos dias alli y ademas tengo un monton cosas por hacer. Asi que... Pero tengo que confesar que me encanta la idea de ir contigo al Escorial. Tienes algun acceso especial? Es que la ultima vez que estuve alli, estaba casi todo cerrado al publico. Ni siquiera pude ver el Patio de los Evangelistas. A lo mejor me escapo de Fregenal unos dias antes. A ver como van las cosas. Te llamo.
>>>>
>>>> Bueno, felices sueños a los dos
>>>>
>>>> Guy
>>>> martes 02/10/2001 5:05
>>>>
>>>>> Invitado ha escrito:
>>>>> Well they have a copy of Nannius' Cantica at the Amsterdam University Library.
>>>>> Tomorrow I will try to get what I want.
>>>>>
>>>>> Titel: In cantica canticorum paraphrases et scholia
>>>>> Auteur(s): Petrus Nannius
>>>>> Uitgave: Lovani : ex off. typographica Stephani Gualtheri et Joannis Batenii
>>>>> Jaar: 1554
>>>>> Collatie: in-4
>>>>> Auteur(s): Petrus Nannius 1500-1557
>>>>> Leen-aanvraag Signatuur: UB-magazijn: 2008 C 3
>>>>> Leeninformatie: Ter inzage
>>>>>
>>>>> Wim
>>>>> lunes 01/10/2001 20:37
>>>>>
>>>>>
>>>>>> Invitado ha escrito:
>>>>>> Yes, Guy. Estoy de acuerdo contigo en casi todo.
>>>>>>
>>>>>> 1) I think Solomonic themes were not so tipical in Spain. Yes, I think so that it is safe to say that this was not a Spanish theme per se. All the Solomonic quotes I found in Spain were in relation with the "Tree of Jesse", some kind of biblic heraldic tree of Jesus. Spain is not know for his Biblic studies. Only the Jesuits as Villalpando take this way in the latest years of the XVI century. I think it is relationed with the fact that the best Biblic scolars were jews.In Spain, if you know hebrew idiom you are under suspect all your life. That's why Arias Montano and Sigüenza had big problems with the Inquisition.
>>>>>>
>>>>>> 2) The "mirror of princes" litterature were tipical of Northern countries.
>>>>>> Only in the XVII century they were a lot of it in Spain. And they used to be writed by "progressist" people. BTW, who is Ron Truman?
>>>>>>
>>>>>> 3) "la légitimité militaire nécessaire": it is part of a great theme of this
>>>>>> times. The theme of "Honour". Phillip was in the way to St.Quintín the 10 of Augoust, and the Emperor Charles don´t like it. Phillip write to his father the 11 of Augoust: "Mi pesar de estar ausente supera a cuanto Vuestra Majestad pueda suponer" ("My pain of not to be there is more than Your Magesty can think"). Felipe feels hismself looked for the Emperor and the Court, and for his enemies too.
>>>>>>
>>>>>> 4) It´s possible that the solomonics ideas were tipical in those times. All the kings want to be as Solomon, not as his warrior father. But no one tried to do a little more that simbological influences. I think Felipe do something more important. He tried (only tried) to study the texts about the temple (Bible, Josefo, Misnah, biblical schollars. I think it was the first serious time in the History that someone tried to do a cientific reconstructio of the Temple. I have no proofs about that, but the building is there. The architectural schemes and the proportion of the measures are the same in the Convent part. I have an hipothesis about the measure of the enbow and the castilian feet based in Herodotus. But Felipe see the difficulties of a literal reconstruction and then he forgot it until -in the time of the union with Portugal- Montano re-yake the solomonic theme.
>>>>>>
>>>>>> 5) I have curiosity about the Song of the Songs translation...
>>>>>>
>>>>>> 6) If you´ll came to Madrid, call me, Guy. I´ll can take you to see El
>>>>>> Escorial. Fregenal de la Sierra is only 450 Km from Madrid, ufff (;-)
>>>>>>
>>>>>> Bye, Juanra (yes, it is JuanRa - fael)
>>>>>>
>>>>>>
>>>>>>> Invitado ha escrito:
>>>>>>> Wim,
>>>>>>>
>>>>>>> Sorry to have taken so long to answer. I'm swarmed with work lately. And I'm preparing my trip to Spain (presenting a paper at a conference on Arias Montano in his hometown of Fregenal de la Sierra,15-19 October).
>>>>>>>
>>>>>>> Here's what I thought about both yours and Juan Rafael's (Juan? Rafael?
>>>>>>> Juanra?) comments. From what you've laid out so far (and from the new references in J.R.'s website), a clearer picture is beginning to emerge as to the intellectual context and textual background of the Solomonic metaphore during the 1550s (an absolutely key decade). Although I still think this is a fairly commonplace image at the time, it does not prevent us from looking at who uses it and for what particular purpose they tap into this very powerful and very old "exemplum" (Solomon has always been a model for kings; why use again at this time in history?). I found the Pole quote especially telling, coming from such an influential figure. In my mind, all this has to do with
>>>>>>> the "mirror of princes" litterature that usually emerges in time of political transitions (see quote from Felipe de la Torre and possibly book by Ron Truman?). They (and determing who this "they" is is a fundamental enterprise) have to fashion a new image for the new king; something that will correspond to the message they want to convey. Is Philip consciously participating in this? Hard to tell. But your reading of the battle of St-Quentin could lead us to believe that he "used" this military victory to establish his authority. Elsewhere (in a forthcoming article on Philip II's collection of relics at the Escorial) I have argued along the same lines that:
>>>>>>>
>>>>>>> "Sa victoire sur le roi de France à Saint-Quentin lui confère la légitimité militaire nécessaire pour se bâtir une réputation, d'autant plus indispensable pour le fils d'un Empereur qui forgea sa gloire sur tous les champs de bataille du continent. Pourtant, Philippe II ne devint jamais lui-même un grand guerrier. Doit-on voir-là le simple désir de prendre ses distances avec le fantôme envahissant de son père ou plutôt le signe d'un changement stratégique profond marqué par l'implantation durable du protestantisme en Europe ? Quoi qu'il en soit, le jeune monarque adopte rapidement un autre style de gouvernement et cherche de nouvelles armes pour asseoir son autorité, entre autre par le biais de l'imprimé qui fait dorénavant pleinement partie de l'arsenal rhétorique des princes. Ayant grandi dans une culture visuelle et textuelle baignée d'emblèmes et d'allégories, qu'il a su du reste exploiter tout au long de son règne,
>>>>>>> Philippe II se montre, dès ses débuts, extrêmement conscient et sensible à l'impact des symboles et des images. C'est dans ce dispositif élaboré de propagande que s'insère la réunion de reliques. En jouant sur des propriétés qui leur sont reconnues depuis plusieurs siècles, le roi saisit parfaitement le parti qu'il y a à en tirer : la chance unique de donner une cohésion et une unité nouvelles à son royaume."
