Primary Source Handbook

Transcription

Page 1 of 26
Primary Source Handbook
CONTENTS
Chapter 1
Arthur A. Demarest, from the Cancuén Archaeological Project
R35
Chapter 2
Saint Jerome, from Letter 123
R36
Chapter 3
from the Qur’an
from the Sunnah
R37
R38
Chapter 4
from The Itinerary of Benjamin of Tudela
from The Rubaiyat of Omar Khayyam
R39
R40
Chapter 5
Mahmud Kati, from The Chronicle of the Seeker
R41
Chapter 6
Vicente Pegado, from a Description of Great Zimbabwe
R42
Chapter 7
Marco Polo, from The Travels of Marco Polo
R43
Chapter 8
Murasaki Shikibu, from The Tale of Genji
R44
Chapter 9
from Beowulf
R45
Chapter 10
from the Magna Carta
R46
Chapter 11
from the Popol Vuh
R47
Chapter 12
from an Aztec Account of the Conquest of Mexico
R49
Chapter 13
Dante Alighieri, from the Inferno
Niccolò Machiavelli, from The Prince
Miguel de Cervantes, from Don Quixote
R50
R52
R53
Chapter 14
Martin Luther, from the Ninety-Five Theses
R55
Chapter 15
Galileo Galilei, from The Starry Messenger
from the Journal of Christopher Columbus
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R57
Chapter 16
from the English Bill of Rights
from the Declaration of Independence
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R59
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wh07pe-em-pshb.indd R34
10/25/04 4:16:55 PM
Page 2 of 26
from the
Cancuén Archaeological Project
By Arthur A. Demarest
Background: Arthur Demarest was a leader of an archaeological expedition to Cancuén,
Guatemala. This expedition unearthed many amazing Mayan remains, including a huge
palace. In the following excerpt, Demarest summarizes the expedition’s findings.
The 1999 field season exceeded our expectations in scope and
discoveries. Survey and mapping at the largest center in this
little explored and poorly understood region, Cancuén,
Guatemala, revealed residential [areas], a ballcourt, and
new areas of the palace that previous explorers had failed
to recognize. Its palace is certainly one of the largest in the
Maya world, with architectural features including over forty
well-preserved, corbel-vaulted1 rooms
each three to four meters [10–13 feet] in
height. Excavations in newly identified
residential [areas] revealed evidence of craft
specialization, long distance trade, and
economic diversity and complexity.
1. corbel-vaulted: having an arched ceiling
formed by overlapping stones.
▲
Two members of the Cancuén
Archaeological Project carefully
clean a decorated wall panel.
DOCUMENT–BASED QUESTIONS
1. What were the major discoveries made by
Demarest and his expedition?
2. Do you think these discoveries changed how historians view
the Mayan city of Cancuén? If so, how?
Chapter Connection For more about the excavations at
Cancuén, see Chapter 1, Lesson 3.
PRIMARY SOURCE H ANDBOOK • R35
10/25/04 4:17:01 PM
Page 3 of 26
from
Letter 123
By Saint Jerome
Translated by W. H. Freemantle
Background: Saint Jerome, who lived from about A.D. 340 to 420, was one of the leading
Christian scholars of the late Roman Empire. In the following excerpts from a letter written in
409, Jerome discusses the fall of Rome.
I shall now say a few words of our present miseries. A few
of us have hitherto survived them, but this is due not to
anything we have done ourselves but to the mercy of the
Lord. Savage tribes in countless numbers have overrun
all parts of Gaul. The whole country between the Alps
and the Pyrenees, between the Rhine and the Ocean, has
been laid waste by hordes of Quadi, Vandals, Sarmatians,
Alans, Gepids, Herules, Saxons, Burgundians, Allemanni
and—alas! . . .—even Pannonians.1 . . .
I say nothing of other places that I may not seem
to despair of God’s mercy. All that is ours now from
the Pontic Sea to the Julian Alps2 in days gone by once
ceased to be ours. For thirty years the barbarians burst
the barrier of the Danube and fought in the heart of the
Roman Empire. Long use dried our tears. For all but a few
old people had been born either in captivity or during a
blockade, and consequently they did not miss a liberty
which they had never known. Yet who will hereafter credit
the fact or what histories will seriously discuss it, that
Rome has to fight within her own borders not for glory but
for bare life; and that she does not even fight but buys the
right to exist by giving gold and sacrificing all her substance?
▲ This painting of
Saint Jerome shows
him holding a Bible.
1. Quadi, Vandals, Sarmati, Alani, Gepidae, Heruli, Saxons, Burgundians,
Alemanni. . . Pannonians: barbarian tribes from northern and central Europe.
2. from the Pontic Sea to the Julian Alps: from the Black Sea to northeastern Italy.
1. What event allowed war to be waged in the
middle of the Roman Empire?
2. What do you think Jerome means by the
statement “all that is ours now . . . once
ceased to be ours”?
Chapter Connection For more about the fall of Rome, see
Chapter 2, Lesson 2.
10/25/04 4:17:18 PM
Page 4 of 26
from the
Qur’an
Translated by N. J. Dawood
Background: Muslims believe that the archangel Gabriel revealed the word of God to
the prophet Muhammad. Gabriel’s revelations were collected in a book known as the Qur’an.
