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12<br />

Chapter 2. Intellectual context<br />

exalted history to great hights, he did not consider it to be a science. 19 O<strong>the</strong>r<br />

early modern scholars, however, did. Among <strong>the</strong>m was <strong>the</strong> Italian Francesco<br />

Patrizi (1529-1597). He saw history as ‘an autonomous, if a ra<strong>the</strong>r eclectic<br />

science’, 20 which was concerned with tell<strong>in</strong>g <strong>the</strong> truth. 21 Patrizi had critique<br />

on treat<strong>in</strong>g history as a literary genre. He believed that writ<strong>in</strong>g history <strong>in</strong><br />

‘<strong>the</strong> traditional, rhetorical form’ led to falsehoods. 22 For Patrizi, ‘<strong>the</strong> historian<br />

could provide his readers useful <strong>in</strong>formation’, but for this to happen, <strong>the</strong> historian<br />

had to comb<strong>in</strong>e ‘narrative with <strong>the</strong> sorts of analytical history practised<br />

by antiquarians’. 23<br />

Accord<strong>in</strong>g to early modern st<strong>and</strong>ards, <strong>the</strong>re was a division between ‘<strong>the</strong><br />

genre of historiography’ (historia) that tried to imitate <strong>the</strong> literary style of <strong>the</strong><br />

classics <strong>and</strong> had strong didactical lean<strong>in</strong>gs, on <strong>the</strong> one h<strong>and</strong>, <strong>and</strong> ‘<strong>the</strong> genre<br />

of antiquarianism’ (antiquitates), on <strong>the</strong> o<strong>the</strong>r. 24 The task of <strong>the</strong> antiquarian<br />

was to track down, study, <strong>and</strong> open up to o<strong>the</strong>rs both written <strong>and</strong> unwritten<br />

sources. 25 A characteristic of early modern antiquarians was that <strong>the</strong>y<br />

were <strong>in</strong>terested <strong>in</strong> <strong>the</strong> orig<strong>in</strong>s of all k<strong>in</strong>ds of matters, e.g. peoples, languages<br />

hoc omnes concesseritis, privatim nihil esse melius, quàm rectè de Deo sentire; publicè nihil augustius,<br />

quàm, Num<strong>in</strong>is loco, <strong>in</strong> terris praesidere. Vnde sequitur, duas quoque omnium facilè pr<strong>in</strong>cipes scientias<br />

esse; pietatis sive religionis unam, quae congrua de Deo Christoque credere, & rectum utriusque cultum<br />

docet: prudentiae civilis alteram, quae Rempublicam dirigat ad civium bonum, tum terrenum, tum<br />

caeleste. Atqui, ut vidimus, & hujus, & illius, sic fundamenta ponit historia, ut s<strong>in</strong>e eâ exsurgere neutra<br />

possit. Historia igitur ad pietatem ducit, ut veri simus Christiani, quo nihil melius: historia civilem<br />

prudentiam gignit, ut Dei loco praeesse aliis possimus, quo non aliud majus. Adeò ut stadium nullum,<br />

nulla scientia, praestantior historiâ reperiri possit.’<br />

19 Ibidem, p. 81. ‘Zo hebben we dus vastgesteld dat, hoewel de geschiedenis geen echte kundigheid<br />

is en ook geen wetenschap, ja, zelfs geen discipl<strong>in</strong>e, de geschiedkunde wel degelijk een kundigheid<br />

is, omdat ze over universele zaken h<strong>and</strong>elt, iets wat niet gezegd kan worden van de geschiedenis. De<br />

geschiedkunde toch houdt zich bezig met afzonderlijke d<strong>in</strong>gen en wel met het doel daaruit universele<br />

voorschriften te trekken en toe te lichten. Dat het <strong>in</strong> de ruime betekenis van het woord, een discipl<strong>in</strong>e<br />

en een wetenschap is, heeft niem<strong>and</strong> ontkend, want het gaat om leren kennen en weten.’ Gerard Vossius,<br />

Ars historica. Sive, De Historiae, & Historices naturâ, Historiaeque scribendae praeceptis, commentatio. Ad<br />

Illustristrissimum Virum, Joannem Berckium. Editio haec secunda dimidia fere parte propria manu autoris est<br />

locupletata (Johannes Maire; Leiden, 1653), p. 8. ‘Sic igitur statuimus: etsi historia propriè nec ars sit, nec<br />

scientia, atque adeò nec discipl<strong>in</strong>a: tamen historicen esse artem: quippe quae circa universalia versetur:<br />

quod de historia dici non potest: ut quae occupetur circa s<strong>in</strong>gularia; idque eo f<strong>in</strong>e, ut universalia praecepta<br />

<strong>in</strong>de colligantur, atque illustrentur. Laxè verò discipl<strong>in</strong>am ac scientiam esse, nemo negaverit, cùm<br />

discatur, & sciatur.’<br />

20 Kelley, “Humanism <strong>and</strong> History”, p. 256. O<strong>the</strong>r early modern scholars who saw history as a science<br />

were Jean Bod<strong>in</strong> (1530-1596) <strong>and</strong> Henri Lancelot-Vois<strong>in</strong> de La Popel<strong>in</strong>ière (1541-1608). With <strong>the</strong>se<br />

two Frenchmen ‘history achieved not only recognition as a science but a position “above all sciences” as<br />

<strong>the</strong> source of all human discipl<strong>in</strong>es …’. Ibidem, p. 257.<br />

21 Anthony Grafton, What was History?: The Art of History <strong>in</strong> Early Modern Europe (Cambridge University<br />

Press; Cambridge, 2007), p. 39.<br />

22 Ibidem.<br />

23 Ibidem, pp. 132-33.<br />

24 S<strong>and</strong>ra Langereis, Geschiedenis als ambacht: oudheidkunde <strong>in</strong> de Gouden Eeuw: Arnoldus Buchelius en<br />

Petrus Scriverius (Uitgeverij Verloren; Hilversum, 2001), p. 41. See also Burrow, A History of Histories, pp.<br />

309-10.<br />

25 Ibidem, pp. 25-26.

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