Martin Delrio

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Martin Delrio

Roman Catholicism
Ordained1589

Martin Anton Delrio

Jesuit theologian. He studied at numerous institutions, receiving a master's degree in law from Salamanca in 1574. After a period of political service in the Spanish Netherlands
, he became a Jesuit in 1580.

He studied or taught at Jesuit colleges across Catholic Europe, including

.

Life

Early life

Martin Delrio was born in Antwerp on 17 May 1551, Whit Sunday, to the Spanish merchant Antonio del Río (d. 17 February 1586) and his wife Eleonora López de Villanova (d. 21 April 1602). The Del Río family were part of a sizeable Spanish community in Antwerp, more than 200 merchants were active in Antwerp in 1540.[1] Young Martin studied at a Latin school in nearby Lier and soon revealed himself as a childhood prodigy. He matriculated at the Old University of Leuven on 1 December 1563, at the age of 12.[2]

There he studied under the humanist Cornelius Valerius and met a number of other young promising scholars, including

Gaius Iulius Solinus, was based on a manuscript borrowed from Lipsius and included suggested emendations by his tutor Valerius. Delrio also published an edition of Claudian. He was particularly proud of the edition of Senecan tragedy, published in 1576 but which he (falsely) claimed to have completed before his twentieth birthday.[3]

His travels during his peregrinatio academica are difficult to follow. He can be placed at the University of Paris in 1567 and 1568.[4] He also spent some time in Douai where he refused to share a bed with an unnamed famous man (cited by his 1609 Jesuit hagiography as proof of his chastity).[5] In 1572 he matriculated at the University of Salamanca on 1 December 1572 and graduated two years later. At Salamanca he would see ‘the remnant of an evil gymnasium’ where Muslims had allegedly taught magic.[6]

Political career

Martin Delrio was never destined for one of the religious orders. His family had originally destined him for a political career. His law degree from Salamanca was part of this requirement. The Spanish crown since the days of

Anne of Austria, Queen of Spain
, Philip II's fourth wife.

With the onset of the

Don John of Austria first made peace and then broke it. Soon after, on 29 October 1577, Don John appointed Martin to the Council of Brabant
. Credentials or qualifications were irrelevant; with the exception of one loyalist member who fled to Paris, none of the existing councillors had decided to follow Don John.

Despite Martin's appointment and rapid promotion (he would be made vice-chancellor of Brabant in July 1578), these were tragic years for the Delrio family. Luís was arrested by the rebels, later released but soon died. Martin's father Antonio evaded capture and died a penniless exile in Lisbon. Martin's career also faltered. After the death of Don John, the new governor-general

De Bello Gallico. These remained unpublished until the late nineteenth century.[11]

Jesuit career

On 27 December 1579 Martin Delrio wrote from

Society of Jesus. Delrio professed a sincere conversion to the religious life, but with his career side-lined and his family connections either dead or in exile he might also have had little choice. At the same time his close personal involvement as well as his family's role in the Dutch Revolt also meant that Martin could only ever see the conflict in religious terms. Not waiting for a reply he headed for Spain entering the Society of Jesus on 9 May 1580.[12]

This by no means put an end to his itinerant existence. When, in 1584, it was decided that he should return to the Low Countries for mission work, he stopped in

Senecan Tragedy. The Syntagma tragoediae latinae (finally published in 1593–94) was at once a renunciation of secular (classical) interests and an acknowledgement of the seminal role the classics played in Jesuit education.[14]

His travels after 1586 are relatively unclear. In 1587, he was in

Virgin Mary, which he collected and published under the title Florida Mariana (Marian Blossoms, 1598).[15]

In Leuven he also reunited with his university friend Justus Lipsius, who credited Delrio as the "author of his conversion". Although this vastly overstates the Jesuit's actual role, it did lead to their names and reputations coming forever intertwined. Lipsius, one of the leading humanists of his day, had spent thirteen years teaching in Protestant Leiden and was a bone both Catholics and Protestants fought over. Delrio, whose orthodoxy was never in doubt, posthumously became Lipsius's guarantor.[16]

