Wendell Clausen's commentary on Bucolics sets out (pp. 109-119) to
demystify the fourth Eclogue: it becomes "a brilliant little poem.
Brilliant and playful, with overtures of grandeur . . . " (p. 119),
essentially Hellenistic in character like all the rest of the
collection. In this poem, not on the same level as the others (so
Virgil says in the first line), a new golden age is about to begin, and
this restoration of human felicity coincides with the birth of a puer
(male child). Who? Any commentary will list the five historical
possibilities, of whom a child to be born of the marriage between Mark
Antony and Octavia, Octavian's sister, is the least unlikely (though
they never did produce a son). In later times, the poem was thought to
prefigure Augustus (not a good idea, except in the loosest of terms) or
indeed Christ: Lactantius noted some parallels between prophecies of
the coming of the Messiah and the language used by Virgil; the emperor
Constantine was convinced that Virgil really did prophesy the coming of
Christ (while St. Jerome was quite clear that he did not), and St.
Augustine hedged his bets, saying that Virgil was, after all, quoting
the Cumaean Sibyl, and she, not the poet, had prophesied Christ's
coming. More to the point are the abundant close parallels in imagery
between the fourth Eclogue and, notably, the book of Isaiah. That is
not to suggest that Virgil read the Old Testament, but he must
inevitably have had some contact with Alexandrian Jewish prophetic
literature (as represented for us by the so-called Oracula Sibyllina).
It is not even absolutely clear that Virgil had the real birth of a
real child in mind; though he speaks of pregnancy, of the goddess of
childbirth, and of the smiling infant, even so the child may be
imagined as the symbol of a new age of hope, rendered more human and
more concrete than in any other obviously political poem. Of all the
Bucolics, the fourth is the most puzzling.
Nicholas Horsfall, Virgil. Dictionary of Literary Biography, Volume 211: Ancient Roman Writers. A Bruccoli Clark Layman Book. Edited by Ward W. Briggs, University of South Carolina. The Gale Group, 1999. pp. 350-365.
http://galenet.galegroup.com.ezproxy.ocadlibrary.on.ca/servlet/LitRC;jsessionid=A9944361E51D78386A0341BA1EC7DB07?vrsn=3&locID=toro37158&ASB1=AND&srchtp=adv&ADVST2=KA&c=5&ste=71&tbst=asrch&tab=1&ADVSF2=sibyl&ADVST1=KA&ADVSF1=virgil&docNum=H1200008870&bConts=4195987
Thursday, December 13, 2007
About this book Read this bookThe History of the Decline and Fall of the Roman Empire By Edward Gibbon, William Smith
The History of the Decline and Fall of the Roman Empire
By Edward Gibbon, William Smith
Published 1862
J. Murray
Rome
About this book Read this bookThe History of the Decline and Fall of the Roman Empire By Edward Gibbon, William Smith: "audience In a very long discourse which is still extant the royal preacher expatiates on the various proofs of religion but he dwells with peculiar complacency on the Sibylline verses 59 and the The fourih fourth eclogue of Virgil 60 Forty years before the birth of vi ie Christ the Mantuan bard as if inspired by the celestial muse of Isaiah had celebrated with all the pomp of oriental metaphor the return of the Virgin the fall of the serpent the approaching birth of a godlike child the offspring of the great Jupiter who should expiate the guilt of human kind and govern the peaceful universe with the virtues of his father the rise and appearance of an heavenly race a primitive nation throughout the world and the gradual restoration of the innocence and felicity of the golden age The poet was perhaps unconscious of the secret sense and object of these sublime predictions which have been so unworthily applied to the infant son of a consul or a triumvir 61 but if a more splendid and indeed specious interpretation of the fourth eclogue contributed to the conversion of the first Christian emperor Virgil "
About this book Read this bookThe History of the Decline and Fall of the Roman Empire By Edward Gibbon, William Smith: "may deserve to be ranked among the most successful missionaries of the Gospel 62 The awful mysteries of the Christian faith and worship were con Devotion cealed from the eyes of strangers and even of catechumens i gdesPofV h an affected secrecy which served to excite their won constantine gi an j CUriosity 63 But the severe rules of discipline which the prudence of the bishops had instituted were relaxed by the same prudence in favour of an Imperial proselyte whom it was so important to allure by every gentle condescension into the pale of the church and Constantine was permitted at least by a tacit dispensation to enjoy most of the privileges before he had contracted any of the obligations of a Christian Instead of retiring from the congregation when the voice of the deacon dismissed the profane multitude he prayed with the faithful disputed with the bishops preached on the most sublime and intricate subjects of theology celebrated with sacred rites the vigil of Easter and publicly declared himself not only a partaker but in some measure a priest and hierophant of the Christian mysteries 64 The pride of "
pages 19-20
By Edward Gibbon, William Smith
Published 1862
J. Murray
Rome