>>>>>>>
>>>>>>> I think we can see the Solomonic theme as being in the same spirit. That the idea of comparing Philip to Solomon, prince of peace and reconciliation, originated in the England and the Low Countries (I think by now it is safe to say that this was not a Spanish theme per se, but maybe J.R. can correct me) is also very revealing. These were troubled countries aspiring to political and religious peace (curiously, Siguenza talks about the Escorial as a temple of peace and reminds his reader that St. Lawrence has always been the patron of peace between Christians. See his first chapter of the History of the Escorial). By drawing such parallels, the ruling elites of these countries were hoping to influence their future sovereign on the policy to adopt. Mere
>>>>>>> wishful thinking or serious political advice? We would have to look into the actual political role of the chambers of rhetoric and other institutions behind the "ommegangs". At least so far as Flanders are concerned, his attitude seems quite typical of this kind of ephemeral celebrations.
>>>>>>>
>>>>>>> Finally, a word on Solomon's Song of Songs and the Book of Wisdom. Like J.R., I'm curious to know where you want to go with this idea. That Nannius' translation was first dedicated to the man who married Philip and Mary Tudor is an interesting detail. But we would need to read to the entire dedication to see if we could use it in our larger argument. Still, I wouldn't push it too far. Especially considering that the Song of Song is a text glossed by scholars for centuries that has little to do with the Temple. The presence of Solomon in a cultural context does not necessarily imply a reference to the Temple. Let's not react like Mary Tanner or Rene Taylor.
>>>>>>>
>>>>>>> Well I hope all this will contribute to our common reflexion and fuel some discussion. As I said I'm leaving for Spain in about a week, so I might not respond to my e-mail between Oct 8 and Oct 20. But keep on writing, by all means.
>>>>>>>
>>>>>>> Guy.
>>>>>>>
>>>>>>> P.S.: Wim, where are you presently? Gouda? What are your "official functions" there? You probably told me in your first email, but I forgot.
>>>>>>>
>>>>>>> P.P.S.: Where can see a reproduction of the Gouda windows? Is all the
>>>>>>> information you're giving us going to be included in the book?
>>>>>>>
>>>>>>>> JotaR ha escrito:
>>>>>>>> Hummmm... This looks good.
>>>>>>>>
>>>>>>>> But I don´t understand yet all this things about the Song of the Songs and the Scholia (Sabiduría de Salomón?). There is a preface dedicated to F2 and Mary? I want to know much about it. I WANT THE COMPLETE TEXT OF THE F2' QUOTE (in .jpg?), PLEAAAASSSSEEE? <:-(
>>>>>>>>
>>>>>>>> In Spanish there is traduction of the "Cantar de los Cantares" of Fray Luis de León (1527-¿1591?), one of the best spanish poets of the XVI, a friend of Arias Montano (1527-1598, yes, the two hebraist born in the same year of F2, and Montano died the same year) who had greats problems with the Inquisition. He was an hebraist of Salamanca. Montano himself have some kind of commentary ("paráfrasis") in a "contry style" ("pastoril"). You can find it COMPLETE in:
>>>>>>>>
>>>>>>>> http://cervantesvirtual.com/servlet/SirveObras/162855635713515637517926/
>>>>>>>>
>>>>>>>> Bye
>>>>>>>> Juanra (jota@arquired.es)
>>>>>>>> lunes, 24 de septiembre de 2001
>>>>>>>>
>>>>>>>>> Invitado ha escrito:
>>>>>>>>> Dear Guy,
>>>>>>>>>
>>>>>>>>> Here is my reaction.
>>>>>>>>>
>>>>>>>>> As for the 'divine coincidences' you keep talking about, I reread the passage (p. 169) and don't really see that I imply such a thing.
>>>>>>>>>
>>>>>>>>> Well from what I read on p. 169 I got the impression that when Philip was confronted by Villalpando's plates, he for the first time did discover the amazing resembles between the temple of Solomon and El Escorial. That's why I used the word 'divine coincidence' jokingly. But I fully agree with you that coincidence will never be an option for research by historians, not even in this postmodern time.
>>>>>>>>>
>>>>>>>>> You ask me about who devised these images of Philip II as Solomon and wrote those solomonic texts.
>>>>>>>>>
>>>>>>>>> This one of the main questions in The Seventh Window. In collaboration with Juan Rafael de la Cuadra Blanco we 'scanned' a whole lot through.
>>>>>>>>> As I wrote recently to Geoffrey Parker, I got the impression, in contrary to the propaganda scheme of projecting Charles V all antica as a Roman emperor, which was more a brainchild of Ferrante and Federigo II Gonzaga and was laid-out upon him with fully support of Granvelle, Philip II's identification with king Solomon as his role-model was a phantom proper to his own heart (el rey prudente). This concept came to birth - although it slumbered for many years - during his period in the Netherlands (and England).
>>>>>>>>>
>>>>>>>>> --------------------------------------------------------------------------------
>>>>>>>>>
>>>>>>>>> J.C. Calvete de Estrella, El felicisimo viaje . . . : '
>>>>>>>>>
>>>>>>>>> 1549
>>>>>>>>> - Bruselas (1.04.1549): prudente Salomón (sabiduría y prudencia). La primera allusion es a la prudencia, no al tema sucesorio.
>>>>>>>>> - Gante (13.07.1549): sucesión de David (dinastía)
>>>>>>>>> - Brujas (21.07.1549): elegidos por Dios (compara la dinastía de David a la de los Austrias como elegidas por Dios)
>>>>>>>>> - Ieper (28.07.1549): sucesión y juicio de Salomón (dinastía y sabiduría)
>>>>>>>>> - Lille (4.08.1549): sucesión de David (dinastía)
>>>>>>>>> - Tournai (7.08.1549): sucesión de David (dinastía)
>>>>>>>>> - La Haya (28.09.1549): sucesión de David (dinastía)
>>>>>>>>> - Leiden (29.09.1549): sucesión y Juicio de Salomón (dinastía y sabiduría)
>>>>>>>>> - Haarlem (30.09.1549): sucesión, sabiduría, juicio y Saba (dinastía, prudencia y sabiduría)
>>>>>>>>> - Amsterdam (1.10.1549): sucesión de David (dinastía)
>>>>>>>>>
>>>>>>>>> 1550
>>>>>>>>> Tapices de Vueyns y Madrigal, Bruselas 12.05.1550: F2 compra la historia de Salomón en 7 tapices
>>>>>>>>>
>>>>>>>>> 1554
>>>>>>>>> Poole's intervención en el Parlamento decía en su lengua original: 'Of all Princes in Europe the Emperor hath travelled most in the Cause of Religio, as it appeareth by his Acts in Germany; yet happily, by some secret Judgement of God, he hath not atchieved the End. With whom in my Journey hitherwards I had Conference touching my Legation; whereof when we had Understanding, he shewed a great Appearence of most earnest Joy an Gladness, saying, That it rejoiced him no less of the Reconcilement of his Realm unto Christian Unity, than that his Son was placed by Marriage in the Kingdom; and most glad he was of all, that the Occasion thereof should come by me, being an Englishman born; which is (as it were) to call home ourselves. I can well compare him to David, who though he were a Man elect of God, yet, for that he was contaminate with Blood and War, he could not build the Temple of Jerusalem, but left the finishing thereof to Solomon, which was Rex pacificus. Si may it be thought, that the appeasing of Controversies of Religion in Christianity is not appointed to this Emperor, but rather to his Son, who shall perform the Building that his Father had begun. Which Church cannot be perfectly builded, unless universally in all Realms we adhere to one Head, and do acknowledge him to be the vicar of God, and to have power from above'.
