the mystical theology of valentin weigel - DataSpace at Princeton ...
the mystical theology of valentin weigel - DataSpace at Princeton ... the mystical theology of valentin weigel - DataSpace at Princeton ...
Brucioli must have come in contact with Lutheran ideas, returning to Florence in 1527, only to be exiled again for his beliefs, this time to Venice, where he published a translation of the Bible as well as works on Protestant theology. He was tried by the Inquisition twice, in 1548 and 1555, first for publishing banned works then for heresy. 551 Unfortunately, it is not possible to guess from the Brucioli edition of Dionysius itself what Brucioli himself thought of the work, why he decided to publish the work, or whether his decision to publish an edition of Dionysius had anything to do with his Protestant beliefs: it is a reprint of Lefèvre d’Étaples’ edition, prefaced with Étaples’s own introduction—but with no comment at all by Brucioli. Perhaps historians of Venice’s printers will locate documents from the press Ad signum Spei that might answer this question. In the mean time, I mention Brucioli’s Dionysius edition chiefly as an example of another Protestant Dionysius reader, alongside André Wechel, Oswaldus Crollius and Weigel himself. Spain By contrast, the Alcalá edition from Spain emerged from a Catholic and humanist milieu, published in 1541 on the presses of Juan Brocar, and dedicated to the Archbishop of Toledo, Juan Pardo de Tavera. The Alcalá edition of Dionysius is interesting for having been produced by a press both in the service of Catholic reform and dedicated to perhaps the most powerful man in Spain after the King himself. The printer, Juan Brocar’s was the son of Arnao Guillén de Brocar, founder of one of the first printing Hillerbrand, Oxford University Press, 1996, http://www.oxfordreference.com/views/ENTRY.html?subview=Main&entry=t172.e0852 (accessed June 20, 2012). 551 Chris Coppens and Angela Nuovo, "The Illustrations of the Unpublished Giolito Bible," in Lay Bibles in Europe 1450-1800, 119-142 (Leuven: Leuven University Press, 2006), n. 29, 134. See also John Jeffries Martin, Venice's Hidden Enemies: Italian Heretics in a Renaissance City (Berkeley: University of California Press, 1993). 198
presses in Spain (his first publication dates to 1490), producing chiefly liturgical books and devotional works, but also Latin grammars and other pedagogical works. In 1511, he was recruited by the powerful and influential Cardinal Francisco Ximénes de Cisneros (1436-1517, impassioned reformer of the clergy, persecutor of Jews and confessor to Queen Isabella 552 ) to work at the University he had founded in Alcalá. Brocar’s task was to help produce the so-called Complutensian Polyglot Bible (Complutum being the Latin name for Alcalá), a multilingual edition of the Bible with the Greek, Hebrew, Chaldean and Latin texts arranged in parallel. 553 Cardinal Ximenes gathered a team of distinguished linguists and theologians in hopes that “the hitherto dormant study of Holy Scripture may now at last begin to revive,” as he put it in the preface to the work. 554 It was the first polyglot edition to be printed (1513-1517), but Erasmus’ own Greek/Latin edition (1516) beat the Cardinal’s to the market (which was not distributed until 1522). However, Ximenes was careful not to modify the text of the Vulgate itself, limiting his editors to choosing amongst variants in the Vulgate manuscripts, whereas Erasmus made numerous changes to the Latin text, thus impiously suggesting that the Vulgate was incorrect. Erasmus’ critics thought he was undermining the authority of the Church by his 552 On the Cardinal Ximénes, see John C. Olin, Catholic Reform: From Cardinal Ximenes to the Council of Trent 1495-1563 (New York: Fordham University Press, 1990), 4-7; Henry Kamen, Spain 1469-1714: A society of conflict (London: Longman, 1983), 45-48. 