About this book Read this bookThe History of the Decline and Fall of the Roman Empire By Edward Gibbon, William Smith: "audience In a very long discourse which is still extant the royal preacher expatiates on the various proofs of religion but he dwells with peculiar complacency on the Sibylline verses 59 and the The fourih fourth eclogue of Virgil 60 Forty years before the birth of vi ie Christ the Mantuan bard as if inspired by the celestial muse of Isaiah had celebrated with all the pomp of oriental metaphor the return of the Virgin the fall of the serpent the approaching birth of a godlike child the offspring of the great Jupiter who should expiate the guilt of human kind and govern the peaceful universe with the virtues of his father the rise and appearance of an heavenly race a primitive nation throughout the world and the gradual restoration of the innocence and felicity of the golden age The poet was perhaps unconscious of the secret sense and object of these sublime predictions which have been so unworthily applied to the infant son of a consul or a triumvir 61 but if a more splendid and indeed specious interpretation of the fourth eclogue contributed to the conversion of the first Christian emperor Virgil "
About this book Read this bookThe History of the Decline and Fall of the Roman Empire By Edward Gibbon, William Smith: "may deserve to be ranked among the most successful missionaries of the Gospel 62 The awful mysteries of the Christian faith and worship were con Devotion cealed from the eyes of strangers and even of catechumens i gdesPofV h an affected secrecy which served to excite their won constantine gi an j CUriosity 63 But the severe rules of discipline which the prudence of the bishops had instituted were relaxed by the same prudence in favour of an Imperial proselyte whom it was so important to allure by every gentle condescension into the pale of the church and Constantine was permitted at least by a tacit dispensation to enjoy most of the privileges before he had contracted any of the obligations of a Christian Instead of retiring from the congregation when the voice of the deacon dismissed the profane multitude he prayed with the faithful disputed with the bishops preached on the most sublime and intricate subjects of theology celebrated with sacred rites the vigil of Easter and publicly declared himself not only a partaker but in some measure a priest and hierophant of the Christian mysteries 64 The pride of "
pages 19-20
About this book Read this bookThe British Critic, and Quarterly Theological Review By John Henry Newman, James Shergold Boone
The British Critic, and Quarterly Theological Review
By John Henry Newman, James Shergold Boone
Published 1812
Printed for C. & J
. Rivington
v.40 1812 Jul-Dec
About this book Read this bookThe British Critic, and Quarterly Theological Review By John Henry Newman, James Shergold Boone: "The important difcovery then if this The fourth Eclogue of Virgil the finefl of hii fimller work is written IN CELEBRATION OF AUGUSTUS Whom was Virgil fo likely to celebrate in the moft exalted and en thufiaflic flyle of encomium Certainly no ene How then has this difcovery been made As all difcoverits are made by the plained and mon natural procefs By obierving in what terms Virgil m ikes the fame Sibyll whom he here in troducex celebrate Auguilus in another part of his works where he points him out in thefe remarkable terms Hie vir hie eft tibi quern promitti fzpius audis AUGUSTUS C ÏSAR Divum genus áurea condet Szcula qui rurfus Latió regnata per arva Saturno quondam JEatiJ VI v 79 "
About this book Read this bookThe British Critic, and Quarterly Theological Review By John Henry Newman, James Shergold Boone: "Indeed and what is the perfon predifled in the fourth Eclogue to do Exaftly the fame To bring back the golden age to Italy and to rule the world in peace But how can this be applied to Anguflus in the fourth Eclogue entitled POLLIO fince he was nineteen years of age in the confulOiip of Pollio to which the poem refers P By another flep almofl as clear and imple by making the whole eclogue excepting the four introductory lines the fuppofed prophecy of the Cumaean Sibyl which Sibyl as we have jud feen defcribes Auguflus almoit in the fame words in the bit id Thus is every difficulty removed as to the peí fon except that material one why was the Confulfhip of Pollio fo particularly worthy of celebration with reference to Auguilus or as he was then Oftavius To this the anfwer of Mr Penn is as complete and fatisf i tory as poflîble Becaufe during that Confullhip O lavius made with Antony the РКЛСК OF BRUNDUSIUM by which he was formally eilahlilhcd as Lord of all the Weilern woi Ы and confequently commenced his Saturnien reign in Italy Such is in the molt"
Which by removing all obfcurity from one of the fined poems extant enables us and all who hall hereafter read it to enjoy its beauty with tenfold iatisfaclion That the notion u ftriflly corren we have Iwrdlv the Ihadow of doubt That Virgil who celebrated Augullue fo nobly in the opening of his third Géorgie who made mm in a man ner the hero of his E ieid ihould alfo dedicate fame encomium to him in his Bucolics is of the higheft probability and th it he bas done fo in the moft admirable manner will in future be clear when the opinion here pvopofed hall be as it deferves About this book Read this bookThe British Critic, and Quarterly Theological Review By John Henry Newman, James Shergold Boone
About this book Read this bookThe British Critic, and Quarterly Theological Review By John Henry Newman, James Shergold Boone: "
"
By John Henry Newman, James Shergold Boone
Published 1812
Printed for C. & J
. Rivington
v.40 1812 Jul-Dec
About this book Read this bookThe British Critic, and Quarterly Theological Review By John Henry Newman, James Shergold Boone: "The important difcovery then if this The fourth Eclogue of Virgil the finefl of hii fimller work is written IN CELEBRATION OF AUGUSTUS Whom was Virgil fo likely to celebrate in the moft exalted and en thufiaflic flyle of encomium Certainly no ene How then has this difcovery been made As all difcoverits are made by the plained and mon natural procefs By obierving in what terms Virgil m ikes the fame Sibyll whom he here in troducex celebrate Auguilus in another part of his works where he points him out in thefe remarkable terms Hie vir hie eft tibi quern promitti fzpius audis AUGUSTUS C ÏSAR Divum genus áurea condet Szcula qui rurfus Latió regnata per arva Saturno quondam JEatiJ VI v 79 "
