MLR, 97.4, 2002 963 to glance at them, io cual de mi parecer no debia pasar asi, porque los hombres prudentes y sabios no se han de enfrascar tanto en los negocios que no tomen un poco del dia para acordarse siquiera de si mismos' ('Car les hommes sages ne se doivent tellement embarrasser es affaires qu'ils ne prennent quelque espace de temps par chacun pour au moins se souvenir d'eux-memes'). University of Leeds Margaret A. Rees Sponde: Commentateur d'Homere. By Christiane Deloince-Louette. (Bibliotheque Litteraire de la Renaissance, serie 3: tome 47) Paris: Champion. 2001. 472 pp. 450 F Christiane Deloince-Louette's study of Jean de Sponde's commentary on Homer (which was published as part of his Latin edition of Homer's complete works in 1583) is divided into two sections. The first examines the historical and cultural context from which the commentary arose, through an examination of the Protestant pedagogical systems of the mid- and late sixteenth century in France and Switzerland, a review of the status of Homer before 1583, and discussions of Sponde's humanist inheritance and the development of the commentary as a genre. The second section consists of a detailed and descriptive analysis of the commentary itself,with chapters focusing on the various roles of commentator and reader, and on Calvinist aspects of Sponde's reading of Homer. The final chapter examines Sponde's treatment of Homeric theology and his attempts to findaspects of Christian morality and theology within Homer's work. Deloince-Louette rightly emphasizes the tensions arising from humanist and reformist ideologies in Sponde's undertaking, and is particularly engaging on the sub? ject of how these tensions relate to the genre of commentary. Humanism requires a faithfuledition of an ancient text, and a commentary that explains its difhculties and highlights its beauties, while reformism seeks a morality close to Christianity in the texts it examines. Humanist commentary seeks to celebrate the ancient author, or, through his encyclopaedic knowledge, the commentator himself, while all reformist endeavours aim to glorify God. It is in Sponde's negotiation of these apparently contradictory aims that much of the interest in his commentary lies. The author claims to present and interpret this difficultbut significant work fortwo principal reasons: to shed light on the reception of Homer in late sixteenth-century Europe; and to corroborate the theory (proposed by Deloince-Louette herself, and by Josiane Rieu in Jean de Sponde et la coherenceinterieure(Paris: Champion, 1988)) of a theological and thematic coherence across the body of Sponde's work. In both these aims she succeeds. She also uses analysis of Sponde's commentary very convincingly as a way of drawing more general conclusions about the genre, and about Calvinist textual analysis. I have two quibbles, one minor (the typesetting ofthe indexes makes some difficultto decipher), and one more significant: the book contains, of necessity, many lengthy Latin quotations, only some of which are translated into French. This is inconsistent, but more importantly will make the book less accessible to some readers. This is a shame, as the firstpart particularly is an excellent source of information on reformist education and the commentary as a genre, and will be of interest to readers from diverse disciplines who may not be fluent in Latin. Oxford Brookes University Cathy Jones ...
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