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Icon Animorum by John Barclay and the Origins of the Characterization of European Nations ocean. Both in the past and the present times, Germans have lived there in several different states. They like the mobility and invite the visitors for drinking. This chapter describes first “social drinking” habits (pp. 135-136), and only later the author turns to the systems of law and culture. In the cases of Austria and Bohemia, Barclay claims that although they actually belong to the German world, originally they were not German territories, which is still manifest in their genuine habits. Germans have made many inventions, including typography and gunpowder (p. 141). They have wars among themselves, and the imperial power is executed by rotation (the remark is about the prince electorate system). Barclay describes here at length the dif ferent systems of the royal and provincial power in Germany, France, and England (pp. 144-150), in a comparison that can also be found today in good handbooks of European feudalism. The chapter ends with a description of the Low Countries, mentioning the actual political situation, e.g., the Spanish rule and Prince William of Orange (Guilielmus Ariacus—p. 160). But there is no word on Luther or about the German reformation, or about the Fifteen Years War.’ Italy (in Chapter VI) is shown from the point of view of the morphology of culture. The buildings are built not of perishable material, but of marble and stone; they are well decorated with splendid windows, and there are statues in public places (p. 167). There are many visitors in the country, who see here many unexpected things: homosexuality, sodomy, vain rhetoric, cruel bandits, etc. (pp. 174-175). Italy is divided into many political units, differing also in their habits. The people boast of horses and arms, and seek glory and magnificence (pp. 177-178). Into Barclay’s description, a few quick comparisons with French, English, or Spanish culture are included. The importance of the classical heritage is mentioned, too, but not in detail. The characterization in the Italian chapter is the closest to the use of “ethnic stereotypes’ (as it is said in today’s phraseology). Detailed description of the religion is in fact omitted. We learn only that Rome is the Seat of the Pope, but otherwise the religious importance of Rome is not mentioned at all." Hispania (Chapter VII) is described as a border area of Europe, which went through a varied history from the Romans to our days. The historical past was the origin of both the vices and virtues there. (Et hic illis vitiorum ac virtutum causa est—pp. 191-192). The spirit of man is grave, with a constant wish to win. The ora > On some other aspects of describing the Germans see the sentences quoted by Julian Huxley. See footnote no. 11. 6 However, in other works of Barclay the problems of religion are dealt with with great interest. As a young scholar he was editing his father’s posthumous work: [William Barclay] De Potestate Papae (1609). The book was attacked by not a less important person, as Cardinal Roberto Bellarmino (Zractatus de Potestate Summi Pontificis in rebus, adversus Guilelmum Barclaium... Roma, 1610) and the controversy was followed in the coming years. Barclay published in Paris, in 1612, a defense of his father and himself: Joannis Barclaii Pietas. Soon after Barclay’s settlement in Rome, his Paraenesis ad sectarios (1617) served to justify his views on religions. Thus, there is reason in being silent on religion in many chapters of the Icon animorum. 31