About this book Read this bookThe British Critic, and Quarterly Theological Review By John Henry Newman, James Shergold Boone: "Indeed and what is the perfon predifled in the fourth Eclogue to do Exaftly the fame To bring back the golden age to Italy and to rule the world in peace But how can this be applied to Anguflus in the fourth Eclogue entitled POLLIO fince he was nineteen years of age in the confulOiip of Pollio to which the poem refers P By another flep almofl as clear and imple by making the whole eclogue excepting the four introductory lines the fuppofed prophecy of the Cumaean Sibyl which Sibyl as we have jud feen defcribes Auguflus almoit in the fame words in the bit id Thus is every difficulty removed as to the peí fon except that material one why was the Confulfhip of Pollio fo particularly worthy of celebration with reference to Auguilus or as he was then Oftavius To this the anfwer of Mr Penn is as complete and fatisf i tory as poflîble Becaufe during that Confullhip O lavius made with Antony the РКЛСК OF BRUNDUSIUM by which he was formally eilahlilhcd as Lord of all the Weilern woi Ы and confequently commenced his Saturnien reign in Italy Such is in the molt"
Which by removing all obfcurity from one of the fined poems extant enables us and all who hall hereafter read it to enjoy its beauty with tenfold iatisfaclion That the notion u ftriflly corren we have Iwrdlv the Ihadow of doubt That Virgil who celebrated Augullue fo nobly in the opening of his third Géorgie who made mm in a man ner the hero of his E ieid ihould alfo dedicate fame encomium to him in his Bucolics is of the higheft probability and th it he bas done fo in the moft admirable manner will in future be clear when the opinion here pvopofed hall be as it deferves About this book Read this bookThe British Critic, and Quarterly Theological Review By John Henry Newman, James Shergold Boone
About this book Read this bookThe British Critic, and Quarterly Theological Review By John Henry Newman, James Shergold Boone: "
"
Wednesday, December 12, 2007
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson
Legends of the Monastic Orders as Represented in the Fine Arts
By Anna Brownell Jameson
Published 1852
Longman, Brown, Green
, and Longmans
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "The series by Ghirlandajo in the Sassetti chapel consists of six subjects only 1 A famous Florentine legend not to be found at Assisi A child of the Spini family fell from the window of the Palazzo Spini and was killed on the spot While they are carrying the child to the grave the parents invoke St Francis who appears visibly and restores him to life 2 St Francis renounces the inheritance of his father 3 He stands before Pope Honorius III to whom he presents the roses which sprang from his blood 4 He receives the stigmata "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "5 St Francis before the Soklan He offers to walk through the fire to prove the truth of his mission 6 Called the death of St Francis but more properly the incredulitv of Jerome The saint lies extended on a bier surrounded by his brethren a bishop with spectacles on his nose is reciting the service for the dead a friar in front most admirablv painted kisses the hand of the saint conspicuous in the group behind Jerome stoops over and places his hand on the wounded side In compartments to the right and left kneel the votaries Francesco Sussetti and his wife Madonna Nera This even in its ruined condition is one of the finest and most solemnly dramatic pictures in the world "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "I have an those which have been engraved in Ottley's Specimens of the early Florentine School 1 When St Francis was still in his father's house and in bondage to the world a half witted simpleton meeting him in the market place of Assisi took off his own garment and spread it on the ground for him to walk over prophesying that he was worthy of all honour as one destined to greatness and to the veneration of the faithful throughout the universe 1 2 St Francis gives his cloak to the poor officer The scene is represented in the valley which lies below Assisi and St Francis is on horseback In any other locality this might be mistaken for St Martin 3 The dream of St Francis already related Here our Saviour stands beside the bed pointing to the heaps of armour prepared for the warriors of Christ 4 St Francis kneeling before the crucifix in the church of St Damiano receives the miraculous communication 5 St Francis and his father Pietro Bernardone renounce each other in "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "the Piazza of Assisi Francis throws of his garments and receives from the bishop u cloak wherewith to cover him C The vision of Pope Innocent III This is a very beautiful fresco the head of St Francis looking up to heaven as if for aid while he sustaina the falling Church is extremely expressive and so is that of one of the attendants at the pone's bedside who has dropped his head on his arm as overcome with sleep 7 Pope Honorius III confirms the rule of the Franciscan Order 8 St Francis in the chariot of fire On a certain night he had gone ap irt from his brethren to pray but at midnight when some were awake and others sleeping a fiery chariot was seen to enter by the door of the house and drive thrice round the court A globe bright and dazzling a the sun at noon day rested upon it which they knew to be the spirit of St Francis present with them but parted from his body Sticling This was one of the subjects painted by Murillo fur the Capuchins at SpaiD p fa35 Seville and seems to have much perplexed commentators 9 The seats prepared in heaven for St Francis and his Order