Folia Theologica 16. (2005)

Pál Bolberitz: The Beginnings of Hungarian Philosphy (The Reception of Nicholas of Cusa in the work of "De homine" by Peter Monedulatus Csokas Laskoi)

THE BEGINNINGS OF HUNGARIAN PHILOSOPHY

11

ism - that reason is able to recognize universal and final principles of the universe12. The occurrence of the renaissance ideas in the 15th century is proved by a fragment of the Codex of Érsekújvár13, where the pagan philosophers denying Jesus' divinity referred to Aristotle' s authority, while Catherine the Saint contravenes them with the wisdom of Master Plato. Placing Plato over Aristotle and emphasizing the importance of astrology herein reflects the typical renaissance spirit.

As a consequence of the prevailing diplomatic relations to Italy, a numerous Hungarian humanists were educated, especially in Florence, in the Neo-Platonic academy, flourishing at that time. Among them the most famous, the bishop of Pecs, Janus Pannonius, who during his studies in Italy in the school of Baptist Guarino knew Plato, Plotinos, Plutarkhos, the philosophy of whom influenced his exquisite poems written in Latin. Janus Pannonius maintained friendship with Marsilius Ficinus, the reputated renaissance philosopher14, whom was invited by king Matthias himself to the Academy of Buda, being established similarly to the academy in Florence according to the intention of the king. Ficinus nominated Philippo Valori in order to replace him in Buda, but with the death of Matthias, the grandiose plan was hurried as well.

After the Mohács disaster - creating a kind of "transition" — among the Catholic scholastic-renaissance and the early Protestant philosophers emerged András Dudith (1533-89), the bishop of Pecs, who - though presenting the Hungarian Catholic Church in the Council of Trent with his prominent eloquency - became Protestant because of his marriage. He was highly educated and cultured, acquiring a profound European knowledge during his travellings abroad and spoke Latin in the manner of Cicero. He lived in the last years of his life in Breslau (Wroclaw), where with Joachim Perion translated the works of Dionysios Areopagita into Latin, and the speech of Themistios rhetor about the freedom of religion15 into

12 To the opinion of the Dominican historians of the order the unknown Hungarian monk, leaving the order, because of the fear from the inquistion, retired in a Paulite monastery for expiation.

13 The copy of it is not available in the original Latin version.

14 Cp. The thorough researches led by József Huszti in this topic.