The teachings in the Qur’an form the basis of Islam. The following excerpt deals with God’s
relationship with the faithful.
By the light of day, and by the dark of night, your Lord has not
forsaken you,1 nor does He abhor [hate] you.
The life to come holds a richer prize for you than this present
life. You shall be gratified with what your Lord will give you.
Did He not find you an orphan and give you shelter?
Did He not find you in error and guide you?
Did He not find you poor and enrich you?
Therefore do not wrong the orphan, nor chide [scold] away
the beggar. But proclaim the goodness of your Lord.
1. you: Muhammad.
▼
Two pages of the Qur’an
written in Kufic script,
an early form of Arabic
writing
1. How does this excerpt describe the afterlife?
2. According to this excerpt, how should a
person deal with orphans and beggars? Why?
Chapter Connection For more about the Qur’an, see
10/25/04 4:17:26 PM
Page 5 of 26
from the
Sunnah
Translated by M. Muhsin Khan
Background: The Sunnah is a work that describes the way the prophet Muhammad
lived his life. For Muslims, the words and deeds of Muhammad presented in the Sunnah are
guides for proper living. The following excerpt tells how the archangel Gabriel first appeared
to Muhammad.
The commencement [beginning] of the Divine Inspiration
to Allah’s Apostle1 was in the form of good dreams which
came true like bright day light, and then the love of seclusion
[being alone] was bestowed upon [given to] him. He used to
go in seclusion in the cave of Hira where he used to worship
continuously for many days before his desire to see his family.
He used to take with him [on] the journey food for the stay and
then come back to Khadija 2 to take his food like-wise again till
suddenly the Truth descended upon him while he was in the
cave of Hira. The angel came to him and asked him to read. The
Prophet replied, “I do not know how to read.”
The Prophet added, “The angel caught me and pressed me
so hard that I could not bear it any more. He then released me
and again asked me to read and I replied, ‘I do not know how to
read.’ Thereupon he caught me again and pressed me a second
time till I could not bear it any more. He then released me and
again asked me to read but again I replied, ‘I do not know how
to read.’ Thereupon he caught me for the third time and pressed
me, and then released me and said, ‘Read in the name of your
Lord, who has created . . . man from a clot. Read! And your Lord
is the Most Generous.’
▲ Caption Head
Caption Text
▲ This illustration from a
1. Allah’s Apostle: Muhammad.
2. Khadija: Muhammad’s wife.
14th-century manuscript
shows the archangel Gabriel.
1. Why did the Prophet go alone to the
cave of Hira?
2. How did the angel try to convince the
Prophet to read?
Chapter Connection For more about the Sunnah, see
10/25/04 4:17:35 PM
Page 6 of 26
from
The Itinerary of Benjamin of Tudela
Translated by Marcus N. Adler
Background: Rabbi Benjamin ben Jonah was born in Tudela in northern Spain around 1127.
In 1159, he decided to visit the Jewish communities in Muslim lands. His journey, or itinerary,
took him 13 years and carried him almost to India. On his return, he wrote a description of his
travels. In this excerpt, Benjamin discusses the Jewish community of Baghdad.
Baghdad [is] the royal residence of the Caliph
Emir al-Muminin al-Abbasi.1 . . . He has a palace
in Baghdad three miles in extent, wherein is a
great park with all varieties of trees, fruit-bearing
and otherwise, and all manner of animals. . . .
There the great king, al-Abbasi, . . . holds his court,
and he is kind unto Israel, and many belonging
to the people of Israel are his attendants; he . . .
is well versed in the law of Israel. He reads and
writes the holy language [Hebrew]. . . .
In Baghdad there are about 40,000 Jews, and
they dwell in security, prosperity, and honor
under the great Caliph, and amongst them are
great sages, the heads of Academies engaged in
the study of the law. In this city there are ten
Academies. . . . At the head of them all is Daniel
the son of Hisdai. . . . The Jews call him “Our
Lord, Head of the Captivity,” and the Muslims
call him “Saidna ben Daoud,” [“The Lord son of
David.”] . . .
And every fifth day when he goes to pay a
visit to the great Caliph, horsemen, Gentiles as
well as Jews, escort him, and heralds proclaim
in advance, “Make way before our Lord, the
son of David, as is due unto him.” . . . Then he
appears before the Caliph and kisses his hand,
and the Caliph rises and places him on a throne,
. . . and all the Muslim princes who attend the
court of the Caliph rise up before him. . . .
In Baghdad there are twenty-eight Jewish
Synagogues, situated either in the city itself or
in al-Karkh on the other side of the Tigris. . . .
The great synagogue of the Head of the Captivity
has columns of marble of various colors overlaid
with silver and gold, and on these columns are
sentences of the Psalms in golden letters. And in
front of the ark are about ten steps of marble; on
the topmost step are the seats of the Head of the
Captivity and of the Princes of the House of David.
1. Emir al-Muminin al-Abbasi: the Abbasid caliph in Baghdad
from 1160 to 1170.
1. How do you know that Daniel the son of
Hisdai was held in high regard in Baghdad?
2. How would you describe the life of Jews
in Baghdad? Support your answer with
information from the primary source.
Chapter Connection For more about Jewish life under
Muslim rule, see Chapter 4, Lesson 3.
