In the
European Middle Ages the destruction of Troy was seen as a pre‑Christian
analogue to the Fall of Man. As such, it provided a non‑theological model
for analyzing why bad things happen to rather decent men and
women. Different versions of the Troy story focus blame on various causative
factors, including the gods, demons, stars, fate, Fortune, and Amors, as
well as human folly, more or less freely exercised. The Historia
Destructionis Troiae,1 completed in 1287 by Guido de Columnis,
is particularly interesting because of its complex, undigested mixture of
fate and free will. Guido was a judge and poet associated with the Sicilian
Court of Frederick II, a place where newly translated Greco‑Arab theories of
scientific determinism coexisted with Christian free will. A man of his
time, Guido struggled with the conflicts between the fates that destroy men
and the free will which ought to be able to protect them, but he reached no
satisfactory resolution.
Guido, like
many Europeans of his time, was stimulated by the new learning dealing with
the physical universe, and he attempted to describe the causes of events in
terms of natural phenomena, produced by a cause and effect series.2 There is
a tendency, when looking backwards from a given present, such as the Fall of
Troy, to see the events that led up to the known present as inevitable;
after all, Troy did fall, therefore, the causes of its fall were necessary.
Such thinking lends a dark, fatalistic tone to the Historia. Guido
did not, however, accept the implications of such determinism, but insisted
that people could also be held accountable for their actions. Therefore,
while he described deterministic causative factors such as the fates and
Fortune as practically all‑ powerful; he also criticized human beings for
not withstanding these forces.
Sicily was
one of the main centers for the introduction of Greco‑Arab science into
Europe. Arabs had ruled Sicily from 902 to 1091, and a large Muslim element
remained in the population under the Norman rulers, who were exceptionally
tolerant of cultural and religious diversity.3 Under the Normans,
especially Roger II and Frederick II, Greco‑Arab learning began penetrating
Europe from Sicily.4 The influence of the new learning can especially be
seen in Guido's interest in the stars, which meant astrology as well as
astronomy, for at that time they were two aspects of the same science.5 The impact of astrology lay in its underlying premise of stellar
determinism, a position utterly opposed to the Christian doctrine of free
will. However, this opposition was not immediately a problem, and a
world‑view developed in Guido's time which could include both free will and
the inevitable processes of the stars.6 This is the world view that
dominates the Historia.
The
Greco‑Arab thinking, which reawakened European interest in the natural
sciences, was permeated with a deterministic philosophy concerning the
nature of the universe. Aristotle's works reached Europe "accompanied by
Arab commentaries which stressed their absolutely determinist character. . .
. When such commentators as Alkindi, Alfarabi, Avicenna and particularly
Averroes (1126‑98) introduced from the Mohammedan religion into the
Aristotelian system the idea of creation, they interpreted this in such a
way as to deny free will not only to man but even to God himself" (Crombie).
This deterministic thinking was quite undigested in the thirteenth century.
Indeed as Crombie remarks, "It was the search for means of finding an
accomodation between Aristotelian philosophy and Christian theology that
gave rise to the most interesting and critical developments in philosophy
and in the conception of science in the 13th and 14th centuries."7
Causation,
in the Historia, can be divided into two basic categories: external,
generally deterministic controls, such as demons, fates, Fortune and the
stars; and internal sources of motivation which could be either determined,
or free. Insofar as man was made of matter, he could be affected by matter,
and Guido never seems sure that man's will is sufficient to resist his
passions, which are easily governed by the stars.8
I will first
look at the physical, or external sources of causation in the Historia,
the demons, gods, stars, fate and Fortune, and then consider Guido's
analysis of the restless human heart, which exposes men and women to the
malicious workings of these external influences.
Guido's
demons are descended from the pagan planetary deities, such as Mars and
Apollo. Guido insists that the idol of Apollo itself is merely a powerless,
inanimate thing, a euhemerized memorial to a mortal man named Apollo.
However, although no god inhabits the idol, a demon does (Historia X,
p. 93) and this demon
responds, deceiving the Greeks and Trojans who send messengers to the idol
to ask for oracular advice.
But
consistency is not Guido's strong point, and along with his demon/gods, he
uses the more ordinary planetary deities. Mars protects the Golden Fleece;
the gods punish Iason for deserting Medea; Helenus knows the future by the
favor of the gods; and the Greeks returning home after the war are
shipwrecked by the power of Minerva. These gods are powerful, although not
omnipotent, and can be thwarted, at least temporarily, by magic, as when
Medea aids Iason on his quest for the Golden Fleece.
