Servetus and Calvin - Important Epoch in the Early History of the Reformation (eBook)

CHAPTER I.
MICHAEL SERVETUS, HIS BIRTH, PARENTAGE, AND EARLY EDUCATION.

Michael Serveto, or as we know him best by his name with the Latin termination, Servetus, appears, from the most trustworthy information we possess, to have been born either at Tudela, in the old Spanish kingdom of Navarre, or at Villaneuva, in that of Aragon; but whether here or there, and in the year 1509 or 1511, is an open question. In the course of the Trial he stood at Vienne in Dauphiny, in the spring of 1553, he says himself that he is a native of Tudela, and forty-two years of age; which would make Navarre the country, and 1511 the year, of his birth. But in the Geneva Trial, only four months later, he declares that he is of Villanova, and forty-four years old; which would give us Aragon as the land, and 1509 as the date, of his nativity. When he spoke of himself as a Navarrese at Vienne, it may have been done to conciliate his French judges, Navarre having once been a province of France, and the natives of the two countries having still much in common. It was at a moment, too, when he had paramount motives for seeking to conceal his identity. When he said at Geneva that he was ‘Espagnol Arragonois de Villeneuve’ and forty-four, he was face to face with one who knew him well, and when he had neither motive nor opportunity for concealment. Servetus’s subscription of himself as ‘Michael Serveto, alias Revés, de Aragonia, Hispanus,’ on the title-page of his first work; as ‘Michael Villanovanus,’ on the titles of all the books he edited, and the name ‘Villeneuve’ by which alone he was known through the whole of the years he lived in France, to say nothing of the ‘M. S. V.,’ evidently Michael Servetus Villanovanus, on the last leaf of the ‘Christianismi Restitutio,’ the printing of which led to his death, supply, as it seems, preponderating evidence as to the place of his birth, though the year may still be left uncertain. The alias Revés which appears on the title of the book ‘De Trinitatis Erroribus,’ the first-fruits of his genius, has hitherto been a puzzle and subject of debate with his biographers, but can now be satisfactorily interpreted. Servetus’s mother, it appears, was of French extraction, of the Revés family, and her son took occasion in his first work piously to preserve his mother’s family name beside his proper patronymic.1 Of the parents of Servetus, however, we in fact know little more than that we have from himself when, on his trial at Geneva, he informed the Court that they were d’ancienne race, vivants noblement, of old families and independent, or in easy circumstances, and that his father was a Notary by profession. Report adds that he was of a family which had been jurists for generations, and that his father was nearly related to Andrea Serveto d’Aninon, some time Professor of Civil Law in the University of Bologna, subsequently member of the Cortes of Aragon, and one of the Council of the Indies. So much makes it clear that Michael Servetus was of gentle blood, of Christian parentage, and neither of Jewish nor Moorish descent, as has been said on no better ground apparently than that he shows he was acquainted with Hebrew, had read the Koran, and in his writings is not intolerant towards Jews and Mahomedans, like his countrymen.

Neither have we any very precise information as regards Servetus’s earlier years and education. Of somewhat slender build, and so of presumably delicate constitution, though he showed no trace of this in after life, he is said to have been destined by his parents to the service of the Church; in which view, whilst yet a youth, he was placed for nurture in one of the convents of his native town or its neighbourhood. And this we should imagine must almost necessarily be true; for the rudiments of the liberal education Servetus shows himself to have received, could only have been obtained in the early part of the sixteenth century in the quiet of the cloister, and under the fostering care of some monk more learned than the general.

The precocious ability and pious temperament with which we must credit Servetus may have been a further motive for the line of life chalked out for him by his parents. The Church was then, as it still continues to be, the close through which an easy and a pious life can be best secured where there is neither talent nor aspiration; as it is also the highway to worldly wealth and power, where there is ambition and ability to back what passes for piety. By mental and moral endowment Servetus probably appeared to all about him a born churchman, with the crosier, and even the cardinal’s hat, in perspective. But side by side with so much that pointed in this direction, the reasoning, sceptical, and self-sufficing nature of the man that led the opposite way, as it had not yet appeared, so was it unsuspected. Servetus as a youth unquestionably received the education that would have fitted him for the Priesthood; and we think complacently of the solace and relaxation from the monotony of monastic life, which the worthy brother we evoke as his principal teacher found in imparting all he knew, and pointing out the onward way to one both apt and eager to learn. Before leaving the convent, or the convent school, where he doubtless remained for several years, Servetus must have been not only a tolerable Latin scholar, but, it may have been, also grounded in Greek and the rudiments of Hebrew.

At what age Servetus left his convent teachers we are not informed; some time however, we should imagine, before definitive vows are required of the youthful aspirant to the holy office, when aptitude for the prospective vocation is made subject of particular inquiry. Now it may have been that he was discovered to be indifferently qualified by mental constitution to follow further the line of life intended for him—a conclusion to which we are led from all we know of the man in his works. He was pious enough and credulous enough through life; but his religion must be of the kind he thought out for himself, and his beliefs of his own fashioning, not such as could be presented to him ready shaped for acceptance. The very air of Europe at the beginning of the sixteenth century was alive with mutterings of the storm that had long been gathering, and found vent at length through the manly voice of Martin Luther; and when we find hints that fears of the Inquisition had had something to do with Servetus’s subsequent movements, we are disposed to imagine that the call to free thought which had sprung up on the revival of letters and found out the northern Monk in his cell, had also reached the Friar of the south, and from him flowed over upon the receptive mind of his youthful scholar.

Be this as it may, when twelve or fourteen years of age, Servetus appears to have entered as a student at the University of Saragossa, then the most celebrated in Spain; and if he had Peter Martyr de Angleria among the number of his teachers, as we are assured he had,2 he was in the hands of one of the most accomplished as well as liberal-minded men of his age. Angleria was in fact still more distinguished as a scholar, diplomatist, teacher and writer, than as a soldier. Having come to Spain in the suite of one of the Italian embassies to Ferdinand and Isabella, he joined the army of the Catholic king and queen as a volunteer, and having distinguished himself on more than one occasion in the field, he was presented to the sovereigns on the conclusion of hostilities, entered the service of Isabella, in especial, and having taken orders—an indispensable condition to acknowledgment as a teacher—he was engaged by the queen as tutor and general supervisor of the education of the host of young noblemen and gentlemen who thronged the Court. The influence exerted by such a man in such a situation cannot be doubted; and it has been surmised that more than one of the distinguished personages who appeared in Spain, in the early part of the sixteenth century, owed not a little of all that made them notable in after life to their teacher. Angleria was in fact a man in advance of his age, morally, and, we must believe, religiously also—although Spain was not always the devoted slave of Rome we have been accustomed to think her in these our days. He had seen enough in his campaigning and its consequences to disgust him with conversions to Christianity at the point of the sword, and the wholesale deportation from their native country of a great civilised community because of their adhesion to the religion of their fathers. An Italian by birth, it was no part of Angleria’s religion to hate Jews and Saracens with such a hatred as made baptizing, banishing, torturing and putting them to death the virtue it appeared in the eyes of the Spaniards.

At Saragossa Servetus may have remained four or five years, working hard at all that qualified him to appear as he meets us in after life—perfecting himself in classics, and introduced not only to the Ethics of Aristotle and the scholastic philosophy, but also to the more positive domains of human knowledge—the mathematics, astronomy and geography—geography more especially, brought into vogue as it was by the great discoveries of Columbus, Vasco de Gama, and the hardy navigators and travellers who came after them, then made accessible to the general reader by the works of Angleria, Grynæus and others.

Having broken definitively with the idea of the Church as a calling, Servetus must now have made...