10/25/04 4:17:44 PM
Page 7 of 26
from
The Rubaiyat of Omar Khayyam
Translated by Edward FitzGerald
Background: During his life, the Persian scholar Omar Khayyam (1048–1131) was best
known as an astronomer and mathematician. However, he was also an accomplished poet.
After his death, collections of his poems began to appear. A translation of one of these
collections, The Rubaiyat of Omar Khayyam, gained much attention during the mid-1800s.
Below are two poems from that collection.
16
The Worldly Hope men set their Hearts upon
Turns Ashes—or it prospers; and anon,1
Like Snow upon the Desert’s dusty Face,
Lighting a little hour or two—is gone.
63
Of threats of Hell and Hopes of Paradise!
One thing at least is certain—This Life flies;
One thing is certain and the rest is Lies;
The Flower that once has blown2 for ever dies.
1. anon: soon.
2. blown: bloomed.
▲
A page from an 1872 edition of The
Rubaiyat illustrated by the British
artist William Morris
1. How would you sum up in a sentence the
sentiments expressed in these poems?
2. Omar Khayyam lived in a time of political
turmoil. How are these poems a reflection
of this?
Chapter Connection For two more poems by Omar
Khayyam, see Chapter 4, Lesson 2.
10/25/04 4:17:59 PM
Page 8 of 26
from
The Chronicle of the Seeker
By Mahmud Kati
Background: The Chronicle of the Seeker is a history of Islam in West Africa, written by
the Muslim scholar Mahmud Kati. Kati began to write his history around 1519. The following
excerpt describes how Mansa Musa, the king of Mali, prepared for a pilgrimage to Mecca in
the 1320s. Kati refers to Mansa Musa as Kankan (“Lord”) Musa.
Kankan Musa made up his mind that very day and began
to collect the money and equipment needed for the journey.
He sent proclamations to all parts of his realm asking for
supplies and support and went to one of his shaykhs1 and
asked him to choose the day of his departure. “You should
wait,” said the shaykh, “for the Saturday which falls on
the twelfth day of the month. Set forth on that day, and
you will not die before you return safe and sound to your
residence, please God.”
He therefore delayed and waited until these two
coincided [matched], and it was not until nine months later
that the twelfth of the month fell on a Saturday. He set forth
when the head of his caravan had already reached Timbuktu,
while he himself was still in his residence in Mali.
Since that time travelers of that people believe it is
lucky to set out on a journey on a Saturday which falls on
the twelfth of a month.
▲ This 14th-century
illustration shows Mansa
Musa holding a gold nugget
and a golden scepter.
1. shaykhs: elders, or senior advisers.
1. How did Mansa Musa prepare for his
pilgrimage to Mecca?
2. What in the excerpt suggests that Mansa
Musa’s pilgrimage caravan was large?
Chapter Connection For more about Mansa Musa, see
10/25/04 4:18:08 PM
Page 9 of 26
from a
Description of Great Zimbabwe
By Vicente Pegado
Background: Vicente Pegado was a Portuguese captain stationed in southern Africa during
the 1530s. In the following excerpt, Pegado describes the Great Enclosure of Great Zimbabwe.
The Shona people built this structure during the 1300s and 1400s.
Among the gold mines of the inland plains between
the Limpopo and Zambezi rivers [there is a] . . .
fortress built of stones of marvelous size, and there
appears to be no mortar joining them. . . . This edifice
[structure] is almost surrounded by hills, upon which
are others resembling it in the fashioning of stone
and the absence of mortar, and one of them is a
tower more than 12 fathoms1 high. The natives of the
country call these edifices Symbaoe, which according
to their language signifies court.
1. 12 fathoms: 72 feet.
▲
A view of the Great
Enclosure at Great
Zimbabwe
1. Of what was the Great Enclosure made?
2. Do you think that Pegado was impressed by
the Great Enclosure? Explain your answer.
Chapter Connection For more about Great Zimbabwe, see
10/25/04 4:18:16 PM
Page 10 of 26
from
The Travels of Marco Polo
By Marco Polo
Background: During the late 1200s, the Italian merchant Marco Polo traveled to China.
The journey, and his stay in China, lasted 24 years. After he returned to Italy, Polo published
The Travels of Marco Polo, an account of his trip. The work increased European interest in
Asia. In the following excerpt, Polo describes the nomadic life of the Mongols, whom he calls
the Tartars.
Now that I have begun speaking of the Tartars, I will tell you
more about them. The Tartars never remain fixed, but as the
winter approaches remove to the plains of a warmer region,
to find sufficient pasture for their cattle; and in summer they
frequent [visit] cold areas in the mountains, where there is water
and verdure [green vegetation], and their cattle are free from the
annoyance of horse-flies and other biting insects. During two
or three months they go progressively higher and seek fresh
pasture, the grass not being adequate in any one place to feed
. . . their [large] herds and flocks. . . . Their huts or tents are
formed of rods covered with felt, exactly round, and nicely put
together, so they can gather them into one bundle, and make
them up as packages, which they carry along with them in their
migrations upon a sort of car with four wheels. When they have
occasion to set them up again, they always make the entrance
front to the south.
▲ An early 19th-century
engraving of Marco Polo
1. Why did the Mongols move to warmer
regions as winter approached?
