Damião de Góis

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Template:Short description Template:Infobox person Damião de Góis (Template:IPA; February 2, 1502Template:SndJanuary 30, 1574) was a Portuguese diplomat, historian, musician, and humanist philosopher. A friend and student of Erasmus, Góis is considered one of the most influential intellectuals of the Portuguese Renaissance. He was appointed secretary to the Portuguese factory in Antwerp in 1523 by King John III of Portugal. He compiled one of the first accounts on Ethiopian Christianity.

Biography

Early life and background

Born in Alenquer, Portugal, Góis was the son of Portuguese nobleman Rui Dias de Góis and his fourth wife, Isabel.Template:Sfn His mother was a descendant of Flemish merchants who established themselves in Portugal.Template:SfnTemplate:Efn

At the age of nine, Góis joined the household of King Manuel I of Portugal to act as a page.Template:Sfn While he did not receive a formal humanist education, the atmosphere at Portuguese court was intellectually stimulating.Template:Sfn Interactions with travellers from foreign lands, such as Ethiopian ambassador Mateus, cultivated his fascination with distant civilizations.Template:Sfn Góis was greatly influenced by Manuel I's love for music, learning to play the clavichord, cymbal, and cithren.Template:Sfn The King also encouraged his interest in historiography.Template:Sfn Góis later described Manuel I as his "maker" and "educator."Template:Sfn

Diplomatic career

In 1523, under Manuel I’s successor, King John III of Portugal, Góis was sent to Antwerp to serve as secretary of the Portuguese feitoria (factory, trading post and commercial office).Template:SfnTemplate:SfnTemplate:Efn His primary responsibilities as secretary were to champion the King's financial interests and negotiate with officials to protect Portuguese trading privileges.Template:Sfn While Góis criticized John III's policies in private, he was publicly a strong advocate for the King.Template:Sfn In response to Paolo Giovio's criticism of John III's excessive profits from the spice trade, Góis published a pamphlet titled On Portuguese Matters justifying the King's monopoly on the basis that Portugal was financing exploration and, by extension, the spread of Christianity.Template:Sfn

Impressed with Góis's service in Antwerp, John III sent him on a special mission to England in 1528. His task was to assure the English that Portugal, although staunchly Catholic, would remain an ally even amidst religious tension sparked by Henry VIII's efforts to divorce Catherine of Aragon.Template:Sfn While in England, Góis befriended John Wallop and may have interacted with Thomas More.Template:Sfn Later, in 1529, Góis was assigned to Poland to negotiate the marriage of Infante Luis, John III's brother, to Hedwig Jagiellon, eldest daughter of King Sigismund I the Old.Template:Sfn He went to Poland for the same purpose again in 1531, but despite his efforts the union did not materialize.Template:Sfn Henceforth, Góis travelled to Denmark, Lübeck, and Russia on diplomatic missions.Template:Sfn

Góis was curious about Protestantism and interacted with reformers whenever an opportunity arose.Template:Sfn In Lübeck, he discussed the structure of the Lutheran Church with Johann Bugenhagen.Template:Sfn Shortly after, he attended a sermon delivered by Martin Luther in Wittenberg. The same day, he dined with Luther and Philip Melanchthon.Template:Sfn Góis was put off by Luther, but developed a friendship with Melanchthon.Template:Sfn Góis was also interested in learning more about Tatars and, after his official state visit to Russia, briefly explored the Don to interact with isolated tribes.Template:Sfn

Deeply interested in theology and history, Góis debated devoting his entire life to scholarship but initially lacked the self-assurance to do so.Template:Sfn Johannes Magnus, whom he befriended while visiting Danzig in 1529, was instrumental in encouraging Góis to pursue a humanistic career.Template:Sfn

In 1532, Góis enrolled at the University of Louvain and published his first scholarly works, Legation and Admonition.Template:Sfn After studying intensely and developing eye strain, he was instructed by his physician to rest and take a trip.Template:Sfn Hence, in 1533, Gois travelled to Freiburg and Strasbourg. While in Freiburg, he met Erasmus for the first time.Template:Sfn Although the two only had one conversation, Erasmus was impressed with Góis and they began corresponding regularly.Template:Sfn Shortly after, Góis journeyed to Portugal and formally resigned from all diplomatic duties.Template:Sfn

Time with Erasmus

In April 1534, Góis was invited by Erasmus to live with him in Freiburg and enthusiastically accepted.Template:Sfn In the following months, he received assistance from Erasmus in his studies, particularly in Latin and Greek.Template:Sfn Góis also concerned himself with advocating for the acceptance of the Ethiopian Church within the Western Christian community and condemning the oppression of the Sámi people in Sweden, matters he had previously addressed in his publications Legation and Admonition.Template:Sfn Góis inspired Erasmus to criticize prejudice towards Ethiopian Christians and poor treatment of the Sámi in his Ecclesiastes: On the Art of Preaching.Template:SfnTemplate:Sfn

