PIERRE BOAISTUAU - eTheses Repository - University of Birmingham

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keep the peace: ‘Maintenant ie conuertiz mes parolles à vous Monarques, Empereurs Roys, Princes et autres de l’authorité desquelz le pauure peuple despend’. 691 Boaistuau’s pacific theory was based on a theological argument. Christ did not come to Earth to reconcile Man with God as a triumphant warlord but as a Prince of Peace: ‘nous annonçans la venue de Jesus Christ en terre, ne nous promettent pas un Satrape, un expugnateur de Republiques, un bellateur ou triomphateur, mais un Prince de paix’. 692 Imitating His example, Christian rulers should not only lead a life of peace themselves but also encourage it for their subjects. Man was destined to live in peace as he was promised in Scripture, and the goal of a good ruler was to safeguard this objective. For support, Boaistuau cited the Biblical authorities of St. Paul and St. John, as well as Church writers who exhorted monarchs to choose peace and unity rather than war. His pacific calling communicated a moralising message addressed not only to kings but to humanity: Mais ie vous prie, Chrestiens, quel tesmoignage d’amitié, quand il [Iesus christ] nous exhorte de laisser l’oblation que nous voulons laisser à son temple, si nous nous recordons d’auoir quelque haine ou rancune contre nostre prochain, et cherchions les moyens de nous reconcilier à luy deuant que l’offrir! 693 Boaistuau’s appeal for peace, however, was not only affected by Christian morality, but also by the values of sixteenth-century humanism. Neoplatonic philosophy endorsed the idea of peace and stability as means of attaining true harmony, and influenced the work of many Renaissance writers. Similarly, Boaistuau successfully 691 Boaistuau, P., L’Histoire de Chelidonius Tigurinus, p. 127r. 692 Ibid, p. 114v. No doubt Boaistuau refers to Isaiah 9:6: ‘For unto us a child is born, unto us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace’. Bold font is mine. 693 Ibid, p. 117v. - 222 -
lended the classical and Christian traditions to convey his message. 694 Thus, it is reasonable to view his exhortation to avoid warfare and secure peace as a humanist’s appeal to Henry II to put a stop to the incessant Italian Wars, and bring an end to a series of disastrous conflicts which had been continuously engaged since 1494. 695 However, the pacifist vision of humanists such as Boaistuau never came to pass. After the treaty of Cateau-Cambrésis was signed in 1559, the French kingdom was ravaged from within by the Wars of Religion. Beside their attribute as guardians of peace, Christian monarchs cultivated the image of the champion of militant orthodoxy. During a period which saw ongoing religious transformations taking place over most of Europe, and Ottoman expansion reaching the walls of Vienna, the protection of true faith was seen not only as another responsibility of the king toward his subjects, but as something higher. It was a summons from God to defend Christianity, and a challenge to the ruler to prove his own Christian convictions. In the case of the Ottoman threat in particular, Christian rulers had to put aside the confessional politics of their lands and unite against the common enemy. A good example which embodied this view was Emperor Maximilian II. However, there had been times when political or financial advantages caused Christian powers to take a different stand, as in the case of the business partnerships between Venice and the Ottoman Empire, or Francis I’s alliance with Suleiman the Magnificent against Charles V. 696 The continuous threat posed by the Ottomans throughout the sixteenth century also impacted on contemporary literature, 694 See Zambaglione, G., The Idea of Peace in Antiquity (Notre Dame, IN, 1973), which examined how the ideal of peace in antiquity was transplanted into the Christian idea of peace. 695 The most complete study on the Italian Wars is Mallett, M., The Italian Wars, 1494-1559: War, State and Society in Early Modern Europe (London, 2004). The conflicts ended only in 1559 when Henry II signed the peace of Cateau-Cambrésis. 696 For background on French relationships with the Ottoman Empire see Rouillard, C. D., The Turk in French History, Thought and Literature (1520-1660) (Paris, 1940). - 223 -
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PIERRE BOAISTUAU (c. 1517-1566) AND
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ABSTRACT This study examines the ma
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ACKNOWLEDGEMENTS In writing a PhD d
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4.1. Political theory and L’Histo
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LIST OF TABLES 1: Table of editions
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INTRODUCTION Pierre Boaistuau was a
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natural philosophy and the occult,
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1976 and 1977 marked a period of re
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of Renaissance intellectual history
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Juliet. 29 A different, but closely
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tragiques’ made use of Boaistuau
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and an earlier example, Giambattist
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(particularly in German) which clea
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and prodigies and their symbolisms,
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This overview of the main studies o
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Furthermore, the fact that a great
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Study of Boaistuau’s work can als
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Chapter One focuses on Boaistuau’
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philosophy. Short overviews of the
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CHAPTER 1 Une vie presque inconnue:
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iographers. 78 Gisèle Mathieu-Cast
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e reference to the writer’s servi
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mentioned earlier, and an article i
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other cases. For instance, Robert K
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forms of immigration and the arriva
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i’estois à Poictiers aux estudes
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university? These are questions whi
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introducing him to the literary cir
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papal court from the city. 129 It w
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that Boaistuau’s visit took place
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presque tousjours affligé depuis t
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Bref discours de l’excellence et
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After all, this is confirmed by the
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Ie ne puis semblablement passer sou
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publication of six popular works an
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made possible not only due to Boais
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A final note should be made about B
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of Navarre was not only a generous
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CHAPTER 2 Pierre Boaistuau and sixt
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invention by 1450, when he began th
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Part two will contextualise Boaistu
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The total number of Boaistuau’s e
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career distinctive compared to that
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2.1.2. Histoires prodigieuses Full
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2.1.3. Histoires tragiques Full tit
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2.1.4. L’Histoire de Chelidonius
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followed by another three in 1559,
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Although Histoires des amans fortun
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the translation of The City of God;
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Latin edition of Le Théâtre (Thea
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Paré, who made extensive use of Bo
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of Histoires prodigieuses which wer
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can be identified with - but is not
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Italian humanism and the Italian Re
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important as the major cities of No
