Tulsa Community College
Modern Western Civilization HIS 1063
First Writing Assignment
Type your answers to these questions in a paper which is double spaced, 10 or 12 pt.
type and in either Times New Roman or Arial font. You may use your text, lectures,and
Power Points, for your sources for your response. No other sources should be used. No
internet sources permitted at all. For citation, you can put the page number in
parentheses from the source (abbreviated) at the end of a paraphrase or direct quote.
Quote marks are necessary for all direct quotes. Single sentence answers will never be
enough to receive much credit for the assignment. Write in complete sentences and
proofread your papers for grammatical, spelling and syntax errors. Total points = 25;
8 pts per section and one bonus point for the assignment.
A.Medieval Sourcebook: Niccolo Machiavelli: The Prince [excerpts], 1513
Niccolo Machiavelli, a diplomat in the pay of the Republic of Florence, wrote The Prince
in 1513 after the overthrow of the Republic forced him into exile. It is widely regarded as
one of the basic texts of Western political science, and represents a basic change in the
attitude and image of government.
That Which Concerns a Prince on the Subject of the Art of War
The Prince ought to have no other aim or thought, nor select anything else for his study,
than war and its rules and discipline; for this is the sole art that belongs to him who
rules, and it is of such force that it not only upholds those who are born princes, but it
often enables men to rise from a private station to that rank. And, on the contrary, it is
seen that when princes have thought more of ease than of arms, they have lost their
states. And the first cause of your losing it is to neglect this art; and what enables you to
acquire a state is to be master of the art. Francesco Sforza, though being martial, from
a private person became Duke of Milan; and the sons, through avoiding the hardships
and troubles of arms, from dukes became private persons. For among other evils which
being unarmed brings you, it causes you to be despised, and this is one of those
ignominies against which a prince ought to guard himself, as is shown later on.
Concerning Things for Which Men, and Especially Princes, are Blamed
It remains now to see what ought to be the rules of conduct for a prince toward subject
and friends. And as I know that many have written on this point, I expect I shall be
considered presumptuous in mentioning it again, especially as in discussing it I shall
depart from the methods of other people. But it being my intention to write a thing which
shall be useful to him to apprehends it, it appears to me more appropriate to follow up
the real truth of a matter than the imagination of it; for many have pictured republics and
principalities which in fact have never been known or seen, because how one lives is so
far distant from how one ought to live, that he who neglects what is done for what ought
to be done, sooner effects his ruin than his preservation; for a man who wishes to act
entirely up to his professions of virtue soon meets with what destroys him among so
much that is evil.
Hence, it is necessary for a prince wishing to hold his own to know how to do wrong,
and to make use of it or not according to necessity. Therefore, putting on one side
imaginary things concerning a prince, and discussing those which are real, I say that all
men when they are spoken of, and chiefly princes for being more highly placed, are
remarkable for some of those qualities which bring them either blame or praise; and
thus it is that one is reputed liberal, another miserly...; one is reputed generous, one
rapacious; one cruel, one compassionate; one faithless, another faithful.... And I know
that everyone will confess that it would be most praiseworthy in a prince to exhibit all the
above qualities that are considered good; but because they can neither be entirely
possessed nor observed, for human conditions do not permit it, it is necessary for him to
be sufficiently prudent that he may know how to avoid the reproach of those vices which
would lose him his state...
Concerning Cruelty and Clemency, and Whether it is Better to be Loved than
Feared
Upon this a question arises: whether it is 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, false, cowardly, covetous, and as long as you succeed they
are yours entirely; they will offer you their blood, property, life, and children, as is said
above, 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 nobility or
greatness 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 preserved
you by a dread of punishment which never fails.
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 and from their women.
From: Niccolo Machiavelli, The Prince, ed. W. K. Marriott. London: J. M. Dent and Sons,
1908, pp. 117-118, 129-131.
This HTML text prepared by Belle Tuten of Emory University
This text is part of the Internet Medieval Source Book. The Sourcebook is a collection of
public domain and copy-permitted texts related to medieval and Byzantine history.
Unless otherwise indicated the specific electronic form of the document is copyright.
Permission is granted for electronic copying, distribution in print form for educational
purposes and personal use. If you do reduplicate the document, indicate the source. No
permission is granted for commercial use.
Paul Halsall November 1996
halsall@murray.fordham.edu
Questions:
1. What does the Prince say is the first thing a leader should do? What are the
consequences if he does not do this? Do you think he has a point in thinking
this?
2. Why would a leader of one of the Italian city-states believe that the only way to
be the head of state is to be prepared to conduct war?
B. Letter of Thomas Cranmer, 1533
Letter of Thomas Cranmer on Henry VIII's divorce, 1533
In this letter Cranmer writes of the official divorce of Henry VIII from Catherine of Aragon
and the coronation of Henry's next Queen, Anne Boleyn. He speaks of the legal meeting
in which Catherine was informed that the King rejected the Pope's authority over the
marriage and of the obvious pregnancy of Anne at her coronation ceremony. Note the
tone of the last paragraph of the letter.