After five months of boarding with Erasmus, Góis was pressured by Catholic authorities to leave Freiburg on account of his association with influential Protestants.Template:Sfn Erasmus and Góis continued corresponding and nurtured a genuine friendship, evidenced by the unrestrained discussion of personal matters in their letters.Template:Sfn Góis attempted to visit Erasmus while the latter was on his deathbed in 1536, but was hindered by an outbreak of hostilities in Basel.Template:Sfn In a letter to Bonifacius Amerbach after learning of Erasmus's passing, he wrote, "Neither the death of a parent nor brother has ever saddened me more than the death of our sweetest Erasmus. I have always adored and loved him like a demi-god and I know that I have never done so wrongly."Template:Sfn

Italy, 1534–1538

Following his withdrawal from Freiburg, Góis considered enrolling at a German university, but instead selected the University of Padua at Erasmus's suggestion. Before embarking for Italy, Góis travelled to Basel to learn more about the Reformation and interacted with Sebastian Münster and Simon Grynaeus.Template:Sfn He also visited Geneva to dine with William Farel.Template:Sfn

Góis developed a wide network of prominent contacts during his stay in Italy.Template:Sfn He was especially influenced by Pietro Bembo and Lazarus Buonamici.Template:Efn They were Ciceronians and motivated Góis to intensify his study of Cicero's writings.Template:Sfn In 1536, Góis began a Portuguese translation of Cato maior de senectute by Cicero.Template:Sfn The work was completed in 1538.Template:Sfn The two men also encouraged Góis's historical studies, especially with regards to Portuguese history.Template:Sfn

Góis complained often about the climate in Italy.Template:Sfn He suffered from intense headaches that were eased by travel. He made regular trips to Rome and sometimes visited Germany, namely the cities of Augsburg and Nuremberg.Template:Sfn

In 1537, Cardinal Jacopo Sadoleto asked Góis to assist him in his efforts to convince Philip Melanchthon to return to the Catholic faith.Template:Efn Góis initially agreed to act as an intermediary, but later withdrew from involvement because of a sudden shift in his attitude towards the Reformation.Template:Sfn The change was probably the result of his engagement to Johanna van Hargen, a Dutch noblewoman of strict Catholic background.Template:SfnTemplate:Efn Later, during his trial before the Portuguese Inquisition, Góis stated he recanted any doubts concerning his faith while in Padua.Template:Sfn

Louvain, 1538–1544

Desiring a calmer life, Góis moved back to Louvain, where he married Johanna van Hargen in late 1538 or early 1539.Template:Sfn The couple's first son, Manuel, was born in 1540.Template:Sfn

Góis re-enrolled at the University of Louvain in June 1539. In the following years, he finished some of his most important humanist works.Template:Sfn In 1544, Góis published a volume titled Collected Works that comprised his previous publications, his correspondence with well-known intellectuals, and some poetry composed in his honor.Template:Sfn

In July 1542, during the Siege of Perpignan, Góis led a group of students that had enlisted to defend Louvain against French forces commanded by Maarten van Rossum. In August of the same year, he was sent with the mayor of the city, Adrian of Blehen, to negotiate peace.Template:SfnTemplate:Sfn Following France's withdrawal, Góis and Adrian were taken prisoner and brought to Picardy. Authorities in Louvain agreed to pay a ransom to release Adrian but not Góis, who remained two months longer and was only freed, in October 1543, by the intervention of John III.Template:Sfn

Disgruntled with the reluctance of Louvain to aid him during his fourteen-month imprisonment in Picardy, Góis gave an address before representatives of the University detailing his contributions and grievances. Notwithstanding, the representatives declined to express thanks, apologize for Góis's distress, or reimburse the ransom.Template:Sfn Feeling discriminated against as a foreigner, Góis appealed to Charles V and the Emperor awarded him with a coat of arms.Template:Sfn

Among his many Portuguese acquaintances, Góis was friend of the writers João de Barros and André de Resende.Template:Sfn

Hieronymus Bosch - Triptych of Temptation of St Anthony
Job Triptych, ca. 1500-1524
Hieronymus Bosch - Christ Mocked (The Crowning with Thorns) - possible the version owned by de Gois which disconcerted the Inquisition

He was also a composer of some musical pieces and kept a private collection of paintings, including three by Hieronymous Bosch.<ref>Template:Cite web</ref>

Góis translated into Latin a Portuguese opuscle on the Ethiopian embassy of the Armenian Mateus (the representative of the Negus Dawit II) to Portugal (1532), which also included the famous "Letter of Prester John" written by the Ethiopian Queen Eleni (1509) and a "Confessio illorum fidei".Template:Citation needed

