style and novel invention imitating Enzina's eclogues with great skill and wit[93], and that the mordant comic poet Gil Vicente, who hid a serious aim beneath his gaiety an

, friend and adviser of King Jo?o III, the grave town-councillor whose influence could check the fanaticism of the monks at Santarem-can we imagine them bowing before a mere mountebank, a strolling player?-was looked upon simply as a Court jester. The impression left by his plays is, rather, that of the worthy thoughtful face of Velazquez as painted in his Las Meninas picture, a figure closely familiar with the Court yet still somewhat aloof, apartado. like Gil Terron. Vicente regards himself as a rustico peregrino (III. 390), an ignorante sabedor (I. 373) a

e muy gr

nte e mu

mui vi

sado e

que toma

of their corrupt practices and describes them in a late play as a mais falsa ralé[96]. It was during the last ten years of Vicente's life that the question of the new Christians came especially to the front (from 1525). In earlier plays Vicente see

más pedir

stiano en e

más al que es

isto por fuerz

not expect figs from thistles. That Vicente himself was a devout Christian and Catholic and a deeply religious man such plays as the Auto da Alma, the Barcas, the Sumario, the Auto da Cananea are sufficient proof. He had much of the Erasmian spirit but nothing in common with the Reformation. His irreverence i

s aos rei

vem de cim

h[100]. Many prayers do not suffice without almas limpas e puras[101]. Men must be jud

r a Deos

se po

elle s

interess

s querei

Madre Ig

o que e

que ella

the Pope may grant so many pardons' and laughing at the hair-splitting of preachers: was the fruit that Eve ate an apple, a pear or a melon[104]? His own relig

cantar

r c'os

er that blows-chicory and camomile, hed

nes y m

as por l

rosillas (I. 9

g to it[107]. At Court he certainly had many friends. A friendly rivalry in art and letters bound him to Garcia de Resende for probably over forty years and he was no doubt on excellent terms with the dadivoso Conde

cumpre

oemos

ays Vicente, are the image of God[109]. That was in 1533, when it might seem to him that the authority of the throne was more than ever necessary to cope with the confusi

o é sen

será de

elf canno

he o'er o

atched with more interest than the ordinary lisboeta the extension of the Portuguese empire and the deeds of the unfortunate Dom Francisco de Almeida ('Tomou Quiloa e Momba?a, Parece cousa de gra?a Ver de que morte acabou') and the redoubtable Afo

undo en

nt?o de

inha por

omem de

nd capacities and in the vigour, energy and discipline of its inhabitants, and a note of warning sounded again and again in his plays as he saw the old simplicity si

te ann

aita nem ga

ama. Technically he is less dramatic than Lucas Fernández or Torres Naharro. He defied every rule of Aristotle and mingled together the grave and gay, coarse and courtly in a way faithful to life rather than to any accepted theories of the stage. While he continued to produce these natural and delightful plays all kinds of new conditions arose. It was the irony of circumstance that when the old Portuguese poetry held the field the taste of the Court for personal satire and magnificent show could scarcely appreciate at its[Pg xxxvii] true value the lyrical gift of Vicente; and later, after King Manuel's death, Vicente found himself confronted by a new school in which classicism carried the day, the long Italian metres superseded the merry native redondilha of eight syllables, and the latinisers began to transform the language and shuddered like femmes savantes at Vicente's barbarisms and uncouth voquibles. His attitude towards his critics was one of humility and good humour. It is at least good to know that Vicente with his redondilhas continued to triumph personally in his old age and it was o