Thomas Cranmer, Archbishop of Canterbury, to Mr. Hawkyns the Ambassador at the
Emperor's Court; upon the Divorce of Queen Catherine, and the Coronation of Queen
Anne Boleyn. 1533.
In my most heartie wise I commend me unto you and even so, would be right glad to
hear of your welfare, etc. This is to advertise you that inasmuch as you now and then
take some pains in writing unto me, I would be loathe you should think your labor utterly
lost and forgotten for lack of writing again; therefore and because I reckon you to be
some deal desirous of such news as hath been here with us of late in the King's Graces
matters, I intend to inform you a parte thereof, according to the tenure and purport used
in that behalf.
And first as touching the small determination and concluding of the matter of divorce
between my Lady Catherine and the King's Grace, which said matter after the
Convocation in that behalf had determined and agreed according to the former consent
of the Universities, it was thought convenient by the King and his learned Council that I
should repair unto Dunstable, which is within 4 miles unto Amptell, where the said Lady
Catherine keepeth her house, and there to call her before me, to hear the final sentence
in this said matter. Notwithstanding she would not at all obey thereunto, for when she
was by doctor Lee cited to appear by [the end of] a day, she utterly refused the same,
saying that inasmuch as her cause was before the Pope she would have none other
judge; and therefore would not take me for her judge. Nevertheless the 8th day of May,
according to the said appointment, I came unto Dunstable, my lord of Lincoln being
assistant unto me, and my Lord of Winchester, Doctor Bell... with diverse others learned
in the Law being counsellors in the law for the King's part; and so there at our coming
kept a court for the appearance of the said Lady Catherine, where were examined
certain witnesses which testified that she was lawfully cited and called to appear... And
the morrow after Ascension day I gave final sentence therin, how it was indispensable
for the Pope to license any such marriages.
This done, and after our re-journeying home again, the Kings Highness prepared all
things convenient for the Coronation of the Queen, which also was after such a manner
as followeth.The Thursday next before the feast of Pentecost, the King and the Queen
being at Greenwich, all the crafts of London thereunto well appointed, in several barges
decked after the most gorgeous and sumptuous manner, with diverse pageants
thereunto belonging, repaired and waited all together upon the Mayor of London; and
so, well furnished, came all unto Greenwich, where they tarried and waited for the
Queen's coming to her barge; which so done, they brought her unto the Tower,
trumpets, shawms, and other diverse instruments all the ways playing and making great
melody, which, as is reported, was as comely done as never was like in any time nigh
unto our rememberance. And so her Grace came to the Tower at Thursday at night,
about 5 of the clock... In the morning there assembled with me at Westminster church
the bishop of York, the bishop of London, the bishop of Winchester, the bishop of
Lincoln, the bishop of Bath, and the bishop of Saint Asse, the Abbot of Westminster with
ten or twelve more abbots, which all revested ourselves in our pontificalibus (robes of
office), and so furnished, with our crosses and croziers, proceeded out of the Abbeu in a
procession unto Westminster Hall, where we received the Queen apparelled in a robe of
purple velvet, and all the ladies and gentlewomen in robes and gowns of scarlet
according to the manner used before time in such besynes; and so her Grace,
sustained on each side with two bishops, the bishop of Lincoln and the bishop of
Winchester, came forth in procession unto the Church of Westminster... my Lord of
Suffolk bearing before her the crown, and two other lords bearing also before her a
scepter and a white rod, and so entered up into the high altar, where diverse
ceremonies used about her, I did set the crown on her head, and then was sung Te
Deum, etc....
But now Sir you may not imagine that this Coronation was before her marriage, for she
was married much about saint Paul's day last, as the condition thereof doth well appear
by reason she is now somewhat big with child. Notwithstanding, it hath been reported
throughout a great part of the realm that I married [them after the Coronation]; which
was plainly false, for I myself knew not thereof a fortnight after it was done. And many
other things be also reported of me, which be mere lies and tales.
From Henry Ellis, ed. Original Letters of Illustrative of English History, including
Numerous Royal Letters. London: Harding, Triphook, and Lepard, 1825. Vol 3, pp. 3439. I have reduced the archaic spellings in places to make it easier to read.
This HTML doc prepared by Belle Tuten of Emory University
Questions:
1. What is the purpose of this letter from Cranmer? He does not say who he is writing
to? Can you tell why he thinks it is important to send the information in the letter? What
are the basics of the letter. What has happened?
2. What does the second paragraph of this letter discuss.
3. What does Cranmer want to make clear in the last paragraph? What is he concerned
about?
This text is part of the Internet Medieval Source Book. The Sourcebook is a collection of
public domain and copy-permitted texts related to medieval and Byzantine history.
Unless otherwise indicated the specific electronic form of the document is copyright.
Permission is granted for electronic copying, distribution in print form for educational
purposes and personal use. If you do reduplicate the document, indicate the source. No
permission is granted for commercial use.