Once demons
become confused with the planetary deities, and with the planets themselves,
it is an easy step to conceive of the processes of causation as a sort of
astrological hodge podge, both demonic and planetary, malicious and
inexorable, yet acting without psychological motivation, as would a physical process such
as the motion of the planets. Consequently, the
demon/gods in the Historia blend by insensible degrees into another
level of causation that is far more ubiquitous and inexorable, the fates,
which Guido uses to explain why things happen as they do, both in the
physical universe and in human interactions.9
The fates
are first introducted at the opening of Book II, when Iason and Hercules
seeking refreshment, not trouble, try to land at Troy. Influenced by his own
anger, and by the fates, King Laomedon refuses them hospitality, setting off
the chain of events that lead to the final destruction of Troy. "The envious
course of the fates, which always troubles the repose of mortal men, for no
cause drew causes for enmity and offense out from unexpected hiding places"
(Meek 9). This description of the envious course of the fates (inuida
fatorum series) acting for no cause (sine causa) (Historia
II. 11), is crucial to the world view of the Historia.
The very
term inuida fatorum series carries the implication of an inexorable,
hostile process. When the Trojan Council decides to send Paris to Greece,
Guido comments, "But because the inevitable fates establish future
calamities, it pleased everyone that Paris should go to Greece with the
navy" (Meek 64). And in the same section, although Cassandra warns the
Trojans of disaster, they persist in their course, and Guido remarks, "But
after the inexorable Fates decree that misfortune and evils shall happen,
they represent the opposite and contrary in the minds of men and commend
them as favorable" (Meek 65). The operation of these hostile, inexorable
fates is so subtle that not even caution and prudence will suffice to
protect men: "it attacks the mighty, through unperceived and obscure snares,
and leads them to misfortune, taking its cause from trivial and unthought‑of
matters, so that by using foresight and with the aid of caution they are not
able to protect themselves" (Meek 42).
Thorndike
remarks that for Boethius, "Fate may be exercised through spirits, angelic
or daemonic, through the soul or through the aid of all nature or `by the
celestial motion of the stars.' It is with the last that Boethius seems
most inclined to identify the fati series mobilis. That series moves
sky and stars, harmonizes the elements with one another, and transforms them
from one to another."10 The fati series mobilis (the moving
course of fate) has become transmuted, in the Historia, into the inuida fatorum series (the hostile course of the
fates).
Both describe the processes of causation as celestial in nature; however,
Guido generally leaves out the Divine Providence which rules the fati
series mobilis according to Boethius. Somehow, in Guido's
world‑view, an abstract and orderly conception of fate has become infused
with the persona of the devil, an active, intelligent agent who represents
not lawful causation, but malicious destruction, and who acts by means of
the planetary motions, which in turn influence the behavior of human beings
and control the outcome of events.11
Guido also
presents an image of the fates as governed by a malicious Fortune: "that
envious dispenser of men's fates can cause tares to grow from the slightest
sliver of a root. While she begins her approach secretly and stealthily,
later a huge amount of evil follows, until a most wretched conclusion
follows, and her final departure is rounded off by perpetual losses" (Meek
42‑3). Guido's Fortune, like his
fates, is demonic, and unlike those Fortune figures who turn a wheel which
both raises and lowers men, this Fortune only brings men down to ruin.
Fortune and
the fates are so devious, and act by means of such trivia, that not even
caution and foresight will suffice to protect a man from their destructive
wiles. Guido expresses pity, not blame, for Laomedon: "And so, when the
first Troy was destroyed by the fates acting under this pretext, such was
the very unfortunate end of the very noble King Laomedon" (Meek 42).
Guido
even questions whether Laomedon's "crime" of refusing to let the Greeks land
"can be called a crime" (Meek 42). What Laomedon did was so trivial that
any king might easily have done the same.