>>>>>>>>>
>>>>>>>>> --------------------------------------------------------------------------------
>>>>>>>>>
>>>>>>>>> Recent discovery
>>>>>>>>> 1554
>>>>>>>>> Petrus Nannius (Alkmaar 1500 - Leuven 1557).[1]. From 1536 professor at the Collegium Trilingue at Leuven.
>>>>>>>>>
>>>>>>>>> 1521- 1522
>>>>>>>>> Rector of the Latin gymnasium at Gouda (1521-22).
>>>>>>>>>
>>>>>>>>> 1546
>>>>>>>>> Pour satisfaire à la demande de plusieurs théologiens, désireux d'avoir le sens exact du texte grec du livre de la Sagesse, attribué à Salomon, Nannius en fit une traduction; elle était terminée en 1546, et il la dédia par une lettre du 5 septembre a l'évèque de Winchester, Stephen Gardiner.
>>>>>>>>>
>>>>>>>>> 1552
>>>>>>>>> SAPIENTIA / SOLOMONIS VNA CVM / SCHOLIIS, PETRO NANNIO ALCMA- / tiano interprete, Latinae linguae apud / Louanienses professore. // <marque de> FROBEN // M D LII. Colophon, f M ³ v: BASILEAE, APVD HIER. FROBENIVM / ET NIC. EPISCOPIVM, / M. D. LLII.
>>>>>>>>> Because of the bishop's disappointing reaction the Sapientia Salomonis was dedicated to Louis of Flanders, baron of Praet.
>>>>>>>>>
>>>>>>>>> 1554
>>>>>>>>> PETRI NANNII ALCMARIANI / IN COLLEGIO BVSLIDIANO LATINI / PROFESSORIS, IN CANTICA / CANTICORVM PARAPHRASES / ET SCHOLIA // <marque de l'imprimeur> // LOVANII / Ex officina typographica Stephani Gualtheri / & Ionannis Batenii Typogr. Iurat. / Anno Domini 1554. / CUM GRATIA ET PRIVILEGIO
>>>>>>>>>
>>>>>>>>> In Cantica Canticorum Paraphrases et Scholia est précéde d'une préface adressée à Philippe II et à Marie Tudor àl'occasion de leurs épousailles.[2]
>>>>>>>>>
>>>>>>>>> L'opinion de Nannius sur l'origine du Cantique est curieuse à noter: c'est le seul des cinq milles ouvrages attribués à Salomon qui soit authentique. Il se rattache au genre bucolique; c'est un chant amébée, du moins pour la matière et les personnages. Selon la lettre, l'amant représente Salomon, et l'amante, la Judée. Mais, si l'on pénètre l'esprit de l'oeuvre, on reconnaît que Salomon y chante, en réalité, les épousailles du Christ avec l'Église, et la divinisation de l'humanité. En exprimant cette allégorie sous la forme d'un amour profane, l'auteur sacré a suivi une coutume des Anciens. Le Christ a parlé en paraboles; Orphée a révélé ses mystères par des cérémonies; les poètes ont enseigné les phènomènes de la nature physique sous le voile des fables; les philosophes ont exposé leurs préceptes sous la forme d'énigmes ou de mythes très obscurs; enfin, les Égyptiens ont orné leurs monuments de peintures hiéroglyphiques.[3]
>>>>>>>>>
>>>>>>>>> Nannius énumère les principaux auteurs grecs et latins qui ont commenté le Cantique (The Song of Songs/ of Solomon). Nannius n'a pas négligé d'en consulter la majorité, mais il a, néanmoins, visé à donner une exégèse à la fois personnelle et objective du texte et des allégories qu'il renferme. Dan sa paraphrase, il a fait preuve de vénération et de pudeur à l'égard du texte sacré. D'autre part, dans ses scolies, il a procédé à la comparaison des diverses traductions, sans dissimuler les emprunts qu'il leur faisait. Parmi les 5000 oevres attribuées à Salomon, seul le Cantique est authentique. Après de longues considérations sur l'esprit et la lettre de l'oeuvre, Nanius termine en formant des voeux de bonheur et de fécondité pour l'union chaste et sainte des des Princes.[4]
>>>>>>>>>
>>>>>>>>> 1554
>>>>>>>>>
>>>>>>>>> On July 25th 1554, the day of St. James, patron saint of Spain, bishop Stephen Gardiner married Philip II and Mary Tudor in Winchester Cathedral.
>>>>>>>>>
>>>>>>>>> --------------------------------------------------------------------------------
>>>>>>>>>
>>>>>>>>> [1] A. Polet, Petrus Nannius, 1500-1557. Une gloire de l'humanisme belge, Leuven 1936.
>>>>>>>>>
>>>>>>>>> [2] Épitre dédicatoire des In Cantica Canticorum Paraphrases et Scholia: Louvain. Ét. Gualtherus et J. Balthenius, 1554. Cf. pp. 171. sq. (The text of Nannius' latin letter to the Royal couple will follow later).
>>>>>>>>>
>>>>>>>>> [3] Polet (1936), pp. 171-172.
>>>>>>>>>
>>>>>>>>> [4] Polet (1936), pp. 321-322.
>>>>>>>>>
>>>>>>>>> --------------------------------------------------------------------------------
>>>>>>>>> 1556
>>>>>>>>> Abdicación de Carlos V en Bruselas (1555-56): dinastía
>>>>>>>>>
>>>>>>>>> 1556
>>>>>>>>> Felipe de la Torre y los erasmistas (Amberes, 1556): Salomón como constructor del Templo: "V.M. como otro segundo Salomon, edifique à Dios con mucha paz el templo que à nuestro Señor no plugo que el Emperador su padre lo edificasse, como tampoco à [2.Regum 7 & 1.Paral.17 & 28] David se lo permitió"
>>>>>>>>>
>>>>>>>>> 1557
>>>>>>>>> La Vidriera del Rey (Gouda, 1557-59): Salomón como constructor del Templo. Felipe como reconstructor de la Iglesia (Trento = eucaristía).
