Bridging the Continental divide: neo-Latin and its cultural role in Jacobean Scotland, as seen in the Delitiae Poetarum Scotorum (1637)

在近代早期，拉丁语是苏格兰的第三语言，另外两种是苏格兰语和盖尔语。然而，由于缺乏对苏格兰-拉丁文本及其翻译的持续学术研究，罗伯特·克劳福德教授将其称为苏格兰文学“失落的大陆”。在这些被忽视的文本中，最重要的是《关于诗歌的论述》（DPS，阿姆斯特丹，1637年）。这本1272页的选集收录了37位苏格兰新拉丁诗人，由苏格兰斯塔维特的法夫伯爵约翰·斯科特爵士和Aberdonian诗人亚瑟·约翰斯通编辑，它代表了苏格兰在文艺复兴和宗教改革时期蓬勃发展的拉丁文化的顶峰。然而，这本选集从来没有翻译过，也没有人试图从整体上理解它的内容告诉我们近代早期苏格兰的拉丁文化。这个项目旨在解决这个问题。它将产生一个电子资源，提供DPS中13位诗人的文本的原始扫描，以及拉丁文的完整转录和英语翻译，学者们可以完全搜索。该资源将为每个文本提供完整的关键设备，详细说明所有引用的经文和语言学参考，以及每首诗背后的历史和社会背景。该资源将由一系列文章支持，分析语言和历史背景下的文本，以及每位诗人的全方位传记材料，以及关于早期现代苏格兰拉丁文化的更广泛的文章。该网站也将是开放式的，这样学者们就可以在将来添加那些尚未数字化和翻译的文本。选择翻译的诗人是那些作品现在完全或主要存在于DPS本身的诗人，以及那些我们目前所知最少的诗人-其中一些只是因为DPS而被我们所知。然而，他们之间的一个关键联系是，他们都在詹姆斯六世和一世统治时期在苏格兰工作和生活，几乎所有人都在职业生涯的某个阶段与王室政府和宫廷有过接触。有些人，如皇家秘书约翰·梅特兰，直接为国王工作。其他人，如教会改革家安德鲁·梅尔维尔，反对他的宗教和政治政策。1582年，大力神罗洛克（Hercules Rollock）靠着国王的宠幸保住了敦提文法学校校长的职位。几位撰稿人为詹姆斯的皇室作品创作了诗歌，包括1580年在珀斯的亨利·安德森，以及1617年国王返回苏格兰时的亨利·丹斯金和彼得·戈德曼。这些诗人来自忏悔派的两边，但不管他们的忏悔派或政治倾向如何，他们都把拉丁语作为一种共同的文化表达和身份认同模式，通常是作为一种给同事和国王本人留下深刻印象的手段。这条苏格兰文化表达的线索，在DPS中得到了如此清晰的总结和捕捉，从未被探索过，该项目旨在从文本中了解在詹姆士一世时期的苏格兰使用拉丁语的时间和原因，并创建一个研究工具，让学者们参与这个问题。DPS中的诗歌涵盖了受古典模式启发的多种体裁。其中包括对基督虔诚的说教和对天主教会的尖刻攻击；天文学和医学论文；对当代生活和政治的粗俗讽刺；并向异教神灵祈求健康和幸福，等等。总的来说，这些矛盾地表明，在苏格兰成为欧洲最教条主义的改革宗国家之一的同时，崇尚异教和古老历史的新拉丁人文主义文化在苏格兰变得非常流行。鉴于对苏格兰改革后文化的大多数描述都强调其对狭隘形式的新教的承诺以及严格的道德和社会纪律，我们如何解释这一点？这个项目的主要目的之一就是解决这个悖论。

Latin was Scotland's third language in the early modern period, alongside Scots and Gaelic. However, it has been dubbed by Professor Robert Crawford as Scotland's literary 'lost continent' due to the lack of sustained academic research into Scoto-Latin texts, and translation thereof. The Delitiae Poetarum Scotorum huius aevi illustrium (DPS, Amsterdam, 1637) is the most important of these neglected texts. A 1,272 page anthology of 37 of Scotland's neo-Latin poets, edited by the Fife laird Sir John Scot of Scotstarvit and the Aberdonian poet Arthur Johnstone, it represents the zenith of Scotland's burgeoning Latin culture during the renaissance and reformation. However, no translation of this anthology has ever been produced, or an attempt made to understand holistically what its contents tell us about Latin culture in early modern Scotland. This project aims to deal with this issue. It will produce an electronic resource that provides original scans of the text of 13 of the poets in the DPS, alongside a full transcription of the Latin and an English translation which will be fully searchable by scholars. The resource will provide a full critical apparatus for each text detailing all scriptural and philological references cited, and the historical and social context behind each poem. The resource will be supported by a range of articles analyzing the texts in both linguistic and historic contexts, along with a full range of biographical material on each poet, and broader essays on early modern Scotland's Latin culture. The website will also be open ended so that the remainder of the text not digitised and translated now can be added by scholars in the future. The poets chosen for translation are those whose work now exists solely or primarily within the DPS itself, and those whom we currently know the least about - several of them are only known to us because of the DPS. However, one key link between them is that they all worked and lived in Scotland in the reign of James VI and I. Nearly all of them came into contact with the royal government and court at some stage in their careers. Some, like the Royal Secretary John Maitland, directly worked for the king. Others, like the church reformer Andrew Melville, stood in opposition to his religious and political policies. Hercules Rollock relied on the king's favour to secure his job as Dundee grammar school master in 1582. Several contributors produced poetry for James' royal entries, including Henry Anderson at Perth in 1580, and Henry Danskin and Peter Goldman on the king's return to Scotland in 1617. The poets came from both sides of the confessional divide, but all used Latin as a shared mode of cultural expression and identity regardless of their confessional or political leanings, often as a means by which to impress their colleagues and the king himself. This thread of Scottish cultural expression, so clearly summarized and captured in the DPS, has never been explored, and the project aims to understand from the text when and why Latin was used in Jacobean Scotland, and to create a research tool that allows scholars to engage with this question. The poems in the DPS span a variety of genres inspired by classical models. They include pious homilies to Christ and vitriolic attacks on the Catholic church; astronomical and medical treatises; ribald satires on contemporary life and politics; and appeals to pagan deities for health and wellbeing, among many others. Collectively, they paradoxically show that neo-Latin humanist culture, with its reverence for the pagan and antique past, became immensely popular in Scotland at the exact same time as Scotland became one of the most doctrinaire Reformed countries in Europe. Given that most accounts of Scotland's post-reformation culture emphasize its commitment to a narrow form of Protestantism and severe moral and social discipline, how are we to explain this? One of the major aims of this project is to solve this paradox.