Guido treats
Priam as he does Laomedon, as an impulsive, even foolish, but not wicked
king, trapped by the inevitable processes of the hostile fates. Cassandra,
who knows and speaks the truth, asks, "`Ah, unfortunate King Priam, what
crime will it be said you committed to cause you to bewail the death and
perpetual servitude of yourself and your men?'" (Meek 65). Cassandra implies
that it was not really any crime of Priam's, but the inexplicable hatred of
the fates that will destroy Troy. It is true that Priam is not innocent; he
chose to involve his kingdom in a very risky undertaking and his judgment
was poor. But, to prevent our placing too much blame on Priam, Guido
comments, "But the opposition of Fortune, who had already in her course
given voluntary impulses and unfortunate inspirations, hastened toward the
end by ordaining the rapid progress of events thereafter" (Meek 65).
False gods
that are really demons; fates that are demonic and control men's destinies
beyond the ability of men to perceive the snares and evade them‑‑this is a
terrible world indeed. Of course, Guido is deliberately describing and
analyzing a post‑ Fall, pre‑Christian world, in which there are no means of
salvation from demons and evil fates. Nonetheless, his conception of the
universe as malevolent in its most basic causative processes is striking,
and not relieved by assurances that there is now a heavenly alternative. Although he does insist on the traditional notion that the demon‑idols were
destroyed at the coming of Christ, Guido never suggests that the demonic
fates are not still with us.
There were
conflicting theories about the fates available in the thirteenth century,
and while astral determinism was one possibility, there was also the
conception of the fortunate opportunity, which a man could seize and
exploit. Guido blames the fates, but he also blames men in some situations,
as in the encounter between Hector and his cousin from the Greek army,
Ajax‑Telamon. They meet on the battlefield, recognize one another, and
Hector agrees to call off the fighting for the day, a decision which proves
disastrous to the Trojans. First, Guido blames the fates for the situation:
"But the fates, who arrange for future adversities to happen, destroy
everything by hidden snares, by which they complete those adversities which
they have arranged for the future" (Meek 140). How can we blame Hector, if
the fates have arranged it all?
Guido is not
sure. As he contemplates the tiny cause of such woe, the day's truce, Guido
shifts from the notion of fate as inevitable to a different conception of
fate, one based on the astrological moment of opportunity. Using this model,
he then criticizes Hector for failing to seize the opportunity offered to
him by the fates: "For the fates, if the good they present is not received
at once by some ungrateful person, afterward refuse to give it to him, as
one who had lost it through the fault of ingratitude" (Meek 141). Hector was
offered a chance by the fates, and he failed to take advantage of it. Guido
does not explain why basically demonic fates should also offer good to a
man, any more than he explains why the fates generally seek to destroy men.
What he does stress here is the matter of timing. There is one favorable
hour, no more. A man is lost forever if he does not respond to the offer of
fortune, "by taking that which in one hour the favorable event presents to
him" (Meek 140). Either one seizes the opportunity, or fails forever.
Alongside of
deterministic astrology was the doctrine of elections, which, as Thorndike
explains, involves the astrologer applying "his knowledge of the movements
and effects of the stars and their relationships to inferior bodies to the
selection of a favorable hour for beginning a contemplated action. This
doctrine of course implies and requires freedom of election and will, and
shows that astrology is an operative as well as a divining art" (Vol. II.
587). It is this aspect of astrological thinking that
seems to influence Guido at this point in his narrative. Having first
assured us that the fates had planned the fall of Troy, he now criticizes
Hector for not seizing the one hour of opportunity offered him by the fates.
Just as
Guido includes both determinism and free will in his analysis of the
external, physical processes of causation he also interprets human
psychology both as determined and as free. The key to wrong human behavior
in the Historia is the restless heart.12 Emotional agitation
precedes each action that leads to disaster, beginning with King Peleus, who
hated his nephew Iason and sent him on the fateful quest for the Golden
Fleece: "he raged inwardly and was in turmoil lest Jason despoil him of the
kingdom of Thessaly on account of his courage" (Meek 4). There is no
mention of gods or the fates here. The initiating action occurs because a
man is angry and acts upon his anger.
Medea's
passion for Iason develops somewhat differently. She is seated by her father
next to Iason at a banquet, and she is unable to control her developing
emotions: "still she could not control the glances of her eyes; in fact,
when she could, she turned their glance with sweet looks toward Jason, so
that by gazing with eager imagination at his face and at the features of his
face, his blond hair, and his body and the limbs of his body, she suddenly
burned with desire for him, and conceived in her heart a blind passion for
him" (Meek 16). To a very real extent, Medea is innocent, at least so far
as the initiating events of her passion are concerned. It is her father who
places her next to Iason, and once there she cannot control herself. She is
not blamed for falling in love, because in the quasi‑deterministic
psychological system of the Historia, people cannot control
falling in love once they see the person to be loved. It is Medea's
uncontrollable restlessness of emotion, expressed by the uncontrolled
glances of her eyes, that causes her to see Iason and then fall in love with
him because she has seen him.
