though in letters in the vernacular he writes himself VOLUSENE] in later writers
See also:born near
See also:Elgin about 1504 . He studied philosophy at
See also:Aberdeen, and in the
See also:dialogue De Animi Tranquillitate says that the description of the abode of tranquillity was based on a dream that came to him after a conversation with a
See also:fellow-student on the
See also:banks of his native Lossie . He was then a student of philosophy of four years'
See also:standing . Proceeding to
See also:Paris, he became tutor to
See also:Thomas Wynter, reputed son of
See also:Wolsey . He paid repeated visits to England, where he was well received by the
See also:king, and, after Wolsey's fall, he acted as one of
See also:Cromwell's agents in Paris . He was in England as
See also:late as 1534, and appears to have been rector of Speldhurst in Kent . In Paris he knew
See also:Buchanan, and found patrons in the cardinal
See also:jean de
See also:Lorraine and Jean du Bellay . He was to have gone with du Bellay on his
See also:mission to Italy in 1535, but illness kept him in Paris . As soon as he recovered he set out on his
See also:journey, but at
See also:Avignon, by the advice of his friend Antonio Bonvisi (d . 1558), he sought the patronage of the
See also:bishop of the
See also:diocese, the learned and pious Paul Sadolet, who made him
See also:master in the school at
See also:Carpentras, with a
See also:salary of seventy crowns .
See also:Volusenus paid frequent visits to
See also:Lyons (where
See also:Conrad Gesner saw him, still a
See also:young man, in 1540), probably also to Italy, where he had many friends, perhaps even to Spain . A
See also:letter addressed to him by Sadolet from Rome in 1546 shows that he had then resolved to return to Scotland, and had asked advice on the attitude he should adopt in the religious dissensions of the
See also:time .
He died on the journey, however, atVienne in
See also:Dauphine, in 1546, or early in the next
See also:year . Volusenus's linguistic studies embraced
See also:Hebrew as well as Greek and Latin . His reputation, however, rests on the beautiful dialogue, De Animi Tranquillitate, first printed by S .
See also:Gryphius at Lyons in 1543 . From
See also:internal evidence it appears to have been composed about that time, but the subject had exercised the writer for many years . The dialogue shows us Christian humanism at its best . Volusenus is a
See also:great admirer of
See also:Erasmus, but he criticizes the purity of his Latin and also his philosophy . His own philosophy is Christian and Biblical rather than classical or scholastic . He takes a fresh and
See also:independent view of Christian ethics, and he ultimately reaches a
See also:doctrine as to the witness of the Spirit and the assurance of
See also:grace which breaks with the traditional
See also:Christianity of his time and is based on ethical motives akin to those of the German Reformers . The verses which occur in the dialogue, and the poem which concludes it, give Volusenus a place among Scottish Latin poets, but it is as a Christian philosopher that he attains distinction . The dialogue was reissued at
See also:Leiden in 1637 by the Scots writer
See also:David Echlin, whose poems, with a selection of three poems from the dialogue of Volusenus, appear, with others, in the famous Amsterdam collection Delitiae Poetarum Scotorum hujus and, printed by Blaev in 2 vols. in 1637 . Later
See also:editions of the dialogue appeared at
See also:Edinburgh in 1707 and 1751 (the latter .edited by G .
\Vishart) . All the reissues contain a
See also:life of the author by Thomas
See also:advocate, son-in-
See also:law and biographer of Arch-bishop Patrick Adamson . Supplementary facts are found in the letters and state papers of the
See also:period, and in Sadolet's Letters .
VOLUTE (Lat. volution, volvere, to roll up)
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