2. How did the Mongols transport their tents?
Chapter Connection For more about the Mongols, see
10/25/04 4:18:28 PM
Page 11 of 26
from
The Tale of Genji
By Murasaki Shikibu
Translated by Royall Tyler
Background: Murasaki Shikibu wrote The Tale of Genji during the 1000s. This work is
considered the world’s first important novel. It tells the story of Prince Genji and his life at
the imperial court. In the following excerpt, Genji performs a dance for the emperor, whom
the author refers to as His Majesty.
Captain Genji danced “Blue Sea Waves.” His
partner the Secretary Captain, His Excellency of
the Left’s son, certainly stood out in looks and
skill, but beside Genji he was only a common
mountain tree next to a blossoming cherry.
As the music swelled and the piece reached its
climax in the clear light of the late-afternoon
sun, the cast of Genji’s features and his dancing
gave the familiar steps an unearthly quality. His
singing of the verse could have been the Lord
Buddha’s kalavinka voice in paradise.1 His Majesty
was sufficiently transported [overcome] with
delight to wipe his eyes, and all the senior nobles
and Princes wept. When the verse was over, when
Genji tossed his sleeves again to straighten them
and the music rose once more in response, his
face glowed with a still-greater beauty.
1. kalavinka voice in paradise: The Buddha’s voice was
often compared to that of the kalavinka, a bird that
sings in paradise.
▲ Murasaki Shikibu based The Tale
of Genji on her experiences at the
Japanese court.
1. How did Genji compare to his dance partner?
2. How did the emperor respond to the dance?
Chapter Connection For more about Murasaki Shikibu
and The Tale of Genji, see Chapter 8, Lesson 2.
11/1/04 10:00:36 AM
Page 12 of 26
from
Beowulf
Translated by David Breeden
Background: Beowulf is an epic poem that was probably written during the 700s. It is
considered the first great work of English literature. The poem tells about the adventures of
Beowulf, a great warrior and king. In this excerpt, Beowulf and his fellow warrior, Wiglaf,
battle a fire-breathing dragon.
Then the terrible dragon
a third time rushed,
hot and battle-grim.
He bit Beowulf ’s neck
with sharp tusks—Beowulf
was wet with life’s blood;
blood gushed in waves.
Then, I’ve heard,
Wiglaf showed courage,
craft and bravery,
as was his nature—he went
not for the thought-seat,1
but struck a little lower,
helped his kinsman
though his hand was burned.
The sword, shining
and ornamented,2
drove in so that
the fire abated.
Then the king controlled
his senses, drew his
battle knife, bitter
and battle sharp, which
he carried on his mail,3
and cut the dragon
through the middle.
The enemy fell—strength
had driven out life;
the two kinsmen, together,
had cut down the enemy.
So should a warrior do.
That was Beowulf ’s last victory;
his last work in this world.
▲ Beowulf raises his sword
after killing the dragon.
1. thought-seat: head.
2. ornamented: decorated.
3. mail: armor.
1. How does Wiglaf help Beowulf?
2. How does Beowulf kill the dragon?
Chapter Connection For another selection from Beowulf,
see Chapter 9, Lesson 3.
10/25/04 4:18:44 PM
Page 13 of 26
from the
Magna Carta
Background: During his reign, King John of England had many conflicts with his nobles.
When he tried to raise taxes to fund a war, the nobles revolted. In 1215, the nobles forced King
John to accept the Magna Carta, or Great Charter. This document, drawn up by the nobles,
outlines basic political rights. The excerpt below deals with the rights of foreign merchants.
(41) All merchants may enter or leave England
unharmed and without fear, and may stay or
travel within it, by land or water, for purposes of
trade, free from all illegal exactions [demands],
in accordance with ancient and lawful customs.
This, however, does not apply in time of war to
merchants from a country that is at war with us.
Any such merchants found in our country at the
outbreak of war shall be detained without injury
to their persons or property, until we or our chief
justice have discovered how our own merchants
are being treated in the country at war with us. If
our own merchants are safe they shall be safe too.
▲ King John reluctantly
signs the Magna Carta.
1. How were foreign merchants in England
to be treated?
2. Sometimes foreign merchants found themselves in England
during a war between their country and England. What
determined how the English would treat such merchants?
Chapter Connection For more about the Magna Carta,
see Chapter 10, Lesson 4.
10/25/04 4:18:52 PM
Page 14 of 26
from the
Popol Vuh
Translated by Dennis Tedlock
Background: After the Spanish conquered Meso-America, they tried to force everyone to
adopt Christianity. Some Maya, however, continued to follow the old ways. They secretly made
copies of old Mayan books. The most famous of these books is the Popol Vuh, or “Council
Book.” It tells the Mayan story of creation. The excerpt below describes the creation of Earth.
THIS IS THE ACCOUNT, here it is:
Now it still ripples, now it still murmurs,
ripples, it still sighs, still hums, and it is empty
under the sky.
Here follow the first words, the first
eloquence:
There is not yet one person, one animal, bird,
fish, crab, tree, rock, hollow, canyon, meadow,
forest. Only the sky alone is there; the face of the
earth is not clear. Only the sea alone is pooled
under all the sky; there is nothing whatever
gathered together. It is at rest; not a single thing
stirs. It is held back, kept at rest under the sky.