>>>>>>>>>
>>>>>>>>> The battle of Saint-Quentin in 1557, in which the Gouda nobility window-donors (Jean de Ligne, duke of Aremberg, window 6, 1562-71; Eric, duke of Brunswick, lord of Woerden, window 8, 1564-66; prince William of Orange, window 22, 1562-unfinished; duke Philippe de Ligne, lord of Wassenaar, window 24, 1559-61 and of course Philip II, window 7, 1557-59) were all involved, played an important part in the process. The new king keen on a quick formal success, made his debut as a commander-in-field in the easiest way - he was not even there when the decisive battle on 10th August took place. As a set-up it was an important stage-prop in the Solomonistic theater, but we should look at it from the fiction- and reality angle and put this lofted moment in its just perspective: in other words, for instance the gruesome aftermath: the killing of the citizens of Saint-Quentin (H.W. van Asch van Wijck (a.o.), De Slag bij St. Quentin (10 Augustus 1557), Utrecht 1891; Henning von Kosz, Die Schlachten bei St. Quentin (10. August 1557) und bei Gravelingen (13. Juli 1558). Nebst einem Beitrag zur Kenntnis der spanischen Infanterie in 16. Jahrhundert, Berlin 1914; J.L. Motley, The Rise of the Dutch Republic, London 1862, vol. I, cap. II, pp. 156-169; and I. Clouas, Henri II, París 1985, pp. 460-470).
>>>>>>>>>
>>>>>>>>> It was proclaimed later that this moment (San Lorenzo-day) was brought by Philip in relation to announce his plan to build El Escorial, the new Temple of Solomon, in honor of the God who had granted him victory over the French.
>>>>>>>>>
>>>>>>>>> Interludio: el perro Salomón (Bruselas, 1558): Felipe tuvo un perro Salomón
>>>>>>>>>
>>>>>>>>> 1558
>>>>>>>>> Exequias de Carlos V (Bruselas, 1558): Salomón como constructor del Templo: 'como Salomón después de la muerte de su padre, también usaría todos sus recursos y sus fuerzas para recomponer las ruinas del verdadero templo de Dios, que es la Iglesia'.
>>>>>>>>>
>>>>>>>>> 1559
>>>>>>>>> Felipe II, nuevo Salomón by Lucas de Heere (Gante, 1559) in commissioned by Aytta of Viglius who was also an intermediair between Brussels and the King's Window of Gouda. Felipe=Salomón (prudencia=sabiduría), difícil una prueba mayor que este cuadro.
>>>>>>>>>
>>>>>>>>> Then it peaked in Spain where Philip II from 1562 onwards to build El Escorial, el nuevo templo de Salomón.
>>>>>>>>>
>>>>>>>>> Guy, I'm aware that today I didn't came to the main questions and hammered home, 'Who were the king's men', who stood behind all this iconografic Solomistic propaganda programs (see for instance the very complex iconography of th Gouda-window). Lethmaet, Viglius, Nannius, Crabeth or Philip II himself ????
>>>>>>>>>
>>>>>>>>> About Marie Tanner later.
>>>>>>>>>
>>>>>>>>> I carboncopied this e-mail also to Juan Raphael who is happy to meet you in cyberspace.
>>>>>>>>>
>>>>>>>>> Enjoy your Sunday, which in the US has just started. Here it is noon.
>>>>>>>>>
>>>>>>>>> Wim de Groot
>>>>>>>>> domingo, 23 de septiembre de 2001 12:07

Vale. Te preparo unas "separatas" de los artículos y de otros que tengo, pero como todo está metido, ampliado y con fotos inéditas en la web te prepararé además una copia en CD de la web completa para cuando nos veamos. Puedo llamar también a José Luis, que es un grandísimo experto en el joven príncipe Felipe en el periodo anterior a 1559.

Llámame el viernes. Yo trabajo hasta las 15:00 (91.553.40.80) y podemos vernos toda la tarde (tf. casa 91.378.43.88). Yo estoy divorciado, o sea que podemos "romper" luego la noche de Madrid (aunque no estoy muy seguro de que me acuerde cómo se hacía...)

Un abrazo
Juanra (jueves 11/10/2001)


> Invitado ha escrito:
> Aqui estoy en Madrid, disfrutando de la buena comida, del vino y de las mujeres (lo se estoy casado, pero siempre se puede mirar). Me encanta Espana...
>
> Todavia tengo un moton de cosas por hacer (muchos libros que comprar y una conferencia que traducir), pero te propongo algo: nos encontramos la semana que viene (despues del congreso) el viernes 19. Que te parece? Donde vives? Yo estoy en la calle Ibiza. No se, podriamos encontrarnos para tomar un cafe o una copa y discutir de Salomon, Faeton y Felipe II (o de Zidane, Julio Medem y los Americanos, como quieras). Hoy he visto en la biblioteca de la Casa de Velazquez tus articulos en la Ciudad de Dios. Me interesaria mucho tener una copia. He visto tambien que tu amigo Jose Luis Gonzalo tiene tambien algunos articulos interesantismos en esta revista. A lo mejor podriamos encontrarnos los tres juntos; o esta en Viena?
>
> Bueno, nos vemos. Abrazos
>
> Guy (jueves, 11 de octubre de 2001)
>
>
>> Invitado ha escrito:
>> Me interesa muchisimo el tema de Faeton. Ya te contare por que, pero tengo mucha informacion sobre el tema. Supongo que conoces los frescos de Palacio de Carlos V en Granada. Me interesa mucho la Casa del Sol de las Metamorfosis de Ovidio que viene al pricipio del episodio de Faeton por que me encanta la descripcion literaria de arquitecturas y sus repercusiones en la tratadistica, en los edificios reales y en la pintura o ilustracion de libros. Otros casos interesantes son las 7 Maravillas de la Antiguedad o la Casa de Plinio, que sirvio a Rafael de Urbino para imaginar su Villa Madama.
>>
>> ¿Qué has escrito sobre el mito de Faeton?
>>
>> Seguiremos
>> Juanra (martes 09/10/2001)
>>
>>> Invitado ha escrito:
>>> Juanra,
>>>
>>> Si, si soy el mismo que has visto en la red. Ahora mismo estoy terminando una tesis doctoral de Historia sobre Humanismo sevillano en los siglos XVI y XVII. Pero antes hice una tesina sobre Siguenza y su historia del Escorial.
>>> Es entonces que conoci a Montano y a Prado-Villalpando. Asi que podria decir que mi especialidad es sobre todo la cultura y el humanismo en tiempos de Felipe II. En efecto, no tengo nada que hacer con Wim, que acabo de conocer electronicamente hace unas semanas. Es Geoffrey Parker que le dio mi direccion de correo porque tenia algunas preguntas sobre el tema salomonico.
>>>
>>> Preguntabas quien es Ron Truman. Es un estudioso Ingles que trabaja desde anos sobre tratados espanoles de espejos de principes (Furio Cerio, de la Torre, Fox Morcillo). Acaba de publicar un libro que todavia no he podido leer: "Spanish Treatises on Government, Society and Religion in the Time of Philip II : The "De Regimine Principum" and Associated Traditions", Leiden, Brill, 1999.
