Illustration: SPECIMEN OF CAXTON'S PRINTING IN THE YEAR 1486 SPECIMEN OF CAXTON'S PRINTING IN THE YEAR 1486
While England during this period was in constant political strife, yet rising slowly, like the spiral flight of an eagle, to heights of national greatness, intellectually it moved forward with bewildering rapidity. Printing was brought to England by Caxton (c. 1476), and for the first time in history it was possible for a book or an idea to reach the whole nation. Schools and universities were established in place of the old monasteries; Greek ideas and Greek culture came to England in the Renaissance, and man's spiritual freedom was proclaimed in the Reformation. The great names of the period are numerous and significant, but literature is strangely silent. Probably the very turmoil of the age prevented any literary development, for literature is one of the arts of peace; it requires quiet and meditation rather than activity, and the stirring life of the Renaissance had first to be lived before it could express itself in the new literature of the Elizabethan period.
The Revival of Learning. The Revival of Learning denotes, in its broadest sense, that gradual enlightenment of the human mind after the darkness of the Middle Ages. The names Renaissance and Humanism, which are often applied to the same movement, have properly a narrower significance. The term Renaissance, though used by many writers "to denote the whole transition from the Middle Ages to the modern world,"[106] is more correctly applied to the revival of art resulting from the discovery and imitation of classic models in the fourteenth and fifteenth centuries. Humanism applies to the revival of classic literature, and was so called by its leaders, following the example of Petrarch, because they held that the study of the classics, literae humaniores,--i.e. the "more human writings," rather than the old theology,--was the best means of promoting the largest human interests. We use the term Revival of Learning to cover the whole movement, whose essence was, according to Lamartine, that "man discovered himself and the universe," and, according to Taine, that man, so long blinded, "had suddenly opened his eyes and seen."
The WorldWe shall understand this better if we remember that in the Middle Ages man's whole world consisted of the narrow Mediterranean and the nations that clustered about it; and that this little world seemed bounded by impassable barriers, as if God had said to their sailors, "Hitherto shalt thou come, but no farther." Man's mind also was bounded by the same narrow lines. His culture as measured by the great deductive system of Scholasticism consisted not in discovery, but rather in accepting certain principles and traditions established by divine and ecclesiastical authority as the basis of all truth. These were his Pillars of Hercules, his mental and spiritual bounds that he must not pass, and within these, like a child playing with lettered blocks, he proceeded to build his intellectual system. Only as we remember their limitations can we appreciate the heroism of these toilers of the Middle Ages, giants in intellect, yet playing with children's toys; ignorant of the laws and forces of the universe, while debating the essence and locomotion of angels; eager to learn, yet forbidden to enter fresh fields in the right of free exploration and the joy of individual discovery.
The Revival stirred these men as the voyages of Da Gama and Columbus stirred the mariners of the Mediterranean. First came the sciences and inventions of the Arabs, making their way slowly against the prejudice of the authorities, and opening men's eyes to the unexplored realms of nature. Then came the flood of Greek literature which the new art of printing carried swiftly to every school in Europe, revealing a new world of poetry and philosophy. Scholars flocked to the universities, as adventurers to the new world of America, and there the old authority received a deathblow. Truth only was authority; to search for truth everywhere, as men sought for new lands and gold and the fountain of youth,--that was the new spirit which awoke in Europe with the Revival of Learning.
II. LITERATURE OF THE REVIVAL
The hundred and fifty years of the Revival period are singularly destitute of good literature. Men's minds were too much occupied with religious and political changes and with the rapid enlargement of the mental horizon to find time for that peace and leisure which are essential for literary results. Perhaps, also, the floods of newly discovered classics, which occupied scholars and the new printing presses alike, were by their very power and abundance a discouragement of native talent. Roger Ascham (1515–1568), a famous classical scholar, who published a book called Toxophilus (School of Shooting) in 1545, expresses in his preface, or "apology," a very widespread dissatisfaction over the neglect of native literature when he says, "And as for ye Latin or greke tongue, every thing is so excellently done in them, that none can do better: In the Englysh tonge contrary, every thinge in a maner so meanly, both for the matter and handelynge, that no man can do worse."
On the Continent, also, this new interest in the classics served to check the growth of native literatures. In Italy especially, for a full century after the brilliant age of Dante and Petrarch, no great literature was produced, and the Italian language itself seemed to go backward.[107] The truth is that these great writers were, like Chaucer, far in advance of their age, and that the mediæval mind was too narrow, too scantily furnished with ideas to produce a varied literature. The fifteenth century was an age of preparation, of learning the beginnings of science, and of getting acquainted with the great ideals,--the stern law, the profound philosophy, the suggestive mythology, and the noble poetry of the Greeks and Romans. So the mind was furnished with ideas for a new literature.
With the exception of Malory's Morte d'Arthur (which is still mediæval in spirit) the student will find little of interest in the literature of this period. We give here a brief summary of the men and the books most "worthy of remembrance"; but for the real literature of the Renaissance one must go forward a century and a half to the age of Elizabeth.
Praise of FollyThe two greatest books which appeared in England during this period are undoubtedly Erasmus's[108] Praise of Folly (Encomium Moriae) and More's Utopia, the famous "Kingdom of Nowhere." Both were written in Latin, but were speedily translated into all European languages. The Praise of Folly is like a song of victory for the New Learning, which had driven away vice, ignorance, and superstition, the three foes of humanity. It was published in 1511 after the accession of Henry VIII. Folly is represented as donning cap and bells and mounting a pulpit, where the vice and cruelty of kings, the selfishness and ignorance of the clergy, and the foolish standards of education are satirized without mercy.
UtopiaMore's Utopia, published in 1516, is a powerful and original study of social conditions, unlike anything which had ever appeared in any literature.[109] In our own day we have seen its influence in Bellamy's Looking Backward, an enormously successful book, which recently set people to thinking of the unnecessary cruelty of modern social conditions. More learns from a sailor, one of Amerigo Vespucci's companions, of a wonderful Kingdom of Nowhere, in which all questions of labor, government, society, and religion have been easily settled by simple justice and common sense. In this Utopia we find for the first time, as the foundations of civilized society, the three great words, Liberty, Fraternity, Equality, which retained their inspiration through all the violence of the French Revolution and which are still the unrealized ideal of every free government. As he hears of this wonderful country More wonders why, after fifteen centuries of Christianity, his own land is so little civilized; and as we read the book to-day we ask ourselves the same question. The splendid dream is still far from being realized; yet it seems as if any nation could become Utopia in a single generation, so simple and just are the requirements.
Tyndale's New TestamentGreater than either of these books, in its influence upon the common people, is Tyndale's translation of the New Testament (1525), which fixed a standard of good English, and at the same time brought that standard not only to scholars but to the homes of the common people. Tyndale made his translation from the original Greek,