No More Learning

Gongora is out of the question, for Gongora did not begin to cultivate
the extravagant conceits of his later poetry till he came under the
influence of Carillo's posthumous poems in 1611 (Fitzmaurice Kelly:
_Spanish Literature_, 283-5); nor is there much resemblance between
his high-flown Marinism and Donne's metaphysical subtleties. It is
possible that Spanish mysticism and religious eloquence have left
traces in Donne's _Divine Poems_ and sermons. The subject awaits
investigation.

[Sidenote: _Scholastic Philosophy. _]

A commentator on Donne is, therefore, not called on to trace literary
echoes in his poetry as Bishop Newton and others have done in Milton's
poems. It is reading of another kind, though a kind also traceable
in Milton, that he has to note. Donne was steeped in Scholastic
Philosophy and Theology. Often under his most playful conceits lurk
Scholastic definitions and distinctions. The question of the influence
of Plato on the poets of the Renaissance has been discussed of recent
years, but generally without a sufficient preliminary inquiry as
to the Scholastic inheritance of these poets. Doctrines that derive
ultimately, it may be, from Plato and Aristotle were familiar to Donne
and others in the first place from Aquinas and the theology of the
Schools, and, as Professor Picavet has insisted (_Esquisse d'une
histoire generale et comparee des philosophies medievales. _ Paris,
1907), they entered the Scholastic Philosophy through Plotinus and
were modified in the passage. [1] The present editor is in no way a
specialist in Scholasticism, and such notes and extracts as are given
here concern passages where some inquiry was necessary to fix the text
and to elucidate the meaning. They are intended simply to do this
as far as possible, and to suggest the direction which further
investigation must follow. An expert will doubtless note many
allusions that have escaped notice. Whenever possible I have
endeavoured to start from Donne's own sermons and prose works.
[Footnote 1: The influence of Scholastic Philosophy and
Theology in English poetry deserves attention. When Milton
states that

They also serve who only stand and wait,

he has probably in mind the opinion of Dionysius the
Areopagite (adopted by Aquinas), that the four highest
orders of angels (Dominations, Thrones, Cherubs, and
Seraphim) never leave God's presence to bear messages. ]


[Sidenote: _The Fathers, &c. _]

Donne is as familiar with the Fathers as with the Schoolmen,
especially Tertullian and Augustine, and of them too he makes use
in poems neither serious nor edifying. His work with Morton had
familiarized him with the whole range of Catholic controversy from
Bellarmine to Spanish and German Jesuit pamphleteers and casuists.
_The Progresse of the Soule_ reveals his acquaintance with Jewish
apocryphal legends.

[Sidenote: _Law. _]

But Donne's studies were not confined to Divinity. When a Law-student
he was 'diverted by the worst voluptuousness, which is an hydroptic
immoderate desire of humane learning and languages'; but his legal
studies have left their mark in his _Songs and Sonets_. Of Medicine he
had made an extensive study, and the poems abound in allusions to both
the orthodox Galenist doctrines and the new Paracelsian medicine with
its chemical drugs and homoeopathic cures. [2] In Physics he knows,
like Milton, the older doctrines, the elements, their concentric
arrangement, the origin of winds and meteors, &c. , and at the same
time is acutely interested in the speculations of the newer science,
of Copernicus and Galileo, and the disintegrating effect of their
doctrines on the traditional views.


[Footnote 2: In the _Letters to Severall Persons of Honour, &c. _
(1651, 1654), pp. 14-15, Donne gives a short sketch of the history
of medical doctrines from Hippocrates through Galen to Paracelsus,
but declares that the new principles are attributed to the latter
'too much to his honour'. ]


[Sidenote: _Travels.