WRITING AUTHORITY IN LATE MEDIEVAL ... - Cornell University

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not help us understand how any of these arguments relate to the Pope’s position as an absolute sovereign. If anything, by applying pastoral care to all of God’s creation (whether they have converted or “posterum convertendi” ‘are about to be converted in the future’), Eugene removes any exclusively Christian connotations from the pastoral imagery. Eugene’s ambivalence—of using metaphors and not wishing to develop his authority via their argument—is most pronounced when he prohibits the enslavement of the Canarians. This bull known as Creator Omnium is a writ of excommunication that effectively reverses Clement’s stance on the licitness of expanding Christendom. Echoing Vladimiri’s reasoning, Eugene boldly argues that the Canarians have been enslaved because, through fiction and dissimulation, they have been alienated from the common liberty given to all humans as direct image of God: Eugenius, etc. Ad futuram rei memoriam. Creator omnium rerum Deus, ex precipui amoris fervore, ad sui ymaginem et similitudinem humanam formavit naturam et, ut eciam que prothoplausti preuaricacione eterne salutis dispendia incurrerat a perpetue seruitutis iugo eriperet, adueniente temporis plenitudine, de summa celi arce, unigenitum suum filium ad huius seculi infirma misit, ut ex purissima Virgine Maria mortalitatis humane naturam assumeret ac tandem, crucis in ara, sui preciosi sanguinis prefusione, genus humanum uotiue restitueret libertati. Eugene, etc. To the future memory of the affair. God Creator of all things, from the special fervor of love, formed human nature to his image and similitude and, so that he would snatch from the yoke of eternal servitude by the deceit/dissimulation of the first author which he attacked any losses of eternal health; coming to the plenitude of time, from the highest arc of the sky, he sent his only son to the low things of this world, so that humanly he assumed the nature of mortality from the most pure Virgin Mary and while, in the sacrifice of the cross, by the perfusion of his precious blood, he in vow restituted humankind to liberty. 112 Eugene’s Creator omnium repeats arguments found in Vladimiri’s Opinio Hostiensis although in a more militant tone. Unapologetically, it argues that the commonality of humanity comes from its direct proximity and resemblance to the “ymaginem et similitudinem” ‘image and similitude’ of the Creator, who authors not just the well-being of Christians but “omnium rerum,” ‘of all things.’ Taking the image of a human plenitude in the body of his son, this very Creator descended unto the lowest places of this world to restore a universal image distorted by the 112 Monumenta 5.119-120. 66
“prevaricacione” ‘distortion/prevarication/dissimulation’ of our first father, the “prothoplausti,” Adam. In taking human nature (and not form), Christ restored the incorruptibility which Adam’s deceit had clouded and so assured the “libertas” of all humankind. This Incipit claims that liberty is foreign from dissimulation as it is achieved by humanity’s direct equivalence to God. This is in essence Vladimiri’s argument against Hostiensis. Property and political liberty cannot be taken away from the infidels because God “creavit haec indifferenter propter hominem, quem formavit ad suam imaginem” ‘created these things indifferently because of man, which he formed to his own image.’ God created the basic ideas of autonomy, liberty, and sovereignty for all of humanity and not simply for those which worship him. The incipit to Creator Omnium largely repeats these claims except for one important difference. It avers, like Hostiensis, that it was God’s act of representation into human form (the “adventu Christi”) and not man’s original resemblance to God from creation that guarantees his universal liberty and autonomy. God certainly created “libertas” certainly indifferently to all of humanity, but its continuance in earth, after the “prevericacione” ‘distortion’ of the “prothoplastui” ‘the first author’ of mankind is only maintained by the coming into flesh of the second author via the incorruptible body of the “purissima Virgine Maria” ‘purest Virgin Mary.’ Creator Omnium, therefore, argues like Hostiensis (and, to a certain extent, like Wycliff) that authority is inevitably representable but that the type of representation is not. Through Christ, the representation of authority restores liberty, but through “prothoplausti prevaricacione” ‘the deception/the dissimulation of the first author,’ it guarantees slavery. Both Eugene and Vladimiri argue that Christianity guarantees the universal autonomy for all humans because its divine laws apply to all regardless of differences—because the dissimulation of a human, his metaphoric 67
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VOICE AND MEANING: WRITING AUTHORIT
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VOICE AND MEANING: WRITING AUTHORIT
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BIOGRAPHICAL SKETCH Juan David Sier
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ACKNOWLEDGEMENTS I would like to fi
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INTRODUCTION Although the following
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Italian examples without incorporat
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Martínez which led to the Anti-Jew
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literary masterpiece, a manual of a
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elated to the taking of “infidel
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the last two chapters of this disse
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CHAPTER I COLONIAL HERMENEUTICS: IN
Page 23 and 24: However, by the fifteenth-century,
Page 25 and 26: sermonis” was true based upon the
Page 27 and 28: undeniable that both thinkers are a
Page 29 and 30: in the Epistle to the Hebrews invol
Page 31 and 32: Clement VI’s dispensation of the
Page 33 and 34: asked other Christian authorities t
Page 35 and 36: end, therefore, requires a particul
Page 37 and 38: Hostiensis. Hostiensis, commenting
Page 39 and 40: If the representational status of s
Page 41 and 42: This catalogue of colonial conquest
Page 43 and 44: this system from their experience a
Page 45 and 46: Perhaps, the main change in the Pap
Page 47 and 48: ‘speech’ could stand for the fo
Page 49 and 50: Word into flesh and hence cannot ho
Page 51 and 52: is not to say that they are not hum
Page 53 and 54: creature; the old things passed, an
Page 55 and 56: Because he understands the authorit
Page 57 and 58: communicability from which infidels
Page 59 and 60: such, claiming that natural authori
Page 61 and 62: tamen laicus ante aliquam constitut
Page 63 and 64: Augustine reminds Vincentius: “No
Page 65 and 66: falsify their own name since the la
Page 67 and 68: causa, quare homo Christus sublimat
Page 69 and 70: angle, as the rays are declined in
Page 71 and 72: ad ovile Domini induci valeant, fau
Page 73: them and keep them thirsting withou
Page 77 and 78: In Eugene’s lament over these act
Page 79 and 80: such, the Pope who, lacking the pow
Page 81 and 82: et utinam non fuisset factum, nec g
Page 83 and 84: CHAPTER II IBERIAN GOWER: TRANSLATI
Page 85 and 86: of today’s condition has overcome
Page 87 and 88: From this vantage point, the legibi
Page 89 and 90: classical or exegetical tradition,
Page 91 and 92: work, a translator rarely credited
Page 93 and 94: creation of the poem insufficiently
Page 95 and 96: Portugal) and other works of litera
Page 97 and 98: We can understand why Gower would b
Page 99 and 100: Daniel and Nebuchadnezzar are conjo
Page 101 and 102: heart only a shadow, so to speak, o
Page 103 and 104: sure, but in the Chaldee language,
Page 105 and 106: sermo” ‘you redeem time knowing
Page 107 and 108: importantly, he speaks by means of
Page 109 and 110: 4. “Oure Tyme among ous”: Gower