>>>
>>> No estoy tan seguro como tu a proposito de la percepcion del hebreo en la cultura renacentista espanola. Es un tema muy dificil y complejo y no creo que se puede hacer generalizaciones del tipo "todo el mundo que sabia hebreo era sopechado de hereje". La cultura hebraica en Espana era quizas la mas arraigada de toda Europa y eso no se cambia con un mero edicto de expulsion.
>>> Incluso me atreveria a decir que en la Europa del siglo XVI (y hablo de todo el siglo, no hasta 1559 como piensan los "secuaces" de Bataillon) los mejores conocedores del hebreo y mejores teologos o biblistas trilingues son los Espanoles (desde luego, muchas veces conversos). Fijate que los Jesuitas fueron los ultimos en adoptar los estatutos de limpieza de sangre y que fue mas por cuestiones de politica y de rivalidades internas que por conviccion religiosa (de hecho fue algo muy debatido). Pero claro esta, es esto una idea
>>> muy controvertida que habria que demostrar con investigaciones. Quizas un dia...
>>>
>>> Bueno, no escribo mas. Todavia tengo un monton de cosas por hacer antes de salir el lunes. Como te dije, intentare llamarte en Madrid.
>>>
>>> Guy
>>>
>>>> JotaR ha escrito:
>>>> Hola, Guy?
>>>>
>>>> Cual es tu especialidad. ?Que vas a hacer con Wim? Te he buscado en la red y tal vez seas el que aparece en un congreso en Alcañiz: "Guy Lazure (Johns Hopkins U. Baltimore), Presencia y significado del mito de Icaro y Faeton en los humanistas sevillanos." (http://www.ayto-alcaniz.es/ieh/circular3.htm)
>>>>
>>>> Si. Puedo conseguir que veas el Patio de los Evangelistas, husmear por la biblioteca y cosas asi. Lo que no puedo hacer es que entres en el convento, porque es de clausura (por eso esta cerrado el Patio de los Evangelistas). En realidad es tan facil como pedirlo a Patrimonio Nacional.
>>>>
>>>> Un abrazo
>>>> Juanra
>>>>
>>>>> Invitado ha escrito:
>>>>> Wim,
>>>>>
>>>>> Very briefly (it's getting late here), I will answer your questions.
>>>>>
>>>>> 1. Yes I do think I will be able to read my mail in Spain, though not while I'm in Fregenal de la Puta Sierra
>>>>>
>>>>> 2. No, I unfortunately don't read Dutch (I have my limits). Which reminds me If we're going to continue this discussion, as I hope we will, maybe we should establish what languages we all read. That way we can write in whichever language we feel most comfortable expressing our ideas. I personally can do French, English and Spanish. Asi que si quieres, Juanra, me puedes contestar en castellano.
>>>>>
>>>>> Wim, I also have contacts in Louvain: Gilbert Tournoy and Jeanine de
>>>>> Landtsheer. Maybe they can help us with the Latin. Actually I'm hoping to see them at the Arias Montano conference.
>>>>>
>>>>> Juanra,
>>>>>
>>>>> Voy a intentar llamarte cuando este en Madrid. Lo unico es que me quedo pocos dias alli y ademas tengo un monton cosas por hacer. Asi que... Pero tengo que confesar que me encanta la idea de ir contigo al Escorial. Tienes algun acceso especial? Es que la ultima vez que estuve alli, estaba casi todo cerrado al publico. Ni siquiera pude ver el Patio de los Evangelistas. A lo mejor me escapo de Fregenal unos dias antes. A ver como van las cosas. Te llamo.
>>>>>
>>>>> Bueno, felices sueños a los dos
>>>>>
>>>>> Guy
>>>>> martes 02/10/2001 5:05
>>>>>
>>>>>> Invitado ha escrito:
>>>>>> Well they have a copy of Nannius' Cantica at the Amsterdam University Library.
>>>>>> Tomorrow I will try to get what I want.
>>>>>>
>>>>>> Titel: In cantica canticorum paraphrases et scholia
>>>>>> Auteur(s): Petrus Nannius
>>>>>> Uitgave: Lovani : ex off. typographica Stephani Gualtheri et Joannis Batenii
>>>>>> Jaar: 1554
>>>>>> Collatie: in-4
>>>>>> Auteur(s): Petrus Nannius 1500-1557
>>>>>> Leen-aanvraag Signatuur: UB-magazijn: 2008 C 3
>>>>>> Leeninformatie: Ter inzage
>>>>>>
>>>>>> Wim
>>>>>> lunes 01/10/2001 20:37
>>>>>>
>>>>>>
>>>>>>> Invitado ha escrito:
>>>>>>> Yes, Guy. Estoy de acuerdo contigo en casi todo.
>>>>>>>
>>>>>>> 1) I think Solomonic themes were not so tipical in Spain. Yes, I think so that it is safe to say that this was not a Spanish theme per se. All the Solomonic quotes I found in Spain were in relation with the "Tree of Jesse", some kind of biblic heraldic tree of Jesus. Spain is not know for his Biblic studies. Only the Jesuits as Villalpando take this way in the latest years of the XVI century. I think it is relationed with the fact that the best Biblic scolars were jews.In Spain, if you know hebrew idiom you are under suspect all your life. That's why Arias Montano and Sigüenza had big problems with the Inquisition.
>>>>>>>
>>>>>>> 2) The "mirror of princes" litterature were tipical of Northern countries.
>>>>>>> Only in the XVII century they were a lot of it in Spain. And they used to be writed by "progressist" people. BTW, who is Ron Truman?
>>>>>>>
>>>>>>> 3) "la légitimité militaire nécessaire": it is part of a great theme of this
>>>>>>> times. The theme of "Honour". Phillip was in the way to St.Quintín the 10 of Augoust, and the Emperor Charles don´t like it. Phillip write to his father the 11 of Augoust: "Mi pesar de estar ausente supera a cuanto Vuestra Majestad pueda suponer" ("My pain of not to be there is more than Your Magesty can think"). Felipe feels hismself looked for the Emperor and the Court, and for his enemies too.
>>>>>>>
>>>>>>> 4) It´s possible that the solomonics ideas were tipical in those times. All the kings want to be as Solomon, not as his warrior father. But no one tried to do a little more that simbological influences. I think Felipe do something more important. He tried (only tried) to study the texts about the temple (Bible, Josefo, Misnah, biblical schollars. I think it was the first serious time in the History that someone tried to do a cientific reconstructio of the Temple. I have no proofs about that, but the building is there. The architectural schemes and the proportion of the measures are the same in the Convent part. I have an hipothesis about the measure of the enbow and the castilian feet based in Herodotus. But Felipe see the difficulties of a literal reconstruction and then he forgot it until -in the time of the union with Portugal- Montano re-yake the solomonic theme.
>>>>>>>
>>>>>>> 5) I have curiosity about the Song of the Songs translation...