A "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "10 St Fnmcis exorcising Arezzo The city of Arezzo was then distracted by factions and the saint on approaching beheld a company of demons dancing in the air above the walls these being the evil spirits who stirred up men's minds to strife Therenpon he sent his companion Silvester to command them in his name to depart Silvester obeyed crying with a loud voice In the name of the omnipotent God and by command of his servant Francis go out hence every one of you And immediately the demons dispersed and the city returned to peace and propriety In the fresco St Francis kneels in prayer while Silvester stands before the city in a noble attitude of command 11 St Francis before the Soldan this legend has been already related Of this subject the fresco by Ghirlandajo is particularly fine and the bas relief by Benedetto da Maiano most beautiful 12 St Francis lifted from the earth in an ecstasy of devotion 13 St Francis exhibits to his congregation a tableau or theatrical representation of the nativity of our Saviour This is curious as being the earliest instance of those exhibitions still so common in Italy about "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "of the thirsty man bending over the fountain to drink known as I Assetato Hist do 1 Act the thirsty man and deservedly praised by Vasari and by Lanzi It is mens engraved in D Agincourt 15 St Francis preaching to the birds Drawing nigh to Bevagno he came to a certain place where birds of different kinds were gathered together whom seeing the man of God ran hastily to the spot and saluting them as if they had been his fellows in reason while they all turned and bent their heads in attentive expectation he admonished them saying Brother birds greatly are ye bound to praise the Creator who clotheth you with feathers and giveth you wings to fly with and a purer air to breathe and who carcth for you who have so little care for yourselves Whilst he thus spake the little birds marvellously commoved began to spread their wings stretch forth their necks and open their beaks attentively gazing upon him and he glowing in the spirit passed through the midst of them and even touched them with his robe yet not one stirred from his place until the man of God gave them leave when with his blessing and at "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "16 The death of the young count of Celano St Francis being invited to dine with a devout and charitable noble before sitting down to table privately warned him that his end drew near and exhorted him to confess his sins for that God had given him this opportunity of making his peace in recompense of his hospitality towards the poor of Christ The young count obeyed confessed himself set his house in order and then took his place at the entertainment but before it was over sank down and expired on the spot 17 St Francis preaching before the pope and cardinals all seated in appropriate attitudes under a magnificent Gothic Loggia This fresco and similar subjects are to be referred I believe to the following passage in his life Francis hesitated long between the contemplative and the active religious life He and his disciples were men quite unlearned He wished to persuade others to follow like himself the way of salvation but he knew not how to set about it He consulted his brethren what he should do God said he has given me the gift of prayers but not the gift of words yet as the Son of Man when "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "remained silent and astonished in his presence A particular sermon which he preached at Rome before Honorius III may also be alluded to St Francis in the rule given to his brotherhood prescribed short sermons because those of our Saviour were short and as we are not the more heard above so neither are we the more listened to below for our much speaking 18 When St Antony of Padua was preaching at a general chapter of the Order held at Aries in 1224 St Francis appeared in the midst of them his arms extended in the form of a cross 19 St Francis receiving the stigmata as already described 20 The death of St Francis in the midst of his friars angels bear his into heaven "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "21 The dying friar Lying at that time on his death bed he beheld the spirit of St Francis rising into heaven and springing forward he cried Tarry father I come with thee and fell back dead 22 St Francis being laid upon his bier the people of Assisi were admitted to see and kiss the stigmata One Jerome sceptical like St Thomas would see and touch before he believed he is here represented kneeling and touching the side the dead brow frowning with anguish 23 The Lament at San Damiano The body of St Francis being carried to Assisi the bearers halt before the porch of the church and are received by St Clara and her nuns St Clara leans over embracing the body another nun kisses his hand 24 This compartment is in a ruined state 25 The vision of Pope Gregory IX This pope before he consented to canonise St Francis had some doubts of the celestial infliction of the stigmata St Francis appeared to him in a vision reproved his unbelief opened his robe and exposing the wound in his side filled a vial with the blood which flowed from it and gave it to the pope who on waking found it in his hand"
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "28 St Francis the vindicator of innocence A certain bishop had been falsely accused of heresy The bishop's cathedral is seen on the left the prison to the right in the midst he is kneeling a priest behind holds the crosier of which he has been deprived The jailer steps forward with manacles and St Francis in his habit is seen floating above in the sky and interceding for his votary "
that was giotto....'s above...
