By J. V. Andreae (auth.)
Johann Valentin Andrere (1586-1654) was once a multi-faceted made of past due Reformation Germany. A theologian who used to be firmly devoted to the Lutheran confession, he might but see very c1early the issues in his church and argue for his or her reform; with no being an ecumenicist within the glossy feel, he but favorite many facets of the society he saw in Calvinist Geneva, and he regarded the exceptional benefit of person Catholic students. A linguist and a lover of paintings and track, he used to be the good friend of scientists and an enthusiastic scholar of arithmetic whö held that technology leads either to an appreciation of the wonders of the fabric global and its rejection in favour of extra non secular matters. In his satirical writing he can be ironic and flippant, his rhetoric was once usually laboured and over difficult, yet there's no mistaking the sincerity of his outrage at cruelty, inhumanity and injustice. Andrere was once confident, in that he believed that the corruption and deceit, the luxm. y and deprivation, the hypocrisy, tyranny and sophistry of the age may be remodeled in a moment reformation; but there runs via his existence a deep-rooted pessimism or melancholy which makes his willingness to proceed the fight the entire extra admirable. As early as 1618, whereas nonetheless a tender deacon firstly of his profession, he outlined the 4 a long time of l human lifestyles as terror, blunders, hard work and horror.
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1 Antiquity Marie Bemeri (1950:104) makes the point that contrary to the previous utopias of More and Campanella 'the influence of Greek writers hardly makes itself feIt in Andrere. On the other hand the influence of the mediaeval city is very strong. ' This is a little unsatisfactory, since Andrere was considerably influenced by More and Campanella, and they were themselves, on Bemeri's showing, under the influence of Greek writers. Nonetheless, there is much in Plato that Andrere rejected, and that did not find its way into Christianopolis through the mediation of More or Campanella.
5) suggests that Mumford was alone in holding this view, and points out that even the editor of arecent edition of Christianopolis feit it does not hold its own ('hält ... nicht stand', Van Dülmen 1982:11-12) against Utopia, Civitas solis or New Atlantis. 36-41), whereas Andrere has them hidden away in the armoury of Christianopolis, a necessity to be grieved over. 21), whereas Andrere - like More - makes the family the fundamental social unit of Christianopolis. 19) Campanella's citizens live for at least a century~04 sometimes twice as long (pA6); the purpose of medicine in Christianopolis, however, is to promote health not to extend life (eh.
96). [I was born. 1. I was sent by the highest wisdom, prepared with Justice, Knowledge and and Love to do battle with my three enemies, Force, Sophistry and Hypocrisy. 2. Here three are conquered by three, so that reason will succeed and the worId will be free of the torment which is always brought by Force, Lies and 110 lll 36 Chapter 2 Campanella's 'possanza' (power) with 'Recht' (justice) as the opponent of Tyranny. It seems c1ear that he feit that this expression of Campanella's views would make suitable reading for his fellow Lutherans - he included it, along with renderings of five other Campanellan sonnets, in his Geistliche Kurzweil, an entertainment or pastime that was spiritually improving, as against the secular pastimes which support Tyranny and Satan in his Christenburg.