And then came his word, he came here
to the Sovereign Plumed Serpent, here in the
blackness, in the early dawn. He spoke with
the Sovereign Plumed Serpent, and they talked,
then they thought, then they worried. They
agreed with each other, they joined their words,
their thoughts. Then it was clear, then they
reached accord in the light, and then humanity
was clear, when they conceived the growth, the
generation of trees, of bushes, and the growth of
life, of humankind, in the blackness, in the early
(continued)
Whatever there is that might be is simply not
there: only the pooled water, only the calm sea,
only it alone is pooled.
Whatever might be is simply not there: only
murmurs, ripples, in the dark, in the night.
Only the Maker, Modeler alone, Sovereign
Plumed Serpent,1 the Bearers, Begetters are in
the water, a glittering light. They are there, they
are enclosed in quetzal feathers, in blue-green.
Thus the name, “Plumed Serpent.” They are
great knowers, great thinkers in their very being.
And of course there is the sky, and there is
also the Heart of Sky.2 This is the name of the
god, as it is spoken.
▲ In this page from the Dresden
Codex, Sovereign Plumed Serpent
is shown on the left.
1. Sovereign Plumed Serpent: Mayan god of creation.
2. Heart of Sky: another Mayan creation god.
10/25/04 4:19:00 PM
Page 15 of 26
(continued)
dawn, all because of the Heart of Sky, named
Hurricane. Thunderbolt Hurricane comes
first, the second is Newborn Thunderbolt,
and the third is Sudden Thunderbolt.
So there were three of them, as Heart
of Sky, who came to the Sovereign Plumed
Serpent, when the dawn of life was conceived:
“How should the sowing be, and the
dawning? Who is to be the provider, nurturer?”
And then the earth arose because of
them, it was simply their word that brought it
forth. For the forming of the earth they said
“Earth.” It arose suddenly, just like a cloud,
like a mist, now forming, unfolding. Then
the mountains were separated from the water,
all at once the great mountains came forth.
By their genius alone, by their cutting edge
alone they carried out the conception of the
mountain-plain. . . .
▲
“Let it be this way, think about it: this
water should be removed, emptied out for
the formation of the earth’s own plate and
platform, then should come the sowing, the
dawning of the sky-earth. But there will be
no high days and no bright praise for our
work, our design, until the rise of the human
work, the human design,” they said.
The Hero Twins, shown on this vase, also
play a part in the Mayan story of creation.
1. What did the Maya think existed before the
creation of Earth?
2. What are the gods thinking and talking about
in this excerpt?
Chapter Connection For more about the Maya, see
10/25/04 4:19:10 PM
Page 16 of 26
from an Aztec
Account of the Conquest of Mexico
Translated by Lysander Kemp
Background: In 1519, Hernán Cortés landed in what is now Mexico. After several weeks
of hard marching, he reached the Aztec capital, Tenochtitlán. Some Aztecs wrote accounts
that described the impact of Cortés’s arrival. The following excerpt discusses the first meeting
between Cortés and the Aztec ruler, Montezuma II.
Cortés asked him: “Are you Motecuhzoma [Montezuma]? Are
you the king? Is it true that you are the king Motecuhzoma?”
And the king said: “Yes, I am Motecuhzoma.” Then he stood
up to welcome Cortés; he came forward, bowed his head low
and addressed him in these words: “Our lord, you are weary. The
journey has tired you, but now you have arrived on the earth.
You have come to your city, Mexico. You have come here to sit on
your throne. . . .
“No, it is not a dream. I am not walking in my sleep. I am
not seeing you in my dreams. . . . And now you have come out of
the clouds and mists to sit on your throne again.
“This was foretold by the kings who governed your city, and
now it has taken place. You have come back to us; you have
come down from the sky. Rest now, and take possession of your
royal houses. Welcome to your land, my lords!”
When Motecuhzoma had finished, La Malinche1 translated
his address into Spanish so that the Captain2 could understand
it. Cortés replied in his strange and savage tongue, speaking
first to La Malinche: “Tell Motecuhzoma that we are his friends.
There is nothing to fear. We have wanted to see him for a long
time, and now we have seen his face and heard his words. Tell
him that we love him well and that our hearts are contented.”
1. La Malinche: a young Aztec woman who acted as a translator for Cortés.
2. the Captain: Cortés.
▲ An engraving of
Hernán Cortés
1. How would you describe Montezuma II’s
speech to Cortés?
2. Many Aztecs thought that Cortés was the
god Quetzalcoatl. What in Montezuma’s
speech suggests that he thought this?
Chapter Connection For more about Cortés and
Montezuma, see Chapter 12, Lesson 1.
10/25/04 4:19:19 PM
Page 17 of 26
from the
Inferno
By Dante Alighieri
Translated by Robert Pinsky
Background: The Italian writer Dante Alighieri (1265–1321) is considered by many to be
one of the greatest poets of all time. His finest work is a long poem known as The Divine
Comedy. This poem has three sections: Inferno, Purgatory, and Paradise. The Inferno begins
with Dante taking a wrong turn and becoming lost in a dark, overgrown wood. Terrified, he
looks for a way out. In the following excerpt, Dante tells what happens next.
But when I came to stop
Below a hill that marked one end of the valley
That had pierced my heart with terror, I looked up
Toward the crest1 and saw its shoulders already
Mantled2 in rays of that bright planet 3 that shows
The road to everyone, whatever our journey.
Then I could feel the terror begin to ease
That churned in my heart’s lake all through the night.