After Priam
has rebuilt Troy, it is his unquiet mind and restless heart that touch off
the troubles of the second Trojan War: "...with firm resolve he turned his
restless thoughts back to the serious injuries which had been offered him a
while ago by the Greeks. He became impatient with inactivity, and earnestly
enjoined his solemn assembly to convene in that city" (Meek 48). Thus
he initiates the council that will send Paris to Greece. Priam's behavior
stems from personal emotion and is actualized by his restless mind.
Helen's path
into love and misbehavior stems from her emotional response to rumors heard
about the beauty of Paris: "...the eager appetite of changing desire, which is
wont to seize the hearts of women with sudden lightness, excited Helen's
heart with an ill‑advised passion, so that she wished to go to the
ceremonies of this festival in order to see the festive celebrations and to
look at the leader of the Phrygian nation: (Meek 68). Helen goes to the
temple where Paris sees her: "As soon as he saw her he coveted her, and
while being easily kindled from the torches of Venus in the temple of Venus,
he seethed with intense desire" (Meek 70).
Restless
human hearts, given opportunity, see objects of desire, and that is
sufficient to inflame them with destructive passion. Each freely entered
the temple of Venus; after they saw one another, they were no longer free
not to love. When Guido chides Helen for not staying at home, he comments,
"for the sight of this man was the venom by which you infected all Greece"
(Meek 69). Sight alone can cause passion, once the restless heart has led
its possessor into a situation of temptation. There seems to be no
suggestion that people are able to resist temptation once it occurs; the
only hope is to avoid it entirely. The inclination to emotion precedes the
compulsion of emotion. This seems to be the general law of behavior that
controls Guido's erring characters. If they had been calm and peaceful and
had stayed at home, they would have stayed out of trouble. But the
inclination for change, for emotional experience, precedes the experience
itself.
The point at
which free will can be exercised is before the experience occurs.
Guido criticizes Helen for going to see Paris: "But you, Helen, loveliest of
women, what spirit seized you so that in the absence of your husband you
left your palace on such a frivolous account, and went through its gates to
look at an unknown man, when you could easily have restrained the rein of
the bridle so that you would have preserved your modest abstinence within
the palace of your kingdom?" (Meek 69). There was definitely a time when
Helen could have controlled her behavior: before she left her own home. And
yet Guido also asks, "what spirit seized you?" It is not
clear whether he is
merely using a metaphoric mode of speech. Elsewhere he gives women so
little credit for being able to control their behavior that it is tempting
to wonder whether that "spirit" was indeed some external demon or merely the
whim of an emotionally excitable woman. Guido's solution to the problem of
female instability is simple: women ought to stay at home. Rather than
condemning Guido for sexism, it is useful to note that his general solution for
dealing with the world is: avoid it. In this he does not discriminate
between men and women; both are prone to disaster once they depart from the
shelter and stasis of a quiet and withdrawn existence and expose themselves
to the whims and malice of Fortune, the fates, and the gods.
Guido is
deeply pessimistic about the ability of human beings to resist the effects of the fates,
even though he claims to believe in free will and attempts to blame the
unhappy Trojans for the disasters that overcome them. When Priam is
burning with emotion over the insults offered to the expedition of Antenor,
which had attempted to recover Hesione by peaceful means, Guido addresses
the overwrought king: "But, say, King Priam, what unhappy quirk of fate
incited your peaceful heart to such unfortunate boldness, so that you were
not able in the least to restrain the impulses of your heart by mature
counsels (although, granted, these impulses are not in the control of man),
so that while it was possible you might have withstood evil counsels?" (Meek
54‑5). If a "quirk of fate" incited Priam's heart from rest to excited
emotionalism, and if a man cannot control these impulses of involuntary
excitation which are controlled by the fates, then how can we blame Priam or
consider him responsible for what he has done? "Mature counsels" are the
only possibility for restraining these destructive emotional impulses, and
Priam is evidently not mature enough to employ them to control his impulses,
which are stimulated by the fates. Priam might have been a better man; but
as he is, he is not able to control his emotional impulses, and this is true
of all the characters in the Historia. Free will ought to be able to
control the impulses of fate; in fact it rarely seems adequate to the task.