pages 259 till 267
By Anna Brownell Jameson
Published 1852
Longman, Brown, Green
, and Longmans
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "The series by Ghirlandajo in the Sassetti chapel consists of six subjects only 1 A famous Florentine legend not to be found at Assisi A child of the Spini family fell from the window of the Palazzo Spini and was killed on the spot While they are carrying the child to the grave the parents invoke St Francis who appears visibly and restores him to life 2 St Francis renounces the inheritance of his father 3 He stands before Pope Honorius III to whom he presents the roses which sprang from his blood 4 He receives the stigmata "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "5 St Francis before the Soklan He offers to walk through the fire to prove the truth of his mission 6 Called the death of St Francis but more properly the incredulitv of Jerome The saint lies extended on a bier surrounded by his brethren a bishop with spectacles on his nose is reciting the service for the dead a friar in front most admirablv painted kisses the hand of the saint conspicuous in the group behind Jerome stoops over and places his hand on the wounded side In compartments to the right and left kneel the votaries Francesco Sussetti and his wife Madonna Nera This even in its ruined condition is one of the finest and most solemnly dramatic pictures in the world "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "I have an those which have been engraved in Ottley's Specimens of the early Florentine School 1 When St Francis was still in his father's house and in bondage to the world a half witted simpleton meeting him in the market place of Assisi took off his own garment and spread it on the ground for him to walk over prophesying that he was worthy of all honour as one destined to greatness and to the veneration of the faithful throughout the universe 1 2 St Francis gives his cloak to the poor officer The scene is represented in the valley which lies below Assisi and St Francis is on horseback In any other locality this might be mistaken for St Martin 3 The dream of St Francis already related Here our Saviour stands beside the bed pointing to the heaps of armour prepared for the warriors of Christ 4 St Francis kneeling before the crucifix in the church of St Damiano receives the miraculous communication 5 St Francis and his father Pietro Bernardone renounce each other in "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "the Piazza of Assisi Francis throws of his garments and receives from the bishop u cloak wherewith to cover him C The vision of Pope Innocent III This is a very beautiful fresco the head of St Francis looking up to heaven as if for aid while he sustaina the falling Church is extremely expressive and so is that of one of the attendants at the pone's bedside who has dropped his head on his arm as overcome with sleep 7 Pope Honorius III confirms the rule of the Franciscan Order 8 St Francis in the chariot of fire On a certain night he had gone ap irt from his brethren to pray but at midnight when some were awake and others sleeping a fiery chariot was seen to enter by the door of the house and drive thrice round the court A globe bright and dazzling a the sun at noon day rested upon it which they knew to be the spirit of St Francis present with them but parted from his body Sticling This was one of the subjects painted by Murillo fur the Capuchins at SpaiD p fa35 Seville and seems to have much perplexed commentators 9 The seats prepared in heaven for St Francis and his Order A "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "10 St Fnmcis exorcising Arezzo The city of Arezzo was then distracted by factions and the saint on approaching beheld a company of demons dancing in the air above the walls these being the evil spirits who stirred up men's minds to strife Therenpon he sent his companion Silvester to command them in his name to depart Silvester obeyed crying with a loud voice In the name of the omnipotent God and by command of his servant Francis go out hence every one of you And immediately the demons dispersed and the city returned to peace and propriety In the fresco St Francis kneels in prayer while Silvester stands before the city in a noble attitude of command 11 St Francis before the Soldan this legend has been already related Of this subject the fresco by Ghirlandajo is particularly fine and the bas relief by Benedetto da Maiano most beautiful 12 St Francis lifted from the earth in an ecstasy of devotion 13 St Francis exhibits to his congregation a tableau or theatrical representation of the nativity of our Saviour This is curious as being the earliest instance of those exhibitions still so common in Italy about "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "of the thirsty man bending over the fountain to drink known as I Assetato Hist do 1 Act the thirsty man and deservedly praised by Vasari and by Lanzi It is mens engraved in D Agincourt 15 St Francis preaching to the birds Drawing nigh to Bevagno he came to a certain place where birds of different kinds were gathered together whom seeing the man of God ran hastily to the spot and saluting them as if they had been his fellows in reason while they all turned and bent their heads in attentive expectation he admonished them saying Brother birds greatly are ye bound to praise the Creator who clotheth you with feathers and giveth you wings to fly with and a purer air to breathe and who carcth for you who have so little care for yourselves Whilst he thus spake the little birds marvellously commoved began to spread their wings stretch forth their necks and open their beaks attentively gazing upon him and he glowing in the spirit passed through the midst of them and even touched them with his robe yet not one stirred from his place until the man of God gave them leave when with his blessing and at "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "16 The death of the young count of Celano St Francis being invited to dine with a devout and charitable noble before sitting down to table privately warned him that his end drew near and exhorted him to confess his sins for that God had given him this opportunity of making his peace in recompense of his hospitality towards the poor of Christ The young