As one still panting, ashore from dangerous seas,
Looks back at the deep he has escaped, my thought
Returned, still fleeing, to regard that grim defile4
That never left any alive who stayed in it.
After I had rested my weary body awhile
I started again across the wilderness,
My left foot always lower on the hill,
And suddenly—a leopard, near the place
The way grew steep: lithe, spotted, quick of foot.
Blocking the path, she stayed before my face
(continued)
1.
2.
3.
4.
▲ This painting by
Domenico di Michelino
shows Dante holding
a copy of The Divine
Comedy.
crest: the top of a hill.
mantled: covered.
that bright planet: the sun.
defile: a steep, narrow valley.
10/25/04 4:19:27 PM
Page 18 of 26
(continued)
And more than once she made me turn about
To go back down. It was early morning still,
The fair sun rising with the stars attending it
As when Divine Love set those beautiful
Lights into motion at creation’s dawn,
And the time of day and season combined to fill
My heart with hope of that beast with festive skin5—
But not so much that the next sight wasn’t fearful:
A lion came at me, his head high as he ran,
Roaring with hunger so the air appeared to tremble.
Then, a grim she-wolf 6 —whose leanness seemed
to compress
All the world’s cravings, that had made miserable
Such multitudes; she put such heaviness
Into my spirit, I lost hope of the crest.
Like someone eager to win, who tested by loss
Surrenders to gloom and weeps, so did that beast
Make me feel, as harrying toward me at a lope
She forced me back toward where the sun is lost.
▲ This is an illustration
from a 15th-century Italian
manuscript of the Inferno.
5. that beast with festive skin: the leopard, whose fur is spotted.
6. A lion . . . a grim she-wolf: The leopard, lion, and she-wolf represent lust,
pride, and greed, three of the seven deadly sins.
1. What happens as Dante tries to make his
way up the hill?
2. How does Dante respond to the attack of
the she-wolf?
Chapter Connection For more about Renaissance writers,
see Chapter 13, Lessons 2 and 3.
10/25/04 4:19:36 PM
Page 19 of 26
from
The Prince
By Niccolò Machiavelli
Translated by W. K. Marriott
Background: Niccolò Machiavelli was a scholar and diplomat from the Italian city of
Florence. He published his most famous work, The Prince, in 1513. In it, he described in
practical, realistic terms how leaders can gain and hold on to power. In the following excerpt,
Machiavelli discusses the relationship between leaders and their subjects.
Upon this a question arises: whether it be better
to be loved than feared or feared than loved? It
may be answered that one should wish to be both,
but, because it is difficult to unite them in one
person, it is much safer to be feared than loved,
when, of the two, either must be dispensed with.
Because this is to be asserted in general of men,
that they are ungrateful, fickle [unpredictable],
false, cowardly, covetous [greedy], and as long
as you succeed they are yours entirely; they will
offer you their blood, property, life and children
. . . when the need is far distant; but when it
approaches they turn against you. And that prince
who, relying entirely on their promises, has
neglected other precautions, is ruined; because
friendships that are obtained by payments, and
not by greatness or nobility of mind, may indeed
be earned, but they are not secured, and in time
of need cannot be relied upon; and men have less
scruple in offending one who is beloved than one
who is feared, for love is preserved by the link of
obligation which, owing to the baseness of men,
is broken at every opportunity for their advantage;
but fear preserves you by a dread of punishment
which never fails.
▲ This portrait of Machiavelli
was painted by the Italian artist
Cristofano dell’Altissimo.
Nevertheless a prince ought to inspire fear
in such a way that, if he does not win love,
he avoids hatred; because he can endure very
well being feared whilst he is not hated, which
will always be as long as he abstains from the
property of his citizens and subjects. . . . But
when it is necessary for him to proceed against
the life of someone, he must do it on proper
justification and for manifest [clear] cause, but
above all things he must keep his hands off the
property of others, because men more quickly
forget the death of their father than the loss of
their patrimony [inheritance].
1. What is Machiavelli’s advice to leaders on the
issue of whether it is better to be loved or to
be feared?
2. Are Machiavelli’s ideas on leadership relevant
today? Explain your answer.
10/25/04 4:19:44 PM
Page 20 of 26
from
Don Quixote
By Miguel de Cervantes
Translated by John Ormsby
Background: Miguel de Cervantes (1547–1616) wrote poetry and plays. However, he
is best known for the novel Don Quixote. This send-up of the medieval idea of chivalry was
published in two parts, the first in 1605 and the second in 1615. Both were huge successes
and brought Cervantes wealth and fame. In the following excerpt, Don Quixote meets with
what he thinks are giants.
At this point they came in sight of thirty or forty windmills that
are on that plain.
“Fortune,” said Don Quixote to his squire, as soon as he had
seen them, “is arranging matters for us better than we could
have hoped. Look there, friend Sancho Panza, where thirty or
more monstrous giants rise up, all of whom I mean to engage in
battle and slay, and with whose spoils we shall begin to make
our fortunes. For this is righteous warfare, and it is God’s good
service to sweep so evil a breed from off the face of the earth.”
“What giants?” said Sancho Panza.
“Those you see there,” answered his master, “with the long
arms, and some have them nearly two leagues1 long.”
“Look, your worship,’’ said Sancho. “What we see there are
not giants but windmills, and what seem to be their arms are the
vanes that turned by the wind make the millstone go.”