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During the second half of the fifte
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Fig. 4: The first page of Boaistuau
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proliferation of natural philosophy
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shown in Chapter Three, Boaistuau d
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where books were rarer, literacy ha
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a much broader meaning. 323 Althoug
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vulgarization’. 330 In fact, what
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The centralized character of French
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foreign elements into their art. In
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was another catalyst in the transfo
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Fig. 10: Title page of Histoires pr
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The rise of the vernacular in Franc
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writers began to write and publish
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Considering the number of editions,
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ensured a wide readership. 374 Thes
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appealed to diverse groups of reade
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were not only collections of easy-t
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persons variously responded in diff
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sources and classical languages thr
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not clearly defined but which prove
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penalisation of Boaistuau, but this
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This retained a well-defined struct
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illustre princesse madame Marguerit
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were Bonaventure des Périers and B
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generations. For this reason he urg
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aueuglante c’est l’amour, et la
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certainly written with entertainmen
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Andrew Pettegree has noted, this fl
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d’illustration rhétorique et de
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a model which combined, for the fir
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contemporary historian as proof; 48
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Consequently, he used the same trag
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‘Boaistuau tire d’un drame de l
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human condition which makes them co
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pain and suffering. As the title re
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Page 205 and 206: CHAPTER 4 Religion, political theor
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Page 211 and 212: For Boaistuau, monarchy was the ide
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Page 215 and 216: example of Clément Marot and his g
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Page 239 and 240: century France, the exposition of s
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Page 245 and 246: Protestant cause. 735 As Alexandra
Page 247 and 248: Historia Remensis ecclesiae on the
Page 249 and 250: (1563) was a martyrology in memory
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Page 265 and 266: In order to better understand the t
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the Fugger family and seventeenth-c
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occurrence and symbolisms. Personal
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work, which Boaistuau deemed to be
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and widely-read books at the time.
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more rare than other events of its
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mystical texts of late antiquity (s
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antiquity and also ‘choses qui ne
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not just vehicles for the transmiss
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amethyst (‘Amatiste’), turquois
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Boaistuau’s attempt to decipher t
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society, where human society was eq
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had both male and female sex and co
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chien engendré d’vne Dogue et d
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1475, and two girls joined together
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part of the deliberate diversity of
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Fig. 20: A hairy girl, covered in f
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5.5. Histoires prodigieuses as a bo
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Chapter Eleven contained accounts o
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zealously repent and amend ‘least
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history. Violent winds, storms, and
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death of princes. For example, when
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Such descriptions stressed the marv
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At this point, Boaistuau diverged f
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CONCLUSION Pierre Boaistuau’s wri
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catholique. The examination of the
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APPENDIX A TABLES OF EDITIONS OF PI
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1571 Paris Jean Ruelle French (16º
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1663 London Sam. Ferris English (8
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1576 Paris Charles Macé French (8
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Maint Prince vit et maint Prince a
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Tu nous fis voir, poly, maint Amant
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Viennent sur les fleurs colliger Ta
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Ou Mort, ou Vie. - From Histoires p
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Celuy certes, serenouuelle Vne autr
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De la mort, du tombeau, de l’oubl
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BIBLIOGRAPHY PRIMARY SOURCES Boaist
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hystoire de la faulse religion de M
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François, par P. Boaysteau, surnom
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Armutseligkeit deß Menschen, durch
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animaulx estranges, avec le naturel
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Barnes-Svarney, P. L., Svarney, T.
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Bontemps, C. et al. (eds), Le Princ
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Cameron, K., Greengrass, M., Robert
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Chrisman, M. U., Lay Culture and Le
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D’ Hozier, L.-P., Armorial géné
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Delumeau, J., La Peur en Occident:
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Ferngren, G. B. (ed.), Science and
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Gandillac, M. de, et al. (eds), La
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Greenblatt, S., Renaissance self-fa
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Houston, R. A., Literacy in Early M
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Killeen, K., Forshaw, P. J. (eds),
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Le Robert (direction A. Rey), Dicti
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Marshall, P. H., The Theatre of the
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Morford, M. P. O., Stoics and Neost
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Parsons, J., The Church in the Repu
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Quainton, M., Ronsard’s Ordered C
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Sarton, G., The Appreciation of Anc
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Siraisi, N., ‘Establishing the Su
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Swann, M., Curiosities and Texts: T
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Walsby, M., Books and Book Culture
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