The founder of the Jesuits, Ignatius of Loyola had wanted obedience to be the Society's hallmark. Its Constitutions likened the individual Jesuit to "a lifeless body".[17] Delrio's time in Leuven, however, was almost as turbulent as his time in Bordeaux, when he refused to return to the Low Countries. In letters to the Jesuit General in Rome, Claudio Acquaviva, he denounced first the rector of the college and later the provincial hierarchy.[18]

This led the Jesuit to be shipped to Graz in Austria, close to the frontier with the Ottoman Empire. Here he impressed the ultra-orthodox Archduke Ferdinand (who as Ferdinand II would plunge the Holy Roman Empire into the Thirty Years' War). After Delrio's departure for Spain Ferdinand would insistently call for his return.[19]

Delrio had never wanted to leave Spain. When in Leuven he actively lobbied to be returned there, he was sent to Graz instead. In 1604, the Long Turkish War at last provided an excuse for travel to Spain.[clarification needed] Delrio spent some time teaching at Valladolid and Salamanca, where he despaired of the quality of the students, describing them as "students for our saliva".[20] In the autumn of 1607 Delrio petitioned Rome to be allowed to return to the Low Countries, which was granted. He left Valladolid on 18 August. On 19 October 1608, three days after his return to Leuven, Delrio breathed his last, the final stop for a person who could apparently not find peace anywhere.[21]

Work

Martin Delrio's Magical Investigations (

Latin: Disquisitiones Magicae or Disquisitionum Magicarum Libri Sex) first appeared in three volumes in Leuven in 1599 and 1600, printed by Gerard Rivius. It quickly became extraordinarily popular. It was still reprinted in Cologne in 1720 and 1755 and in Venice in 1746, long after the printing of rival works had ceased.[22] Historians have traditionally regarded the work as only a receptacle of the ideas of the Malleus Maleficarum ("Hammer of the Witches", 1486).[23]

Delrio was credited with importing the beliefs of the Malleus into the Low Countries.

Hugh Trevor Roper, for instance, described the book as the "new Catholic Malleus" and claimed that "[i]t was the Catholic reconquest which introduced witch-burning into Flanders, and the Jesuit del Rio who would keep it up", holding the Jesuit directly responsible for the burnings.[23]

Historians have also believed that the work was based on practical experience.

Nicolas Remy".[24] However, it is now recognized that Delrio's personal experience with witchcraft was really rather limited and that he may never have met an alleged witch.[25]

The Investigations was—in keeping with Delrio's other publications—a work of textual scholarship. It was based on Delrio's knowledge of the classics and familiarity with Church history. Hagiography forms a particular source of inspiration. (Delrio's student Heribert Rosweyde would play an important role in the emergence of the Acta Sanctorum, a Catholic encyclopedia of saints lives.) Delrio also drew on histories of other countries and continents, as well as Jesuit reports from the New World.[26] The textual foundation of the work made it difficult to critique and to replace.[27]

In contrast to works by Henry Boguet and Pierre de Lancre, Delrio's was not based on personal experience. His credibility could less easily be called into question.[27] It has, however, been suggested that, divorced from the real world, as a result its relevance for witchcraft persecutions was rather limited. Sceptics seized on the work's more moderate comments, to Delrio's annoyance.[28] A translation into English began appearing in 2000, making the work accessible to a wider audience.[29]