“It is easy to see,” replied Don Quixote, “that you are not
used to this business of adventures. Those are giants, and if you
are afraid, away with you out of here and betake yourself to
prayer, while I engage them in fierce and unequal combat.”
▲ A 19th-century engraving
of Cervantes
So saying, he gave the spur to his steed Rocinante, heedless
of the cries his squire Sancho sent after him, warning him that
most certainly they were windmills and not giants he was going
to attack. He, however, was so positive they were giants that he
neither heard the cries of Sancho, nor perceived, near as he was,
what they were.
(continued)
1. two leagues: about six miles.
10/25/04 4:19:57 PM
Page 21 of 26
(continued)
“Fly not, cowards and vile beings,” he shouted, “for a single
knight attacks you.”
A slight breeze at this moment sprang up, and the great
vanes began to move.
“Though ye flourish more arms than the giant Briareus,2 ye have
to reckon with me!” exclaimed Don Quixote, when he saw this.
So saying, he commended himself
with all his heart to his lady Dulcinea,
imploring her to support him in such a
peril. With lance braced and covered by
his shield, he charged at Rocinante’s fullest
gallop and attacked the first mill that
stood in front of him. But as he drove his
lance-point into the sail, the wind whirled
it around with such force that it shivered
the lance to pieces. It swept away with it
horse and rider, and they were sent rolling
over the plain, in sad condition indeed.
2. Briareus: a hundred-armed giant in
Greek mythology.
▲ This illustration shows the result of
Don Quixote’s attack on the windmills.
1. What is the outcome of Don Quixote’s tilt at,
or attack on, the windmills?
2. The expression “to tilt at windmills” comes from this episode
in Don Quixote. What do you think this expression means?
10/25/04 4:20:05 PM
Page 22 of 26
from the
Ninety-Five Theses
By Martin Luther
Background: Born in Germany in 1483, Martin Luther decided to become a monk in
his early 20s. He tried to live as the Catholic Church instructed. However, some ten years
later, Luther became disillusioned with the Church. In 1517, Luther is said to have posted his
Ninety-Five Theses on a church door in the town of Wittenberg. This document listed all of the
disputes that Luther had with the Church. The following excerpt includes six of the theses.
32. They will be condemned eternally, together with their
teachers, who believe themselves sure of their salvation
because they have letters of pardon. . . .
36. Every truly repentant Christian has a right to full remission
of [forgiveness for] penalty and guilt, even without letters
of pardon.
37. Every true Christian, whether living or dead, has part in all
the blessings of Christ and the Church; and this is granted
him by God, even without letters of pardon. . . .
44. . . .Love grows by works of love, and man becomes better;
but by pardons man does not grow better, only more free
from penalty. . . .
94. Christians are to be exhorted [urged] that they be diligent
in following Christ, their Head, through penalties, deaths,
and hell;
95. And thus be confident of entering into heaven rather
through many tribulations [troubles], than through the
assurance [promise] of peace.
▲ This portrait, painted by
Lucas Cranach the Elder,
shows Luther in his mid-40s.
1. According to Luther, what will happen to
people who believe they are saved because
they have letters of pardon?
2. According to Luther, how does love grow,
and what is the impact of the growth of love
on people?
Chapter Connection For more about Luther’s Ninety-Five
Theses, see Chapter 14, Lesson 1.
10/25/04 4:20:15 PM
Page 23 of 26
from
The Starry Messenger
By Galileo Galilei
Translated by Stillman Drake
Background: The Italian scientist Galileo Galilei (1564–1642) made discoveries that
challenged classical scientific ideas. He wrote about some of them in a book called The Starry
Messenger. In the following excerpt, Galileo describes how he constructed a telescope.
First I prepared a tube of lead, at the ends of
which I fitted two glass lenses, both plane
on one side while on the other side one was
spherically convex1 and the other concave.2 Then
placing my eye near the concave lens I perceived
objects satisfactorily large and near, for they
appeared three times closer and nine times
larger than when seen with the naked eye alone.
Next I constructed another one, more accurate,
which represented objects as enlarged more than
sixty times. Finally, sparing neither labor nor
expense, I succeeded in constructing for myself
so excellent an instrument that objects seen by
means of it appeared nearly one thousand times
larger and over thirty times closer than when
regarded with our natural vision.
▲ This 19th-century painting shows
Galileo presenting a telescope to the
ruler of Venice.
1. convex: curving outward.
2. concave: curving inward.
1. How did Galileo construct his first telescope?
2. What was Galileo’s third telescope able
to do?
Chapter Connection For more about Galileo, see
10/25/04 4:20:22 PM
Page 24 of 26
from the
Journal of Christopher Columbus
Background: Christopher Columbus (1451–1506), an Italian explorer, wanted to find a
shorter trade route to Asia. He convinced the Spanish monarchs Ferdinand and Isabella that
a ship sailing westward would reach Asia quicker than a ship sailing eastward. In time, they
financed a westward voyage led by Columbus. During the voyage, Columbus kept a journal.
In the following excerpts, Columbus describes the last few days before he sees land. Notice
that Columbus refers to himself as “the Admiral” and “he.”
