England Under the Tudors | Page 5

imposed on Art by ecclesiastical conventions were deprived of their old rigour, and it was no longer sought to confine the painter to producing altar pieces and glorified or magnified missal-margins. The immediate tangible and visible results were however hardly to be found outside of Italy and the Low Countries; and if English domestic architecture took on a new face, it was the outcome rather of the social than the artistic change: since men wanted comfortable houses instead of fortresses to dwell in. The Renaissance in its creative artistic phase touched England directly hardly at all.
On its literary side, the movement was not creative but scholarly and critical, though a great creative movement was its outcome. In the earlier period the name of Ariosto is an exception; but otherwise the greatest of the men of Letters are perhaps, in their several ways, Erasmus and Macchiavelli abroad and Thomas More in England. Scholars and students were doing an admirable work of which the world was much in need; displacing the schoolmen, overturning mediaeval authorities and conventions, reviving the knowledge of the mighty Greek Literature which for centuries had been buried in oblivion, introducing fresh standards of culture, spreading education, creating an entirely new intellectual atmosphere. An enormous impulse was given to the new influences by the very active encouragement which the princes of Europe, lay and ecclesiastical, extended to them, the nobility following in the wake of the princes. The best literary brains of the day however were largely absorbed by the religious movement. The great imaginative writers, unless we except Rabelais, appear in the latter half of the sixteenth century--Tasso and Camoens and Cervantes, [Footnote: Don Quixote did not appear till 1605; but Cervantes was then nearly sixty.] Spenser and Marlowe and Shakespeare, as well as Montaigne. But even in the first half of the century, Copernicus enunciated the new theory that the Sun, not the Earth, is the centre of the astronomical system; and before the end of our period, the new methods had established themselves in the field of science, to be first formulated early in the new century by one who had already mastered and applied them, Francis Bacon. Essentially, the modern Scientific Method was the product of the Tudor Age.
[Sidenote: The Reformation and the Counter-Reformation]
For many centuries, Christendom had in effect been undivided. There had indeed been a time when it was uncertain whether the Arian heresy might not prevail over orthodoxy, but that was a thousand years ago. The Byzantine Church later had separated from the Roman on a subtle point of Theology; but in spite of various dissensions, and efforts on the part of kings and of Churches which may be called national to assert a degree of independence, all Western Europe had acknowledged the supremacy of the papacy; and though reformers had arisen, the movements they initiated had either been absorbed by orthodoxy or crushed almost out of sight. The Tudor period witnessed that vast schism which divided Europe into the two religious camps, labelled--with the usual inaccuracy of party labels-- Catholic and Protestant: the latter, as time went on, failing into infinite divisions, still however remaining agreed in their resistance to the common foe. Roughly--very roughly--in place of the united Christendom of the Middle Ages, the end of the period found the Northern, Scandinavian, and Teutonic races ranged on one side, the Southern Latin races on the other; and in both camps a very much more intelligent conception of religion, a much more lively appreciation of its relation to morals. The intellectual revolution had engendered a keen and independent spirit of inquiry, a disregard of traditional authority, an iconoclastic zeal, a passion for ascertaining Truth, which, applied to religion, crashed against received systems and dogmas with a tremendous shock rending Christendom in twain. But the Reformers were not all on one side; and those who held by the old faiths and acknowledged still the old mysteries included many of the most essentially religious spirits of the time. If the Protestants won a new freedom, the Catholics acquired a new fervour and on the whole a new spirituality. For both Catholic and Protestant, religion meant something which had been lacking to latter-day mediaevalism: something for which it was worth while to fight and to die, and--a much harder matter than dying --to sever the bonds of friendship and kinship. That these things should have needed to be done was an evil; that men should have become ready to do them was altogether good. The Reformation brought not peace but a sword; Religion was but one of the motives which made men partisans of either side; yet that it became a motive at all meant that they had realised it as an essential necessity in their lives.
[Sidenote: The New World]
It is hardly necessary to