In 1538 he published a translation of the Biblical book Ecclesiastes in Portuguese, though it was not widely circulated.Template:Sfn In 1540, he published the famous Fides, religio, moresque Aethiopum ("Ethiopian faith, religion, and mores"). The book received a widespread diffusion in Europe, in both Catholic and Protestant circles, and enjoyed of successive editions (Paris 1541, Leuven 1544, Leiden 1561, Cologne 1574).<ref name="EB1911">Template:Cite EB1911</ref> It also earned the author, however, the criticisms of the powerful Portuguese Cardinal Henry of Portugal, who, as Grand Inquisitor of the Portuguese Inquisition, banned distribution of the second half of the essay in Portugal.Template:Sfn The Jesuit order proved equally critical, as he was accused by the Provincial superior Simão Rodrigues of Lutheranism, and of being a disciple of Erasmus, before the Inquisition.<ref>"Damião de Góis," Encyclopedia Britannica, Online: https://www.britannica.com/biography/Damiao-de-Gois</ref>

Career in Portugal

Góis finally returned to Portugal in 1545. He was initially promised a position to serve as tutor to Prince João Manuel, but the offer was rescinded as a result of Góis's denunciation by Simão Rodrigues at the Inquisition High Tribunal.Template:SfnTemplate:Efn

With no position at court, Góis returned to his native town of Alenquer and devoted his time to writing and studying. He published Damiani Goes equitis Lusitani Urbis Lovaniensis Obsidio, a work detailing his role during the siege of Louvain, in 1546.Template:Sfn Despite accusations of heresy, Góis remained in John III's favor. He continued informing the King of his scholarly activities and advising him on economic matters.Template:Sfn In 1548, Góis was named Guarda-Mor (High Guardian) of the Torre do Tombo (Royal Archives).Template:Sfn Rodrigues tried again in 1550 to initiate proceedings at the High Tribunal against Góis, but was unsuccessful.Template:Sfn Following John III's death in 1557, Infante Henrique, regent of the kingdom during the minority of King Sebastian, continued to support Góis and commissioned him to write chronicles of the reigns of John II and Manuel I. Góis also published a description of the city of Lisbon – Urbis Olisiponis Descriptio (1554).

Trial and death

In 1571, Góis was arrested on charges of heresy and jailed in a monastery.Template:SfnTemplate:Efn Having enjoyed high status and the confidence of the royal family his entire life, Góis suffered in confinement. He was not permitted to have books and instead occupied himself with preparing for his court hearings. On 14 July 1572, Góis wrote a complaint about his physical ailments, including a serious skin condition he feared to be leprosy.Template:Sfn

Simão Rodrigues presented much of the damaging evidence against Góis.Template:Sfn In addition to bringing attention to Góis's contact with Erasmus and well-known Protestants, Rodrigues testified that during debates in Italy decades prior Góis had expressed skepticism towards Catholic dogmas, like papal infallibility.Template:Sfn

Góis was eventually sentenced to loss of property and indefinite confinement at Batalha Monastery.Template:Sfn Not much is known about the last years of his life. He died in 1574, possibly in Alenquer.Template:Sfn

Góis had seven sons and two daughters with Johanna. He also fathered three illegitimate children.Template:Sfn

Representations

Writings

Title page of Urbis Olisiponis descriptio [1554]
  • Legatio Magni Indorum Imperatoris Presbyteri Ioannis ... (Antwerp 1532; new ed. in: Elizabeth B. Blackburn, “The Legacy of ‘Prester John’”, Moreana 4, 1967, 37–98)
  • Ecclesiastes de Salamam, com algũas annotações neçessarias (Venezia, 1538; new ed. by T. F. Earle, O Livro de Ecclesiastes, Lisboa, 2002)
  • Livro de Marco Tullio Ciçeram chamado Catam maior, ou da velhiçe, dedicado a Tito Pomponio Attico (Venezia, 1538)
  • Fides, religio, moresque Aethiopum ... (Lovanii 1540; Parisiis ²1541; German tr. Wiesbaden 1999)
  • Deploratio Lappianae gentis (Lovanii 1540)
  • Urbis Olisiponis descriptio (Évora, 1554; Frankfurt, 1603; Coimbra, 1791; Eng. tr. New York, 1996)
  • Crónica do Felicíssimo Rei D. Manuel (Lisboa 1566–67; ²1619; Coimbra 1926)
  • Crónica do Principe D. João (Lisboa, 1567; new ed. by Graça Almeida Rodrigues, Lisboa, 1977)
  • As cartas Latinas de Damião de Góis, ed. by Amadeu Torres, in Noese e crise na epistolografia Latina goisiana (Paris, 1982)

Notes

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References

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Works cited

Further reading

  • Template:Cite book
  • Template:Cite book
  • Damião de Góis: humaniste européen, ed. by J. V. de Pina Martins (Braga, 1982)
  • Marcel Bataillon, “Le cosmopolitisme de Damião de Góis”, in: Id., Etudes sur le Portugal au temps de l’humanisme, Coimbra 1952, 149–96
  • “Góis, Damião de”, in: Grande enciclopédia Portuguesa e Brasileira, Lisboa – Rio de Janeiro 1935–60, 494–97.

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