>>>>>>>
>>>>>>> 6) If you´ll came to Madrid, call me, Guy. I´ll can take you to see El
>>>>>>> Escorial. Fregenal de la Sierra is only 450 Km from Madrid, ufff (;-)
>>>>>>>
>>>>>>> Bye, Juanra (yes, it is JuanRa - fael)
>>>>>>>
>>>>>>>
>>>>>>>> Invitado ha escrito:
>>>>>>>> Wim,
>>>>>>>>
>>>>>>>> Sorry to have taken so long to answer. I'm swarmed with work lately. And I'm preparing my trip to Spain (presenting a paper at a conference on Arias Montano in his hometown of Fregenal de la Sierra,15-19 October).
>>>>>>>>
>>>>>>>> Here's what I thought about both yours and Juan Rafael's (Juan? Rafael?
>>>>>>>> Juanra?) comments. From what you've laid out so far (and from the new references in J.R.'s website), a clearer picture is beginning to emerge as to the intellectual context and textual background of the Solomonic metaphore during the 1550s (an absolutely key decade). Although I still think this is a fairly commonplace image at the time, it does not prevent us from looking at who uses it and for what particular purpose they tap into this very powerful and very old "exemplum" (Solomon has always been a model for kings; why use again at this time in history?). I found the Pole quote especially telling, coming from such an influential figure. In my mind, all this has to do with
>>>>>>>> the "mirror of princes" litterature that usually emerges in time of political transitions (see quote from Felipe de la Torre and possibly book by Ron Truman?). They (and determing who this "they" is is a fundamental enterprise) have to fashion a new image for the new king; something that will correspond to the message they want to convey. Is Philip consciously participating in this? Hard to tell. But your reading of the battle of St-Quentin could lead us to believe that he "used" this military victory to establish his authority. Elsewhere (in a forthcoming article on Philip II's collection of relics at the Escorial) I have argued along the same lines that:
>>>>>>>>
>>>>>>>> "Sa victoire sur le roi de France à Saint-Quentin lui confère la légitimité militaire nécessaire pour se bâtir une réputation, d'autant plus indispensable pour le fils d'un Empereur qui forgea sa gloire sur tous les champs de bataille du continent. Pourtant, Philippe II ne devint jamais lui-même un grand guerrier. Doit-on voir-là le simple désir de prendre ses distances avec le fantôme envahissant de son père ou plutôt le signe d'un changement stratégique profond marqué par l'implantation durable du protestantisme en Europe ? Quoi qu'il en soit, le jeune monarque adopte rapidement un autre style de gouvernement et cherche de nouvelles armes pour asseoir son autorité, entre autre par le biais de l'imprimé qui fait dorénavant pleinement partie de l'arsenal rhétorique des princes. Ayant grandi dans une culture visuelle et textuelle baignée d'emblèmes et d'allégories, qu'il a su du reste exploiter tout au long de son règne,
>>>>>>>> Philippe II se montre, dès ses débuts, extrêmement conscient et sensible à l'impact des symboles et des images. C'est dans ce dispositif élaboré de propagande que s'insère la réunion de reliques. En jouant sur des propriétés qui leur sont reconnues depuis plusieurs siècles, le roi saisit parfaitement le parti qu'il y a à en tirer : la chance unique de donner une cohésion et une unité nouvelles à son royaume."
>>>>>>>>
>>>>>>>> I think we can see the Solomonic theme as being in the same spirit. That the idea of comparing Philip to Solomon, prince of peace and reconciliation, originated in the England and the Low Countries (I think by now it is safe to say that this was not a Spanish theme per se, but maybe J.R. can correct me) is also very revealing. These were troubled countries aspiring to political and religious peace (curiously, Siguenza talks about the Escorial as a temple of peace and reminds his reader that St. Lawrence has always been the patron of peace between Christians. See his first chapter of the History of the Escorial). By drawing such parallels, the ruling elites of these countries were hoping to influence their future sovereign on the policy to adopt. Mere
>>>>>>>> wishful thinking or serious political advice? We would have to look into the actual political role of the chambers of rhetoric and other institutions behind the "ommegangs". At least so far as Flanders are concerned, his attitude seems quite typical of this kind of ephemeral celebrations.
>>>>>>>>
>>>>>>>> Finally, a word on Solomon's Song of Songs and the Book of Wisdom. Like J.R., I'm curious to know where you want to go with this idea. That Nannius' translation was first dedicated to the man who married Philip and Mary Tudor is an interesting detail. But we would need to read to the entire dedication to see if we could use it in our larger argument. Still, I wouldn't push it too far. Especially considering that the Song of Song is a text glossed by scholars for centuries that has little to do with the Temple. The presence of Solomon in a cultural context does not necessarily imply a reference to the Temple. Let's not react like Mary Tanner or Rene Taylor.
>>>>>>>>
>>>>>>>> Well I hope all this will contribute to our common reflexion and fuel some discussion. As I said I'm leaving for Spain in about a week, so I might not respond to my e-mail between Oct 8 and Oct 20. But keep on writing, by all means.
>>>>>>>>
>>>>>>>> Guy.
>>>>>>>>
>>>>>>>> P.S.: Wim, where are you presently? Gouda? What are your "official functions" there? You probably told me in your first email, but I forgot.
>>>>>>>>
>>>>>>>> P.P.S.: Where can see a reproduction of the Gouda windows? Is all the
>>>>>>>> information you're giving us going to be included in the book?
>>>>>>>>
>>>>>>>>> JotaR ha escrito:
>>>>>>>>> Hummmm... This looks good.
>>>>>>>>>
>>>>>>>>> But I don´t understand yet all this things about the Song of the Songs and the Scholia (Sabiduría de Salomón?). There is a preface dedicated to F2 and Mary? I want to know much about it. I WANT THE COMPLETE TEXT OF THE F2' QUOTE (in .jpg?), PLEAAAASSSSEEE? <:-(
>>>>>>>>>
>>>>>>>>> In Spanish there is traduction of the "Cantar de los Cantares" of Fray Luis de León (1527-¿1591?), one of the best spanish poets of the XVI, a friend of Arias Montano (1527-1598, yes, the two hebraist born in the same year of F2, and Montano died the same year) who had greats problems with the Inquisition. He was an hebraist of Salamanca. Montano himself have some kind of commentary ("paráfrasis") in a "contry style" ("pastoril"). You can find it COMPLETE in:
>>>>>>>>>
>>>>>>>>> http://cervantesvirtual.com/servlet/SirveObras/162855635713515637517926/
>>>>>>>>>
>>>>>>>>> Bye
>>>>>>>>> Juanra (jota@arquired.es)
>>>>>>>>> lunes, 24 de septiembre de 2001
>>>>>>>>>
>>>>>>>>>> Invitado ha escrito:
>>>>>>>>>> Dear Guy,
>>>>>>>>>>
>>>>>>>>>> Here is my reaction.