The
conception of a man being controlled by the fates or the planets by means of
his passions was not unorthodox in Guido's time, and Saint Thomas has a very
interesting passage that might be used as an exposition of Guido's attitude
toward Priam: "the sensitive appetite is the act of a bodily organ.
Therefore there is no reason why man should not be prone to anger or
concupiscence, or some like passion, by reason of the influence of heavenly
bodies, just as by reason of his natural temperament. Now the majority of
men are led by the passions, which the wise alone resist. Consequently, in
the majority of cases predictions about human acts, gathered from the
observation of the heavenly bodies, are fulfilled. Nevertheless, as Ptolemy
says, the wise man governs the stars, as though to say that by
resisting his passions, he opposes his will, which is free and in no way
subject to the movement of the heavens, to such effects of the heavenly
bodies."13
Ever
ambivalent, Guido having just pointed out that Priam's emotional state was
beyond his control, chides him for wishing "to submit yourself to the fickle
fates" (Meek 55). This submission to the fates is the primary cause for
disaster in the Historia. War, love, adventure, all make one more
vulnerable to the action of the fates, and Guido's repeated advice is: stay
home; don't act rashly, accept what you have, be careful. Priam's desire to
submit to the fates by means of warfare is similar to the restless emotions
of Helen, Medea and Achilles. Each, emotionally unstable by nature, craves
experience of a stimulating sort, and each leaves the safety of the status
quo to gain such experience; in each case the situation is soon completely
beyond the person's ability to withdraw or control the course of events.
Yet, is
inaction really an effective means of evading the baneful influences of the
demons and fates that control the world of the Historia? After all,
the fates are represented as inexorable and as acting by means so slight and
trivial that none of Guido's characters seem able to perceive the
consequences of their actions, except for certain seers who are given this
power by the fates, the gods and the stars. Is the solution then inaction? Not necessarily. Hector loses the Trojan War by his failure to act boldly
when Fortune offers him an opportunity. Is prudent action really possible?
Agamemnon is as prudent as a ruler could probably be. He has excellent
reasons for going to war against Troy after Paris has seized his
sister‑in‑law, Helen. Agamemnon, being pious as well as prudent, wants to
be sure that his actions are pleasing to the gods, and consequently he sends
messengers to the idol of Apollo at Delphos to inquire whether the war they
are about to undertake is pleasing to the gods. But there is the problem:
the gods that Agamemnon worships and obeys are demons. The advice they give
their worshippers is naturally diabolical, even when truthful. There is no
true god at Troy, so there is no point in expecting piety to be of any final
value, except that these demonic gods do punish people who thwart their
wills, as when Minerva causes Ajax‑Telamon to shipwreck, or when Mars
punishes Iason.
Action is
terribly dangerous; however, Guido does not represent inaction, when it
actually occurs, as leading to safety. Not only did Hector lose the war by
failing to seize Fortune when he had the opportunity, but he is represented
at two other times as contributing to the downfall of Troy by failing to
act. When the Greeks are fighting in order to first land their troops at
Troy, Hector fights to repel them, but he does not fight long enough; he
tires and leaves the battlefield. With Hector gone, Achilles and his men
turn the tide of battle easily, and achieve the landing needed to establish
the siege of Troy. Hector, although very good, is not quite good enough,
and his failure is one of inaction, not of action.
Hector makes
a third error of avoiding the proper action when the Greeks request a truce
that is in their best interests. Hector does speak up in the council,
objecting the the truce, but he does not persist in resisting the will of
the council and Guido criticizes him for this. In the truce which follows, Antenor is exchanged for Thoas. Antenor was the traitor who
betrayed Troy and stole the Palladium. Guido disapproves of Hector's behavior, not because of his action, but because of his inaction.
How, in a
world where demons answer your prayers to the gods and the fates hate you,
can you make an attempt to protect yourself and control your own destiny? Free will may exist, but its operation in the absence of reliable
information, and in a demon‑run world is of questionable value. You can,
and should, be as careful as possible, but even then the fates will trick
and deceive you by the slightest trivial, and even inaction can prove
disastrous. Piety could not protect Agamemnon, since his gods were demons
who hated men; magic and astrological skills could not protect Medea from
the perjury of the man she loved.