Sunday, 7 October. Continued their course
west and sailed twelve miles an hour, for two
hours, then eight miles an hour. . . . Observing
large flocks of birds coming from the North
and making for the southwest, whereby it was
rendered [shown to be] probable that they
were either going to land to pass the night,
or abandoning the countries of the north,
on account of the approaching winter, he
determined to alter his course, knowing also
that the Portuguese had discovered most of
the islands they possessed by attending to
[watching] the flight of birds. . . .
Wednesday, 10 October. Steered west-southwest
and sailed at times ten miles an hour, at others
twelve, and at others, seven. . . . Here the men
lost all patience, and complained of the length
of the voyage, but the Admiral encouraged
them in the best manner he could, representing
the profits they were about to acquire, and
adding that it was to no purpose to complain,
having come so far, they had nothing to do but
continue on to the Indies, till with the help of
our Lord, they should arrive there.
Thursday, 11 October. Steered west-southwest;
and encountered a heavier sea than they had
met with before in the whole voyage. Saw . . .
a green rush1 near the vessel. The crew of the
Pinta2 saw a cane and a log; they also picked
up a stick which appeared to have been carved
with an iron tool, a piece of cane, a plant which
grows on land, and a board. The crew of the
Niña3 saw other signs of land, and a stalk loaded
with rose berries. These signs encouraged them,
and they all grew cheerful. Sailed this day till
sunset, twenty-seven leagues. . . .
As the Pinta was the swiftest sailer, and kept
ahead of the Admiral, she discovered land and
made the signals which had been ordered. The
land was first seen by a sailor called Rodrigo de
Triana.
1. green rush: a plant that grows in marshes.
2. Pinta: one of Columbus’ ships.
3. Niña: another of Columbus’ ships.
1. How did Columbus encourage the crew when
they began to complain about the length of
the voyage?
2. What signs indicated to Columbus and his
crew that they were nearing land?
Chapter Connection For more about Christopher Columbus’
voyages to the Americas, see Chapter 15, Lesson 3.
10/25/04 4:20:31 PM
Page 25 of 26
from the
English Bill of Rights
Background: The English Parliament passed a bill of rights in 1689 to outline the limits
on royal power. Parliament presented this document to King William III and Queen Mary, who
agreed to uphold it. The following excerpts show some of the limits that the English Bill of Rights
placed on the monarchy.
1. That the . . . suspending of laws, or the execution of laws, by
regal authority, without consent of parliament, is illegal. . . .
4. That levying money [taxes] for or to the use of the Crown
. . . without grant of parliament . . . is illegal.
5. That it is the right of the subjects to petition the King, and all
commitments and prosecutions for such petitioning are illegal.
6. That the raising or keeping a standing army within the
kingdom in time of peace, unless it be with consent of
parliament, is against law. . . .
8. That election of members of parliament ought to be free.
9. That the freedom of speech, and debates or proceedings in
parliament, ought not to be impeached or questioned in
any court or place out of parliament.
10. That excessive bail ought not to be required, nor excessive
fines imposed; nor cruel and unusual punishments
inflicted.
11. That jurors ought to be duly impaneled and returned,
and jurors which pass upon men in trials for high treason
ought to be freeholders [property owners].
12. That all grants and promises of fines and forfeitures of
particular persons before conviction, are illegal and void.
▲ This illustration of
William and Mary shows
William holding a copy of
the Bill of Rights.
13. And that for redress of all grievances, and for the
amending, strengthening, and preserving of the laws,
parliaments ought to be held frequently.
1. Whose power did the English Bill of Rights
limit? Whose power did it strengthen?
2. Compare these excerpts with the first ten amendments
to the U.S. Constitution—the U.S. Bill of Rights. What
similarities are there between the two?
Chapter Connection For more about the growth of
democratic institutions, see Chapter 16, Lesson 2.
10/25/04 4:20:39 PM
Page 26 of 26
from the
Declaration of Independence
Background: The Declaration of Independence is the document through which the
American colonies broke away from Great Britain. Thomas Jefferson wrote the declaration,
with some editorial help from John Adams and Benjamin Franklin, in about two weeks. The
Second Continental Congress adopted it on July 4, 1776. The following excerpt lists some
of the wrongs that Jefferson charged the king of Great Britain had committed against the
American colonies.
He has combined with others to subject us to a
jurisdiction [authority] foreign to our constitution,
and unacknowledged by our laws; giving his Assent
to their Acts of pretended Legislation:
For Quartering large bodies of armed troops among us:
For protecting them, by a mock Trial, from
punishment for any Murders which they should
commit on the Inhabitants of these States:
For cutting off our Trade with all parts of the world:
For imposing Taxes on us without our Consent:
For depriving us in many cases, of the benefits of
Trial by Jury:
For transporting us beyond Seas to be tried for pretended offences . . .
For taking away our Charters, abolishing our most valuable Laws,
and altering fundamentally the Forms of our Governments:
For suspending our own Legislatures, and declaring themselves
invested with power to legislate for us in all cases whatsoever.
▲ In this painting by
John Trumbull, Thomas
Jefferson is shown
presenting the Declaration
of Independence to the
Continental Congress.
1. How, according to the Declaration of
Independence, did the king treat the laws
and government of the American colonies?
2. What objection to the king’s raising of taxes
in the American colonies is mentioned in the
Declaration of Independence?
Chapter Connection For more about the Declaration of
Independence, see Chapter 16, Lesson 2.
10/25/04 4:20:46 PM

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