count obeyed confessed himself set his house in order and then took his place at the entertainment but before it was over sank down and expired on the spot 17 St Francis preaching before the pope and cardinals all seated in appropriate attitudes under a magnificent Gothic Loggia This fresco and similar subjects are to be referred I believe to the following passage in his life Francis hesitated long between the contemplative and the active religious life He and his disciples were men quite unlearned He wished to persuade others to follow like himself the way of salvation but he knew not how to set about it He consulted his brethren what he should do God said he has given me the gift of prayers but not the gift of words yet as the Son of Man when "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "remained silent and astonished in his presence A particular sermon which he preached at Rome before Honorius III may also be alluded to St Francis in the rule given to his brotherhood prescribed short sermons because those of our Saviour were short and as we are not the more heard above so neither are we the more listened to below for our much speaking 18 When St Antony of Padua was preaching at a general chapter of the Order held at Aries in 1224 St Francis appeared in the midst of them his arms extended in the form of a cross 19 St Francis receiving the stigmata as already described 20 The death of St Francis in the midst of his friars angels bear his into heaven "
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "21 The dying friar Lying at that time on his death bed he beheld the spirit of St Francis rising into heaven and springing forward he cried Tarry father I come with thee and fell back dead 22 St Francis being laid upon his bier the people of Assisi were admitted to see and kiss the stigmata One Jerome sceptical like St Thomas would see and touch before he believed he is here represented kneeling and touching the side the dead brow frowning with anguish 23 The Lament at San Damiano The body of St Francis being carried to Assisi the bearers halt before the porch of the church and are received by St Clara and her nuns St Clara leans over embracing the body another nun kisses his hand 24 This compartment is in a ruined state 25 The vision of Pope Gregory IX This pope before he consented to canonise St Francis had some doubts of the celestial infliction of the stigmata St Francis appeared to him in a vision reproved his unbelief opened his robe and exposing the wound in his side filled a vial with the blood which flowed from it and gave it to the pope who on waking found it in his hand"
About this book Read this bookLegends of the Monastic Orders as Represented in the Fine Arts By Anna Brownell Jameson: "28 St Francis the vindicator of innocence A certain bishop had been falsely accused of heresy The bishop's cathedral is seen on the left the prison to the right in the midst he is kneeling a priest behind holds the crosier of which he has been deprived The jailer steps forward with manacles and St Francis in his habit is seen floating above in the sky and interceding for his votary "
that was giotto....'s above...
pages 259 till 267
Monday, December 10, 2007
The Eclectic Magazine By John Holmes Agnew, Walter Hilliard Bidwell
The Eclectic Magazine By John Holmes Agnew, Walter Hilliard Bidwell: "He would have comforted him by taking the horoscope of the world and proving to him that it would survive the iatal 1867 In this way Landino took the horoscope of religion and foretold that it would undergo an important change on the 25th of November 1484 in consequence of the conjunction of Jupiter and Saturn It is rather a singular coïncidence that Luther was born on the 25th of November 1483 or 1484 Such a happy guess would have made the fortune of Zadkiel at the present day "
The Eclectic Magazine By John Holmes Agnew, Walter Hilliard Bidwell: "Nor did Ficino stand alone in these fanciful ideas they were common to all the great men who lived at that period known as the Renaissance Cardan the mathematician tells us in his life that his genius appeared in the shape of a fly buzzing in his ear a volume of predictions was inspired by a wasp that entered his study one of these referred to his own death and he took care to verify it by abstaining from food Macchiavelli as a writer might be supposed to have risen superior to the superstitious feelings of his age and yet he tells us Discorsi lib i cap Ivi that the air is full of spirits which from a feeling of compassion to mortals warn them by sinister auguries of the evils which are impending over them Guicciardini the historian who lived at a still later period candidly expresses his belief that there are spirits of the air which converse familiarly with men for says he I have had such experience of them as appears to me to place the matter beyond all doubt These strange ideas were the direct result of the Neoplatonic philosophy the influence of which is perceptible in many expressions still employed long after the system itself has been exploded."
The Eclectic Magazine By John Holmes Agnew, Walter Hilliard Bidwell: "Nor did Ficino stand alone in these fanciful ideas they were common to all the great men who lived at that period known as the Renaissance Cardan the mathematician tells us in his life that his genius appeared in the shape of a fly buzzing in his ear a volume of predictions was inspired by a wasp that entered his study one of these referred to his own death and he took care to verify it by abstaining from food Macchiavelli as a writer might be supposed to have risen superior to the superstitious feelings of his age and yet he tells us Discorsi lib i cap Ivi that the air is full of spirits which from a feeling of compassion to mortals warn them by sinister auguries of the evils which are impending over them Guicciardini the historian who lived at a still later period candidly expresses his belief that there are spirits of the air which converse familiarly with men for says he I have had such experience of them as appears to me to place the matter beyond all doubt These strange ideas were the direct result of the Neoplatonic philosophy the influence of which is perceptible in many expressions still employed long after the system itself has been exploded."
