Los Progymnasmata Aphthoniana in usum scholarum et studiosorum eloquentiae de J. Micraelius: Retórica y Reforma

Abstract

Johannes Micraelius, a 17th-century theologian and rhetoric, published Progymnasmata Aphthoniana in usum scholarum et studiosorum eloquentiae explicata et actibus progymnasmaticis illustrata. It is a textbook he used in his classes that is characterized by certain structural features, including: the absence of Aftonius’ text in both Latin and Greek; a manifest interest in the practical side, as opposed to the theoretical one; a focus on orality; the use of Micraelius’ own examples that are not elaborated, but just present some instructions for the students to work on them, or suggest some possible topics without further details; and the fact that the exercises are not to be done individually but in groups. Regarding content, Micraelius puts his textbook at the service of the Reformation. We have observed that this author offers well-founded doctrinal arguments to indoctrinate his students and, in addition, he endows them with rhetorical tools that will help them to turn into advocates of the new doctrine. The religious theme often appears directly in the text, but the indirect approach is not lacking, as evidenced by the activity of the Fabula.However, not everything is religion, since the textbook also deals with other aspects close to the students’ interests, probably for pedagogical reasons. One question we have addressed is the status of women in Micraelius’ Progymnasmata, especially on the exercises of the Fabula, Narratio, Laus and Vituperatio. We have selected the first two because, according to Micraelius, they show fictitious or real examples of vices and virtues, while he considers that the last two deal with what is praiseworthy and reprehensible. After our analysis has been carried out, it is possible to point out that the figure of the woman is much more present in this textbook than in others. In the exercises, she is depicted as an active human being, since among them there are governors and consorts who exert a great influence on their husbands. In both the private and public spheres, there are women worthy of censorship, but also of praise, just as it happens with men, since praise or criticism are attributed according toconduct not according to sex. The most prominent vice, in both men and women, is the superbia against God and against men. It must be emphasized that, for Micraelius, the superbia is the sin of the Pope and the Catholics, which caused the fall of Adam, according to Genesis, and that of the mythical Prometheus. In the face of it, reconciliation with God, the pietas, will bring the desired peace and the return to the days of Paradise lost. Micrael is belligerent with Catholic doctrine, but, at the same time/also, he is a man who hates discord and advocates conciliation.