>>>>>>>>>>
>>>>>>>>>> As for the 'divine coincidences' you keep talking about, I reread the passage (p. 169) and don't really see that I imply such a thing.
>>>>>>>>>>
>>>>>>>>>> Well from what I read on p. 169 I got the impression that when Philip was confronted by Villalpando's plates, he for the first time did discover the amazing resembles between the temple of Solomon and El Escorial. That's why I used the word 'divine coincidence' jokingly. But I fully agree with you that coincidence will never be an option for research by historians, not even in this postmodern time.
>>>>>>>>>>
>>>>>>>>>> You ask me about who devised these images of Philip II as Solomon and wrote those solomonic texts.
>>>>>>>>>>
>>>>>>>>>> This one of the main questions in The Seventh Window. In collaboration with Juan Rafael de la Cuadra Blanco we 'scanned' a whole lot through.
>>>>>>>>>> As I wrote recently to Geoffrey Parker, I got the impression, in contrary to the propaganda scheme of projecting Charles V all antica as a Roman emperor, which was more a brainchild of Ferrante and Federigo II Gonzaga and was laid-out upon him with fully support of Granvelle, Philip II's identification with king Solomon as his role-model was a phantom proper to his own heart (el rey prudente). This concept came to birth - although it slumbered for many years - during his period in the Netherlands (and England).
>>>>>>>>>>
>>>>>>>>>> --------------------------------------------------------------------------------
>>>>>>>>>>
>>>>>>>>>> J.C. Calvete de Estrella, El felicisimo viaje . . . : '
>>>>>>>>>>
>>>>>>>>>> 1549
>>>>>>>>>> - Bruselas (1.04.1549): prudente Salomón (sabiduría y prudencia). La primera allusion es a la prudencia, no al tema sucesorio.
>>>>>>>>>> - Gante (13.07.1549): sucesión de David (dinastía)
>>>>>>>>>> - Brujas (21.07.1549): elegidos por Dios (compara la dinastía de David a la de los Austrias como elegidas por Dios)
>>>>>>>>>> - Ieper (28.07.1549): sucesión y juicio de Salomón (dinastía y sabiduría)
>>>>>>>>>> - Lille (4.08.1549): sucesión de David (dinastía)
>>>>>>>>>> - Tournai (7.08.1549): sucesión de David (dinastía)
>>>>>>>>>> - La Haya (28.09.1549): sucesión de David (dinastía)
>>>>>>>>>> - Leiden (29.09.1549): sucesión y Juicio de Salomón (dinastía y sabiduría)
>>>>>>>>>> - Haarlem (30.09.1549): sucesión, sabiduría, juicio y Saba (dinastía, prudencia y sabiduría)
>>>>>>>>>> - Amsterdam (1.10.1549): sucesión de David (dinastía)
>>>>>>>>>>
>>>>>>>>>> 1550
>>>>>>>>>> Tapices de Vueyns y Madrigal, Bruselas 12.05.1550: F2 compra la historia de Salomón en 7 tapices
>>>>>>>>>>
>>>>>>>>>> 1554
>>>>>>>>>> Poole's intervención en el Parlamento decía en su lengua original: 'Of all Princes in Europe the Emperor hath travelled most in the Cause of Religio, as it appeareth by his Acts in Germany; yet happily, by some secret Judgement of God, he hath not atchieved the End. With whom in my Journey hitherwards I had Conference touching my Legation; whereof when we had Understanding, he shewed a great Appearence of most earnest Joy an Gladness, saying, That it rejoiced him no less of the Reconcilement of his Realm unto Christian Unity, than that his Son was placed by Marriage in the Kingdom; and most glad he was of all, that the Occasion thereof should come by me, being an Englishman born; which is (as it were) to call home ourselves. I can well compare him to David, who though he were a Man elect of God, yet, for that he was contaminate with Blood and War, he could not build the Temple of Jerusalem, but left the finishing thereof to Solomon, which was Rex pacificus. Si may it be thought, that the appeasing of Controversies of Religion in Christianity is not appointed to this Emperor, but rather to his Son, who shall perform the Building that his Father had begun. Which Church cannot be perfectly builded, unless universally in all Realms we adhere to one Head, and do acknowledge him to be the vicar of God, and to have power from above'.
>>>>>>>>>>
>>>>>>>>>> --------------------------------------------------------------------------------
>>>>>>>>>>
>>>>>>>>>> Recent discovery
>>>>>>>>>> 1554
>>>>>>>>>> Petrus Nannius (Alkmaar 1500 - Leuven 1557).[1]. From 1536 professor at the Collegium Trilingue at Leuven.
>>>>>>>>>>
>>>>>>>>>> 1521- 1522
>>>>>>>>>> Rector of the Latin gymnasium at Gouda (1521-22).
>>>>>>>>>>
>>>>>>>>>> 1546
>>>>>>>>>> Pour satisfaire à la demande de plusieurs théologiens, désireux d'avoir le sens exact du texte grec du livre de la Sagesse, attribué à Salomon, Nannius en fit une traduction; elle était terminée en 1546, et il la dédia par une lettre du 5 septembre a l'évèque de Winchester, Stephen Gardiner.
>>>>>>>>>>
>>>>>>>>>> 1552
>>>>>>>>>> SAPIENTIA / SOLOMONIS VNA CVM / SCHOLIIS, PETRO NANNIO ALCMA- / tiano interprete, Latinae linguae apud / Louanienses professore. // <marque de> FROBEN // M D LII. Colophon, f M ³ v: BASILEAE, APVD HIER. FROBENIVM / ET NIC. EPISCOPIVM, / M. D. LLII.
>>>>>>>>>> Because of the bishop's disappointing reaction the Sapientia Salomonis was dedicated to Louis of Flanders, baron of Praet.