The Greek Testament: With a Critically Revised Text: a Digest of Various ... edited by Henry Alford
The Greek Testament: With a Critically Revised Text: a Digest of Various ... edited by Henry Alford: "t iyffiórtc avTütv ПарбиаТо In all these countries there were magi at least persons who in the wider sense of the word were now known by the name Their words in ver 2 seem to point to some land not very near Judœa as also the result of Herod's inquiry as to the date shown in ó jr íieroSc 2 If we place together a the prophecy in Num xxiv 17 which could hardly be unknown to the Eastern astrologers and 3 the assertion of Suetonius Vesp c 4 Percrebuerat Oriente toto vêtus et cotisions opinio esse in fatis ut eo tempore Judsea profecti rerum potirentur and Tacitus v 13 Pluribus persuasio inerat antiquis sacerdotum literis contineri eo ipso tempore fore ut valesceret Oriens profectique Jucltea rerum potirentur and y the prophecy also likely to be known in the East of the seventy weeks in Daniel ix 24 we can I think be at no loss to understand how any remarkable celestial appearance at this time should have been as it was (3) "
The Greek Testament: With a Critically Revised Text: a Digest of Various ... edited by Henry Alford: "There is no ground for supposing the magi to have been three in number nor to have been kings The first tradition appears to have arisen from the number of their gifts the second from the prophecy in Is Ix 3 2 ovroi TOV atrripa This expression of the magi we have seen his star docs not seem to point to any miraculous appearance but to something observed in the course of their watching the heavens Now we learn from astronomical calculations that a remarkable conjunction of the planets of our system took place a short time before the birth of our Lord In the year of Rome 747 on the 20th of May there was a conjunction of Jupiter and Saturn in the 20th degree of the constellation Pisces close to the first point of Aries which was the part of the heavens noted in astrological science as that in which the signs denoted the greatest and most noble events On the 27th of October in the same year another conjunction of the same planets took place in the 16th degree of Pisces and on the 12th of November a third in the 15th degree of the same sign On these two last occasions the planets were so near that an ordinary eye would"
The Greek Testament: With a Critically Revised Text: a Digest of Various ... edited by Henry Alford: "brightness Ideler Handbuch der Chronologie ii 399 sqq also Winer Rcälworter buch under Stern der Weisen which see Supposing the magi to have seen the first of these conjunctions they saw it actually in the East for on the 20th of May it would rise shortly before the sun If they then took their journey and arrived at Jerusalem in a little more than five months the journey from Babylon took Ezra four months see Ezra vii 9 if they performed the route from Jerusalem to Bethlehem in the evening as is implied the November conjunction in 15 of Pisces would be before them in the direction of Bethlehem coming to the meridian about 8 o clock P.M. These circumstances would seem to form a remarkable coincidence with the history in our text They are in no way inconsistent with the word aaripa which cannot surely be pressed to its mere literal sense of one single star but understood in its wider astrological meaning nor is thia explanation of the star directing them to Bethlehem at all repugnant to the plain words of w 9 10 importing its motion from s.E. towards s.w. the direct ion of Bethlehem We may further observe that no part of the t"
The Greek Testament: With a Critically Revised Text: a Digest of Various ... edited by Henry Alford: "We may further observe that no part of the text respecting the star asserts or even implies a miracle and that the very slight apparent inconsistencies with the above explanation are no more than the report of the magi themselves and the general belief of the age would render unavoidable If this subservience of the superstitions of astrology to the Divine purposes be objected to we may answer with Wetstein Supercst igitur ut illos ex regulis artis sute hoc habu isse existimemus quœ licet certissime futi lis vana atque fallax esset casu tarnen ali quando in verum incidere potuit Admira bilis hinc elucet sapientia Dei qui homi num crroribus ct sccleribus usus Josephum per scelus fratrum in Egyptum deduxit regem Babclis per haruspicia et sortes Judiéis immisit Ezech xxi 21 22 et magos hic per astrologiam ad Christum direxit It may be remarked that Abar banel the Jew who knew nothing of this conjunction relates it Maajne haschnah cited by Munter in Ebrard Wissensch Kritik p 248 as a tradition that no conjunction could be of mightier import than that "
The Greek Testament: With a Critically Revised Text: a Digest of Various ... edited by Henry Alford: "of Jupiter and Saturn which planets were in co7 j A.M. 2305 before the birth of Moses in the sign of Pisces and thence remarks that that sign was the most significant one for the Jews From this consideration he concludes that the conjunction "