553 It was the first such edition to be printed, and with its multiple scripts on a single page, must have been a difficult project for Brocar. On the Complutensian Polyglot, see Julián Martín Abad, "The Printing Press at Alcalá de Henares: The Complutensian Polyglot Bible," in The Bible as Book: The First Printed Editions, 101-115 (London: The British Library, 1999); F. J. Norton, Printing in Spain 1501-1520 (Cambridge: Cambridge University Press, 1966), 33-48; Séamus O'Connell, From Most Ancient Sources: The Nature and Text-Critical Use of the Greek Old Testament Text of the Complutensian Polyglot Bible (Fribourg and Göttingen: Academic Press Fribourg and Vandenhoeck & Ruprecht, 2006); Oxford Encyclopedia of Reformation, “Bible Translations”. 554 The preface to the Polyglot Bible is reprinted in Olin, Catholic Reform, 61-64. The passage cited is on p. 64. John C. Olin, Catholic Reform: From Cardinal Ximenes to the Council of Trent 1495-1563 (New York: Fordham University Press, 1990). 199
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Brucioli must have come in contact with Lu<strong>the</strong>ran ideas, returning to Florence in 1527,<br />
only to be exiled again for his beliefs, this time to Venice, where he published a<br />
transl<strong>at</strong>ion <strong>of</strong> <strong>the</strong> Bible as well as works on Protestant <strong>the</strong>ology. He was tried by <strong>the</strong><br />
Inquisition twice, in 1548 and 1555, first for publishing banned works <strong>the</strong>n for heresy. 551<br />
Unfortun<strong>at</strong>ely, it is not possible to guess from <strong>the</strong> Brucioli edition <strong>of</strong> Dionysius<br />
itself wh<strong>at</strong> Brucioli himself thought <strong>of</strong> <strong>the</strong> work, why he decided to publish <strong>the</strong> work, or<br />
whe<strong>the</strong>r his decision to publish an edition <strong>of</strong> Dionysius had anything to do with his<br />
Protestant beliefs: it is a reprint <strong>of</strong> Lefèvre d’Étaples’ edition, prefaced with Étaples’s<br />
own introduction—but with no comment <strong>at</strong> all by Brucioli. Perhaps historians <strong>of</strong><br />
Venice’s printers will loc<strong>at</strong>e documents from <strong>the</strong> press Ad signum Spei th<strong>at</strong> might answer<br />
this question. In <strong>the</strong> mean time, I mention Brucioli’s Dionysius edition chiefly as an<br />
example <strong>of</strong> ano<strong>the</strong>r Protestant Dionysius reader, alongside André Wechel, Oswaldus<br />
Crollius and Weigel himself.<br />
Spain<br />
By contrast, <strong>the</strong> Alcalá edition from Spain emerged from a C<strong>at</strong>holic and humanist<br />
milieu, published in 1541 on <strong>the</strong> presses <strong>of</strong> Juan Brocar, and dedic<strong>at</strong>ed to <strong>the</strong> Archbishop<br />
<strong>of</strong> Toledo, Juan Pardo de Tavera. The Alcalá edition <strong>of</strong> Dionysius is interesting for<br />
having been produced by a press both in <strong>the</strong> service <strong>of</strong> C<strong>at</strong>holic reform and dedic<strong>at</strong>ed to<br />
perhaps <strong>the</strong> most powerful man in Spain after <strong>the</strong> King himself. The printer, Juan<br />
Brocar’s was <strong>the</strong> son <strong>of</strong> Arnao Guillén de Brocar, founder <strong>of</strong> one <strong>of</strong> <strong>the</strong> first printing<br />
Hillerbrand, Oxford University Press, 1996,<br />
http://www.oxfordreference.com/views/ENTRY.html?subview=Main&entry=t172.e0852 (accessed June<br />
20, 2012).<br />
551 Chris Coppens and Angela Nuovo, "The Illustr<strong>at</strong>ions <strong>of</strong> <strong>the</strong> Unpublished Giolito Bible," in Lay Bibles in<br />
Europe 1450-1800, 119-142 (Leuven: Leuven University Press, 2006), n. 29, 134. See also John Jeffries<br />
Martin, Venice's Hidden Enemies: Italian Heretics in a Renaissance City (Berkeley: University <strong>of</strong><br />
California Press, 1993).<br />
198