Publications

Ex miscellaneorum scriptoribus digestorum, codicis et institutionum iuris civilis interpretatio, 1580
  • Gaius Julius Solinus (1572). Martin Delrio (ed.). Polyhistor a Martino-Antonio Delrio emendatus. Antuerpiae: ex officina Christophori Plantini Architypographi Regii.
  • Martin Delrio (1576). In Senecae Tragoedias decem commentarii Martini Ant. Del Rio. Antuerpiae: ex officina Christophori Plantini Architypographi Regii.
  • Martin Antonio Del Rio (1580). Ex miscellaneorum scriptoribus digestorum, codicis et institutionum iuris civilis interpretatio (in Latin). Paris: Michel Sonnius.
  • Martin Delrio (1593). Martini Antonii Delrii ex Societate Iesu Syntagma tragoediae latinae: in tres partes distinctum. Antuerpiae: ex officina Plantiniana, apud Viduam, & Ioannem Moretum.
  • Martin Delrio (1596). Ad Cl. Claudiani V. C. Opera Martini Antonii Del-Rio Notae. Antuerpiae: ex Officina Plantiniana.
  • Martino Del Rio (1599). Disquisitionum magicarum (in Latin). Vol. 6. Louvain: G. Rivius.
  • Vindiciae areopagiticae Martini Del Rio contra Josephum Scaligerum (in Latin). Antuerpiae: ex officina Plantiniana, apud Ioannem Moretum. 1607.

Notes

  1. ^ Machielsen (2015), pp. 25–26
  2. ^ a b Machielsen (2015), p. 34
  3. ^ Machielsen (2015), Chapter 5
  4. ^ Machielsen (2015), p. 30
  5. ^ Machielsen (2015), p. 18
  6. ^ Machielsen (2015), p. 219
  7. ^ Richard L. Kagan, Students and Society in Early Modern Spain (Baltimore, MD, 1974)
  8. ^ Machielsen (2015), p. 32
  9. ^ [1] (in Dutch)
  10. ^ Machielsen (2015), pp. 44–45
  11. ^ Martin Antoine del Rio, Mémoires de Martin Antoine del Rio sur les troubles des Pays-Bas durant l’administration de Don Juan d’Autriche, 1576–1578, trans. Adolphe Delvigne, 3 vols (Brussels, 1869–71).
  12. ^ Machielsen (2015), pp. 51–52
  13. ^ Henri Busson, "Montaigne et son cousin", Revue d’histoire littéraire de la France, 60 (1960): 481–99; Jan Machielsen, "Thinking with Montaigne: Evidence, Scepticism and Meaning in Early Modern Demonology", French History 25/4 (2011): 427–52.
  14. ^ Machielsen (2015), p. 124
  15. ^ Machielsen (2015), Chapter 12
  16. ^ Werner Thomas, "Martin Antonio Delrio and Justus Lipsius", in M. Laureys, ed., The World of Justus Lipsius: A Contribution towards His Intellectual Biography (Brussels/Rome, 1998), pp. 344–366; Jan Machielsen, "Friendship and Religion in the Republic of Letters: The Return of Justus Lipsius to Catholicism (1591)", Renaissance Studies 27/2 (2013): 161–82
  17. ^ Machielsen (2015), p. 53
  18. ^ Machielsen (2015), pp. 64–71
  19. ^ Machielsen (2015), pp. 71–72
  20. ^ Machielsen (2015), p. 73
  21. ^ Machielsen (2015), pp. 73–74
  22. ^ Machielsen (2015), p. 12
  23. ^ a b Hugh Trevor-Roper, 'The Crisis of the Seventeenth Century' (1967)[permanent dead link]
  24. ^ Wolfgang Behringer, Witches and Witch-Hunts: A Global History (Cambridge, 2004), p. 101
  25. ^ Machielsen (2015), p. 250
  26. S2CID 225532613
    .
  27. ^ a b Machielsen (2015), Chapter 10
  28. ^ Machielsen (2015), Chapter 11
  29. ^ Martín del Rio, Investigations into Magic, trans. P.G. Maxwell-Stuart & J.M. García Valverde (Brill: Leiden, 2022-23).

References

  • Machielsen, Jan (2015). Martin Delrio: Demonology and Scholarship in the Counter-Reformation. Oxford: .

External links