Monday, April 23, 2007
Chain of being
Among the most important of the continuities with the Classical period was the concept of the Great Chain of Being. Its major premise was that every existing thing in the universe had its "place" in a divinely planned hierarchical order, which was pictured as a chain vertically extended. ("Hierarchical" refers to an order based on a series of higher and lower, strictly ranked gradations.) An object's "place" depended on the relative proportion of "spirit" and "matter" it contained--the less "spirit" and the more "matter," the lower down it stood. At the bottom, for example, stood various types of inanimate objects, such as metals, stones, and the four elements (earth, water, air, fire). Higher up were various members of the vegetative class, like trees and flowers. Then came animals; then humans; and then angels. At the very top was God. Then within each of these large groups, there were other hierarchies. For example, among metals, gold was the noblest and stood highest; lead had less "spirit" and more matter and so stood lower. (Alchemy was based on the belief that lead could be changed to gold through an infusion of "spirit.") The various species of plants, animals, humans, and angels were similarly ranked from low to high within their respective segments. Finally, it was believed that between the segments themselves, there was continuity (shellfish were lowest among animals and shaded into the vegetative class, for example, because without locomotion, they most resembled plants).
Besides universal orderliness, there was universal interdependence. This was implicit in the doctrine of "correspondences," which held that different segments of the chain reflected other segments. For example, Renaissance thinkers viewed a human being as a microcosm (literally, a "little world") that reflected the structure of the world as a whole, the macrocosm; just as the world was composed of four "elements" (earth, water, air, fire), so too was the human body composed of four substances called "humours," with characteristics corresponding to the four elements. (Illness occurred when there was an imbalance or "disorder" among the humours, that is, when they did not exist in proper proportion to each other.) "Correspondences" existed everywhere, on many levels. Thus the hierarchical organization of the mental faculties was also thought of as reflecting the hierarchical order within the family, the state, and the forces of nature. When things were properly ordered, reason ruled the emotions, just as a king ruled his subjects, the parent ruled the child, and the sun governed the planets. But when disorder was present in one realm, it was correspondingly reflected in other realms. For example, in Shakespeare's King Lear, the simultaneous disorder in family relationships and in the state (child ruling parent, subject ruling king) is reflected in the disorder of Lear's mind (the loss of reason) as well as in the disorder of nature (the raging storm). Lear even equates his loss of reason to "a tempest in my mind."
Though Renaissance writers seemed to be quite on the side of "order," the theme of "disorder" is much in evidence, suggesting that the age may have been experiencing some growing discomfort with traditional hierarchies. According to the chain of being concept, all existing things have their precise place and function in the universe, and to depart from one's proper place was to betray one's nature. Human beings, for example, were pictured as placed between the beasts and the angels. To act against human nature by not allowing reason to rule the emotions--was to descend to the level of the beasts. In the other direction, to attempt to go above one's proper place, as Eve did when she was tempted by Satan, was to court disaster. Yet Renaissance writers at times showed ambivalence towards such a rigidly organized universe. For example, the Italian philosopher Pico della Mirandola, in a work entitled On the Dignity of Man, exalted human beings as capable of rising to the level of the angels through philosophical contemplation. Also, some Renaissance writers were fascinated by the thought of going beyond boundaries set by the chain of being. A major example was the title character of Christopher Marlowe's play Doctor Faustus. Simultaneously displaying the grand spirit of human aspiration and the more questionable hunger for superhuman powers, Faustus seems in the play to be both exalted and punished. Marlowe's drama, in fact, has often been seen as the embodiment of Renaissance ambiguity in this regard, suggesting both its fear of and its fascination with pushing beyond human limitations.