>>>>>>>>>>
>>>>>>>>>> 1554
>>>>>>>>>> PETRI NANNII ALCMARIANI / IN COLLEGIO BVSLIDIANO LATINI / PROFESSORIS, IN CANTICA / CANTICORVM PARAPHRASES / ET SCHOLIA // <marque de l'imprimeur> // LOVANII / Ex officina typographica Stephani Gualtheri / & Ionannis Batenii Typogr. Iurat. / Anno Domini 1554. / CUM GRATIA ET PRIVILEGIO
>>>>>>>>>>
>>>>>>>>>> In Cantica Canticorum Paraphrases et Scholia est précéde d'une préface adressée à Philippe II et à Marie Tudor àl'occasion de leurs épousailles.[2]
>>>>>>>>>>
>>>>>>>>>> L'opinion de Nannius sur l'origine du Cantique est curieuse à noter: c'est le seul des cinq milles ouvrages attribués à Salomon qui soit authentique. Il se rattache au genre bucolique; c'est un chant amébée, du moins pour la matière et les personnages. Selon la lettre, l'amant représente Salomon, et l'amante, la Judée. Mais, si l'on pénètre l'esprit de l'oeuvre, on reconnaît que Salomon y chante, en réalité, les épousailles du Christ avec l'Église, et la divinisation de l'humanité. En exprimant cette allégorie sous la forme d'un amour profane, l'auteur sacré a suivi une coutume des Anciens. Le Christ a parlé en paraboles; Orphée a révélé ses mystères par des cérémonies; les poètes ont enseigné les phènomènes de la nature physique sous le voile des fables; les philosophes ont exposé leurs préceptes sous la forme d'énigmes ou de mythes très obscurs; enfin, les Égyptiens ont orné leurs monuments de peintures hiéroglyphiques.[3]
>>>>>>>>>>
>>>>>>>>>> Nannius énumère les principaux auteurs grecs et latins qui ont commenté le Cantique (The Song of Songs/ of Solomon). Nannius n'a pas négligé d'en consulter la majorité, mais il a, néanmoins, visé à donner une exégèse à la fois personnelle et objective du texte et des allégories qu'il renferme. Dan sa paraphrase, il a fait preuve de vénération et de pudeur à l'égard du texte sacré. D'autre part, dans ses scolies, il a procédé à la comparaison des diverses traductions, sans dissimuler les emprunts qu'il leur faisait. Parmi les 5000 oevres attribuées à Salomon, seul le Cantique est authentique. Après de longues considérations sur l'esprit et la lettre de l'oeuvre, Nanius termine en formant des voeux de bonheur et de fécondité pour l'union chaste et sainte des des Princes.[4]
>>>>>>>>>>
>>>>>>>>>> 1554
>>>>>>>>>>
>>>>>>>>>> On July 25th 1554, the day of St. James, patron saint of Spain, bishop Stephen Gardiner married Philip II and Mary Tudor in Winchester Cathedral.
>>>>>>>>>>
>>>>>>>>>> --------------------------------------------------------------------------------
>>>>>>>>>>
>>>>>>>>>> [1] A. Polet, Petrus Nannius, 1500-1557. Une gloire de l'humanisme belge, Leuven 1936.
>>>>>>>>>>
>>>>>>>>>> [2] Épitre dédicatoire des In Cantica Canticorum Paraphrases et Scholia: Louvain. Ét. Gualtherus et J. Balthenius, 1554. Cf. pp. 171. sq. (The text of Nannius' latin letter to the Royal couple will follow later).
>>>>>>>>>>
>>>>>>>>>> [3] Polet (1936), pp. 171-172.
>>>>>>>>>>
>>>>>>>>>> [4] Polet (1936), pp. 321-322.
>>>>>>>>>>
>>>>>>>>>> --------------------------------------------------------------------------------
>>>>>>>>>> 1556
>>>>>>>>>> Abdicación de Carlos V en Bruselas (1555-56): dinastía
>>>>>>>>>>
>>>>>>>>>> 1556
>>>>>>>>>> Felipe de la Torre y los erasmistas (Amberes, 1556): Salomón como constructor del Templo: "V.M. como otro segundo Salomon, edifique à Dios con mucha paz el templo que à nuestro Señor no plugo que el Emperador su padre lo edificasse, como tampoco à [2.Regum 7 & 1.Paral.17 & 28] David se lo permitió"
>>>>>>>>>>
>>>>>>>>>> 1557
>>>>>>>>>> La Vidriera del Rey (Gouda, 1557-59): Salomón como constructor del Templo. Felipe como reconstructor de la Iglesia (Trento = eucaristía).
>>>>>>>>>>
>>>>>>>>>> The battle of Saint-Quentin in 1557, in which the Gouda nobility window-donors (Jean de Ligne, duke of Aremberg, window 6, 1562-71; Eric, duke of Brunswick, lord of Woerden, window 8, 1564-66; prince William of Orange, window 22, 1562-unfinished; duke Philippe de Ligne, lord of Wassenaar, window 24, 1559-61 and of course Philip II, window 7, 1557-59) were all involved, played an important part in the process. The new king keen on a quick formal success, made his debut as a commander-in-field in the easiest way - he was not even there when the decisive battle on 10th August took place. As a set-up it was an important stage-prop in the Solomonistic theater, but we should look at it from the fiction- and reality angle and put this lofted moment in its just perspective: in other words, for instance the gruesome aftermath: the killing of the citizens of Saint-Quentin (H.W. van Asch van Wijck (a.o.), De Slag bij St. Quentin (10 Augustus 1557), Utrecht 1891; Henning von Kosz, Die Schlachten bei St. Quentin (10. August 1557) und bei Gravelingen (13. Juli 1558). Nebst einem Beitrag zur Kenntnis der spanischen Infanterie in 16. Jahrhundert, Berlin 1914; J.L. Motley, The Rise of the Dutch Republic, London 1862, vol. I, cap. II, pp. 156-169; and I. Clouas, Henri II, París 1985, pp. 460-470).
>>>>>>>>>>
>>>>>>>>>> It was proclaimed later that this moment (San Lorenzo-day) was brought by Philip in relation to announce his plan to build El Escorial, the new Temple of Solomon, in honor of the God who had granted him victory over the French.
>>>>>>>>>>
>>>>>>>>>> Interludio: el perro Salomón (Bruselas, 1558): Felipe tuvo un perro Salomón
>>>>>>>>>>
>>>>>>>>>> 1558
>>>>>>>>>> Exequias de Carlos V (Bruselas, 1558): Salomón como constructor del Templo: 'como Salomón después de la muerte de su padre, también usaría todos sus recursos y sus fuerzas para recomponer las ruinas del verdadero templo de Dios, que es la Iglesia'.
>>>>>>>>>>
>>>>>>>>>> 1559
>>>>>>>>>> Felipe II, nuevo Salomón by Lucas de Heere (Gante, 1559) in commissioned by Aytta of Viglius who was also an intermediair between Brussels and the King's Window of Gouda. Felipe=Salomón (prudencia=sabiduría), difícil una prueba mayor que este cuadro.
>>>>>>>>>>
>>>>>>>>>> Then it peaked in Spain where Philip II from 1562 onwards to build El Escorial, el nuevo templo de Salomón.
>>>>>>>>>>
>>>>>>>>>> Guy, I'm aware that today I didn't came to the main questions and hammered home, 'Who were the king's men', who stood behind all this iconografic Solomistic propaganda programs (see for instance the very complex iconography of th Gouda-window). Lethmaet, Viglius, Nannius, Crabeth or Philip II himself ????
>>>>>>>>>>
>>>>>>>>>> About Marie Tanner later.
>>>>>>>>>>
>>>>>>>>>> I carboncopied this e-mail also to Juan Raphael who is happy to meet you in cyberspace.
>>>>>>>>>>
>>>>>>>>>> Enjoy your Sunday, which in the US has just started. Here it is noon.
>>>>>>>>>>
>>>>>>>>>> Wim de Groot
>>>>>>>>>> domingo, 23 de septiembre de 2001 12:07