Guido
accepts the ability of fate to incite emotional impulses in a man and then
chides the man for not opposing his passions by means of his will. However,
Guido seems less sure than Saint Thomas about the actual ability of men to
control their passions, since he stresses the inexorability of the fatal
influences and the extreme trickery of the demonic gods. The entire
Historia can be viewed as an exemplum of what happens to you if you do
not control your passions. The combination of free will and the
uncontrollable passions which incite the heart produce a conception of
human behavior distresses Guido,
who is concerned with actual human behavior, rather than theory alone. In
the world of the Historia, men and women are never good enough to do
what they ought to do.
In his area
of expertise, criminal behavior, Guido seems more comfortable with
conceptions of responsible action. He modifies the character of Achilles to
emphasize the role of free will. While Benoit, Guido's source, had
developed a situation of courtly love where Achilles was driven to the point
of such emotional and ethical conflict that he literally had to suffer
memory and personality destruction so that he could forget his love for Polixena and fight against the Trojans, Guido's Achilles can fight against
the Trojans merely by becoming angry enough. This Achilles is vicious,
brutal, deadly, but not at all insane. He is also not passive, a dominant
quality of Benoit's Achilles in love. Benoit's passive Achilles, caught in
the nets of Amors, is changed by Guido into an emotionally turbulent man who
can love and hate, and who can be considered responsible for his behavior,
at least in the sense that his behavior stems legitimately from his true
nature. In order to emphasize his rejection of the Amors‑psychology which
controls Achilles in the Troie, Guido criticizes Homer for praising
Achilles (who has just abused the body of Troilus). Achilles could not have
been made into a brute by Amors unless he had already been one. Guido
expresses the belief that people cannot be so affected by external controls,
whether the stars or Amors, that they can be changed into something that was
not really already in them. They can definitely be influenced; the stars
work on the passions, as do demons and the fates. But Guido insists upon a
concept of human responsibility for behavior that must utterly reject the
external controls of Amors, such as operates in the Troie, which can
change a human being from one kind of person into another. Guido
cannot accept a noble Achilles who was changed by love into a brute; he
observes that Achilles did indeed behave like a brute and concludes by
denying that he was ever anything but a brute.
Guido was a
judge, and did not question the responsibility of people for committing
crimes under certain circumstances, as when he approves of the brutal
slaying of Clytemnestra by Orestes: "For she was guilty of homicide, since
she had had such a man and such a great king as the illustrious Agamemnon
killed while he slept under her protection, and she had done injury to her
husband and son by disgraceful adultery, and had violated both nature itself
and behavior befitting noble women. Hence it was right that on account of
so many evils she should have met with much evil, especially through him
upon whom she had inflicted so many evils with the marks of dishonor" (Meek
245).
Crime is a
clear and simple issue for Guido, and does not present the strained
ambivalence which he experiences when dealing with those tiny actions,
difficult to call "crimes" at all, which seem to be the actual causes of the
Trojan War. A wicked person commits a crime. An emotional person,
influenced by the fates or the stars, can perform actions that destroy an
entire civilization, without ever suspecting that the initiating action was
any crime at all.
It is the
complexity, not the clarity, of Guido's vision of the Fall of Troy, that
remains significant. He uses all of the contemporary intellectual tools
available to him as he tries to understand why basically decent men and
women were destroyed. Consequently, in his text one can read the many ways
of understanding causation that were available to a thoughtful, educated man
of thirteenth century Sicily. Equally interesting are his occasional
assurances of the ultimate control of the Christian God and his troubled awe
at the malice and hostility of the material universe; his insistence upon
the Christian doctrine of free will, and his sad doubts about the ability of
the human heart to resist the malevolent impulses of the envious fates.
Notes
1. Guido de Columnis, Historia Destructionis Troia, ed. by Nathaniel Edward
Griffin (1936; rpt. New York: Kraus Reprint Co, 1970). This edition will be
cited as Historia. English translations of quotations from Guido will
be taken from the Historia Destructionis Troiae by Guido delle
Colonne, translated by Mary Elizabeth Meek (Bloomington: Indiana University
Press, 1974), cited as Meek. Guido did
not mention his main source, Benoit de Saint Maure's Roman de Troie, but claimed that he had followed the more
respectable historical sources of Dictys and Dares. For this reason, he
often has been accused of plagiarism; however, he actually reworked his
sources sufficiently that the Historia has the right to be considered
an important re‑creation of the story of the Fall of Troy.