Page 111 and 112: amorem et amantum condiciones funda
Page 113 and 114: in hearing moral fables in English
Page 115 and 116: Further, this image was a common ty
Page 117 and 118: word “tractatum” figuratively a
Page 119 and 120: eginning with its head before ever
Page 121 and 122: At first glance, this difference of
Page 123 and 124: the world’ through the figuration
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the verse literally ties reality to
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The English is painfully clear: the
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different. Therefore, if there is s
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palace.’ 202 Unlike the first of
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noght be fable,” arguing that if
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Du Nabugod ce poet om lire, Qui se
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From this perspective, the “Tale
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For Jerome, God’s truth, authoria
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manhiede,/That thou ne be noght lic
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kneeling simply because he is an ox
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Portuguese claims—alongside Jerom
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one which eats grass. Further, it m
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CHAPTER III CASTILE: STORIES WITHOU
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In this chapter, I will analyze thi
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history,’ emphasized the sense pe
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their readers without waiting to be
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2. Experiencing Truth: Managing the
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could.’ It must record both an ac
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Pero López de Ayala, pero non ley
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fifteenth centuries. Although most
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State. 253 The first change was the
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ecclesiastical and political techno
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the world and to the rule of his ho
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into the Peninsula prompted Castili
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to the mendicant orders like the Fr
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This suggests that, in the portrait
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government with another but in chan
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desirous and fulfillers of their ow
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It would be wrong, however, to gene
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into their own hands. Thus in 1391,
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But this is precisely my point: how
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memorable deeds.’ 300 Guzmán rea
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efforts that, in fact, that Guzmán
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7. Past Truth: Experiencing Time in
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explains how Pedro should rule his
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continue his alliance with the Musl
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condemned by the moral precepts adv
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wolf are one. And if the shepherd a
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details of his text, but this exemp
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To do these two things, Ayala’s r
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The letter which Benaharin writes a
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surrounding Pedro’s fall on the h
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Montiel. Instead, the Chancellor de
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worthy history and stylized fabulou
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CHAPTER IV ENGLAND: TRANSLATIONS WI
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not affect the “standing” of me
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other means. 333 Instead, we must r
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eflections at face value, a critic
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efore 1385. Second, the contents of
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of the “Cornish” grammarians re
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exchanging “word vor word” but
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II (“þe seconde kyng Richard aft
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authority in fifteenth-century Engl
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‘advice’ and would justify Trev
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immutable and eternal things. Indee
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purpose from the generalized logica
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advice is. In short, citation makes
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is maintained although knowing the
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translation as Somerset implies. 38
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English does not have legitimacy as
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In this frame, the terms “dyamete
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his daily surveying practices and w
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terms allude to an idea foreign to
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difficult to transliterate and then
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suggests that he requested Trevisa
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could give its owner the ability to
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Coriolanus. The scribal use of “T
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Trevisa’s translations were not d
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speche vor to lurne. So men of ser
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Dominus’s arguments repeat Paul
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Prophecy and English, then, affect
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is that the word of God has a parti
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concept—his language is true simp
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Justin’s Epitome of the Philippic
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outside “natural” attributes, o
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confused, and from there, the Lord
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etween meaning and representation,
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narratives) parallels similar conce
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Writing allows Voice to seem univer
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Belch, Stanislaus. Paulus Vladimiri
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Dagenais, John. The Ethics of Readi
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Fowler, David. The Life and Times o
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Kinkade, Berte. The English Transla
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---. Popes, Lawyers, and Infidels.
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Russell, Peter E. “El Descubrimie
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Waters Bennett, Josephine. “Brita
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