The Greek Testament: With a Critically Revised Text: a Digest of Various ... edited by Henry Alford: "of these planets in that sign in his own timo л D 1 3 betokened the near approach of the birth of the Messiah And as the Jews did not invent astrology but learnt it from the G haldceans this idea that a conjunction in Pisces betokened some great event in Judoca must have prevailed among Clmlda an astrologers Iv тд ауат Not at its rising in which case we should expect to find aurov if not here certainly in ver 9 but in the East i.e. either in the Eastern country from which they came or in the Eastern quarter of the heavens as above explained In ver 9 Iv т afar is opposed to l-r i i-i où TJI та iraifíov irpoçKVKrjoui To do homage to him in the Eastern fashion of prostration Ne ccsse c t cnim si in conspectum vcneris vcncrari te Regem juod illi TrpocKvvtiv vocant Corn Nep Conon 3 3 ira рахвт Josephus Ant xvii 24 represents these troubles as raised by the Pharisees who prophesied a revolution puty "
The Greek Testament: With a Critically Revised Text: a Digest of Various ... edited by Henry Alford: "There is no ground for supposing the magi to have been three in number nor to have been kings The first tradition appears to have arisen from the number of their gifts the second from the prophecy in Is Ix 3 2 ovroi TOV atrripa This expression of the magi we have seen his star docs not seem to point to any miraculous appearance but to something observed in the course of their watching the heavens Now we learn from astronomical calculations that a remarkable conjunction of the planets of our system took place a short time before the birth of our Lord In the year of Rome 747 on the 20th of May there was a conjunction of Jupiter and Saturn in the 20th degree of the constellation Pisces close to the first point of Aries which was the part of the heavens noted in astrological science as that in which the signs denoted the greatest and most noble events On the 27th of October in the same year another conjunction of the same planets took place in the 16th degree of Pisces and on the 12th of November a third in the 15th degree of the same sign On these two last occasions the planets were so near that an ordinary eye would"
The Greek Testament: With a Critically Revised Text: a Digest of Various ... edited by Henry Alford: "brightness Ideler Handbuch der Chronologie ii 399 sqq also Winer Rcälworter buch under Stern der Weisen which see Supposing the magi to have seen the first of these conjunctions they saw it actually in the East for on the 20th of May it would rise shortly before the sun If they then took their journey and arrived at Jerusalem in a little more than five months the journey from Babylon took Ezra four months see Ezra vii 9 if they performed the route from Jerusalem to Bethlehem in the evening as is implied the November conjunction in 15 of Pisces would be before them in the direction of Bethlehem coming to the meridian about 8 o clock P.M. These circumstances would seem to form a remarkable coincidence with the history in our text They are in no way inconsistent with the word aaripa which cannot surely be pressed to its mere literal sense of one single star but understood in its wider astrological meaning nor is thia explanation of the star directing them to Bethlehem at all repugnant to the plain words of w 9 10 importing its motion from s.E. towards s.w. the direct ion of Bethlehem We may further observe that no part of the t"
The Greek Testament: With a Critically Revised Text: a Digest of Various ... edited by Henry Alford: "We may further observe that no part of the text respecting the star asserts or even implies a miracle and that the very slight apparent inconsistencies with the above explanation are no more than the report of the magi themselves and the general belief of the age would render unavoidable If this subservience of the superstitions of astrology to the Divine purposes be objected to we may answer with Wetstein Supercst igitur ut illos ex regulis artis sute hoc habu isse existimemus quœ licet certissime futi lis vana atque fallax esset casu tarnen ali quando in verum incidere potuit Admira bilis hinc elucet sapientia Dei qui homi num crroribus ct sccleribus usus Josephum per scelus fratrum in Egyptum deduxit regem Babclis per haruspicia et sortes Judiéis immisit Ezech xxi 21 22 et magos hic per astrologiam ad Christum direxit It may be remarked that Abar banel the Jew who knew nothing of this conjunction relates it Maajne haschnah cited by Munter in Ebrard Wissensch Kritik p 248 as a tradition that no conjunction could be of mightier import than that "
The Greek Testament: With a Critically Revised Text: a Digest of Various ... edited by Henry Alford: "of Jupiter and Saturn which planets were in co7 j A.M. 2305 before the birth of Moses in the sign of Pisces and thence remarks that that sign was the most significant one for the Jews From this consideration he concludes that the conjunction "
The Greek Testament: With a Critically Revised Text: a Digest of Various ... edited by Henry Alford: "of these planets in that sign in his own timo л D 1 3 betokened the near approach of the birth of the Messiah And as the Jews did not invent astrology but learnt it from the G haldceans this idea that a conjunction in Pisces betokened some great event in Judoca must have prevailed among Clmlda an astrologers Iv тд ауат Not at its rising in which case we should expect to find aurov if not here certainly in ver 9 but in the East i.e. either in the Eastern country from which they came or in the Eastern quarter of the heavens as above explained In ver 9 Iv т afar is opposed to l-r i i-i où TJI та iraifíov irpoçKVKrjoui To do homage to him in the Eastern fashion of prostration Ne ccsse c t cnim si in conspectum vcneris vcncrari te Regem juod illi TrpocKvvtiv vocant Corn Nep Conon 3 3 ira рахвт Josephus Ant xvii 24 represents these troubles as raised by the Pharisees who prophesied a revolution puty "
Subscribe to:
Posts (Atom)