Paul Halsall November 1996
halsall@murray.fordham.edu
The Internet History Sourcebooks Project is located at the History Department
of Fordham University, New York. The Internet Medieval Sourcebook, and other
medieval components of the project, are located at the Fordham University Center for
Medieval Studies.The IHSP recognizes the contribution of Fordham University, the
Fordham University History Department, and the Fordham Center for Medieval Studies
in providing web space and server support for the project. The IHSP is a project
independent of Fordham University. Although the IHSP seeks to follow all applicable
copyright law, Fordham University is not the institutional owner, and is not liable as the
result of any legal action.
© Site Concept and Design: Paul Halsall created 26 Jan 1996: latest revision 25
January 2024 [CV]
C. Volume 1. From the Reformation to the Thirty Years War, 1500-1648
Preaching Future Security – Johann Tetzel, Sermon on Indulgences (c. 1517)
As Luther’s prime target, Johann Tetzel (1465-1519) became the most famous preacher
of indulgences of his time. Although the Church taught otherwise – since the
forgiveness of sins requires contrition, you cannot buy your way into heaven – many
people found it impossible to distinguish between the graces acquired through an
indulgence and the fees paid for documenting them. This connection gave rise to the
saying, “As soon doth the coin in the collection box ring, the tortured soul [in Purgatory]
to heaven doth spring.” In 1517, Tetzel preached a great indulgence under the
sponsorship of many German churchmen, princes, and urban regimes; the leading
figure among them was the senior German churchman Archbishop-Elector Albrecht of
Mainz (1490-1545). The campaign triggered Luther’s attack on indulgences,which
marked the beginning of his agitation for reform.
[...]
So what is there to think about? Why do you hesitate to convert yourself? Why don’t you
have fears about your sins? Why don’t you confess now to the vicars of our Most Holy
Pope? Don’t you have the example of Lawrence, who, compelled by the love of God,
gave away his inheritance and suffered his body to be burned? Why do you not take the
example of Bartholomew, Stephen, and of other saints who gladly suffered the most
gruesome deaths for the sake and salvation of their souls? You, however, do not give
up great treasures; indeed you give not even a moderate alms. They gave their bodies
to be martyred, but you delight in living well joyfully. You priest, nobleman, merchant,
wife, virgin, you married people, young person, old man, enter into your church which is
for you, as I have said, St Peter’s, and visit the most holy Cross. It has been placed
there for you, and it always cries and calls for you. Are you perhaps ashamed to visit the
Cross with a candle and yet not ashamed to visit a tavern? Are you ashamed to go to
the apostolic confessors, but not ashamed to go to a dance? Behold, you are on the
raging sea of this world in storm and danger, not knowing if you will safely reach the
harbor of salvation. Do you not know that everything which man has hangs on a thin
thread and that all of life is but a struggle on earth? Let us then fight, as did Lawrence
and the other saints, for the salvation of the soul, not the body which is today but not
tomorrow. Today it is well, but ill tomorrow. Today alive and tomorrow dead. You should
know that all who confess and in penance put alms into the coffer according to the
counsel of the confessor, will obtain complete remission of all their sins. If they visit,
after confession and after the Jubilee, the Cross and the altar every day they will
receive that indulgence which would be theirs upon visiting in St Peter’s the seven
altars, where complete indulgence is offered. Why are you then standing there? Run for
the salvation of your souls! Be as careful and concerned for the salvation of your souls
as you are for your temporal goods, which you seek both day and night. Seek the Lord
while he may be found and while he is near Work, as St John says, while it is yet day,
for the night comes when no man can work.
Don’t you hear the voices of your wailing dead parents and others who say, ‘Have
mercy upon me, have mercy upon me, because we are in severe punishment and pain.
From this you could redeem us with a small alms and yet you do not want to do so.’
Open your ears as the father says to the son and the mother to the daughter, ‘We have
created you, fed you, cared for you, and left you our temporal goods. Why then are you
so cruel and harsh that you do not want to save us, though it only takes a little? You let
us lie in flames so that we only slowly come to the promised glory.’ You may have
letters which let you have, once in life and in the hour of death full remission of the
punishment which belongs to sin. Oh, those of you with vows, you usurers, robbers,
murderers, and criminals—Now is the time to hear the voice of God. He does not want
the death of the sinner, but that he be converted and live. Convert yourself then,
Jerusalem, Jerusalem, to the Lord, thy God. Oh, you blasphemers, gossippers, who
hinder this work openly or secretly, what about your affairs? You are outside the
fellowship of the Church. No masses, no sermons, prayers, sacraments, or intercession
help you. No field, vineyard, trees, or cattle bring fruit or wine for you. Even spiritual
things vanish, as many an illustration could point out. Convert yourself with all your
heart and use the medicine of which the Book of Wisdom says, ‘The Most High has
made medicine out of the earth and a wise man will not reject it.’
Source of English translation (sermon was originally written in Latin): Hans J.
Hillerbrand, ed.,
The Reformation: A Narrative History Related by Contemporary Observers and
Participants.
New York, 1964, pp. 41-43.
Questions:
1. What is Tetzel’s sermon about? Why is this important? Why does Tetzel stress
how important it is for everyone to do this? What will happen if they do not buy
the indulgences?
2. Does he make a good case for the buying of these indulgences? What is he
trying to do in this sermon?
3. Will people benefit from indulgences? What does is the reward for doing as he
recommends?