2. Alistair Crombie remarks in Medieval and Early Modern Science, Vol. I (1953;
rev. ed. New York: Doubleday Anchor Books, 1959) that the "Most influential
of all the contributions of Greco-Arab learning to Western Christendom was
the fact that the works of Aristotle, Ptolemy and Galen constituted a
complete rational system explaining the universe as a whole in terms of
natural causes" (p. 56).
3. See
Charles Homer Haskins, The Renaissance of the 12th Century (1927;
rpt. Cleveland: The World Publishing Co., 1964, pp. 283-84 on the Arab role
in Sicily. Dorothee Metlitzki in The Matter of Araby in Medieval England
(New Haven: Yale University Press, 1977), p. 8, discusses the tolerance of
the Norman rulers in Sicily, as well as in England, which produced a rich
cultural diversity.
4. Metlitzki,
p. 7.
5. Meek
comments that "...Guido's interest in astronomy may stem from his being
associated with a court at which Miahael Scot held the position of Court
Philosopher (p. xxvii). Michael Scot was especially famous as an astrologer.
Jean Seznec, in The Survival of the Pagan Gods, 1940, trans. Barbara
F. Sessions, Bollingen Series XXXVIII (1953; rpt. Princeton: Princeton
University Press, 1972), remarks that astrology "stood as an integral and
essential element of culture...it had intimately invaded the science of the
late pagan world--to such a degree, in fact, that it dominated all the
natural sciences" (p. 45). He also comments that "'Astra inclinant; non
necessitant,' With this reservation, astrology continues as the
foundation of profane culture and the underlying principle of all science"
(p. 49).
6. According
to Metlitzki, "What the Latin translators of the twelfth century transmitted
in the body of their Arabic texts, in a scientific framework, was an
affirmation of prognostication. But it did not imply a denial of divine
providence. The philosophical and theological complications relating to
Christian doctrine do not acquire momentum until the middle of the
thirteenth century, with the process of assimilating the Aristotelianism of
Arab and Jewish scholars into the Christian system" (pp. 59-60).
7. Crombie,
pp. 60-61
8. Vincent
Cioffari, discussing St. Thomas, comments: "Yet...although God alone can act
directly on Man's will and choice, the angels may, however, influence human
deliberation through intellectual persuasion, and the celestial bodies
likewise can operate indirectly upon our deliberations in that their
impressions on our bodies may dispose us to certain choices.
"The manner
of these influences on our actions and deliberations is therefore as follows
(1.c.): !. Celestial bodies can influence our actions only in so far as they
act upon our bodies; by these bodily dispositions Man is aroused to election
in the manner in which passions lead to deliberation. It follows,
therefore, that every disposition to action which comes from celestial
bodies is in the manner of a passion as when people are swayed by hatred,
love, wrath, and the like" (Fortune and Fate from Democritus to St.
Thomas Aquinas [New York: Columbia University Press, 1935], pp.
109-110).
9. Seznec
comments that there is a relationship between astrology and the belief in
demons, and even when the Fathers condemn astrology for its fatalism, "they
leave untouched the underlying belief in demons in which it is rooted. . . .
It is through the stars and through astrology that these demons often act"
(44-45)
10. Lynn Thorndike, A
HIstory of Magic and Experimental Science During the First Thirteen
Centuries of Our Era, 2 Vols. [New York: Columbia University Press,
1923],Vol. I, p. 621. He is quoting from De Consolatione Philosophiae,
IV.6.
11. Waller
B. Wigginton points out that there is a close relationship in Guido's Historia between his conception of the fates and the behavior of the
Devil, since both act by guile to deceive and harm men ("The Nature and
Significance of the Late Medieval Troy Story: A Study of Guido delle
Colonne's Historia Destructionis Troiae," Diss. Rutgers, 1965, pp.
113-114).
12.
Wigginton comments that "The Association of unquietness with evil was
traditional in the Middle Ages...." (p. 223, note 47).
13. Saint
Thomas Aquinas, "The Summa Theologica" in Introduction to Saint Thomas
Aquinas, ed., with an Intro. by Anton C. Pegis (New York: The Modern
Library, 1948), Q. 9, Art. 6, p. 507
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